Sermons on Job, Sermons · Chapter 29 · Sermon 106
The .Cvj. Sermon, which is the third vponupon the .xxix. Chapter.
13 The bliſsing of him that vvas readie to periſh, vvas vponupon mee, and I comforted the vvydovves heart.
14 I vvas clothed vvith rightuouſneſſe, I apparayled my ſelfe vvith iudgement as vvith a Robe or a Crovvne.
15 I vvas the eye of the blinde, and the foote of the Cripple.
16 I vvas the father of the poore, and I ſought out diligently the cace that I knevve not.
17 I brake the chavves of the vvicked, and plucked the pray out of his teeth.
WEe began yeſterday too ſhewe howe Iob giueth here a triall of the vertues of a mā that feareth god: which is, that he doth good without regard of the worlde, or without ſeking his recompence there, and is not led either with ambition or ſelf profit, but walketh as in the ſight of God. For as for thoſe which make a ſhew of vertue, & yet notwithſtanding walke not vprightly: they in doing good, hauehave alwayes an eye whether men be able to recompence them. And where they may be prayſed & cōmēded, & purchaſe credite by the menes of it. But if a man giuegive himſelf to do good freely, that is to ſay, without hope of recompence in this worlde: the ſame ſheweth, that he is minded to ſerue God. And therefore Iob declareth, that hee regarded not whether thoſe to whom he did good, were able to recompence him or no For he did rather imploy himſelf vpō the pore, the fatherleſſe, the widowes, the lame and the blind. Herein then he ſheweth that his whole intent was to ſerue God. Beſides this, he ſheweth that he was not led by ambition, ne ſought that mē ſhould cōmend him. How ſo? for he holdeth himſelf cōtēted, that the bliſsing of him which ſhould hauehave periſhed was vpō him. And this importeth as much as if he ſhoulde ſay, that he hath a deſire to ſuccour thoſe that were alredy as good as halfe dead. It ſemed that if he ſhewed them any fauor, or did thē any good, the ſame ſhould be loſt, & it ſhould neuer be ſpoken of. But this reſpect hindreth not Iob from doing well, bicauſe hee was ſure that although men die, God kepeth a reckning of our doings, and they continue in his regiſters. To be ſhort, we ſee always that Iob was none of thoſe, that are drawne hither and thither by fleſhly affection: but had alwayes his eyes vponupon this mark of regarding and following the thing that God aloweth. And here ye ſee how we ought to rule our life: for Iob here preacheth not his owne prayſes, but ſheweth vsus how we ought to behaue our ſelues. And foraſmuch as there is nothing eaſier than to aduaunce our ſelues when the world laugheth vponupon vsus, and men prayſe vsus, and we be in reputation and credit: here Iob bringeth vsus vntounto God, and telleth vsus, that as he onelyonly is our iudge, to whom perteyneth the authority to gouern vsus, & to be our lawmaker: ſo alſo we muſt ſeeke to pleaſe him only, & to obey him in al that we do & ſay. Mark this for one point. Heerewithall let vsus marke alſo, that God (to trie the louelove which we beare him) offereth vsus ſuch perſons as hauehave no meanes to recompence vsus. For behold the true proof that we ſerue God, is that wee ſerue our neighbors when they hauehave neither pleaſured nor helped vsus afore, or when it ſhal ſeme that we hauehave loſt both our labor and our coſt, & yet notwithſtanding ceaſſe not too imploy our ſelues ſtyll. VVhy ſo? For it is inough for vsus that God alloweth our doings. That is the thing which will make vsus not to play the hirelings. Now ſeing it is ſo, let vsus be well aduiſed, that whenſoeuer we ſee any poore men in aduerſitie or miſintreated, (as whē ſome are in neceſsitie for want of worldly goods, ſome are wreſted and wronged by other men, ſome ſtand in need of counſell, and otherſome lack helpe:) then doth God meane to trie our charitie, then putteth hee vsus to the touchſtone: and if we ſhrink aſide when the poore cryeth, and giuegive no eare to him: thereby we ſhew that we are neyther zealous nor willing too ſerue God. And let vsus aſſure our ſelues that this threate (the poore cried, and thou wouldſt not heare him, and therefore thou ſhalt crie and not be heard, neyther ſhall any man pitie thee) ſhall be executed vponupon our heades: for we ſhall find no mercy neither before God, nor before man, when wee hauehave bin pitileſſe to ſuch as God hath ſent too vsus to bee ſuccoured. And thereafter as our hart ſhall hauehave beene hard and vnkinde: ſo will God ſhet the eyes of ſuch as ſee vsus in pouertie, ſo as they ſhall hauehave no remorſe of vsus: wee may well complaine and ſmart, but no man ſhall regard it. And why? For it is the payment that wee deſerued, when we had not compaſsion of thoſe that were in diſtreſſe: ſpecially ſeeing God ſendeth vsus ſuch a tryall, of purpoſe too know whether we be willing to ſerue him or no. To bee ſhort, wee ſee heere, that merciemercy is one of the principall parts of our life, if it be ruled by Gods order. And what importeth this ſaying? Euen that when we ſee any man in aduerſitie, and that he hath neede of our helpe, we ſhould be ſorie in our hart, and ſuffer with him in our owne perſon, and thereby be led to do for him according to the abilitie that God giueth vsus. For it is not ynough for vsus to helpe ſuch as hauehave neede of our ayde, but we muſt alſo do it with a hartie louelove. The worde almes importeth as much as merciemercy. But men think they hauehave done an almes deed, when they neyther regarde nor eſteeme the perſon more than a dog, nor ſuffer any part of his grief, nor (to be ſhort) hauehave any compaſsion on him, prouided onelyonly that they giuegive him ſomwhat: but what (to ſpeak properly) that is no almes at all. Truly it is a witneſſe of almes, that is to ſay of merciemercy: but yet is it but a falſe witneſſe when a man hath not the ſayde compaſsion and hartie affection that I ſpake of. So then let vsus marke well, that God will then alow of our life, when we bee hard harted, in pitying ſuch as are in aduerſitie, and therby are moued to ſuccor them to the vttermoſt of our power. Such as deale ſo, may well ſay that they are gouerned by Gods ſpirit, and that their life is allowable. True it is that god commaundeth vsus many other things in his law, neither ſaide I that this is all, but that it is one of the principall parts. Yet notwithſtāding a man may be as it were a little Angell in the reſidue, and the worlde may hauehave him in admiration: and yet if he bee cruell as a wild beaſt, & ſo hardharted as he careth not for the pore, nor for ſuch as be in aduerſitie: it is certa…at God will abhorre all his vertues, which might be had … eſtimation, So then, are we deſirous that in liuing cha…ly & ſoberly, in yeelding euerie man his right, and in offering no man wrong, violence, nor deceit, are we deſirous (I ſay) that our Lord ſhould take all theſe things in good worth, and that our doings ſhuld be an acceptable ſeruice vntounto him. Then let merciemercy be matched inſeparably with them. For like as meates are vnſauery without ſalt▪ ſo alſo when we be not pitifull to relieue our neighbors, and to reach out our hād to ſuch as ſeeke our ſuccor: it is … that God taketh neither taſt nor ſauor of all the r… us ye ſee what we hauehave to bear away in this text, when Iob ſaith, that the bliſſing of him that was readie to periſh, was vponupon him, and that hee had bin the father of the widow, and the defender of the fatherleſse. And furthermore let vsus marke well, that according as we ſee the wants and neceſsities of our neighbors, ſo is it all one, as if he ſhould ſay to vsus, Behold, I ſhew you, that I would hauehave men to communicate togither. For god could well ynough bring to paſſe, that eueryevery man ſhould be contented with his owne perſon, and to liue alone by himſelf. But we ſee that there is none of vsus al which hath not need of others helpe. I ſpeake euen of the richeſt and thoſe that hauehave moſt eaſe. Let vsus take a man that is helthful & luſtie of his bodie, and hath ſtore of goods and welth, ſo that he ſhall ſeeme to hauehave al things to his own liking: & yet notwithſtanding, he hath need of all other men. Al mē cannot be husbandmen, al men cannot be Clothiers, al mē cannot be Tanners, & ſo of all other handicrafts. To be ſhort, we ſee that God bindeth vsus one to another by force, and that neceſsitie is as it were a cheyne to hold vsus faſt tied & knit togither. And beſides this, we ſee that our lord cōſtreineth vsus yet better, when he ſendeth one man ſicknes, and another man pouertie, and one man this, and another that, ſo as the rich are no more priuileged than the poore, but we are oftentimes ſet in ſuch perplexities, as we know not on which ſide to turne vsus. I ſay that God bringeth thē thither as they neuer thought of, euen them I ſay, which (to their own ſeeming) had the world at wil. And what is the cauſe hereof? As I ſayd afore, God perceyuing that men would ſet light one by another, and eueryevery one liue to himſelfe (if it were poſsible) draggeth vsus as it were by the heare of the head, and ſheweth vsus that it is an ouergreat folly to deſire to exempt our ſelues from the ſtate wherein hee hath ſet all mankind. And therfore let vsus marke well, that when any of our neighbors wanteth, (according as it is ſayd here, of the lame, of the blinde, of ſuch as were readie to periſhe, of the widowes, and of the fatherleſse,) eueryevery of vsus ought to cōſider, go to, how ought I to behaue my ſelfe in this cace? For if god hauehave giuen vsus wherwith, he bindeth vsus out of hand to help ſuch as want. And if we hauehave not that conſideration with vsus: it is a diſappointing of our neighbors, and we rob them of the thing that God hath ordeyned to helpe them with: and further we muſt yeld an account for keping back of that thing which God had cōmitted vntounto vsus, to the vſe and end that ſuch as want it ſhould be ſuccored by it. So then let eueryevery of vsus conſider well the abilitie that is giuen him: for we ſhal pay deare for gods gifts, if they be not beſtowed as they ought to be▪ ſpecially if we cōſider no… that they be precious in gods ſight, and therevpon do vſe them purely as he cōmaundeth. There is not any of gods gifts ſo ſmal which is not worthy to be had in eſtimation: and that is then done, when we apply them to their right & lawful vſe. Therfore when god indueth a man with any gift: it behoueth him to thinke, this is not for my ſelf alone: true it is, that God will hauehave me to vſe it with thanks giuing: but his giuing of it is alſo, to the end that I ſhould hauehave wherwith to helpe my neighbors: and therefore I muſt ſtreyne my ſelf thervnto: and if I play the niggard in that behalfe, god cā wel ſhew that I am but as a ſteward of their goods, and that they are not mine to diſpoſe as I liſt, but that the dealing of them only is committed vntounto me. VVherefore let eueryevery man conſider in what wiſe god wil hauehave his gifts eſteemed, and let eueryevery of vsus ſo drinke of his owne waters (as Salomon ſayth) that our riuers may flow forth to our neighbors: let vsus not play the gluttōs by our ſelues alone: but let vsus hauehave ſuch a ſpring as may both ſatisfie our ſelues, & alſo releue ſuch as wāt. Let vsus drink of the fountain that God hath giuē vsus: but yet therwithal let vsus ſo deal, as other men alſo may feele of it, and let vsus not be like wilde beaſtes. Thus yee ſee what we hauehave to remember in this ſentence. And furthermore let vsus alſo marke on the other ſide, that if wee bee not too cruell, the verie neceſsity…s themſelues ought too moue vsus to ſuccor our neighbours. And truely though wee had neyther lawe written, nor the Prophets, nor aught elſe: Is not nature hir ſelfe a ſufficient good miſtreſſe to bowe vsus, and to ſoften our harts, when we ſee men in any neceſsitie? Beholde, one man is blynde, another lame, and the third lacketh the goodes of the world, and another wanteth defence, and another hath neede of counſell: in this cace wee ſee our owne fleſh (as the Prophet Eſay ſayeth) we cannot renounce our owne nature. Therefore when we ſee men which are made after our owne likeneſſe in neceſsitie: if wee ſuccoure them not, are we not as ill or worſe than brute beaſts? So then let vsus bethinke our ſelues: for we may perchance alledge this and that, but no ignorāce can excuſe vsus. For although we had not one word of teaching: yet doth very kynde it ſelfe ſhew vsus, that we are blame worthy, if we indeuer not to help ſuch as are ſo in extremity. And the very heathē men beare ſufficiēt witneſſe, that the very nature of man teacheth vsus in this behalfe aſmuch as is needefull: yea and eueryevery one of vsus is ſufficiently conuinced by experience. For when we ſee any man in aduerſitie: it is certayne that we hauehave then an inſtinct and motion within vsus, ſo as if it be poſsible, we muſt needes runne thither. But, what▪ EueryEvery of vsus ſtoppeth his eyes, we turne our backe at it, and we plucke our heads out of the coller by ſome vayne and trifling ſhift or other. Neuertheleſſe the ſayd inward motion of ours ſhall be as a proces againſt vsus afore God, for that we hauehave not indeuered to help the neceſsitie of oure neighbors. For (as it hath bin ſayd already) wee muſte not thinke that mens wanting of ayde after that ſorte, commeth by caſual chaunce. God hath appoynted it after that faſhion, to the end that our charitie might be tried, or elſe that wee might be conuinced to hauehave beene too cruell. Now Iob addeth, that he had made inquiſition of the cace that was not knowne vntoo him, bycauſe hee was mynded too know the truth out of hande. He ſpeaketh here, not in hys owne priuate perſon, but as one that had authoritie too do iuſtice, as we hauehave ſeene afore. And this is a poynt wel worthy to be noted of ſuch as are in office of iuſtice. For here he ſheweth, that they ought to be watchfull in ſearching out eueryevery mans right, to the end they ſuffer not any to be oppreſſed, nor yet to do any deceit or wrōg. True it is that herevpon we hauehave alſo a generall doctrine to gather. But firſt and formoſt, it behoueth magiſtrates and men of authoritie to knowe, that the holy ghoſt intended here to ſhew them their leſſon, and giuegive them a ſure rule, to the end they might faithfully diſcharge their dutie, if they liſted to bend themſelues to it: and contrariwiſe that they might be left without excuſe, if they diſcharge it not. This is it that is conteyned heere. Therefore let vsus marke well, that it is not ynough for a Iudge too do no man wrong willingly, and to pronounce ſentence according to that which he ſeeth: but alſo hee muſt be diligent in boulting out of things. It is not inough for a iudge to tary tyll men hauehave made the way opē afore him, & pointed him to the matter with their finger: but he muſt hauehave a care too ſpie out things himſelfe: and if the matter bee darke and doubtfull, he muſt bend all his wits about it, too the ende to be well informed of it. Now if ſuch diligence be required in all Iudges, I pray you what ſhall become of them when they ſhet their eyes willingly, & let things paſſe for fauour, or for hatred, or for bribes, ſo as they be caried away to ſpoyle one man of his goodes, and to fauor another man, and to incumber the third? VVhat & how horrible damnation ſhal they hauehave whē they deale ſo? Therefore let vsus take good heede to this doctrine. For if a man intend to ſerue god faythfully, & to performe the charge that is cōmitted vntounto hym, when he is called to office in the common welth: he muſt firſt vnderſtande, that hee is not ſet there as an Idoll. And in good ſooth why hath god promiſed to giuegive the ſpirit of diſcretion to kings, princes, and magiſtrates, but bycauſe they hauehave neede of it, as of a ſingular gift aboue others? Therefore ſuche as are in that ſtate, hauehave need to pray vntounto God, ſo to guide thē as they may hauehave ſuch wiſedome and right vnderſtanding to trye and diſcern things, as they may not in any wiſe deale vnaduiſedly. And are they once ſo commended vntounto God? Then the ſecond poynt is, for them to be diligent to finde out the truth of things: and when a matter is vnknowne vntounto thē, they muſt not thinke themſelues diſcharged by ſaying, I knew nothing of it, for that negligence of theirs ſhall coſt them deare before god. Therfore the iudge that intēdeth to performe his dutie, muſt be vigilant to knowe how things go, and get inſtruction of the truth to the vttermoſt, ſo much as is poſsible for him by any meanes to do. Hereby it is ſeene, that it is a fond excuſe to ſay, I wiſt not of it. Yea, men will go about to enforme thē with lyes which ſit in Gods ſeat: and I pray you, if they will be deceyued willingly, and bee contented to ſift the matter no further, but let the miſcheef ſlip (as truly oftentimes they ſhet their eyes:) is it not a very fond ſhift? They occupie Gods roome: and is God an Idol that hath a curteyn before his eies, ſo as he cānot iudge betwene white & black? But what diſhonor do ſuch Iudges to their maſter, when they be wilfully ignorāt, or when they fal ſo aſlepe, & can find in their harts that men ſhould beguile thē? Beholde, there is a man that hath the worſt cace in the world, & he goeth about to bleare the Iudges ſight, as if he ſhould caſt a handfull of aſhes in his eyes, or ſet ſome other let in hys way: and the Iudge is contented with it, & ſayth, I ſee not awhit: & what a trayterouſneſſe is that? Gods ſeat ought to be holy, and men go about to defile it as much as they can. For there is not a more villanouſe defiling than lyes, when men ſuffer thē to peruert iudgemente & right after that ſort. Peraduenture they wil ſay, there is a reaſon. And what reaſon? A ſtark lye. Thē if Iudges be double minded, that men may bend thē like Reedes that wauer with eueryevery wind, & that the Iudges like well of it, ſo as there is no ſtedfaſtneſſe nor firmneſſe in them: I pray you ſhall they therfore ceaſſe to be guiltie before God? But we ſhall ſee many, which not only are well at eaſe, when men beguile them, & deſire no better than too hauehave ſome colour and gloze, but alſo becomē thēſelues aduocates of vntruthes, and fall to foyſting in of lies to ouerthrow the right. Perchance ſome cace ſhal be ſo throughly clere, that euē little children (if they were ſet there) could tell how the matter goeth according vntounto truth: and yet the iudges ſhall caſt I wote not what doubtes, the cace ſhall bee true and cleare ynoughe of it ſelfe: and one ſhall come and alledge I wote not what, to intangle all the matter. The Iudges (I ſay) tary not til ſome Proctor or Aduocate come to bring in his lies, and lewd allegations to turken the whole cace: but they themſelues are ready to ſay, tuſhe it is thus and thus. The cace ſhall be very good and vtterly cleare and euident: and yet notwithſtanding, they will thruſt in their lyes to ſnarle and intangle it vtterly. To be ſhort, there is nothing to bee ſeene but ſo villaynous ſhameleſneſſe, that the very babes may iudge of it. And will God do nothing in the meane while? VVill hee ſuffer men to ſcorne his Maieſtie after that ſorte, and to defile his ſacred ſeate whiche hee had dedicated too his owne name? No no. So then wee ſee that ſuche as are ſet in the ſeate of iuſtice, ſhall hauehave a terrible account too make, and that there is a dreadfull curſe prepared for them, vnleſſe they bee vigilāt in ſearching out of things, ſo as they iudge not at aduē ture, ne verefie the Prouerb which ſayeth, a fooliſh Iudge gyueth a haſtie ſentence, but doo their indeuer too learne how things go, ſo as they may always proteſt before God, and alſo ſhew by their deedes afore men, that there was no lette in themſelues, that they wer not fully enformed, and that the truth of matters was not knowne vntounto them. Now if this negligence bee puniſhed ſo roughly, and that ſuch as hauehave drawne the curteines before them, can not ſcape the hande of God, what ſhal become of thoſe which through an euill conſcience corrupted with bribes, and forepoſſeſſed with parcialitie or hatred, fall to flinging after that ſort like wilde beaſts, and ourthrowe all as muche as in them lyeth, inſomuch as men know not where they are, and when they flee to iuſtice for refuge, they are there in as good plight as among a ſort of the eues. And I pray you when they be come to that point, how ſhall they appeare before God, although he winke at them for a time? Now then we ſee, that there is not a harder thing, than to miniſter iuſtice, ſeeing that god requireth ſuch watchfulneſſe in it. And therwithall let vsus mark alſo, that eueryevery mā particularly (ſo much as in him lieth) ought too make inquiry of good & euil, to the end we grieue not our neighbors. For although we be no iudges to pronounce publike ſentence: yet notwithſtāding we oftētimes do our neighbors wrong by iudging amiſſe of thē, & we may do them harme many wayes for want of true information. Therefore let vsus ſet our minds throughly to try & ſerch out the truth, that we be not deceyued with lying, and thereby do wrong to any man. Furthermore, when Iob hath treated of the wiſdom & careleſnes which ought to be in men of authoritie: he addeth an other vertue, whiche is as requiſite in thē, that is to ſay, vncorruptneſſe of cōſcience, ſo as they ſet thēſe Iues againſt all wrongs & violence, & ſuffer not any outrage to be done to any mā, without redreſsing it as much as in them lieth. And that is the cauſe why Iob proteſteth, that be brake the chawes of the wicked, and plucked the pray frō betwene his teeth But this cannot bee done vnleſſe the Iudges and Magiſtrates hauehave ſuch a ſtoutneſſe in thē, as they cannot abide any euill without reſiſting it. And this vertue is alſo a ſpeciall gift of god. For although a mā be of ſtout courage: yet notwithſtāding whē he ſeeth men fal into many incōueniences, by purchaſing folks diſpleaſure: it plucketh him backe, & cooleth him. True it is that there are many examples to be found, yea euē among the Paynims, and thoſe whiche neuer knewe God, that they bowed not for any cauſe, but mainteyned the right, and gaue their hand and ſuccour, to ſuche as were wrongfully oppreſſed. A man may wel ſee many examples of this. But God worketh after that maner in that behalfe, to the end to take away all excuſe frō thē, which pretend his name, when they hauehave ſwarued or diſſembled and ſuffred good men to be oppreſſed and wronged, and the wolues to deuour the ſheepe. Yet notwithſtanding (as I ſayd afore) thys vertue of inuincible ſtoutneſſe or cōſtancie, is the ſpeciall gift of God And ſo they which are ſet in the ſeate of iuſtice, after they hauehave deſired God to giuegive them wiſdome to iudge rightly, and indeuered themſelues to the vttermoſt to diſcharge their duetie, and to reach their hand to ſuch as are troden vnderunder foot, ought to ſet themſelues as ſheeldes agaynſt ſuche as woulde take away other mens goods by force, and ſet their feet vpō pore mens throtes: Iudges ought to applie themſelues to this. True it is, that when men ſee wicked folke hauehave the bridle lye looce in their neck, and no body reſiſteth them, they will ſay what can I do to it? I cannot redreſſe it: but ſuch excuſes are to no purpoſe before God. I ſee (will ſome men ſay) that no man … eareth me company, all drag behind in that behalfe, if I would do my dutie, they that ſhould ioyne with me will leaue me there: if a lewd fellow or twain do but gren at me, I quake for feare, and I wote not what to do, and ſo it is not my fault, I woulde faine it were remedied, but I cannot do it alone. Theſe reaſons may wel cary ſome colour before men: but needs muſt they fal to the groūd before God. For (as I hauehave declared) here the holy ghoſt giueth a common leſſon too all ſuch as hauehave that charge committed vntoo them: which leſſon is, that they muſte ſhew themſelues flat enemies to the wicked: and when they ſee them ſo lyke madde beaſtes, and that their teeth be ſharpned too eate vp one, and too byte another: they muſt barre them of their doings, and ſtep before them, employing againſt them the credite and authoritie which God hath giuen them. For it is no ſmall ſaying when it is ſayd here, I hauehave broken the Chawes of the wicked, and plucked the pray out of their teeth. But now let vsus mark, that when God ordeineth magiſtrates, that is to ſay, when he calleth mē to the office of iuſtice, and armeth thē with his ſword, in ſo doing he bindeth them to maintein the good & the innocent, and to take vponupon them the defence of right, & alſo to ſet themſelues againſt al wrongs, miſdealings, and violences. Now if a Iudge ſay, I know not who had right or wrong: who was to blame for it? For firſt of all God will neuer faile to giuegive wiſdome to ſuch as aske it: and again, he will alſo bliſſe their labor, which trauell faithfully to ſeeke out the right. But what Iudges are ſo farre of frō making inquiſition for ſuch as are oppreſſed: that if men do ſo complayne vntounto them, that the ayre ſhall ring of it, yet notwithſtanding in the meane while the eares of ſuch as ought to ſet to their hands to remedie it, are deafe? If a mā hauehave paciently put vp a wrong, & the Iudge be made priuie to the cace, he is not to be excuſed, he cannot ſay, he came not to complayne to me: no, but the fault was committed before thine eyes, and it was thyne office too redreſſe it, but thou haſt made no account of it, and thinkeſt thou to eſcape cleere before God? But yee ſhall ſee poore folke complaine, and come ſhew their right, & yet can hauehave no redreſſe. And cōtrariwiſe, where no euil hath bin done, there the ſword muſt be drawne, and the matter muſt be hādled with vehemencie as if he were mad. Some …n will ſay, it is but the zeale of iuſtice. It is much to the purpoſe: no it is too vilanouſe a ſhameleſneſſe wherein there is neyther rime nor reaſon, when they ſuffer a poore man to be troubled, and in the meane while deale with all the rigour that may be in a matter of nothing. If a poore man that is wronged do comp…ayn & lay foorth his right, tuſh it is nothing, come againe a ſeuennight hence: & then he ſhall be delayed ſo long, that he ſhal be tired. If a plaine man hauehave not rents and reuenues to liue vponupon, if he hauehave not men at his beck to ſolicite his matter, if he be a handicrafts man: hee muſt ſterue for hunger, if hee will recouer right in a matter that is neuer ſo euident. He hath wrong done him, the worlde ſeeth it, the matter is apparantly knowne, and yet in the ende will hee hauehave right? then muſt hee hauehave a full purſe, he muſt ſhet vp his ſhop, and he muſt make his account to be idle halfe the yeare. And when he hath folowed hys matter a good while: yet ſhall he be but laughed to ſcorne. VVe ſee this diſorder at this day: and therefore how can they make their account afore God which are placed in the holy ſeate of iuſtice? True it is, that they will cleare thēſelues before men, but yet ſhall not thys doctrine be diſanulled for them. And ſo (as I ſayde) it were a very ofward thing to be inquiſitiue, ſith we ſee, that when things are brought to light, there is no zeale to ſuccor thoſe that are ſo miſuſed & oppreſſed, yea and it is alſo ſene, that the wicked becom the bolder, euen by reaſon of the libertie that is giuen them whē they ſhal hauehave committed any euill and ſcape vnpuniſhed: it is al one as if libertie and priuiledge were giuen them to do harme to all men. VVell then, they vſe it, and abuſe it, and therevpon proceede further and further: and in the meane while the iudge can ſtill ſay indeede ſuche an euill was committed: yea and there happened a ſecond, a third, and a fourth, inſomuch that at length all is out of order, and yet in the meane while, where is the redreſſe? VVill not God hauehave his ſeate to be honored? And how can that be except there be the ſayd vertue of ſtoutneſſe and conſtancie to repreſſe the euill? Therefore if there bee ſuch libertie, as the wicked ſort may play the Lions, Beares, & other wood beaſts: let ſuch as be in the authoritie of God remember with themſelues, I ought to ſerue my maiſter, and how ſhall I diſcharge my ſelfe? If I do my dutie, then ſhall I hauehave him on my ſide, and I ſhall be vphilde by hys hande. Ye ſee then wherevpon a iudge ought to thynke, and then ſhall hee hauehave a Lions heart too ſet himſelfe againſt the woodde beaſtes, and to plucke the pray out of their teeth, and too breake theyr Chawes. And in good faith let vsus mark, that theſe maner of ſpeeches are not ſuperfluous: for in effect, Iob (or rather the holy Ghoſte by his mouth) ment to declare, that ſuch as will execute iuſtice duly, ſhall neuer bring it to paſſe, except they vſe the ſword which God hath put in their hande to breake the chawes of the wicked: that is to ſay, except they vſe ſharpneſſe and rigor. For if a iudge be effeminate, and that whē it commeth to the puniſhing of offenders, he fall too ſaying, I wote not where I am, I wote not what to ſay, and ſo be deſtitute of ſtoutneſſe to redreſſe matters that are out of order: it is certayne that hee ſhall neuer performe hys dutie. Therefore whereas heere is mention made of the breaking of wicked mens teeth: let vsus vnderſtād that our Lord warneth thoſe to whome he hath giuen his ſworde, to vſe it ſtoutly againſt the wicked, whiche commonly are ouerhardy: and that like as they are brute beaſts, ſo the iuſheers also muſt hauehave a ſtedfaſt, and ſtout heart to repreſſe all their violence and rage. Thus ye ſee what we hauehave to marke in this ſtreyne. Now for a concluſion let vsus marke this ſentence which Iob ſetteth downe: whiche is, that hee had clothed himſelfe with his rightuouſneſſe, and that he hadde made Iuſtice (that is to ſay vprightnes) as his Robe or Crowne: that is too ſaye that hee was decked with vertue, and not with brauerie, as thoſe bee whome God hath aduaunced to ſome credite, who beare themſelues in hande, that the world is not worthy to looke them in the face: they play the Peacockes, and ſpread their wings abroade. Ye ſee then the decking of thoſe which at this day are in authoritie and ſtate of Iuſtice: for there is nothing to bee ſeene but pride, there is nothing but pompe and brauerie, and yet they thinke themſelues not to bee mortall men. But contrariwiſe it is ſayde heere, that the man which regardeth God, and indeuereth to execute his duty faythfully, taketh rightuouſneſſe for his Robe, and vpright dealing for his Cloake or apparell. I pray you if it were but for honeſtie ſake, woulde a man ſuffer his coate and cloake too bee plucked from him, and himſelfe too bee ſent too picke pagles, as the prouerbe ſayeth? If it were neyther whote nor colde, woulde he not keepe his cloathes ſtill, to the intent he might honeſtly keepe company among men? But if a man bee ſtripped, and chaunce to bee in the rayne and winde, ſo as hee is left readie too ſtarue for colde, or too ſwelt for heate, and his coate is pluckt in peeces: will it not greeue him at the hart? And yet notwithſtanding, rightuouſneſſe and vpright dealing are our verie cloathes, and coates where with we bee apparayled. And if a man hauehave behaued himſelfe faythfully in dooing his duetie: God mainteyneth him, and hee is fenced by protection from aboue, hee ſhall bee in Gods fauour, although no man made him good countenance among men. Yee ſee then in what ſort wee ought to be cloathed and apparelled before God and his Angels: namely by keeping the ſaid rightuouſneſſe and vpright dealing, ſo as wee hauehave not beene ſpoyled and deſtitute of it. Then although that diuerſe tymes either by flatterie, or by briberie, or by threatning or by hatred, or by ſome other temptations, men labour too get away this clothing and apparell of rightuouſneſſe, and vpright dealing from vsus: let vsus take good heede that we bee not ſpoyled of it, except wee will hauehave our ſhame and diſhoneſtie ſhewed openly before God and his Angelles. Furthermore, as touching the worlde, and this preſent life, let vsus bee well ware, that we lay not our ſelues open to the cold or heate: that is too ſaye, that God ſuffer vsus not to fall intoo many wantes, and therewithall ſende vsus no ſuccour. And why? For when wee hauehave beene ſo cowardely or ſlouthfull, to ſuffer our ſelues to bee ſpoyled of oure cloathes: It is good reaſon that wee ſhoulde ſmarte for it afterwarde. I had a cloake to couer me, and keepe mee from the rayne: and I hauehave let it goe at aduenture. Nowe, am I not woorthie to bee wette to the skinne, ſeeing I hilde ſcorne too caſt my cloake about mee? Beholde, God declareth vntounto vsus, that to the intent wee ſhoulde bee well clad, hee himſelfe hath cloathed vsus with his owne rightuouſneſſe. And wee caſt away that rightuouſneſſe as a thing of no value: we make no account of the ſayd vpright dealing and equitie which hee commendeth ſo greatly vntounto vsus: But wee caſt it away as it were into the wynd. Seeing then, that wee vnclothe our ſelues after that ſort, I pray you, deſerue we not that oure Lorde ſhould gyue vsus vp to all ſhame, to be mocked and skorned, and therewithall to bee left vtterly deſtitute of all things, and finally too hauehave no ayde nor ſuccour, neyther of God nor man? Lo what wee hauehave to marke in this text. But truly wee can neuer diſcharge our ſelues throughly of that duetie, I meane not onelyonly the Magiſtrates which hauehave ſo highe and harde a charge, but alſo them which hauehave no more to gouern but themſelues, and theyr houſholdes: It is vnpoſsible that they ſhoulde hauehave ſuche perfection, as to bee garniſhed wyth rightuouſneſſe and vpright dealing in all poyntes. VVhat hauehave wee then to doo? VVee muſte then reſort to oure Lorde Ieſus Chriſt for twoo cauſes. For firſt wee finde not in our ſelues the things that are conteyned heere: we bee ſlowe vntoo goodneſſe, and ſwift vntoo euill: there is neyther wiſedome, nor diſcretion in vsus: and therefore it behoueth vsus too drawe it out of Ieſus Chriſt, to whom the ſpirite of wiſedome and ſtrength is gyuen, as it is ſayde in the eleuenth Chapter of the Prophete Eſay. Then if wee bee clothed with the rightuouſneſſe of oure Lorde Ieſus Chryſt, and with the vprightneſſe and wiſedome which he will giuegive vsus by his holy ſpirite: then ſhall wee bee garniſhed and decked conueniently too appeare before God. But foraſmuch as in this preſent life, there will alwayes bee ſome imperfection in vsus, and ſo me what will alwayes bee amſſe: our Lorde Ieſus Chriſt muſte of his meere grace couer all our faultes, ſo as they may be pardoned for hys ſake, and hee ſupplie our wantes, and therewithall continually increaſe the giftes of his holy ſpirite in vsus more and more, and guide vsus by the power of the ſame, vntill hee hauehave cleare ridde vsus from all the infirmities and corruptions of our fleſh, and that we bee come to the marke wherevnto we be going.
Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our faultes, praying him too make vsus ſo to feele them, that being vtterly diſmayd, in our ſelues wee may make our recourſe vntounto hym, truſting that the ſame ſhall not bee in vayne, bycauſe hee is willing and ready to help all them that ſeeke him. And ſo let vsus all ſay, Almighty God our heauenly father. &c.