Sermons on Job, Sermons · Chapter 14 · Sermon 53
The .liij. Sermon which is the first vponupon the fourtenth Chapter.
MAn borne of vvoman [is] of ſhort time, and filled vvith many troubles.
2 He commeth vp as a floure, he is cut off, and fleeth as a ſhadovve, and hath no ſtay.
3 And thou commeſt to ſet thine eyes vponupon ſuch a one, to call me to the lavv.
4 VVho can bring foorth a cleane thing out of vncleanneſſe? There is not ſo much as one.
WE ſaw yeſterday how it is lawfull for vsus to alledge our owne frayltie: namely in way of petition that it may pleaſe God too hauehave pitie vponupon vsus. For in very deede when he perceiueth vsus to be as miſerable as can be, that is it that moueth him to merciemercy. But (as I ſayd) wee muſt alſo beware that we murmure not when wee come vntoo God. VVe muſt not make complaintes in allegation of oure owne right, but only keepe onward ſtill too the end hee may hauehave pitie vponupon vsus. But Iob proceeded not that way at all. And heere ye ſee to what purpoſe the holy Ghoſte ſetteth downe the complayntes that Iob made: namely, that we ſhould not followe that which is to be condemned in hym. In this text there are goodly ſayings and ſuch as tend to a good end: but the maner is not altogyther good nor allowable. Heere Iob ſpeaketh of mannes ſtate ſuch as it is in it ſelfe. Man (ſayeth he) hath a ſhorte and tranſitorie lyfe. Marke that for one poynt. And that it is ſo, he confirmeth it by ſimilitudes. For he commeth vp as a floure (ſayeth he) it is cut vp, it withereth, it is dried vp, and it vaniſheth away as a ſhadowe that hath no ſtay. VVee ſee then what the ſhortneſſe of mannes lyfe is: it is all one as a floure, whiche incontinently withereth, or as a ſhadowe whiche paſſeth and glydeth away. And yet for all that (ſayeth he) this life is alſo full of trouble and vnquietnes, and for that ſmall time which we liue in this world, wee ceaſſe not to be vexed & ſtinged with ſtore of hartgreefs, ſo as we hauehave no reſt at all▪ ſo miſerable is our ſtate in itſelfe, and in good ſooth we ſee it. Conſidering then the ſhortneſſe of our lyfe, and how we be full of troubles and vnquietneſſe, we hauehave good cauſe to pray vntounto God that he vſe not ſo great rigour towards vsus, but rather that hee will beare with vsus, that wee be not oppreſſed out of meaſure. Lo what is lawfull for vsus to do. But Iob paſſeth further: wherein we ſee the exceſſe that is to be condemned. Behold (ſayth he) oughtest thou to cast thy looke or thy coū tenance vponupon a poore creature that is ſo tranſitorie as it hath nothing but miſerie in it? And wherefore doeſt thou bende thy ſelfe that way too catch me in a trip? Am I a fit match for thee? VVee ſee that Iob vnderunder pretence of hys infirmitie would hauehave ſhifted off God, that he ſhould not hauehave plaged him. Not that he was fully reſolued and concluded vponupon that poynt: but he ſheweth vsus what our affections are which torment vsus, and which we ought to reſiſt, as he alſo reſiſted them well. Howbeit in the meane whyle, he ceaſſeth not to bewray how he was toſſed with many euill thoughts, as eueryevery one of vsus findeth by experience in himſelfe. And conſequently hee addeth yet one ſentence more. For therevpon a man myght reply, That God afflicteth not men without cauſe, forſomuchas they bee ſinners. And what can we do to it, ſayeth he? for wee come of a corrupt and euill lump, and how ſhould wee be pure and cleane? No maruell if wee bee full of ſoyle. For from what ſpring iſſue we? To heere Iob ſpeake, it ſhould ſeeme that men ought to be excuſed bicauſe ſin is in them by nature. But ſo little ought this to eaſe our euill, that we are ſo much the more faultie. Aſſoone as we enter into the worlde, wee are already the enimies of God, there is nothing but rebellion and naughtineſſe in vsus, there is nothyng but the ſeede of ſin. Come wee once to age, the miſcheefe is increaced and augmented, and there is not ſo much as one drop of goodneſſe in vsus. Then let vsus conclude that whereas men ſay [for their excuſe,] that they are borne full of filthineſſe: they ought ſo muche the rather to be curſed and reiected of God. Thus ſee we heere yet one faultie affection more in Iob, whiche is reported to vsus by the holy ghoſt, to the end we may learne to profit our ſelues by it, when wee hauehave conſidered what oure nature is. But now foraſmuch as in effect wee hauehave Iobs meening, let vsus marke what inſtruction is conteyned in this ſentence, where he ſayth, that man is of a ſhort lyfe: and yet in the meane whyle filled with many troubles. Heereby we be inſtructed, firſt not to ſet our minds too much vppon the world, ſeeing we do nothing but paſſe away. And thys is a very common thing: but yet for all that, we conceyue it not ſo well as were requiſite. And for proofe heereof, although wee hauehave but three dayes to liue heere, yet can we not be vntangled from the affections and cares of this preſent life which is tickle and tranſitorie. A man will neuer thinke hymſelfe too hauehave goodes ynough. Hee that is deſirous to come to honour, deuiſeth and practizeth on all ſides. To bee ſhort, man is a bottomleſſe pit, and an vnſatiable gulfe, inſomuch that he cannot bee ſatiſfied with all the goodes on the earth, there is nother end nor meaſure in hym. And what is the cauſe thereof? Surely if we conſidered the ſhortneſſe of our life, our luſts woulde be alayed, and our deſires wold not be ſo headſtrong if we could conſider that our lyfe is nothing. Howbeit, in the meane while we be ſo ſharp ſet vponupon gathering of riches, as we thinke vppon nothing elſe. And what is the cauſe thereof? Our mind is always here beneath. And ſo we ſee that the confeſsion which eueryevery of vsus maketh (that is too wit, that our life is but a ſhadow that paſſeth away out of hand) is but hypocriſie and leaſing. The truth is, that it is ſo: but we hauehave not printed it in our harts, we be not fully reſolued of it. Then is it no ſuperfluouſe thing when as the ſcripture telleth vsſo often that our life is nothing, and that it vaniſheth away out of hande. Let vsus aſſure ourſelues that there is good cauſe to put vsus in minde and rememberance of it, foraſmuch as wee forget it, and it neuer tarieth awhit in our harts. Thus yee ſee what wee hauehave to conſider in the firſt place. And it is not ynough to know the ſhortneſſe of our life: but we muſt go yet further. For it were but a greefe to vsus to knowe that we do nothing elſe but fade away in this worlde, and that oure tyme glideth away, if we were not in hope of the endleſſe lyfe for otherwiſe we ſhould bee more myſerable and more vnhappie than the brute beaſtes. Therefore wee muſt make compariſon wyth the heauenly lyfe wherevnto God calleth vsus eueryevery day. And in ſo doing, we ſhuld deſpize the baſe and corruptible things of the worlde, and not be ſo much tyed to them as we be: and agayne wee would aduaunce our ſelues aloft, to take all our contentation and reſt there. And ſecondly we might well alledge the ſame to God as oft as we deſire him to hauehave pitie vppon vsus. For our miſeries are the things that perſwade him to ſuccour vsus, and to prouide for all our neceſsities. Thus much concerning the infirmitie and ſhortneſſe of mannes lyfe. But there is trouble alſo ſet downe. And vnderunder that woorde, Iob hathe comprehended all the paſsions wherewith we be turmoyled, and all our inordinate luſts and likings, which are as tormenters. For a man cannot hauehave a worſe tormenter than hymſelf, by puniſhing himſelfe with his owne inordinate paſsions. If a man bee gyuen too vayneglory, beholde, ſuche a fire is kindled in hym as hee ſhall thinke wyth hymſelfe that hee can neuer come ſoone ynough to credite and eſtimation: inſomuch that if ſome man happen not to honoure hym, ye ſhall ſee hym nettled. And if ſome other hinder hys aduauncement, ſtreitwayes he enuieth hym. To bee ſhort, there needeth but one luſt to ingender in vsus a thouſande others. So then, when wee ſhall hauehave matched theſe two thinges togither, then ſhall wee hauehave ſo much the more cauſe to miſlike of this preſente life. True it is (as I hauehave ſayde afore) that this ſaying is not ſtraunge to the world (for all of vsus are conuicted by experience) but yet for all that eueryevery one of vsus ought too ſet his minde throughly vponupon it. It is not without cauſe that the ſcripture ſpeaketh thereof, ſaying that although a man come to fourſcore yeeres and vpward, wee muſt not eſteeme the ſame too bee any long time. And why? Let vsus conſider what our childhoode is. VVe lyue a good while in the worlde, before wee bee entered into very life indeede. For [in our chilhood] wee had nother witte nor reaſon. And verely although yong folke hauehave diſcretion to diſcerne good and euill: yet doo they ſo (as it were) ouerflow theyr bankes, as they runne at royot, and there is no ſettled conſtancie in them. Thus yee fee that one part of our age paſſeth and ſlippeth away before wee hauehave begonne to liue, bycauſe wee knowe not what it is. For in good footh when a man knoweth not wherefore God created him, nor hath the skill to perceyue to what end he is ſet in the world: I pray you, to ſpeake properly, ought it too be ſayd that he lyueth? For he hath no more but a confuzed knowledge. But are wee come to the middle age? VVee ſee that then our cares increace the more. For if a man hauehave any regarde, hee thinketh, I hauehave hithertoo beene a rouer, I hauehave beene as wanton and fond as anye man, and how may I nowe recouer the time that I hauehave loſt? It will bee verye harde. Afterwarde, if a man hauehave a charge of children, hee thinketh, go too there is no ſhift for mee but to take order for my ſtate, and yet ſhall I neuer ſo ſoone come to it at any time, but I ſhall bee taken away from it incontinent. Thus yee ſee the vnquietneſſe that beginneth to martir men. But is a man come to fiftie yeeres old? It may be ſayde that deathe is ſeene too ſummon them dayly. Although there were no diſeaſes at all to aſſayle vsus, yet it is well ſeene that we draw neere our ende. Is a man come too foureſcore yeeres? It is ſeene that his graue is at hande, ſo as in a manner hee is no more alyue. For it wyll greeue a man to ſee himſelfe vnmeete for the world, hee ſeeth that hee is a burthen, and it brings many troubles, and if he be comberſome to others, hee is more comberſome to hymſelfe. Therefore it is not for nought that this is told vsus? And why? for (as I hauehave earſt ſayde) wee ſet more by one yeere in this worlde than wee ought too doo by a hundred: and agayne, wee conſider not howe oure lyfe is miſguided when it is not put to the true vſe of of it. So muche the more then ſtandeth it vsus in hande to bethinke vsus well of ſuche ſayings and warnings: that is to witte that man borne of woman is of a very ſhorte and flightfull lyfe.
But for the better conceyuing of this ſhortneſſe, we muſt alſo match it with the troubles that are in it. For put cace that our life were farre longer: what cauſe hauehave we to like ſo well of it, ſeeing we be ſo vexed in it? VVhy do we not rather come to the ſeeking of the reſt that is prepared for vsus in heauen And heerewithall we hauehave further to marke, from whence theſe troubles come vponupon vsus: that is to witte, from our owne naughtie affections. For if wee were troubled but by other folks and in the meane while were at reſt in ourſelues, yea verely at true reſt: we might well complayne of our diſquietneſſe that this preſent life had not his free courſe, and that it went not in his owne pace. But foraſmuch as eueryevery man is a hangman to himſelfe (as I hauehave ſayd already) and our owne luſts, paſsions, and deſires are the cauſe of our vnquietneſſe and incomberance to whome or againſt whome ſhall we make oure complaint? Then let vsus learne, that when we hauehave conſidered all well, we muſt not blame God, nor commence action againſt him: but only find fault with ourſelues. For the finall poynt whervnto we muſt come, is to know the ſhortneſſe of our life, and to bee abaſhed at it when wee thinke thereof. But this is yet better expreſſed in that which foloweth when he ſayth, who is he that is pure, or how can that thing be cleane which commeth of vncleanneſſe or filthineſſe? By this ſaying we bee admoniſhed, that all the miſeries which we indure, proceede of the coruption of mans nature. And for the better comprehending of this doctrine, let vsus note that when there is any ſpeaking of mā, or of that whiche is in him, the queſtion concerneth not Gods worke or creation: for Adam was created another manner of one than we be at this day. VVe be falne from the ſtate wherein God had ſet Adam and all mankinde in Adams perſone. Adam was created after the image of god, and endewed with excellent giftes of grace, yea and vnſubiect to death. And what importeth that image of God? A perfectneſſe, a rightuouſneſſe, and a ſoundneſſe wherethrough God vttered his great riches, ſo that in effect mā was as a mirrour of the excellent glory that ſhyneth fully in God. But by ſin we be bereft of all gifts of grace, & baniſhed out of the kingdome of God. And bycauſe he hath forſaken vsus, we are alſo deſtitute of life, whereof he is the fountayne and welſpring. For wherein lyeth the fulneſſe of al good things but only in God? Then muſt we needes conclude, that being cut off from him, wee bee left in all miſerie, yea and euen in death. But (ſay I) this proceedeth not of our creation, but of that wee be deſtitute of the benefite that God had giuen vsus, and hencefoorth hauehave it not any more. And how are we bereft of it? By ſin. Here a man mighte moue a queſtion: It ſeemeth that Iobs meening is, that the cauſe of our vnbeleefe & of all the ſinnes and vices that are in vsus, is bycauſe wee come and deſcend of Adams race: and we come not of Adam, but as concerning our body. VVhere doth ſinne dwell? where hath he his proper ſeate? In the Soule. But there is no ſhew of reaſon that means ſoules alſo ſhould come of the race & line of Adam. Therefore it ſeemeth that Iob reaſoneth not aright. But we hauehave to marke, that like as God created all mankind after his owne image in the perſon of Adam: euē ſo alſo through Adams ſin, not only Adam himſelfe, but conſequently alſo all his ofſpring were depriued and ſhet out from the grace that had bin beſtowed vponupon him. And whereof commeth that? Bycauſe wee were all incloſed within his perſone, according to the will of God. VVee muſt not heere diſpute by naturall reaſon to knowe whether it be ſo or no. It behoueth vsus to know, that it was Gods will to giuegive that to our firſt father which he would hauehave vsus to be: and when he tooke the ſame from him, we alſo were in the ſame ruine and confuzion with him. Then let vsus hauehave an eye too this ordinance of God, let vsus ſettle ourſelues therevpon, and let vsus not beleeue our own wit and imagination. Thus yee ſee ſhortly what we hauehave too beare away. True it is that this matter might bee dilated more at large: but it is ynough for vsus too vnderſtande the cheefe poynt in two or three words: which is, to mind the thing that is conteyned here: namely, that it is no maruell though men be full of vncleanneſſe, and that there is nothing in them but filthineſſe. And why? For they be taken out of a corrupt lump, and therefore there is not ſo much as one that is otherwiſe. True it is that although Ieſus Chriſt was very man: yet was he exempted from all our vncleanneſſe: but that was bycauſe he was conceuyed by the holy Ghoſt. God ordeyned peculiarly that oure Lord Ieſus Chriſte ſhould bee conceyued by power from aboue. And why? To the end that Adams vncleanneſſe might not light into hym, nor hee bee defiled therewith. But when that wee be conceiued (foraſmuch as it is by the common order of mans nature) we be ſubiect too the ſaid corruption. It is not poſſible to find any one mortall wight that is not full of all vnrighteouſneſſe, ſauing only our Lord Ieſus Chriſt. And why? For let vsus marke from whence we come. So then wee hauehave to call to rememberance what hath bin touched: that is too witte, in what wiſe wee ought to alledge vntoo God the ſhortneſſe of our life and the miſeries wherevnto the ſame is ſubiecte: which is, to the end he ſhuld hauehave pitie vponupon vsus, and not to murmure againſt him. Howbeit therewithall we muſt alſo miſlike of our owne life. And that is it that I hauehave touched already: namely that if we wiſt well that our life is flightfull, and bethought vsus of the miſeries wherewyth it is fraughted and as it were peſtered: we wold not be ſo farre in louelove with it as wee bee: but heere ye ſee a good cauſe why we ought to be ſo much the more waker. Neuertheleſſe it behoueth vsus too keepe a meaſure in thys behalfe. For there hauehave bin many of the heathen whyche hauehave knowen the thing rightly that is ſpoken heere, and hauehave bin ſo fully perſwaded of it, that they hauehave bin weery and loth to liue in this world, yea & we ſee they hauehave fordone themſelues. And how was that? They ſawe well the miſeries that are heere: But wee muſt not come too ſuch extremitie. VVhat then? VVhen wee conſider that our life vaniſheth away in a moment, let vsus conſider alſo from whence the ſame ſwiftneſſe proceedeth: that is too witte, from ſinne. For we were not created to the end that death ſhould hauehave dominion ouer vsus. That is come vppon vsus from our father Adam, in ſomuch as all of vsus are giltie [of his ſinne.] Therefore when there is any talke of the ſhortneſſe of our life, wee muſt enter into this acknowledgement of originall ſinne. And againe, whence come all the miſeries that hedge vsus in round about, but bycauſe wee be baniſhed out of Gods kingdome where all our welfare lieth? Then are wee miſerable ſo long as we be ſeparated from God. But we be ſeparated by reaſon of our ſinnes: and therefore it ſtandeth vsus on hande to returne always thither. VVhen we hauehave learned too blame our ſelues after this ſort, we ſhal not deale as thoſe do that murmure againſt God. Howe now ſay they? It is ſeene that men are as it were the cheefe woorke of God among all his creatures, it was his will too ſhewe muche more excellencie and dignitie in them than in al the reſt, & yet are they vexed & troubled beyōd all meaſure. And what …meaneth that? Verely many heatheniſh folke hauehave herevpō taken occaſion to murmure againſt God as who ſhould ſay, he had ſet man vponupon a ſcaffold to make a mockerie and gazingſtocke of him, notwithſtanding that hee ſeeme to be the nobleſt of all creatures. But when we ſhal hauehave cōſidered that all the miſeries wherto we be ſubiect proceede of our owne faultineſſe, bicauſe wee be all ſinfull: we ſhall hauehave our mouthes ſtopped ſo as we ſhall no more preſume to murmure againſt God. Marke that for one poynte. But yet is not that ynough. For vnleſſe wee hauehave an eye to the remedie that God hath giuen vsus: out of all doubt we ſhall be caried away with ſuch deſperation: as we cannot but blaſpheme God. And in very deede it is certaine that thoſe which fordoo thēſelues, do it as it were in deſpite of God. And why? For although they had knowen thēſelues blameworthy of their owne miſeries: yet had it not booted them to the aſſwagement of theyr ſorrow & heauineſſe. Therfore if we will not fall into deſpaire: let vsus hauehave an eye to that which is able to aſſwage all our anguiſh. As for example. Firſt, although our life be miſerable: yet neuertheleſſe God maketh vsus to taſte of his goodneſſe ſo many wayes, as wee may well conclude that we be rightly happy, bicauſe he maketh vsus parttakers of his benefites. Our life is ſhort: howbeit it is not ſo ſhort but God gyueth vsus reſpite ynough to knowe him to bee our father and ſauioure, and to taſte what his power is in vsus, and calleth vsus vntounto him. If we ſhold not hauehave this benefite paſte a quarter of an houre, nor inioy it any longer time: I pray you ought we not to make account of ſuche a benefite? Agayne, although wee ſuffer heate and colde, and hunger and thirſt, and bee diuerſe wayes perſecuted, and beſydes the inconueniences that happen at other mens handes wee hauehave a gulfe within vsus, as in deede wee hauehave ſtore of temptations that come vponupon vsus, whiche verely are as manye incomberances: Yet notwithſtanding God giueth vsus ſome taſt of his merciemercy in that we ſee hee holdeth vsus vp, and in that when it pleaſeth him too chaſtiſe vsus, either he giueth vsus pacience, or elſe ſo meaſureth his rigoure, as we alwaies feele his goodneſſe. Seing then that euen in the troubles and vnquietneſſe of the worlde wee hauehave ſome occaſion too comforte and cheere vp our ſelues in God: Is not that a recompence that ought too ſuffize vsus? can we nowe complayne that God hath ſet vsus in this worlde? HaueHave wee not cauſe rather too bliſſe and glorifie him? Then lette vsus marke well that it ſtandeth vsus in hande to beware that we fall not into ſuch extremitie, as to ſay, VVo worth man, it were better that he had neuer bin borne, than to be ſo turmoyled in this worlde. If we hauehave not the foreſayde conſideration, we may be ſure we ſhall come to confuſion. VVhat is to bee done then? VVe muſte ioyne both the poynts togither and ſay, Alas what is this preſent life? For we bee no ſooner entred into it, but wee giuegive vp the Ghoſte. And if wee tarry heere any while at all: we ſee nothing before our eyes but miſerie. Not only the graue hemmeth vsus in on all ſides: but alſo it were better for vsus to die ſome one kinde of death out of hande, than too bee ſo aſſaulted with thouſande thouſands. And afterward when wee hauehave ouerpaſſed ſo many incomberances, in effect wee doo but pine away by peecemeale. Therefore if wee bethinke vsus well of oure ſtate: we ſhall hauehave good cauſe to miſlike this worlde bycauſe that all the inconueniences whiche wee indure, do proceede of our owne ſinnes. But what though? Yet doth God in the meane while make vsus to feele his goodneſſe, and he will not hauehave vsus ſo diſmaide and ouerſorrowed, as we ſhould not hauehave whereof to reioyce in him. Furthermore foraſmuche as he ſheweth vsus that wee be but wayfarers in this worlde, and that our miſeries ſhall not continue here for euer: the ſhortneſſe of our lyfe ought not to greeue vsus, but rather to comfort vsus. And howe is that? For as for thoſe which are ſo fantaſticall as to ſay, Tuſhe, what is mans life? It is gone with the turning of a hande. They that reſt vponupon that poynte, do fall to hartburning, and ſay, muſte wee liue ſo ſmall a while? Doth God play mockholyday with vsus to ſay, returne agayne to mee out of hand? Coulde he not giuegive vsus a longer lyfe, or at leaſtwiſe make vsus too knowe what were the remedie of oure life? But we hauehave not one day of good tyme: for our life hangeth by a threed, and death is alwayes betweene our teeth. Behold (I ſay) at what poynt they be whiche do altogither ſettle and reſte themſelues vponupon the ſhortneſſe of mās life. But let vsus thinke thus with our ſelues. VVell then, God meeneth not that wee ſhoulde linger heere foreuer. True it is that wee bee ſubiect to many miſeries, in ſo much that he which knoweth his owne ſtate oughte to ſigh and grone continually ſo long as he is in this world. But God hath appointed it an ende, and when he calleth vsus to himſelfe, then is the good and ſure reſte. And the cace ſtandeth not therevpon hauing a lyfe that is equall with this life in length of tyme: but God maketh vsus partakers of his owne life, which is endleſſe. And therefore let vsus be of good cheere, ſeeing wee hauehave whereof to reioyce in the ſhortneſſe of oure life, and cauſe to bee pacient, and no cauſe at all too bee very muche out of quiet. And why? For if we had a hope of the heauenly life then ſhould we perceiue that this world is nothing. And if wee be now and then diſquieted. VVell may wee ſigh for the matter, but we ſhall be comforted by and by, bicauſe wee bee ſure that God will bring vsus to a good end by receyuing vsus intoo his euerlaſting reſte. Thus yee ſee in what wiſe wee ought to marke this doctrine if we purpoſe too fare the better for it. Furthermore, ſoraſmuch as wee ſee men ſo turmoyled with vnquietneſſe, and tormenting themſelues with their owne affections and luſts: we hauehave ſo muche the more cauſe to bridle our fleſhly affections. For which of vsus coueteth not to liue in peace? VVee can well confeſſe that although we hauehave all the world at wil, yet notwithſtanding if wee bee vnquieted in oure ſelues, behold it is ſo greate a corzie, that all the reſte is nothing woorth: we cā confeſſe this. And wherin lyeth our peace? In hauing our eye vponupon God, and in reſting in ſuche wi…e vponupon the louelove that hee beareth vsus, namely vponupon his free louelove, as we do acknowledge our ſelues to be alwayes vnhappie, till hee receyue vsus to himſelfe: and moreouer in traueling towardes him and his kingdome, withoute ſetting our harts vponupon theſe corruptible things. Lo where in the peace of men cōſiſteth. But in ſteade hereof it ſeemeth that we will make warre with God, to the ende he ſhould riſe vp againſte vsus and make vsus feele what an enemie wee hauehave when he is faine to ſet vponupon vsus. And therefore let eueryevery of vsus beware that he bridle his paſsions & affectiōs. For if we come like wilde beaſtes to lift vp our ſelues againſt our God, muſte we not be worſe than ſtarke mad? Then let vsus beare well in mind what is ſayde here cōcerning the troubleſomneſſe of mās life: let vsus ſo thinke vpō it as it may ſerue to rule and correct oure wicked luſtes, which ſtirre vsus & thruſt vsus forward vntounto all euill. Ye ſee then in what wiſe wee ought to practize this leſſon, to receiue good & auailable inſtruction by it to our ſaluation. Specal…y vponupon this poynt where it is ſayd, that no man can make that thing pure & cleane which commeth of vncleanneſſe and filthineſſe: let vsus marke well that here our Lord ment to ſend vsus to confuſion, to the intent we ſhould not hauehave aught wherof to boaſt, but onelyonly in him and of his meere goodneſſe. And it is requiſite that men ſhould be ſhamed after that ſort, bicauſe they blindfold their owne eyes, & beare themſelues in hand that there is much worthineſſe in them. VVee ſee the diuell neuer ceaſſed yet to deface that which is cōteined in the holy ſcripture cōcerning the corruption that is in mā. There hauehave bin heretiks inough which hauehave borne the world in hand, that originall ſinne is nothing, except we follow Adam of our owne will. But yet Gods will was that they ſhoulde not altogither preuaile. Neuertheleſſe, in the papacie, ther is forging of free will, and there is buylding of morall vertues: the reaſon whereof is ſet downe afore. And too what ende tendeth all this, but that men ſhould like well of themſelues, and thinke themſelues to hauehave ſome goodneſſe in them? Not that any body dareth ſaye that a man is able to ſaue himſelfe. For euen in the papacie it will be confeſſed that wee hauehave neede of Gods grace, not onelyonly in forgyuing oure ſinnes, but alſo in aiding vsus with his holy ſpirite. And yet for all this, they ſaye not that all commeth of him. The Papiſtes will not confeſſe that. But they ſay, that we hauehave a certayne portion of goodneſſe in oure ſelues, and that God had neede to helpe vsus out with the reſte. Lo howe God is made a cohelper: that is to ſay, he muſt help our infirmitie, but yet muſte wee on our ſide be companions with him. The deuill hath ſo bewitched men, as hee maketh them beleeue they bee I wote not what: and yet for all that, wee ſee alſo, that to the worldwarde men ſtande greatly in their owne conceits. How commeth it to paſſe that ſuche as hauehave any witte or knowledge do ſo aduance themſelues? As for them that are in credite and authoritie, are they not as idols that honoure themſelues? To be ſhort, there needeth nothing to perſwade men that there is greate worthineſſe in them. For althoughe no man tell it them: yet dooth eueryevery man forge and frame ſtore of leazings to beguyle himſelfe withall: and if there be any flatterings put to vsus beſides, wee receyue them as eaſily as may be, and they be ſuger to vsus. God therfore is fayne to knocke vsus harde vponupon the heads with greate beetels to beate vsus downe: for if he ſhoulde let vsus alone as wee bee, pryde woulde dwell continually in vsus, and we would not bow downe our necke, nother wold we bee acknowne of our dette, as they ſay. And that is the cauſe why the holy Ghoſt ſpeaketh to vsus of the vncleanneſſe whiche is in vsus by nature, as when Dauid in the one and fifteth Pſalme ſayeth, that hee was begotten in ſinne and that his mother conceyued him in ſinne: hee accuſeth not nother his father nor his mother, but pleadeth gyltie for himſelfe, as if he had ſayd, that he was vncleane before God, euen from his byrth. Howbeit we ſee that Iob was ſo carryed awaye in his former paſsions, as hee applyed this thing too the cleane cōtrarie. VVherfore ſayeth he that the thing which commeth of vncleanneſſe cannot be pure & cleane? His intent is to ſeeke ſome ſtartinghole, to abate the damnation that lyeth vponupon all men. But it is cleane cōtrariwiſe, as we ſee in the text that I alledged out of Dauid. For after that Dauid had acknowledged his horrible ſinne whereby he had offended God, he hilde not himſelfe cōtented with that but paſſed further, ſaying: Alas Lorde, it is not onelyonly in my life time that I hauehave done amiſſe: but I hauehave alſo brought ſuche a poſſeſsion of ſinne from my byrth, that euer ſince I was borne into the world I hauehave ſtill increaſed more & more in the euil wherof I hauehave the ſeede within me. Thus ye ſee how Dauid did ſet originall ſinne before hys eyes, not to hunt for any pretence too cleere himſelf before God, but to paſſe the cōdemnation wherin he was. Then muſt we ſo deale, when we ſpeake of originall ſinne, as it may not bee too exempt our ſelues from Gods iudgemente as wee ſee theſe skoffers doo, whiche ſay, that ſeeing man is ordeyned too ſinne, ſeeyng hee is miſframed by nature, ſeeyng there is nothing but ignorance in him, ſeeing hee is altogither rebellious agaynſte God: what can the poore creature doo? Is it meete that God ſhoulde there vponupon condemne vsus? For certeſſe although wee bee ſo wretched: yet is that no ſhifte for vsus, but it rather ſerueth too inhaunce oure euill. VVhen Sainct Paule ſayeth that we be naturally the children of wrath: me oneth hee too cleere men that they myghte hauehave a good cace to Godward, and that our ſinnes might not bee layde too our charge, bicauſe wee hauehave the roote of them in oure owne nature? Sainct Paule meeneth no ſuch thing: but ſayth it is to the end that all fleſhe ſhoulde bee confounded and all mouthes ſtopped before God. Yee ſee then to what poynte we muſte come as oft as we ſpeake of originall ſinne: namely, we muſte from day to day enter into the examination of our ſelues, to knowe that wee hauehave offended God ſo many wayes as wee hauehave deſerued to dye for it, and therevpon too ſay, Alas, when wee hauehave gathered togither all the ſaultes that we know of, yet are there an infinite ſort beſide For it is impoſsible that men ſhoulde call to minde the hundreth parte of the offences that they hauehave committed againſte God. And yet beſides all this, we be borne in ſinne, yea & we be ſoked in it, & behold we be ſinners before God, before we hauehave any diſcretion. VVhē we be think vsus of this, we ſhall hauehave cauſe why to hūble our ſelues & to yeelde all glory vntounto God. VVhē Iob ſaith, who is hee that can make a pure & cleane thing to come out of vncleanneſſe? thereby he ſheweth that mē are ſtarke mad whē they beare themſelues in hād that they be pure & cleane. Thē let vsus beare in mind, that as in reſpect of oure ſelues, there remaineth nothing for vsus but cōfuſion & decay, bicauſe we bee ſo ouerloden with ſinne & vices, that God might rightly caſt vsus away: & yet neuertheleſſe that forſomuch as hee chalengeth to himſelfe the office of waſhing & clenſing vsus from all our ſpottes, we muſt reſort to him for refuge, & ſpecially bycauſe he hath giuen vsus our Lord Ieſus Chriſt, who hath al cleanneſſe in him. God ſeeing vsus de filed and ſtayned, and that the way was ouerlōg & high for vsus to come to him: hath voutſafed to giuegive vsus ſuche a holines in Ieſus Chriſt: that if we can once waſh our ſelues in his bloud, wee ſhall become pure and cleane from all oure filthineſſe. VVhen we once know what lump we come of, & that there is nothing but vncleanneſſe bothe in oure bodyes and in oure minds: Let vsus pray our Lorde Ieſus Chriſt to voutſafe to rince vsus with his bloud, and to ſheade out thoſe his cleere waters vponupon vsus, wherof Ezechiel ſpeaketh: that is to wit, That by the holy Ghoſt which was giuen vntounto him in all fulneſſe, we may be waſhed frō day to day, as in the ende we may come to the pureneſſe which hee hath promiſed vsus. And now we hauehave need of a double clēſing. The one is that God ſhould forgiue our faults: & that is the waſhing away of our ſpottes. The other is that he ſhould renew vsus by his holy ſpirite, & clenze vsus frō all our wicked affections and luſts. Hath he done ſo for one day? He muſte be faine to cōtinue it all our life long vntill he hauehave brought vsus to the perfection which we long for, and ſhew vsus that our hoping hath not bin for nought, and that we ſhall not bee diſappoynted of oure longing, conditionally that we hauehave wayted for it as he requireth.
But let vsus fall downe in the preſence of our good God, with acknowledgemē of our ſinnes, praying him to make vsus ſo to feele them, as we may know how great neede we hauehave to flee to his mercy: and that whē he ſhal hauehave made vsus to feele his goodneſſe in the middes of our afflictions, we may not deſire to liue in this world, ſaue only to glorify his name. And ſo let vsus all ſay: Almighty God oure heauenly father, wee acknowledge & confeſſe according to the truth, that we be not worthy to lift vp our eyes to heauen, to preſent our ſelues before thee, nor to preſume ſo farre as that our prayers ſhould be. &c.