Sermons on Job, Sermons · Chapter 31 · Sermon 115
The .cxv. Sermon, which is the fift vponupon the .xxxj. Chapter.
This Sermon is yet ſtill vponupon the. 21. 22. and. 23. verſes, and then vponupon the text which is added heere.
24 If I hauehave ſet my hart vponupon gold, or if I hauehave ſayd to the vvedge of golde, thou art my hope.
25 If I reioyced of being rich, or bycauſe my hand had found abundance.
26 If I hauehave looked vp to the ſhining Sunne, or to the Moone vvalking in hir brightneſſe.
27 That my hart hath beene deceyued in ſecret, and my hand hath come to my mouth.
28 That vvere damnable vvickedneſſe, and I had denyed the God aboue.
YEſterday wee ſawe the proteſtation that Iob made concerning his vpright walking, not for feare of men: but bycauſe he had his eye alwayes vponupon God: knowing that he is the iudge of all men, and that it behoueth vsus to come before him to make our account. He ſayd expreſly, that he truſted not in his owne credite, nor had any ſuch fooliſh imagination with him, as too make himſelfe feared, as riche men doo which hauehave wherewith, ſo as the greater ſorte are alwayes puffed vp with pride, and we ſee that the poorer ſort and ſuch as cannot reuēge themſelues, are troden vnderunder foote and turmoiled and men do thē wrong, iniurie, and ſhame. Iob then ſayeth that he had abſteyned from all iniurie towards men, and not gone about to do them any euil. And why? Bicauſe he knew hee coulde not eſcape the hande of God. VVherevpon we hauehave to ſhew, that if euill bee bolſtered heere bilowe: It behoueth vsus to vſe pacience, ſeeing it hath alwayes bin Gods will to exerciſe his ſeruants after that ſort: that is to wit, that they ſhould ſuffer many outrages, and not be mainteyned in their good right, and that iuſtice ſhoulde bee blinded, or rather turned vpſide downe. Let vsus marke then, that we muſt not thinke wee hauehave gayned any thing, by ſcaping the hands of men: for we do but kyndle the fyre of Gods wrath vponupon vsus, bycauſe that he that hath defaced iuſtice, is guiltie of treaſon againſt God. And moreouer men abuſe themſelues, when they thinke a thing to bee lawfull bycauſe it ſhall not bee puniſhed at mens hands, and therevpon take more boldneſſe, whereat God is the more greeuouſly offended. Therfore his curſe muſt needes increaſe and kindle more and more vponupon vsus. Now after that Iob hath proteſted that he had not abuſed the fatherleſſe, nor done any outrage to the weake: hee addeth, That hee had not put his trust in golde, nor ſayd vntounto his riches, I reſt my ſelfe in you, nor reioyced when his goodes increaſed. VVee hauehave alwayes too beare in minde what hath bin ſhewed heeretofore: that is to witte, that Iob touched not ſome one vertue alone, but comprehendeth generally the whole rule of good life which God hath giuen vsus. And in very deede it is not ynough for vsus to hauehave performed a peece of the law (if at leaſtwiſe wee were able to do it:) But it behoueth vsus to indeuer to rule and frame our life throughout according to all thynges which God commaundeth. In like manner then as Iob hath proteſted that he had not ſhewed himſelfe cruell towards the fatherleſſe and poore: ſo now he ſayth, that hee was not puffed vp with pride and preſumption in hymſelfe, nor did ſet the more ſtore by himſelfe, bycauſe hee was rich. Surely this was a ſingular vertue. For we ſee cō monly, that if a man hauehave ſome little thing to brag of, mē ſhall ſcarce beare his fooliſh ouerweening. VVe need not to be kings nor princes to puff our ſelues vp, or to vaunt our ſelues, for as ſoone as a man hath but a little goodes, by and by he is vppon his tiptoes, and ſpreadeth out hys wings. And his vaingloriouſneſſe is not only in men, but alſo in women. And ſurely we ſee that as ſoone as womē hauehave wherewith, they flowe in pompe and exceede theyr degrees. And againe a man doth ſo chaunge his countenance, as he vouchſafeth not to looke vponupon his neighbors but at one ſide, and he will not ſcarce open his mouth: or if he do, it ſhall be ſo ſcornfully and proudly, as men wyll be afraid to ſpeake any more to him. Thus ye ſee the pride that appeareth eueryevery where. But what would come of it, if they had great heapes of golde and ſiluer, or if they had all things at will as Iob had, when he ſheweth that his riches were multiplied? Is it not a hard thing then that a man ſhould alwayes be ſo milde and lowly when he hath his coffers full of gold and ſiluer, as he ſhould ſet nothing by them? VVee ſee therefore that God wrought marueylouſly in Iob, when he ſuffered him not to be blinded with vayne preſumption for all he was ſo rich, but cauſed him to poſſeſſe his riches in ſuch wiſe, as hee was alwayes ready to leaue them, and did not ſet his hart vponupon them. Now looke what Iob proteſteth of hymſelfe, the ſame is commaunded to vsus all, according as we ſee it is ſayd in the Pſalme, If ryches increaſe, ſet not your hartes thereon: that is to ſay, make them not Idolles too put youre truſt in them: neyther bee you puffed vp with hautineſſe. And in this reſpect doth Saint Paule alſo ſay, that Couetouſneſſe is Idolatrie. For it is vnpoſsible that a man ſhould be couetous to gather muche, and not therewithall bee poſſeſſed with this pride, that he would be had in eſtimation in reſpect of hys goodes. Now when thys pride reigneth in mē: vndoubtedly there is a double Idolatrie. The one is that he beare…h himſelfe in hande, that God would fayle him if hee had not wherewith too helpe himſelfe: and agayne, if he bee riche, hee deſpiſeth God, and thinketh himſelfe to be ſo well fenced, as hee needeth no other thing. To be ſhort, it is a very drunkenneſſe. For like as when a man is drunken, he maketh himſelfe to beleeue wonders: ſo when a man is rich, he preſumeth vponupon his riches, and remembreth no more that he is a mortall man, but forgetteth himſelfe in ſuch wiſe, as he ſticketh not to aduaunce himſelf againſt God. And ſo let vsus marke that Iob proteſteth not here any thing of himſelfe, which God commaundeth not to all the faithfull: which is, that they ſhoulde not ſet their myndes vponupon riches: though they flowe vntounto them. Secondly, let vsus marke, that it is a rare vertue among men, and therefore that wee hauehave the more neede to imploy our whole indeuer thervnto, ſeeing wee cannot reſtrayne oure ſelues without greate difficultie, and withoute bringing of oure ſelues vtterly vnderunder foote. Therefore let vsus indeuer to holde our ſelues at ſuche a ſtay, as riches may not carie vsus away, nor blinde vsus ſo farre, as to make vsus ſet our heart and mynde vponupon them. And further, let vsus marke that it is an intollerable vice, for a man to truſt in his goodes. And why? For is it not an exceeding heynous offence for a man to robbe God of his due honour, and too gyue it to a dead and ſenſeleſſe creature? But doth not hee make a God of his riches (as I ſayd afore) whiche preſumeth ſo much vppon them? Yee ſee then that God is bereft of his honour, and golde and ſiluer whiche are but dead creatures hauehave it: And is not that a monſtrous thing? VVherefore let vsus learne, that we cannot preſume of our ſelues vnderunder the colour of the goodes which God giueth vsus: but wee muſt become ranke traytors too God, and foule Idolaters as Saint Paule termeth the couetous folke. And that is it which Iob alſo ment to expreſſe in ſaying, If I hauehave ſet my heart vponupon golde: or if I hauehave ſayd too the wedge of golde, thou art my truſt. Heere Iob bringeth in a talke betwene himſelfe and his money. Verely a man will not talke vntounto his riches when hee openeth his cheſt and coffer: hee will not enter communication with them, as though hee had ſome body to talke with him: but in this maner of ſpeeche, Iob doth very well ſet foorth the folly and ouerweening of riche men in truſting too their riches. And why? They hauehave there as it were a ſecret conference and conſpiracie with their golde and ſiluer. True it is that they ſpeake not, but yet without ſpeaking they ceaſſe not to hauehave the thing which Iob ſheweth heere. VVherefore as often as wee bee tempted to put our truſt in creatures and earthly things: let vsus call too minde that it is a robbing of God of his honour, and a purloyning of it from him, to giuegive it to a thing of nothing: and therefore let vsus abhorre ſuch dealing. Therewithall alſo let vsus remember the condemnation that Iob layeth heere vponupon vsus: and let vsus compare oure ſelues with him. VVhat a ſhame is it that a man ſhould aduaunce himſelfe, and gaze vponupon his fethers, and thinke himſelfe to be a …oly fellow, bycauſe hee is woorth I wote not what? Beholde, Iob poſſeſſed greate treaſures, and had gathered golde and ſiluer in heapes: and yet notwithſtanding he alwayes hild himſelfe in ſuche lowlineſſe, as if hee had bin a poore man. VVhat a ſhame then is it for vsus to bee lifted vp with a little, ſeeing that Iob was not blinded with all the great aboundance that God had giuen hym? Marke that for one poynte. And furthermore let vsus marke, that it is a great triall of a man, when he is riche, and yet notwithſtanding becommeth not proud, but continueth alwayes milde, and without preſuming of himſelfe, walketh as if he were no better than another man. Yee ſee heere a good triall. And therefore let vsus not thinke we hauehave atteyned any great vertue, if we be not come to that point. For there is not a man to be found in this Citie of Geneua, no nor in this whole countrey, that is lyke vntounto Iob. And truly if a man ſhould gather all the richeſt mē togither, they were (as you would ſay) nothing at all in compariſon of that which Iob poſſeſſed. They that boaſt themſelues nowadayes of their riches, are as if they ſhoulde thinke themſelues to be great men, bycauſe they be but mounted vppon a blade of an Onyon, if a man ſhould compare theyr wealth with Iobs. But when our Lord doth ſo hold mē at ſo low an ebbe: let them aſſure themſelues that it is for their profite, and that if they were in greater wealth, they would burſt: and it would bee a cauſe of their decay, and they woulde mount ſo hie, as they ſhoulde breake theyr necke. So then let vsus marke, that our Lord procureth our benefite and welfare, when he ſuffereth vsus not to mount ſo hie. For wee could not weld our good fortune (as they terme it:) we ſee that although wee hauehave no occaſion too aduaunce ourſelues, and that oure ſtate bee as ſimple as may be: yet notwithſtanding we are alwayes deſirous to grow great, yea euen as it were in deſpite of God and nature. And what a thing were it then if we had all thyngs at will. Lo heere the thing which ought to make vsus to beare our eſtate with the better pacience, euen though it be neuer ſo baſe and ſmall. Yea & let thē that are of the pooreſt ſort vnderſtand, that God intendeth to humble them, and ſubdue them, to the end they ſhould not bee giuen vntoo pride, as by al likelyhood they would be, if he did not bridle them, and hold them ſhort by ſuch triall. Howſoeuer the world go with vsus, let it content vsus, that oure Lorde knoweth what is meete for vsus, and hath it in his hande, ſo as he cannot be letted to giuegive it vsus, when he knoweth it to be good and expedient for vsus. And thus ye ſee what wee hauehave too marke in effect concerning that is ſayde heere, that Iob did not put his truſt in Golde, nor vaunted hymſelfe though he ſaw he was riche. But yet is that well woorthy to be noted which he addeth: that is to wit, that bee reioyced not when his hande coulde heape vp muche, nor when goodes came to him from all places: nor reioyced at all in that behalfe. It ſhoulde ſeeme at the firſte bluſhe that Iob ſpake more by himſelfe, than is poſsible to bee found in a mortall man. For it cannot be that a man ſhould not be gladde when he hath goodes: It is impoſsible that he ſhould be as a block of wood. VVhat doth Iob meene then, by ſaying that he reioyced not? Let vsus marke for an anſwer, that he ſpeaketh not heere of all manner of gladneſſe. For it is a naturall thing for a man to be ſadde when he is poore, and to be glad when he is rich, and this gladneſſe is not euil of it ſelfe. For it is written thou ſhalt eate and drinke, and be mery before the Lord thy God. Therefore if our Lorde giuegive vsus goodes, ſo as we hauehave where with to cheriſhe oure ſelues, it is to the end we ſhould be merrie. And as I hauehave told you already, ſo little doth this mirth of gladneſſe diſpleaſe God, or is to be condemned in it ſelfe: as it is rather a token of the faith and feare whiche wee hauehave towardes him, for ſomuch as we learne thereby to praiſe his goodneſſe, and to yeeld him thanks for the benefites which he dealeth vntounto vsus. But Iob ſpeaketh heere of a blind reioycing, ſuch as is among worldlings, which are caried away with their goodes: ſo that they forget God, and remember no more their own frailtie: but are exalted in themſelues. This then is a frantike ioy, an inordinate ioy, a ioy that turneth vsus away from God, and maketh vsus ſo drunken, as we know not any more what we bee. And this is it that Iob ment heere. To bee ſhort, he doth vsus to vnderſtande, that he hilde his minde ſo bridled, that when riches came to him, he did indeede receyue them at Gods hande, and was glad of them, yeelding God thankes for increaſing them after that ſort: but yet notwithſtanding he did not there withall repoſe his felicitie in his riches. And this is the principall poynt that we hauehave to note. For wherein do men abuſe themſelues, but in that they reſt vponupon theſe tranſitorie thynges, whereas they ought to bee led further? VVhen there is any ſpeaking of the welfare and felicitie of men: It behoueth vsus all too tende vntounto God, and to aſſure oureſelues that if wee bee ſeparated from hym, wee bee vnhappie, and that all the goodes, pleaſures, and honours whiche wee can poſſeſſe, are as many condemnations vppon vsus. Thus ye ſee how it would behoue vsus to ſeeke God, when there riſeth any queſtion concerning oure welfare and happineſſe. And on the contrary part wee ſee how men buſie their heads about corruptible things, inſomuch as they make their God of thē, one of his gold and ſiluer, another of his honour and credite, and a third of his pleaſures. VVhen a man deſireth to be rich, behold the marke that he ſhooteth at. Hee ſetteth before him, that too bee riche is a happie caſe: and in the meane while he letteth God alone, and giueth him quite ouer. The man that ſeeketh to be exalted to dignitie and credite, is ſo rauiſhed with it, that he careth not to bee ſeparated from God: for that is all one too him. A whoremonger, or he that is giuen to any other wicked luſt, beleeueth that all goeth well with him, and hee is glad of it ſo as he may inioy his deſire. VVe ſee that whereas men ought to tend and trauell to Godwarde, they reſt themſelues vponupon corruptible things. And ſo let vsus marke heere that Iob reioyced not in his riches, but in the goodneſſe of god that made him rich. But yet could not this be ſufficiētly vnderſtood, if it were not declared more familiarly. Not that the words are ouerdarke of themſelues, but bycauſe wee woulde alwayes vſe ſome hypocriſie with God, as though we were wilie ynough to beguile him. Men then hope euer to ſcape by their ſtartingholes, when they doo but halfe knowe themſelues: and therefore if a man ſay at one worde, that wee muſte not reioyce in riches, but in God that giueth them: the verieſt niggardes and the verieſt pinchpennyes in the worlde wyll alledge this excuſe, and make proteſtation with full mouth. Oh, I? I reioyce not in my riches: but forſomuch as God hath giuen me them: I glory onelyonly in him that guideth and gouerneth me. Lo how men being full of hypocriſie, ſeeke alſo ſome fayre colours to verniſh their filth withall: and therefore I ſayd, that it was needefull to expounde better this ſentence, of reioycing in God and not in riches. VVhat then doth that import? That hauing an eye to God, who hath giuen vsus the goodes that we poſſeſſe, we ſhould vnderſtande that therein he meeneth to ſhew himſelfe a father towards vsus: and that ſeing he is oure father, it is good reaſon alſo that wee ſhoulde bee chyldren on oure ſydes towardes hym. But Gods children wee cannot bee but wee muſte vſe brotherly louelove towardes men, bearing in mynde that the goodes whyche wee hauehave, are layde as a pledge in our hande by God for the releuing of our neighbours that hauehave neede.
And further let vsus vnderſtande, that God wyll not hauehave vsus tyed too theſe earthly things. If wee regarde God, wee wyll immediately hauehave an eye too the endleſſe life that hee hath prepared for vsus in heauen: and then ſhall wee not bee wedded too theſe corruptible thynges, neyther ſhall wee make riches too bee as dirt and myre too wallowe oure ſelues in. Suche as giuegive theyr heartes ouer vntoo ryches, as it were in a quamyre, as men ſay heere. For like as there, after they hauehave plucked oute one legge, ſincke deeper with the other, ſo as they cannot get out: So thoſe that put theyr truſte in this worlde, are ſo farre vnable too rayſe vp themſelues to Godwarde, that they ſtagger, ſtumble, and reele: and to bee ſhorte, cannot get oute of the gulfe wherein they bee plunged. On the contrary, beholde heere how oure Lorde offereth himſelfe to vsus, and calleth vsus to the heauenly lyfe, as if hee ſhoulde ſay, hye you apace to me, marche yee ouer the worlde, and bee not wedded too it. Therefore if wee followe this incouragement whiche God gyueth vsus. It is certayne that wee ſhall hauehave none other deſire but to go forwarde to the heauenly lyfe, and wee ſhall not bee hilde backe by the goods of the worlde. Heerewithall alſo let vsus marke, that it is no reioycing in God, except we be contented with him alone, according as it is ſayde in the ſixteenth Pſalme, The Lorde is mine heritage, my portion, and my longing. Nowe then if we hauehave this contentation, it is certayne that wee wyll not paſſe for all worldely goods whenſoeuer it ſhall pleaſe God to bring vsus therevnto, ſobeeit that wee poſſeſſe him alone, who can neuer be taken away from vsus. VVe heare alſo howe it is ſayde vntoo Abraham, I am thine exceeding greate rewarde. By that ſaying, God intendeth too driue vsus vntounto him: and to holde our heartes and mindes faſte ſettled in him without raunging heere and there. So then wee ſee nowe what it is too reioyce in God, and not in riches. For (as I hauehave declared alreadie) if a man reioyce in God, it behoueth him to ſhewe as well in welth, as in pouertie, that his hearte is not wedded to worldlye goodes: in wealth, by not beeyng letted to followe the way that God ſetteth afore him, and too diſcharge himſelfe of his dutie towardes his neyghboures: and in pouertie, by beeyng pacient when it ſhall pleaſe God to bereeue him of all the goods that hee had, ſo as he cōmeth to this cōcluſion, yet am I not ſeparated from my God, it is not ynough for me that I am in his fauour, and therefore nowe it behooueth me too bee quyet, for hee is the thing in whome I ought to take all my reſte. This is the effect of that whiche Iob mente, and of that which he intendeth too teache vsus by his example, when hee ſayeth, that hee reioyced not in his riches. It is alſo too bee noted that this reioycing carryeth a thankeſgyuing with it. That is to ſay, when wee hauehave wherewith too reioyce in God, it behooueth vsus alſo too glorifie him: acknowledging that wee hauehave not any thing but of his meere goodneſſe. Furthermore, pryde alſo is condemned in this ſaying. For whereas we bee forbidden to reioyce in riches: it is to the ende we ſhoulde not v…unt ourſelues in them, to thinke our ſelues better than other men. And this is it th…t Sainct Paule ſayeth too Timothee: warne the riche men of this worlde that they bee not proude and hyghe minded, but that they truſte in the lyuing God. There Sainct Paule ſheweth, that which we hauehave touched alreadie: namely that it is a rare vertue and not very ryfe too bee founde, that a riche man ſhould be lowly and hauehave no pryde in him to prayſe himſelf aboue other. And yet for al that, it is not poſsible for vsus too reioyce in God, but this pryde muſt be thruſt vnderunder foote, and our harts be wholy ouermayſtered. Foraſmuch then, as men cannot attayn therevnto without greate hardneſſe and greate ſtreyning of themſelues aboue all their power: Sainct Paule ſheweth the cōuenient remedie, which is to truſt in the liuing God. For if we wiſt what it is to truſte in God: it is certaine that riches ſhould not carie vsus away. Then muſte it needes followe, that ſuche as are wedded to their riches, know not what it is to truſte in God, neyther paſſe at all for him or his grace: according alſo as I hauehave ſayde alredy, howe it is not for naughte that S. Paule in an other place termeth couetouſneſſe, Idolatrie. After that Iob had proteſted ſo, he addeth: If I hauehave looked vp to the Sunne when he ſhined, or to the Moone walking in …ir lyght, or if I hauehave layde my hande vppon my mouthe: for ſurelye that were a beynouſe thing, it were a renouncing of God aboue. Some hauehave expounded this ſentence, as though Iob ſhould proteſt that he had not worſhipped the Sunne, & the Moone, bycauſe that in olde time the ſame was a very common ſuperſtition, ſpecially in the Eaſt countreyes, and Iob was of thoſe partes, as wee hauehave ſeene heeretofore: and ſo it ſhoulde ſeeme that Iob mente too declare heere, that hee had not done as moſt men did among whome he liued, that is to ſay, he had not wondered and gazed at the Sunne and the Moone, nor attributed any godly Maieſtie vntoo them, nor made Idols of them. And ſurely God telleth his people expreſly by Moyſes, that they muſte not be ſo blinde as to woorſhippe the Sunne and the Moone. For what is the Sunne? True it is that hee hath a woonderfull lyghte in him, and that we ſee there ſome markes of Gods glorie. In like cace is it with the Moone. And that alſo is the cauſe why it is ſayde, that they preache vntounto vsus, and that God ſpeaketh vntoo vsus, as it were by theyr mouthe, to the ende we ſhoulde be allured to come vntounto him. But therewithall God ſayeth vntounto them: If you woorſhippe the Sunne and Moone, you are vnthankeful. For to what ende hauehave I created and faſhioned them? It is to the ende yee ſhoulde know mee, euen mee that am the Creator of them. If yee do the contrarie, your vnthankefulneſſe will be doubled. For what is the Sunne? your ſeruant. VVhat is the Moone? your handemayde. VVherefore doth the Sunne ſhine, but to giuegive you light, and to make the earth frutefull, according as God giueth him that vſe? So then, ſeeing that the creatures (howe noble ſoeuer they be) are ſubiect vntounto vsus, & god hath ordeined thē to do vsus ſeruice: Is it not a foule vnthankfulneſſe for vsus to make Idolles of them? This expoſition is very true: but yet it agreeth not to the preſent place. For here Iob ment to vſe another ſimilitude, of purpoſe to go forwarde with the matter that we hauehave treated of alreadie: namely that hee had no preſumption or pryde in him. For wee ſee howe the proude ſorte do caſte vp their nozes into the winde (as they ſay) and take not themſelues too bee of the common rate of men, but make I wote not what a ſtately countenance, as though they woulde ſeparate themſelues for this mortal life. And their pryde extendeth not onelyonly to their neighboures, but they alſo looke ſo loftie eueryevery where, that they preace before God with ſuche a ſtatelineſſe, as the Sunne and Moone (thoughe they bee farre aboue vsus) are notwithſtanding not highe ynoughe for them, but they ouerlooke them, ſaying: where are wee nowe? VVhiche of vsus is the greater? VVhichWhich of vsus is the higher? Iob then ment to expreſſe mens fooliſhe hautineſſe in aduauncing and ſetting out themſelues out of meaſure, and (too bee ſhorte) in that they voucheſafe not too holde themſelues in the common trayne, but woulde be greater than God graunteth them to bee. Thus yee ſee what it is too looke vp too the Sunne when hee ſhineth, and vntounto the Moone when ſhee walketh in hir brightneſſe. And yet neuertheleſſe, we ſee that our Lord giueth vsus there a token of our feebleneſſe. For wee cannot looke vppon the Sunne, but oure eyes are dimmed out of hande. True it is that God woulde hauehave vsus to reioyce in the light of the Sunne, and he maketh him to walke in the Skie to do vsus ſeruice. VVe ſee howe he iourneyeth to giuegive vsus light: and beſides that wee knowe alſo that the Sunne giueth liuelineſſe to oure bodies, and wee ſee that the earth is made frutefull by his warmth. For from thence do we drawe our ſubſtance & nouriſhment: but yet therewithall our Lorde putteth vsus in minde of our frayltie, to meeken vsus in that wee cannot looke vp, but oure eyes ſhall bee dimmed. Thoſe then whiche looke vp after that ſorte vntounto the ſhining Sunne, and to the Moone in hir light, woulde fayne ſhewe themſelues valiaunt fellowes, as it were in ſpyte of nature, and that there is more in them than in all the worlde beſide. But Iob proteſteth that hee was none ſuche, and therewithall he addeth alſo, that his heart was not beguiled in ſecrete, ſo as his hande ſhoulde be layde to his mouth. VVhen hee ſayeth that hee was not beguyled in ſecrete by his heart: It ſerueth too expreſſe the better, that hee had not onelyonly bene curteous and lowly towards men, but alſo had bene continually as a little one before God, notwithſtanding that men prayſed him: and that although eueryevery man did him reuerence, ſo as he was dreaded of the wholeworld: yet for all that, he glorified not in any of all thoſe things, inſomuche that if an Anatomie had beene made of his heart, and that all that euer was within it had bene ſounded and gaged too the bottome: a man ſhoulde not hauehave founde any hautineſſe. This is the ſaying which he vſeth: and afterwarde hee ſayeth, that hee kiſſed not his hande, or that his hande came not too his mouth too bee kiſſed. Some expound this ſaying, that he commended not his vertues to make them meritorious, or to ſettle the truſte of his welfare vponupon the goodneſſe and holineſſe of his life. This doctrine is good, and that expoſition is of it ſelfe notable: For it was vttered by a man that liued in a very corrupte tyme. For Sainct Gregorie (as men call him) who lyued in a time of ignorance and corruption, and was afterward Biſhoppe of Rome, declareth that it is a beaſtly wickedneſſe, yea and an vtter renouncing of God, for a man too truſte in his owne deſertes. And yet now adayes it is the cheefe article that is in controuerſie betwixte vsus and the Papiſtes. For we ſay, that our ſaluation is grounded vponupon the free goodneſſe of God, and vponupon the death and paſsion of our Lorde Ieſus Chriſte, and that wee bee ſaued by fayth onelyonly: and contrariwiſe the Pope will hauehave eueryevery man to be his owne ſauiour. But yet here is one that was Pope of Rome, which neuertheleſſe cā skill to ſay, that it is a renouncing of God, & an outragious wickedneſſe for mē to kiſſe their hands, that is to ſay, to truſt to their own works to make them meritorious vertues. This doctrine then is good and profitable: but yet notwithſtanding this text muſte be taken more ſimplie, than to concerne Iobs vertues. True it is that they are comprehended in it: howbeeit as we hauehave ſeene afore, hee ſpeaketh generally of all the occaſions that men take to truſt in creatures & themſelues. Therfore he ſayth, if my mouth hauehave kiſſe… my …and, that is to ſay, If I hauehave leaned to mine owne credite or to any thing elſe, or if I hauehave bene ſo beaſtly as too make Idolles of my goods, and to honour them, (for this worde kiſſe betokeneth to do homage, or honour.) Then if my mouth hauehave kiſſed my hande: that is too ſay, if I had that vayne ſelfe truſte that I did any homage or honour to my ſelfe: If I hauehave done ſo (ſayeth he) let God curſe mee. For out of doubt, that were a renouncing of the liuing God, or the Souereyne God. Heere wee hauehave too marke, that the ſayde highmindedneſſe is an intollerable thing before god. And this manner of ſpeache of looking vp to the Sunne which Iob vſeth, is to bee marked well. True it is that naturally our countenance looketh vpward, and that God would there ſhould be a difference betweene vsus and the brute beaſtes in this behalfe. For hee hath giuen the beaſtes as it were hanging lookes, bycauſe they looke but downewarde too the grounde: but man hath his countenance lift vpward, bycauſe hee looketh for a better and excellenter ſtate in heauen: And in very deede it is to the intent we ſhoulde alwayes looke vp alofte, too ſeeke God & his heauenlye kingdome: but in the meane while this is no let, that we ſhoulde not humble our ſelues. And this alſo is the cauſe why Dauid proteſteth, that hee meddled not with greate matters, nor with woonderfull things that were to highe for him. This manner of ſpeaking is partly like vntounto the ſimilitude that Iob vſeth. Dauid ſayeth, Lord thou knoweſt I hauehave not walked in greate things. How ſo? Is it not lawfull for men too deale with greate matters? The ſtate of iuſtice is honorable, and the carrying aboute of Gods woorde is a greate thing alſo: and to bee ſhorte, there is not that man which findeth not ſome let in his vocation. If a man inſtructe others, or if hee take vppon him but to teache children in a ſchoole: eyther of them bothe are creatures faſhioned after the image of God, and he ought too refourme them: And is not that a greate matter? If a man hauehave a whole Countrey to guyde, is it not an excellent matter? Yes, but Dauid ſpeaketh of the puffing vp of the hearte when we woulde aduaunce our ſelues. For we know that he had to deale with matters of great weyght▪ and therefore hee addeth, nor in woonderfull things that are aboue me: that is to ſay, I had no deſire to deale with the things that paſſed my capacitie. And Iob ſayeth here, I looked not vp to the Sunne: that is to ſay, I did not caſt vp my noze, nor playe the royſter to aduaunce my ſelfe agaynſte God, of all the tyme that I was in reputation of the worlde. Heereby then wee ſee (as I touched afore) that this fooliſhe luſte of men to make themſelues eſteemed is an intollerable thing before God. VVhat is too bee done then? It behooueth vsus to come to the remedie, whiche is lowlineſſe. Seeyng that God forbiddeth vsus to lift vp our countenances on high, let vsus caſt them downe with our owne good will: For wee hauehave ſufficient cauſe ſo to do. If wee looked well vponupon our ſelues, we woulde continually practize this prouerbe, namely, that hee that knoweth himſelfe beſte, will ſet leaſte ſtore by himſelfe. But foraſmuche as we are lothe to knowe ourſelues, and what our ſtate is: It is no wonder though we be ſo caried away with this fooliſhe pryde, as we coulde finde in our heartes to ſtie aboue the Clowdes. VVherefore lette vsus marke, that it ſtandeth vsus in hande too examine well our owne wantes, to the ende wee may bee reſtreyned to all modeſtie, and be able to proteſt that wee hauehave not caſt vp our heades, but that we hauehave alwayes looked downward in acknowledging that we hauehave not whereof to make any boaſte. Marke that for one poynte. Secondly, when it is ſayde, that Iobs hearte was not led away in couert. Lette vsus beare in minde, that humilitie or lowlineſſe conſiſteth not only in the outward apparāce towards mē: for we ſhal ſee many whiche are meeke and gentle to all outwarde likelihoode, and yet in the meane whyle ceaſſe not too foſter a fooliſhe ſelfeweening in their heartes, and to hauehave an eſtimation of themſelues. VVee ſee howe all theſe hypocrites are outwardly framed vntounto lowlineſſe: when notwithſtanding they are inwardely ſo proude, as they are ready too bruſte with poyſon agaynſte God. And what a thing is that? They be humble outwardly amongſt men, and ſeeme as ſimple as ſheepe: and in the meane whyle, they play the Buls iniuſtling againſte God. As for example, all ſuch as glorie in theyr owne vertues, & thinke to earne Paradiſe (as all the religious rabble do in the Popedome) doo certaynely lifte vp themſelues agaynſt God, inſomuche as they make account of theyr owne merites: and that is muche woorſe than to pretende a ſtatelyneſſe towardes men. If there bee a man that is puffed vp with vayne pryde, that ſetteth oute himſelfe in a brauerie, and that thinketh the grounde beareth him not: Euerye man will mocke at him: It is a ſtinking folly, & cānot be borne withall. Nowe if ſuche a preſumption ſette it ſelfe againſt God, althoughe it bee hidden inwardely, I pray you, is it not muche more villeynous? Then lette vsus marke well, that it is not ynough for vsus to beare a ſweete and amiable countenaunce, and too pretende a milde behauiour towardes men: but wee muſte looke that our heart be not led away in ſecrete, and that wee hauehave no pryde hydden within. For althoughe it appeare not too men: yet ſhall it not fayle to bee condemned of God. And therewithall lette vsus marke, that if couert pryde be to be condemned: then ſhall they not ſcape whiche ſpreade out their wings, and vaunte themſelues openly. And lette vsus vnderſtande, that our Lorde ſetteth them here as it were vponupon a Scaffolde, to the ende wee ſhoulde knowe the vice wherevntoo wee are all inclined, and whiche reygneth in vsus tyll God correct it. Furthermore, as touching the kiſsing of his handes: I hauehave tolde you alreadie, that that manner of ſpeeche importeth a dooing of homage, or honor: and it is not without cauſe that the holy Ghoſt hath vſed ſuch ſpeeche: for there is not any thing wherein men do more falſely beguyle themſelues, than in taking vppon them the honor that belongeth vntounto God: and that is a plaine ſpyting of him (as Sainct Paule declareth.) Therefore it is to be concluded, that vntill ſuch time as men do vtterly diſtruſte themſelues and miſlike theyr owne vertues, they ſhall neuer bee throughly humbled as they ought to be, neyther ſhall they honour God as becommeth them, and as he deſerueth.
Nowe lette vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vsus feele them better than wee hauehave heeretofore done: & that ſeeing we be ſo miſerable, we may throughly conſider our owne wantes, and learne too ſhake off all pryde: and that foraſmuch as our Lord ſheweth vsus ſo often that all our welfare, felicitie and glory conſiſt in him, wee may learne to ſeeke them there, and ſo to mortifie al our fleſhly luſtes, as Ieſus Chriſt may reygne there peaceably, as vntounto whome all ſouerayne dominion is giuen, to the intent that all knees ſhould bow before him: and that inaſmuch as it behooueth vsus to paſſe through this world: and the things that may holde vsus backe there, are all conuenient for the neceſsities of our lyfe, hee ſuffer vsus not to bee ſtill intangled in them, but that wee may trauayle towarde the heauenlye kingdome, and ſo vſe the creatures which he hath ordeined to our vſe, as wee may not make them Idolles, and that wee may nother thorough miſgouernment nor thorough any other outrage be wedded to this worlde, but ſo paſſe thorough it, as wee may alwayes ſtill go forwarde to bee gathered vp into the euerlaſting reſte which is purchaſed for vsus by our Lorde Ieſus Chriſt. That it may pleaſe hin to graunte this grace, not onelyonly to vsus, but alſo too all people and nations of the earth, bringing backe all. &c.