Sermons on Job, Sermons · Chapter 38 · Sermon 147
The .Cxlvij. Sermon, which is the firſt vponupon the .xxxviij. Chapter.
THe Lorde anſvvering Iob out of a vvhirlevvinde, ſayde:
2 VVho is he that darkeneth the ſecretes in vvordes vvithout knovvledge?
3 Girde vp thy loynes like a valiant man: and tell me the thing that I ſhall demaunde thee?
4 VVhere vvert thou vvhen I layde the foundation of the earth? tell it, if thou haſte vnderſtanding.
WEe hauehave ſeene heretofore, that Eliu intending too rebuke Iob, proteſted that he himſelf was a mortall man as Iob was, to the end he ſhould not cō plaine that hee was handled with too high a power. And ſo he ſhewed that Gods will was to win him by reaſon and gentleneſſe, according alſo as he dealeth towards vsus. For he beareth with vsus making his worde to bee preached to vsus by men like our ſelues, ſo as we may come the more familiarly to heare things that he telleth vsus, and the doctrine is chawed and put into our mouthes. VVe ſee then that God pitieth vsus, when he appoynteth men to bee the miniſters of his worde, and to teach vsus in his name & authoritie. For he knoweth our abilitie, and that foraſmuch as we be feeble, we ſhould out of hand be ſwallowed vp of his maieſtie, and ouerwhelmed with his glorie. And that is the cauſe why he ſtoupeth downe to our lowneſſe, in inſtructing vsus by the meanes of men. Yet for all that it is requiſit alſo that we ſhould be touched, to yeeld him the reuerence that he deſerueth. For without that, wee woulde abuſe his goodneſſe, and whereas he commeth vntounto vsus, we in the ende woulde play haile fellowe wel met with him. And that is it that is reherſed to vsus here preſently. For god perceyuing that Iob was not ſufficiently ſubdued with the matters and reaſons that Eliu had alledged: maketh him to feele his greatneſſe by a whirlewind, to the ende that being therwith put in feare, he ſhould yeeld himſelfe to the acknowledging of his fault, and wholy obey whatſoeuer ſhould bee ſayde to him. And ſo we ſee that God applieth himſelf to vsus after all faſhions, to the intent to win vsus. For one wile he ſtoupeth downe [vntounto vsus.] And why? Bicauſe he perceyueth vsus to be to groſſe & rude to mount vp vntounto him. Neuertheleſſe foraſmuch as there is ouergreat pryde in our nature: it behoueth vsus to feele him as hee is, to the ende we may learne to feare him, and too heare his worde with all humilitie and diligence. And that is a point which we ought to mark well. For therein we ſee the louelove that he beareth vsus, and the care that hee hath of our welfare. For needs muſt he be carefull of vsus, when he doth (as ye would ſay) ſo tranſfigure himſelfe, as he not only voutſafeth to talke familiarly with vsus, but alſo to ſtammer and liſpe with vsus when hee ſeeth it meete and conuenient for vsus. And againe, foraſmuch as he ſeeth that this goodneſſe of his might turne to contempt: hee doth alſo aduaunce and magnifie himſelfe as is meete for him to do, to the intent we ſhould knowe our owne ſtate too ſubmit our ſelues wholy vntounto him. And ſo much the more ought wee to deſire to be taught by his worde, ſith it is agreeable to our capacitie, and that therein God hath not ouerſlipt any thing that is requiſite and profitable for our ſaluation. Seing then that our good God hath vouchſafed to ſtoupe downe in that wiſe vntounto vsus, and yet therewithall aduaunceth himſelfe to frame vsus to his obedience: let vsus bee the willinger to heare him when he ſpeaketh. And let vsus no more make this fonde excuce, that Gods worde is to high and darke for vsus, or that it is to terrible, or that it is too ſimple. For when we ſhall hauehave well caſt vp our account: we ſhall find for a certaintie that our Lord ſetteth vsus forth ſuch a maieſtie in his woorde, as is able to make all creatures to quake: and yet is there alſo a ſimplicitie, to the end to make it to bee receyued of the moſt ignorant and vnskilfull: [moreouer] there is ſo great light in it, as wee may vnderſtand it without going to ſchoole, at leaſtwiſe if we bee teachable: for it is not without cauſe that hee calleth himſelf purpoſely the ſchoolemaſter of the lowly and little ones. Thus ye ſee that the thing which wee hauehave to marke in the firſt ſtreyne, is that Gods ſpeaking too vsus by the mouth of men, is to the intent wee ſhoulde come the more freely too him, receyue the things with better leyſure which he on his behalf telleth vsus, and not be aſtoniſhed out of meaſure. Howbeit foraſmuch as we be dul vponupon the ſpurre, and yeeld him not the honour which he deſerueth: hee maketh vsus to feele him as he is, and exalteth himſelfe in his maieſtie, to the intent that the ſame ſhould bring vsus to do him honour. And it is purpoſely ſayde, that the Lorde ſpake vntounto Iob out of a whirlewinde. It was not ynough for him to hauehave giuen ſome token of his preſence, but he did alſo rayſe as it were a vehement tempeſt. VVe ſhall finde in the Scripture, that ſometimes God rayſed thunder after the ſame ſort, when hee liſted too ſpeake to his faythfull ones. But we hauehave ſpecially to marke heere, the circumſtance of the place, that forſomuch as Iob was not ſufficiently tamed: God was ſaine to ſhewe a terrible force to him. The cauſe then why hee thundered and rayſed this whirlewinde, was that Iob ſhoulde know with what a Lord he had to deale. In generall, it is commonly ſayd, that God dwelleth as it were in a darke cloud, or rather that he is compaſſed about with light: and therefore that we cannot come at him, inſomuch that if we woulde looke vponupon God, our ſenſes dazle by reaſon of the thicke darkeneſſe betweene him and vsus. This then is verie well ſpoken in generall of the glorie of God, to the ende wee ſhould not preſume to bee ouer inquiſitiue of his incomprehenſible determinations, but taſt ſo farre of them as it pleaſeth him to diſcouer them vntounto vsus, and therewithall conſider that all our ſenſes fayle vsus if he vouchſafe not to come to vsus, or elſe to lift vsus vp to him, and yet neuertheleſſe, that for another reſpect, (that is to wit, bycauſe of our ſturdineſſe) God muſt be faine to ſhewe himſelfe terrible to vsus. True it is that he would faine drawe vsus to him by gentleneſſe, and we ſee that when men bee well diſpoſed to ſubmit themſelues vntounto him, he vſeth the ſayd louing maner of inuiting them vntoo him as gently as may be. But when he perceiueth any ſturdineſſe, he muſt needs firſt of all make vsus to ſtoupe, for otherwiſe what ſhoulde he win by ſpeaking too vsus? And that is the cauſe why in publiſhing his lawe, hee rayzed thunders, blew trumpets in the ayre, and made all to ſhake, inſomuch that the people were ſo afrayde, as they ſayd, let not the Lorde ſpeake vntounto vsus, for then are we but dead, wee be vtterly vndone. VVhy did God ſhake the earth after that maner? and why did his voyce rore with ſuch terribleneſſe? Ment hee too driue away his people that they ſhoulde not heare him? Truely it is cleane contrarywiſe ſayde, That hee gaue not his lawe in vayne, but that he ment to giuegive the people a certaine rule, to the ende they might knowe the way of lyfe. So then his rayſing of whirlwindes and tempeſts in the ayre, is not too ſcare vsus: that (ſay I) is no part of his meening: but it ſerueth for a preparatiue too ſubdue the loftineſſe of thoſe folke, which would neuer hauehave obeyed God and his word nor neuer hauehave acknowledged the authoritie of him that ſpake, without theſe tokens whiche were added. And therfore let vsus mark wel, that gods ſpeaking to Iob after that faſhion out of a whirlwinde, was no more than needed. Nowe if ſuch a holy man who had applied his whole indeuer to the honouring of God, needed to bee ſubdued after that maner: what had wee neede too be? Let vsus compare our ſelues with Iob. He was a mirrour of Angellike holineſſe: wee hauehave heard the proteſtations that he made here before: and although he were extremely afflicted, and by reaſon therof did murmure and let ſlip many wilde words: yet did he alwayes hold himſelf to the grounde of woorſhipping God, and of humbling himſelfe vnderunder his hand: he hilde ſtill that generall poynt, though he ſwarued aſide in ſome particulars. But we bee as fleſhly as may be, and our vanities do ſo carie vsus away, as we bee in maner ſtarke drunken. Hardely can wee diſcerne that there is a God in heauen: and if a man ſet his woorde afore vsus, we make ſlowe haſte to it, yea and we bee duller than Aſſes in it. Had not our Lorde neede then to make vsus feele his maieſtie, and too touche vsus with it in good earneſt? Nowe truely God needeth to rayſe vp ſtormes and whirlwinds to make vsus know that it is he which ſpeaketh: but hee muſt diſpoſe vsus after another maner too come vntoo him, according alſo as hee doeth. Then if one man hauehave hartbitings and troubles in his conſcience, and another be afflicted with diſeaſes, and the thirde bee touched with aduerſitie: let vsus vnderſtande that it is God which calleth vsus to him, bycauſe wee come not too him, of our owne accorde, nor do drawe neere him to heare his worde: he ſubdueth ſuch hardhartedneſſe as meete is it ſhoulde be, to the ende that our mindes ſhould be humbled in true obedience. Doeth God then ſee ſuch rebelliouſneſſe in vsus? Hee muſte needes vſe the maners and meanes aforeſayde to draw and win vsus to himſelfe: and to the ende wee may heare him, hee muſt be fayne to ſpeake to vsus as it were out of a whirlwinde, not that this preuayleth in all men. For wee ſee ſome that kicke againſt the prick, and play the reſtie iades: and although god quicken them vp, yet winneth he nothing at their hand. How many of theſe wretches are to be ſeene whom God chaſtiſeth ſo many wayes, ſtri…ing ſo hard blowes vponupon their heades with a beetle, that if they were neuer ſo harde they muſt needes bee ſoftned: and yet notwithſtanding they neuer leaue gnaſhing theyr teeth at him? VVe ſee they cannot be trayned, neither can they by any meanes be moued: ſo full of pride and ſtubbornneſſe do they ſhewe themſelues agaynſt God, euen ſpyting him to the vttermoſt of theyr power. So then it were much for the behoofe of all thoſe whom God chaſtizeth, that they were diſpoſed too come vntounto him, and that is his intent. Therefore let vsus beware that we diſappoynt not our God: but as oft as he ſendeth vsus any aduerſitie, let vsus learne to reſort to him, as well as though hee ſpake with thunder, or thundered vponupon vsus to make vsus heare him. Let vsus conſider this, and let vsus ſo cōſider it, as our mindes may be truly ſubdued vntounto him, and our whole ſeeking may be to bee wholly humbled vnderunder his obeyſance. Lo what we hauehave to marke in this ſtreyne. And let vsus marke further, that although God doo not in theſe dayes thunder from heauen: yet notwithſtanding, all the ſignes that hauehave bene giuen in olde time for the warranting of his worde, ought too ſerue vsus alſo at this daye. VVhen Gods lawe is preached vntounto vsus, wee muſt immediatly match therewithall the thing that is ſpoken in the ninetenth of Exodus: which is, that the lawe hath beene duely warranted, and that our Lorde gaue full authoritie therevntoo, when hee ſent thunder and lightenings from heauen, and made the ayre to ring with the noyſe of his trumpets: and that all this was done, too the intent that the lawe ſhoulde bee receyued with all reuerence euen to the worldes ende. As much is imported in this verſe. For wheras it is ſayd that God appeared in a whirlwind: it behoueth vsus to vnderſtand that his intent was to warrant the thing that is conteyned in this booke: and not only that: but we muſt alſo extende this authoritie vntounto his whole word. There is yet this one thing more to be conſidered, that if God begin to call vsus too him after a louing maner, and ſhew himſelf rough & ſharpe in the end: we muſt not think it ſtrange, but rather examin well our life, to knowe whether wee hauehave obeyed him or no: and in ſo doing let vsus on the one ſide acknowledge his apparant goodneſſe, and on the other ſide conſider that he muſt needes vſe the ſecond meanes to win vsus, when hee ſeeth that he gayneth nothing by his fauourable dealing which hee had ſhewed vsus. As for example, God doth ſometimes cocker vsus when he intendeth to take vsus for his owne, and to hauehave vsus of his flocke: and hee ſetteth foorth his worde vntounto vsus without ſending vsus any affliction. Verie well, wee ſee it is his will ſo too do, and wee like well of it. But yet in the meane while we profite not our ſelues by it, to bee confirmed in his goodneſſe as wee ought to be, to renounce our owne wicked luſtes, to forget the worlde, and to giuegive our ſelues wholly vntounto him. Hee beareth with vsus for a time: but in the ende when he ſeeth vsus ſo retchleſſe, he beginneth to ſmite. Heerein we ought too perceyue, that his ſpeaking to vsus as it were out of a whirlwinde, is not without cauſe, forſomuch as we had no will to heare him when he ſpake graciouſly vntoo vsus, and after a kindeharted and fatherly maner. Therefore it is requiſite that God ſhould ſpeake to vsus with ſuch vehemence, ſith hee perceyueth that wee will neuer come too him, till hee hauehave prepared vsus after that faſhion. True it is that hee winneth ſome by his bare worde: howbeeit when hee ſeeth otherſome ſtubborne, he ſendeth them ſome trouble and aduerſitie. And doubtleſſe there are a number that had neuer come too the Goſpell, nor neuer bene touched rightly at the heart to obey God, if he had not ſent them ſome token that hee was minded to chaſtice them. Heerevpon when they felt once by afflictions, that there is nothing but wretchedneſſe in this world: they were inforced to miſlike of themſelues, and to cut off their pleaſures wherein they had bin plunged heeretofore. Ye ſee then how God draweth men to him after diuerſe ſortes. But let vsus profite our ſelues by the meanes that he vſeth towards vsus, and againe, when he ſpeaketh not to vsus in a whirlwinde, let vsus on our ſide bee familiar with him, and ſuffer our ſelues to be ruled by him as ſheepe and lambs. For if he ſpie any hardhartedneſſe in vsus, he muſt needes ſubdue vsus whether we will or no. And although he ſuffer vsus to play the looce colts for a time: yet at length we ſhall feele his terrible maieſtie to make vsus afrayde, at leaſtwiſe if it pleaſe him to ſhew vsus fauour: for God doth vsus a ſingular good turne when he wakeneth vsus after that maner, and thundereth ſo with his voyce, as it entereth into our harts & woundeth vsus. I ſay it is a priuiledge which he granteth not to all men. Againe, his thūdering vpō the vnbeleeuers, is to late: for there is no more hope of their returning vntounto him, but hee ſummoneth thē to heare their condēnation. So much the more then ought wee to receyue quietly this helpe which God giueth vsus, when for the ſubduing of all the ſtubbornneſſe of oure fleſh, he rayſeth ſome whirlwind, that is to ſay, maketh vsus to feele his maieſty. Ye ſee in effect what we hauehave to mark vponupon this ſentence. Now let vsus come to that which is ſaid in theſe wordes: who is he that darkneth the ſecretes in wordes without knowledge? Gird vp thy loynes like a valiant man, and anſwere me to all my demaundes. In the firſt place here God mocketh at Iob, bicauſe he had ſtriued with him, & borne himſelf in hand that he could mend his cace by his diſputing. And that is the cauſe why it is ſayd, who art thou? Now when the ſcripture ſheweth vsus who or what we be: it is to make vsus vtterly nothing. True it is that men will make great account of themſelues, and beare themſelues in hand that there is ſome great woorthineſſe in them. And well may they eſteeme highly of themſelues, but God in the meanewhile knoweth that there is nothing in them but al filth and ſtinch, and therfore he ſhaketh them off, yea euen with a lothing of them. And ſo although we bee ſo fooliſh and ouerweening, as to glorie of the wiſdome and vertue that is in vsus: yet notwithſtanding god to deface vsus and put vsus to ſhame, vſeth but only this word, what art thou? Thou art but a man. The pronouncing of this is as it were an vtter bereeuing of vsus of all occaſion of boaſting. For wee knowe there is not ſo much as one drop of goodneſſe in vsus: and then hauehave wee no more cauſe to vaunt our ſelues in any maner wiſe. That is the cauſe alſo why god addeth, Girde vp thy loynes like a valiant man: that is to ſay, Set as much ſtore by thyſelf as thou liſteſt, beare thy ſelf in hand that thou art as a Gyant, bee thou furniſhed throughly, and bee thou armed from top too toe, and what ſhalt thou gaine by it in the ende? Thinkeſt thou too ſtande, if I ſet myſelf agaynſt thee thou wretched creature? VVhat haſt thou? Heere we ſee what Gods meening is. For (as I ſayde afore) this fooliſhneſſe of ſelfe eſtimation, and of ſelfeweening that wee bee of ſome value, is ſo rooted in vsus: that it is verie hard to bring vsus to a right vnderſtanding of our owne wantes, ſo as wee might bee cleare from all pryde and preſumption. So much the more then behoueth it vsus to marke the text of the ſcripture, where it is ſhewed vsus, that there is not any thing of eſtimation in vsus. And let vsus wey it well: for it is not ſpoken of ſome one part of the worlde onelyonly, but of all mankinde in generall. Therefore let both great and ſmall learne to bee aſhamed of themſelues, ſeing that God byndeth them vp all in one bundle togither, when hee ſayeth that the wiſedome of men is but fooliſhneſſe and vanitie, their ſtrength but weakneſſe, and their rightuouſneſſe but vncleanneſſe and dung. For when God ſpeaketh in ſuche termes: it is not to two or three men, but to all men vniuerſally. Therefore let all of vsus from the greateſt to the leaſt, learne too ſtoupe, acknowledging all our glorie to be but confuzion and ſhame before God. And for that cauſe let vsus thinke vponupon this ſaying: who is this? Let vsus not take it too bee ment onelyonly of the perſone of Iob, but of all mortall creatures, as if our Lorde ſhould ſay, How now? Is there ſuch malapertneſſe in man that is but a pot … of brittle earth, in man that is but a veſſell ful of all filth and naughtineſſe, & in man that is leſſe than nothing? is there ſuch malapertneſſe in him as to diſpute agaynſt mee, and to bee ſo inquiſitiue afore hande? whether were that to go? VVho art thou ô man? According alſo as we ſee that Saint Paule ſetteth the ſame woorde as a ſtoppe in our way, ſaying: VVho art thou ô man whiche reaſoneſt with God, and pleadeſt againſt him? And this he ſetteth downe after hee hath alledged the obiections wherein men thinke themſelues to hauehave a fayre colour to diſpute agaynſt God, and to demaunde why he ſhould deſtroy thoſe whom he hath created, and why he ſhould put a difference betwene one and another without knowing any cauſe, ſo as the one ſhould bee called to ſaluation, and the other bee reiected. After that Saint Paul… …athe ſet downe thoſe things: although men take pleaſure in ſuch obiections: yet he ſayth, O man, who art thou that ſetteſt thy ſelf after that faſhion againſt God? And this is it which we hauehave to marke vponupon this ſaying, who is this? Therfore whenſoeuer any man is tempted to pride, lette him thinke with himſelfe, Alas, who art thou? Here is no entering into battell againſt ſuch as our ſelues are, and agaynſt our matches: but if we will needs be ſo bold as to be inquiſitiue of Gods ſecretes, and to l…t our fancies and tongues looce to imagine vnprofitable things, or to talke againſt God and his honour: wee muſt be faine to thinke, Alas, who am I? when eueryevery of vsus ſhall hauehave entered into himſelfe, and conſidered his owne feebleneſſe, and perceiued that in effect we be nothing: we ſhall be cooled well ynough, all this prittleprattle, and all our former conceytes will be layd a water: yea and all our imaginations will be brideled and imprizoned, as ſhall be declared yet more fully hereafter. Now it is ſayd expreſly, Gird vp thy loynes like a valiant man: too do vsus to wit, that when the whole world hath layd their force togither, and vttered the ſame, all is nothing. Ye ſee here how God ſpiteth or defyeth Iob in bidding him to furniſh himſelf, and to come armed and weaponed as a Gyant, or as the valianteſt man that could be found. Hereby he expreſſeth yet better the thing that I hauehave ſayde alreadie: that is to wit, that the condemning of men in the ſcripture, is not ment ſimply of the common ſort, and of ſuch as are deſpiſed and out of credite and eſtimation: but extendeth euen to the greateſt, and to ſuch as thinke they touch the clouds with their heades. So then although men imagine themſelues too hauehave ſome apparaunce of honour: let them aſſure themſelues that the ſame is nothing before God. As for example, They that are excellent in compariſon of their neighbours, will ſurely conceyue ſome opinion and well lyking of themſelues: if a man bee counted skilfull, of good wit, and of good behauiour, he will ſet much by him ſelfe in reſpect of thoſe that hauehave not the ſame qualities: finally if a man bee indued with great and commendable vertues afore men, the hauing of ſuch ſpeciall induements will perchaunce make our hearts hoppe in our belly (as they ſay) and too ſet much ſtore by our ſelues: but when we come vntounto God, then muſt all of it quite quaile. There is not then ſo luſtie and ſtoute a fellow that hath [in that cace] one whit of ſtrength at all: all holineſſe, all wiſdome, and all that euer elſe is, fayleth vtterly in that behalfe. Therfore at a worde, let all the worlde knowe, that their furniture ſhall not boote them before God, but we muſt be vtterly deſaced and emptied before God, ſo as he leaue not one drop of power or ſtrength in vsus, other than wee ſhail take of him as by way of borrowing, acknowledging that all proceedeth of his meere goodneſſe. Now then we ſee what this worde valiant man importeth, It doth vsus too wit, that what ſpeciall power or vertues ſoeuer wee hauehave, the ſame muſt not puffe vsus vp with pride agaynſt God. Furthermore it is ſayd alſo, that Iob wrappeth (or darkneth) ſecrets in wordes without knowledge. Hereby God ſheweth that when we hauehave to deale with his ſecrets, we muſt bethinke our ſelues well, that we may proceede ſoberly and with all reuerence. For vnderunder this worde ſecrets, God intended to ſignifie the high things wherof Iob had ſpoken. VVe may well diſpute of many petie trifles, yea and diſcourſe of them at randon: and in ſo doing our talke ſhall be but vaine and fond, but yet ſhall there not be any blaſphemie there in, neither ſhall Gods name be vnhallowed. But when we enter into the doctrine of ſaluation, and into Gods works, and fal to diſputing of his prouidence and wil: thē muſt we not go to it ſo vnaduiſedly, for we do but wrap vp or intangle ſecrets in vnſkilfull wordes. VVe ſee then wherein God rebuketh Iob: namely for ſpeaking to haſtily of things that outreached his capacitie. For althogh he had excellent giftes of grace: yet ought he alwayes to hauehave humbled himſelfe with acknowledgement of his infirmities, and alſo to hauehave brydeled himſelfe, ſith hee was well neere out of his wittes, and wiſt not what to think of Gods iudgements. And foraſmuch as hee felt himſelfe at ſuch an afterdeale, he ſhould hauehave had an eie to the feebleneſſe of his owne vnderſtanding, and acknowledging him ſelf to be a n…rtall man, he ſhould hauehave ſaid, Alas there is nothing but ignorance and fooliſhneſſe in me. Herewithal he ſhould alſo hauehave looked vp to the ineſtimable maieſtie and incomprehenſible purpoſe of God: and that ſhoulde hauehave meekned him. Howbeeit he did neither the one nor the other. So thē ▪ although he were not quite ſtrayd from the right way, but went forwarde ſtill to the true marke: yet doo wee ſee here, that hee is rebuked by Gods owne mouth. And this text putteth vsus in mind of the reuerence which God will hauehave vsus too beare to his myſteries, and to the things that concerne his heauenly kingdome, If we reaſon but about our owne matters, we need not to go to it with ſo preciſe carefulneſſe: for they be but earthly things, which paſſe away. But whenſoeuer wee fall too talking of God, or of his workes, or of his truth, or of the things that are conteyned in his worde: we muſt come to it with reuerence and feare, and not open our lippes too fluſh out whatſoeuer commeth to our tungs end: …orhaue our witts to buſie to inquire of the things that belong not to vsus, nor are lawful for vsus: but we muſt reſtreyne our deſyres and brydle our tongues. And why? For they be the ſecretes of God: that is to ſay, they be to darke and high things for vsus to meddle with. Therfore we muſt not think to atteyne to them, furtherfoorth than God liſteth too inſtruct vsus of his owne mere goodneſſe. And woulde God that this thing were wel put in vre: for then ſhould we not hauehave the bickerings that are nowadays through the whole world. But what? It is to be ſeene that verie fewe are touched with the maieſtie of God. VVhen wee treate of his worde, and of the doctrine of our ſaluation, and of the holy Scripture, euerie one falles to it at aduenture, and eueryevery man ſhootes forth his verdit, as though they reaſoned but of mooneſhine in the water. They be ſuch things as paſſe all vnderſtanding of man, and yet notwithſtanding it is manifeſt that we be bolder to treate of Gods ſo high myſteries, which ought too rauiſh oure wittes too wonder at them, and which we ought to honor with all awefulneſſe, I ſay wee be bolder to babble of thē, than if a mā ſpake but of a matter of fiue ſhillings value, or of ſome trifle I wote not what. And what is the cauſe here of, but that men hauehave not conſidered howe God hydeth and ouercaſteth his owne ſecrete determinations, and hath in his holy ſcripture vttered vntounto vsus his will, wherevntoo it behoueth vsus to bee ſubiect. VVe ſee on the one ſide howe the Papiſts blaſpheme God, wreſting, falſifying, marring, and corrupting the whole holy Scripture, ſo as they ſticke not to ſcorne God and all his woorde. And why? For they neuer taſted what this woorde ſecrete meeneth. Alſo there are drunkards among vsus which coulde find in their harts to ſubdue God to their fantaſticall minde. Though they were the wiſeſt men in the worlde, and the beſt ſeene in the holy ſcripture: yet ſhould they bee fayne to come too this poynt. That Gods ſecrete determination is aboue vsus. But they be vtterly dull and brutiſh, there is neither skill nor reaſon in them, the wine ouermayſtreth them lyke ſwine: and yet they will needes playe the diuines, and controll things in ſuch wiſe, that if a man ſhoulde nowe adayes beleeue them, hee ſhoulde be driuen to frame and forge a newe Goſpell. And therfore let vsus remember how it is ſhewed vsus heere, that when wee talke of God, wee muſt not take libertie too pleade and babble as wee oure ſelues thinke good: but conſider that he hath reueled his ſecretes vntoo vsus in the holy Scripture, and that bothe greate and ſmall muſt ſubmit themſelues therevntoo too honour them. And that is the cauſe why heere is mention made of wordes without knowledge. Nowe then God ſheweth vsus heere, that whenſoeuer wee ſpeake of him, and of his workes, it is a matter of ſecrecie, a high matter. On the other ſide, what is it that we can bring forth? what is that little which wee can conceyue in our vnderſtanding? It is but woordes without knowledge. Let men put themſelues into the balance, and they ſhall bee found lighter than vanitie it ſelfe, as it is ſayde in the Pſalme. So much the more then behoueth it vsus too marke this doctrine, that there is neither skill nor aptneſſe in vsus to treate of Gods workes, except hee teach vsus. The way for vsus too become wiſe, is to be gouerned by the ſpirit and word of God. And therfore when we finde not the thing in Gods worde, which we deſire to knowe: let vsus vnderſtand that it behoueth vsus to abide ignorant of it, and therevpon too keepe our mouthes ſhet. For whenſoeuer we go about to ſpeake, there ſhall be no knowledge nor any thing but vntruth in vsus. This then is the accuſation that God ſetteth downe heere agaynſt Iob. And thervpon he ſayth, Anſwere me to all my demaundes. At leaſtwiſe, if thou hauehave vnderstanding, make me alſo to vnderstande that which I woulde knowe of thee. Heere God proceedeth in mocking the fooliſh ouerweening of men, in that they weene themſelues to be ſo fine witted, that they are able to diſpute and pleade agaynſt him. Therefore he ſayth, Verie well, no doubt but you be verie able men (to your owne ſeeming,) when you ſpeake and I let you raunge [at your will.] But I alſo muſt hauehave my turne too ſpeake too you: and replie you vponupon mee, and then ſhall you well ſee your default. VVhat is the cauſe then that men are ſo raſhe too aduaunce themſelues ſo fooliſhly againſt God? It is for that they take libertie to ſpeake and occupie the place, bearing themſelues in hand that God hath nothing to reply againſt them. But beholde the remedie that God giueth vsus to abate this our fooliſh raſhneſſe, is to be thinke vsus what hee may demaund. If God begin to queſtion with vsus, what ſhall wee anſwere. Surely if we bare this thing well in minde, wee ſhould be vtterly reſtreyned: and although our mindes be verie egre, and that to our owne ſeeming wee bee able to remoue the whole worlde: yet ſhould wee bee as it were brought home to our owne ſtate, too followe the things ſimply which our Lorde ſheweth vsus, condicionally (I ſay) that we can think with our ſelues, Alas, if we come before God, is not his mouth open as well as ours? or hath not the authoritie and maiſterſhippe too queſtion with vsus? And what ſhall we anſwere vntounto him? Ye ſee then wherevnto it behoueth vsus to come: and that is the thing which we hauehave to conſider in this text to be rightly inſtructed by it. Foraſmuch then as we be haſtie to ſpeake, that is to ſay, foraſmuch as we hauehave naturally this vice of thruſting our ſelues further forwarde than becommeth vsus, let vsus learne to reſtrayne our tongues. For what is the cauſe that they runne by and by at libertie too fluſhe out things that wee can no skill of? It is for that we conſider not that it is our dutie rather to anſwere God, than to put foorth our ſelues too ſpeake. For is it not a peruerting of the order of nature, that a mortall man which is nothing, ſhoulde incroch vponupon his maker, and cauſe audience to bee giuen to himſelfe, and God in the meanewhile ſhoulde holde hys peace? VVhat a dealing is that? And yet not withſtanding we do it as oft as we murmure againſt God, or teare his worde in peeces, or caſt foorth wordes at randon too ſay: Thus and thus doeth it ſeeme to mee. VVhat is the cauſe hereof, but that we woulde put God to ſilence, and hauehave our ſelues heard aboue him? Is not this a ſtarke madneſſe? Therefore too correct this ſtatelineſſe that is in vsus, let vsus learne not too preſume too anſwere our God; knowing that when we come before him, he hath authoritie to examine vsus, yea euen according to his owne will, and not after oure lyking and appoyntment, and that it ſhall be toto much to our ſhame when he ſhall hauehave ſtopped our mouth and begon to ſpeake him ſelfe. And why? VVhereof will God examine vsus? Of things that are more than hidden from vsus, and wherein all our wittes faile vsus. Lo wherevnto God bringeth vsus, to ſhewe vsus our beaſtlineſſe and frentike preſumption. Seeing that God hathe ſuch queſtions to put to vsus, and is able too alledge things where at we ſhall be more than confounded: let vsus learne ſo to humble our ſelues, as it may be to learne at his hand, and when we hauehave lerned, he may make vsus to ſee his light in the middes of the darkeneſſe of this worlde. And in the meane ſeaſon let vsus learne alſo too ſerue and honour him in all reſpectes and all poynts. For then ſhall we hauehave profited well in Gods ſchoole, when we ſhall hauehave learned to magnifie him, and to yeelde him ſuch glorie, as too hauehave good opinion of all that proceedeth from him. And moreouer let vsus alſo miſlike of our ſelues, to the ende wee may reſort vntounto him, to finde the goodneſſe there which wanteth in ourſelues, that therevpon it may pleaſe him ſo to gouerne vsus by his holy ſpirite, that being repleniſhed with his glorie, wee may hauehave whereof to glorie, not in our ſelues, but onelyonly in him.
Nowe let vsus fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vsus ſo to feele them, as wee may returne too him with true repentance, and he thervpon vouchſafe ſo to reforme our whole life, as our whole ſeeking may bee too ſubmit our ſelues to his holy commaundements. And ſo let vsus all ſay, Almightie God heauenly father, we acknowledge and confeſſe. &c.