Sermons on Job, Sermons · Chapter 31 · Sermon 102
The .Cij. Sermon which is the ſecond vponupon the .xxxj. Chapter.
5 If I hauehave vvalked in leazing, or if my foote hauehave bene haſty to deceyte.
6 Let God vvey my vvorkes in the ballaunce of Iuſtice, and let him trie mine vprightneſſe.
7 If my ſteppes hauehave turned out of the vvay: or if my hart hauehave vvalked after mine eyes: or if any ſpotte hauehave cleaued to my handes.
8 Then] let me ſovve and let an other man eate the frute, and let my plantes be rooted vp.
AFter that Iob hath proteſted that he had liued chaſtly, in ſuche ſorte as his eyes were not defiled with one euill looke: nowe hee addeth, that hee had liued ſo vprightly among his neyghbours, that his foote ſtepped not aſide too deceyte or malice. VVe ſee then that as now he toucheth another kinde of ſoundneſſe beſides that which he made mention of yeſterday. And hee will alſo lay foorth the principall poyntes of mans lyfe by particulars: and not withoute cauſe. For it is not ynough for a man too hauehave abſteyned from whoredome, except hee bee alſo cleere from thefte, guyle, & extortion: for God will not hauehave the things ſundred which he hath ſet togither. He hath giuen his whole law to rule our life: and as he hath forbidden whordome, ſo hath he alſo condemned ſtealing, lying, extortion, and ſuch other things. Therfore if a man intend to ſerue God, it is not ynough for him to bee cleere from one ſinne, but he muſt frame his whole life after the Law. For (as I ſayde afore) it were otherwiſe a ſeparating of the things whiche cānot by any meanes be put aſunder, without apeachemēt of Gods rightuouſneſſe. Thus ye ſee why Iob, after he had made proteſtation of his chaſte and cleane lyfe, addeth, that hee had not beguyled any man, and that his foote had not ſtepped aſide at any tyme vntoo leaſing or malice. And this is well woorthy to be noted. For one of the principall parts which God requireth in his lawe, is that we ſhoulde hauehave the ſayd vprightneſſe, that we walke not into bywayes & ſuttleties, to drawe our neighboures goods vntounto vsus: and ſurely it is a very difficulte vertue, ſo to do, howbeeit that eueryevery man is deſirous to be counted vpright. For the nature of mā is alwayes ſo giuen vntounto hypocriſie, that there is not ſo much as one worde to be hearde, wherein there is not ſomewhat amiſſe: inſomuch that when we buy and ſell with our neyghboures, wee are alwayes diſguyſing of things to drawe all to our owne profite. Seeing then that we perceyue ſuch a roote of deceitfulneſſe in vsus, we hauehave ſo muche the more neede to giuegive our mindes to this vprightneſſe & ſoūdneſſe, ſo as we may proteſt before God, that our lyfe hath not ſwarued aſide vntoo leazing. Alſo there is another reaſon: that is to witte, that deceytes are worſe than open violence: like as he that killeth a man by poyſoning, is more faultie than he that ſlaieth a man with his ſworde. And why? For this trayterouſneſſe of killing a man vnderunder the coloure of making friendſhip to him, or of making him good cheere: is a verye deteſtable thing, and the cryme is vtterly vnpardonable. Euen ſo when a man beguileth his neyghbour by craftineſſe, and creepeth into his boſome by ſuttletie, ſo as a man cannot beware of him: is it not a ſigne of a more treacherous nature? Theſe two reaſons therefore ought to teach vsus ſo to follow vprightneſſe and ſoundneſſe▪ as our neyghbours may not by any meanes be beguiled by vsus. And that is the firſte thing which we hauehave to marke heere. Furthermore let vsus vnderſtād, that truth is a precious thing before God, in ſo much that he taketh that name vponupon him when he intendeth to expreſſe what a one he is. Needes then muſt vntruth & guilefulneſſe be ſo much the more deteſtable before him, bycauſe they be full contrarie to his nature. Alſo when it is ſayde that we muſte be faſhioned like vntounto the image of God, S. Paule ſetteth downe true holineſſe: as if he ſhould ſay, that whereas men are giuen to hypocriſie, & there is nothing but counterfetting in them: to the intent they ſhould come neerer vntounto God, & be brought to his obedience, hee printeth his marke vponupon them, that he may know them for his children. And then doth his true holineſſe reygne in them. But if men be not gouerned by Gods ſpirite, there reigneth nothing but faynedneſſe and ſlineſſe in their fleſh, that is to ſay, in their corrupt nature. To be ſhort, let vsus learne that if a man walke not ſoundly, nor go not ſtreight in his buſineſſe when he dealeth with his neighbours: although he had all the other vertues that coulde bee named, they were nothing if hee wanted this pureneſſe before God, would we then hauehave our life well liked of? let vsus gyue our mindes wholly to this vprightneſſe and ſoundneſſe, that we walke not in guylefulneſſe and vntruth. Furthermore let vsus marke alſo how Iob ſayeth, let God wey all in the ballaunce of iustice, and let him trye mine vprightneſſe. This ſimilitude of the ballaunce is very notable: for it ſheweth vsus what maner of iuſtice wee ſhall hauehave, & what account we hauehave to yeelde, & how we may be liked of & allowed: that is to wit, by Gods weying of vsus in the ballaunce of iuſtice. And how is that? his law and will (as hee hath declared them vntounto vsus) are a ballaunce wherby to know whither our woorkes be good & receyuable. For like as wares are weyed when men ſel them by the pounde: euen ſo alſo muſt our workes be iudged. And howe? By Gods ballaunce. I hauehave tolde you that this doctrine is very profitable for vsus, bicauſe men chalēge more to thēſelues than is meete for them, & beare themſelues in hand that their works ſhall go for good, euē when they gouerne thēſelues after their owne luſt, by reaſon wherof they would not that God ſhoulde gayneſtande any thing that they hauehave imagined, but they vtterly diſanull all his authoritie. It is a woonder that a man ſhoulde deſire to be maſter of his owne life▪ and to be his owne guide, as who ſhould ſay that God might cōmaunde him nothing. True it is that men woulde be aſhamed to ſpeake ſo: they will not ſay, it is in me to gouerne my ſelfe, I wil follow mine owne brayne, God ſhall not meddle with commaunding me any thing. Ye ſee a horrible blaſphemie which mē will not vtter with their mouth; but what for that? they folow their owne opinion which they hauehave cōceyued: I pray you do they not auaunce themſelues aboue God? and do they not labour to thruſt him downe by bereuing him of all ſoueraintie, ſo as he might not commaunde them any more? If a man doo whatſoeuer commeth in his owne head, and whatſoeuer he himſelfe deemeth to be good, ſo as he would that God ſhould allow it and not bring him any more to obedience too ſay vntounto him: this is euill bycauſe God hath forbidden it, or this is good bycauſe God hath commaunded it, but followeth his owne liking and imagination: doth not ſuch a man go about as it were to ſet himſelfe in Gods roume. It is therfore a diueliſh preſumption, & yet notwithſtanding it is as common as any thing. VVherfore let vsus marke well, how it is ſayd in this ſtreyne, that it behoueth vsus to come to the ballaunce, and there to receyue iudgement either with vsus, or againſt vsus, according as God ſhall hauehave tried our workes▪ namely by the rule of his law, & not by our owne luſtes. Men imagine another ballaunce that is very fooliſh & groſſe: that is to wit, to recompence the faultes which they hauehave cō mitted before God: and that is the meane wherby ſatisfactions were brought in into the papacie: and this ballaunce hauehave they allotted to Saint Michaell. For they put mens good workes into the one ballaunce, & theyr euill works into the other: and if a man hauehave done more good than euill, the Papiſts are of opinion that he is quit before God. See here an Apes toy which is ouer groſſe. For it is written, he that doth theſe things ſhall liue in them. God promiſeth not life & ſaluation for accōpliſhing ſome one peece of the lawe, but for performing the whole in all reſpects. Contrariwiſe it is ſayde: curſed are they that performe not all the things that are conteyned heere. And therefore if we breake but one article of the lawe, we are guiltie in the whole, as ſayeth S. Iames. Thus then (as I hauehave touched before) it is an ouer doltiſhe and beaſtlye imagination: to matche good and euill after that ſort one agaynſt another, thinking that there may any exchaunge or recompence be made before god. But as I hauehave ſaid alredy, this ballance is gods law: and thither ſhal our works come to be weyed, and looke what is founde conformable to Gods lawe, ſhall bee taken and allowed for good: lyke as marchandize that are lawfull are put into the ballance, and men pay for them according to theyr weyght. Euen ſo alſo it behoueth vsus to come to the lawe of God. It is to no purpoſe (as I hauehave ſayde alreadie) for men to bring their owne weightes and meaſures, and to deſire to hauehave them credited. For in Cities there is a common beame or ballaunce, and euerye man ſhall not hauehave his owne weyghtes and meaſures, nother were it reaſonable and lawfull ſo to hauehave, for then would all go to hauocke: And for the preſeruation of good pollycie, order, and equitie, there had neede to bee one certayne and euen ballaunce for all other to be ruled by. Therefore when men go aboute too make theyr woorkes good by their owne iudgemente and opinion: it is as if they woulde forge a newe ballaunce: but wee knowe what a falſehoode that were. Hee that ſhall hauehave falſified the common weightes ſhall be condemned, and that iuſtly: then if a man falſifie the rule of good lyfe, which is more precious before God than all the weyghtes in the world, hath he not committed a greater cryme than if hee had forged ſome wares? Seeing that cace ſtandeth ſo, lette vsus learne too rule ourſelues as the Scripture ſheweth: that is to witte, let vsus in all our workes conſider well what God hath appoynted, and let vsus without replying take that for good whiche he alloweth in his lawe, and reiecte all that for euill whiche hee forbiddeth there. If wee deale after this ſorte, there will be none of theſe fooliſhe deuotions among vsus which reygned in the papacie. For whereof commeth it that menne doo ſo lifte vp themſelues, and eueryevery one deuiſe ſome meenes or other of ſeruing God, to ſay, this is good and I will do ſuche a thing? It is bycauſe all of them bring falſe weyghts & falſe balaunces. For eueryevery mā wold preferre his owne deuice, but God reiecteth & condemneth eueryevery whit of it. Therefore lette vsus hauehave the meekeneſſe to rule and gouerne our life by the commaundements of God: and then all his deſire of hauing ſundry meanes to ſerue God withall, ſhall be layde away, and wee ſhall hauehave one common, certayne and infallible rule. And why? For there is but the onelye one ballaunce of Iuſtice, and there is but one onelyonly lawe of God too gouerne vsus: and although there bee a difference of eſtates, yet are we all called backe to one generall way. VVhen hee ſayeth, thou ſhalt not committe adulterie, thou ſhalte not ſteale, thou ſhalt not lye, nor beare falſe witneſſe, he ſayeth it as well to the greate as to the ſmall. Then ſeeing our Lorde ſendeth aſwell Kings as handycraftes men too this generall rule of lyfe, ſhewing vsus a broade way to the ende wee ſhould not go amiſſe: we be ſo muche the leſſe to be excuſed if wee couet not to holde vsus to it, and alſo laboure not to giuegive good example to our neyghboures, and ayde one another, to frame ourſelues after ſuch a ſorte vntounto Godwarde, as wee may all of vsus obey him, and bee fully ſubiect to him as it becommeth vsus. Nowe if men ſhunne this ballaunce and meaſure: yet ſhall they not gayne by it. For it is ſayde immediatly, lette God trie myne vprightneſſe. VVherein Iob ſheweth, that it belongeth onelyonly vntounto God to iudge whether wee bee good or euill. True it is that hee ſignifieth twoo things: the firſte is, that God will not iudge mennes liues at auenture, but onelyonly by his lawe: and the ſecond is that there is no competent iudge but he alone, and that although men vſurpe that prerogatiue, yet notwithſtanding their opinion ſhall bee ouerthrowne, bycauſe it is but an ouerweening. VVherefore we ought to marke well this poynt, that God will iudge our workes by the triall of his lawe: and that ſerueth, firſt to beate downe all the vayne truſte of hypocrites whiche bring their pelting traſhe before God, and will hauehave him to content himſelfe with it. As how? I hauehave done this, & I hauehave done that (ſay they:) according as we ſee how that when the Papiſtes hauehave taken much payne in their deuotions, they thinke that God is in their debte for it: or elſe that hee woulde neuer quite them, vnleſſe they broughte ſuche things with them. No no, lette them go aske theyr wages of him that did ſette them a woorke: For God diſalloweth it eueryevery whit. Hee affirmeth that hee will iudge mens workes by putting them into the ballaunce, that is to ſay, by examining them after his law. He will not deuiſe a newe iudgement: But hee hath giuen vsus his lawe. And that God is bothe the lawegiuer and alſo the iudge: are things that go ioyntly togither. Howe do we thinke that God ought too iudge? According to that whereby men hauehave bene taught aforehande, that is to wit, by his lawe. Then is there an agreableneſſe betweene the lawe which he hath giuen vsus to keepe, & the iudgement that he muſt execute. Thus thē, as cōcerning the firſt poynt, ye ſee the hypocrites ſhall bee confounded in their vayne preſumption, in that they thinke their woorkes ſhall bee allowed, & yet yeeld no reuerence to Gods law, but beare themſelues in hande that God ſhall owe them an ouerplus if their doings be compared togither and laide into the ballaunce. But wee be warned, that if we hauehave indeuered to followe Gods will, and to ſubmitte ourſelues therevnto: then are our workes acceptable vntounto God. The world wil perchance condemne vsus: according as wee ſee howe the Papiſts hauehave no liking of any thing that we do. And why? Bycauſe there are not ſo many gay pompes and goodlye deckings among vsus, as there are in their Synagoges. For if a man come into the Churches of the papiſtes, hee ſhall finde them as full of gewgawes as they can be ſtuffed. And yet in the meane while they are but Apes, and they make no reckening of our doings. For to their ſeeming it were a ſmall matter to come thither too pray vntounto God, without the gay ceremonies that gliſter amōg them. But what for that? It is ynough for vsus that God alloweth vsus. And howe? let vsus looke vponupon his law and vponupon the things that hee requireth of vsus in the Scripture: for the thing which muſt ſtirre vp the faithfull, & giuegive them courage to ſerue God according to his will: is that they knowe howe we muſte not follow any other thing, than that whiche is agreeable in all reſpectes to the doctrine whiche wee hauehave receyued as now in the Goſpell. The woorde that I hauehave ſpoken (ſayeth he to the Iewes) ſhall iudge you, and not I. Furthermore lette vsus alwayes conſider, that it behooueth vsus to come to account before the greate iudge, and that it will not boote vsus to hauehave bene flattered and prayſed of men. For it is ſayde, that God will trie. By theſe wordes he ſignifieth, that all the tryalles that are made as nowe, hauehave no certayntie nor any ſtay to reſte in, but that God will ouerthrowe all. VVherefore lette vsus learne to walke in ſuche wiſe, as wee may proteſt before God, that all our labouring and traueling hath bene towardes him, that our deſire hath bene to be ſubiect vntounto him, and that wee hauehave euer honored him as our guyde and gouernor: Lo what wee hauehave to marke in this ſtreyne. And now Iob addeth conſequently, if my foote or pace ſtepped out of the way, or if my heart hauehave walked after myne eyes, or if any ſpot hauehave cleaned to my handes. This is according too the talke whiche hee had concerning his vprightneſſe and ſoundeneſſe: howbeeit he expreſſeth the thing yet more, which hee had ſayde afore. And firſte of all hee proteſteth that his foote ſtepped not out of the way. Verely wee cannot lyue ſo perfectly, but we muſte make many falſe ſteppes, & oftentimes ſwarue to and fro, though it be but through ouerſight and frayltie. But heere Iob declareth that hee ſteppeth not out of the way: and hee vſeth the ſimilitude of way (as the Scripture is woont to do:) and it ſerueth to draw vsus the better too the obeying of God. VVhen as Gods lawe is called a way: I pray you ought it not to bee as a ſpurre to pricke vsus forwarde to walke as God hathe ordeyned? and ought it not alſo to bee a bridle to holde vsus in ſubiection? if wee hauehave occaſion to go to any place, do we not deſire to keepe the beſt way: yea and the ſhorteſt, eaſieſt and certayneſt? And if any man beguyle vsus: are we not very angry with him for it? And if wee ſtray, doth it not grieue vsus? In ſomuch that eueryevery ſtep werieth vsus, and we thinke we hauehave a clogge of lead at our heeles, when wee knowe not whither wee bee right or whether we go out of our way? Seing then that men are ſo careful to knowe the right way in their trauayling, that they may come wel to their iourneyes end: is it not great pitie that in the way of our lyfe, wee are willing too go aſtray, and ſeeme to be deſirous of it? for we are not only negligent of inquiring, to the intente wee might not ſtarte aſide nor ſtep out of the way: but alſo when the way is before our eyes, ſo as God pointeth it out with his finger and calleth vsus thither, incoraging vsus to follow him and warning vsus to turne nother to the righthand nor to the left, but to keepe on the hie way as he ſheweth it vsus: we are not willing to take heede to it. And the cauſe why the Scripture vſeth this ſimilitude of a way, is to ſhew vsus that if we miſſe of our way, our ignorance can not excuſe vsus. And why? For God hath ſhewed vsus his wil: and if we obey him, it is a good and infallible way: we can not ſteppe aſide nor run aſtray like wandering vacabounds. Contrariwiſe, they that can not conforme themſelues to God and to his lawe and his word, may well run and gad, and trudge vp and down as the Prophet Eſay ſaith: But that ſhall bee to trie their legs, and yet not further their way a whit. Then like as the worde ballance which Iob hath vſed, ought to holde vsus in awe ſo as we preſume not any thing of our own head, but indeuor to frame our life to the will of God: ſo alſo the worde way ought to teach vsus, not to walke as wee thinke good, but to hold vsus wholy to that which God ordeineth. Thus ye ſee in effect what we hauehave to remember in Iobs proteſtation: that is to wit, not that he neuer did amiſſe (for that were impoſsible for a man though it were but in reſpect of frailtie and ignorance as I ſaid:) but his not turning out of the way, doth vsus to wit, that he ran not aſtray according as he addeth, ſaying: If my hart hath folowed mine ties. For hereby he meneth that he was notſo euil minded, as to conſent to any of the vanities, which men conceiue in beholding the things that they like of. For (as I ſayde yeſterday) al our lokes are as many ſparkles to kindle the fire of our luſts within vsus. For our nature is ſo froward, as wee can not ſee any thing that is faire or good, but wee drawe it to an occaſion of offending God. For if a thing be faire: ſtraightwayes we be in louelove with it. And howe? with a wicked luſt. And if it be good: our deſire is kindled at it. And in what wiſe? vntounto euill. For as much then as mē are ſo lightminded in conſenting to their wicked luſtes, Iob ſaith that his hart folowed not his eyes: howbeit there might ſeeme to be ſome contrarietie betwene this maner of ſpeach, and the talke that he had yeſterday. VVhy ſo? I told you that all vnchaſt lokes that are attainted with any vice: proceed from the hart, and are a token that the hart is corrupted. And thervpon I alledged that which is ſpokē by Moyſes of Adam and Eue: namely that they loked vpō the tree of the knowledge of good and euill, and ſa… that it was to be liked: and therefore that it could not be, but that ther was alreadie ſome leude luſt within them which perſwaded them vntounto euill: for the eye of itſelfe woulde not ſinne, vnleſſe it were prouoked by an euil mind. How then doth Iob ſay here, that his hart folowed not his eies? But I ſayd therewithal yeſterday, that when we open our eyes, there come many leude thoughts to our mind. How beit that ofttetimes we be not tickled with thē: for God holdeth vsus in awe by his holie ſpirit. Otherwiſe it is certaine that we ſhould not onelyonly be tempted and prouoked to euill, but wee ſhould alſo fall and bee ouercome out of hand. Then may we perchāce conceiue ſome euil thought at the firſt ſight, and yet not bee led awaye with it by any meanes. That was one poynt. Therevpon alſo I did ſet downe three degrees of faultineſſe: the firſt, was when we hauehave but onelyonly a conceyte: the ſecond, when the heart is ſomewhat moued with it: and the third, is when the will is fully reſolued and determined vpō it. But now we hauehave to note, that for aſmuch as men are conceiued and borne in ſinne, and wholly giuen to corruption: that is the welſpring from whence we hauehave our wicked thoughts. For as ſoone as we open our eyes, ſome temptation will ſtep before vsus, yea though we ſticke not to it but vtterly ſhake it off, ſo as we be not a whit moued with it. Though ſuch a thing waue before mine eyes: yet notwithſtāding no part of my hart inclineth therevnto, but I do vtterly abhor it. From whence then commeth this conceit? Euen of ſinne which dwelleth in vsus, & wherin we be as good as buried: for if Gods image were the ſame in vsus that it was in oure father Adam at the beginning: vndoubtedly al ourſenſes (as was declared yeſterday) ſhuld be pure and clean with out any infection, and all our lokes ſhould tend to God. So ſone as we ſhould looke vponupon any creature, the glorie of God would vtter it ſelf in it, and we ſhould be led by it to honor him: and to bee wholly inflamed with his louelove. There would be no vanitie nor diſorder: and much leſſe would there bee any wicked rebelliouſneſſe: in ſo muche that we ſhould not ſee any thing, but it would further vsus to goodneſſe. Then let vsus marke, that all vnchaſt lookes and all other temptations which we conceiue by mean of our eyes, do ſpring out of the ſayd fountayne of originall ſinne, that is to ſay, out of the ſaide corruption which wee drawe from our father Adam, and from the frowardneſſe of our nature in as much as wee bee alienated from God. Now then we ſee that theſe two things may wel ſtand togither: namely that a man ſhould be tempted to euill by the wickedneſſe of his hart, and yet notwithſtanding that the conceit which commeth of the eyeſight, ſhould be before the affection of the hearte. And howe is that? I hauehave told you alreadie, that our eyeſight is a tempting of vsus to followe the wicked luſtes of our hart, when the euill is alreadie conceiued within. Ye ſee then that ſinne goeth formoſt: and ſo it muſt needes be concluded, that if the hart were not infected with corruption, our eyes ſhoulde bee cleane. It is true: but yet for all that, it is true alſo that we are ſometimes tempted without any inward affectiō: like as Ieſus Chriſt him ſelfe was often tempted, and yet notwithſtanding had not anye vncleanneſſe in him: but was tempted after ſuch manner, as a ſound nature might bee: he had outward ſightes, but his will continued ſtedfaſt in goodneſſe, for there was no corruptneſſe at all in his ſenſes. But it is otherwiſe with vsus: for all oure ſenſes are corrupted by reaſon of ſinne. Neuertheleſſe there may be ſome corruption in our ſenſes, and yet our will ſhal abide ſound ſtill, according as was declared yeſterday by the diſtinction that I did ſet downe then, and which I repeated euen now. If this be to darke, I will treate of it yet againe a little plainelier: if we be tempted with hautineſſe when wee lift our eyes to heauen or if we be tempted with coue touſneſſe when we loke vponupon the goods of this world: ſo as we deſire to hauehave this or that: ſaying, I would ſuche a houſe were mine, I would I were owner of ſomuch medowe or of ſo many Vineyardes: or if wee ſee any other things, and bee ſtricken with any couetouſneſſe: if oure hart imcline that way, ſo as we hauehave any inward deſire, or feele any burning within vsus: and that it be not long of vsus that wee hauehave not the thing which our liking luſteth for: then doth our hart walke after our eyes: that is to ſay, our heart hauing conceiued amiſſe, thought by reaſon of the eyeſight thorough the corruption of originall ſinne, hath followed it: that is to ſay, hath yelded to a motion which was contrarie to Gods law: and we hauehave not bridled our affections in ſuch wiſe, but that ſomewhat hath ſtirred vsus vp vntounto euill. But if wee hauehave the conceyte to ſay, this is fayre: and yet notwithſtanding do ſtoppe there: or elſe do ſay this thing is to be liked, and yet therewithall hauehave ſuche ſtay of ourſelues, as to ſay alſo, It is meete for mee to be contented with that which God hath giuen mee: I ſay if our heart abyde fettled there, and be not ſhaken, nor toſſed, nor pricked and prouoked, but ſtand ſtedfaſt in our contentation and pouertie: then doe oure bodily ſenſes make vsus to conceiue ſome euil thought, and yet notwithſtanding, the heart is ſettled without mouing. To be ſhort, our eyes may pechance wander, and bee exceſsiue in gaſing about, which are to be condemned bycauſe they proceede of originall ſinne. But God imputeth it not vntounto vsus as I hauehave ſayde. Furthermore, whereas Iob ſayth heere, that his heart walked not after his eyes: we hauehave to mark thervpon, that our eyes which were created to loke vponupon Gods workes, to the ende wee might be taught to louelove, reuerence and feare him: are become as it were the bandes of Satan, and are as it were inticers, which come to beguile vsus and worke our deſtruction. God I ſay hath created our eyes. To what ende. To the ende that whiles we be in this worlde, wee ſhould hauehave abilitie to diſcerne betweene things, and that the ſame might lead vsus vntounto him. VVhither we looke vpward or downward, do we not ſee that our Lord calleth vsus to himſelfe? Are not all the creatures both in heauen and earth, meanes to allure vsus too come vntounto God? Then doth he not onelyonly ſay come vntounto me: but alſo hee draweth vsus thither by his goodneſſe, according as wee ſee howe hee ſheweth him ſelfe liberall towardes vsus: and therein alſo miniſtreth occaſion to vsus to walke in his feare. Thus ye ſee to what ende our eyes were made. For if we had no eyes, we ſhuld not hauehave ſuch meanes to behold Gods glorie in all poyntes as we hauehave. But we are ſo froward, that we vſe our eyes cleane contrarie to the will of God. For (as I hauehave ſaid) our eies dazel vsus, and deceiue vsus: and as oft as they open, it is to hale vsus away and to make vsus run aſtray, to the end we ſhould become like brute beaſts, full of wilde and vnruly luſts. And beſides that, they are as two firebrondes to ſet vsus on fire. VVheras they ought to receiue Gods glory to tranſform vsus therevnto, they receiue Satans firebronds to kindle all our affections, to the intent our whole deſire might be to offend our God, and to aduaunce our ſelues againſt him. Thus ye ſee a poynt which we ought to marke wel, to the end that eueryevery one of vsus might beware. And furthermore for as much as wee can not vtterly bee diſcharged of our frailtie and corruption, but that our eyes wil be wandring and drawe vsus away, and there will euer bee ſome ſodaine conceyts to allure vsus vntounto euill: let vsus at leaſtwiſe bridle our heartes, and let not our affections bee gadding wyth our eyes, to make vsus ſtraye from the way aforeſayde, but let vsus learne to holde our ſelues vnderunder the obedience of God in all ſubiection and feare. In the ende hee addeth that if he had any ſpot cleaning to his bandes. This is yet one other ſimilitude, whereby he meeneth to declare yet better the vprightneſſe of his life. For like as we hādle things with oure handes: ſo alſo when wee hauehave to deale with men, all things that wee deale with, doe as it were paſſe through our hāds, & are handled by vsus. Iob then meneth that in his affayres and dealings with men, hee was neuer ſtayned with any craftineſſe, violence, corruption or ſuch other things. And ſurely that was a greate vprightneſſe. Neuertheleſſe wee muſt alwayes marke, that Iob ſpeaketh not of him ſelfe in waye of boaſting, but rather the holie Ghoſt intendeth heere to giuegive vsus a myrrour of perfection, to the ende that when wee knowe there is any ſpot in vsus, we ſhould aſſure ourſelues that God calleth and ſummoneth vsus to our accoūt, and that we can not eſcape vnpuniſhed. For by and by there is a curſe added: let mee ſowe (ſaith Iob) and let an other man eate, and let my plantes be plucked vp, as if he ſhuld ſay: If I hauehave labored to inrich myſelf by vnlawfull gaine, let God plucke away al my ſubſtance, and let all periſhe and goe to hauocke. Yee ſee in effecte what is ſhewed vsus here. Now therefore let vsus take heed… to walke more carefully than we hauehave done. For men diſpatche them ſelues thereof too lightly. If they hauehave any meane trade of lyuing, and contente them ſelues with it howe ſo euer they fare: Strayght wayes they are rightuous (ſo thinke they them ſelues) and there is nothing amiſſe in them. But yet for all that, wee muſte bee fayne to come to the ballance, as I hauehave touched before. And bycauſe the lawe of God moueth vsus not, the holie Ghoſt addeth one other helpe: which is, that in the example of Iob, hee ſheweth vsus howe oure lyfe ought to bee ruled. Thus yee ſee howe by the way wee hauehave to marke, that Iob mente not to magnifie him ſelfe, but to ſhewe in his owne example howe we ought to liue. Beſides this alſo, although wee hauehave indeuered to walke in ſuche perfection as wee hauehave brydeled our affections, as our wandring luſts hauehave haried vsus away, as we hauehave alwayes preſerued euerie mans right, and as wee hauehave not vſed anye crafte or malice againſt any man: yet muſte wee alwayes hang downe oure heades before God, as wee hauehave ſeene heeretofore. And if God ſcourge vsus, although it be not for oure ſinnes, but for ſome other purpoſe, as namely to humble vsus, or to trie our pacience: yet muſt we caſt down our heades ſtill, and furthermore acknowledge that wee are alwayes guiltie howſoeuer the world go, and that God ſhall alwayes finde ſome faulte in vsus, ſo as he might iuſtly reiect our whole life. Thus ye ſee how we ought to practiſe this ſentence. Neuertheleſſe (to be ſhort) it behoueth vsus to hauehave our eyes alwayes faſtned to oure handes: that is to ſay, to deale ſo purely in all things that wee take in hande, as our doings may not in any wiſe be ſtayned: but it is hard for vsus to hauehave ſuch a pureneſſe: for looke howe many dealings wee hauehave to doe with, ſo many peeces of pitch do paſſe through our handes. And howe is it poſſible that we ſhould ſcape without catching ſome ſpotte? God therefore muſt bee faine to worke in that cace, and too preſerue vsus euen after a woonderfull faſhion. And it ought to prouoke vsus greately too prayer, when wee ſee there is ſuche an vncorruptneſſe required at oure handes, and wee drawe cleane backwardes: in ſo muche that wee are ſo farre off from beeing cleane, as wee perceyue not the ſpottes and blottes that are in vsus. Then remayneth there none other ſhiftes, but to flie to God for refuge, not only to craue forgiueneſſe of the faultes that are paſt, but alſo to deſire him to guide vsus by his holie ſpirite, and too keepe our hands cleane, ſo as we may be reſtrained from all craftineſſe and malicious dealing in all things that we hauehave to do with men, what ſo euer they be. More ouer let vsus marke well the curſe that Iob ſetteth downe here. For although hee applie it but too his owne perſon: yet notwithſtanding he pronounceth generally what payment is prepared for all thoſe, which defile their handes after that ſort, with the wickedneſſe that they hauehave deuiſed againſt their neighbors. Do the couetous men indeuer to inriche themſelues at other mens coſts? Is a man ſo giuen to him ſelfe as he paſſeth for nothing in this worlde, but to grow riche? Let vsus not thinke that the ſame ſhall indure long: but that at length God will execute the thing which hee pronounceth heere: that is to wit, that ſuch as hauehave planted ſhall not eate of the fruite. And in verie deede wee ſee that ſuche as hauehave heaped moſte goodes togither: inioy them not, but God bereeueth them of them. And oftentymes a man needes not to forbid them the eating and drinking of the things that they hauehave gotten. For they themſelues are ſo niggardly, as they dare not cheriſhe themſelues, but pine awaye, and become their owne tormentours. And afterward, looke what they had gathered togither in long time with great labour: that doth God plucke and ſweepe away: their children make a fayre diſpatch of it: and the goodes that were reſerued ſtill to bee the laſt, ſhall oftentimes make a rope for their children to drawe them to the gallowes. VVee ſee theſe iudgements of God before our eies: therfore let vsus learne to walk vprightly, & not think that thoſe which hauehave gathered moſt in this worlde, are happieſt. And why? For Gods curſe is alwayes at their taile, and can not miſſe thoſe which hauehave pilled and polled other men of their goodes. VVherefore let vsus bethinke vsus to be contented with the litle that God ſhall giuegive vsus, aſſuring oure ſelues that if wee walke continually in his feare, hee will bee a good foſterfather to vsus, and neuer faile vsus, if we deale like children towards him, and vſe true louelove and brotherly vprightneſſe towards all our neyghbours.
Now let vsus fal down before the face of our good God, with acknowledgement of oure ſinnes, praying him ſo to open our eyes, as we may walk before him, and as it were in his preſence, and that ſeeing he hath ſhewed himſelf ſo familiarly vntounto vsus by his worde, we alſo may behold him as he hath declared himſelfe there: and that there with all wee may make ſuch a triall of our whole life, as wee may peceyue the wretchedneſſe that is in vsus, and the miſeries wherevnto we be ſubiect, and flie vntounto the remedie which hee hath ſet forth vntounto vsus by his goodneſſe, whiche is to hauehave recourſe vntounto his merciemercy, and to praye him to guide vsus in ſuch wiſe by his holie ſpirite, that we renouncing all oure wicked affections, maye ſeeke to frame oure ſelues wholy to his holy will, and to walke vnderunder his obeiſance, vntill we be come to the full perfection wherevnto it behoueth vsus to tende all our life long, and which appeereth alreadie in his Angels. That it may pleaſe him to graunt this grace, &c.