Sermons on Job, Sermons · Chapter 4 · Sermon 16
The ſixteenth Sermon, which is the third vponupon the fourth Chapter.
12 But one thing hath bene brought to me in ſecret vvhereof myne eare hath heard a little.
13 Among the thoughts of night-viſions vvhen men are a ſleepe,
14 Fearefulneſſe and trembling came vponupon me, and made my bones afrayde.
15 The vvynde vvhisked here and there, and made the haire of my bodie to ſtare.
16 There ſtoode one, and I knevve not his face: there vvas an Image before myne eyes, and I heard a voyce in ſilence.
17 Is man more rightuous than God? Is man more pure than his maker?
18 Beholde, he findeth no ſtedfaſtneſſe in his ſeruants, And he hath put vanitie in his Angels:
19 Hovve much more [then in] them that dvvell in houſes of Clay, vvhoſe foundation is duſte, vvhichwhich are conſumed and deſtroyed by the mouth?
AFter that Eliphas hathe ſhewed his reaſon, that Iob had not ſerued God faithfully, and with a pure heart, at leaſt wiſe not of any affection that he had to doe ſo: here he addeth Gods authoritie, to ſhewe that Iob neither can nor ought by any meanes to reply, that he ſhould not be condemned of God by good right. Some men thinke that Eliphas boſteth here of the hauing of ſome reuelation, which he neuertheleſſe had not. But if all be well conſidered: there is no doubt, but that his pretending that God had reueled ſuch a matter vntounto him, is a matter of certaintie. For wee muſt hold this for a principle, that theſe general ſentences which hee alledgeth are good, but yet illapplied. And we muſt not thinke it ſtrange, that God ſhould inſpire him after that maner. For noweadayes we be taught after an other faſhion than were the fathers of that age. God ſpeaketh vntounto vsus. But how? It is in ſuch wiſe, as that the Prophets are the inſtruments of the holie Ghoſt, and we hauehave the Goſpell wherein God ſheweth himſelfe familiarly. Then let vsus looke vponupon the manner of ſpeaking whiche God vſeth noweadayes in his Church: which is, that hee hath diſcloſed his whole will vntounto vsus in his holie Scriptures. In times paſte God opened himſelfe to ſuche as it pleaſed him to ſhewe that ſpeciall fauour. And howe? By viſions, as the holie Scripture witneſſeth. So then let vsus aſſure our ſelues that Eliphas was an excellent man: and therefore we muſt not thinke it ſtrange, that God ſhoulde appeere vntounto him in viſion by night, and that he ſhoulde knowe that thing whiche the Scripture teacheth vsus this daye. Then is not the pretending of this matter a falſe brag. But Eliphas doth out of dout in this caſe miſapplye that thing to an euill purpoſe in the perſon of Iob, whiche had bin reueled vntounto him for an other end and vſe. For we ſee that God ſheweth him, that men ought too walke in lowlyneſſe. Behold, whervnto this viſion which was giuē him tendeth: that is to wit, that men ſhould not ſtande in their owne conceite, nor bee puffte vp in pryde, to thinke themſelues rightuous or of great woorthineſſe: but that they ſhould vnderſtande, that when they come to ſhewe themſelues before God, there is nothing but ſinne in thē, by reaſon whereof they muſt needes be confounded, and therfore muſt hauehave an eye to their corruptions and be ſorie for the ſame. Eliphas had receiued ſuch maner of doctrine as this, which was good. But nowe he layeth all the burthen vponupon Iob, and thinketh himſelfe to hauehave woone his ſpurs by ouercharging him that had ſerued God faithfully. VVee ſee then, that for the generall caſe, Eliphas boaſteth not in vaine, that he had bin taught of God. But he playeth the yll ſcholer in this point, that he taketh no heede to himſelfe, but intendeth to oppreſſe Iob contrarie to the truth. Now let vsus come to lay forth the whole matter particularly. Hee ſayeth, That a thing was brought too him in ſecrete, and that his eare had hearde a little of it: Yea (ſayth hee) in a viſion by night, that I heard a blast which whisked hither and thither, and at the laſt there was a voyce, whiche ſpake too me in ſilence. True it is that he addeth, that there was alſo an Image: and whereas hee ſayeth hee knewe not what it was, ſauing that hee was abaſhed euen that hee ſhuddered all his bodie ouer, and that the heares of his fleſhe ſtoode ſtaring vp for feare and aſtoniſhemente, and that he was as in a traunce: all this tendeth to ſhewe, that he reporteth no dreames here, but that it is the verye teſtimonie of God whiche muſte bee receiued with authoritie. And heereby wee ſee that in all the viſions whiche the auncient fathers had, God dyd ſ…t certaine tokens to amaze them, and too put them in ſome terrour and feare which ſerued too authorize his woorde, too the ende it ſhould bee receyued the better. For we ſee howe men are not ſo well inclyned too heare God ſpeake as they ought too bee, except hee make them too feele his Maieſtie. If a man of ſome greate eſtate ſpeake vntoo vsus, it is a wonder too ſee how wee bee more earneſt too hearken vntounto him, than wee bee too heare or reade the holie Scripture. VVherof commeth this, but of that we be carnall and beaſtly? Now too remedie ſuch faultineſſe, it hath pleaſed God too giuegive alwayes ſome tokens of his Maieſtie, too the intent that his worde might bee receyued, and that men ſhould take them to bee of the greater credit and authoritie. Alſo when mention is made of any viſions in the holie Scripture, it is alwayes ſayde that the holie fathers hauehave bene ſtricken in ſome feare, and not without, cauſe for ſo it behoued them too bee prepared to humilitie, that they might obey God ſimply. There is yet another reaſon: which is, that although wee ſeeme to be well minded to heare God, yet are we not of capacitie to receiue that which hee telleth vsus, except our fleſhe be tamed. For there is an inwarde pryde in vsus which puffeth vsus vp after ſuch a ſort, that we knowe not what is good & conuenient for vsus, vntill ſuch tyme as God hath ſtricken vsus downe. Thus we ſee wherefore God neuer appeared vntoo men, but hee gaue them ſome feeling of feare, namely to the end they ſhould not like too well of themſelues, nor ſtand too much vponupon their owne reputation, nor truſt too much to their owne ſtrength. Nowe then wee perceiue wherunto the long deſcription that Eliphas maketh here, is referred. But he ſayth it is a ſecrete matter, & whereof he had had but ſmall intelligence. True it is that at the firſt bluſh it may ſeeme a trifling, when he calleth it a ſecrete, that God ſhould at leaſtwiſe be as rightuous as men, or (as hee concludeth in the end) that men hauehave not regarded to be ſo rightuous as he. EueryEvery man confeſſeth this in woordes: and not ſo muche as the verie heathen hauehave euer gaynſayde it. VVhat myſterie then or what Secrete is there in this matter? Let vsus aſſure our ſelues it is more thā neceſſarie: for although men agree in this point, that there is none ryghtuous but onelyonly God, and that we bee full of infirmities in compariſon of him: yet notwithſtanding wee acknowledge it not ſufficiently, neyther is it ſufficiently imprinted in vsus: for were wee fully and throughly perſuaded of Gods ryghtuouſneſſe, and of our owne naughtineſſe: it is certayne that wee ſhould not doubt as wee commonly doo, there ſhould no grudgings bee hearde in our mouthes, there ſhoulde bee no gayneſaying nor replying in our heartes, wee ſhould bee altogither quiet, and when ſo euer it ſhould pleaſe God too put vsus too ſhame, wee could confeſſe hee had good right ſo to do. But now the cace ſtandeth ſo, as ye ſhall ſee men kick againſt God aſſoone as he toucheth them: nay, if he ſpare their ſinnes and doe but warne them of them, they will not come to any true knowledgement of them. And ſo a man may perceiue hereby, that all men are puffed vppe with preſumptuouſneſſe, and knowe not what Gods rightuouſneſſe is, that they might humble themſelues vnderunder it. And therefore it is not without cauſe that Eliphas termeth it heere a ſecrete, when God ſheweth him that he himſelfe only is rightuous, that all men ought too bee aſhamed of their wants, and knowledge themſelues to be wretched. And after the ſame manner alſo doth Sainct Paule take it, when he telleth the Romaines howe it was an vnknowne and ſecrete thing vntoo men, that God purpoſed too vtter foorth his rightuouſneſſe by Ieſus Chryſt, to the end that all the worlde ſhould acknowledge themſelues indetted vntoo God. True it is that a man can not ſay there is anye difficultie heerein: but yet (as I hauehave ſhewed afore) men attribute I wote not what too themſelues, and they can not fynde in theyr hearts to vncace them ſelues out of the ſayd vayne ouerſtatelineſſe: in ſo much that in their owne opinion, they thinke them ſelues able to woorke wonders by their free will. Heerevpon they beare themſelues in hande, that they ſhall purchace rewarde at Gods hande. But contrariwyſe God will be knowne too bee onelyonly rightuous, and that there is nothing but wickedneſſe too bee founde in men. Thus much concerning this poynte. But Eliphas in ſaying that hee hearde a little of the ſayde woord, ſheweth well that he exalted not himſelfe to farre. For he taketh not vponupon him a perfection of wiſedome, to ſaye that nothing had eſcaped him, and that hee had comprehended eueryevery whit of it to the vttermoſte: but hee ſayth hee had ſome taſte of the ſayde doctrine of God, and that he had conceyued ſome parte of it. VVee ſee then that here hee ſpeaketh modeſtly: declaring that he is not as an Angell of heauen, ſo as he could behold Gods glorie in full ſight: but that according to mans rudeneſſe, he had bene taught to know how to communicate, that thing vntounto his neighbours, which he had receiued of God. Lo what he ment to ſay in effect. And hereby we be admoniſhed, that howe familiarly ſo euer God ſheweth himſelfe vntounto vsus: it is a great matter that wee [be admitted to] knowe things in part, and we muſt not thinke that we can hauehave any ſo perfect vnderſtanding, as there may bee no lacke in it. For they that thinke ſo of themſelues, beguile themſelues, and thereby ſhet themſelues out of the gate that was open for them to come in afore. And ſo let them marke well, that there is much done for vsus, when we hauehave any little taſte, or any enterance into the knowledge of Gods truth. If this be meant of the Prophetes and teachers whom God hath chozen and ordeyned, and vntounto whome he hath gyuen moſt excellent gyftes, (as wee ſee here an example in Eliphas:) what ſhall be ſayd of vsus? for he is ſet before vsus, not as one of the ſimple and cōmon ſort of people: but as one to whome God himſelfe hath appeared: and yet he telleth vsus he heard but a little. Behold then what we hauehave to marke in this firſte place. Truely were we throughly perſuaded of this, there ſhould no ſuche ouerweening be ſeene in our talke. For eueryevery of vsus beares himſelfe in hande, that he is ignorant in nothing: and they that are leaſt exercyſed in the holy Scriptures, will needes hauehave this reputation of themſelues, that they bee ſo ſuttle and ſharpwitted, as they ſpeake nothing but good reaſon, as though the holie Ghoſt were in their ſleeue. And whence commeth ſuch pryde, but that they which are not yet out of their apcee, imagine themſelues to vnderſtand all thinges? And furthermore this pryde is accompanied with careleſneſſe: for the moſte part paſſe not to perfit themſelues. And why ſo? They weene they bee come to the perfection of all knowledge: and many men when they hauehave heard a two or three words of the Goſpell, ye ſhall ſee them ſo full of it, as they can bee. They paſſe not for learning of any more knowledge: no, they will needes teach other men: to be ſhort, they be more than Doctors. But God laugheth ſuch preſumption to skorne. For the little that they myght hauehave receiued muſt be taken from them, and ſo ſhall they go away emptie, according to that which is written in the ſong of the virgin Marie which is that ſuch as are full of winde, eſteeming themſelues rych, and ſtanding vponupon their reputation: hauehave bin ſtarued for hunger. Then let vsus learne to praiſe God in ſuch wiſe for that which he hath giuen vsus, and ſo to know that we hauehave neede to proceede dayly more and more, as we may hauehave an earneſt deſire to profit more and more, and come to it with all modeſtie. And the more familiarly that wee bee taught concerning God and his worde, ſo much the more muſt we bee as little ſcholers, that wee ſtep not to it with ſuch pride as to thinke that al is in our own brain, but that we come to it according to our abilitie, as I hauehave ſayd. For there muſt bee none that hath the perfection of all wiſedome, ſaue Ieſus Chriſt, to the intent that he may deale it to eueryevery man in meaſure and certeine portion. Furthermore let vsus marke well the circumſtance of this place. For it treateth of Gods rightuouſneſſe whereof we hauehave ſpoken, and of our knowing how we be full of ſinnes, & corruptiōs, to the end we may apply our whole ſtudie to the ſame doctrine, aſſuring our ſelues wel, that we ſhall neuer bring it throughly to paſſe. VVherfore it behoueth vsus to mynde it ſo much the more, and to apply our whole lyfe therevnto. For had it bene throughly knowne, men had not falne into ſo horrible darkeneſſe in the papacie. But what? There it ſeemeth to them to be a ſuperfluous thing to treate of free iuſtification by fayth: they counte that as a madde doctrine, and skoffe at vsus for ſtanding ſomuch vponupon it. Yea: but heere it is ſhewed vsus, that euen thoſe which hauehave vſed viſions from heauen, hauehave had muche a do to vnderſtande a little of ſuch ſecrecie. So then, let vsus vnderſtande, that it behoueth vsus to be diligent in this article: for when we hauehave imployed all our wittes about it, yet ſhall we not comprehende the hundreth part of that which is in it. And for proofe heereof, is not Gods rightuouſneſſe an infinit thing? And are not our corruptions, as a Sea, or as a bottomleſſe pitte? Therefore we muſt not maruell at Eliphas for telling vsus heere that hee had but a ſmall taſte of this article. But let vsus nowe come too that which hee addeth, which is, That a breath (or winde) went to and fro, ſo as his to die quaked and ſhuddered, and his heare ſtoode vppe ſtiffe throughout all his bodie: and that there appeered an image vntounto him, which hee knewe not, and that at the ende he heard a voyce of ſilence. All this was done to the ende which I hauehave touched: that is to wit, to make Eliphas readie to receiue that which God purpoſed to ſaye to him, and to prepare him in ſuche wiſe, as he might vnderſtand howe it was God that ſpake, to the ende that his doctrine might bee of authoritie: and furthermore that Eliphas might bee humbled ſo as hee might no more bee hoiſſed vp with preſumption, according as men commonly chalenge to themſelues I wote not what. It behoued Eliphas to be altogither abaſed, to the end he might know his owne want, and giuegive the glorie vntounto God. True it is that in theſe dayes we hauehave no ſuch viſions as they had in times paſt. But it behoueth vsus to knowe, that whereas God gaue ſuch ſignes to the auncient Fathers, they muſt ſerue for vsus alſo at this day. And therefore when we reade the holie Scripture, or come to a Sermon: wee muſt bee touched with the Maieſtie of God, to yeelde him reuerence, ſo as wee defile not his holie truth by eſteeming it as if a man ſhould tell vsus ſome merie conceyted tale, but rather thinke thus: Seeing that our maker ſpeaketh vntounto vsus it behoueth all knees to bowe before him, and all men ought to quake at that which he ſayth. Lo what we hauehave to mark in this ſentēce. And moreouer we know, that God in publiſhing his lawe, ſhewed tokens to affray all ſuch as he ment to teach at that time: and therevpon the people ſayd: Let vsus not come neere the mountaine, for we ſhall al die if God ſpeak vntounto vsus. Thus ye ſee how it was Gods will to authorize his lawe in ſuch wiſe, as the people were vtterly diſmaid by reaſon of the great number of miracles that he ſhewed. And was this done for their ſakes onelyonly which were of that time? No, but God ment to giuegive vsus alſo knowledge of his power whiche is permanent vntounto the worlds ende. The Goſpel hath had yet greater proofe of maieſtie. So then, ther is nothing that either can or ought to hinder vsus frō receiuing of the Goſpel, except our own vnthankfulneſſe and vngraciouſneſſe put out oure eyes. Although wee can not ſee all the wonders that God hath ſhewed: yet muſt we hold ourſelues cōtented in that God teacheth vsus by his worde, wythout any longing for newe viſions, as many wandring ſpirites doe, whiche woulde that the Angels ſhoulde come downe from heauen, and bring them ſome newe reuelations. But heerein they doe God great wrong, for that they content not themſelues in that God hath ſhewed himſelfe ſo familiarly vntounto vsus. For ſeeing that we hauehave the holy Scripture, it is certaine that wee can not wante any thing. And aboue all thinges, in this brightneſſe of the Goſpell wee hauehave a perfection of wiſdome, as Sainct Paule ſheweth. Syth the cace ſtandeth ſo: they that are tickled with a fonde deſire to hauehave ſome viſions, doe well bewraye that they neuer knewe what the holy Scripture is. Then let vsus contente vsus with that whiche it hathe pleaſed God to diſcloſe vntounto vsus, as well by his Prophetes, as by his Sonne oure Lorde Ieſus Chriſte, aſſuring our ſelues, that there he maketh vsus a finall concluſion without any further paſsing. And hereby wee ſee whereunto they are come, that hauehave ſuch a deſyre to raunge abroade, and to leape beyonde their boundes. Heere we ſee from whence came the horrible confuſion that is in the Popedome: heere wee ſee wherevpon the Pope groundeth all his doctrine. For hee ſayth that the Apoſtles hauehave not declared all that is for the profyte of the Churche, and that the holy Ghoſte is come to make men to frame newe articles, and too make men too reſte themſelues vponupon holy Councels. For as much then as the Pope and all his hangers on, hauehave not hild themſelues to the pureneſſe of the holie Scripture: God hath vndoubtedly blinded them in their owne folies, and wee ſee ſome among them to bee ſo dull and brutiſhe, and finally which hauehave beene growne ſo farre out of kynde, as to worſhippe ſtones and ſtockes of timber, and that things are ſo farre out of ſquare, that euen little babes might well be aſhamed of them. And this commeth of that Diueliſh curioſitie, that they bee not contented to be taught ſimply by the holy Scripture. Beholde alſo wherevpon the Religion of the Turkes is founded. Mahomet hath reported himſelfe to bee the partie, that ſhoulde bring the full Reuelation ouer and beſydes the Goſpell. And by meanes thereof, they be vtterly become brute beaſtes. And at this day wee ſee, that thoſe poore beaſtes buzie their heades about as doltiſhe and vnſenſible things, as any can bee. But it is the iuſte vengeance of God, who hath gyuen them ouer to a wilfull ſtubborne mynde. As much hathe bene doone to other fantaſticall perſones (and ſpecially of our dayes) which hauehave troubled the Churche, and would needs hauehave their viſions. And it was one of the Articles of that curſed creature Seruet that was burnt. For he ſayde that the holy Ghoſte had not reygned as yet, but that hee was too come. That wycked creature diſhonored God, as thoughe the Fathers of olde tyme had had but a ſhadowe of the holie Ghoſte, and as though that after he had once ſhedde out himſelfe viſibly vponupon the Apoſtles, hee had retyred agayne incontinently, in ſuche ſorte as the Churche hath beene deſtitute of the holy Ghoſte. Beholde what hee did ſette downe: and as in reſpect of himſelfe, he would hauehave made himſelfe a Mahomet, to hauehave the holy Ghoſt at his cōmaundement. But a man may ſee how the Diuell had caried him away: and it was requiſite that God ſhould bring ſome ſuch men to that poynt, to the end we might the more abhor them. But for our part, let vsus followe the order that I hauehave told alreadie: that is to wit, let vsus be taught according to the rule that God hath ordeyned, and let vsus not be ſo headie as to bynde God to agree to our deſires, nor to our faſhions: but let vsus content vsus with the holy Scripture, ſeeing that God hath incloſed vsus within the boundes thereof. Futhermore as touching that Eliphas ſayeth, That he hearde the voyce in ſilence: It is too ſhewe, that God had prepared him in ſuch wiſe, as hee bare awaye that which was ſpoken vntounto him. For a man that is rauyſhed as it were in a traunce, may well heare a thing, and yet hauehave no remembrance of it when he commeth againe to himſelfe: and ſo there are many, who when they come too Sermons, doe heare well the matter that is treated of, but it ſettleth not in them, in ſo much that if one aske them what was treated of, they cannot tell him one worde. And why ſo? for (as the prouerbe ſayth) their wittes were a woolgathering: one of them muſed on this thing, and another on that: they were houering in the aire, and they were not ſetled to giuegive eare vntounto God. For all ſuch vaine fancies as we conceyue, and as come in our myndes, are as many turmoyles to hinder vsus from gyuing ſuch eare and audience vntounto God, as wee ought too giuegive. So then, thoſe that wander in their owne imaginations, can not comprehende theſe things, to ſay, I ſee a leſſon whiche ought to bee common among vsus, and wee muſt bee fully ſettled in it by faythe. For this cauſe Eliphas ſayeth, that this voyce came too him in ſilence or ſtilneſſe. For before that God had ſo diſpoſed him, he preſuppoſed that it ſtoode him on hande to giuegive eare, and too be attentiue too that which ſhould be ſpoken vntounto him. And this is it that I hauehave touched alreadie: namely that when we come to heare Gods worde, wee muſt not hauehave our wittes rouing here and there after that manner: but we muſt holde them ſhort, too giuegive diligent hearing vntounto God, ſo as our fleſhely affections and vanities carie vsus not vntounto wickedneſſe, and turne vsus not hither and thither out of the way. And to be ſhort, wee muſt bee quiet to heare all that God will hauehave ſayde, to the ende that the ſame may be rightly vnderſtoode of vsus. VVee ſee then what wee hauehave to gather vponupon this ſentence. And nowe let vsus come to the doctrine that Eliphas handleth heere. Shall man be rightuouſer than God? and ſhall man be more rightuous than his maker? Beholde hee findeth no ſtedfastneſſe (or truth) in his ſeruantes, hee hath iudged that there is follie (or vanitie) in his Angelles. And howe ſhall they doe then which dwell in houſes of Claye? In the firſt place heere Eliphas ſetteth downe the ſentence, and as it were the Theme that hee groundeth himſelfe vponupon: that is to with, that it is an vnreaſonableneſſe in men, to deſire to glorifie themſelues in compariſon of their maker. Muſt not men needes be deſtitute of wit and reaſon, when they will ſo gloryfie them ſelues in comparing themſelues with God? Lo heere his Theme or grounde. And for as much as men can not eaſily abyde to hauehave their owne authoritie condemned: behold here the reaſon which hee addeth too confirme his doctrine, which is, that if God ſhoulde examine his Angels, hee ſhould finde fault in them, and hee ſhould not finde them ſtedfaſt: but they ſhould perceiue themſelues to be vaine and weake creatures. Nowe if the Angels be ſuch: what ſhall become of men, which dwell in houſes of Claye? For what is our bodie? what foundation hath it? what firmeneſſe ſo euer ſeemeth to bee in it: there needes but one little ſhoure of raine too waſhe it quite away. Then ſith the caſe ſtandeth ſo: let vsus now aſſure our ſelues, that wee can not ſtande in Gods preſence, if wee come thither preſuming to bring any rightuouſneſſe of our owne, conſidering that the verye Angels are not able too doe that. Thus we ſee in effect what is ſayde vntounto vsus heere. But we hauehave too conſider what is meant by the mention that is made here of Angels. Some imagining it too bee agaynſt reaſon that God ſhould not finde his Angelles throughly rightuous: hauehave concluded, that it is not ment here concerning thoſe Angelles that continued in their obedience to God, but of thoſe that are falne and become renegates. For the Diuels were once Gods Angels, But they kept not the ſtate wherein God had created them, but fell an horrible fall, in ſo much that they are fayne to be the mirrours of damnation. VVee ſee then after what maner diuers hauehave expounded this texte: namely, that ſeeing there was no ſtedfastneſſe in theſe Angels which fell: what is to be looked for in men whoſe foundation is of Clay? But we muſt not ſeke out forced expoſitions to magnifie the Angels. For this place ſpeaketh of Gods ſeruants, and the tytle is honorable. Eliphas would not hauehave ſayde, God hath not founde ſtedfastneſſe in his ſeruants, but hee would hauehave ſayde, Beholde the Diuelles which were heretofore appoynted too the ſeruice of God: But nowe they be falne after ſuche an horrible faſhion, that by their fall all things are brought into a wauering, in ſo much that euē mankind alſo is come to the like perdition, and is drawne into the ſelfe ſame decay. Eliphas woulde hauehave ſpoken ſo: but he ſayth, God found no truth in his Angelles: hee founde follie or vanitie: Hee ſayeth not that he founde Rebellion or backeſliding, but he ſayth onelyonly vanitie, which is a greater maner of ſpeeche. So then when all is well conſidered, no doubt but Eliphas ſpeaketh heere, of the Angelles that ſerue God, and giuegive themſelues wholly therevnto. And what meaneth hee then by ſaying that there was no ſtedfaſtneſſe, but rather vanitie and vnſtedfaſtneſſe in them? VVhen Sainct Paule ſayeth that there is none immortall but onelyonly God: it is certayne that he excludeth all creatures. And yet wee know that the Angels are immortall ſpirites. For God hath created them of purpoſe, that they ſhoulde not any more returne to nothing, no more than the ſoule of man may at any tyme dye. Howe then ſhall wee make theſe ſentences agree, that the Angelles are created to lyue euerlaſtingly: and that there is none immortall but onelyonly God? The ſolution is very eaſie. For the Aungels are immortall, bycauſe they be ſuſteyned by power from aboue, and bicauſe God mainteyneth them, who beeing the immortall nature it ſelfe and the verie fountaine of lyfe, is in them, as it is ſayde in the Pſalme, O Lorde, the fountayne of lyfe dwelleth in thee, and in thy light ſhall wee ſee light. Then ſeeing there is no lyfe but in God onelyonly, and yet notwithſtanding the ſame is no hinderance to the ſpredding of lyfe into all creatures, becauſe it proceedeth of his grace: wee perceyue howe the Aungels are immortall, and yet hauehave no ſtedfaſtneſſe in themſelues, but hauehave nede of God to ſtrengthen them by his meere goodneſſe. VVithout this, the thing woulde happen vntounto them whiche is ſpoken in the hundred and fourth Pſalme, which ſayeth, when thou withdraweſt thy ſpirite, all decayeth. VVhat is it then that gyueth liuelineſſe to the Aungelles of heauen, but the ſpirite of God? And ſo wee ſee they hauehave not that thing of themſelues, which is giuen them of God, neyther could they inioy it for euer, if God ſhould not cōtinue the ſayd grace which he hath put into them. And like as wee ſpeake of lyfe, ſo muſt wee ſpeake of righteouſneſſe alſo. The Aungels are not ſtedfaſt further foorth than God holdeth them vp by his hād. Rightly are they called Principalities & powers: but that is bicauſe God executeth his power by them and guideth them. To bee ſhorte, the Angels hauehave nothing in thēſelues whereof to make their boaſt. For all the power and ſtedfaſtneſſe which they hauehave, they holde it of God, and are ſo much the more indetted to him for it. As touching that which followeth, namely, that God findeth or putteth (for the Hebrew worde importeth that God putteth) follie or vanitie: it implyeth not that the vanity which is in the Angelles commeth of God: but the meening of it is, that hee putteth it to them [or chargeth them with it] by his iudgement: that is to ſay, that as a iudge he giueth ſentence that there is folly & vanitie, (that is to ſay, that there is faultineſſe) in the Angelles, yea & that they could not ſtande before him, if he would deale rigorouſly with them. Verily this ſeemeth ſtraunge to ſuche as are not exerciſed in the holy ſcripture. But if wee wiſte what the righteouſneſſe of God is: wee ſhould not marueyle that the Angels themſelues are found to be faultie, if he ſhould cōpare them with himſelfe. For we muſt alwayes come back to this poynt, that the good things that are in all creatures, are ſmall in eſtimation of that whiche is in God which is vtterly infinite. Therefore we muſt alwaies put a difference betweene the one & the other. VVe ſee the Angels hauehave wonderfull power & vertues, ſpecially in reſpect of vsus: for notwithſtanding that the Angels abide in the degree of creatures, yet may wee well glorifie thē. But when we come to God: the greatneſſe of him muſte ſwallowe vp all the reſte, in likewiſe as wee ſee howe the Sūne darkneth all the Starres of the Skie. And what is the Sunne? He is a planet as well as the reſt: and yet neuertheleſſe bicauſe God hath graunted that creature to hauehave more brightneſſe than the other Starres: all of them muſt needes he ouerſhadowed, ſo as no Starre cā be pereeyued when the Sunne hath his full power. And what will bee done thē, whē God himſelfe cōmeth foorth? As the Prophet Eſay ſayth, there ſhall be neither Sunne nor Moone any more, but the brightneſſe of God ſhall be ſuche, as it ſhall be ſeene & knowne ouer all. VVhen Eſay ſpeaketh of Gods kingdome, he ſheweth that all things muſte bee done away, & nothing be glorified but onelyonly God. Seeing it is ſo, let vsus referre it alſo to that which is ſpoken here: that is to wit, that God findeth lacke in his Angelles, although they bee his ſeruantes. And yet this is no let, but that the ſeruice which the Angels do vntounto God, is perfect according to the perfection that can be in creatures: likewiſe as in that reſpect, when in praying wee deſire God that his will may be done on earth as it is in heauen, wee witneſſe that there is no vntowardneſſe in the obedience which the Angels yeeld vntounto him, but that he reigneth in thē after ſuch a peaceable maner, as they be wholly conformable to his will. But we muſt alwaies beare in minde that which I hauehave touched: that as long as we go no further but to the degree & ſtate of creatures: there ſhall be a perfection in the Angels, verily ſuch perfectiō as may be in creatures. But come we once vntounto God: the ſayd perfection is as it were ſwallowed vp, like as the Starres appeere not any any more when the Sunne giues his light. Furthermore it behoueth vsus to marke well how S. Paule ſayeth, that Ieſus Chriſt is come to gather togither the things that are in heauen and earth. And therby he ſheweth, that the Angelles hauehave their ſtedfaſtneſſe in the grace of our Lord Ieſus Chriſt, forſomuch as hee is the mediator betwene God and his creatures. True it is that Ieſus Chriſt redemed not the Angels, for they needed not to be raunſomed frō death whervnto they were not yet falne: but yet was he their mediator. And how ſo? to the intent to ioyne thē vntounto God in al perfectiō, & afterward to mainteyne thē by his grace, that they may bee preſerued from falling. Nowe ſeeing that God findeth faultineſſe in his Angels: that is to ſay, that they hauehave no ſtedfaſtneſſe in them further thā they be mainteyned frō aboue: what is to be thought of vsus? VVe muſt bee faine to come to that which Eliphas addeth. Are mē of ſuch glory, yea or of ſuch power as the Angels of heauen? Let their cace be cōſidered. For how were we created? we dwell in corruptible & tranſitorie lodgings. Brag wee as much as wee liſt, yet is there nothing but vanitie in vsus: that is to ſay, our bodies are but duſt & poulder, and all muſte go into corruption. Thē ſeeing that wee dwell in houſes of Clay: will we be excellenter than thoſe that dwell in the glorie of God, and beholde his face alreadie? The Angelles beeing not ſubiect to any of the chaunges & turnings of this world, dwell alreadie in the heauenly immortality. And we find by experience, that our lyfe is no better than a blaſt, and we looke to be diſpatched out of this worlde eueryevery minute of an houre. Sith the cace ſtandeth ſo: how commes it to paſſe that we preſume ſo of our ſelues? To be ſhort, there is no ſtedfaſtneſſe in men, which doth not ſlip and vaniſhe away by & by. Thē if the caſe ſtāde betwene God and vsus, let vsus learne to hauehave good regard to the one ſide, that is to wit vntounto God. True it is that we vnderſtād not his mighty power as apperteineth: but the Angels (which are now much neerer to him thā we be, & which behold his face) hauehave no ſuch perfection but that ſome fault may be found in them, if hee liſt to examine them with rigor. VVhat ſhall become of vsus then, if we conſider our owne weakneſſe? what ſhal become of our vertues, if we would cōpare thē with the Angels which are ſo noble & excellēt creatures? Thus we ſee what we hauehave to remēber in this ſentēce. For the reſidue cānot be declared at this preſent.
Now let vsus fall down before the face of our good God with acknowledgement of our faultes, praying him ſo to diſpoſe vsus to the receyuing of his worde, as wee may not come to it heedleſly, as the things that we heare, may run in at the one care and out at the other, but that wee may beare them away, and imprint thē throughly in our harts, to make vsus chaunge our wicked affectiōs, & to renounce our ſelues: that being quite ridde of all vaine truſt in our ſelues, wee may deſire nothing but to worſhip the greate God, & to yeeld him the prayſe that he deſerueth, ſpecially for the ineſtimable grace that he giueth vsus in our lord Ieſus Chriſt, and for the louelove that hee hath ſhewed vsus in him, in that he ſpared him not, but deliuered him to death for vsus, & that he may make vsus ſo to feele the frute & effectualneſſe which he hath purchaſed vsus by his death & paſsion, as in the ende we may bee receyued as righteous and giltleſſe by God his father. That it may pleaſe him to graunt this grace, not onelyonly vntounto vsus but alſo. &c.