Sermons on Job, Sermons · Chapter 9 · Sermon 33
The .xxxiij. Sermon, which is the first vponupon the ninth Chapter.
IOb anſvvered and ſayd.
2 Of a truth I knovv that man ſhall not bee iuſtified to Godvvard.
3 If he vvould diſpute vvith him, he ſhould not anſvvere him one poynt of a thouſand.
4 He is vviſe of hart, and mightie in ſtrength. And vvho is he that ſhall ſet him ſelfe againſt him and hauehave peace?
5 Hee remoueth the mountaynes, and they feele not vvhen hee ouerthrovveth them in hys vvrath.
6 He remoueth the earth out of hir place, and the pillers thereof do quake.
ALthough men bee enforced to confeſſe that God is righteous, and that there is no fault to be founde in him: Yet notwithſtanding, their paſsions are ſo outrageous, that if any of them be afflicted, a man ſhal heare thoſe that are ſo ſmitten, not onelyonly grudge againſte God, but alſo blaſpheme him with full mouthe. And yet for all that, their torment is neuer the leſſe: but it ſeemeth too them that they reuenge them ſelues after a ſorte when they can ſo rayle againſt him with whome they hauehave to doe. So muche the more therefore behooueth it vsus to bethinke vsus of Gods righteouſneſſe a great whyle aforehand, to the ende that when he ſcourgeth vsus, we may alwayes abyde in the lowlineſſe to knowe him as he is, that is to witte, that hee is ryghteouſe and vnblameable. Neuertheleſſe the whole matter conſiſteth not onelyonly in confeſsing generally that God is ryghteouſe: for wee hauehave ſeene heeretofore, how Baldad mainteining the ſayd cace that God is rightuous, wreſted it after an euill faſhion, in ſtaying vppon thys poynte, namely that God puniſheth men according too their deſert. But (as wee hauehave ſeene alreadie) that rule holdeth not continually alike. God doth ſomtimes ſpare the wicked, and beare with them: and ſometimes hee chaſtizeth thoſe whome hee loueth, and handeleth them much more rigorouſly than thoſe that are vtterly paſt amendment. Then, if wee will deeme that God chaſtizeth eueryevery man according too his deſertes: what ſhall become of it? when men couet to maynteine his rightuouſneſſe by that meanes they take a wrong way. Yee ſee then here is a fault: for when men will take vponupon them to meaſure Gods iuſtice, and to ſay, hee puniſheth no man but for his ſinnes, yea and looke in what manner and quantitie euerye one hath offended, thereafter muſte God paye him home in this worlde: then do they not take Gods iuſtice as they ought to doe. In this reſpecte, Iob treateth nowe muche better of the manner of Gods iuſtice and howe it …s to be knowne, than Baldad hath done. That is to wit, without hauing reſpecte to one ſinne or other, but onelyonly taking menne as they bee from their moothers wombe, yet notwithſtanding the whole worlde muſte needes bee condemned afore God: and it is apparant that althoughe the afflictions ſeeme roughe, yet notwithſtanding God can not be reproued. Then let vsus marke well, that they be two diuers maners of ſpeeche to ſaye, God is rightuous, for he puniſheth men according to their deſerte, and too ſay, God is rightuous, for how ſo euer hee handleth men, yet muſt wee alwayes keepe oure mouthes ſhet and not grudge againſt him bycauſe wee can not gaine any thing thereby. If wee ſee a wicked man puniſhed at Gods hand, (as I hauehave touched afore:) then is it Gods meaning that men ſhould knowe the particular iudgement which hee executeth, to the ende that men ſhould bee warned by it. And the holie Scripture ſpeaketh after the ſame manner. VVee ſee that God puniſheth whoredomes, cruelties, periuries, blaſphemies, and ſuche other like thinges. Yea verelie, eyther vponupon mens perſons, or elſe vponupon countries or vppon ſome place that ſhall hauehave bene giuen too ſome crime. VVhen God layeth his hande vponupon ſuche, therein hee ſheweth a mirrour to inſtructe vsus, according as S. Paule ſpeaketh when hee ſayeth, that God puniſheth the ſinners to the intent that eueryevery man ſhoulde beware. For when hee puniſheth rebellions againſt his worde: it is to make vsus walke in feare. VVhen hee puniſheth wicked luſtes, it is to holde vsus in awe. VVhen hee puniſheth whoredomes, it is too the ende that wee ſhoulde walke in all cleanlineſſe bothe of bodie and ſoule. Thus yee ſee then howe it is Gods will, that menne ſhould behold and conſider his iudgements, ſpecially, when they bee manyfeſt. A man may well ſaye ſometimes that God is righteous. And why? for hee hath puniſhed ſuche a one, yea euen bycauſe hee was a man of a wicked and diſſolute life. Hee hath executed his vengeance vponupon ſuch a countrie. And why? for it was full of all filthyneſſe and vncleanneſſe. VVee may well ſpeake after this maner, and ſo ought wee to doe: howe bee it not alwayes. For (as I hauehave ſayde alreadie) hee holdeth not on all by one rule. VVhat is to bee done then? VVee muſt come vp higher, [and ſaye] that God is alwayes righteous howe ſo euer hee handle men. And this is a poynte well worthie to bee noted: for in theſe dayes wee ſhall ſee ſome beaſtes, who notwithſtanding will weene themſelues to bee clearkly fellowes, when they ſhall hauehave maynteined Gods iuſtice by their owne reaſon and phantaſticall wit. They would that God ſhould bee eſteemed righteous. And why? for handling euerie man according to their deſertes, as I touched afore. And too bring this too paſſe, they are fayne to graunt me a free will, and Gods election muſt be ouerthrowne and brought too naught. For to ſaye that God choſeth whome hee liſteth, and calleth them to ſaluation through his owne free goodneſſe, and that hee forſaketh the reſidue: they thinke it verie ſtraunge to bee ſpoken, bycauſe they can not comprehende the reaſon of it. And heere yee ſee why theſe rogues that counterfaite to bee great clearkes, ouerturne the foundacions of our fayth to proue Gods rightuouſneſſe euen after their owne fanſie. And why is that? By cauſe they can not mount ſo hygh as too knowe that God is rightuous in compariſon of men, whatſoeuer they be. True it is that it ſtādeth vsus in hād to beware of another extremitie which is faultie. For we ſhal ſee ſome of as ſlaunderous conuerſation as may be: who if they perceiue their leudneſſe to be diſcouered [fall by and by to ſaying] As for me, I am an honeſt man, (yea to the worldward) I confeſſe eueryevery man is a ſinner to Godward: and ſo will he ſhroude himſelfe vnderunder the common cloake. Looke vponupon a whorehunter that hathe haunted the ſtewes halfe a ſcore yeares: Looke vponupon a blaſphemer that ceaſſeth not to rayle at God and to ſpyte hym: Looke vponupon a villaine that deſpiſeth God and all religion. Looke vponupon an vnthrifte or an vnconſcionable perſon that ſeeketh nought elſe but to be catching withoute faithfulneſſe or honeſt dealing: and ſuch dogges will ſay it is true that they be ſinners before God, for no manne is righteous. They goe no further with their faultes but ſo, which are ſo hideous as maye bee, but ſhrowde themſelues vnderunder the cloake of naturall infirmitie, ſaying that there is no manne that can bee equall with God. They thinke they hauehave doone verie muche in yeelding ſuche a confeſsion. But I hauehave ſhewed alreadie that it behooueth vsus to hauehave both theſe two points. The one is, that we muſt acknowledge god to be rightuous in reſpect of the whole worlde, and that men muſte not pleade nor diſpute wyth him, whoſoeuer they be, or what ſo euer they be able to alledge: but muſt bee abaſhed both great and ſmall. Lo here one ſpeciall poynt. The other is, that ech man ſhould hauehave an eye particularly to himſelfe, and that eueryevery man ſhould be ſorie for his faults, and abhorre them, and condemne them: and that heerevpon we ſhould alſo conſider the vengeance and puniſhmentes whiche God ſendeth vponupon ſinnes, to the ende we ſhould learne to fare the better thereby. If we be beaten with his roddes, let euerie of vsus ſaye, it is good right, I hauehave well deſerued it. If God teach vsus at other mens coſte, ſo as hee chaſtizeth other men before our eyes: let the ſame touch vsus, and let vsus applie ſuch examples to our owne inſtruction, to the intent to preuent the matter, that God bee not compelled to fall vponupon vsus bycauſe wee hauehave not profyted by the chaſtizementes which hee hath ſhewed vsus in the perſon of others. Thus yee ſee the two poyntes which wee hauehave to marke and to put in vre. Now let vsus come to the laying forth of that which is ſayd here by Iob. I know for a truth (ſaith he) that man ſhall not be iuſtifyed with God. So it is ſet downe: but this word with importeth as much as to Godward. And it is a doctrin of great weight if a man know it wel. VVhat is the cauſe that men iuſtifye themſelues ſo boldly, that is to ſay, that they preſume ſo muche of themſelues, that they ſet ſo much ſtore by themſelues, and that they bee ſo full of pryde? VVhat elſe is the cauſe of it, but only their ſtaying here belowe, that eueryevery man compareth himſelfe with his neyghbour? Yee ſee then wherevnto we runne. And yee ſee alſo why Saint Paule ſendeth vsus to the great iudge, ſaying that euerie man ſhall beare his owne burthen. As if he had ſayde, my friendes, men beguile themſelues when they make ſuche compariſons as theſe: VVhat? I ſee other men liue no better than my ſelfe, and if I hauehave faultes in me, ſo hauehave other men in them too. Ye ſee then what is the cauſe that men condemne not themſelues as they ought to doe, but rather ſooth themſelues in iuſtifying their owne cace. But heere it is expreſſely ſayde that man ſhall not be iuſtifyed with God. VVhat muſt wee then doe? as ofte as any man ſpeaketh to vsus of our ſinnes and laieth them afore vsus, let vsus learne to know that we muſt not hold oure eyes here belowe, but looke vp to the iudgement ſeat of our Lord Ieſus Chriſt, where we hauehave our accounte to make: we muſte knowe the incomprehenſible maieſtie of God. Therefore lette euerie man thinke thereof, and then ſhall all of vsus bee wakened, to withdrawe oure ſelues out of our follies and wee ſhall hauehave no moe of theſe vaine imaginacions and dotages that hauehave bin wont to rocke ſinners aſleepe. Had this bin obſerued: there ſhoulde bee none of the debates that are nowe adayes in chriſtendome aboute the rightuouſneſſe of fayth. The Papiſtes can not be perſuaded of this that we ſay, namely that wee become rightuous throughe the meere fauoure of God in oure Lorde Ieſus Chriſte. And why? what ſhall become of the merites (ſay they) and of the good workes wherein the ſaluation of menne conſiſteth? And why do the Papiſtes ſtande ſo vponupon their merites, and why are they ſo beſotted with them, but bycauſe they looke not vp to God? They diſpute in theyr ſchooles, whether good workes deſerue recompence and wages, as well as euill workes deſerue puniſhment: for they be things flat contrarie. If mens ſinnes deſerue to be puniſhed, then muſt there alſo be ſome rewarde for vertues: for otherwiſe Gods iuſtice ſhoulde not bee indifferent: yea to our ſeeming, and ſo might men diſpute vponupon a ſhadowe. But yee ſee that the Papiſtes fall aſleepe vponupon this diſputation, and yet in the meane whyle God ceaſſeth not on this behalfe, to play the iudge, not in iudging according too their lawes, but in behauing himſelfe according too his owne maieſtie: that is to witte, in finding out that thing in men which wee can not perceyue. But if our vertues were godly in deede, that is too ſaye ſuche as might goe for payment before God: that were ſomewhat. But what? when we ſhall hauehave priſed them to the vttermoſt, they ſhall be but ſmoke: If they come before God, all this muſt be layde downe. Then let vsus remember well how it is ſayde heere, that man ſhall not be found rightuous to God warde. And to the intente wee may take warning heereby: as ofte as any man ſpeakes to vsus of our ſinnes, we muſt not reſt here bylowe, but rather eueryevery one of vsus muſt ſummon himſelfe before God, that wee may knowe what maner of Iudge hee is. For ſo ſoone as we take vponupon vsus to pleade againſt him, we muſt needes be confounded, & as it were ouerwhelmed. And Iob addeth immediatly. That if a man would diſpute with God, hee ſhould not anſwere to one point of a thouſande. True it is that this may well bee verefyed of God: for wee may pleade faire, and tell a long tale, whereas ther ſhall be a thouſand pointes that God will not once voutſafe to open his lips to reply vntounto. And that is verie true: For all the coloure that we ſhall pretend to iuſtifie our ſelues, may wel beare ſome countenaunce afore men, bycauſe they ſee not ſo cleerely as were requiſite: but when we come vntounto God, all of it vaniſheth away to nothing. Let vsus not thinke then that God is amazed at oure long and great babbling: for when we ſhal hauehave caſt our skum, and whē it ſhal come to the point of excuſing our ſelues, and to giuegive credit to our vertues: peraduenture it will ſeeme that God oughte to yeelde vntounto vsus, Yea: but in the meane whyle he doth nothing but laughe and mocke at all the vayne bragges that menne can alledge: For all is nothing worth. Thus yee ſee a good and holie ſentence: whiche is, that if wee alledge a thouſand articles, God wil not anſwere ſo much as one of them. VVhat is the reaſon? It is bycauſe it is nother heere nor there in his ſighte. It may well be made account of before men: But what for that? God will not bee moued with it awhit. Neuertheleſſe the naturall meaof this place is, that when we be come vntounto God (that is to wit in way of incountering againſt him) we ſhall be ſo cō bred, as we ſhal not be able to anſwer one only article of a thouſand that he ſhal alledge againſt vsus. Surely wee be ſo haſtie, that we will needes fight with God, before we can draw our ſword as they ſay. And we ſee it is ſo. I pray you wil we not more ſtreine curteſie to aduenture vpō a mortall man or vponupon a creature that is nothing, than vponupon the liuing God? If wee intend to make defiance to any man, we will forecaſt thus: Is he able to make his parte good? howe may we compaſſe our intent? This may turne vsus to trouble or diſpleaſure. VVhen wee ſhall enter into dealings againſt men, wee will make many diſcourſes: but if wee bee mynded to ruſh againſt God, wee will ſtep to it bluntly. VVee ſee then heereby what rage, (yea euen diueliſhe rage) there is in men to matche themſelues ſo againſt God. But when we come to the puſh, we ſhall fynd by experience what it is to iuſtle againſte him, and that it is no dalying with ſuch a Prince. Thus yee ſee what Iob ſheweth here. For firſt hee ſetteth downe mennes boldneſſe at it may be perceyued: and afterward on the contrarie part, he ſetteth downe the comberance wherin they be when God maketh them to feele that he is rightuous and confoundeth them. Then lette vsus marke well that men are deſyrous to pleade and diſpute with God as wee ſee, and yet notwithſtanding, that when they be once entred into the chalendge, they muſt needs be ouerthrown, and God will make them feele that they muſt bee confounded ſpyte of their teethe. This is a verie needefull thing. For I hauehave ſhewed alreadie, that the fooliſhe ouerweening wherewith men deceyue themſelues, proceedeth of this, namely that they regard not God, but make their diſcourſes thus: yea verelye, I am no woorſe than other men, and beſides that, if I hauehave vices, I hauehave vertues alſo too recompence them withall. The cauſe then why men do ſo ouerſleepe themſelues, is for that they knowe not what Gods Maieſtie is, nor hauehave any liuely feeling of it, to ſubmit themſelues therevnto. Sith the caſe ſtandeth ſo: let vsus marke well how it is ſaid here, that men are deſyrous to ſtande pleading and diſputing againſte God. And why is that? For we be ſo blind, as we can not ſee to our ſelues to ſay, How now? Behold▪ God is able to ouerwhelme vsus, and to thuſt vsus downe to the bottomleſſe pit of hell, and yet ſhall we go ſet ourſelues againſt him? But wee neuer thinke of that: and therefore it is no maruell though we be ſo blynde. Howbeit let euerie man bethink himſelfe well, and he ſhall finde that that is the reaſon. If any man ſpeake to vsus of pleading againſt God: nature it ſelfe teacheth vsus that wee ought to abhorre it: I ſay euen the wickeddeſt of vsus. VVe ſee of theſe Scoffers that hauehave nother conſcience nor feare of God, and yet notwythſtanding there remayneth ſome kynd of feeling ingrauen in them by nature, ſo as they bee abaſſhed and aſhamed when it is ſayde to them, wilte thou pleade againſt God? Neuertheleſſe euen they alſo that ſeeme to bee good and diſcreete men, will ſometimes fall into ſuche manner of talke, ſo as there is not that man whiche playeth not the horſe that is broken looſe, in making proteſtation againſt God. VVe ſee that euen the Prophets hauehave bene aſſayled with ſuch temptations. True it is that they hauehave reſiſted, as it behoued. But this kynde of conceite hath ſomewhat combered them, ſo as they hauehave bene ſorie nowe and then to ſee Gods iudgemente ſo ſtraunge to them, and that their owne reaſon hathe as good as caryed them awaye. Seeing then that wee bee ſo inclyned to pleade againſte God, ſo much the better ought this doctrine to be printed in our remembrance, that wee may bee reſtreined at ſuche times as wee bee tempted in that wiſe to reaſon againſte God, aſſuring oure ſelues, that wee can gayne nothing by ought that we can do. And if we be warned heereof, wee ſhall not bee ſo greatly offended, though wee ſee many leape after that ſort out of their boundes. For this ſtumblingblocke troubleth the weake. VVee would faine that eueryevery man confeſſed God to bee rightuous, and that his merciemercy filleth the whole world, and that we ought to glorifie him for the ſame. But when it hapneth that wicked men rayle at God, and other ſome blaſpheme him: and men dare not open their mouthe to reproue and rebuke them, in ſo much that they hauehave full ſcope, and triumph to the worldward: when this is ſeene, the weake are greeued, and it ſeemeth to them that the mightie power and rightuouſneſſe of God are defaced therby, and ſo they can not yeld him the glory that belongeth to him. But we ſee how it is as it were a naturall thing in man to pleade after that maner againſt God: and although it be a monſtrous thing and ſuch a one as we ought to abhor exceedingly: yet is it an ordinarie vice. Sith the caſe ſtandeth ſo: let vsus not bee ouer muche diſquieted, when it hapneth. Thus yee ſee what wee hauehave to beare in mind. And it behoueth vsus too marke well what is added here for the ſecond poynt: that is to wit, that if God charge vsus with a thouſande articles, we be not able ſcarſly to anſwere one. Here we be admoniſhed, that when we hauehave ſerched out oure vices to the vttermoſte, that wee ſhall not come to the knowledge of the hundreth parte, no nor to ſo much as one of euerie thouſand. True it is that if men examine themſelues well without hypocriſie: they muſte needes finde themſelues wrapped in ſo many euilles, as they may bee aſhamed of themſelues, and vtterly diſmayed, ſpecially wee. For thoughe a man picke out them that bee the holyeſt, yet muſte they raunge them ſelues in one ranke with Dauid, who hathe confeſſed that no man can attayne to the true knowledge of his ſinnes. Nowe if the holieſt and ſuche as ſeeme Angells, are altogither confounded in their ſinnes, bycauſe the number of them is infinite: I pray you what is to bee ſayde of the common ſort? For wee muſt neuer take our ſelues to hauehave profited ſo much, but that wee be ſtill farre behynde them that I ſpeake of. So then, if men examine their liues throughly, they ſhall find ſuch a bottomleſſe gulf of ſinnes, as they ſhall be vtterly diſmayed. But is this all? we attayne not yet the knowledge of the hundreth part, in ſuch ſort as were requiſite. And why ſo? Ye ſee that Dauid, who entred his faults, cryed out, who is he that knoweth his owne ſinnes? Hee confeſſeth then that he knew exceeding much: and afterward he addeth, Lord clenze me from my ſecrete ſinnes. And why ſayeth he ſo? How calleth he them ſecret ſinnes? for it behoueth vsus to knowe our ſinnes, or elſe we can not confeſſe them to be ſinnes. The anſwer is, that Dauid wiſt wel that God ſeeth more cleerely than wee doe. And ſo ſeeing our own conſcience vpbraydeth vsus, what ſhall we ſay to the iudgement of God? Ye ſee then the order that we hauehave to kepe: that is too wit, that eueryevery of vsus enter into himſelfe, and ſearch out his owne vices throughly, ſo farre as hee can come to the knowledge of them. And hauehave we ſifted thē out? well, behold our conſcience is our iudge: and what maner iudge is it? True it is, a iudge that is greatly to bee feared, but dothe not God ſee farre more cleerer than a mortall man? My conſcience accuſeth mee of a thouſand ſinnes: and if God enter into reckening with mee, ſhall hee not find many mo? So then it ſtandeth vsus in hand to wey well what is ſayde heere: that is to witte, that of a thouſand poyntes we can hard and ſcarſly anſwere vntounto one: and that when wee ſhall hauehave eſpyed one faulte by our ſelues, God paſſeth farre further, for he ſeeth the ſins that we be not priuie to. Nowe then folowing that which is ſayd here, let vsus lerne to bethink vsus of our faults in ſuch wiſe as wee may be fully reſolued in our ſelues, that God contenteth not himſelf with that which commeth to our owne knowledge, but will iudge according to that which he himſelfe ſeeth and knoweth, and not according to that which we can finde, for we will leape ouer the quicke coles as it is ſayde in the prouerbe: but God plungeth vsus in them ouer head and eares. It is he to whome it belongeth too ſearch the heart, as the Scripture attributeth vntoo him. And beſides this, wee diſcerne not ſo well betweene vices and vertues as we ought to doe. That poynt therefore muſt be reſerued vntounto him. And wherefore deſcerne we them not? If we will iudge well and rightly of all our works, it ſtandeth vsus in hand to know what perfection is. For without perfectneſſe there is nothing good before God: that is to ſay, all is but filthyneſſe [wher there wants perfection.] And who is he that deſerueth to be allowed of God, if this perfection ſhewe not itſelfe in him? But nowe howe ſhall we know what perfection is, conſidering that our eyſight is ſo dim, and that we ſee but as it were in the twylight? Although God inlighten vsus, yet hauehave not wee ſo pure and cleane a ſight, as can vſe the brightneſſe which hee ſheweth vsus. True it is that the worde of God entreth intoo the bottome of oure heartes, and perceth through our bones and the marie, and all that is in them. True it is, that it is a burning creſſet, true it is that Ieſus Chriſt is called the dayſunne, and that he ſhineth ouer al: but yet for all that, our eyſight ceaſſeth not to be dim ſtil. Therefore it ſtandeth vsus greatly in hande to knowe what perfection is. And hereby we be put in mynde, that when ſoeuer we take things to bee good, and perceyue not any fault in them, yet are they not therefore without faulte, for we knowe not the perfection that God requireth. To be ſhorte, there is none but only God that knoweth what perfection and ſoundneſſe is. And why? It is in him, hee knoweth it, and we be too feeble to atteyne vntounto it. That is the cauſe why it is ſayde that wee may well ſet a fayre face vponupon the matter, but we ſhall not be able to anſwer one poore poynte of a thouſand that ſhall bee alledged and layde afore vsus. And I hauehave tolde you already, that men are warned, that if they will pleade with God, they ſhall alwayes find themſelues confounded to their damnation. Howbeit all to late. And this warning is very profitable for vsus: what is the reaſon? To the intent that before the blowe come, eueryevery man ſhoulde holde himſelfe within the boundes of ſoberneſſe and modeſtie, to ſay, Alas, what a thing is it for vsus to go to law with our God? Thinke we to get the vpper hande of him? nay, cleane contrariwiſe God ſhall ouerwhelme vsus. And behold, the only way to be acquit at his hand, is for eueryevery man to cō demne himſelfe. But if we fall to ſturdineſſe, God wil puniſh vsus for ſuch pride. It may be that at the firſt puſh hee wil not ſhew vsus our confuſion, but at the length we ſhal be ſo ſnarled in it, as wee ſhall not winde our ſelues out agayne.
Yee ſee then intoo what a maze God caſteth all the preſumptuous ſort which vndertake to ſtand againſt him, and enterpriſe the combate that is ſpoken of heere. True it is, that God is ſo gracious to ſome, as that hee daunteth them, and they at length do fall in aray: but that muſte not bee taken holde on, to ſay that he worketh continually all after one faſhion. VVe ſhall ſee ſome that are full of pride, whiche truſt in their owne rightuouſneſſe and would bind God vntounto them: well, God ouermaſtreth them, and tameth them, he caſteth them into vtter confuſion, and afterwarde plucketh them out againe. VVee ſee that God worketh not alwaies after one rate. Neuertheleſſe it behoueth vsus alwayes to vnderſtande what the ſcripture telleth vsus: namely that God will ſtretch out his hand againſt the proude, too deſtroy them. And beholde how he proceedeth therin. I ſay the hypocrits are ſo puffed vp with pride and preſumptuouſneſſe, as they thynke verely that their vertues deſerue to be receyued, yea and to hauehave reward and recompence. VVell, they ſtande in their owne conceite for a tyme, and God letteth them alone there. On the other ſide Satan eggeth and inticeth them, and maketh them to ſet much more by themſelues. They gaze at their owne gay fethers like Peacocks, ſaying, I hauehave done this and that, and they beare themſelues in hand that God ought to hold himſelf cōtented with it. But anone after when they hauehave taken pleaſure in themſelues, and in all their vertues: if God cal them to acount, and proue to their faces, that in that which they eſteemed as vertue was nothing but vice, yea and ſtarke filthineſſe and abhominacion before him: then are their combs cut, and good right they ſhould be ſo: inſomuch that whē they hauehave beguiled not only the worlde, but alſo themſelues, by truſting in things that hauehave a gay ſhew and coū tenance outwardly: the thing muſt alwayes be manifeſted whiche is ſpoken in Sainct Luke, namely that the thyng which is excellent and highly eſteemed among men, is abhominable before God. Then let vsus beware that wee preſume not ſo farre as to fight againſt God, and to go to law with him to iuſtifie ourſelues. For elſe will oure God confound vsus, and ſo ruſh againſt vsus, as we ſhall be oppreſſed and ouerwhelmed of a thouſand crimes, and wee ſhall not be able to anſwer any one of them, and when we bee accuſed of a thouſand deadly ſinnes, (that is to ſaye of an infinite number) if we intend to cleere our ſelues but of ſome one only point, we ſhall be caſt in our owne turne. I ſay let vsus beware we come not to that point. Now to the end we may be touched the better, it is ſayde, That God is wiſe of hart and mightie of ſtrength. This poynt of doctrine hath bin touched already heeretofore. Neuertheleſſe it is not for nought that it is ſpoken of heere new againe. For it is a leſſon which we ought to mind day by day. I hauehave told you already that men beguile themſelues and wanze away in their own fond imaginatiōs, bycauſe they thinke not vponupon God, but reſt vponupon themſelues. Beholde heere one inconuenience. But let vsus on further. If men thought vponupon God, ſhuld they not be touched liuely, to acknowledge him according as he declareth himſelfe vntounto them? ſhould they not be moued to ſuche a feare and reuerence as they would glorify him as he is worthy: But they do it not at all, what is the reaſon? It is bycauſe they conceiue not God to be ſuch a one as he is. VVell, we can skill to ſay God, God, that word runnes roundly vpō our tungs end, and yet in the meane while, his infinite maieſtie is not perceiued awhit. Al that is in God to our reſpect, is as a dead thing. And in very deede it is wel ſeene by mennes blaſphemies, periuries and ſuche other like things. If men had any feeling of Gods maieſtie, ſhould we heare ſo holy and ſacred a thing ſo rent and torne in peeces? If men be ſo in a chafe, God muſt be faine to abie for it, as if he were their Iacke. Like as when a maſter is angrie, (if he be a fumiſh and haſty man) he will giuegive his ſeruant a buffet with his fiſt, ſo will a teſty man do to his wife, or elſe too hys horſe if he diſpleaſe him. Euen ſo play we with God. Now when we ſee mē caſt vp their choler at God as if he were their vnderling, may it not be well ſayd that we be totoo dulheaded: yea and they come to that point without being chafed. For we ſee theſe dogges make no bones at all in tearing the name of God. And although there bee no cauſe to prouoke them therevnto, yet ceaſſe they not to ſweare blaſphemouſly at eueryevery word, which is a mōſtrous thing and againſt nature. Therefore it is a good token that we knowe not the maieſtie of God, though the word flye neuer ſo roundly out of our mouth. Alſo there are ſtore of ſorſwearings. It is a horrible cace now a dayes, that a man cannot wring out one worde of truth, and let there be neuer ſo much ſolemnitie vſed to bring on thoſe that are called to witneſſe, yet is it ſeene that they bee all for ſworne, inſomuch that of the whole number of ſuch as are depoſed, a man ſhall hardly finde one among halfe a ſcore that will ſay the truth. And indeede it is a common byword among them, that the cace goes wholly with thē when there are no witneſſes: which is as much to ſaye, as there is not one that wil ſpeake the truth. And thus ye ſee how they ſpite God. Alſo I pray you what talke will men hold when communication is miniſtred about the holye ſcriptur, about the whole religiō, and about ſo holy things as wee hauehave at this day? It were meete that men ſhoulde hold thēſelues in awe in ſuch caces, according as it is ſayd that the true marke of Gods children is to tremble at hys word. But we ſee that men will boldly reaſon of God: there is diſcourſing, and prating of him and of all the ſecrets of his maieſtie, euen as it were in ſport: and are not theſe ſubſtantiall proofs that wee know not what God is though his name be ryfe in eueryevery mannes mouthe▪ Then let vsus marke well that the thing whiche is added heere, (namelye that God is wyſe of hart and myghtie of ſtrength) is no more than needeth. And it is true that theſe woordes ſeeme not to be ſo pithily ſpoken as they might hauehave bin: but if they be well weyed, there will be found a ſufficient force to make vsus ſhrinke in our hornes. For when it is ſayd that God is wiſe of hart: it is not meant of worldly wiſdome, nor of ſuch wiſdome as our wit is able to comprehend. And when it is ſayd that he is ſtrong: it is not that he is ſtrong as if hee were a Gyant or a Mountayne: but we muſt glorifie him in ſuch wiſe as we muſt aſſure oure ſelues, that there is no might, no ſtrength, no power like his in all the creatures that we ſee: but that all is nothyng which we can ſee heere beneath, and that wee muſt ſeeke all ſtrength and power in God alone. Lo what this ſpeech importeth. Verely this thing cannot bee ſo well gone through with, at this preſent as it ought to bee: but yet it was requiſite that we ſhould touch it, to the end we might ſee the manner of Iobs proceding, or rather of the holye Ghoſts proceding who ſpeaketh by Iobs mouth, to ſhewe vsus what maner of rightuouſneſſe Gods is. VVill we then vnderſtand well what we be? we muſt take this for a generall concluſiō, that whē there ſhall no open crymes bee found in vsus, ſo as we liue not loocely, but walke honeſtly and vnblamably too the worldward: all this is nothing. VVhy ſo▪ Of what ſort ſoeuer the creatures be, God can condemne them and continue rightuous himſelfe. And if wee attempt too reply againſt him, it is true that in oure own opinion we may wel find what to ſay for a time, and God wil winke at it, and not withſtand it at the firſt brunt. But in the end we muſt be fayne to ſtoupe to receyue the ſentence of damnation: and when men ſhall hauehave clapped their hands at vsus, yea and quit vsus cleere, we ſhall not faile to be condemned for all that, and to be confounded when we ſhall come before the great iudge. For hee ſees more cleerely and ſharply than al the men in the world. And ſo let vsus aſſure ourſelues, that there is none other meane to obteyne fauour before God and to hauehave our ſinnes couered, (no not euen after we hauehave frankly confeſſed that there is nothing but filth and infection in vsus) but by fleeing for refuge to our Lord Ieſus Chriſt. For there ſhal the full and perfect ryghtuouſneſſe bee found, by the vertue whereof we ſhall be acceptable too God, and finde hym mercifull to vsus.
But now let vsus caſt ourſelues down before the face of our good God, with acknowledgemēt of our ſinnes, praying him to wipe thē out in ſuch wiſe, as we may come too him looking him in the face, yea howbeit not preſuming of aught that is in ourſelues, but vponupon his gracious fauour which he hath ſhewed vsus in our Lorde Ieſus Chriſte, and wherof it hath bin his will to make vsus partakers. And that moreouer he wil clenze vsus frō day to day, & ſo purge vsus of all the corruptiōs that are in our fleſh, as we maye bee rightly ſanctified to apeare blameleſſe before him at the latter day. And ſo let vsus all ſay, Almightie God, &c.