Sermons on Job, Sermons · Chapter 22 · Sermon 83
The .lxxxiij. Sermon, which is the first vponupon the .xxij. Chapter.
THen Eliphas the Themanite anſvvered, and ſayde,
2 Shall a man be profitable vntounto God? the vviſe man profiteth himſelfe.
3 VVhat careth the almightie if thou bee rightuous? or vvhat ſhall hee gaine if thou vvalke vprightly?
4 Is God afeard to reproue thee, or to come vvith thee into iudgement?
5 Is not thy vvickedneſſe great, and are not thine iniquities infinite?
6 Thou haſt takē a pledge of thy brother vvithout a cauſe: thou haſt ſpoiled him that vvas naked.
7 Thou haſt not giuen vvater to drinke to him that vvas a thirſt: and haſt denied breade to him that vvas hungrie.
8 And the mightie man had the earth in poſſeſsion: and he that vvas in authoritie dvvelt in it.
WHen wee hauehave too doe with men, if wee can charge our aduerſarie with anye thing, or can fynde anye thing too reproue in him, wee thinke wee hauehave halfe obteyned our matter: yea I ſay, when we our ſelues are in the faulte, and there needeth no other iudge too condemne vsus, but our owne conſcience. If any man accuſe mee and I finde my ſelfe culpable: I ſeeke if I can finde any thing for mee too ſnatch at in him. And that will I alledge for myne owne diſcharge: and why ſo? For mee thinketh that I ſhould ſo muche the more diuert and turne away the myndes of them that ſhould bee iudges of my cauſe, too the ende that they ſhould not wholy ſtay vponupon me, and that the euill which I hauehave committed, might be as it were darkned and wrapped vp. The common practiſe therefore that wee vſe one with another, is that we ſeeke ſome ſtarting hole, & the ſame muſt ſerue vsus to ſhift off the matter: as when we can ſay, what? I hauehave done ſuch a pleaſure for a man: and if I hauehave afterward offended him, the ſame ought to be layd in the ballance. Thus wee would diminiſh the fault that wee hauehave committed: or elſe we alledge thus: though I hauehave offended in this behalfe, is this man altogither innocent? Now when we come to God, and theſe things fal to the groūd. It is true that wee would vſe the ſame talke with God as we do with mortall men. But we are deceyued. And why? what is that we can charge him withall: what can we finde blame worthy in him? what ſeruice can wee alledge that wee hauehave done him, to ſay that he is beholding or bounden vntounto vsus for it? Our mouth muſt needes be ſtopped in all this, ſo as there is no more to doo but to confeſſe the debt, and with all humilitie to acknowledge the condemnation to bee iuſt without making any replie, or without attempting the law any further, for we ſhall get nothyng thereby. And this is the argument that is here handled by Eliphas. And ſo we ſee that of this talke which hee hathe, may be gathered a good leſſon: and hee had ſpoken verye well, if he had applyed the ſame as he ſhould. But he dyd not well in applying it vntounto Iob. This is it wherein he was deceiued. Yet is this doctrine in it ſelfe and generally profitable for vsus, that is to wit, that when God doth ſummon vsus before him, and ſtirreth vsus vp too acknowledge ou…e faults, it booteth not to ſeke any reply, or to ſay, If I hauehave offended in this behalf God ought to pardon me: for behold I hauehave ſerued him in ſuch a thing, and he ought to acknowledge it, and the ſame deſerueth well a good turn… ▪ Let vsus then remoue al theſe toyes, for they take no place when we appeare before God. And why? For wee bring him no gayne, he is made neyther hote nor cold (as I ſay) by vsus: and as we can do him no good, ſo alſo can wee doo hym no harme. This once concluded and agreed on, wee ſee that all preſumption muſt bee throwne downe in vsus. And there is no other remedie but with all humilitie too acknowledge the condemnation to be iuſt. But to the end that this ſame may the better be vnderſtanded: let vsus debate the things in order as they are heere conteyned. VV'erein (ſayth Eliphas) ſhall a man profit God? The wiſe man profiteth himſelfe. True it is that at the firſt ſight we think we deſerue much at Gods hands, when wee indeuor oure ſelues to ſerue and honor him. But we be too much blynded heerein. For we imagin that God might receiue ſome commoditie by vsus, as though he had neede of vsus. But contrariwiſe, he can neither increaſe nor diminiſhe: hee is in ſuch ſort the fountayne of all goodneſſe, that he will borow nothing of another man: and that whiche men bryng vntounto him, is not to releeue his neceſsitie, or to augmente him in any wi…e. If I had neede (ſayeth he) woulde I come vntounto thee? Are not all the creatures in my hand? Furthermore, wee knowe that God ſeeketh nothing without hys owne Maieſtie. So then let vsus put away this fooliſh fantaſie, that we do bring any commoditie or profit vntounto God. And rather let vsus confeſſe with Dauid in the .xvj. Pſalme, that our goodneſſe ſhall not reach vntounto him. For let men enforce themſelues as much as they will: yet can God receyue nothing at their hands, whereby it might bee ſayde that he fareth the better: yea and if God ſhould beſtow as many benefites vponupon vsus as we would deſire: yet could we make him no recompence, as it is ſayde in the .Cxvj. Pſal. VVhat ſhall I giuegive vntounto the Lord, for ſo many things as I hauehave receyued of him. I can do nothing but call vponupon hys name. So farre off is it then that we are able to make God bounden vntounto vsus, that when he ſhall hauehave beſtowed vponupon vsus all the benefites that may be, wee are not able to gyue him the like againe, neyther can we do him any ſeruice at all for it. Thus much concerning the firſte thing that wee hauehave heere to note. Now if any man would aske the queſtion, wherefore then dothe God require of vsus, that wee ſhould be diligent to ſerue him? It ſeemeth that hee hathe ſome reſpect to himſelfe. No: there is no conſideration but of vsus, and of our ſaluation: God hath no reſpect of hys owne profite, when he giueth vsus the rule of good liuing, and commaundeth vsus to abſtayne from euill, and requireth of vsus to do this or that. God then in the whole lawe hath no conſideration of his owne profite, but conſidereth what is good for vsus, and expedient for our ſaluation. Let vsus do well, and the ſame ſhall returne vntounto our ſelues: let vsus do euill, and the ſame ſhall returne to oure owne loſſe and hinderance: as for God, hee remayneth alwayes ſafe and ſound. It is true that (as much as lieth in vsus) we offend his Maieſtie, and aboliſh his iuſtice, and are guiltie thereof. But yet can it not bee ſayd that wee can diminiſh anyething of God, or that we can robbe him of that whiche he hath, or that we can reach vntounto him, to do him any iniurie. No truly. Therefore a man ſhall hurt none but hymſelfe: and likewiſe the profite that commeth of him returneth to his owne perſone. And heerein wee ſee the ineſtimable goodneſſe of our God. For hee commaundeth vsus diligently, and declareth vntounto vsus how we ſhould liue. And why doth he ſo? Is it bycauſe he would play the good husband? To ſay, I ſhall take ſome profite thereby? No ſurely. But bycauſe he procureth oure welth and ſaluation. If I ſhould ſerue without reſpect of mine owne profite, and be ſo carefull of ſome mans benefite, that I ſhould go and ſollicite him, ſaying, he muſt do this and that, & be at him euening and morning to pricke him and ſtirre hym foreward to ſet ſome order in hys affayres, and of all this no profite ſhoulde redound vntounto my ſelfe: were not this a token of a rare and ſingular louelove? And euen ſo doth oure God deale with vsus. And yet what is he? VVhen we perceiue his infinite Maieſtie, and conſider how he vouch ſafeth to thinke vponupon our ſaluation, and to be ſo carefull of it: muſt we not needes be touched to the quicke. Yea and as it were rauiſhed and aſtoniſhed at ſuch bountifulneſſe? and now what an vnthankfulneſſe is in men, ſeeing that whereas God can win nothing by them, they are become ſo hardharted and dull, that when hee ſheweth them the way of ſaluation, and exhorteth them too come vntounto it, they will not vouchſafe to go one foote forward, but rather go backeward. There is no excuſe when wee bee ſo vnthankfull to the bountifulneſſe of oure God. There is yet another thing namely that although our God receiue nothing of vsus: yet pretendeth as he were bound vntounto vsus. HaueHave I neede (ſayeth he) of any thing that ye bring mee? No: for he can receyue nothing of vsus. It is true: neuertheleſſe God accepteth our doings, and maketh accounte of them, as though they were of ſome value: according as we ſee he likeneth himſelf to a husband man that hath a vineyard, which when he hath cauſed to be dreſſed, he gathereth wine of it, or that hath a feelde, and reapeth corne of it. God in vſing ſuch ſimilitudes, declareth that hee do the ſo account our works, that they are vntounto him as pleaſant and ſweete ſacrifices. And alſo he ſayeth that when we do good to the poore, it is as if we did it euen to hym, and he accepteth it as done vntounto himſelfe, euen as oure ſauiour Ieſus Chriſt himſelfe ſpeaketh of it, ſaying: whatſoeuer ye ſhall do to one of the leaſt of my mēbers, I accept it as if it had bin done to mine owne perſone. Seing then that our God abaſeth himſelfe ſo farre as to make hymſelfe ſubiect to the ſtate and condition of a mortall and corruptible man, and ſayeth that he receiueth whatſoeuer we do vntounto our brethren, although we can bring him nothing, and willingly bindeth himſelfe vntounto vsus, when he is not in our dept: on our part, when we ſee all this, muſt we not needes be rauiſhed with admiration of this ſo great a gentleneſſe as our God vſeth towards vsus? So then let vsus note well how it is ſayd in this place, that when a man ſhal hauehave taken paynes to leade a godly and vpright life according to the commaundements of God. It can not bee ſayd, that in all his life he hath profited God any thing at all. He hath only done himſelfe good. But yet our God to encourage vsus to do well, will accept the things whereby he taketh no profite. He requireth it as though hee were the better by it, and declareth that we ſhall not leeſe oure labour thereby, neither that it ſhal be a thing vnprofitable for vsus. This I ſay is the intent of our God: when he incourageth vsus to leade a good life. Furthermore let vsus knowe to what end this is ſpoken vntoo vsus in this place: for wee muſt keepe in remembrance this circumſtance that I hauehave ſpoken of, that is to wit, that when we come to make our account before God, we muſt forget al theſe fooliſh imaginations which we conceiue, that we can bring him ſuche gayne as we ſhould deſerue ought at his hand. Let al thys (I ſay) be throwne downe. And why? Hee is not as a creature that needeth the ayde and help of an other, hee ſtandeth in neede of nothing, but is content with hymſelfe. Foraſmuch then as our God is by no manner of meanes bounden vntounto vsus: let vsus learne too humble our ſelues before him, and let vsus be ſorie for our ſinnes, yea euen ſo as we may bee vtterly aſhamed of them, and deſire God too forgiue vsus them. But why ſhould he forgiue vsus them? It is not for that I can ſaye, hee knoweth that I hauehave indeuered my ſelfe too leade a good life, and I hauehave done this thing and that. For what is there that we can ſo alledge? Surely nothing at all. And therefore let vsus forget all theſe delayes, and acknowledge our ſelues guiltie: for when wee hauehave vſed all theſe replyes, yet can they not reache vntoo God. VVhen wee hauehave to doo with mortall men, and vſe ſuch flouriſhes to couer our faults withal: yet are we maruelouſly aſhamed, if it happen that oure lie doo appeare. VVhat ſhall then become of vsus when wee come before our God? And heerein we ſee how the Papiſts are deceyued. For although they can not denye but that they be in daunger of Gods curſe, if he would vſe any extremitie towards them: yet will they alledge their ſatisfactions, and therein play the marchants with God, ſo that if they hauehave made default in one poynt, they can make amends for it another away: yea they hauehave their workes, which they call works of ſepererogation, which God neuer commanded, theſe ſerue too fill vp the holes, when they hauehave committed any euill, wherewith God doth vrge them. VVell (ſay they) if we hauehave ſinned, heere is it that ſhall make amends for all: yea if the matter were tried by the ballance, yet would there be ſome ouerplus. To this poynt are the Papiſts come, that they thinke it a great abſurditie that forgiueneſſe of ſinnes ſhuld be franke and free, and that God ſhould pardon vsus of his meere goodneſſe. They will eaſily graunt it to be true concerning the treſpas, but concerning the puniſhmēt, it perteyneth vntounto vsus to redeeme it. VVhē men be caried away with ſuch pride: muſt we not ſay, that they hauehave quite transformed God, and that they know no more what maner a one he is? So much the more muſt we note wel that which is conteined heere: that is to wit, that we ſhall eaſily perſuade our ſelues, that God is ſomething profited by vsus: which is but meere folly, and a vayne fancie. And ſo when we ſhall hauehave conceyued how high he is, let vsus learne to acknowledge our faults with al humilitie, and make no replye: for we can lay nothing to his charge, neither can we alledge vntounto him that he hath receyued any thing at our hands, nother that he is any thing boundē vntounto vsus. Thus much for one poynt. Now it is ſayd moreuer, that God careth not whither we do well or ill, or whither we walke vprightly or no. VVhen Eliphas ſpeaketh thus: he meneth not that God ſhetteth his eyes, and that there is no difference of good and ill with him: but hee meeneth that for himſelfe he forceth not of it. It is true that God as he is the fountayne of al iuſtice and right, loueth equitie, and if we lead an vpright life, then become wee the Image of God. For it is certeyne that we hauehave no goodnes in our ſelues: But it is as we ſee the ſun ſhineth heere beneath, when he caſteth foorth his beames. The brightneſſe that we ſee heere beneath commeth not from the earthe: we ſee the brightneſſe vpō the houſes, and vponupon the earth, and yet it proceedeth not from thence: but it is a brightneſſe reflected (as they call it) which returneth agayne as the earth receyueth it: it reſteth then vponupon the earth. For when we behold our ſelues in a glaſſe, the glaſſe hathe no face: but the face of a man preſenteth itſelfe there, and the glaſſe repreſenteth it backe agayne. So then when wee do well, it is not of ourſelues (for there can nothing be drawen from vsus but al filthineſſe and beggerie, as we are corrupted of nature) but our Lord poureth his goodneſſe & rightuouſneſſe vponupon vsus. Then if hee ſhew vsus the fauor in regenerating vsus by his holy ſpirit, that we liue holily, wee are as glaſſes in the whiche his image is as it were repreſented: and this is a brightneſſe whiche commeth from aboue, but ſheweth itſelf heere beneth. Now for as much as god acknowledgeth al that is good to come of him: this is the cauſe why he loueth that which is good: as it is impoſſible that he ſhould do otherwiſe, ſeing that he is the welſpring and fountaine thereof. Otherwiſe he forceth not in reſpect of himſelfe: that is to ſay, for his own profit, or aduantage, that he receyueth therby, he careth not how mē do liue. VVhen men do the worſt they can, ſhal they therby take away the rightuouſneſſe that is in God? Can they diminiſh his maieſty? can they aboliſh his glory & honor? can they ſhorten the bounds of his kingdom? No, they can not. In this ſenſe then is it ſayd, that God careth not what men do: but concerning vsus, let vsus cōſider if it be not our felicitie to ſubmit ourſelues vntounto him, & to yeeld our ſelues his obedient ſubiects. And ſeing that he hauing no need of vsus, neither of our life, nor works, is yet ſo carefull that we ſhould lead a godly life: let vsus hereby know the louelove that he beareth vsus: as it hath alredy bin ſaid that he doth voutſafe to ioyne vsus vntounto him, and ſo to vnite vsus, that if we liue wel, he ſayth his kingdom is eſtabliſhed: if we liue yll, he ſayth he raigneth no more. And how is that? Can wee ſo hinder god, that his ſoueraine dominiō ſhuld not remaine vntounto him for euer? No. And why thē doth he vſe ſuch maner of ſpeach? It is (as I hauehave already ſayd) to declare vntounto vsus how he loueth vsus: as it is ſaid in the eightenth Chapter of the Prouerbes, where the wiſedome of God is brought in ſaying, that his pleaſure and delight is to dwell among mē. God ſpeaketh thus to declare vntounto vsus, that he wil not keepe his goodneſſe ſhet vp and concealed in himſelf, but wil poure it out amōgſt vsus, that we may be partakers of it: & that he taketh ſuch pleaſure ſo to lighten vsus, to the end we ſhould not be as brue beaſts, but know him, & cōceyue of him as he teacheth vsus, in ſuch ſort as we might be lifted vp on high into his kingdome. After the ſame maner dealeth he in al other things: for he delighteth to beſtow hys benefites vpō vsus, & to giuegive vsus ſuch fruition of them, as he ioyneth himſelf vntounto vsus, & vsus vntounto him. God thē is carefull ouer vsus, that wee ſhould leade a good life, but not for that he hath any profite or harme therby. This is the ſūme of that which we hauehave to note. It is ſaid moreouer. Is it for feare of thee that bee will reproue thee, or go to lawe with thee? Heere it is ſhewed vsus yet more playnely, that we ſhall get nothing, by ſeeking-delayes with God, as we are wont to do with our fellowes and mates. For what is the cauſe that men vſe ſo much cauilling in their controuerſies and debates which they hauehave with men, but to defende thēſelues to appaiſe the partie: or elſe to make him afeard, that hee ſhould no more proſecute the matter with ſuch rigour? As for example. VVhen any man is aſſaulted, he wil conſider: this man purſueth me liuely: what ſhall I do? then will hee vſe ſome way to ſcape: or elſe he will ſet ſome one at hys aduerſaries tayle, too put a flea in his eare, as they ſaye: Thinkeſt thou not that thine aduerſarie is too ſtrong for thee? Or elſe he will ſtirre vp againſt hym ſomething vnderunder the ground: ſo that the man draweth backe, and waxeth cold, and dareth not proſecute the matter as hee had begon: for he feareth leaſt the miſcheefe ſhould fall vponupon his own head. So then bicauſe we are wont to make mortall men afeard, to the end we might eſcape their handes, and ſhew them our teeth, and giuegive them ſignes that wee hauehave wayes and meanes to be auenged of them: we think we are able to do the like with God. And what a folly is that? muſt we not needes be voyd of ſenſe and iudgemēt? but bicauſe men be ſo arrogant as to think to practiſe the ſame things with God which they do to their neighbors: therefore it is ſayde, thinkeſt thou that God holdeth hys peace for feare of thee? Now what is the cauſe that moueth men to put their aduerſaries ſo in feare? bycauſe they conſider, this man would do me iniurie, I muſt ſtay hym: and although he ſet vponupon me, I will giuegive him the repulſe: or elſe I wil find ſome meanes by the law, to repreſſe him. The thing that ſtayeth vsus from troubling one another: is that when we purpoſe to defend our ſelues, and the wicked ſeeke to anoy vsus, wee hauehave the law that ſetteth itſelfe betwene both parties: for when we make that our refuge, it ſtayeth them from executing that which they purpoſed to do: and thus we proceede, when wee hauehave to do wyth mortal men. But let vsus not thinke that God is ledde with any ſuch affection. For why? what can wee do vntounto hym? can we make him hote or cold, as I hauehave ſayd? So then god doth not purſue vsus for feare leaſt we ſhould preuent him, and ſet our foote vpō his throte: for if he would but blow vponupon vsus, we muſt needes bee ouerthrowne: and they that ſo riſe vp againſte God, what doo they but breake theyr neckes? It is as muche as if a man ſhoulde breake hys ſinewes and veynes, whiles he laboureth to go vp on high, and can not: hee muſt needes miſſe of his purpoſe, and if he will force himſelfe beyond meaſure, he ſhall breake & bruſe his whole body. This is then a deadly fall. So happeneth it when men are come to this diueliſh pride to lift vp themſelues againſt God. VVe muſt not thinke then that our God is afeard of vsus: for hee will mocke at ſuch ouerweening, as it is ſayde in the ſecond Pſalme. VVel, it is true, that men make much ado when they conſpire togyther. And ſpecially if kings and princes confederate and ioyne togither agaynſt the liuing God, and the people alſo agree with them, they make muche adoo: but it is but here beneath, and mē are but as Graſhoppers, as the Prophet Eſay ſpeaketh of them. The Graſhoppers hauehave ſo lōg legges that they can leap: but they muſt needes fall down agayne by and by. So then they will keepe a great ſturre heere: but will they leape aboue the clowdes? No. And in the meane ſeaſon he that dwelleth in the high places wyll laugh them to skorne. This ſerueth to ſhew where Gods ſeat is, that is to wit, aboue the heauens: ſo that men can neuer reache vntoo him: hee ſhall there aboue in his reſt laugh them to skorne, whiles they ſhal make heere much ado. So let vsus learne, that when God doth cite vsus to appeare, and layeth matter to our charge, it is not for that we be able to do him any hurt: it is not for any reſpect that he hath of himſelfe to ſtay vsus, leaſt we ſhould preuent too giuegive the onſet vponupon him firſt: no ſurely. VVherfore then? It is to make vsus feele the euill that is in vsus, that we myght be therby ſtirred vp to ſeeke ſome remedie, and with true repentance come vntounto him, to be gouerned according to his will. God therefore when hee puniſheth men, ſeeketh their health, and in condemning mindeth to acquite thē: or elſe when they be chaſtiſed, hee mindeth to ratifie and confirme his iuſtice, too ſhewe that no euill ſhall remayne vnpuniſhed. And there withall alſo hee intendeth to abate mens pride, for that they delight in their ſinnes, & glorye therin. God wil bring down al thoſe things, when he bringeth them to iudgement. And ſo let vsus learne, no more to flatter ourſelues, when wee hauehave any remorſe inwardlye, and be condemned by the word of God, and men ſhewe vsus oure faultes, and rubbe vsus on the galled backe. Lette vsus learne, I ſay, no more to vſe any ſtartingholes: for we ſhall do nothing elſe but marre our market, for wee may bee ſure that God is not afeard of vsus as though we could do him any harme: but hee ſtirreth vsus vp too the feeling of oure ſinnes, that wee might bee diſpleaſed with them: and by thys meanes hee reacheth hys hande vntoo vsus, to leade vsus too ſaluation: or elſe hee mindeth too double our condemnation, that wee may bee ſo much the more vnexcuſable in that we reſiſt him, and beſide the naughtineſſe that is in vsus, do alſo become ſo wilfull and ſtubborn, as we will not bow, when he goeth about to bring vsus back vntounto him. This is the ſumme of that which we hauehave to cō ſider. Now Eliphas addeth moreouer. Is not thy malice gret? and are not thine iniquities infinite? Truly this is very yll applyed to the perſon of Iob (as hath bin already noted) but in the meane ſeaſon we muſt holde vsus to the generall doctrine, too the ende wee may apply it to our ſelues▪ as it is needefull for vsus. Let vsus note then, that by the mouthe of a rude man, which had not ſuch wiſedome as he ought to hauehave had for the apt applying of the truth to his vſe, the holy Ghoſt doth ſhew vsus what we hauehave to do, when wee come to recken with God: namely to know that we are in eueryevery point guiltie, and by all meanes bounde vntounto hym, and that he is nothing at all bound vntounto vsus: and furthermore alſo that we can do him no harme. And that when he bringeth vsus to the law, and condemneth vsus, it is not for his owne profite, but for our saluatīon and wealth? Yea let vsus aſſure our ſelues that euen when we be condemned, it is to the end that we might be afterward acquit by hym, leaſt we ſhould fall into that condemnation whereintoo the wicked ſhall be conſtreyned to come in the end. On the other ſide, let vsus knowe, that when God bringeth vsus thus to iudgement, it is too examine oure ſinnes, and too ſearch out our whole life, to the end we ſhould be diſpleaſed with our ſinnes. But in the meane ſeaſon when we ſhal hauehave ripped vp all that is in vsus, and thinke that we knowe what is there: let vsus vnderſtand that we hauehave not yet perceyued the hundred part of it. I ſpeake euen of them that hauehave a cleare ſight, and flatter not themſelues nor foſter any euill. For howſoeuer it be, for as much as men be dul, and hauehave a ſhort and dimme ſight, it is certayne that they ſhall not perceyue the hundreth part of their ſinnes. But God who hath a farre more cleare ſight than wee hauehave, knoweth them. If we fall into a ſinne to day, and be manifeſtly conuicted thereof, we will committe another by to morrow in the morning: yea and the day ſhall not paſſe without a great number of offences and tranſgreſsions. And we are euer new to begin agayne. For wee ſhall not be conuinced of one fault only, or of two, or of three, but of an hundred. And ſo what ſhal become of vsus then? VVhē a man hath well examined his cōſcience, and findeth himſelfe ſo many wayes guiltie, and then cōcludeth that God knoweth yet a hundred times more: wher can he become therevpon? Muſt we not needs be aſtonied at it? muſt not our heares ſtand vpright vponupon our heads, and we be plū ged in the bottome of death? Thus much we hauehave to note vponupon this place: that is to wit, that as oft as in hearing the word of God preached, the vyces wherewith we be ſpotted, are condemned: eueryevery man muſt enter into himſelfe, and make his owne proceſſe, and tarie not till God proſecute the law againſt him, but ſay within himſelfe, Alas I hauehave offended on this wiſe, and not only once, nor twice, but ſo many times and more. And if I hauehave offended on this wiſe, ther are diuers other ways: ſo that if God would turne vp my filthineſſe, what a thing would it be? I ſhould be vtterly vndone. This I ſay would bring vsus to humilitie and repentance: ſo as wee ſhould not bee ſo ſlacke as wee hauehave bin too approch vntounto our God: or at the leaſt wee ſhould be no more ſo ſtubborne to ſtriue againſt hys corrections. Yea and let vsus be ſo much the more carefull too do thus, bycauſe we ſee the moſt part of men delight and glory in their ſinnes: and where they ſhould ſigh & grone▪ and be vtterly aſhamed, they will be counted good Chriſtians, yea of the perfecteſt that may be found. In deede they will ſay generally: I am a man, and all men muſt confeſſe themſelues ſinners: but yet there is none that dothe better than I: I know none that hath a better will to lyue well than I. And who are they that ſay thus? Filthy naughtypackes, yea and ſo filthy that the ayre ſtinketh of theyr wickedneſſe: and yet will they in this cace make a playne mocke at God. Now (as I hauehave ſayd) if wee examine oureſelues well, there ſhall remayne vntounto vsus nothing but vtter confuſion, inſomuche that wee muſt needes acknowledge our ſelues guiltie, not for one ſinne, nor for two▪ but throughly and wholy, knowing that wee are accurſed of God, and moſt miſerable, were it not that he hath pitie and compaſsion on vsus. To be breefe, we are heere taught, that men muſte not confeſſe themſelues ſinners before God lightly, and as it were for faſhion ſake: (as they doo which thinke it ynough to ſay: oh I do not denie but that there be ſome faultes in me.) No, we muſt not do ſo: but we muſt make the burthen ſo heauie as we can beare it no more. For indeede ſo ſhall God be truly glorified: whych is not when men ſay that they hauehave ſome ſmall infirmities and imperfections in them: but whē with Dauid they ſpeake of the greatneſſe of their ſinnes, and of the multitude of their iniquities. And as Daniell ſpeaketh of it in his confeſsion: who was an Angel in compariſon of other men, and yet he ſayeth, I hauehave confeſſed my ſinnes, & the ſinnes of my people. Hee ſpeaketh not as of ſome ſmall fault: but he ſayeth, our ſinnes, O Lord, are great and outrageous. And ſo let vsus learne to acknowledge what wee are, yea and that in ſuch ſort, as God may be truly glorified throughly and for the whole. Thus muche for one point. And what hope may we hauehave that God will receiue vsus, and be fauourable and mercifull vntounto vsus, if we be not as it were ouerwhelmed with oure ſinnes that wee hauehave committed? Our Lord Ieſus ſayth not, Come vntounto me all ye that ſay, I am a ſinner, there are infirmities in me: no, he ſayeth not ſo. But all ye that are loden and wearie, whoſe ſhoulders do bend vnderunder the weight of your ſinnes. Theſe are they that be called of Ieſus Chriſte, too the ende they may find merciemercy in him, and in his grace: and not they that ſo mocke with God, making a light confeſsion, and beyng not once touched in their harts. This is it that we hauehave to note vppon this worde. Furthermore, to come to ſuche a knowledge, we muſt particularly examine the ſinnes wee hauehave committed: for a man ſhall neuer truly ſay, I am as it were throwne into the bottome of hell, vnleſſe hee bee well ſearched out, and hauehave conſidered his ſinnes, and marked them well one after another. Vnleſſe then wee do thus particularly examine our ſelues, we ſhall neuer perceyue our iniquities to be infinite and innumerable. For this cauſe is the matter heere couched in this order. For Eliphas after he hath pronounced in generall termes, that the ſinne of Iob was great and his iniquities infinite, ſayeth: Hast thou not ſpoyled him that was naked? hast thou not taken a pledge without a cauſe? Haſt thou not withdrawne the bread from him that was a hungred? Hast thou not denyed hym water to drinke that was a thirst? And in the meane ſeaſon waſt not thou confederate with men full of violence? This is the cauſe why God dothe nowe perſecute thee. It is true (as we hauehave already ſayde) that Eliphas doth Iob great iniurie and wrong: but in the meane ſeaſon the ſpirite of God intendeth heere to teach vsus the order whiche wee muſte keepe for to be truly humbled before God, leaſt wee become hard harted, and by that meanes prouoke his vengeance in ſtriuing againſt him. To be breefe, let vsus note that men ſhall neuer feele thēſelues ſinners as they ought to do, except they doo particularly conſider themſelues, and afterwarde enter into an account as it were by parcelmeale. True it is that wee can neuer make an ende, but wee muſt alwayes conclude with Dauid: VVho can vnderſtande hys faultes? But yet wee maye not therefore ſay, that thyngs muſte bee paſſed ouer lightly, and not bee ſearched out to the ground. If an earthly iudge can bee ſharpe witted, and attentiue too heare a proceſſe, which is but for the life of one man: muſt not we, I praye you, when wee hauehave offended oure God, hauehave therein a greater care? yea and when the proceſſe is not criminall, but onelyonly for ſome ſmall ſumme of money: yet muſt the iudge looke neerely too it, too ſee whether there bee witneſſes too it, whether in their proceſſe they hauehave proceeded aright, and that the things be verified: and yet the controuerſie ſhall bee but for ten or twentie Florens, for an hundred crownes, or for ſome other tryfle. And if the iudge doo not his duetie, hee muſte needes bee counted guiltie before God as a theefe: for he is worſe than a theefe, ſeeyng that he ſtealeth an other mans goodes and ſubſtance, and that which apperteyneth to one, he gyueth vntounto another. And when God dooth ſo farre honour vsus as too make vsus iudges of our owne liues, yea and doth it for our ſaluation: ſhall we, I pray you, be excuſed, if we be negligent, and cloſe vp our eyes at that which is ſo good and profitable for vsus? It is certayne that wee ſhall not. So then let vsus wey well that whiche I hauehave touched: that is to wit, that men ſhall neuer truly knowe themſelues ſinners, as they ought to do, and as it is requiſite, vntill they hauehave examined their liues particularly. And indeede we ſee how Dauid vſeth the matter. For one fault onelyonly bringeth him into the middes of the ſea: when he ſeeth that hee hath committed ſo heynous an offence before God, as to be the cauſe of the cruell murther, not onelyonly of one man, but of many, whyles he went about to kill Vrias. Therefore when he ſaw the wickedneſſe of hys ſinne, the enormitie thereof conſtrayneth him, not onelyonly to thinke vponupon that fault alone, but alſo to conſider hymſelfe more neerely, yea and to behold himſelfe as in the mids of the Sea, and to condemne himſelfe vtterly. Thus alſo muſt we do. And therefore the popiſh ſhrift was a diueliſh thing▪ when they would hauehave men ſhriue thēſelues in the prieſts eare for to ſpew out their ſinnes there, as if a drunkard ſhould go ſpew out his wine, when hee hathe taken in ſomuch that hys ſtomacke is not able too beare it. God then will not hauehave vsus to make ſuch a confeſsion: for it is cleane contrarie and repugnant to hys word. On the other ſide alſo hee wyll not hauehave vsus too ſaye, at one word, I hauehave offended: and to paſſe ouer the coales lightly (as the prouerb is heere in this countrey) but to cōſider ourſelues neere at hand, and eueryevery man to enter into hys owne conſcience, and to acknowledge thus: well, I am not onelyonly giltie before God for one fault alone, but for ſuch a fault and ſuch a fault: and not onelyonly for one tyme, but I ſtill fall to it agayne. VVhen we examine ourſelues thus after ſuche a ſpeciall ſorte, wee may well conclude: Lorde our iniquities are infinite, oure tranſgreſsions are innumerable. Thys is it wherein God will bee glorifyed. Thus muſte the poore ſinners bee touched too the quicke, and wounded in their conſcience, that they maye bee diſpleaſed with their ſinnes. In deede they that confeſſe themſelues in generall termes and ſaye, I am a ſinner as all other men are: do well declare that they bee not touched inwardly in the bottome of their hart, and that they cannot tell what it is to know their ſinnes for to be diſpleaſed with them. But as for vsus, let vsus learne to ſearche all our ſinnes euen to the bottome: and when wee hauehave gathered any number, let vsus knowe that there is a hundred times more, and let vsus be aſhamed in ourſelues, and acknowledge the condēnation, ſighing before God, and ſaying: alas Lorde, it is true that our ſinnes are many in number, and our iniquities infinite: but lette the multitude of thy mercies be poured vppon vsus, as Dauid ſpeaketh of it. For the only way to obteyne forgiueneſſe of all our ſinnes, is when it pleaſeth God to couer them, & of his goodneſſe to do them away, and to clenſe vsus from thē by the power of his holy ſpirit.
Now let vsus fall downe before the face of oure good God with acknowledgement of our faultes deſiring him to make vsus hauehave a better feeling of them than wee hauehave had: and on the other ſide too make vsus beholde his holy maieſtie, to the end that beeing as it were quite throwen downe, we may be raiſed vp againe by none other meanes but by his merciemercy and grace which hee hath ſhewed vsus in our Lord Ieſus Chriſt. And in the meane ſeaſon lette vsus come and yeeld ourſelues to the great ſauiour, as he calleth vsus vntounto him to reward vsus with the crowne of glorye, hauing no reſpect too ſo many miſeries as are in vsus. So ſhal we al ſay, O God moſt mighty & heauēly father. &c.