Sermons on Job, Sermons · Chapter 9 · Sermon 37
The .xxxvij. Sermon, which is the fift vponupon the ninth Chapter.
This Sermon treateth ſtill vponupon the .xxvij. and xxviij. verſes, and then vponupon thoſe that followe.
29 If I bee vvicked, vvhy labour I in vaine?
30 If I vvaſhe my ſelfe in cleare vvater, and make my handes pure and cleane,
31 Thou vvilt plundge mee in the myre, and mine ovvne clothes ſhall defile mee.
22 For hee is not a man as I am, that I might beebolde to anſvvere him, and that vvee might go too lavve togither.
33 VVho is the vmper that vvill put his hande betvvixt vsus?
34 Let him take his rod avvay from mee, and let him not fraye mee any more.
35 And then vvill I ſpeake, and not bee afraide: but I holde mee ſtill bicauſe he is not ſo.
I HaueHave begonne alreadie to expound this ſentence where Iob ſayeth that hee hath no reſte bicauſe it is God that purſueth him, by reaſon whereof hee is the more diſmayde in his aduerſities. For if wee ſuffer any trouble at mens handes, wee may find ſome meanes to reſiſt them. But if wee knowe that God is againſt vsus, ye ſhall ſee vsus ſo incombred, as we may well ſeeke here and there for remedy, but wee ſhall finde none till God be at one with vsus. And bicauſe it had bene layde to Iobs charge, that he ment to iuſtifie himſelf before God, & it had bene tolde him that he ſhould gaine nothing by ſo doing: he addeth: VVell then, I am wicked, & why then do I trouble my ſelfe in vayne? Heere Iob pleadeth giltie, howbeit not in ſuche wiſe as his freendes had tolde him of, who ſpake as then in effect as enemies. VVhy ſo? They intended to hauehave hild him as a condemned caytife, as a deſpizer of God, & as a caſtaway. Howbeit Iob graū teth not that, but hee ſayeth hee is an offender if it were ment that Gods ſecrete iudgement ſhoulde bee entered into, as if hee ſhoulde ſay: I hauehave a fayre pleading of my cace: for when I ſhall hauehave iuſtified my lyfe afore men, yet ſhall I alwaies be condemned afore God, if hee liſt to enter into his rigour agaynſt mee. For wee muſt alwayes turne backe againe to this grounde which wee hauehave ſpoken of heeretofore: that is to wit, that God may well allow of vsus, as of them that ſhall hauehave ſerued & honoured him: and yet notwithſtanding, that when hee ſhall bring vsus to his ſecrete iuſtice, whiche is the rule of that rightuouſneſſe whiche hee ſtandeth to and accepteth: wee ſhall be nothing, & all that euer is in vsus muſt needes be vtterly defaced. This requireth a larger declaration, for otherwiſe it will not bee vnderſtoode. Truely according to the rule which God hath giuen vsus in his law, there is not any mortall wight that can be found rightuous: for where is the perfect louelove that is required there? I ſay wee louelove not God with all our hart, and our neighbour as oure ſelues. Forſomuch then as wee fayle both in louelove towards God, & in charitie towards our neighbour: we be condemned by Gods lawe. And heere wee ſee why S. Paule alledging this text, Curſed is he that perſourmeth not all the things that are conteyned in the law: concludeth thervpon, that there is no more any rightuouſneſſe among men, nor any hope of their ſaluation, if they reſt vponupon their own workes. VVhy ſo? Doth it follow that bicauſe the tranſgreſſors of the law, are curſed, therfore all men ſhould be ſo? Yea verely: for are there any to bee found, whiche hauehave walked according to Gods law? No: I meane in full perfection. For if we hauehave miſſed in any one poynt we be giltie in all: bicauſe that (as S. Iames ſayeth) Hee that hath forbiddē to murther, hath alſo forbidden to ſteale. VVhē wee ſhall hauehave offended Gods Maieſtie, & hauehave wrought agaynſt his rightuouſneſſe: muſte wee not needes come ſhorte of rightuouſneſſe? Marke then a ſpeciall poynte: which is, that if God enter intoo account with vsus according too the rule that is conteyned in his lawe: hee ſhall not finde ſo muche as one rightuous man in the whole worlde. Yet notwithſtanding in the meane whyle there are that walke in the feare of God, howbeit not through their owne nature. For howe fayre ſhewe ſoeuer wee make: it is certaine that till God gouerne vsus with his ſpirite, all the holineſſe that men perceyue in vsus, is but hypocriſie and vntruth. But if God touche our hartes, and write his lawe within the ſame: then ſhall we obey him: howbeit not throughly, nor with ſuch perfect ſoundneſſe as wee may come boldely before God to bee acquit. Neuertheleſſe there is greate diuerſitie betweene the deſpizers of God, and the faythfull. For although the faythfull man hauehave manye infirmities in him, and cannot walke ſo right as he fayne would: yet notwithſtanding hee hath a deſire to ſerue God, he laboreth in it, & he inforceth himſelfe to it: wheras the faithleſſe taketh ſcorne of all goodneſſe, caſting God off, and making none account of him, but is giuen to his owne ſenſualitie. So then wee ſee, that ſome may be called rightuous, who deſerue not to be accepted ſo before God. There is no finding of any perfect rightuouſneſſe here in men, neyther is it to be ſayde, that God is beholding to them, and that they may go to lawe with him, or that they hauehave deſerued well at his hand, & that he cannot find any fault in them or in their life. No: but we ſpeake of another rightuouſneſſe whiche God accepteth of his owne free goodneſſe: and wee ſpeake of a rightuouſneſſe that is but halfe a one: whiche maye bee rightly cōdemned, howbeit it is not condemned, bicauſe God imputeth not the faults and imperfections that are in his faithfull ones. And Iob doth not here tearme himſelfe a wicked man, after the maner of a lawleſſe & aweleſſe perſon. Ye ſhall ſee a whoremōger that ſhall be giuē to all filthineſſe, & mocke at God to the full: ye ſhall ſee a cruell man giuen to extortion: yee ſhall ſee a blaſphemer or ſwearer: & theſe maner of men are wicked in their conuerſation. For their naughtineſſe is ſo farre oute of ſquare, as we ought of good right to hold them accurſed. Iob graunteth not himſelfe to be ſuch a one: for then had he lyed, as wee ſhall ſee heereafter, where hee proteſteth himſelfe to hauehave bene the foſterer of the fatherleſſe, the ſuccourer of the widowes, the eye of the blinde, and the bearer vp of the feeble & weake. To bee ſhort, hee had in him an angelicall ſoundneſſe, if it bee cōpared with other men. How then, and in what ſenſe doth he cōdemne himſelfe for a wicked man in this ſentēce? For he doth it not of hypocriſie▪ As I ſayde afore, it is bicauſe that if he enter into the ſecrete iuſtice of God, there he muſt needes bee caſt: and he ſhall do well to alledge, Lord, it is at thy hāde that I hauehave receyued this grace of yeelding my ſelf to thy ſeruice: and although I hauehave not walked ſo perfectly as I ought to do: yet notwithſtanding it was the marke that I amed at, and I hauehave applied mine indeuer that way, ſo as my minde was none other, but too hauehave giuen my ſelfe wholly therevnto. True it is that I am blame worthie in many things: howbeit I hauehave not ſhrūke away frō thee at any time. Iob might well hauehave proteſted al this. But what for that? In the ſayd rigorous iuſtice he muſt needes hauehave had his mouth ſhet. For although men maye well ſhewe themſelues to hauehave had ſome deſire to do well▪ yet is all that nothing worth. Thus yee ſee what Iob ment by this ſentence. And therfore let vsus marke well, that whoſoeuer wee ſhall hauehave any fayre ſhew▪ (I meane not before men, but euen before the Angels of heauen) although we hauehave labored too ſerue God without diſsimulation: yet is not that ynough to iuſtifie vsus. VVhy ſo? For if we enter into accounte with God, all the rightuouſneſſe that wee can hauehave, muſt needes waſh away and come to naught. Sainct Paule ſpeaking of his charge onelyonly, and not of his whole life, ſayeth, that he hath not ought whereat his cōſcience may repine, or for the which he might bee blamed iuſtly, and yet notwithſtanding that he woulde not iuſtifie himſelfe. In that place he ſpeaketh but of one thing: namely that hee had preached the Goſpell with a good zeale, and yet for all that he confeſſeth, that he ſhall not be iuſtified for it. And why? For God can finde faults ynowe in him, which he himſelf wiſt not of. Now if S. Paule ſpeaking of the office of Apoſtleſhip, ſtoode vponupon that poynt bicauſe he knewe well that God coulde condemne him in many things that were vnknowen to himſelfe: how ſhall we do when wee come too the examination of our whole lyfe? How ſhall we do when God ſhall enter action againſt vsus; not for ſome one matter, but for all matters, yea euen for oure woordes and thoughtes, and not alonely for oure woorkes? Neuertheleſſe wee muſte alwayes come backe too this poynte, namely, that Iob ſpeaketh not alonely of the rigour of the lawe, whiche is vnable too bee borne, and ſerueth to ouerwhelme vsus eueryevery whit of vsus: but alſo mounteth yet higher too the ſayde iuſtice whiche is vnknowen vntoo vsus. Notwithſtanding, when hee addeth, VVhy laboure I in vaine? Thereby hee ſheweth himſelfe too hauehave an exceſsiue paſsion. Not that hee yeeldeth wholly vntoo it (for it is certayne that hee hath reſiſted it:) but hee ſpeaketh of the affection that was in him after the fleſhe. His ſaying then is, verie well I yeelde my ſelfe giltie, I confeſſe I am a ſinner, I confeſſe I am wicked: But why take I this payne too no purpoſe? For God perſecutes mee heere: and thoughe I condemne my ſelfe, yet am I neuer the more eaſed: Is it meete that God ſhoulde ouerwhelme mee at the firſte blowe? VVhy am I not wiped oute of the worlde? why dooth God take pleaſure too holde mee in ſo long pyning? Seeyng I acknowledge my ſelfe woorthie too bee condemned, what woulde hee hauehave more? Lo howe Iob ſpeaketh heere as a man in a rage. But (as I hauehave tolde you heeretoofore) although the faithfull doo fight agaynſte their temptations: yet myſſe they not too bee ſhaken, and to feele ſuch aſſaults as they wote not where they bee. And that is the thing whiche Iob confeſſeth, and verely hee is the more prouoked herevnto▪ by the temptations of thoſe that galled him, as though hee had gone about to make his part good againſt god. And that which he addeth immediatly after, conteyneth a more certayne declaration of it. For hee ſayeth, If I waſhe my ſelfe in water, ſo as I make my ſelfe throughly cleane, God ſhall caste mee into the myre, I ſhall bee plunged in filthineſſe, inſomuch that mine owne apparell ſhall defile mee. That is too ſay, when I ſhall hauehave clenſed my ſelfe well, the ſame cleaneneſſe of mine whiche at this preſent beareth a goodly ſhewe, ſhall bee but dung and filth aſore God. Heere Iob continueth ſtill in his matter, to ſhewe that when wee hauehave well examined our lyfe, it ſhall bee founde that oure fearing of God and our obeying of him proceeded [wholly] of the grace that hee gaue vsus, and yet that the ſame dooyng of ours, is nothing. For we muſte alwayes beare in minde, that Gods Maieſtie is hydden from vsus, and that in the ſame Maieſtie there is a certaine rightfulneſſe which we comprehend not. True it is that God hath well giuen vsus a paterne and image of rightfulneſſe in his lawe, howbeit, that is but according to our capacitie. But it behoueth vsus to know, that our reaſon is ſo groſſe, as it cannot mount ſo high, as to conceyue perfectly what is in God. So then the verye rightuouſneſſe whiche is conteyned in Gods lawe, is a rightuouſneſſe that is bounded within the meaſure of mans capacitie. VVee doo rightlye call it perfect rightuouſneſſe, and ſo may we name it: yea and the Scripture tearmeth it perfect rightuouſneſſe: how ebeit but in reſpect of vsus, that is too ſaye in reſpect of creatures. I meene not in reſpect of vsus as wee bee ſinners, and as wee be all curſed in Adam: but in reſpect of vsus as we be Gods creatures: yea and (to take away all difficultie) euen in reſpect of the Angelles. This rightuouſneſſe then is ſuch a rightuouſneſſe, as Angelles and men ought too yeelde vntoo God, by obeying him and pleaſing him, yea euen in as much as they bee his creatures. But yet for all this, there is another higher rightuouſneſſe in God, that is too ſaye a perfect ryghtuouſneſſe, wherevntoo wee bee not able too attayne, neyther can wee bee able too come any whitte neere it, vntill wee bee made like vntounto him, and hauehave the function of the glorie that is hid from vsus as yet, and which wee ſee not but as it were in a glaſſe and darkely. For then ſhall wee bee a farre other thing, than wee bee now. Thus yee ſee why Iob telleth vsus here, that though hee waſhe himſelfe, yet ſhall hee bee founde vncleane neuertheleſſe. And although he ſpeake here of VVater, and of Snowe: yet notwithſtanding, by a reſemblance hee meeneth all the cleanneſſe that is in men, according as is ſayde, I will waſhe my handes in innocencie. VVhen Dauid ſpake ſo, hee had an eye too the Ceremonie of the lawe, forſomuche as it was Gods will that men ſhould make themſelues cleane when they came into the Temple to pray. And what was the reaſon? Bicauſe wee bee ſullyed and full of all filte: therfore it behoueth vsus to bee made cleane when wee preſent our ſelues before God. And howe may that bee done? Can water bee a ſpirituall waſhing for our ſoules? No. Then muſte wee take the Ceremonie of the lawe, as a figure of the thing that muſt be in our ſelues: that is to wit, that wee muſte renounce all lewde affections, and hauehave a pure and cleane hart: we muſt renounce all wicked works, and dedicate all our members to ſerue God perfectly: and that is the waſhing wherof Iob ſpeaketh here. To be ſhort, his ſaying is, that if hee ſhould inforce himſelf to ſerue God, yea euen in ſuch wiſe as hee ſhoulde become as white as Snow: yet ſhould God finde ſomwhat worthie of blame in him. And why? Hee will plundge mee (ſayth he:) behold heere a ſtraunge maner of ſpeaking, that God ſhoulde plundge him in the myre. And howe is that? For it is not the propertie of God to put any ſoyle into vsus: we know hee is the fountaine of all holineſſe: yea and when wee be full of filthineſſe, wee flee too him for helpe too bee purged and made cleane by him. VVherefore is it then that Iob ſayeth, that God will plundge him in the myre? His meening is, that God will diſcouer an vncleanneſſe in him whiche was not perceyued afore. And howe will hee diſcouer it? Not onelie after the lawe. True it is that the onelye lawe of God is ynoughe too condemne men, as I hauehave ſayde afore. And heere yee ſee why the lawe is called the meſſage of death: namely bicauſe that if we hauehave no more but the doctrine that is conteyned in the lawe, wee ſhall bee vtterly ouer whelmed afore God, and wee ſhall bee caſte away without any remedie. Then if God indite vsus but according to the forme of the lawe, he ſhall diſcouer filthineſſe ynoughe in vsus. But Iob ſteppeth yet further: that is to wit, that although we had the ſayde pureneſſe according to the lawe, that is to ſay, althoughe wee had perfourmed all that euer God commaundeth there, which is impoſsible for men to doo: yet can wee not ſtande before him. But let vsus put the cace, that Iob were as an Angell, and that hee were able to go through to Godwarde according too the rightuouſneſſe of the lawe: yet ſhoulde hee alwayes finde himſelfe behinde hande in reſpect of the ſecrete rightfulneſſe that is in God. For it is ſayde that the verie Angelles are not able too ſtande afore him, if hee liſted to enter into reckening with them. Iob therefore in this ſentence meeneth, that euen when hee ſhall bee as pure as pure may bee, (I meene according too the rightuouſneſſe of the lawe) all ſhall be but dung and filth when it commeth afore God. And behold heere a leſſon which ought to make all fleſh to ſtoupe, when we ſhall hauehave weyed well the things that are conteyned therein. True it is that the ordinarie doctrine of the holye Scripture is, that when men looke vppon themſelues too ſee whether they hauehave fulfilled Gods lawe or no: there ſhall they finde themſelues all condemned. Beholde (I ſay) wherevnto the holy Scripiure bringeth vsus backe. And wherefore? For wee know what pride and hypocriſie are in vsus. VVee bee ſo proude that we will not ſtoupe to God except we be compelled. Then if oure Lorde preſſe vsus with his ſecrete rightfulneſſe, whereof mention is made heere, what a thing will that bee? But wee play the horſes that are broken looce, and wee ſet vp our hornes too doſſe agaynſt God as wee ſee the vnbeleeuers doo, who blaſpheme him with full mouthe: and althoughe they bee conuicted, ſo as theyr owne conſcience reprooueth them, and they knowe not what too ſay for themſelues: yet notwithſtanding, their mouthe is ſtill open too rayle at God, too grudge againſt him, and too ſpite him at theyr pleaſure. And therefore it is requiſite that God ſhoulde hauehave a way to condemne vsus peculiar to our nature, to abate the pride and hypocriſie that are in vsus. Heere yee ſee why God bringeth vsus to the lawe, and telleth vsus that we be vtterly forlorne: as if hee ſhoulde ſaye, well, I ſee that euerye of you ſootheth himſelfe, and ſtandeth too muche in his owne conceyte: yee cannot be brought to any reaſon nor made to ſubmit your ſelues. I will not ſewe agaynſte you my ſelfe, but I gyue you a looking glaſſe in my lawe, and I woulde hauehave eueryevery one of you to beholde himſelfe there: looke there whether yee be fayre or no. Come wee once to the lawe of God, there eueryevery man ſees his owne filthineſſe: and whereas earſt there was (to our ſeeming) nothing but life and welfare, and wonderfull ſtuffe in vsus: nowe wee bee ſtarke dead as Sainct Paule ſpeaketh. Yea verely if wee vnderſtande Gods lawe as wee ought too doo. For there are many that hauehave the vayle ſtill before theyr eyes, who beare themſelues in hande that they hauehave ſerued God well: and ſo long as the lawe is layde aſyde from them, they thinke themſelues to hauehave performed it to the full, and yet they neuer came neere it. Suche folke hauehave a ſcarffe before theyr eyes. But if wee conſider what Gods lawe is, we ſhall finde that there is nothing but filthineſſe and iniquitie in vsus. Yee ſee then wherfore God toucheth vsus after ſuche a maner. But beholde there is yet a higher meening in this ſentence, (according alſo as Iob ſpeaketh it for the perfecter ſorte:) that is to wit, that neuer any righteouſneſſe of the lawe ſhall bee able too ſtande afore God, if hee liſte to deale rigorouſly with vsus. And heere a man might caſte a doubt, and ſaye: will God condemne men when they ſhall hauehave perfourmed all that hee commaundeth and appoynteth them? No, the matter is not what God will do, but what hee may do. For ſurely hee will not do it. Then let it ſuffize vsus, that when wee hauehave ruled our life well according too Gods lawe, we ſhall bee accepted for rightuous before him. This is certaine. For it is ſayde, hee that dooth theſe things ſhall liue in them. The promiſe is not to deceyue vsus with vntruth. But howſoeuer the cace ſtand, this is alwayes a ſure grounde, that when wee ſhall hauehave obeyed Gods lawe too the full, and atteyned the ſayde pureneſſe ſo greate as is required, (whiche is an impoſsible thing for mortall men to doo:) yet notwithſtanding God needeth not too content himſelfe with it, except he liſt: that is to ſay, he can finde ſuch a perfectneſſe in himſelfe, as all that we bring to him, ſhal bee nothing to it: but yet he doth not ſo, as I ſayde afore. And this is it that Iob mente by ſaying, that God will plundge him in the myre whē he ſhall hauehave waſhed himſelfe: that is to ſay, God will finde meanes to ſhake mee off as a wretched and vnperfite creature: & although I hauehave giuen my minde to all pureneſſe, that my life might bee ruled by his lawe and by his ordinance, and that my woorkes might be good and holy: yet notwithſtanding, all the ſayde pureneſſe ſhall bee but filth, if Gods rightfulneſſe paſſe vponupon it. And I hauehave ſayde alreadie that this preſent leſſon ought well to aſtoniſhe vsus. For though we were as pure as the Angelles: yet were wee not able too ſtande, but by the grace of God, and ſo farre forth as hee vpholdeth vsus as his creatures, withoute vſing his rigour agaynſt vsus. For if hee liſted to handle vsus as wee deſerue: howe ſhould we do? Now then if God may ouerwhelme we were like the Angels: alas is there any cauſe why we ſhoulde auaunce our ſelues, ſeeing we drink ſinne as a fiſhe ſucketh in water (according as it is ſayde in this ſelfe ſame booke) ſeeing we ceaſſe not to go agaynſt the rule that hee hath giuen vsus, and ſeeing wee perceyue, not ſome one condemnation but a hundred thouſand, yea & an infinite number of condemnations before vsus? Alas, what ſhall become of mans pride? Hereby wee ſee what rage or rather furie hath bin & ſtill is in the Popedome, in alledging their owne merites. For the wretched folke are ſo puffed vp with pryde, as they weene themſelues able to purchaſe Paradiſe. And if they do amiſſe in anye poynt, they hauehave meanes of theyr owne too recompence God, they hauehave their ſatisfactions, and they hauehave theyr woorkes of ouerpluſſe or ſupererogation as they terme them: and all theſe are payments too diſcharge thēſelues with againſt God. The deuill muſte needes hauehave be witched men, when they could ſo beare themſelues in hand, that they were able to binde God to them by thir works. And ſo let vsus wey well this doctrine: but by the way let vsus repreſſe our affections and hold them ſhorte, that wee come not to the ſame poynt that Iob was at. Not that hee reſted vponupon that poynt (for that had bene a blaſphemie:) but hee confeſſeth himſelfe too hauehave beene tempted, and too hauehave beene prouoked too ſay, Go too, if God were a man as I am, that I might bee bolde to anſwere him, that we might go to lawe togither, and that ſome body might take vponupon him too bee vmper betwixt vsus: then woulde I ſpeake freely, and not bee afrayde. If God woulde gyue me leaue to holde plea with him, and ſuffer a iudge to be ſet ouer vsus both: then coulde I talke boldly againſt him. Beholde here a right daungerous temptation: And (as I ſayde afore) if Iob had concluded therevpon in himſelfe: it had beene a curſed blaſphemie. Therefore he ſheweth that he was toſſed with that temptation, howbeit that he withſtood it all the while. And it may happen that we alſo ſhall bee in ſuch troubles at times. For vntounto mans vnderſtanding it is a verie ſtraunge thing, that when wee ſhall hauehave kept Gods lawe, (that is to ſay, if it were poſsible to bee doone) yet wee ſhall not bee diſcharged before him. Men hauehave alwayes ſome what too replie in this cace: and at leaſt they will lament their ſtate & make their moane, ſaying: is it poſsible that God ſhoulde deale ſo rygorouſly with vsus, as that oure fulfilling of his lawe ſhoulde bee nothing woorth? Men then hauehave a cace whiche they themſelues ſhall thinke too bee verie worthie of fauour, and ſo ſhall it ſeeme too bee too the worldewarde. But when wee bee egged after that ſort, wee muſte holde our ſelues in awe, & learne to know that Gods rightfulneſſe (the which wee cannot comprehende as nowe) is hidden from vsus, to the intent we ſhoulde honor it. For wee hauehave two wayes to magnifie God. The one is according to the maner of his manifeſting of himſelfe vntoo vsus. Yee ſee howe God dooth in his lawe ſhewe himſelfe a iudge too condemne vsus: and in his Goſpell hee ſheweth himſelfe a father to acquit vsus. That is to ſay, when he commaundeth vsus to do the thing that is good and rightuous, and therewithall threatneth vsus that if we hauehave fayled in any thing, wee muſte be accurſed: when God ſheweth himſelfe after that maner: wee hauehave wherefore to glorifie him, and too acknowledge that hee is rightuous howeſoeuer the cace ſtande. For if wee periſhe yet hauehave wee no cauſe to grudge at it. Agayne, if God call vsus too himſelfe, offering vsus his grace in oure Lorde Ieſus Chriſt, and ſhewing that hee deſireth nothing but to be at one with vsus: ye ſee yet a greater cauſe too glorifie him in his rightuouſneſſe, foraſmuche as hee hath pulled vsus oute of hell, and reached vsus his hande. Yee ſee then by this, howe wee muſte glorifie God in double wiſe, when hee vttereth himſelfe vntoo vsus by his woorde. As muche is too be ſayde of his woorke. VVhen God beareth with vsus by hys merciemercy, let vsus vnderſtand that he coulde thunder downe vponupon vsus, and that it is of his ſpeciall fauour that hee doth it not. Againe when he chaſtizeth vsus for our offences, of purpoſe to drawe vsus to repentance: ſee yee not howe he miniſtreth as many cauſes too ſing his prayſes vntounto him? Yes verelye. And ſo inaſmuche as God ſheweth himſelfe too bee both good, and rightuous, and wyſe, as well by his woorde as by his workes: wee hauehave wherefore to glorifie him. But hauehave wee done ſo? wee muſt mount yet higher: that is to wit, we muſte glorifie God though hee hide himſelfe from vsus, and ſhewe not himſelfe too vsus, neyther by his rightuouſneſſe, nor by his goodneſſe, nor by anye other thing whiche mighte cauſe vsus too ſaye that the ſayde glory were due vntounto him. As for example. VVhen the ſcripture ſpeaketh too vsus of his election, that hee choozeth whome hee lyketh, and caſteth awaye the reſidue: and that hee diſpoſeth of mankinde at his owne pleaſure: and likewiſe when he ſcourgeth the good, and ſeaueth them oppreſſed, and wee ſee that all things are confounded in this worlde: in theſe caces God hydeth himſelfe, that is to ſay, he ſheweth not himſelfe to vsafter ſuch a faſhion, as our reaſon may be able to take holde of his rightfulneſſe, goodneſſe, power, and wiſedome, and yet muſt we yeeld him his due glorie. Thus yee ſee what we hauehave to marke vponupon this ſtreyne. And in ſo doing we may well correct and beate backe the temptation wherof Iob ſpeaketh here. Hee ſayeth, Let God go to law with mee, & giuegive me leaue to plead againſt him: and I will do it boldely. Alas, and how ſhall wee bee able to bring oure matters to paſſe? As I hauehave touched afore, Iob ment too expreſſe here, that he was tempted to repine againſt God in that wiſe: but hee reſiſted that incounter. And euen ſo muſt we do. How is that? Bicauſe that (as I hauehave ſayde alreadie) although God ſhoulde giuegive vsus the ſayde libertie of pleading againſt him: yet ſhould wee be confounded: but Iob did yll remember that: and that was bicauſe his mind was bewrapped in ſuch anguiſh as he wiſt not what hee ſayd. Now if ſo perfect a man as he, (who is ſet forth to vsus as a mirrour of pacience) was ſo incumbred: what will become of vsus? So much more then behooueth it vsus to marke well what is ſayde here: that is to witte, that if God vtter himſelfe to vsus, we muſt glorifie him for ſo doing: and if he hide himſelfe, wee muſte reuerence his ſecretes, whiche are incomprehenſible to vsus: and ſo muſte eueryevery way hauehave our mouth ſhut, and not ſay, If I might reaſon the matter, I ſhould preuayle in the cace. But wee ſhall ſomtimes ſee in the ſcripture, how God ſayth, Come on, let vsus pleade togither, according as it is ſayde in the Prophet Eſay: Beholde, I am contented that there bee a iudge betwixt vsus, to ſee whither of our caces is beſte. To what ende ſayeth God ſo? It is to ſtoppe the mouthes of wicked folke, who were full of rancour agaynſte him, and thought themſelues to hauehave gotten the gole, if men had allowed them. Yea (ſayeth the Lorde) to the ende yee alledge that I vſe a tyrannicall power agaynſt you, and that yee bee oppreſſed withoute cauſe or reaſon: Come on your wayes, I am contented to be muſtered in the ranke among men, and to bee taken as a creature: I will forgo mine owne right, and the ſouereine dominion and maieſtie that are in mee. I am contented that for this preſent cace, ye ſhall hauehave no regard to none of all that geere: & yet for all this, yee ſhall bee condemned neuertheleſſe. Ye ſee how God is well contented to enter into account with vsus: but when he ſpeaketh ſo, it is agaynſte the deſpizers which ſpite him, and are vtterly rebellious agaynſte him. And as for thoſe, he ſhall finde ynough in them too condemne them. Among which ſort dooth Iob put himſelfe? Among them that hauehave bin deſirous to ſerue God, and hauehave walked vnderunder the obedience of his lawe? Yea verely: howbeit hee deceyueth himſelfe very much. For there is no man ſo perfect in whome God findeth not muche faultineſſe, euen by the ſelfe ſame rule that he gyueth vsus in his law. But by the way we hauehave another poynt to marke: which is, that Iob ſheweth vsus, howe the ſinnes which hee had committed, were not the cauſe that God handleth him ſo roughly: & this is a true poynt. For Iob was not ſo groſſe headed, but hee knewe well ynough hee ſhould be found faulty before God, if his life were examined by the lawe. Iob might know that well ynough. True it is that in his greefe he was caryed away, and became as good as blinde: but howſoeuer the world went, yet knew he well, that God ſhall euermore find giltineſſe in all mē. VVhy then doth he ſay that he will ſpeake boldely? Hee turneth his talke too thoſe that had accuſed him, and this preſent diſcourſe is rather agaynſt the men, than agaynſt the matter. If Iob had ſpoken without an aduerſarie: he would hauehave ſayde, Alas, I confeſſe my ſelfe indetted vntounto God: and although it were poſsible that I might be quite and clere out of his dette according to the law: that is to ſay, although I were able to diſcharge my duty to the ful: yet ſhould I bee fayne to make my recourſe to his meere goodneſſe. Lo how Iob woulde hauehave ſpoken. But foraſmuche as it is layde too his charge, that hee was ſo puniſhed for his offences ſake, as if hee had beene a diſpyzer of God: hee ſayeth, no, no: I durſte bee bolde too pleade in that reſpect. And in ſaying I durſte bee bolde to pleade, it is true (as I hauehave ſayde) that he was caried away by his pafsions: howbeit foraſmuche as he hath an eye to his aduerſarie parties, hee meeneth none otherwiſe than wee hauehave declared alreadie. Thus much for the meening of this ſtreyne. Now let vsus conſider howe wee may profite oure ſelues by it. I hauehave tolde you heeretofore, that when wee hauehave done all that euer God commandeth vsus, (whiche is impoſsible for man too doo:) yet is the cace ſuche, as hee can ſtill finde ſome meane or other too condemne vsus, yea and yet ſhall hee himſelfe continue rightuous all the while. VVhat hauehave wee then too doo, but onelye too humble oure ſelues? And furthermore lette vsus learne to knowe, that God vſeth a double goodneſſe towardes vsus, when hee both giueth vsus his lawe, and alſo plucketh vsus out of the damnation wherinto the ſame caſteth vsus. Yee ſee (I ſaye) one poynte of Gods goodneſſe when hee ſpeaketh ſo familiarlie vntoo men as too ſay: Go too, I owe you nothing, and you bee indetted and bounde vntounto mee as much as you are woorth: I can deale with you as I thinke good, and yet in the meane while it ſhall not be for you to ſay vntounto me pay vsus: for in aſmuch as yee bee mine, it is good reaſon that all that euer you hauehave ſhould bee dedicated to mee. Neuertheleſſe I will beare with you ſo farre as too bee contented, that if you fulfill my lawe, I will giuegive you euerlaſting life in rewarde, notwithſtanding that I mighte requite it at youre hande with oute recompence. Seeing then that God ſpeaketh thus in his lawe: do yee not ſee his greate goodneſſe alreadie? For this rightuouſneſſe whiche hee requireth at our handes, is ſuch as it is to bee required of pure creatures, ſuche as the Angelles of heauen are. For there is no reſpect to bee had too oure owne nature as it is nowe ſinfull and corrupted: wee muſte alwayes beare that well in minde. But ſeeing that God hath ſpoken ſo: wee ſhoulde all of vsus bee confounded and damned, were it not that hee goeth on further, and ſetteth his merciemercy before vsus. Otherewiſe wee ſhoulde all abyde accurſed, notwithſtanding that wee had perfourmed all the things that are conteyned in his lawe. Howbeeit, foraſmuche as oure good God holdeth vsus vp, notwithſtanding that we hauehave bothe the wayes doone amiſſe: that is the thing whiche draweth vsus out of the curſe of the lawe. So then let vsus remember, that God dooth well giuegive vsus cauſe too come vntoo him: not to pleade with him, nor too iuſtifie our caſe: (for all mouthes muſt bee ſtopped:) but too acknowledge our ſelues by all meanes indetted vntounto him. And verely euen our owne mother wit…e doth vsus to vnderſtande, that we muſt needes bee condemned: yea and thoughe hee ſpeake not one worde, yet is it ynough that wee hauehave the ſayde iudgement ingrauen within vsus, ſo as there is not any of vsus that cannot or at leaſtwiſe ought not to bee his owne iudge, if our owne hypocriſie letted vsus not to know it: for our owne conſcience muſt ſpyte of our teeth reproue vsus: Lo heere a ſpeciall poynt. And furthermore, in ſteade of vmpers to heare our matter debated: let vsus ſeeke to Ieſus Chriſt that he may be our vmper too take vp the matter. Let vsus not deſire too hauehave a iudge to lay hande both vponupon him and vsus: but let vsus beſeech him, that there may be ſome meanes of attonemēt betwene vsus and his Maieſtie. Ye ſee how God is eſtraunged and ſeparated from vsus: and what is the cauſe of it? Our ſinnes, ſayeth the Prophete Eſay. For God dwelleth in vsus by his power. Howe hauehave wee our beeing, our moouing, and our lyfe? Howe hauehave wee any continuance at all, but by reaſon that his power is ſpred out throughe all things? And yet for all that wee ceaſſe not to bee ſeparated from him through our ſinnes and iniquities. VVhat muſt wee doo then? VVhat remayneth more? That Ieſus Chriſt put himſelfe betwixte vsus: Ieſus Chriſte muſte bee fayne too bee oure dayſman, not too paſſe in iudgement vppon the Maieſtie of God, nor too ſette God at the barre with vsus: but to bee the meane to reconcile vsus vntounto God, and to draw vsus after him as our heade, to knit vsus in ſuch wife vntounto God, as wee may be all one in him, as the Scripture ſpeaketh. And herevpon let vsus learne to humble our ſelues and ſay▪ Lord we come vntounto thee, not too pleade, nor to preſume vponupon any thing that is in vsus or in our owne perſons: but bicauſe thou art fauourable to vsus, and bicauſe thou art willing too receyue vsus for thy ſonne Ieſus Chriſtes ſake. That is the thing whereof we vaunte our ſelues. Not that wee muſt not continue confounded as in reſpect of our ſelues: but that foraſmuch as it pleaſeth thee to make vsus feele thine infinite goodneſſe which thou haſt ſet forth in thine onelyonly ſonne our Lorde Ieſus Chriſt, whome thou gaueſt too death for our ſakes: wee will not nowe doubt but thou wilt receyue vsus, notwithſtanding that wee bee too vnworthie of it.
But no we let vsus fall downe before the Maieſtie of our good God, with acknowledgemente of the innumerable ſinnes which we ceaſſe not to commit dayly againſt him beſeeching him that foraſmuche as wee bee full of filthineſſe and infection, it may pleaſe him to purge vsus, and to rid vsus from all our ſpttes, and ſpecially too correct this hypocriſie of ours where vntounto we bee much giuen, to the ende that we miſliking the faults and offences which we hauehave committed heeretofore, may deſire nothing ſomuch as too returne vntounto him with true repentance, aſſuring oure ſelues that we ſhall not fayle too get pardon at his hande, at leaſtwiſe ſo well come too him in true ſoundneſſe of hearte, praying him moreouer too gouerne vsus in ſuche wiſe by his holy ſpirite: that although wee bee full of many infirmities, and bee ſo manye wayes defiled: yet it may pleaſe him to receyue vsus, and not to vſe rigour and extremity towardes vsus. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people and nations of the earth, &c.