Sermons on Job, Sermons · Chapter 31 · Sermon 111
The .Cxj. Sermon, which is the first vponupon the .xxxj. Chapter.
I HaueHave made a couenant vvith mine eyes: And hauehave I … looked vponupon a mayde?
2 And vvhat is the portion of God from aboue, and the inheritance of the almightie of heauen?
3 Is there not a cutting off for the rightuouſe, and confuzion for ſuche as conſpire (or practize) vvickedneſſe?
4 Doeth not he beholde my vvayes, doth not he count all my Steppes?
WEe hauehave ſeene already heeretofore howe Iob proteſted, that he was no ſuch man as his friendes would hauehave made him beleeue: for they were of opinion that hee was a reprobate afore God. Therfore he declared that hee had lyued holily and vprightly: nowe hee returneth agayne too the ſame matter, and not without cauſe. For it was a grieuous temptation that men ſhould take him to be an hypocrite, notwithſtanding that he had walked in vprightneſſe of heart and playne meening before God. And furthermore he had had no regard of his owne reputation, nor what men thought of him: for God knewe him. True it is that he ought not to hauehave thought it ſtraunge that hee ſholde bee afflicted of Gods hande, although he had liued as we ſee here: but yet was it good that he knewe the ende and cauſe why God viſited him ſo. But we ſhall ſee this more fully in the winding vp of the Chapter. Now let vsus looke to that which is cō tayned here: which is, that Iob intendeth to declare, that he hath ſerued God faithfully, and that his induring of ſo grieuous and exceſsiue miſeries, is not for any offence that he had committed, but for ſome other ſecrete reaſon knowne vntounto God, which men can neyther know nor diſcerne. Firſte he giueth record of his ſoundneſſe when he ſayeth, that he made a couenaunt with his eyes not to caste any vnchaste looke vponupon any mayde liuing. And it is a ſigne of great and as it were Angelicall perfection in man, if he be able to proteſt that he hath not bin prouoked vntounto euill. For it may well be that a man ſhall hauehave ſome ſodaine & fleeting temptation, and yet notwithſtanding not conſent therevnto, but rather ſhake it off and hate it. And truely it were a great vertue, if a man coulde hauehave all his wits ſo ſound and vnattainted of any corruption, as he could neuer be inticed. But Iob paſſeth beyonde this. And for the better vnderſtanding heereof, let vsus marke that there are three degrees of faultineſſe ere ſinne hauehave his full ſhape: I meene, euen although the ſinne come not to actuall doing. VVhen S. Iames ſpeaketh of ſinne, he vſeth the ſimilitude of childebearing. For he ſayeth, that luſte conceyueth, and afterward bringeth forth ſinne, & that the ſinne is accompliſhed when it commeth into the actuall deede by executing of the thing. But I ſaye, there are three degrees of faultineſſe in a ſinne although it come not to the outwarde deede. The firſte is a fleeting imagination or thought which a man conceyueth by the beholding of any thing: for thervpon ſome one toy or other will come in his head. Or elſe although he ſee nothing, yet notwithſtanding his minde is ſo tickle vntounto euill, as it carieth him heere and there, and maketh many fancies to runne in his heade. And out of doubt the ſame is a faultineſſe, but yet is not that imputed vntounto vsus for ſinne. The ſecond degree is, that vponupon the conceyuing of ſuch a fancie we be ſomwhat tickled, and feele that our wil ſwayeth that way, and although there bee no conſente or agreeyng vntounto it: yet notwithſtanding there is ſome inwarde pricking to prouoke vsus vntoo it. Nowe that is a wicked ſinne and as it were already conceyued: afterwarde followeth conſente when wee ſettle our wil vponupon it, ſo as there is no let in vsus for the performance of the euill, but the want of occaſion and opportunitie: there ye ſee the thirde degree and then is the ſinne fully ſhapen in vsus, although there bee no outwarde deede at all. And this is well woorthy to be noted: For althoughe it may ſeeme a harde matter, yet notwithſtanding there is nother man nor woman but hee findeth the thing that I ſpeake of, and hath experience of it from day to day. As for example, when wee bee afflicted it will come in our imagination to thinke, doth God minde vsus? There is no man that can holde himſelfe from ſuche conceytes. For oure nature is ſo corrupted and inclined vntounto euill, as it is vnpoſsible that wee ſhoulde not hauehave ſuch conceytes. And ſurely it is already a faulte, when ſuche a thing dooth but come in theyr minde, notwithſtanding that wee chace it away and thinke thus with oure ſelues: how nowe? I like not of this: it is a blaſphemie to thinke that God pitieth not ſuch as call vponupon him, or that he wil not ſuccour ſuch as ſeeke him: it is all one as if we would denie that he gouerned the worlde. Therfore whenſoeuer ſuche things come to our thought, ſurely it is a faulte, & it behoueth vsus to conclude, alas Lord, wretched creatures are wee and full of vanitie, ſith we can conceyue ſo monſtruous thoughtes. The ſeconde poynt is, that when aduerſitie preſſeth vsus, and our griefe increaſeth more and more, wee fall to ſuch murmurings as this: Alas, ſhoulde I linger after this ſorte if God thought vponupon mee? woulde he not hauehave a care to helpe mee? he doeth it not, but diſſembleth, and therefore it ſeemeth that he hath quite gyuen mee vp. VVhen we conceyue ſuch thoughts, and debate with ourſelues whither God hath a care of vsus or no: then it behoueth vsus to conſider what a one he hath declared. himſelfe to be towards vsus, and to receyue his promiſes, and to ground ourſelues vponupon them, to ſay, no, howſoeuer the worlde go, yet will I truſte in my God, and flee to him for refuge. Howbeeit although we finally atteyne to this aſſurance and vndoubtedneſſe: yet notwithſtanding if we wauer and doubte before we come therevnto, it is a greater fault than the firſt, and we are already guiltie of miſtruſt & vnbeliefe before God, bicauſe we hauehave receyued ſo wicked a temptation. Laſtely commeth the third degree, when we be vtterly ouerthrowen and know not what to ſay, but onelyonly after this ſort: See my miſerie hath gotten the vpper hande, and God hath forſlowed to long to reach me his hand: I ſee I am quite paſte hope of recouerie. VVhē we be ſo caſt downe as we can no more call vponupon God, nor take taſt of his promiſes to reſt vponupon them and to comforte our ſelues with them: that is the third degree of ſinne. For like as when a childe is full ſhaped in the mothers wombe, there remaineth no more but that it ſhoulde bee borne, ſo in this cace there wanteth no more but the comming of it into the outwarde deede. But now let vsus come to Iobs woordes, I hauehave made a league (ſayeth hee) or couenawit with myne eyes. I hauehave tolde you that this is a token of greate perfection. And why? For if a man can withholde his ſight, ſo as hee conceyue not any thing that might drawe him vntounto euill by looking about him▪ and ſhewe that there is true chaſtitie and honeſtie in him: It muſt needes be ſayd that he is cleere as an Angel from all corruption. And Iobs proteſting heereof is not in vayne: wherefore let vsus conſider that hee liued in this worlde as an Angell of God. True it is that of nature hee was not ſo: and alſo wheras he ſayeth that he made a couenaunt: that was doone after hee had ſo profited in the feare of God, as hee had thruſte his vnruly luſtes vnderunder foote, and ſo ouermaſtered his affections, as hee was able to bridle them and keepe them vnderunder, to ſay, I wil not luſt any euill too couet it or wiſhe it, I wyll hauehave no vayne in mee that ſhall tende to the diſpleaſure of God, but I wyll brydle my ſelfe both in myne eyes, and in my mouth, and in mine eares. Thus yee ſee in what wiſe Iob made his couenaunt. It was not by hauing ſuche a ſoundeneſſe in his nature, for he was a man ſubiect to affections as we bee: and no doubte but hee had many temptations in his lyfe. Howbeeit hee walked in ſuche wiſe, as hee was ſo inured with the feare of God, as not to admit any wicked luſtes. Thē was it become an habite (as men terme it:) that is to ſay, he was ſo inured vntounto it, as he was no more wauering to ſtarte out on the one ſide or the other, or too pouoke himſelfe to this or that: To be ſhort, we ſee here how Iob mēt to declare, that he not only indeuered, to ſerue God: but alſo had inforced himſelfe in ſuch wiſe to it, as he had tamed and ſubdued all the affections of his fleſhe: inſomuch that it was nomore payne to him to ſerue God, bicauſe he had not the battails which we hauehave in vsus by reaſon of our frayltie, yea & by reaſon of the corruptiō that is in our nature. But let vsus marke that this came not of his owne power, neither could he of himſelf hauehave purchaced ſuch perfectiō: but it behoued god to reforme him in ſuch wiſe by his holy ſpirit, as he was after a ſort ſeparated frō the cōmon range of men. For it is not without cauſe that Dauid maketh this requeſt vntounto God: Lorde turne away mine eies that they may ſee no vanitie. If Iob had of himſelf had the things which he proteſteth here: no doubt but Dauid might hauehave obteined ſuch a ſtedfaſtneſſe as well as he, ſo as he ſhould not hauehave cōceiued any vanitie, nor had his eyes miſſeled & caried away by any menes But foraſmuch as Dauid cōfeſſeth that he neither had it nor could obtayne it but by the meere grace of God: it followeth therfore that Iob coulde not through his owne free will, make ſuch a couenant as to ſay, that reaſon beareth ſuche ſway in him as he could ouermaſter all his affections: but he meeneth here to yeeld God the prayſe of that benefit. Then doth he not vaunte & magnifie himſelfe, as though he had purchaced ſuch a grace of his owne trauell: but hee acknowledgeth that god had ſo gouerned him, as his eyeſight did not prouoke him any more vntounto euill. Furthermore whē Iob ſpeaketh ſo, let vsus marke that on the other ſide he doth vsus to vnderſtand, that if a man behold a wife, or a mayde, and thereby be tempted vntounto euill: it is ſinne already before God, yea although there be no outwarde acte, nor any putting forth of a mans ſelfe to deflowre or to beguyle the woman, nor any will at all to conſent in a mans ſelfe to wiſh it. Then although a man hauehave not that intent with him, but reſiſt the ſayd temptation wherewith he is prouoked: yet notwithſtanding he fayleth not to offend God. And there is not a poynt better worthy to bee marked than this. Verely wee heare the ſentence whiche our Lorde Ieſus Chriſt gyueth vponupon it: namely that wee muſt not thinke ourſelues to be cleere & diſcharged before God, by abſteyning frō whoredome in reſpect of the body: but that if a man do but looke vponupon a woman with an vnchaſte looke, he is already condemned for a whoremonger before God. And moreouer (as I hauehave ſayd alreadie) although our will conſent not vntounto it, yet muſte wee confeſſe that we hauehave done amiſſe before God, ſo that we muſt humble ourſelues. The Papiſts can wel ynough ſay, that if a man conſent vntounto euill (that is to ſay, if he luſt after it in ſuch wiſe as he woulde fayne do it if occaſion ſerued) they graunt that ſuch a conſent is a damnable ſinne. But if a man hauehave an euill liking, ſo hee conſent not thoroughly to it, the Papiſtes ſay it is no ſinne at all: and that is a horrible blaſphemy. It is ſaid thou ſhalt louelove the Lord thy God with all thy hart, & with all thy ſtrength. VVhat is meant by minde & ſtrength? God hath not limited the louelove that we owe vntounto him, that it ſhould be onelyonly in our harts & mindes: but he ſayde that our wit, reaſon and vnderſtāding, & all our ſtrēgth, (that is to ſay, al the abilities & powers that are in our nature,) muſte alſo be thorowly applied thervnto. Now then if a man cōceyue any euil, although he conſent not to it nor yeelde his affection fully thervnto, I pray you doth he louelove God with al his mind? No: if a man hauehave neuer ſo litle a peece of himſelfe inclining to corruptiō, although with all the reſt he indeuour himſelfe to accompliſh the lawe: doth he louelove God as he ought to doo? No vndoubtedly: for ſinne is nothing elſe but a tranſgreſsing of Gods lawe. Therfore lette vsus conclude, that all the vayne thoughtes which prouoke vsus vntounto euill, are ſinne: and that wee are guyltie of them too Godward: vnleſſe he beare with vsus of his infinite goodneſſe. But hee forgiueth them to thoſe that are his. Neuertheleſſe it behoueth them to acknowledge it for ſinne: and whoſoeuer dooth flatter himſelfe, doth but prouoke Gods wrath, and couer the miſchiefe too his owne damnation. For in the ende his hypocriſie muſt be diſcouered and layd open to be puniſhed with all the reſt. They then whiche imagine that they do not amiſſe nor offende God when they bee tempted to euill, gayne nothing by it, nother do they amend their market: for needes muſte that hypocriſie of theirs be grieuouſly puniſhed. VVherefore (as I ſayde afore) although wee conſent not to euill, but only be as it were tickled with it, and hauehave ſome liking of it, howbeit that we withſtand it: It is already a fault & ouerſight in vsus. If wee do but conceyue ſuch euill liking, it already bewrayerh the corruptneſſe of our nature. And ſurely if euill dwelled not in vsus, & that we were not alredy turned away from the ſoundneſſe & cleereneſſe which God had put in the firſt man: out of all doubt we ſhould hauehave our eyeſight much more pure and chaſt than it is, & all our ſenſes, as our hearing, our ſpeaking and all the reſt ſhould be ſo pure & cleane, as they ſhould hauehave no ſtayne in them. And for proofe hereof, let vsus conſider well how Moyſes ſayeth, that when Satan came to beguyle Eue, & conſequently hir husband: after that they had giuen eare vntounto him, and bin corrupted with deſirouſneſſe to be like vntounto God: they looked vponupon the Tree of the knowledge of good and euill, and ſaw it was to be liked for the obteining of knowledge. And howe looked they vponupon it? had not Adam and Eue ſeene it already before? For God had ſayde vntounto them, eate not of the fruite that I hauehave forbidden you For in what houre ſoeuer you eate thereof, I tell you plainely you are ſeparated from me & cōdemned to death. So then ye ſee that Adam & Eue had looked vponupon the Tree before: and why then doth Moyſes laye it now too theyr charge as a ſinne? bycauſe they did beholde it with a lyking of it: that is too ſay, with an vngratious and vntowarde luſte, in that they thought it good to eate of. And whereof came that? euen of their hearte, which beeyng corrupted, did immediatly marre their eyeſight. And lyke as when a man hath his eyſighte marred with ouermuche drinking, there is ſome inwarde diſeaſe and ſome burning, or ſome other vncōme going before the loſſe of his eyes: or lyke as when a man becommeth blind, there went cōmonly ſome rewme or ſome other like thing before, which in proceſſe of time taketh away his ſight: euen ſo is it with all the wicked lookes whiche are to bee condemned. For if the hearte were not already infected, and corrupted with ſome lewde liking: the eye (as I ſayde) ſhould be pure & cleene of himſelfe, ſo as wee might beholde Gods creatures and not bee tempted too any wickedneſſe. But foraſmuche as wee cannot as nowe open our eyes, but wee ſhall conceyue ſome wicked luſte: nor can ſay, this is fayre, or that is good, but immediatly wee offende God: is it not a greate vntowardneſſe? So then let vsus know that the cauſe thereof is the reygning of ſinne in vsus, which doubtleſſe hath hilde ſuche poſſeſsion of vsus euer ſince Adams fall, that oure nature is ſo corrupted as we cannot looke vponupon any thing that is termed fayre and bewtifull, but that in ſteade of beeing prouoked too louelove God, and to prayſe him for his goodneſſe, & for beſtowing of ſo many benefites vponupon vsus: we offende him. And ſo inſteade of glorifying God, and of beeing prouoked too louelove him: we cannot commend any thing to be fayre and good, but therwithall our conceyte is tickled, yea & ſtirred vp, either to couetouſneſſe, or to whoredome, or too voluptuouſneſſe. To be ſhort, looke whatſoeuer is fayre or good vnderunder heauen: the ſame turneth vsus away frō our God, whereas it ought to leade vsus vntounto him. Is not God the welſpring of all bewtie and goodneſſe? yes: and ſurely the ſayd wicked luſt nother reigneth nor ought to reigne in the childrē of God: but I ſpeake of that which is naturally in mā, vntil ſuch time as God hauehave wrought in him: true it is that the faythfull ſhall not bee ſo peruerted, nor hauehave their wittes ſo corrupted, as to draw alwaies vntounto euill: but yet ſhall they alwaies hauehave ſome remnant of the ſayd infection that they bring out of their mothers wōbe: which is, that they ſhall alwayes hauehave ſome inwarde prickings to moue them vntounto euil, notwithſtanding that they hate it & beate it downe at the firſt riſing vp. And in good fayth (as I ſayd) which of vsus cōceyueth not this fancy, that God hath no care of him, ſo ſoone as wee indure any aduerſitie? and beholde, it is a blaſphemy, yea and a curſed blaſphemie if we conſent vntounto it, and that our minde doo reſt neuer ſo little vponupon it, notwithſtanding that our will do not fully purpoſe it. Nowe then we ſee that if a man be tempted to euill, although he cōſent not vntounto it, but ſuppreſſe it and fight agaynſt it: yet notwithſtanding he fayleth not to offende God. And why? for it is a tranſgreſſing of his law, as I hauehave ſhewed you already. Alſo it cānot but proceede frō an euill fountayne: for the eye of it ſelfe ſhold not be corrupted, nother doth ſinne begin to come firſt frō thence. VVhence then? frō the minde and ſoule of man: for doubtleſſe the euill muſt needes be conceyued firſt within, before the eye do tende ſo vntounto euill, and bee prouoked therevnto. And ſo yee ſee the cauſe why I ſayd, that Iob in proteſting that he abſteined from all euill and vnchaſt lookes, ſheweth vsus that ſuche as are infected therwith, cannot cleere themſelues before God, but that there hath bene ſome faultineſſe in them. VVherefore let vsus learne to ſtande vponupon our garde, and not to flatter our ſelues as I hauehave touched already. I ſay let vsus ſtād vponupon our garde: for how hard a matter is it I pray you to rule our eyes in ſuch wiſe, as they ſhal not be tempted with any euill concupiſcence or diſordered luſt? or not bee touched with couetouſneſſe, when we ſee the goods of this world? or not be moued to long for thoſe things whiche God giueth vsus not, whē we ſee the eaſe, delights & pleaſures that are eueryevery where? or not be ſtayned with lecherouſneſſe, ambition, couetouſneſſe, or any other tēptation, when we ſee them on all ſides? It is impoſsible to be done at all, or at leaſtwiſe without great difficultie: for it ſurmoūteth all our power: inſomuch as it is in maner impoſsible for vsus to opē our eyes, without cōceyuing ſome offence agaynſt God. Seing it is ſo, let vsus learn to kepe good watch: for we cānot rule ourſelues in ſuch wiſe as to be vtterly faultles, & hauehave no neede to flee to the forgiueneſſe of our ſinnes: wherfore let vsus cōclude, that it behoueth vsus to fight valiantly, cōſidering that we are ſo corrupted as we cānot by any meanes vſe our ſenſes or apply thē to any thing, but ther ſhalbe ſome rēnāt of our wicked corruptiō in it, which. God miſliketh. This thē is a thing that ought to prouoke vsus vntounto hedefulnes. And ſecōdly let vsus learn alſo to hūble ourſelues, ſeing that the diuel laboreth to rocke vsus aſlepe in hypocriſie, to the end we ſhold not know our faults, & ſo make them worſe & worſe. Therefore let vsus enter into ourſelues, & after we hauehave examined our imperfectiōs, let vsus crie out before God: alas Lord, thou haſt giuen me thy grace to go forward in thy ſeruice, I do my indeuor, I inforce my ſelfe, I reſiſt all my paſsiōs, & I fight agaynſt my ſelfe, and yet am I not rightuous before thee, but there is much amiſſe in me ſtill. Lo how the faithfull after muche paynes taking and inforcing of theirſelues aboue all their ſtrength, ought alwayes to be of this minde to condemne themſelues when there ſhall be any faultineſſe mingled with the good which God graūteth them to do, & learne to yeeld thēſelues gilty before him, and to humble themſelues, to the end they may obteine grace. Theſe then are the poyntes which we hauehave to marke in this ſtreyne. But howſoeuer the world go, although we hauehave many fancies running in our heads night and day, and therby perceyue that there is a maruelous corruption in oure nature: yet muſt we not be out of harte, but marche on ſtill forward, praying God that as hee hath begonne to ſet vsus forth, ſo he will continue to make vsus more forward, and increaſe in vsus the ſtrength of his holy ſpirit. And let vsus beſeeche him, that if we hauehave but one foote alredy vponupon our wicked affections, we may ſet both vponupon thē, that we may ſo treade them downe, as they may neuer ryſe agayne: and that when the Diuell commeth to tempt & prouoke vsus vntounto euill, he may not bring it to paſſe, but that our wittes may alwayes ouerreach him: and (to be ſhort) that Gods ſpirit may ſo reigne in our heartes, that although there be wicked affections there, yet they may be ſo brideled and fettered, as they may not lift vp themſelues nor toſſe vsus hither and thither, but that we may alwayes ſtand at a ſtay, and bee fully reſolued too ſay: It is meete that oure God ſhoulde gouerne vsus, and that we ſhoulde follow his holy will. Yee ſee then howe that in the middeſt of our wicked thoughts, it behoueth vsus to take courage to walke on ſtil in goodneſſe, aſſuring ourſelues that our good God wyll beare with vsus, not that we ſhould not confeſſe them to be ſinne, but that hee is contented to pardon them. And as touching this preſent matter, the poynt wherin we differ from the Papiſts in this. The Papiſts ſay that wicked luſts are no ſinnes, ſo as a man reſiſte them: but that is a curſed blaſphemie. For were it ſo, God ſhoulde bee fayne to renounce himſelfe and to repeale his whole law. And this is not a fleeting opinon conceyued onelyonly by the ſimple and ignorant people, but it is a grounded determinatiō agreed vponupon by the great doctrours in their ſchooles, or rather in their diueliſhe Synagoges. But contrariwiſe wee ſay, they be altogither ſinnes, howbeeit they are not imputed vntounto vsus at Gods hand, bicauſe that of his owne free goodneſſe & merciemercy, he wipeth them out for our Lord Ieſus Chriſts ſake, in whome we beleeue. And ſeeing wee hauehave ſuche a comforte, wee ought to inforce our ſelues ſo muche the more, as I hauehave ſayde already. Furthermore Iob ſheweth well, that he knew he had offended, & bene blame woorthy if he had had an vnchaſte looke. For hee addeth, what is the portion of God from aboue? what is the heritage of the A…nightie of heauen. Iob ſheweth here, that his ſpeaking is not to vaunt himſelfe afore men, & to purchace himſelfe reputation for his vertue and holineſſe, as they do which ſeeke but the praiſe of this world: but that he hath his eies faſtned vponupon God, & ſpeaketh as in Gods preſence, deſiring him to be his witneſſe & iudge. And to that point alſo muſt we come. For as hath bin declared heretofore: ſo long as we couet to hauehave our life allowed of men, we ſhal be full of leazings, ſtartingholes, & ſuttle ſhifts, inſomuch that it ſhal make vsus to deface white & turne it into black, & contrariwiſe to make vertue of vice. Lo in what taking we be when we indeuer to cōmend our ſelues afore men. And therefore whoſoeuer deſireth to walke vprightly, & to hauehave this ſoundneſſe whereof Iob ſpeaketh: doubtleſſe he muſte be fayne too gather in himſelfe, and be ledde away, to ſay: who is hee that can ſpeake euill of mee? No: ſuche geere muſte bee cutte off, and hee muſte ſummon himſelfe before God, to ſay, go too, howe is it with mee? It is God with whom I hauehave to deale. Though I had contented all the men in the worlde, I were neuer the better. It behoueth vsus all to hauehave our mouthes ſhet: for God is not contented with goodly countenaunce and fayre diſguyſings of outward ſhewes and other likelyhoodes: hee looketh on the heart, he ſearcheth the thoughts & diſcouereth all that is hidden in darkeneſſe. Seing it is ſo, let vsus brydle ourſelues to walke ſoundly and vprightly. But on the contrarie parte we are drawen here and there, we are giuen to deuiſing of ſhiftes and fayre deckings to coloure our doings withall, and when we hauehave no better ſtuffe, it is ynough for vsus to couer our ſelues with leaues as oure father Adam did. VVherfore let vsus marke well the leſſon that is ſhewed here to all the faithfull: which is, that whē we intend to walke as it becommeth vsus, we muſt not behaue our ſelues as it were before men, nother muſte wee reſt our eyes vponupon them: but we muſte beholde the heauenly iudge, and vnderſtande that it is he to whome wee muſte make our anſwere and yeelde our account. Marke that for one poynt. Furthermore (as I hauehave touched alreadie) Iob acknowledgeth here, that God will not ſuffer vnchaſte lookes vnpuniſhed. And why? For they are all of them ſinnes. And afterwarde hee addeth, that the vnrightuous man ſhall be cut of. VVherein hee ſheweth, that hee whiche hath giuen his eyes to vanitie, is condemned for a ſinner and a wicked man before God, notwithſtanding that hee hauehave not conſented fully vntounto it. Let vsus beare in minde what hath bene ſayde concerning Iobs tyme. For although we know not whither he liued before the lawe, or no: yet notwithſtanding he liued afore the Prophetes times, as wee hauehave declared in that mention is made of him as of a man of auncient tyme. And ſo ye ſee that Iob was in ſuch time, as God had not yet giuen any large vtteraunce of his doctrine: nor ſuche lyghte as came afterwarde. For the Prophets did greatly inlighten the things that were darke in the law. Iob liued afore their time, and therfore had but as it were ſome litle ſparke in reſpect of the doctrine that was afterward: and yet neuertheleſſe he knewe he coulde not be tempted to any euill luſte, but he ſhould be blameworthy before God. And what ſhall wee bee then, who hauehave the ſunne of rightuouſneſſe ſhyning vponupon vsus in the highnoone day? For beholde, Ieſus Chriſt with his Goſpel bringeth vsſo great light, as we hauehave no excuſe. If wee ſay, I vnderſtande it not, it is too high and profounde a matter: what hauehave wee not doctrine large ynough, ſeeing that Gods will is ſhewed vsus too the full? How then ſhoulde we be excuſed if wee knewe no more than Iob knew? And heerein it is to be ſeene, howe greate and horrible Gods vengeance is in the Popedome, ſeeing that thoſe beaſts durſt denie that a man ſinneth when hee is ſo tempted vntounto euil, & hath ſuch prouocation in him, and conceiueth ſo euill thoughts, ſobeeit that he conſent not throughly to it. But Iob who (as I hauehave declared already) had no doctrine at all in cōpariſon of that we hauehave, did neuertheleſſe know this well ynough. And therefore let vsus looke more neerely to ourſelues: & ſeing that God hath graunted vsus ſuch grace & priuiledge, as to make his truth much more knowne vntounto vsus thā it was at that time: let vsus be watchfull, & aſſoone as we opē our eyes & eſpy any vanitie or euill affection in vsus, let vsus thinke with our ſelues, ô there is ſome euil hid vnderunder this, we hauehave offended our God, & therfore our eyes are attaynted already, ſeeing that the euill ſheweth it ſelfe abroade. If there bee ſparkes, is it not by reaſon of fire? Therfore we muſt learn to condemne ourſelues: and vndoubtedly if it were not for Gods mercy, wee ſhoulde be ouerwhelmed for it. For that is the portion of our heritage that is prepared for vsus from aboue. True it is that men cannot iuſtifie vsus: but we muſte be fayne to appeare before God, who will iudge of the matter farre otherwiſe. And Iob ſayeth expreſly from aboue, from heauen. The repeating of this worde here is no ſuperfluous ſpeache. And why? For hee maketh a couert compariſon betweene Gods iudgement, & the opinions that we can purchace afore men. Ye ſee then that men may iuſtifie vsus in all poyntes, and not know our filthineſſe and pouertie: by reaſon whereof wee ſhall be taken for little Angels, and thervpon thinke that there is nothing amiſſe in vsus: but what hauehave we gayned by it? Nothing at all: for behold how Iob calleth vsus vp aboue. Very well: true it is that ſinners may perchaunce cleere themſelues and eaſily be allowed among men. (For there ſhall bee nothing but vertue to outwarde appearance) but they muſte come vp aloft and there will God ouerthrow all the vayne opinions that hauehave reigned for a time. And therefore lette vsus learne, that like as we are blameworthy in that wee hauehave bene tempted to wicked luſtes: ſo alſo our hyre is prepared from heauen: that is to ſay, from aboue, except oure good God ſpare vsus & vſe his fatherly goodneſſe towards vsus. Thus yee ſee what wee hauehave to beare in minde, to the ende we may magnifie the goodneſſe of our God in that he puniſheth vsus not with rigour, and alſo be prouoked to aske him forgiueneſſe of our faults from day to day. Now it is ſayde immediatly, is there not a cutting off for the vnrighteous, and a puniſhment for ſuch as commit crymes…doth not God looke vponupon my wayes, and doth he not nūber all my ſteppes? Heere Iob expreſſeth plainelye the portion and heritage whereof he ſpake. And it ſerueth to wounde vsus the more to the quicke by the feeling of our ſinnes. True it is that he ſtandeth not vponupon all the things that are ſpoken of in the lawe: nother vſeth he ſo many wordes: but yet doth the holye Ghoſte gyue vsus heere a common leſſon by his mouth. For when there is any talke of Gods iudgement, and of the puniſhment that he ſendeth vponupon ſinners: we are ſo ſlow as the ſame moueth vsus not a whit: & therfore our Lord is fayne to waken vsus, & to make vsus feele better how terrible his wrath is, & that it is a horrible thing to hauehave it ſo againſt vsus. Thus ye ſee why Iob addeth the declaratiō that is cōteined here, ſaying: is there not a cutting off for the vnrightuous: or ſhall not the wicked man bee puniſhed? what is ment by this cutting off? that the wicked deſerue to be rooted out, & that God ſhould vtterly ouerwhelme them and deſtroy them, according as the woord Cutting of importeth more than heyre and heritage. For (as I hauehave ſayd) men beare themſelues in hande, that they ſhall ſcape with ſome light puniſhment: and like as when an offender is kepte in pryſon and knoweth not that he hath deſerued hāging, he beareth himſelfe in hand that he ſhall ſcape with a whipping, or that hee ſhall be baniſhed: euen ſo (ſay I) men conceyue not Gods wrath as it is, neither knowe they the puniſhmentes which they are woorthy of, bycauſe they thinke not of the euerlaſting death. VVe ſee then how Iob, after he had ſpoken of the portion which is prepared frō aboue for the wicked, doth (not without cauſe) adde, that there is a cutting of & cō fuſion to deſtroy them vtterly. And heereby wee knowe that Gods ſpirite reproueth vsus of rechleſneſſe. If we were attentiue at the firſt to know Gods iudgemēts, or at leaſtwiſe to vnderſtād our owne faultes: we ſhould not hauehave neede of the doubling of his woordes: it were ynoughe for vsus to hauehave bene warned in one ſingle woorde. But after that the holie Ghoſte had ſpoken of the portion that God prepareth for all the deſpiſers of his lawe: nowe he addeth, a cutting of, bycauſe we be as it were brutiſhe, and when a man telleth vsus a thing ſimply, we conceyue it not, but are poſſeſſed with ſuche dulneſſe, as we feele not the ſtrokes of Gods hand, though he ſtrike vsus hard. And how then ſhall wee bee wounded as wee ought to bee, by the threatnings that he giueth vsus? ſurely if hee do but ſpeake, we wil not be touched nor caſt downe in ourſelues, ſeing that we cannot bee ſufficiently humbled by the blowes of his hande. And ſo let vsus marke well, that our careleſneſſe and dulneſſe are reproued here. VVherefore let vsus wake, ſeeing that God calleth vponupon vsus ſo earneſtly, and lette vsus learne to thinke better vponupon ourſelues. This is it that we hauehave too marke in this verſe. In concluſion whereas Iob addeth, doeth not God looke vponupon my wayes, and keepe a reckening of all my ſteppes? Let vsus marke well that hee applieth the doctrine to himſelfe, whiche hee had ſet downe in generall. For he had ſayde, what is the hyre or portion of God from aboue? what is the heritage of God from heauen? Iob had ſpoken ſo of all men: and now he applyeth the ſame doctrine to his owne vſe, declaring to what purpoſe he had ſpoken ſo: therefore as often as Gods iudgements come to our remembrance, whither men do …l vsus of thē, or we ourſelues reade thē: let vsus hauehave the wiſdome to enter into ourſelues, and to looke eueryevery one vponupon his owne perſon. For Gods iudgemēts muſt not lie as it were buryed and neuer bee ſpoken of: but euerye man muſte make them auaylable to himſelfe, and put them too his owne particular vſe. Ye ſee then how we hauehave to marke, that after Iob had ſet downe a generall doctrine, he came by and by to the beholding of his owne perſone, ſaying: God ſercheth and knoweth my wayes: that is to ſay, foraſmuche as God is iudge of all men, I cannot eſcape his hand. For doth not God (ſayeth he) knowe all my wayes? and dooth he not keepe a reckening of my ſteppes? Thus much concerning the firſt poynt. And as touching the ſeconde, let vsus marke alſo the ſtile that Iob vſeth: which is that God marketh his wayes and ſteppes, and keepeth a reckening of them. For it ſerueth too expreſſe▪ that God beholdeth them not aloofe, nor onelyonly looketh vponupon the things that are apparant to the worlde: but alſo looketh neerely and narrowly to all our woorkes, and noteth and marketh euerychone of them, and that his ſighte is not dimme, nor vieweth things at randon, but marketh, counteth & numbreth all things, ſo as nothing eſcapeth him, nother is any thing forgotten with him. Now then (I pray you) hauehave not we the better cauſe to conſider our wayes and to recken our owne ſteppes, when wee ſee that all is preſent before God? what is the cauſe why mē do ſcarcely know the hundreth parte of their ſinnes? yea and ſome man ſhall commit one faulte a hundred times a day, and yet ſcarce thinke once vponupon it: what is the cauſe hereof? It is for that wee thinke not that God watcheth ouer vsus, nor that wee are ſo before his ſight, ſo as nothing may be hidden from him, nor he forget any of all our workes and thoughtes. Therefore lette vsus way well the woordes that are cōteyned here: namely that God knoweth our waies and reckeneth our ſteppes, that is to ſay, that the number of them is ſet downe before him, and that eueryevery article thorough out to the laſte, muſte come to account: ye ſee what they ſhall gayne whiche hauehave cloked their euill doing with lying and flattering: for all muſte come to light. VVhat remayneth then? To looke more neerely to our ſelues than we hauehave bene wont to do, and to watche continually, to the ende wee bee not taken vnwares by the ſtales that are layde for vsus on all ſides. And ſeeing we be in daunger of falling into ſo many vices wherewith oure nature is ſtuffed: let vsus examine them well, that we may bee ſorie for them, and pleade guiltie before God: and in mourning for them, lette vsus ſtyll confeſſe with Dauid, that it is vnpoſsible for vsus to knowe all our faultes. And therefore lette vsus pray our good God, that when he hath looked vponupon the faultes and ſinnes whiche we ourſelues cannot ſee: it may pleaſe him to blotte them out, that by meanes thereof we may not repoſe the truſte of our welfare and ſaluation in any other thing, than in his receyuing of vsus to merciemercy for our Lorde Ieſus Chriſts ſake, & alſo in oure hauing of the waſhing wherewith hee hathe clenzed vsus, that is to ſay, the bloud which he hath ſhedde for our redemption.
Nowe lette vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vsus ſo too feele them, that beeing diſpleaſed with ourſelues for them, we may learne to hate them and abhorre them more and more, and to follow that which he commaundeth and appoynteth with greater earneſtneſſe and affection, and therewithall that it may pleaſe him ſo to reforme vsus by his holy ſpirit, as he may reigne quietly in vsus, and we be ioyned to him in ſuche perfection, as we may ſeeke nothing but to bee wholly conformable to his rightuouſneſſe, whiche thing ſhall then be accompliſhed, when he ſhall hauehave taken vsus out of this corruptible lyfe. That it may pleaſe him to graunt this grace, &c.