Sermons on Job, Sermons · Chapter 29 · Sermon 105
The .Cv. Sermon, which is the ſecond vponupon the .xxix. Chapter.
8 VVhen the yong men ſavve mee, they hidde themſelues, the Princes roſe vp, and ſtoode vponupon their feete.
9 The Gouerners left ſpeaking vvhen I ſpake, and layde their hande vponupon their mouth.
10 The Princes hilde their peace, and their tongue cleaued to the roofe of their mouth.
11 The eare that heard me ſayd I vvas happie, and the eye that ſavv vvitneſſed vvith me.
12 For I deliuered the poore vvhen he cryed, I helped the fatherleſſe that vvas ſuccorleſſe.
13 The bliſsing of him that vvas readie to periſhe came vponupon mee, and I comforted the heart of the vvidovv.
THe more precious that a thing is, the warelier ought a man to kepe it, and the more wiſely to diſpoſe it, and too put it to the better vſe: and we ſee that eueryevery man doeth ſo in reſpect of worldely goods: True it is that ſome ſpare nothing, but waſt all, and yet euen thoſe do know, that it is a vice to be reproued, when men know not how to order a good thing, which they ought too ſet ſtore by, howbeeit herewithall, although we confeſſe that honeſtie is a mans cheefe treaſure: yet notwithſtanding men make no ſpare of it, but ſell it for little or naught. For proofe heereof, loke vponupon them that be in moſt reputation, and to whom menne make moſte curteſiie: are they in eſtimation for theyr vertues? No: but cleane contrarie, if a man aske thoſe that humble themſelues before the great and riche ones, what moueth them ſo too doo: they will not ſay, bycauſe they are worthie of it: For their owne conſcience beareth them witneſſe, that the moſte parte of them are ſtarke naught. VVe ſee then, that honeſtie is quite ſhaken off, and yet notwithſtanding, men can well ynough ſay, it is the moſt precious thing that can be: And that is a foule fault, according alſo as wee ſee, howe ſaint Iames, not only ſcorneth, but alſo ſharpely rebuketh thoſe that honour the wicked after that ſort: For it is a defiling of the thing, which God hath dedicated to a good vſe. VVhat ought men too honour ſauing God, and that which proceedeth from him? Therefore when wicked men are had in ſuche reputation: the thing that belongeth vntoo God is plucked from him, and giuen too the Diuell. True it is that if a wicked man bee in aucthoritie, men may well honour him, not in reſpect of his owne perſone, but in reſpect of his office. But when vices are had in eſtimation, and prayſed for vertues: Is it not a mingle mangle to ouerthrowe all order? Therfore we ought to marke well this text, that whereas Iob ſpeaketh of the honour that was done vntoo him, hee ſayth not that it was by reaſon of his ryches or of his credite: but for his vertues, The young men (ſayeth bee) hidde themſelues when they ſawe mee. VVhat moued the yong men too hyde themſelues? For if a man paſſe his boundes, yong men will rather take the more boldeneſſe too doo euill, when they ſhall hauehave ſuche a ſhadowe and proppe to beare them vp. Then if men ſtoode ſo much in awe of Iob, that they hid themſelues from his ſight: it is a ſigne that he had ſuch vertues in him, as men were inforced to honour him for them, and not for his ryches. Lo what we hauehave to marke in the firſt place. But herewithall let vsus marke alſo, that this word Hyde, importeth a ſhame which thoſe had that feared not God. For yet neuertheleſſe they were hilde in awe before men, and were loth to hauehave their lewdneſſe knowne. And ſpecially if a vertuous man that hauehave ſome grauitie in him, do come in the way: they that meene to do euill, hyde themſelues from hys preſence. To what purpoſe ſerueth ſuch ſhamefaſtneſſe? For it ſeemeth to be a ſuperfluous thing. It is certaine that if a man abſteyne from dooing euill, onelyonly in reſpect of ſome perſon: thereby he ſheweth, that he hath not as yet profited: and it is alſo a ſlender honouring of God. But yet notwithſtanding, there commeth double profite of it: The one is, that like as a childe before he know what reaſon is, or hauehave any diſcretion, ſhall neuertheleſſe bee inured to good things: Euen ſo our Lord cauſeth this ſhamefaſtneſſe (which of it ſelfe is naught) too ſerue too drawe thoſe forward by little and little, which hauehave not yet proceded ſo farre, as to louelove vertue for it owne ſake. As for example: looke vponupon a man, that is vnconſtant, and hath not the feare and louelove of God yet rooted in him, but is altogither as it were dazeled, and taketh leaue to do euill, and to ouerſhoote himſelfe: yet hath he ſtill a bridle, and is not vtterly paſt ſhame. VVee ſhall ſee diuers which of themſelues will commonly bee ouerſeene when they are in euill companie, and a man ſhall no ſooner intice ſuche to do amiſſe, but they will bend to and fro: and yet for al that, if they hauehave any ſhamefaſtneſſe, as ſoone as a man whome they reuerence, doeth but caſt his eye aſide vponupon them, they will bee ſo abaſhed, as they could finde in their hearts to bee buried: and if a man tell them their faultes: they hauehave not a word to anſwere, but will rather fal a weping, than reply. Thus ye ſee it is ſome token that a man is not altogither paſt hope of amendment, when hee keepeth ſtil this modeſtie of knowing the ſhamefulnes of his owne ſinne. Neuertheleſſe it is euident, that this ſhamefaſtneſſe is not a vertue of it ſelf. Howbeit ſuch a man will come home by little and little, and our Lorde cauſeth that medicine to ſerue him as a ſirop for a preparatiue agaynſt ſome diſeaſe, to the end that the pacient may afterwards receyue ſome ſtrong medicine. Lo heere a ſirop which doeth but alter. And what commeth of it. It healeth not the pacient, but yet it is a good preparatiue, and when a man hath taken halfe a chaunge after that ſort, ſo as hee is readie aforehand for the medicine: the medicine hath the more force. In like cace is it with ſhamefaſtneſſe. For of it ſelfe it is not able to heale our vyces, nor to clenſe vsus of them, nor to make vsus to walke as it becommeth vsus: but it prepareth vsus, ſo as wee do not vtterly paſſe our boundes. Thus then ye ſee one vſe and profit, which our Lord picked out of the ſhamefaſtnes that is in wauering and light mynded folke: which (as I ſayde) hauehave not ſuch foundation as they ought to hauehave, and in whom the feare of his name is not well rooted. But there is yet one other vſe, that is to wit, that all excuſes are taken from vsus, and that God giueth vsus a marke, as if hee ingraued it and brended it in our forehead, to ſay that we cannot iuſtifie our faults. VVhy ſo? I will go hyde mee from the preſence of a man. And what is the cauſe of it? Shame. And whence commeth this ſhame? God hath printed it in mee, as it were with a ſearingiron, inſomuche that whereas otherwyſe I woulde ſuffer the ſunne, the heauen, the earth, and men, to beare witneſſe of my lewdneſſe: Yet notwithſtanding I am reſtrayned when I ſee that men ſhall point at me with their fingers, and that I ſhall bee hated and abhorred: For vice is curſed of it ſelfe. VVee ſee then that this ſhamefaſtneſſe which men hauehave, is as a proceſſe, that God maketh agaynſt vsus aforehande, as if he ſhoulde charge a Iewrie, and take informations and inditements agaynſt vsus, to the end we ſhould be caſt, and that notwithſtanding al the ſhifts that we could alledge, yet neuertheleſſe our brondmarke ſhoulde bewray that all vices are vices, and worthy to be condemned. And ſo although a man bee otherwiſe blockiſhe, and not touched any whitte with the knoweledge of his ſinnes: yet inaſmuch as he hath ſhamefaſtneſſe, by that meanes he is made vnexcuſable. Nowe then wee ſee what doctrine wee hauehave to gather of this ſtreyne. The firſt is, that our Lorde warneth vsus, that when we hauehave any ſhame of euill doing, and ſhun mens preſence, and would be loth to hauehave our lewdneſſe knowne: wee muſt vnderſtande, that thereby God aduertiſeth vsus, that it is not for vsus to flatter our ſelues in our ſinnes, nor to hide them, but rather that wee muſt learne to condemne them. Furthermore, if we bee ſo abaſhed before men: let vsus aſſure oure ſelues wee cannot eſcape the preſence of God. VVee maye well locke vp oure ſelues in oure lurking holes, but wee ſhall gaine nothing by it. His eie muſt alwayes ſee vsus, and not onelyonly marke the workes that are to bee ſeene of the worlde, but alſo our ſecreteſt and deepeſt thoughtes. Therefore let vsus learne, not only to feare men, but ſpecially the heauenly iudge that ſeeth vsus: and alſo let not the ſaid ſhamefaſtneſſe gouern vsus, for we muſt not ſtay there, as I hauehave ſayd alreadie. It were all one as if a childe ſhould abyde alwayes in his Apcee, or elſe as if a ſick man ſhould content himſelfe with a preparatiue, and afterwarde die vponupon it for want of taking further phiſick. Then muſt not this ſhamefaſtneſſe raigne alone in vsus, but it muſt leade vsus further: that is to wit, that although men perceiue not our defaultes, and that wee might hauehave couerings to hyde our ſelues withall and to beguile the worlde: yet neuertheleſſe our owne conſcience may watch, and keepe ward, and the iudgement of God may preſſe vsus, and that we may ſo diſpoſe all our whole life, as wee may not deſire onelyonly to be had in good reputation of men, but alſo to be allowed of our God. And for the bringing heereof to paſſe, wee muſt not onelyonly abſteyne from open euill doing: but our hartes alſo muſt be clenſed, and we muſt hauehave our affectiōs corrected, ſo as wee may not hauehave any backe nooke to hyde our filthyneſſe in. Thus ye ſee what we hauehave to remember in this ſtreyne. But yet notwithſtanding wee ſee in what tymes wee bee. For now a dayes, like as there is not any feare of God, ſo is there no ſhame of men: Iniquitie doeth ſo ouerflowe, that they which bee moſt ſhameleſſe, are moſt valiant. At leaſtwiſe, youth ought too hauehave ſome modeſtie: and vndoubtedly it is not without cauſe, that the Paynims did of their owne naturall witte, knowe that ſhamefaſtneſſe is the peculiar vertue of yong folkes. And why? For yong folke are not yet ſo well gouerned as were requiſite. They are full of boylings that ſtirre them vp vntounto euill, the fire is in their heade, and therewithall their luſts are ſo violent, as it is very hard to repreſſe them. Herevnto our Lorde giueth a remedie: which is, that although yong folke be verie headie: yet notwithſtanding they are conuicted & conſtreyned to know thēſelues, and they perceyue that they hauehave not yet ſuch a ſtayedneſſe in them as were requiſit: and that is the cauſe why they hauehave ſome ſhamefaſtneſſe in thē. But what is ſeene nowadayes? there wāteth no ſtore of yong ruſſians: behold theſe yong Cockerels, they are no ſooner cropen out of the ſhell, but by and by they muſt hauehave a ſworde by their ſide, and you ſhall ſee them vtterly voyde of al ſhame. They think they ought too bee like brothels of the ſtewes, and that (whatſoeuer they doo) neyther reuerence, nor Iuſtice nor anye things elſe ought to gouerne them. To bee ſhort, wee ſee how youth is become altogither diueliſh, and that not only there is no feare of God, but alſo no honeſtie at all in them. Sith we ſee this, let vsus aſſure our ſelues, that there is a floud of iniquitie, and that things are ſo farre out of order, as they be paſt remedie. For it appeareth that the thing which ought to bee imprinted by nature in al men, and ſpecially in yong folke, (that is to ſay, ſhamefaſtneſſe, and modeſtie) is quite razed out, and yong folks are vtterly ſhameleſſe and ſtubborne, and paſſe not though they be mocked for their vnſhamfaſtneſſe. So then let vsus learn to walke in greater feare and carefulneſſe. For we ſhall not bee excuſed by alledging that euerie man dooth as wee doo: for it is no meanes to acquite vsus before God, too ſay, that other bee no better than our ſelues, but rather let the ſame be an occaſion vntounto vsus to drawe backe, that wee bee not wrapped in the vyces that raigne ſo in all men. And furthermore let vsus remember howe it hath bin ſayde that we muſt not walke as men that looke but onelyonly vponupon the creatures: but let vsus ſet God before our eyes, according alſo as we cannot ſcape his preſence. True it is that through our inclination too hypocriſie, wee ſeeke many windlaſſes [and ſtartingholes,] but yet muſt God needes follow vsus eueryevery where. Seeing it is ſo, let vsus learne to dedicate our ſelues wholly vntounto him, and to hauehave our ſight faſtened vponupon him. And foraſmuch as hee inlighteneth vsus by his worde: let vsus thinke alſo vponupon that which the Apoſtle telleth vsus in the Epiſtle to the Hebrewes. For there he declareth that the worde which wee heare, is of the ſame nature that god himſelf is: which is to ſearch our thoughts, & to try out al that is in vsus, & to deuide aſunder the mary from the bones, and the veynes, & all that is in vsus. Seeing thē that when our lord ſendeth vsus his word, he will make ſuch a triall, that all that euer lieth hid in men muſt come to light: let eueryevery of vsus walk as in the brode day, and conſider that we be no more in darkneſſe, ſeing our lord Ieſus Chriſt reigneth among vsus by his goſpel. Thus ye ſee what ye hauehave to remēber in this text. And now Iob addeth, that the Princes roſe vp afore him, yea and that the cheef men and gouerners bild their peace when they heard him ſpeake. Here wee ſee an order that nature teacheth, were it not that the malapertneſſe of men peruerteth all things. And if we follow that which our Lord ſheweth, I ſay euen according to the order of nature: It is certaine that if there were a man that had the gift of teaching, and more iudgement and knowledge than other men, he ſhould be harkned vntounto, and eueryevery mā would hold their peace when he ſpake. VVhat is the cauſe then that whē a man ſhall ſpeake good reaſon, & hauehave the gift to edifie others: he is not receyued, but diſpiſed: and many bablers thruſt themſelues foorth and will needes be heard with their tongues running at ryot, by meanes whereof the truth ſhall be put backe, & thruſt vnderunder foote? what is the cauſe thereof: It is for that men cannot abyde that God ſhould guyde and gouerne them, but (as I ſay) they corrupt all the order of nature by their malapertneſſe, or rather madneſſe. For needes muſt we become wood beaſtes, when wee cannot abyde to ſubmit our ſelues to truth and reaſon, and to admitte them that are ordeyned ouer vsus as it were in Gods ſteade. Therefore let vsus marke well this text. For Iob meeneth not too magnifie his owne perſone onelyonly: No vndoubtedly, it is not his meening. VVhat then? Yeſterday I ſhewed you a peculiar reaſon, which hee had too ſpeake ſo. But further we may gather alſo a generall doctrine that God giueth vsus by Iobs mouth: whiche is, that when there is an vpright and vertuous man, and therewithall indued with wiſedome: wee muſt giuegive eare too him, and receyue him among vsus. For if wee followe not the rule whiche is ſhewed vsus heere, wee not onelyonly doo wrong vntounto a mortall man, but alſo God taketh the ſame wrong to be done as too his owne perſone. And not without cauſe: for if a a man bee able too gouerne vsus with good doctrine, thinke wee that hee hath it of himſelfe? Euerie manne can well ynough ſay, that it is the gyft of God. Nowe when God aduaunceth a manne in ſuche wiſe by gyuing hym more largely of his holye ſpirite, it is too the intent hee ſhoulde purchaſe himſelfe eſtimation, and not rather for the common profite of all men? Hee that is ſo indued wyth any great giftes, is bounde ſo muche the more too his neighbours, and muſt ſo beſtowe that which is giuen him, as all menne maye bee partakers of it. But nowe if wee vouchſafe not too heare a man, when wee may profite vnderunder him: is it not a deſpyſing of the Spirite of God? Is it not a ſcorning of his Maieſtie, whiche hee woulde hauehave too bee knowne when hee ſendeth vsus as a mortall man after that ſort in his name? Furthermore this pride is matched with vnthankefulneſſe. Beholde, God rayſeth vp men that are able too teache vsus: let vsus but onelyonly heare them, and it ſhall bee for our welfare. If we vouchſafe not too doo that: is it not a reiecting of the benefite that God offereth vsus as muche as in vsus lyeth. So then it is not for nought tolde vsus heere, that if there bee a vertuous man whiche hath more skill than oure ſelues, hee deſerueth too hauehave eare gyuen him, and that men ſhoulde bee heedfull too receyue that whiche hee ſhall ſay. For (as I hauehave declared alreadie,) if men doo it not, wrong is offered vntoo God, and wee are alſo vnthankefull, in that wee will not be gouerned by him. There is yet more: And that is, that if wee ought to heare men whiche hauehave ſome worldely skill: what ought wee too doo when they be purpoſely ſent to bring vsus Gods worde, and are ſo furniſhed as they may ſay, that God ſendeth vsus the meſſage of ſaluation by theyr mouthes? According as hee ſerued his turne by the Prophetes and Apoſtles during their lyues, and will hauehave the ſame order of gouernment to bee at this day in his Churche, and there too continue vntoo the worldes ende. Then if wee refuſe too heare Gods worde when it is preached by ſuch as are ordeyned to that office: Is it not a double rebellion? And ſhall wee not bee ſo much the more too blame? So then wee bee warned here, to keepe ſilence when our Lord ſendeth vsus his worde, and maketh both great and ſmall to ſtoupe vntounto it, and too bee dumbe, but not deafe. I ſay wee muſte bee tonguetyde: for when God ſpeaketh, it ſtandeth vsus in hand to herken without replying, and to receyue quietly whatſoeuer is ſayde vntounto vsus, and too conclude with Amen, So bee it. Againe, we muſt not bee deafe: but foraſmuch as we ſee that by nature we bee ſo ill diſpoſed to heare God, and to obey his worde, we hauehave to pray him to open our eares, and to correct the dulneſſe of hearing that is in vsus, and our ſlowneſſe of obeying him, and ſpecially to gyue vsus the vnderſtanding of his will: for elſe wee bee ſo brutiſhe, as wee ſhoulde neuer conceyue the thing that is for our welfare, except we were inlightened by his holy Spirite. And therefore let vsus learne to brydle, not onelyonly our tongues, but all our affections. For the thing that hindereth vsus from the hearing of God, and from beeyng taught by his woorde, is not onelyonly that wee bee to talkatiue and too full of babbling and prittleprattle: but alſo bycauſe wee bee full of luſtes and gainſtryuings, which do as it were breake off Gods talke. Now then let eueryevery man looke well to himſelfe. For when wee come to a Sermon, or otherwiſe looke vponupon the holy Scripture, no doubt but wee ſhall well vnderſtande ſome good ſayings and profitable ſentences heere and there: But what? By and by it ſlippeth from vsus, and we forget it againe. And why ſo? For we be combered with our owne gainſtryuings. Therefore it is all one as if there were a great noyze in vsus that brake off Gods worde, ſo as it was not receyued. Againe wee beare not away the hundredth part of that which is tolde vsus. And why? Bycauſe we bee fleſhly, and our affections carie vsus away. So then, (as I hauehave ſayde) if wee mynde to fare the better by Gods worde, we muſt not onelyonly brydle our tongues which are ouer lauiſh: but we muſt alſo bridle our affections, to the ende there may bee a peaſable obedience yeelded to our God. Thus ye ſee what wee hauehave to marke. Neuertheleſſe, wee muſte alſo hauehave the ſayde ſoberneſſe and modeſtie of not beeing too haſtie too ſpeake, but rather yeelde oure ſelues teachable. It is ſayde that the wyſe manne ſhall wexe-wyzer by hearing. Salomon ſpeaketh not there of the ignorant and Idyots: But for ſo much as men take themſelues to bee great Clearkes and Doctors at the fyrſt day, and beare themſelues in hande that they hauehave profited ynoughe aſſoone as they hauehave anye little taſte of the doctrine: (as in good ſooth men will ſwell bigge ynoughe, euen lyke Toades, howbeeit that all theyr ſwolneneſſe is but wynde) foraſmuche then as men hauehave ſuche ouerweening of themſelues: therefore Salomon ſayeth that there is not ſo wyze a man, but hee groweth wyzer by hearing. VVhat is to bee done then? VVee muſte not bee ſo forwarde too ſpeake, but wee muſte alſo bee as readie too hearken, and too heare what is tolde vsus. Lo what wee hauehave too beare alwayes in mynde vppon this ſtreyne. And verely ſeeing that Iob ſayeth expreſſely, that the gouerners, euen ſuche as were practyzed in wiſedome, and bare authoritie among men,) had gyuen eare too him bycauſe hee excelled: I pray you what ſhall become of them that can not chalendge ſuche skill too themſelues, nor hauehave had the lyke practyze, nor borne office whereby too get ſo muche vnderſtanding? And yet neuertheleſſe leſſe wee ſee there are verye fewe nowe adayes that can abyde to bee taught, but eueryevery man taketh vponupon him too be a teacher. And ſee howe ill we practiſe the leſſon that is giuen vsus by Saint Iames, where he ſayeth, that we muſt not couet too bee many maſters: for contrarywiſe there is none of vsus all, but hee thinkes himſelfe able to guide the whole worlde: and in the meane while there is not any man that can abyde to bee taught or tolde any thing, no though he bee but a yong Calfe. So much the more then ought we to marke this circumſtance, which I hauehave purpoſely touched concerning Iob. The holy Ghoſte prayſeth the men that were wyſe and in authorite, who notwithſtanding yeelded themſelues peaſable, and refuſed not to be taught. Seeing the holy Ghoſt ſheweth vsus this: let vsus vnderſtande, that it is not onelye too commende the perſons, for they are vnknowne to vsus at this day: but too giuegive vsus example and inſtruction what wee hauehave to do. And this preſent admonition is not more than needeth, conſidering the pryde that is in vsus. For (as I ſayde) euerie man will bee wiſe, and no man can finde in his heart to ſtoupe ſo lowe, as too confeſſe that hee hathe neede to bee taught by others. Thus the cauſe why the holy Ghoſt ſetteth vsus downe ſuche inſtruction heere: is for that although wee were the excellenteſt men in the worlde, yet muſt wee not imagine any ſuch perfection in our ſelues, but that wee hauehave neede too profite yet further. And heerewithall let vsus marke well the giftes of God. VVhen wee ſee a man ſent to vsus too teach vsus: let vsus vnderſtande that God hath ſent vsus his treaſure too releeue oure want withall. It ſtandeth vsus in hande too receyue the ſame of God, as who is the fountayne of al wiſdome. It is true: neuertheleſſe hee maketh it too runne downe vntoo vsus, as it were by ryuers and chanels. For when men receyue giftes at his hande it is too diſtribute them to vsus by their meanes. And although a man hauehave no great gift: yet muſt wee giuegive him the hearing, if he ſpeake reaſon and truth: yea though it were a yong childe that tolde vsus our faultes, yet is hee a meſſenger of Gods ſending. Nowe if wee may not refuze a little childe, no nor a ſilly Idiot that hathe no authoritie nor any excellente gift, but muſt receyue correction at their hande: I pray you muſt wee not needes be out of our wittes if wee reiect the manifeſt giftes of God which hee woulde hauehave to bee magnified, by ſetting them in an open place too bee ſeene? Or when muſt it not bee ſayde that wee be ſtarke madde if we reiect them? So then foraſmuch as we hauehave neede to be continually ſtrengthened by receyuing doctrine and inſtruction by all meanes that can bee offered as long as we liue in this worlde: let vsus accept Gods gifts (as I ſayd,) and whereſoeuer we ſee them, let vsus do them the honour too ſubmit our ſelues to them. Thus yee ſee what wee hauehave to marke in this ſtreyne. Iob declareth by and by after, that hee had beene honoured and commended, not onelye for hauing a ſharpe and ſuttle vnderſtanding, but alſo for mainteyning right among men. And that is a ſentence further well worthy to bee noted. True it is that when a man meddleth with teaching hys neighbors, it is not ynough for him to bee an honeſt man, and to hauehave a deſire to liue well, and to giuegive good example to all men. But hee muſt alſo hauehave a skilfulneſſe, and God muſt hauehave giuen him wit and reaſon. Neuertheleſſe if a man were as skilfull as coulde bee wiſhed, and had his tongue readie to vtter, ſo as there were no blemiſhe in his ſpeache, and yet were of an euill conſcience, ſo as he were a ſcorner of God, or an heatheniſhe man in his life: hee deſerueth not to bee heard. For his life maketh him ſuſpected, ſo as men can hardly take any taſt of his doctrine. I meene not that the wickedneſſe of mennes lyues, ought to diminiſhe the authoritie of Gods worde, but I ſpeake of the common infirmitie that is in vsus, inſomuche that if wee ſee a man that is wicked and frowarde, and withoute all vprightneſſe, who in his dooings ſcorneth all vertue: if ſuche a man ſpeake as an Angell, yet woulde not men vouchſafe too heare him. For they woulde thinke themſelues deceyued, bycauſe they ſee hee ſpeaketh not from his heart. So therefore it is a requiſite thing for him that dealeth with teaching, too hauehave the ſayde vprightneſſe, that men may knowe he ſpeaketh from his heart, and not feinedly, & that he telleth not a tale in ieſt, like as a player maye play his part in an enterlude, and yet when all is done, it is but a ieſt. And this is the cauſe why I ſayde that it is not ynough too ſpeake well, but that hee which myndeth too teache others, muſt not onelyonly ſpeake with hys tongue, but alſo deale ſo as men may know that the ſame commeth from his heart: and he muſt ſo ratifie and ſee all his doctrine by his deedes, as men may ſee that the thing which he ſpeaketh is ſo ſettled in his heart, and ſo printed and ingrauen in him, that hee ſpeaketh as it were in the preſence of God. Ye ſee then what wee hauehave to marke in this ſentence, when Iob (after he had reported that he had bin commended of the greateſt and honourableſt ſort of men) addeth, that it was bycauſe he had ſuccoured the poore, and afflicted, and that the bliſsing of him that was readie too periſhe had bin vponupon him, and that hee had bin the defender of the fatherleſſe, and the protector of the widowes. So then this vprightneſſe purchaſed him authoritie, according as it is ſayd in the fiftenth Pſalme, that we muſt honour them aboue all men, which hauehave the feare of God. And ſurely (as was declared not long ago) ſeeing that the feare of God is our wiſdome, yea euen our true wiſdome: wee muſt alſo cōſider whether a man deſerue to be heard or no. Furthermore when a man walketh vprightly, and giueth good aſſurance that his ſpeech is not feyned, and that he is no diſſembler that doth but babble from the teeth outward, and hath no affection at all in his hart: if a man bee ſuch a one, as that his whole life warranteth that hee intendeth too teach other men in good earneſt, to the intent that God may be ſerued & honored: let vsus aſſure our ſelues that we muſt take ſuch a one for a mirrour or looking glaſſe: for if we make no recking of the good life of ſuch as ought to teach vsus, we reiect the aſſurance that god giueth vsus of his doctrine. True it is (as I hauehave ſaide,) that men cannot barre the worde of God from continuing in his full ſtate: for it dependeth not vponupon the vertuous behauiour of men. But howſoeuer the worlde go, when God is ſo gracious vntounto vsus to teach vsus by ſuch men as witneſſe by their liues, that their onelyonly ſeeking is that men ſhoulde ſerue God, I ſay when we hauehave ſuch a recorde: it is as it were a ſealing of the doctrine, and it is all one as if God ſhould relieue our infirmitie by driuing and pricking vsus forward, bycauſe hee ſeeth vsus ſo negligent and ſlowe to come vntoo him. Is it not a ſigne that we bee ſlouthfull beaſtes, if wee make no accompt of this? So then let vsus marke well this ſentence as it is touched here by Iob: and therewithall let ſuche as hauehave the charge to teach others looke wel to themſelues, that they behaue themſelues in ſuch wiſe, as their life may be a pattern to all men, and beare witneſſe that they ſpeak not in vaine, but that they ſpeake the word of God which is thoroughly ingrauen in them: and let vsus alſo take warning in their perſons too hauehave the worde of God in eſtimation, that wee may yeelde our ſelues too his obedience as well as they. Thus ye ſee the thing which all miniſters and magiſtrates, and ſuch as hauehave charge to gouern the people, and generally all ſuche as hauehave any degree or vocation of teaching, ought to thinke vponupon: namely that our Lords will is, that they ſhould ſhew the way, and that his calling of them to that office, is vponupon condition that they ſhoulde not onelyonly ſpeake, but alſo witneſſe the ſame earneſtly and truely by their life. Yea and this doctryne extendeth to all men in generall: for there is no man but hee ought too teach his neighbours, in tyme and place conuenient when neede requireth. Therefore let vsus conſider that in condemning other men, wee hyde not oure owne faults, ne cauſe them to bee forgotten. Hee then that would be a good correctour of his neighbours, muſt firſt correct himſelfe. He that will teach other men, muſt firſt bee his owne ſchoolemayſter: that is to ſay, he muſt begin at himſelfe, and receyue good doctryne. Alſo let vsus not forget that which wee hauehave ſayde: namely that wee muſt be readie to receiue inſtruction at eueryevery mans hand, and yeeld our ſelues teachable without refuſing ſo great a benefit, when our Lorde goeth about to teach vsus by any maner of perſon. As touching that whiche Iob ſayeth here: the effect of it is, that hee hath ſhewed himſelfe to bee a man that feared God. Such as are led with ambition, woulde fayne ſhewe themſelues to bee men of renoume, and they neuer do any thing, but they looke for ſome prayſe and commendations for it afore men. Contrariwiſe, Iob declareth here, that he beſtowed his doings where was no hope of recompence, nor of purchaſing any great fame or renoume to the worldwarde: and that hee indeuered to do good vntounto men, euen when they ſeemed to be dead. Hereby he ſheweth wel, that he was not led by vaine glorie, nor ſought his hire here beneath in earth, but that he walked as in the ſight of God. For if a man ſeeke his owne preferment: it is certaine that when hee ought to do any man a good turne, hee will looke twice vponupon it, and ſee whether the partie bee able too counteruaile it, and to render like for like. And thus ye ſee that none of the good turnes which are done in the worlde, are done freely, but rather for wages, and therfore their doings can not be ſayd to be a vertue. For it is not charitie that leadeth them to do good one to another, or to helpe ſuch as hauehave neede: but eueryevery man hath an eye to his owne profit, and to ſee whether the good that he doth vntounto others may returne home againe to himſelfe. But contrariwiſe, it is ſhewed vsus heere, that in ſeruing of God, wee muſt not hauehave regarde of any worldly recompence, nor couet to be commended and prayſed, according as wee ſee howe Iob ſayeth here, that the bliſsing of him that was readie too periſh, came vponupon him. Let vsus marke well this ſaying: for when a man is at deathes dore, it ſeemeth to vsus, that whatſoeuer good we ſhall hauehave don vntounto him, it is as good as loſt, and alſo as to the worldwarde it is all quite gone. And veryly Iob ſpeaketh here of ſuch as were vtterly forſaken, and had no ſuccour: inſomuch that no man vouchſafed too thinke vppon them. There is then as it were a buryed man, or as it were a wretched coarſe, and I ſuccour him: If in ſo doing my reſpect bee too purchace any prayſe among men, then is it certaine that I will ſeeke ſome man to blaſe abroade my goodneſſe, and to tell how much hee is beholding and bounde vntounto mee. But if I take a poore man, that is as good as halfe dead, and ſeemeth that hee muſt periſh out of hande: it is a token that I ſeeke not the prayſe of men. Agayne, what is the hyre that I ſhall looke for? The man is as it were condemned too death and there is no more hope of him. So then, if wee minde to proceede in ſuch vprightneſſe, wee muſt thruſt all ambition vnderunder foote, and there muſte no couetouſneſſe leade vsus, but we muſt looke right forth vntoo God. That is the thing which Iob ment too betoken in effecte, and the ſame alſo is the cauſe, why hee ſetteth downe heere all the particulars that we hauehave touched, namely of widowes, of fatherleſſe children, and of ſuche as bee deſpyſed of the whole worlde. For vndoubtedly theſe alſo are the parties which are ſpecially recommended vntoo vsus of God. As for them that hauehave the meanes too recompence the good turnes which they ſhall hauehave receyued: they recommend themſelues. But when a poore man is deſtitute of all fauour, and hath neyther kinſfolke nor freendes nor goodes nor authoritie on his ſide: if wee ſuccour him, it is a ſigne that wee looke rightfoorth vntoo God: And if wee do not, it is a token that there is no charitie in vsus. And truely foraſmuche as euerye one of vsus is ſo wedded to his owne profit: therfore doth our Lord expreſly commend vntounto vsus both the widowes, and the fatherleſſe, and thoſe that are in ſuch extremitie and are not able to helpe themſelues. God (I ſay) preſenteth them vntounto vsus, to trie our charitie in that behalfe. Yee ſee then a poynt in Iob which it ſtandeth vsus in hande to marke, yea and to marke it in ſuche wiſe, as wee muſte aſſure our ſelues that all theſe things are ſpoken for our learning. For (as I hauehave touched alreadie) Iob vſeth no brauerie here, neither maketh he any brags to get himſelf eſtimation: but rather in his perſon the holy ghoſt ſheweth vsus what is to be eſteemed: namely, not that which appeareth outwardly, & hath the fayreſt gloſſe afore men, for that oftētimes ſhal be but abhomination before god. VVhat then? when a man walketh as hauing none other record but god, ſo as all his doings are leuelled at that marke, to ſay, my God hath commaunded it me, it is the thing wherein he will trie me, it is the thing whervnto he tasketh me: when a man walketh by that rule: it is all one as if he ſhould baniſh all worldly reſpects too gather himſelfe vntounto God. And euen ſo alſo muſt we do. Let vsus ſeke none other alowance but of God: and let that ſuffice and content vsus, & let vsus not be turned aſide, nor drawne away by ambition or vainglorie. VVhen we intend to ſerue God, let vsus not looke for our recompence at mans hande, but let vsus ſerue God with ſuch vnfeynedneſſe and ſoundneſſe, as wee maye not ſtay vponupon the things that hauehave fayreſt ſhewe, but vponupon the things that are commaunded vsus: and let vsus fully conclude and be reſolued, that wee ought to deſire no further, but that God be obeyed. Therfore in all theſe things, let vsus follow ſtill the example of Iob: and ſhew that we feare God: yea and let our ſhewing of it bee, not by I wote not what Ceremonies, wherein there is no ſubſtance, but by the things that oure Lorde commaundeth vsus, eſpecially in hys lawe: whiche are that wee ſhoulde execute iuſtice, rightuouſneſſe and merciemercy: that is to ſay, that wee ſhoulde yeelde eueryevery manne his right, that wee ſhoulde abſteyne from all euill, from all iniurie, craft, and violence, and indeuour to ſerue our neighbours, cheefely in hauing pitie and compaſsion vponupon thoſe that are in aduerſitie, too the ende to ſuccour them after the abilitie that God hath giuen vsus.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of our faultes, praying him too hauehave pitie vppon vsus, and too make vsus ſo to feele oure ſinnes, as wee may bee humbled in true repentance, and come to ſeeke him in the perſon of our Lord Ieſus Chriſt: and that when hee ſhall hauehave receyued vsus too merciemercy, it may pleaſe him ſo to guide vsus with his holy ſpirite, as his glory may ſhine in vsus, and we in the meane while may not couet to bee honoured of men, but holde our ſelues contented, that his glorie ſhineth ſo in vsus, as his name bee exalted: and that it may pleaſe him to make vsus to walke in ſuche ſoundneſſe vnderunder his obedience, that ſuch as wander and go aſtray, may bee brought into the way of ſaluation by meanes of oure example, ſo as all of vsus togither may ſerue him with one common accord all the tyme of our lyfe. And for the performance heereof, it may pleaſe him too ſtyrre vppe true and faythfull Miniſters of hys worde, &c.