Sermons on Job, Sermons · Chapter 31 · Sermon 114
The .Cxiiij. Sermon, which is the fourth vponupon the .xxxj. Chapter.
16 If I hauehave diſappoynted the poore of his deſire, or if I hauehave vveryed the eyes of the vvidovve.
17 If I hauehave eaten my morſels alone, and that the fatherleſſe hath not had his part thereof.
18 (For from my youth hee hath beene brought vp with me as if I vvere his father, and ſhee hathe beene vvith me from the vvombe of my mother.)
19 If I hauehave ſeene a man periſh for vvant of a coate, or the poore for vvant of a garment.
20 If his loynes hauehave not bliſſed mee, if he hauehave not beene vvarmed vvith the fleece of my lambes.
21 If I hauehave lift vp my hande againſt the fatherleſſe ſeeing my helpe at the gate.
22 Let mine arme fall from my ſhoulder, and let mine arme be broken from the bones.
23 For I hauehave feared the puniſhment of God, and could not beare his burthen.
HEere Iob ſheweth what manner of louingneſſe hee had to ſuccoure the poore and needie. He had proteſted heeretofore, that he had not done any man wrong: but here he paſſeth yet further, namely that pitying the neceſsitie of ſuche as came too him for ſuccoure, hee releeued them of his owne goodes and ſubſtaunce, yea euen without making them to linger for it. VVherein he ſheweth himſelfe to hauehave had a willing forwardneſſe, that is too ſaye, that hee was no ſooner requeſted, but he employed him ſelfe, and delayed not from day to day, as thoſe do that louelove to be lugged by the eare. And this is the cauſe why he ſayth, If I hauehave diſappoynted the poore of his deſire: that is too ſay, if I ſuccoured not the poore when I ſawe him want and needie: or if I hauehave weryed the eye of the widowe. For if wee wayte for anything with a longing, our eye is alwayes vponupon it, and when wee looke ouer earneſtly vponupon anye thing, oure eyes faynte and dazel. VVee ſee then howe Iobs meening is, that he hung not downe his groyne in his boſome (as they ſay) when poore folkes came to deſire his help, but ſuccoured them out of hand. Alſo hee addeth that hee ſawe not men ſterue for colde which wanted rayment, but rather delt ſo with them as their loynes and ſides bliſſed him: that is to ſay, they felt the fauour whiche he ſhewed them, They were warmed with the fleece of my lambes: to be ſhort, he ſayth, that he had not eaten his morſells alone, nor deuoured by himſelfe the goodes that God had giuen him, but had giuen the widowes and fatherleſſe part with him, whome (ſayth he) I hauehave brought vp with me as their father. VVherein he doth vsus to wit, that he had bin a father to the fatherleſſe. From my mothers womb (ſayth he) I hauehave had the widow with me, I hauehave taken vntoo mee the poore that needed ſuctour, and I hauehave neuer fayled them. And if it bee not ſo, let my ſhoulders fall out of the ſocket: that is too ſay, let me bee diſmembred, and let me fall in peeces like a rotten carren. Let mine arme (ſayth he) be thrust out of the ioynt, and let the bones of it be broken: Let the world ſee gods great and horrible curſe vppon me and my body, (ſayeth hee) if I hauehave done wrong to thoſe that were feeble, and not able to reuenge themſelues: like as if I hauehave lifted vp my hand againſt the fatherleſſe, and although I were able to do them wrong, for any help they ſhoulde hauehave at mās hand, and that iuſtice might vphold me in my wrong: yet notwithſtanding, if I hauehave attempted any ſuch thing, lette me be torne in peeces, and rot aliue. And that it is ſo, I was alwayes afrayd of Gods ſcourge, for I was not able to beare his burthen. Herein he declareth as he hath done heeretofore, that it was not the reſpect of men, or the ſhame of the world, or any other conſideratiō that lifted him from doing euill: but that foraſmuch as he ſaw that God was hys iudge, therefore he walked vprightly. And althoughe hee might hauehave gone vnpuniſhed to the worldward, without feare of being purſued by way of iuſtice or otherwiſe, and might hauehave taken libertie to doo harme too the meaner ſort, by reaſon of his credit: yet notwithſtanding hee always had a conſideration to ſay: verely, my God I knowe that thy wrath would be terrible vntounto me, and how ſhuld Ibe able to indure it? To be ſhort, Iob ſheweth heere, that his abſteyning from ſinne, was not for feare of puniſhment, (for he ſawe none before his eyes) but for conſciēce ſake, whiche compelled him to obey God, and too feare his iudgement to come. This is the effect of that whyche is conteyned heere. And firſt of all we hauehave heere one leſſon to ſhew that we be Gods children: which is, that wee muſt be pitiful to help our neighbors at their need. Almes deedes therefore are commended to vsus heere. It hath bin tolde you often heeretofore, that this word Almes importeth as much as mercy. Now we ſee that among other tytles, God chalengeth this vntounto himſelfe, that he is gentle and mercifull. Then can wee not bee his children, neyther will he acknowledge vsus for ſuch, except we labour to follow his example in this behalfe: namely, to be moued too pitie when we ſee any poore folke in aduerſitie, and to go about to prouide for them, eueryevery of vsus according to his abilitie. True it is, that we may giuegive all our ſubſtance, and yet our doing ſhal not be counted a vertue. For before the hand be opened to giuegive, it behoueth the hart to bee touched with cōpaſsion:) But if we hauehave pitie of thoſe which are in aduerſitie: it behoueth vsus alſo to ſuccour them too our power. For (as S. Iames ſayth) if I ſay to apoore man, my freend God help thee: thereby I ſhew that I hauehave no louelove in me. If I ſay, it is great pitie of this man, and yet in the meane whyle labour not too ſuccour him whome I ought to releeue: it is a mockerie, and I am but an hypocrite. That is to ſay, I ſee there how God ſheweth mee a pitifull cace, and it is as much as if God gaue mee occaſion to imploy my ſelfe: and thereby I ſee that hee calleth me: and yet in the meane while I make no countenance of it at all. If there were but one drop of kindneſſe in m…, would I not indeuer to help ſuch a neceſsitie for my part? So then wee hauehave too beare in mind in this text, that the holy Ghoſt exhorteth vsus too almes deedes, and that the ſame conſiſteth in two poynts: that is to ſay, in being pitifull towards our neighbours, when we ſee them in aduerſitie, and alſo when we hauehave ſuch a pitifull affection as we ſeeke the meanes to ſuccour them, and eueryevery man ſtreyneth himſelf to his power. True it is, that we cannot ſtead all the neceſsities that wee ſee, and therefore a Chriſtian man may well mourne in his heart, without putting hys hand to his purſe. For it is impoſsible (euen for them that be beſt minded) to help at all times. And therefore this pitifulneſſe ſhall ſuffiſe them, and God accepteth it for an almes deede, as if the poore were nouriſhed and fedde by them: And when they hauehave this compaſsion vponupon a poore man, it is as great a ſacrifice vntounto God, as if hee had gyuen and delt dole out of a full purſe. Neuertheleſſe, it behoueth vsus alwayes to looke that we deale according to our habilitie: knowing that our Lord hath made vsus Stewardes of his goodes which he hath put into our hands, not too the end that eueryevery of vsus ſhould deuoure them by himſelf alone: but that we ſhould communicate them to ſuche as hauehave neede of them. True it is alſo that no man can ſet any certaine ſtint in this cace: and ſurely when Saint Paule ſpeaketh of it: he ſayeth that God conſtreyneth vsus not as it were of neceſsitie, but will hauehave vsus too do it of free deuotion. By the way, let vsus beare well in minde, that if the poore do paſſe before vsus, and we ſee their neede, & keepe our purſes ſhet, ſo as we vouchſafe not to ſuccour them: It is a ſure ſigne that we be as wild beaſts, and that ther is not one mite of pitie in vsus: and that we our ſelues ſhal one day feele the like vnmercifulneſſe, if God ſend vsus any afflictions: and that although we be miſerable, yet ſhall no man be moued at it, but men ſhall looke vponupon vsus with diſdaine, ſo as we ſhall bee ſhaken off, and left vtterly deſtitute. For it is the meaſure and wages which God is wonte to giuegive vntounto all ſuch as are hardharted towards their neybours: according as it is ſayd, that hee which is mercileſſe, ſhall hauehave iudgemente without merciemercy. Yea and beſides that, men ſhall be cruell towards vsus, according to our deſerts: wee muſt alſo in the end appeare before God, who will handle vsus with all rigour, bycauſe wee hauehave not folowed the goodneſſe which is in him, and which he would hauehave to be our rule and example. So much the more then behoueth it vsus to bee mindfull of this doctrine whiche is ſhewed vsus here: namely that God thinketh it not ynough that wee ſhould not only abſteyne from euill doing, and from hurting our neighbours, and frō taking away other mens goodes, and ſubſtance. True it is, that it is already a kinde of vertue when wee can iuſtly proteſt that we hauehave cleane handes, and are not giuen too theeuerie, deceyte, and extortion. But yet for all that, let vsus not thinke wee are cleare quitte. For if God had giuen vsus wherewith too help ſuch as hauehave neede, if we do it not, we be blameworthey. And why? For we hauehave taken away Gods goods, and put them to another vſe than he ment. If a ſeruant bee put in truſt too receyue his maſters goodes, and his mayſter hath appoynted him to giuegive thus much to ſuch a one, and to pay ſuch an other a ſumme of money that he oweth: or if he hauehave ſet him an ordinarie after what ſorte hee will hauehave his goodes ſpent: if the ſeruant play the niggarde, ſo as one man commeth crying after him, pay me: and yet hee wyll not part wyth a pennie, and another commeth, ſaying, your mayſter willeth you too giuegive mee ſuche a thing, and yet he will not let any thing go, and the houſholde cryeth oute vppon hym for breade, and hee letteth them ſterue for hunger, which labour in his maiſters ſeruice: I pray you is it tollerable that the ſeruant ſhall anſwere, beholde ſir, I hauehave not touched one mite of your goodes, beholde ſir, I hauehave reſerued vntounto you all that euer I had? For the mayſter maye ſay too his ſhame: I hauehave not put my goodes intoo thy hande too that ende. For thou haſt done me ſhame, in that thou haſt not beſtowed my goodes where I appoynted thee, and nowe muſt I beare the ſlaunder of thy niggardſhip in pinching that which was none of thine. Now when the mayſter ſhall commen with ſuche a ſeruaunt: ſhall hee not condemne him for wicked? Lykewiſe God gyueth vsus hys goodes, to the intent wee ſhould relieue oure brothers with them. Nowe if on the contrary parte wee bee ſo ſtrayght laced as there goeth no penie out of our purſes, nor one morſell of bread from our table: what ſhall become of vsus? Is it not a defrauding of them, whome God hath ordeyned to hauehave part of our ſubſtance, and a robbing of God in the thing that hee hath put intoo oure handes? Then as I ſayd afore, let vsus learne to bee more mercifull. And although no man can taske vsus, too ſay, thou ſhalte gyue thus much: yet neuertheleſſe, let eueryevery man ſtreyne hymſelfe, and conſider hys owne abilitie, knowing well that when wee hauehave done all that we can doo: yet are wee not diſcharged. Thus then yee ſee, that the particular lawe which eueryevery man ought to hauehave: is, that this charitie ought too ſtretche it ſelfe farre and wide, euen ſo farre, as wee may ſtill confeſſe our ſelues not too bee ſufficiently diſcharged towardes the poore. And if wee do all that is poſsible (althoughe wee come not too full perfection,) ſo it bee not with niggardlyneſſe or grudging, but of a free heart too ſuccour ſuche as hauehave neede: let vsus aſſure our ſelues that oure Lorde accepteth our almeſſe, as a ſacrifice of ſweete ſauour: yea euen though there be ſome faultineſſe in it, and that wee do not the tenth part of that which we are bound to do. Heerewithall it behoueth vsus too marke the circumſtance whiche is ſet downe heere, that wee cauſe not ſuche too linger as hauehave neede, (for when we vſe ſuch delay, it is a token that wee hauehave not a free hart to do our neighbors good) and that wee put them not off too another time, exceprit bee vponupon good conſideration. For it may well bee, that a man maye bee pitifull, and yet notwithſtanding inquire of the neceſsitie of the partie: but that is not the lingring whiche Iob meeneth, when hee ſayeth, that hee diſappoynted not the poore man of hys deſire. For heere hee intendeth to expreſſe the lothneſſe that is in niggardes: namely that when a man deſireth any reliefe of them, and woulde fayne draw a penie out of their purſes, it is to their ſeeming, as if a man would plucke the guttes out of their bellies: And therefore they woulde alwayes fayne hauehave ſome releaſe. They are like vntounto an yll paymayſter: when men come to demaund their dette, he knoweth well that he muſt pay it, yea and that he is well able to do it: But it doth him good to bragge with the money in his purſe a day or twayne. Or elſe they are like a man that is led to hanging: he delayeth as long as he can, and when hee commeth to the mounting vp of the Ladder, he falleth to preaching at eueryevery ſtoppe: Euen ſo play theſe holdfaſtes when a man cōmeth to demand hys det: it maketh them alwayes to ſhrinke backe: & much more if a man come to aske them almes. But if wee were charitable, ſurely we ſhould not hauehave that lothneſſe in vsus: we ſhoulde not ſeeke ſuche reſpites: the poore ſhould not linger afore vsus in ſuche wiſe, as wee ſhoulde hauehave oure eares beaten euer after with their cries: But wee would indeuer to helpe them preſently as much as lay in vsus. Ye ſee then what wee hauehave too remember in thys ſtreyne: namely, that if wee wyll do almes that is acceptable vntounto God, wee muſt not tary till wee bee importunatly called and cried vponupon. But when we ſee there is neede, we muſt hie vsus to take order preſently: like as when wee our ſelues indure any aduerſitie, it ſeemeth to vsus that men ſhall neuer come time ynough too ſuccour vsus. And why then deale not wee likewiſe with others? VVee neede to take none other meaſure, but that. For it is a true naturall rule, to do vntounto others as we woulde bee done vntounto. But we are haſtie to deſire ſuccour, and piteouſly ſlow to giuegive it. Yee ſee then what the cauſe is, why wee ought the better to marke this ſaying, that Iob made not the widow to linger, nor diſappointed the poore of hys deſire. And nowe he addeth, that he had not eaten his morſels alone, but had giuen the fatherleſſe, and the widowe part with him. VVhy ſo? For (ſayth he) I hauehave brought vp the widowe with me from my mothers wombe, and I hauehave nouriſhed the fatherleſſe as a father. Heere wee ſee a woonderfull example of buontifulneſſe and liberalitie. For heere is no dooing of ſome little almes deede for a weeke, three, or foure: but Iob declareth heere: that hee had beene a father to the fatherleſſe, and a defender too the wydowes, not onelyonly in helping them, but alſo in finding them with hys goodes and ſubſtance. VVhen wee heare this, I pray you ought wee not too be greatly aſhamed? VVee can hardly and ſcarcely finde in oure hartes too ſuccour one among an hundred: ſo as if wee miſſe a whole ſcore of tymes, yet we thynke our ſelues well diſcharged with ſome lighte almes to ſome one man: not that we prouide for him as were requiſite, but by giuing him ſome little peece of coyne as we paſſe by them, as if wee woulde ſay, go and ſhifte for thy ſelfe ſome otherwhere. Is it not a great ſhame for vsus that Iob ſhould be giuen vsus heere for a mirrour, and that in his perſone our Lorde ſhoulde ſhewe vsus our duetie, and yet notwithſtanding, wee do nothing? But yet that whiche is conteyned heere, ought too ſerue to oure learning and inſtruction. And contrariwiſe, it ſerueth to condemne vsus, inſomuche that there ſhall neede none other recorde before God, to reproue vsus of our beaſtly crueltie, at leaſtwiſe if we folow not that which is ſhewed vsus heere of Iob. True it is, that although wee hauehave not this perfection, yet will not God fayle to accept vsus as I hauehave ſaid. Inſomuch that althoughe our almes deedes be not ſuch as they ought to be: yet will God take them in good woorth, ſo we hauehave the ſaid compaſsion towards ſuch as are in diſtreſſe, that we indeuer to do them good, and that our doing of it be with a cheerefull mind. But in the meane while, if we cannot match Iob to the full, ſhall we not therefore follow him? Shall wee not at leaſtwiſe labour aloofe, to faſhion our ſelues after his example? Shall wee not go towarde the ſame marke? VVell then, we be not able to bring vp the fatherleſſe, yea and though wee hauehave wherewith, yet oure infirmitie holdeth vsus backe from imploying our ſelues too the vttermoſt. But yet at the leaſt we ought to hauehave ſome compaſſion: let vsus do ſomewhat, though we do not all. And again, although wee cannot attaine to the marke that Iob came vntounto: at leaſtwiſe let vsus trauel towards it, ſeeing that God calleth vsus. But is it not a great ſhame that we do nothyng at all? or elſe if we remoue but one legge, we grinde our teeth at it, as theſe loyterers doo, who when they ſet forward one foote, do thinke that they draw a whole mountaine after them. And againe, if they lifted vp one arme, they frowne at it, and grinde their teeth: and in ſtead of putting forward, pull backward. VVhen we go to worke after that faſhion, is it not a token that there is no willingneſſe in vsus? Therefore if we cannot come to ſuch perfection as Iob declareth himſelfe too hauehave had, whiche thing hee declareth not in way of bragging, but too the intente that we ſhould be the more moued: let vsus at leaſtwiſe follow his example. For God knowing that wee become neuer the better for ſingle teaching, ſetteth vsus foorth looking glaſſes, to the end we ſhould hauehave the leſſe excuſe. If a man aske, how then, muſt wee giuegive to all men withoute difference? The anſwer heereto is, that the holy ghoſt intendeth not too take awaye diſcretion from almes gyuing, ſo as men ſhoulde not looke to the well beſtowing of it: for if we ſhould go to it without diſcretion: eueryevery man ſhould be as it were drawne drie, and in the end the poore ſhould be left ſuccourleſſe: for the boldeſt woulde beare all away. And what manner of men are the boldeſt? Such as are leaſt to be pitied: For they will counterfeyte themſelues to bee poore, onelyonly to rake all to themſelues: Their onelyonly ſeeking is too hauehave double and treble, and they care not though other men ſuffer hunger and thirſt. Therefore it is good that men ſhoulde vſe diſcretion, and looke narowly too whome they gyue: ſpecially conſidering the lewdeneſſe that is now a dayes in the worlde: For there are ſo many hypocrites, as it is pitie too ſee. Hardly ſhall a man finde one amongſt a hundred, that is woorthy to bee ſuccoured. For although they bee poore in deede: yet notwithſtanding, men are loth to do them good, bycauſe as ſoone as they get any thing, by and by they fall to gluttonie and drunkenneſſe, and ſo God maketh them to waſt it all away. To be ſhort, we come too the full meaſure of all iniquitie: inſomuch as we ought to vſe great diſcretion, and narrowe ſearch when wee gyue. But in the meane whyle let vsus beware that we ſeeke not couert for our niggardlyneſſe vnderunder the ſhadowe of this diſcretion. For God miſliketh not that men ſhoulde hauehave regarde to whome they gyue, to the ende their benefite may bee well beſtowed. No, but it behoueth vsus firſt to bee fully reſolued after this maner in ourſelues. As for me I mynde not to ſpare according to the meaſure that I hauehave: I will doo good according to my abilitie: I deſire no more but to finde where I may ſuccour. VVhen a man is ſo reſolued, let hym inquire whither his almes may be well beſtowed on this man or that man: for he may freely do it. But if a man ſay to himſelfe, I were beſt to be wel aduiſed where I giuegive, and always take occaſion of excuſe: to ſay, I find no pouerty there, ſo as hee is glad too hauehave ſome occaſion to ſtay him from giuing: It appeareth manifeſtly, that ſuch a man ſeeketh nothing, but to exempte himſelfe from releeuing thoſe that hauehave need of his help. Then if we intend to inquire, it behoueth a good will too go before: that is to ſay, that our ſeeking be but too doo good: and then let vsus boldly inquire. For we may well do it, ſo we be firſt and formoſt well minded, and ſeeke not couert for our niggardlineſſe. Thus ye ſee to what poynt we muſt come. Yet notwithſtanding, our ſearching alſo muſt not bee too narrowly. For it is impoſsible that wee ſhould not be deceyued in well doing: and although wee do our beſt to trie thyngs, yet notwithſtanding wee muſte needes be ouerſeene in giuing ſome almes to ſuch as are vnwoorthy. And that is the cauſe why Saint Paule exhorteth vsus to do good without ceaſsing. For we ſhall hauehave many lettes to hinder vsus. Firſt we ſhall ſee ſome malicious perſons that will miſreport vsus, and therevpon will follow vnthankefulneſſe, whiche dealing is able to thruſt vsus out of the way. But yet muſt we alwayes be of good courage, and holde on ſtill, whatſoeuer come of it. To bee ſhort, according to that which I hauehave ſayde already, wee cannot ſet downe particular rules for all things, but the generall rule whiche God giueth vsus, ought to ſuffiſe vsus: which is, that wee muſt hauehave a kinde harte, inclined too pitie and compaſsion, and a deſire to benefite and ſuccour ſuch as hauehave neede of our helpe, and we muſt not make them to linger in wayting vponupon vsus: but rather hauehave a playne meening heart, to the ende our hand may be open, whenſoeuer neede requireth. Thus ye ſee in effect what we hauehave too beare away heere. And further let vsus marke well, how Iob addeth immediately, that hee had not ſeene hym periſh… whiche wanted clothes: nor ſuffered hym too ſterue for colde, that had no rayment to couer him: but their ſydes and loynes (ſayth he) hath bleſſed mee, and beene warmed with the fleeces of my ſheepe. Heere Iob ſheweth that he had laboured all kynde of wayes too do almes deedes, not only in giuing meate and drinke to ſuche as were ahungred, and athirſt, but alſo in clothing the naked. And truely if wee intende to be mercifull, it behoueth vsus to ſuccour the neceſsities of our neighbours, in ſuch ſorte, as we ſee them: for it is not ynough too ſuccour them in part. True it is that all men cannot doo as Iob dyd: for wee hauehave not ſo many thouſandes of cattell as hee had, who might hauehave bin accounted amongſt the great Princes of theſe dayes in reſpect of his reuenue: according as we ſee he had not onelyonly yokes or hundreds of Oxen, but whole droues, yea as many as coulde be kept in fiue or ſixe Villages, or rather in a whole Countrey, which was muche more. For we hauehave ſeene well ynough, that his ſubſtance was onelyonly Cattell, as the Cattell of a whole Countrey. EueryEvery man therefore cannot attaine to that. But howſoeuer the world go, let vsus conſider our owne abilitie: for according there vntounto it behoueth vsus to indeuer to doo good, like as we know it is ſaide that the widowe whiche gaue but two mites, was more prayſed and commended of Chriſt, than ſuch as had caſt in great ſummes of money. The reaſon is, bycauſe ſhe had giuen hir whole ſubſtaunce, whereas the others had giuen but a ſmall portion in reſpect of their riches. So then let eueryevery one of vsus conſider his owne ſtate: and when we ſee our neighbours want eyther meate, or drinke, or clothes, at leaſtwiſe if we be not able to ſuccour them otherwiſe, let vsus pray God to hauehave pitie vponupon them, and to help them: but therewithall, in any wiſe let ther be no fault in vsus, that they were not ayded and ſuccoured. Ye ſee then what we hauehave too beare in mind, in that after Iob had ſpoken of his meate, and that he had delt part of it to the hungrie: he addeth alſo, that hee had clothed ſuche as ſhould hauehave ſterued for cold, if it had not bin for his help. Yea and he ſayth, that their loynes bliſſed him. VVherein he declareth that they had occaſion too cun him thanke for that he had releeued them after that ſort. And therewithal he ſheweth vsus, that he looked not for his reward at mens hands, nor ſought to be diſcharged to God ward for doing good, but was glad of the good that he had done, bicauſe he knew it was acceptable to God. And this is a leſſon which we ought to beare well in mind. For although men be vnthankful towards vsus, and ſuch as we hauehave done good vntounto, do grudge againſt vsus, and render vsus euill for good: yet notwithſtanding wee hauehave not loſt any thing by doing them good. And why? For (ſpite of their teeth) their bellies will bliſſe vsus before God, if we hauehave fed them: and if we hauehave ſuccoured them any otherwiſe, the very thing it ſelfe will anſwer for vsus. True it is, that ſometimes they wil be ſo malicious, as to ſay: yea mary it is to much purpoſe. And wherefore am I beholding to him? According as wee ſee nowadayes that the pooreſt are proudeſt, and ſuch as a man hath indeuered to do good vntounto, wil ſooneſt ſpeake euill of him. This we ſhall ſee, but let vsus not therefore bee wery. But if we cannot away with ſuch vnthākfulneſſe, let vsus marke the ſaying that is ſet downe heere: which is, that the thing which we hauehave done ſhall bliſſe vsus before God. Is there any man that playeth the verlet, and grudgeth & murmureth when another man hathe helped him? Verywell: yet doth he carie his ſides ſtill: and if a man hauehave clothed him, his body muſte needes bliſſe him before God. True it is that he hath no ſuch intent with him: but howſoeuer he fare, God loketh vppon the body that was clothed: and that bliſſedneſſe ſhall come in account before him. If a man hauehave bin fed (as I ſaid,) his belly muſt needes ſpeake: and although his mouth be churliſh, ſo as it turne good into euill, and nothing commeth out of it but poyſon: yet notwithſtanding our Lord will accept the bliſſedneſſe of the almes deede that the man ſhall hauehave done. Thus ye ſee, that to the end we may be prouoked to ſuccour ſuch as hauehave neede of vsus, we hauehave to marke that wee muſt not reſpect whether they be able to recompence vsus, or to counteruayle the good that ſhall be done them, or whether they be ſuch as will be thankfull: but put the cace they be cleane contrary, yet ſhall we not hauehave loſt our labour, bycauſe God accepteth the ſacrifice that is done. Ye ſee then what is imported in this ſaying, that the ſydes or loynes of a man that is nipped with colde, doo bliſſe ſuche as hauehave clothed him. And on the contrary part let vsus marke, that although the poore aske not vengeance againſt vsus, nor cō playne of vsus: yet notwithſtanding their ſides will curſe vsus in ſuffering ſmart, when we ſhet our eyes and hauehave no pitie of them, but ſay, I am at mine eaſe, and I care not howe othermen fare. Now if wee hauehave bene ſo cruell harted: it is certayne that when wee vouchſafe not to ſuccour the poore and needie that ſterue for want of reliefe, God wil make their ſides and loynes to ſpeake, and althoughe the parties themſelues open not their mouthes to cōplain of our vnmercifulneſſe: yet notwithſtanding the anguiſh that they ſuffer, crieth and complayneth before God, & vengeance enſueth according to the complainte: and it ſhall come ſo too paſſe, although men ſpeake not a worde, as I hauehave ſayd afore. Now after that Iob hath ſpoken ſo: he addeth, that hee lifted not vp his hand against the fatherleſſe, no though he ſaw his help at the gate: that is to ſay, although he could hauehave done it without puniſhment of men. For in thoſe times men ſate in iuſtice at the gates of townes, as places of moſt reſort. Iob then ſayth truly, I coulde hauehave made one man quake, and another to run away, & I could hauehave bin as thunder amongſt them, and no man ſhoulde hauehave opened his lips againſt me. VVhy ſo? For a man of credit ſhall bee borne with, and folke ſhall not dare complaine of him: and if they do, the iudges ſhall not dare too redreſſe it. Then although I had my full ſway, and that iuſtice would hauehave ſuffered all that I had attempted: yet notwithſtanding I abuſed not my credite, neyther dyd I trample poore folke vnderunder my feete. If there were a fatherleſſe child, I ſought not to profit my ſelfe by him. For we know that fatherleſſe children are oftentimes put to the ſpoyle. Iob then ſheweth, that he was of ſuch an vpright minde, that when he coulde hauehave taken away other mens goodes, he neuer went about it, nor neuer ment to make his owne aduauntage of other mens coſt: no not though he had libertie to do it on mans behalfe. Howbeit, he addeth a reaſon why. For (ſayth hee) Gods puniſhing and caſting downe of men made me afrayde. As if hee ſhoulde ſay, I dyd not reſpect whether men would ſpeake euill of me or no: but onelyonly I hilde mine eyes faſt vponupon god who is my heauenly iudge. And heere wee ſee, firſt of all that there hath bin great corruption in all times, and that ſuch men as hauehave bene ordeyned to yeeld eueryevery man his right, hauehave not diſcharged their duetie therin. Then is it no new thing, if Iudges do nowadayes reach out their hand to the wicked ſort, bolſtring and bearing them in their wickedneſſe. For it hath alwayes bene an ordinarie cuſtome. And therefore ſuche as are in ſtate of iuſtice, ought to looke the better to themſelues for the diſcharge of their dutie before God. But what? This corruption hath reigned a long time, and at this day it hath full ſcope more than euer it had. If a man ſay: it maketh no matter, ſeeyng the miſcheef hath bin of ſo great antiquitie: truely it is not to be excuſed for all that. Alſo there was not ſuch knowledge of God at that time, neither were men ſo well acquainted with the doctrine as they bee nowadayes. VVherefore if they that do nowe ſit in the ſeate of iuſtice, and hauehave the mace in their hande: do ſuffer extortions, or ſee a poore man troden vnderunder foote, and make no account of it: or winke at men in authoritie, when they take more vppon them, than becommeth thē: what excuſe is ther for them, ſeeing their eares are dayly beaten with admonitions and warnings, and they are told their dutie both toward god, and toward the people that is cōmitted to them? VVherfore let vsus marke vponupon this doctrine, that if there were then ſuche corruption ordinarily in the worlde, that the Iudges ſupported the wicked: it behoueth vsus to comforte eueryevery man himſelf, when we ſee the like confuſion at this day. And it muſtnot greeue vsus ouermuch, though we can getneither right nor reaſon againſt ſuche as do vsus wrong, nor be able to bring our matters about. Then ſtandeth it vsus on hand to be armed with pacience: For we ſee it hathe beene Gods will to exerciſe his ſeruaunts after that ſorte at all times. He could well hauehave ſtabliſhed iuſtice in the time of Iob: but it was his will that many poore folkes ſhould ſmart. VVhereas we be in the like cace at this day, he intendeth by that meanes to teach vsus what it is to ſuffer. Marke that for one poynt. Yet neuertheleſſe it behoueth thoſe that are in the ſeate of iuſtice, to looke well to themſelues. For inaſmuch as men are inclined too that vice, they ſhall ſoone bee thruſt from their duetie if they take not good heede, according as wee ſee by too many examples. There is alſo a ſecond leſſon, whiche it behoueth vsus to remember: which is, that wee reſpect not what is lawfull for vsus to the worldward, but ſettle our ſight vppon God after the example of Iob, ſo as his feare may withhold vsus from hurting or wronging any of our neighbours: and this leſſon is very needefull. For I pray you what is it that men regard nowadayes but how they may ſcape the reproofe of menne? It is ynough if a man can bring his matters to paſſe: and in the meane ſeaſon, what is the order of iuſtice? Euen ſuch as it was in the tyme of Iob. There was ayd at the gate for ſuch as did extortion, for ſuch as deuoured the widowes, and for ſuche as troubled poore folkes. Alas, nowadayes we be come too the ſame extremitie, and muche woorſe: inſomuch that if a poore man be troden downe, he ſhall hauehave no redreſſe at all. And why? For they that take away other mens goods, that beguile▪ beate and trouble poore folkes, and that ouerſhoote themſelues intoo all wickedneſſe, are lawleſſe perſons and growne to ſuche a boldneſſe, as they thynke there is not any lawe to reſtreyne them. Againe, the Magiſtrates on their ſide, are fearefuller than women, there is no ſtoutneſſe of Gods ſpirite in them: or elſe they be contented too diſſemble and too pleaſure men, yea and more and halfe too agree with the wicked. And although they knowe that things go amiſſe: yet notwithſtandyng they hauehave no zeale to repreſſe them. The other are yet worſe: for they ſeeke nothyng, but that all ſhoulde bee oute of ſquare, and that the worlde ſhoulde come too ſuch extremitie of euill, as there ſhoulde bee no feare of God nor honeſtie, nor any thing elſe but confuſion. Lo at what poynt we be. Now then the moſt part of men, thinke of nothing but how they may ſcape when they hauehave done amiſſe. Looke vponupon a Royſter that lyeth in wayte for other mens goodes: I warrant you if there bee any meanes to trappe them, hee eſpieth it. Yea but hee muſt come to account. Tuſh, what for that? If I may but bribe ſuch a man (ſayth hee) that matter is by and by diſpatched. If I can carie him a preſent of ſuch a thing, I win his hart: and he ſhall win me two or three mo: and againe if I do ſuch a thing, I ſhall bee ſure of the fourth: and if I may make vp halfe a doſen on my ſide, my matter is out of crie. See howe they that hauehave the ſworde of Iuſtice in their hand are ſet to ſale lyke brothels, ſo as they hauehave no more ſhame nor regard of their honour, nor of any thing elſe. For nowadayes the ſhiftes that they will pretende, ſhall be ſo villaynous, as there ſhal be no colur of honeſtie in them. VVe ſee it, and ſo eueryevery man taketh leaue to rob, to poll, to oppreſſe, and to commital maner of extortion. And why? For if the matter be brought before a Iuſtice, all is marred. And therefore it is a ſentence well woorthy to bee noted, when Iob proteſteth that notwithſtanding his credit and authoritie, and that men ſtoode in ſuch awe of him, that euen the iudges themſelues durſt not to hauehave delt with him: although ther had bin no complaints made of him, yet for all that hee abſteyned of hys owne accord from doing euill, and concluded not wyth himſelfe that he might therefore do a thing bycauſe men permitted it: but had alwayes this ſaying for a bridle, that is to wit, that gods puniſhments made him afrayd. Therefore let vsus learne to walke in ſoundneſſe, and in good conſcience: and when we intend to do any thing, let vsus examine whether God permit it or no: and if we ſee that it diſpleaſeth God, ſo as he hath forbidden and diſalowed it: let vsus let it alone: and although men ſooth vsus, yea and giuegive vsus libertie to do what we liſt, yet let vsus keepe our ſelues from doing it. And why? For it behoueth vsus to come before the heauenly iudge. And what ſhall it auayle vsus then to hauehave eſcaped the hands of men? For it ſhall bee but a doubling of the vengeance. And why? Bycauſe we ſhew well by our deedes, that we feare men more than God. And do you not ſee how wee offer him too heynous iniury in preferring mortall creatures and wretched carions before hys Maieſtie? I ſhall be afrayd of men, and in the meane while mocke God, and his Maieſtie ſhall be nothing with mee. Againe when we hauehave corrupted Iuſtice eyther by hatred or by fauour, or by ſome other crooked meanes, ſo as wee hauehave woon the Iudges: ſee yee not yet a ſeconde outrage which we offer vntounto god. Is it not a defiling of that which he hath halowed? But iuſtice is a holy thing: and we vnhalow it whē we turne thoſe vntounto euill which are ſet in that ſeate, and whome God hathe appoynted of purpoſe, that the authoritie of his name ſhould ſhine in them. If we (I ſay) do go about to thruſt them aſide: is it not a poynte of high treaſon to God? And for that cauſe I ſayd that we do but double Gods wrath vponupon vsus, by ſhifting oure ſelues from mens handes after that ſort. Yee ſee then that wee muſt faſten our eyes vppon God, and looke vntoo hys iudgement, to the intent we may of our owne free accord refrayne from doing euill when wee may do it, although the ſame bee permitted vsus on mens behalfe. And therewithall alſo lette vsus marke, that this our fearing of Gods puniſhment, muſt not be onelyonly when we feele it, but before it come at vsus. For it is too late for a man to feele that God is his iudge, when he is ſtriken with his hande: and therefore let vsus be afrayde when God threatneth vsus, and before the ſtrokes light vponupon our heads. Ye ſee then how eueryevery man may refrayn from euill doing, if by the eye of fayth they foreſee the puniſhments a farre off, which are prepared for all euill doers, and for ſuche as trouble their neighbours. And God ſhe weth vsus great fauour when he warneth vsus aforehande, to the end we might preuent his vengeance. Thus ye ſee what we hauehave to beare in mynd. And the concluſion which Iob addeth is this: how ſhall I beare his burthen? It is to ſhew vsus that thing which is ſpoken to vsus by the Apoſtle: namely, that it is a right dreadfull thing to fall into the hands of the liuing God. VVee are afrayd of mens puniſhments which touch but the body: and what is done for the fire of Gods wrath whyche conſumeth all things, and yet neuer goeth out, but burneth in ſuch wiſe as we muſt be forced to continue in it, yea and to indure it without end? VVhy regard wee not that? So then let vsus not be moued with this puniſhment of Gods, and let vsus only looke to keepe our ſelues from euill doing for ſhame or puniſhment of the world: but let vsus conſider well in our minds and in our vnderſtandyng, and let vsus aſſure our ſelues that when men ſhall hauehave determined to execute the cruelleſt torments vponupon vsus, that can be deuiſed: yet notwithſtanding all of it is nothing in compariſon of Gods heauie vengeaunce. Though a man be layde vponupon the wheele, or nipped with pinſons, or burned aliue, notwithſtanding that theſe bee very greeuous torments: yet do they paſſe away, and continue not for euer: and againe they do but grieue the body. But beholde, the wrath of God whiche conſumeth all thinges, as a flaming fire that burneth without ende, and a worme that gnaweth and biteth the hart within. VVhen the ſcripture vſeth ſuch ſimilitudes, it is not to expreſſe what is in it to the full: but onelyonly too giuegive vsus ſome little inckling of it. Therefore let vsus marke well, that the vengeance of God which is prepared for the wicked, is an intollerable burthen: and let the ſame prouoke vsus too walke in feare and pacience, aſſuring our ſelues that if men vſe crueltie and violence againſt vsus: there is a iudge in heauen to reuenge it: wherefore let the ſame reſtreyne vsus from euill doyng, though we may ſafely do it for any worldly reſpect. And let vsus take heede that our conſcience be pure, and that the knowledge of God be our very rule to guide vsus: and let vsus alwayes looke vpward to behold him that hath ſet vsus in this world, declaring vntoo vsus that wee muſt one day come to an account before his iudgement ſeate.
Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying hym to make vsus feele them in ſuch wiſe, as wee may craue forgiueneſſe, and be ſo ſory for them, as we may indeuer our ſelues wholy to amend them, and too profit from day too day in his obedience, vntill we be fully reformed. And that we pitying ſuch as are in neceſsitie, may indeuer too ſuccour them, and be like minded vntoo them: praying oure good God to hauehave pitie vponupon them, and to ſuccour vsus alſo: and that although wee be vnworthy of it: yet notwithſtanding, ſeing he hath already made vsus to feele his goodneſſe, and merciemercy, we may not doubt but he will beſtowe more and more vponupon vsus, and increaſe his grace from day to day in vsus, if we flee to him for help with true humilitie, according as hee calleth and allureth vsus dayly vntoo him by his word. That it may pleaſe him to graunt this grace, not only to vsus, but alſo, &c.