Sermons on Job, Sermons · Chapter 15 · Sermon 58
The .lviij. Sermon, which is the ſecond vponupon the .xv. Chapter.
This Sermon is yet ſtill vponupon the .viij. ix. and x. verſes, and then vponupon that which followeth.
11 Seeme Gods comfortes a ſmall thing vntounto thee? and is this ſtraunge vntoo thee?
12 VVhy is thy hart rauiſhed: and vvhy do thyne eyes make ſigne,
13 That thou buckleſt thy ſelfe againſt God, and vttereſt the vvordes of thy mouth before hym?
14 VVhat is man that hee ſhould bee cleane? or he that is borne of vvoman, that he ſhoulde be rightuouſe.
15 Behold, he findeth no ſtedfaſtneſſe in his Saincts, nother are the heauens cleane in his ſight:
16 And hovv much more is man abhominable and filthie, vvho drinketh iniquitie as vvater?
WE ſawe yeſterday the reproche that was offered vntounto Iob in reſpect of his age: and therevpon I ſaide it was good reaſon, that yong folke ſhould be ruled by the counſell of their elders, and giuegive eare to ſuche as hauehave had more experience by reaſon of lōg vſe: and alſo that foraſmuch as God hath giuen old men the grace to liue long, they ought to conſider that they are bound to teach others, and to ſhew them the way: and yet for all that, that both yong and old ought too knowe, that there is no true wiſdome but of God, who giueth it from aboue, and that God dealeth foorth the ſame in ſuch wiſe as he thinketh good, and men muſt not imagine that he is bounde vntounto them: for he hath promiſed to poure out his ſpirit vponupon greate and ſmall as he liſteth, to the end it may be knowen too bee a free gift, and that the praiſe of it ought to be giuen to him alone. Now heere agayne Eliphas vpbraydeth Iob, that he hath not heard Gods ſecretes. This poynteth at all men in generall. For it behoueth vsus too vnderſtande the rudeneſſe and weakeneſſe of our owne witte: and the true meane to do it, is to reuerence Gods ſecrets, knowing that they are incomprehenſible, and too high for vsus to attaine vntounto. For as long as men preſume vponupon their owne wit, and thinke to atteyne too the heighth of Gods ſecrets: it is certayne that they cannot be humbled, nor brought to anye modeſtie. Ye ſee then that the poynt whereto we muſt come, is that we muſt reuerence and honour Gods ſecrets, ſeeing we hauehave not the capacitie to cōprehend them: in ſo much that we hauehave no more to do, but to acknowledge our own infirmitie, and to crie out eueryevery one with Dauid, Lorde how high are thy determinations, how ought we to reuerence them? Yee ſee then in effect what Eliphas ment in ſaying vntounto Iob, that he had not heard the ſecrets of God. And this doctrine is as often repeted and as common in the holy ſcripture as any can be, bycauſe it is hard to abate the pride which is naturally rooted in all men. For not onelyonly eueryevery one of vsus will take vponupon him to bee wiſer than hys fellowe: but alſo we cannot finde in our harts to acknowledge oure owne ſlenderneſſe, to humble our ſelues euen when we come before God. Therefore we hauehave neede to be brought low, and to be warned (as the Scripture doth it) that we muſt not go about to comprehend the purpoſe of God. For that is too high and to profound a thing for vsus. VVhat remayneth then? To honour it, acknowledging our owne rawneſſe and weakeneſſe as I ſayd afore. But by the way wee muſte come to that whiche Sainct Paule ſayeth in the firſt to the Corinthians: that is to wit, that our Sauiour hath giuen vsus of his owne ſpirit, whereby we know and comprehend that which is aboue all our capacitie. Then although we be not of counſell with God: yet hath he ſhewed vsus the fauour and honour, to diſcloſe vntounto vsus that which is vnknowne and hidden from vsus. How is that? There is none that knoweth what is in man, but the ſpirit whiche dwelleth in him ſayeth S. Paule: and the ſpirit that dwelleth in God is giuen vntounto vsus. Thus ye ſee how we be made partakers of the things that are vtterly ſeparated from vsus, and wherevnto wee cannot by anye meanes approch. Marke heere a ſingular grace whych we ought to make great account of: namely that our Lorde hath inlightened vsus, euen vsus that were wretched blynde ſoules. And although we comprehend not the things that are heere bylow: yet are wee lifted vp aboue the heauens, and that thing is reueled and knowne to vsus, whiche the Angells wonder at. See ye not an ineſtimable honoure? howbeit, when Sainct Paule ſayeth that this is done by Gods giuing of his ſpirite too vsus, hee excludeth not hys word. For when God intendeth to diſcloſe his ſecretes, he not only ſendeth vsus inſpirations, but alſo ſpeaketh vntoo vsus. Neuertheleſſe it is not without cauſe that S. Paule imputeth that thing to the ſpirit. For we may well reade and heare: but we ſhall not profit awhit except God open our minde, that wee may vnderſtande what hee telleth vsus by word of mouth. Therefore wee muſt match the ſpirit and the word togither: that is to ſay, we muſt beleeue that our Lord hath layd foorth the treaſures of his infinite wiſedome vntounto vsus, in giuing vsus his law and in teaching vsus hys will by his Prophetes, but ſpecially in his Goſpell. And on our ſide let vsus alſo conſider, that his opening of oure eyes is, to the intent that the things which are conteyned in the holy Scripture, ſhould not be as a ſtrange language to vsus, but to the intent wee ſhoulde acquaynt ourſelues therewith: for by our owne wit we ſhould neuer atteine to it. Now then wee ſee how men muſt humble themſelues, knowing well that they be not of Gods counſell, & therfore ought to honour his ſecretes. And furthermore foraſmuch as it hath pleaſed God to make vsus priuie too hys will: Let vsus conceyue hys meening according as hee ſheweth it vntounto vsus. But yet for all that, we muſt not be ouerwiſe, for when God giueth vsus his ſpirite to ſhewe vsus the things that are hidden from vsus and paſſe the reach of mās reaſon: it is not to the ende we ſhould know all that is in him, for we muſt hold ourſelues contented to knowe but in part as yet, as ſayeth Sainct Paule. Therefore let vsus beware we paſſe not our boundes, but only let vsus diſcreetly ſeeke that which God would hauehave vsus to know. And we ſhall finde that, in the holy ſcripture: let vsus go no further. Furthermore although we vnderſtand not the tenth part of the things that are in the holy ſcripture: let vsus pray god to diſcouer dayly more and more, the things whiche are hidden from vsus as yet: and therewithall let vsus walke vnderunder his ſubiection, that we be not raſh to runne too farre. For it behoueth euen the forwardeſt and perfecteſt men to vnderſtand, that it is not for them as yet to know a… the ſecretes of God: for that is reſerued til the latter day. And ſurely it is not without cauſe, that Dauid (though he were ſo excellent a Prophet) crieth out, that Gods determinations are a wonderfull thing. Heereby he ſheweth vsus how it is impoſsible for vsus to atteyne to the perfection of ſuch vnderſtanding, vntill God hauehave bereft vsus of this mortall fleſh: and ſo let vsus aſſure ourſelues, that as long as wee be in this worlde, wee are but in the way. Thus yee ſee what wee hauehave too remember in this ſtreyne. Nowe Eliphas addeth, weenest thou that Gods comfortings are but a ſmall thing? and is there any ſecrete in thee, or is it ſtrange to thee? For this woorde Secrete betokeneth ſtraunge. Eliphas meeneth heere to reproue Iob of pride and vnthankefulneſſe: for hee ſayth to him, Howe nowe? It ſeemeth that thou deſpiſeſt the conſolations of God, and thou thinkeſt it ſtraunge that he ſhould comfort thee. If any man were at that point, ſurely it were and ouer great pryde, yea and a deſpyzing of Gods grace, whych were not to bee borne withall. And why? for we ought to eſteeme Gods comfortings aboue all things. If we be troubled, what ſhifte or what remedie is there for vsus, except God bring vsus backe againe into the right way? So then let vsus marke well, that if we be combered with any perplexitie, and bee at oure wits ende in any matter, wee can not diſpatch our ſelues of it, nother is there any other ſhifte for vsus, than that God do pacifie vsus and content vsus: and that is ſuch a meane as we muſt make great account of aboue all things. For whē we bee in the greateſt trouble in the whole worlde, God can well inlighten our wittes and bring vsus to quietneſſe. Then neede we no more, but that God ſhould ſhew him ſelfe, and we be rid out of all trouble. If heauen and earth ſhould (as ye would ſay) be confoūded togither, ſo as ther were nothing but confuſion ouer all: yet if it pleaſe God to appeare vntounto vsus, hee will ſet all things in order againe after ſuch a ſort, that the things which were as greatly intangled as could be before, ſhall become cleere, ſo as wee ſhall ſee nothing to trouble and vexe vsus. Lo what cauſe we hauehave to commend Gods comfortings. But this conſiſteth more in deede than in worde. For they that flee to God for refuge, maye well perceiue of howe great force his comfortes bee, and what a ſtrength they hauehave to appeaze vsus. If wee hauehave but the leaſte comberance of the world, behold we be in vexation and diſtreſſe, according as we knowe that men are giuen to vnquietneſſe, and as ſoone as they hauehave neuer ſo light an occaſion of greefe, it ſeemeth that they them ſelues kindle the fire to torment them ſelues withall to the vttermoſt. See (I pray you) in what ſtate men are, ſo long as God leaueth them a ſleepe. But when we be in ſuch troubles, then we perceiue dayly howe God bringeth vsus backe. Verely it ſeemeth to oure ſelues, that we ſhall neuer ſcape out of ſome perplexitie, and therefore we are aſtoniſhed at it, and ſay, Alas what ſhall become of me. VVee bee drowned ſo deepe, as wee thinke we ſhall neuer be able to get out of ſuch confuſion: and yet notwithſtanding God ſetteth ſuche an order, as wee bee vtterly abaſſhed, and our mynds are in quiet and appeazed. VVhereof then commeth ſuch alteration, but bycauſe God worketh ſo mightily in our heartes, too the ende we ſhould magnifie his comfortes exceedingly. But what? Although wee bee conuinced by experience, that none but onelyonly God can comfort vsus in our perplexities and anguiſh, and that when it pleaſeth him ſo to doe, wee hauehave well wherewith to content our ſelues: yet notwithſtanding we forget it in the turning of a hande▪ and if any greefe befall vsus, there is none of vsus all but hee feedeth the humour by chafing vponupon the brydle. There is no talke of repayring vntounto God, to ſay, howe nowe? Beholde thy God hath ſhewed thee heretofore, how it is he to whom thou muſt repaire, and yet notwithſtanding thou thinkeſt not of him. So much the more then muſt we marke well this ſentence: that is to wit, that when men make not account of Gods comforte, to bee deliuered thereby from anguiſhe perplexitie and trouble of mynde: they bee too too vnthankfull: and beſides their vnthankfulneſſe, they hauehave alſo a ſhamefull pryde, in that they perceyue not their owne neceſsitie, that they might ſeeke remedie for it. And their pryde is expreſſed yet better in the worde, Secrete, when Eliphas ſayth, what ſecrete is there in thee? as if he ſhould ſay, wretched creature, feeleſt thou not thyne owne frayltie? But ſurely if men knewe themſelues as they bee in deede: they ſhould needes fall to agreement with God, and bee inflamed with ſuche deſire thereof, as they would neuer bee at reſt, vntill God had made them feele his grace, But what? wee bee ſo blockiſhe, as we weene oure ſelues to bee wiſe, whereas there is nothing but fooliſhneſſe and vanitie in vsus. VVe thinke our ſelues to hauehave the remedie of our miſerie in our ſleeues. If wee happen to be combred with any trouble, we fall to ſharpning of our wits, and we muſt needs be deuiſing of ſome ſhift or other: as who would ſay, that al that matter could be forged in our owne ſhop. But yet for all that, men are ſo ouerweening. And therefore it is ſayde heere, what ſecrete is there in thee? Then if we perceyued how groſſe, ignorant, and doltiſhe we be: ſurely we would not be ſuche fooles, as to ſurmiſe that wee hauehave wherewith to deliuer our ſelues out of our anguiſh and trouble: but we would goe ſtreyght wayes vntounto God, beeing well aſſured, that he onelyonly can ſet things at a ſtay, according as we perceiue in verie deede, and as he himſelfe ſheweth well ynough. Thus much therefore concerning this ſentence. But (according as I hauehave ſayde alreadie) let vsus put the ſame in vre. And for as much as our life is ſubiect to ſo many miſeries, as it is impoſsible that a man ſhould hauehave one minute of reſt in himſelfe, without carrying away and without forgetting of himſelfe: let vsus go to God that he may comfort vsus, and let vsus make account of the warnings that he giueth vsus, as they deſerue. And God comforteth vsus diuers wayes: for (as I hauehave ſayde alreadie) he declareth all the troubles, whereout of it ſeemed that we ſhould neuer get out, and diſpatcheth them in ſuch wiſe, as we perceiue that hee hathe deliuered vsus. Nowe let vsus come to that which Eliphas addeth, Hee ſayth, that Iobs heart is caried away, and that hee maketh a ſigne with his eyes too lifte vp himſelfe against God. Here Eliphas reproueth Iobs pride, how be it wrongfully and without cauſe. But according to that which I hauehave ſayde alreadie, although this matter be miſapplyed to Iob himſelfe: yet may wee gather a profitable leſſon of it, and ſuch a one as ſerueth all our turnes. Therfore he ſayth. Howe is thy hart rauiſhed, how hath it ſurpriſed thee? For worde for worde it is thus: Howe bathe thy heart ſeazed thee? And howe is it that thou makeſt countenance with thine eyes to pleade againſt God? to make a ſigne or countenance with the eye, is too bee ſo ſcornefull, as to do nothing elſe but leere (as men ſay) and to turne away our eares when men tell vsus any thing. And wee knowe that men doe ſo, when they regarde not the things that are ſpoken, but take them as ſuperfluous matter, as if nothing could be alledged which were not knowen afore. To be ſhort, we ſee that Eliphas ment to condemne ſuche a pryde in Iob, as though hee humbled not himſelfe vntounto God, to hearken what he ſayde vntounto him. Heerewithall he ſheweth that ſuch pride is yll grounded, when he ſayth that Iobs heart is rauiſhed. Then is it certeine, that this pryde is alwayes one of the vices in men: and therefore in as much as our Lord ſeeth men ſtand ſo in their owne conceit, and wexe hard in their pryde: hee is fayne to ſhewe them that they be but fooles, and vtterly witleſſe, in preſuming ſo muche of themſelues, and in beating themſelues in hande that they hauehave whereof to vaunt. For if we hauehave any apparance or likelyhoode of abilitie, by and by yee ſhall ſee vsus lifted vp ſo high, as there is no hold of vsus, and wee ſtye ſo farre till wee be ready to breake our necke. Our Lord perceyuing vsus ſo wholy giuen to be puffed vp with preſumption, asketh vsus, who are yee? VVhat hauehave yee? Open your ſhop, and let men ſee what is in it. But if men ſhould come too ſuche tryall it would ſoone be perceiued, that there was nothing but foliſh weening in all that euer they imagined to be in them. Thus ye ſee what we hauehave to gather vponupon this text, where it is ſayde, that if men open their mouths againſt God, or pretend to vaunt themſelues and humble not themſelues as becōmeth them to do: the ſame proceedeth of a frentikeneſſe, and they be not well ſetled in their wittes. For had they neuer ſo little knowledge and diſcretion: it is certayne that they would be humbled, and not goe about to withſtand God after that ſorte, nor preſume vponupon any thing that is in themſelues, conſidering that they hauehave not any thing but condemnation in them, and that they muſt be fayne to abide confounded in their owne ſhame. Behold heere an excellent ſentence, if we hauehave the skill to apply it well to oure owne inſtruction. VVhat is to bee done then? Let vsus learne, to knowe oure ſelues, and according to the olde Prouerbe, we ſhall be humbed by and by ſo as we ſhall not vaunt ourſelues. But what? men can not refreyne to ſtart out of their boundes: and that is the cauſe why we runne ſo a head as wee doe, yea euen to the caſting of our ſelues into ſuche ouerweening, as God is fayne to fall vponupon vsus, as the enemie of the proud. And this will not be very hard for vsus, if we be not rauiſhed nor caried away to ſtand vponupon our ſelues. For what cauſeth mē to be ſo blind when they hauehave any vertue, vprightneſſe or wiſedome in them? It is bycauſe they are pryſoners too themſelues: that is to ſay, bycauſe they bleare their own yees, and blinde themſelues wilfully. For he that will not guide himſelfe, but marke what God commaundeth him: ſhall fynd ynough there to humble himſelfe withall. But we will ſtop our owne eyes wilfully, wee will needes bee deceyued wittingly. Now when men carie themſelues away after that ſorte, they muſt needes giuegive God the ſlip, and not regarde any thing that he ſheweth them, but rather make a mocke of all that is tolde them. But in the end all muſt fall out to their confuſion. Now let vsus come to the principall poynt. For hitherto Eliphas hath vſed a Preface to ſhewe that nothing hindered Iob to make his owne profite of the warnings that hee had heard, but that he was puffed vp with pryde, and was vnthankefull vntounto God. Nowe hee addeth: What is man that hee ſhould bee able too iustifye himſelfe before God, or that he ſhould bee found pure and cleane? For God findeth not ſtedfastneſſe in his Saints (that is to ſay in his Angels) nother are the heauens cleane in his ſight: and what ſhall become of ſtinking, abbominable, and corrupt man, which drinketh inquitie as water? Like as fiſhe is fed with water, ſo are m…n ſoked in ſinne and wickedneſſe: and ſhall they then take in hande to iuſtifie themſelues before God? For firſt and formoſt they had neede to be cleaner and purer than the Angelles, and they had neede to ſurmoung the brightneſſe of the Sunne and the Starres, ſeeing that the heauens themſelues are infected▪ before God, if compariſon ſhould be made betwene them and him. This hath bene treated of in part already heeretofore. Howbeit, as it is not repeated here without cauſe: ſo hauehave wee neede to call to mynde the things that hauehave bene fayde afore. For it is a notable leſſon and ſuch a one as can not be minded too often. Firſt it behoueth vsus to knowe after what ſorte the Angels hauehave not ſtedfaſtneſſe before God. Some hauehave expounded it of the Diuels: but there is no reaſon in ſo doing. For what a thing were it to ſay, the Diuels are not rightuous, and therefore muſt not men take vponupon them to be ſo. VVe knowe that the Diuell is the Prince of all iniquitie and naughtineſſe. But here is expreſſe mention made of the Angels. And ye ſee howe that in this place they be termed the Saints or holy ones of God, according alſo as the holie Scripture yeeldeth them the ſame title, and oftentimes calleth them the elect or chozen Angels. But now let vsus conſider after what ſort God findeth no ſtedfaſtneſſe in them. It is not onelyonly bycauſe they ſhould not hauehave the conſtancie to cotinue in goodneſſe, vnleſſe God preſerued thē by his power▪ but bycauſe that of a verie truth, they hauehave not ſo ſound and exquiſite a rightuouſneſſe, as that they might reſt themſelues vponupon the ſame when it commeth to the poynt of preſenting themſelues afore God to render their account. That point (ſay I) ſhall not be found in the Angels. And howe ſo? For we ſee they hauehave none other deſire but to obey God, nother are they ſubiect to euill luſtes as wee bee, there is no temptation in them to thruſt them out of the way. And when we deſire that Gods will ſhould bee doone in earth as it is in heauen, wee meene thereby that the obedience which the Angels yelde vntounto God, is without impeachment, and not an vnperfecte and feeble thing as ours is, who when we deſire to doe good, do go to it limpingly, and are not the tenth parte ſo giuen to the ſeruing of God as were requiſite. Howe then doe we vnderſtande that God findeth not ſtedfaſtneſſe in his Angels, that is to ſay, they be not able to anſwere before him? I hauehave tolde you afore, that in iudging of vsus God vſeth the meaſure which he hath ſet down in his law: that is to wit, that we louelove him with all our heart, with all our mynd, and with all our ſtrength. Thus yee ſee a meane rightuouſneſſe wherewith God contenteth himſelf when the cace concerneth iudging of Angels and men. But euē according to this rightuouſneſſe we be faultie: for who is he that can boaſt of the yelding vp of his whole affection vntounto God, and not to hauehave bene drawne away from it by ſome wicked luſt? Alas, we be ſo farre off from atteyning to that poynt, as it is very much if we bee in the way thitherward. Yee ſee then that all men are condemned before God, euen as in reſpect of this mean rightuouſneſſe. And yee ſee alſo that when Sainte Paule alledgeth this ſentence, Curſed is hee that fulfilleth not all the thinges that are conteyned in the law: he ſaith it is a ſentence that condemneth vsus all. But the Angelles are acceptable too God in reſpect of this rightuouſneſſe. And why? Bycauſe there is no blemiſhe nor ſpotte in them, but all their deſires are ſet wholly to the ſeruing and honoring of God, ſo as they giuegive themſelues to nothing elſe. And ſo according to the rightuouſneſſe of the law, God accepteth thē as I ſaid afore. But there is another higher rightuouſneſſe in God, which ſurmounteth all creatures, in ſo muche as no Angell is able to ſatiſfie it. And no wonder at all: for what compariſon is there betweene an infinite thing, and a thing that hath boundes? Behold, although the Angels hauehave great glory in them: yet are they but creatures. And what is God? He is an infinit thing, in ſo much that when we thinke vponupon him, wee ought to be rauiſhed into aſtoniſhment. So then let vsus not thinke it ſtrange, that Gods rightuouſneſſe ſhould be ſo high, that when all creatures come to that poynt, all that is to bee found in them ſhall be nothing at all, but they ſhall deſerue to be vtterly wiped out. Therefore it is ſaide here, that God findeth no ſtedfaſtneſſe in his Angels: that is to ſay, if hee liſted too vſe the ſayd extreme examination towarde the Angelles, they muſt needes vaniſhe away, and all muſt needes bee caſt downe and ſunken. Howbeit for as much as God is contented to bee honored and ſerued by them according to the rule that hee hath giuen vsus in his lawe: they ſtand before his face, and hee auoweth them for ryghtuouſe, as they be in deede and tryed ſo to bee. But theſe be two diuers thinges: namely that God hath a ryghtuouſneſſe which he hath meaſured after our capacitie: and yet commeth to ſuch rigour as to ſay, who is hee that hath atteyned to it? Now then we ſee that if we come before God: there we ſhall be condemned and accurſed. And ſo farre are we vnable to ſtande vpright, that the very Angels of Heauen are confounded there. And why? Bycauſe the verie Heauens them ſelues are not cleane. For whereas God hath created the ſunne to giuegive light to the worlde, and giuen ſome brightneſſe to the Starres alſo: it followeth not therefore that they hauehave a diuine perfection. VVe muſt remember what hath bene ſayd afore: namely that all the creatures that God made, do keepe ſtill ſome markes of his grace. But if a man woulde compare that which is in the creatures, with that which is in God: hee ſhall fynde that the one is all, and the other is nothing. Thus yee ſee howe the heauens are not cleane, that is to ſaye, that there is alwayes ſome imperfection in the creatures, ſo as they hauehave not the power to ſtand before God, as in reſpect of the infinite glorie that is in him. And now it is ſayde, that ſeeing the cace is ſuch, what ſhall become of men? This is it that I hauehave touched alreadie: namely that although God would examine vsus but after the mean rightuouſneſſe which he hath ſet forth in his lawe: yet we ſhould all of vsus be found giltie, and an vniuerſall damnation ſhould lie vponupon all mankind, vnderunder the which we lie ouerthrowne. To be ſhort, behold howe men are confuted two wayes. For if we will come to God with our head vpright, and goe about to iuſtifie our ſelues before him: our confuſion muſt needes appeere ſo muche the more. For ſhall we be rightuouſer than the Angels of Heauen? But we ſee there is no creature that is able to holde out, when he commeth before the creator. The Creator muſt needs ſwallow vp all with his glorie, and make all things to vaniſh that ſeemed to be aught worth, yea and all that ſeemeth to be wonderfull: according as it is ſayd, That the Sunne ſhall giuegive no more light, and the Moone ſhall bee darkned. And why? Bycauſe the glorie of God ſhall ſhine farre brighter. The Prophet Eſayes intent is to doe vsus to witte, that whenſoeuer God ſpeaketh forth his glorie, all that euer is in creatures muſt vaniſh away, though it hath bene neuer ſo highly eſteemed afore▪ If the Sunne (which is but a ſenſleſſe creature) doe darken the light of the Starres all the day long, ſo that although they abyde ſtill in the skie, yet they are not ſeene whyle the Sunne ſhineth: what ſhall the Maieſtie of God doe? Are the creatures able to approch neere vntounto him? If one creature excell another: what ſhall God himſelfe doe? Thus ye ſee how we be confuted in one wiſe if we preſume vpō our own rightuouſneſſe, and come to God with a fooliſh ouerweening, thinking that God ought too bee bounde vntounto vsus, and that wee were able to bring any worthineſſe vntounto him. For though we were rightuouſer than the Angelles of Heauen, and purer and cleaner than the verye Heauens: yet were it nothing at all of that which we ſurmiſe our ſelues to hauehave. Marke this for one poynt. Howe bee it let vsus not goe to the perfect rightuouſneſſe, let vsus come but onelyonly to the meane rightuouſneſſe which God hath ſet out vntounto vsus. Let vsus looke no more but what may be in creatures, he requireth nothing but that wee ſhould louelove him with all our heart, with al our mynd, and with al our ſtrength. And no man can ſay, but that this is more than reaſonable: but yet for all that, do we it? VVhervnto do we giuegive our mynds? Are they ſet wholly vpō God? Are they ſo loozened from the earthly bandes, as they may lift themſelues vp to heauen? Doe wee lead heere a ſprituall life, forſaking all things that may turne vsus away from God? It were very meete we ſhould ſo. If the matter ſtande but onelyonly vponupon praying vntounto God: (let vsus take that for an example) the Scripture ſheweth vsus, that when a man commeth to praye vntounto God, hee muſt retire into himſelfe, and diſcharge his mynd of all caces, of all paſsions, and of all other like things that may hinder him, ſo as wee muſt be vtterly ouerthrowne by feeling our owne wretchedneſſe, that wee may ſeeke helpe at Gods hande. Lo howe prayer is a thing of greater prerogatiue than all the reſt of our life: and yet come we once to praying: we ſee ourſelues to be ſo fleſhly, that wee hauehave an eye to many wicked fancies, which wee can not quite and cleane leaue. And although we hauehave ſome good mind in praying: yet miſſe we not to be drawn ſtil diuers ways. Seing then that we be ſo fugitiue in ſo holy a thing as prayer is: what wil the reſt of our whole life be? In deed eueryevery one of vsus ought to perceiue it well ynough: and it is a foule ſhame that we muſt be told theſe things, and that men know thē not throughly of thēſelues. Sith the cace ſtandeth ſo: Alas can we be able to ſtand before God? ſhall we ſtand nowe vponupon the iuſtifying of our own rightuouſneſſe? It is true that Iob went about no ſuche thing, and that Eliphas did him wrong and iniurie in accuſing him of pride. But by the way we muſt profit ourſelues by this leſſon, and conſider aduiſedly what is ſayd here of men. For they be not only charged with frailtie, (as the Papiſtes them ſelues will eaſily confeſſe that we be weake, and therefore that there is no ſufficiente ryghtuouſneſſe in vsus too ſatiſfye God) but wee bee led further heere, that is to witte, that men be altogither ſaped in ſinne. For it is not demaunded in this ſentence, howe men can iuſtifye themſelues, ſith they be not able to fulfill the lawe, but are bewrapped in many imperfections, loden with ſo many infirmities, ſo inconſtant and fleeting, and ſuche other termes whiche might be ſpoken againſt men without comming too the very poynt: but it is ſayd that men cannot iuſtify themſelues, bycauſe, as they are abhominable, and Filthy, and drinke iniquitie as water: that is to ſay, their proper nurriſhment is ſinne, and there is not ſo muche as one droppe of goodneſſe to be founde in them: and to be ſhort, lyke as the body draweth his ſuſtenance of meate and drinke: ſo alſo men hauehave none other ſtuffe in them but ſinne: all is corrupted. Not that the verie ſubſtance (as men terme it) of oure bodyes and of our ſoules is an euill thing: for wee bee Gods workmanſhip. But in this cace we ſpeake groſſely, to expreſſe that all that euer is in vsus is attaynted with euill. Verely our bodyes in their own being, are the good creatures of God: and ſo likewiſe are our ſoules: but all that is in them is peruerted. For whereas God created our ſoules good, they notwithſtanding are infected with euill, and there is not one droppe of goodneſſe in them which is not ſtained and vtterly imbaced. Thus yee ſee in effect what is ſhewed vsus here. Then firſt of all, wee hauehave to note, that there is great difference betwixt weakneſſe and corruption. For if it be ſayd that men are weake as the Papiſts prattle: the heathen men hauehave ſayd full as much. And who is hee that ſayth not ſo? The Paynims hauehave ſayde that men are inconſtant, that it is a very hard thing to followe vertue, and that we be inclined to vice. The Paynims (I ſay) knewe all this well inough: and the Papiſtes themſelues will confeſſe it at this daye. But yet for all that, they knowe not of a very truth that there is not ſo much as one droppe of goodneſſe in men, and that they be abhominable before God, vntill hee hauehave reclaymed them by his grace. Howe be it to the ende that men ſhould not preſume vponupon any thing that is in themſelues: the holie Ghoſt calleth them here abhominable, ſtinking, fylthy, and noughtworth. Behold alſo howe it is ſayde in the Pſalme, God looked downe from heauen to ſee if there were one rightuous man, and hee founde not one. They are all gone out of the way, they are all become abhominable and ſtinking. True it is, that in ſtead of ſtinking ſome hauehave tranſlated vnprofitable: but the very meaning of it is, that wee bee withered away, that there is nothing left in vsus▪ but are as a thing that is vtterly corrupted. And it is ſayd expreſly in the Pſalme, that God knewe men to be ſo. And why? Bycauſe men would alwayes bee their owne iudges. To what purpoſe is that? Forſooth wee wold hauehave God tied to our fancies, and bicauſe we think our ſelues men of ſufficient abilitie, we would that God ſhould content himſelfe with oure opinion. But on the contrarie part it is ſayde, that let men iuſtifie themſelues as they liſte, let euerye man cratch his fellowes itch, let them ſooth one another in their naughtineſſe, and lette them playe the drunken ſottes: and yet ſhall not GOD leaue hys looking downe from Heauen. And what ſhall he fynde here? ſtinch and lothlineſſe. VVe be lothſome to God, and yet in the meane while we thinke ourſelues to hauehave maruellous ſtuffe in vsus. But what gayne we by it? So then as oft as we be tempted to pride and ſtatelineſſe, to thinke wee hauehave any apparance of vertue in vsus: let it come to oure mynde to ſummon our ſelues before God, and let vsus bethinke vsus of this dreadfull ſaying, that when God hath looked downe, and when hee hath examined men throughly, there is not one, not euen one, hut hee is infected and ſtinking before him, and lothely in his ſight. Thus then ye ſee how this ſentence is to be vnderſtood. And whereas it is ſayde that wee drinke iniquitie as it were water: it ſerueth yet better to expreſſe, that all our whole life is giuen to euill: and that as fiſh feedeth vponupon the water, ſo men doe nothing elſe but feede vponupon ſinne. Verely wee ought not to blame God for the euill that is in vsus: for Adam was not created in the corruption which is ſpoken of here, but he purchaced it of himſelf: for God found all the things to be good which he had made. Man therefore who is the excellenteſt of all creatures, was not marred after that faſhion, till he had withdrawne him ſelfe from God. But when he had once ſeparated himſelf from the fountaine of rightuouſneſſe, what could remain vntounto him but naughtineſſe and corruption? Thus we ſee from whence all our naughtineſſe proceedeth, and that we ought not to blame God for the vices wherevnto we be ſubiect, and vnderunder which we be hild priſoners, according to the Scripture, which ſayth that wee be ſold vnderunder ſinne, and become the bondſlaues of Satan. VVe muſt not blame God for this, but wee muſt learne to knowe that it is the heritage which we hauehave from our father Adam, and therefore we muſt take the whole blame to ourſelues before God. Lo in what wiſe we muſt vnderſtand this corruption and bondage of ſinne that is ſpoken of here: not to make it ſerue for an excuſe, to ſay, alas what can we do withall, as wee ſee thoſe doe which blaſpheme God for (ſay they) ſeeing that men are ſo giuen to euill, what can they do with it? They hauehave not the power to withſtande the temptations: and ought they not then to be acquit? And if God condemne them therevpon, is hee not too cruell? Yee ſhall ſee men blaſpheme after that ſort. And therefore let vsus keepe oure mouthes ſhut, aſſuring oure ſelues that all the euill reſteth in our ſelues, and that wee be vtterly ſoked in wickedneſſe: and that if wee will bee iuſtifyed before God, it be houeth vsus to yeeld ourſelues giltie of our owne accorde. Otherwiſe, that which is ſayd in the one and fyfteth Pſalme muſte euermore bee accomplyſhed: namely, that God ſhall alwayes bee founde ryghtuous in iudging. Thoughe wee fall too checking againſt him, yet ſhall he continue alwayes rightuous, yea euen to our confuſion. Are we then deſirous to be iuſtified before God? There is but one onelyonly meane to doe it, which is to come and confeſſe, that there is nothing but horrible confuſion in vsus, and that we hauehave not ſo much as one drop of goodneſſe. And therefore let vsus deſire God to receiue vsus to his merciemercy, and to make vsus rightuous for our Lord Ieſus Chriſtes ſake. That is to ſay, to waſh away all our filthyneſſe with the bloude of his Sonne, and to impute his rightuouſneſſe vntounto vsus: as, of a truth, when wee be clothed with his garmentes, wee ſhall be acceptable to our good God, bycauſe we ſhall hauehave a perfect and more than angelicall rightuouſneſſe in vsus.
Now let vsus fall down in the preſence of our good God with acknowledgement of oure ſaultes, praying him too reach vsus his hande, that wee may not continue in trouble and ſhame: and that although we hauehave to walke through many temptations, yet wee may not bee deſtitute of hys ayde and ſuccor: but that by his comforting and ſtrengthening of vsus, wee maye ſo get the victorie in all incounters, as we may hauehave cauſe to yeld him thankes: and that according to his working in vsus, wee may be ſtabliſhed for the time too come, euen till wee hauehave obteyned the full victorie, and are come to the glorie of Heauen, where we ſhall triumphe with our Lord Ieſus Chriſt. That it may pleaſe him to graunt this grace, &c.