Sermons on Job, Sermons · Chapter 6 · Sermon 25
The .xxv. Sermon, which is the thirde vponupon the ſixt Chapter.
This Sermon conteyneth the rest of the expoſition on of the xiij. and xiiij. verſes, and then as followeth.
15 My brothers hauehave beguyled mee as a dryebrooke, and as the vvaters that paſſe throughe the valleyes.
26 They be troubled vvith yce, and are full of ſnovve.
17 And aftervvarde fayle through drought, and are taken out of their places by heate.
18 They turne aſide by diuerſe vvayes, and vaniſh and periſh.
19 They that hauehave ſeene [them] vvayting in the quarters of Thema, come in Seba.
20 But beeing there, they vvere confounded: and hauing hoped, vvhen they vvere come too the place, they vvere aſhamed.
21 Behold hovv you be to me as driebrookes: for ye hauehave bene amazed at the ſight of mee.
22 HaueHave I ſaide to you, bring hither giuegive me of your goodes?
23 Deliuer me from the enemie, reſcue me from the hand of Tyrans.
THe firſt ſentence that we hauehave hearde, tendeth to this end. That the mā which is preſſed ſo as he cā no more, deſerues well to be excuſed if he be exceſsiue in his paſsions. And that is it that Iob alleadgeth for his excuſe. Although I ſpeake out of meaſure (ſayth he) men muſt not think me much to blame, for the miſery inforceth me to do it. True it is that this colour may be admitted among men: but as to Godward, it cannot be iuſtified if wee alledge that the miſerie is ſo exceſsiue, that we wote not what to do. For God is able to aſſwage it, if wee deſire it at his hand. And furtheremore we cannot excuſe our ſelues after this preſent maner, but God ſhall by and by bee accuſed as if he had no regard of our welfare, or as if he had hādled vsus without anye aduiſement. Verely men thinke not of this: and yet when wee ſpeake of God, we ought not to open oure mouth but with all reuerence and ſobreneſſe. Now let vsus conſider whether God chaſtyze vsus with diſcretion or no VVhen it is once agreed vponupon, that God knoweth why hee afflicteth vsus, and that hee neuer paſſeth meaſure: the ſame muſte not go for payment when we come to excuſe our ſelues: but rather we muſt yeeld our ſelues giltie. So then, ſeeing that Iob hath fayled in this behalfe: lette vsus go the rather too the remedie: whiche is, that if wee bee combered with greate aduerſities, wee ſhoulde hauehave oure recourſe vntoo God, praying him too voutſafe too ſuccoure vsus. In ſo dooing wee ſhall finde, that hee will eaſe vsus ſo muche as ſhall bee needefull, and alſo that hee will not ſuffer vsus too quayle. Althoughe it ſhall ſeeme that oure calamities are as gulfes too ſwallowe vsus vp: yet will God vpholde vsus with his hande, and preſerue vsus in ſuche wyſe, as wee ſhall not come too the poynte too bee vtterlie ouerthrowen. True it is that in reſpect of oure ſelues, Gods intent is that oure weakeneſſe ſhoulde bee knowne, and that it ſhoulde ſhewe it ſelfe too the intent wee myght not hauehave whereof too boaſte oure ſelues, but rather that the fooliſhe haultineſſe that is in vsus myghte bee beaten downe: but yet for all that, wee ſhall bee ſuccoured by him in due tyme. Yee ſee then [what is to bee ſayde] concerning this ſentence. And it is ſayde: That a freende ought too doo him good whiche is afflicted: But Iob complayneth that men hauehave not the feare of God. This ſentence oughte too bee common among vsus. For wee muſte not go to ſchoole to ſay, Let vsus hauehave compaſsion vponupon ſuch as are in diſtreſſe: that is ingrauen in all men. There is no man but hee can skill to ſay that: ſpecially when wee bee in aduerſitie, eueryevery of vsus will deſyre men to hauehave pitie of him, and to thinke vponupon him too his releefe. Yee ſee heere a leſſon that ought to bee more than knowen to vsus, and yet in the meane whyle no man practyzeth it: and therefore ſo muche the leſſe are wee too bee excuſed, as oure common prouerbes ſerue vsus to our condemnation. The veryeſt idiots and the ignoranteſt perſones in the worlde, cannot ſay but they hauehave hearde that whiche is common and ordinarie among all men. And if a man conſyder the prouerbes that runne abrode: hee ſhall finde record ynough to reproue ſuch as woulde take couert before God, which ſay, I knewe not what it was, I was not learned it, I was not warned of it. For wee hauehave skill ynough to ſay, that a man ought not too greeue the afflicted, but that hee ought too pitie him: and yet for all that, wee conſider not of it a whit. Ye ſee then that at the latter day God ſhall hauehave nothing to do to put in long inditements againſt vsus for the crueltie whiche wee vſe towards our neyghbours. And why? For eueryevery man can bee his owne iudge in this cace. But let vsus marke that when mention is made of compaſsion or gentleneſſe, the ſame extendeth very farre. For the cace ſtandeth not onelyonly vponupon geuing meate and drink to a man when hee is a hungred or a thirſt, or vponupon giuing ſome bodily releefe: but alſo vponupon comforting of a man when hee is troubled with ſorowe and anguiſh of mind. If a man be hemmed in with aduerſitie, it is no comming to him to vex him more and more, and to put him out of harte altogither, but rather, meanes muſte bee ſought to comfort him. And ſo the curteſye wherevnto wee bee bounde by nature, lyeth not onelyonly in dooing ſome pleaſure: but alſo in not beeing hardharted to ſhake them off that are in any aduerſitie without regarde of them. It is not to cōdemne them double, to the end that their miſerie ſhoulde be the greater: but rather to bee meeke and gentle to them, ſo as we can find in our harts to mourne with them that mourne (as the Scripture exhorteth vsus) and to bee glad of our neyghboures proſperitie. Yee ſee then what wee hauehave to marke. But it is ſayde: that a man for ſaketh the feare of God when hee hath not compaſsion of the afflicted. And trulye if a man remember well the rule whiche is giuen by our Lorde Ieſus Chriſt: hee ſhall well ſee howe there is no feare of God in vsus, when wee bee ſo ſhrunke away. And why ſo? For yee ſee howe our Lorde Ieſus Chriſt telleth vsus, that wee ought to followe oure heauenly father if wee will bee taken for his children. The very heathen themſelues coulde well skill to ſay, that there is nothing wherein a man dooth more reſemble God too faſhion himſelfe like vntoo him, than in doing good, inaſmuche as it is a kindely thing for a man to ſuccour thoſe that are in neceſsitie. And now yee ſee howe God cauſeth his dayſunne to ſhyne both vponupon good and bad. If I ſee my brother, if I ſee him that is as it were a mirrour of myne owne fleſh and myne own nature pinched with aduerſitie, and hauehave no care of him, is it not a token and proofe that I thinke not of God, and that I am ouerbeaſtly? And ſo it is not without cauſe ſayd in this ſtreyne. That ſuche as hauehave no pitie vppon the poore wretched creatures which are in aduerſity, hauehave giuen ouer the feare of God. Yee ſee alſo why our Lorde Ieſus Chriſt ſayeth, that the cheefe poyntes of the lawe are iudgement, rightuouſneſſe, merciemercy, and truthe. VVhen wee will ſhewe that wee feare God and deſyre to ſerue him: wee muſte come to this preſent poynt, that wee walke in ſoundneſſe among men, ſo as wee bee not gyuen too guy lefulneſſe and malice: and furthermore that wee render euerye man his ryght, that wee maynteyne good and ryghtfull caces as neere as wee can, and that wee pitie ſuche as hauehave neede of our helpe, in ſuccoring them to the vttermoſt of our power. Yee ſee (I ſay) wherein wee ſhall fulfill Gods lawe. But if wee bee full of crueltie, ſo as eueryevery of vsus thinke onelyonly vponupon himſelfe, and make no account howe other men fare: herein wee ſhewe our ſelues to hauehave no regarde of God. And why? For if wee had God before our eyes, we would conſider that hee hath ſet vsus here to liue togither and to communicate one with another: wee would conſider that hee is the father of vsus all: wee woulde conſider howe hee hath made vsus all of one kinde, to the ende wee ſhoulde one of vsus hauehave care of another, and none of vsus drawe awaye by himſelfe alone, conſidering that wee hauehave neede one of another. Therefore it is too bee ſayde, that ſuche as are turned away from this kindhartedneſſe, hauehave alſo turned their backe vponupon God, yea, and that they knowe not what thing manhood is. Then let vsus beare well in minde this ſentence: That to proue our ſelues to hauehave the feare of God, it behoueth vsus to labour to do good to the afflicted. True it is that for the obſeruing of this general rule, wee bee bounde to do good to all men. Howbeit foraſmuchas wee hauehave greate hardneſſe of hart, wee muſt bee ſoftened by the ſyght of euerye one that is in diſtreſſe. And in the ſame is a good meane to breake and abate all the enmities and euill will that hauehave bene afore? As how? If a man bee in proſperitie and aflote, and bee hated, and afterwarde fall and hauehave ſome greate ſtorme lyght vponupon his head, the ſayd hatred which had bene afore, ceaſſeth: inſomuche that they whiche had borne rancour agaynſte him and woulde fayne hauehave eaten his hart and his guttes (as they ſay) are ſomewhat appeaſed when they ſee what a chaunge is happened vntounto him. And ſeeing that affliction is ynough to kill hatred to make enmitie too ceaſſe: I pray you what ſhall it do when wee ſee our neighboures in aduerſitie? Ought we not to be double moued to ſuccoure them? As for thoſe that torment and ſting poore folke that are in miſerie and heauineſſe, they are not onelyonly vnkind bicauſe they hauehave no compaſsion: but alſo they exceede further, forſomuch as they come to increaſe the miſcheefe. If I ſee a man that mourneth and deſireth ſuccour of me, and I turne my backe vponupon him: I am cruell, and I ſhewe my ſelfe too knowe nother God nor nature. But if another come and laugh and mock at him that deſyreth to bee ſomewhat releeued, ſo as his comming doubleth his greef: ſuche a one is alſo double cruell. True it is that I hauehave dealte churliſhly on my behalfe: but as for him that commeth to ſet his foote vponupon the poore mans throte, dooth not hee ſhew himſelfe to bee a wild beaſte, yea and more than beaſtly? But ſuch are Iobs freendes of whome he complaineth. Therefore if we will proue oure ſelues to be Gods children, let vsus learne, not to ſhake off them that are in miſerie, aſſuring ourſelues how it is the thing whervnto God calleth vsus, & whereby he will hauehave a record whither wee take him for our father or no: that is to ſay, if we vſe brotherlineſſe towards men. But in any wiſe let vsus beware wee lift not vp our ſelues againſt ſuch as indure any aduerſitie, and that wee oppreſſe them not moreouer. For wee ſee how that is a greater deſpiſing of God, than if wee made no reckening of them. Thus yee ſee what we hauehave to marke. And herevpon Iob vſeth a ſimilitude, comparing his freendes to a dry brooke. Looke vponupon a brooke (ſayeth he) which runneth not at all times, but is ſometimes dry. If there come any great ſhot of water, and that it freze, a man ſhall ſee a greate houge heape while the froſt laſteth. And afterward if there fall a ſnow, behold the waters come guſhing downe, and the brooke is ſo ſwolne, as hee can ſcarce keepe himſelfe within his banks, but ouerfloweth: a mā would thinke that it ſhould continue ſo alwayes. But the brooke paſſeth. Hee goeth here and there (ſayth he) and in the end dryeth vp: ſo as if a man go to the way of Thema, or to the way of Seba, in hope to find water there, he ſhall be deceyued. Now theſe countries were wilde in reſpect of the lande of Iewrye, and there were deſertes betwixt them: it had a dry waye and in maner vntrauellable, and therefore it was a place that had the more neede of water to refreſh men. Behold the trauellers (ſayeth he) when they ſhall hauehave ſeene ſuch a brooke, they bee glad, and ſurmiſe with themſelues, wee hauehave a riuer that will giuegive vsus ſome refreſhing if wee bee athirſt, wee may drinke water: for wee ſhall hauehave it continuallye at hande. But when they come too the drye places and think to refreſh themſelues and to hauehave water there when the heate is greate: they ſee themſelues deceyued, and therefore they are abaſhed, and greeued, and angrie at the matter. Lo (ſayeth hee) euen ſuch are you. And it is not without cauſe that Iob alledgeth this ſimilitude here. For we hauehave ſeene heretofore, that his freends whiche are come too comfort him, are men of greate countenaunce. And no doubte but they were honoured and renoumed as wiſe men. For euen oure ſelues maye perceyue they were no common perſons▪ but had excellent giftes of grace in them. As touching the matter, Iob ſayeth that all their wiſedome was but a blaſte of winde. And why ſo? For the cheefe poynte in a man, is to hauehave an egall ſtedineſſe, that he bee not full of vaunts to fling into the feeldand to make great floriſhes with his ſheeld, and afterwarde to meene nothing in deede but onelyonly a brauerie, according as wee ſhall ſee ſome that make fayre faces, and by and by in the turning of a hand they are become other men, in ſomuche that at ſometimes a man would ſay: Behold yonder Angels: and anone a mā ſhall ſee them waſh away like water, ſo as there is no holde of them. Iob then in applying this cōpariſon to his freends, ſheweth that they hauehave not the ſayd egall ſtedineſſe, and the ſayd holde of themſelues, which is requiſite aboue all things in men. Therfore we hauehave a very profitable leſſon to gather vponupon this ſentence: That is, that it were muche better for vsus to bee as ſome little ſpring, whiche ſhall not ſeeme to hauehave any greate ſtore of water in it, than to bee as greate brookes to bee dryed vp at tymes. There maye bee ſome little ſpring, & perchaunce it is well ſeene that it hath but one little hole, ſo as a man ſhall hauehave muche a do to draw vp one pot of water: but yet notwithſtanding the ſpring continueth alwayes ſtill, it ſerueth ones turne, it keepeth his courſe, it dryeth not vp. True it is that ſuch a one beareth no greate ſhewe, it is not much made of among men: the ſpring it ſelfe ſhall lye hid, ſo as a man may paſſe ouer it and not perceyue it, for the head of it is innermore, and yet it is muche better for too hauehave this little trickling grope in vsus that holdeth out and continueth ſtill from tyme too tyme, than too hauehave houge guſhing ſtreames that make a greate ſhewe, and at length dry vp. As howe? Yee ſhall ſee ſome man that is a ſtill man, and maketh no great talk: he is a laboring mā, or he ſhall be ſome handycraftes man that is of no greate reputation: but what ſoeuer hee is, hee leads a blameleſſe life, hee laboreth faythfully, and referring himſelfe too God, he contenteth himſelfe with the little that he hath: if God giuegive him children, hee bringeth them vp, hee is a good example too them, and hee gyueth no occaſion of ſtumbling. Moreouer hee is ſure hee can make no greate troubles nor royots: for his hands are not ſo long, as that hee can ſtretch them hither or thither. But (as I hauehave ſayde) hee ſheweth in his littleneſſe, that hee is able to help his neyghbour, for beſides his cōfirming of them by his good example, God dooth alſo gyue him the grace to imploy himſelfe for them in any ſmall matters. Truely hee hath no greate ſhewe to the worldward: but yet the cace ſo ſtandeth, as hee may ſerue a mannes turne euen with his littleneſſe. Yee ſee then howe ſuche a man holding himſelfe after that ſorte in lowlineſſe, and continuing his race, may be cōpared to a pretie ſpring which neuer dryeth though it bee but little. But there ſhall bee other ſome that will woorke wonders, it woulde ſeeme there were no mo men but they, and at the firſte bluſhe yee woulde ſay, beholde wee ſee wonders. But lette a man looke throughly vponupon them, and hee ſhall finde the ſame lacke in them that is ſpoken of here. There are that bee practized and learned in the ſcripture: yea for to talk of it, and to countenance themſelues with it, and peraduenture alſo there will bee ſome gay ſhewe of it in theyr lyfe. See heere the likeneſſe of a drybrooke that makes a greate noyſe when the waters come downe togither▪ and when the ſnowes are melted into it, it ſhould ſeeme that a whole doozen of greate ſprings fell intoo it and guſhed through it with greate violence. But what? Yee ſhall ſee a man that beareth a greate countenance: but let him bee throughly vewed, that is to ſay, let it be marked what hee dooth at length, and hee ſhall bee founde to fayle and not to hold on. So that if hee hauehave any ſhewe of vertue, hee ſhall hauehave ſo greate vices matched with them, as it is pity to ſee it, in ſomuch that a mā ſhall ſee he ſeeketh nothing but to make himſelfe well eſteemed, whereas hee hath ſo vnreaſonable faultes in him, (backebyting one man and beguyling another,) that all the world ſhall bee aſhamed of him, or rather laugh him to skome. Yee ſee here the dry brookes that are well ſwolne for a whyle, but in the ende are dryed vp. And for this cauſe I hauehave ſayd that we ought to be well aduiſed, and to take good heede eueryevery man to himſelfe, & to pray God to make vsus perceyue our owne infirmities, to the end that wee caſt not our ſelues in that ſort out of our boūds, to purchace great reputation amōg men: but that our cheef ſtudy bee to hauehave the liuing waters that are ſpoken of in the ſeuenth of S. Iohn. True it is that our waters ought to flow foorth, & that we ought to make one another parttakers of the giftes that God hath gyuen vsus: but yet in the meane ſeaſon the headſpring muſt lye couered within, and wee muſt bee ſatisfied with that which God hath giuen vsus, and afterward deale therof among oure neyghboures, eueryevery man according to his abilitie. Behold here in effect, wherevnto we muſte apply the compariſon that is ſet downe heere. But this extendeth very farre. For wee ſee howe Iob ſpeaketh of hys freends that made pretence to bee redye to ſuccoure him at his neede, and yet fayled in ſuch wiſe as he was deceyued of the hope that hee had in them: according as Dauid ſayeth, that they are Tablefreendes, but they ſhewe not their heads in the tyme of neede. VVe ſee then dayly the experience of that which is ſayde here, how there are a greate ſorte of dry brookes in the worlde, that is to ſay, that there are a greate ſorte of howge waters that rore and make a mightie noyze: but there is no certeintie in them, neyther hauehave they an euenflowing courſe to holde out to the ende. But to the intent wee bee not ſhamed, foraſmuche as God warneth vsus of it aforehande, lette vsus conſider that men are as it were drybrookes, & although they ſeeme to bee maruelouſe ſtreames for a tyme: yetnotwithſtanding they vaniſhe and ſlippe awaye in ſuche wyſe, as a man cannot tell where the water is become which they had truſted vponupon. Seing then that God ſheweth vsus how it ſhall bee ſo, yea and that beſides his woord, wee hauehave experience of it alſo: ſhall wee maruell when the matter is come too paſſe? So then lette vsus beare well in minde, that we muſt not gaze at men here below: for in ſo dooing wee ſhall bee diſappoynted of our expectation. Let vsus rather learne to hold vsus to the fountayne of liuing water as it is ſhewed vntounto vsus by the Prophete Ieremie. For God blameth the vnthankefulneſſe of men whiche dig themſelues pittes and cranyed ceſternes that can holde no water, and in the meane tyme forſake him that is the welſpring of the lyuing water, wherwith they ought too bee filled continually. If one ſhoulde make a man greate promiſes, there woulde be greate fault founde if he ſhould fayle him at his neede. Howe ſo? [it would be ſayd] he hath promiſed mee mountaynes and mynes, I hauehave wayted vponupon him, and in good fayth I hauehave indeuered my ſelfe to do him ſeruice, and now he giueth mee the ſlip, he makes none acconnt of mee. Behold (ſay I) the complaints that will be made of ordinary: But we marke not that God chaſtizeth vsus, when we hauenot leaned vntounto him, as became vsus to doo: nor that it was not long of him that we were not ſuccoured as he hath promiſed, bicauſe wee hauehave ſhrunke away to creatures, and put oure truſte more in them than in the creator, and therefore that it is good reaſon we ſhould bee diſappoynted of our hope, and put to ſhame, and be brought vnderunder foote with thoſe whome wee hauehave truſted vntounto ſo fooliſhlye. Thus yee ſee what wee hauehave to beare in minde. Yet by the way, wee muſt abhorre ſuch as are like drybrookes. For God hath ioyned vsus one with another, to the intent that oure continuing heere, ſhoulde bee to comfort one another, and that euerye one of vsus ſhoulde take a peece of hys neyghboures burthen. For if there bee nothing but gay countenances, and in the meane while wee hauehave no care one of another: ſee yee not a thing that tendeth to peruert the order of nature? So then wee muſte miſlyke of them that make fayre proteſtations, and in the ende doe ſhrinke in the wetting, in ſuche wiſe as the waters whiche they made ſhewe of, were nothing elſe but too bleare folks eyes: for mennes wayting vponupon them was in vaine. Nowe if ſuche maner of men deſerue too bee condemned: what is to bee ſayde of the brookes that defyle all things [with their minde] and carye out all afore them? For it is much better that the brookes ſhould dry vp ſtill, than to hauehave ſuche ſwellings to marre the feeldes and the medowes by turning vp all afore them, according as wee ſee that when brookes ouerflowe their bankes, they leaue nother lande, nor houſe, nor trees, but ſweepe all awaye afore them. And the domage thereof ſhall not bee for that one yeere alone: but ſometymes the groundes feele it a good whyle after, yea euen after ſuch a maner, as men ſhall not bee able to ſowe anyething vponupon them, for all ſhall bee turned to ſande and grauell. And wee ſee manie of theſe dryebrookes, yea and wee muſte bee fayne too bee accuſtomed to them. They that are in authoritie and beare the mace of Iuſtice, ought too bee as a ryuer too refreſhe ſuche as are readie too faynte, and too ſuccour ſuche as are diſtreſſed. But what? They trample folke vnderunder theyr feete, they oppreſſe all ryght and equitie, and they maynteyne naughty packes that would put all to hauocke, and lift vp themſelues openly againſt God. There needes no long examination of theſe things, they are apparant to the eye. They that are riche of the goods of the world, they that hauehave landes & poſſeſsions to liue of their rentes, the marchauntes that hauehave good trade of traficke, theſe ought to bee as riuers, and too water the places where they paſſe through, with the aboundance that God hath gyuen them. But what? They ouerflowe their bankes, and there is nothing elſe with them but of ouerthrowing one and of turning vp another, and thereafter as God hath giuen eueryevery of them the more ability, ſo thinketh he himſelf to hauehave the more power to anoy and to greeue his neighbours. Ye ſee then after what ſorte men doo through this defaulte beguyle thoſe that hauehave wayted vponupon them. For they hauehave a ſtreame of water as it were a floude: yea [but that is] to deſtroy and turne vp all things. VVhen we ſee this geere, let vsus aſſure our ſelues that ſuch men are enemyes to nature, and woorke ſpyte vntounto God. But herewithall let vsus alſo marke, that by this meanes God wakeneth vsus and draweth vsus to him, to the intent wee ſhoulde learne too put all our truſt in him. Furthermore (as I hauehave touched alredie) eueryevery of vsus is put in minde of his dutie, which is, that whē we hauehave the ſayd waterſpring in vsus, thereafter as we hauehave drawne of the ſaid fountain of liuing water (that is to ſay of our God) we muſt not keepe the ſaid grace incloſed in vsus, but it muſt be a ſpring that neuer drieth vp, & therwithall the waters muſt flow out to our neighbors alſo. And according to the meaſure that eueryevery mā ſhall hauehave receyued: ſo let him ſtudie to do that which may be to the cōmon profite and furtherance of others: according as it is not gods wil that the thing which I hauehave receiued ſhould ſerue for my ſelfe alone, and that I ſhould ſuppreſſe it: but his wil▪ is that I ſhould deale it forth to ſuch as hauehave want, and that eueryevery man ſhoulde indeuer to do the like. Thus yee ſee what wee hauehave too remember in effect vponupon this ſtreyne. Furthermore wee muſte alſo wey how it is ſayd, that when a man commeth to the way of Thema, and too the greate beate, the waters of the Summerbrookes will fayle him, notwithſtanding that in wintertyme and in the moiſter grounds there had bene a greate quantity of water, & that it ſeemed to be maruelous. But this is it that is commonly to bee ſeene in theſe iolly fellowes that ſtande ſo much vponupon their reputation, & that make ſo great noyſe. VVhy ſo? for they hold not themſelues in modeſty, but they ouerflow their bankes, and ſwell in ſuche ſorte, as it ſhould ſeeme there were totoo an inuincible ſtrength in them. They ſpred out their wings, & whē they be at their eaſe they promis this & that. But when it cōmeth to the puſh, it is nothing ſo nor ſo. For as a riuer is more requiſite in the greate heate of Sommer, & in a dry coaſt, than it ſhal be in winter & in moyſt grounds: ſo alſo muſt our vertuouſneſſe ſhew it ſelf whē it cōmes to the true tryall. If God afflict a man: it is the thing wherein he ought to ſhew himſelfe pacient. And afterward if it hehoue him to imploy himſelfe vponupon his neighbours: ye ſee wherein he ought to ſhew his charitie. Then let vsus beare in mind that ſuch as indeuer to make thēſelues renoumed a farre off, do ſhew themſelues to be drybrookes in the end, wheras they that walke by meaſure & compaſſe, keeping thē ſelues in modeſtie, making no greate ſhewe nor greate noyſe, nor raunging farre to inlarge theyr borders, ſhall bee as a welſpring that is couered and hidden: the which (as I hauehave touched heeretofore) will not ceaſſe too doo well, and yet (howſoeuer it bee) wee ſee it hath not any greate abundance, that a man myght ſaye it were likely that it ſhoulde neuer fayle: howbeeit this ſame is more commodious and bryngeth more profite, than all theſe greate brookes that make ſo great noyze in ouerflowing their bankes. And ſo they that make their greate ſhewes and muſters before hande, are nothing elſe but litle apes toyes: and for our parte let vsus take them to bee ſo, that wee may ſhunne them. For God ſuffereth this fooliſhe vayngloriouſneſſe that is in men ſo gyuen to vanitie, to …u…ne to a mockerie, and themſeluesto bee put to ſhame. It is certaine, that all ſuche as ſet ſuche ſtore by themſelues and woulde make themſelues renowmed, are led by vayngloriouſneſſe: and if there were not ſuche wyndineſſe and ſwelling in them, they would be more ſtill and quyet than they be, and they would not hunt for ſo great reputation. But foraſmuche as they bee ſo haultye in themſelues, that is to ſay, foraſmuche as they be driuen and led with vaynegloriouſneſſe: it is good reaſon that God ſhoulde make them reprochefull among men, and that in the ende wee ſhoulde knowe howe there was nothing but leaſing in theyr cace. Yee ſee what oughte too holde vsus yet ſtill the more in awe, that wee become not drybrookes, but that eueryevery of vsus may reſerue himſelfe till neede requyre. Although the worlde deſpiſe vsus, yet notwithſtanding▪ let vsus like better to walke in lowlineſſe, thā to make ſhewes and too ſay, I hauehave this and I hauehave that. Nay, let vsus reſerue our ſelues to good purpoſe, to releue the neceſsitye bothe of oure ſelues and of oure neyghbours, and let vsus not be lauiſhe for a time to laſhe out all at aduenture and at one puſhe, and afterwarde drye vp in the ende. For if wee doe ſo, wee ſhall bee lyke to the drybrookes. Thus yee ſee what wee hauehave too marke in this ſtreyne. And by and by Iob addeth, That hee had not deſyred his freendes too releeue him with theyr goods, nor yet too bee his borowe too reſcowe him out of the handes of his enemyes, and yet notwithſtanding in the meane ſeaſon they were drawne backe from him. VVhen Iob ſayth that hee had not requeſted his freends to giuegive him any thing, not to pay any ranſome for him: he meeneth to apply the ſimilitude whiche wee hauehave expounded, to his owne purpoſe: as if hee ſhoulde ſay, when did I deſyre you to giuegive me of your goods? If I hauehave done ſo, then might ye well withdrawe your ſelues from mee. And muche more reaſon were it that the waters ſhoulde bee dryed vp by you▪ yee myght cut off the way to the fountayne if I ſhoulde ſue to you to helpe mee. I craue nothing of you: and yet neuertheleſſe a man may ſee yee are as it were dazeled at the onelyonly ſight of my miſeries. Therefore in ſo dooyng yee ſhewe your ſelues well to bee drybrookes. Now lette vsus remember well this accuſation heere, that wee maye profit oure ſelues by it. For althoughe wee hauehave ſome ſhewe, and that it ſeeme wee were as readie and as forewarde as myghte bee: yet if wee ſuccoure not oure neighbours when they hauehave lacke of vsus: therein we ſhew our ſelues to be but drybrookes. And the matter ſtandeth not only vponupon our ſuccouring of thoſe with our goods, which ſtand in neede: but alſo vponupon hauing compaſsion on them, without anie abatement of oure ſubſtance. For ſith it coſteth vsus nothing, ſo muche the more ſhall wee bee vnexcuſable, if wee bee nigardlie and hauehave no pitie vppon ſuche as are in diſtreſſe. Thus yee ſee wherein Iob ment to ſhewe the ouergreate hypocriſie of thoſe, that hauehave had ſo fayre a gloſſe for a little whyle, and yet had no ſtedineſſe nor firmeneſſe in them. This therefore ſerueth too condemne ſuche as are of the ſame ſute in theſe dayes according as wee ſee ſome ſo farre of from taking anie of their goods too ſuccoure them that hauehave neede of it, that although nothing bee deſyred of them, yet it is a greefe and peine to them, to vnderſtand of the wants of their neyghboures: I ſay it is a greefe to them, not that they ſygh for ſorineſſe, for a man cannot wreſt a ſygh from them, but rather they could finde in their hartes that their poore neyghboures were rooted oute: not that they woulde wiſhe them deade for pities ſake, or for ſorowe to ſee them in diſtreſſe: but rather of a skornfulneſſe whiche maketh them too ſhunne ſuche as they ſee are in neceſsitie. Is there any ſo greate an vnkindeneſſe as this? Yee ſhall ſee ſome man that wyll bee a frende to the vttermoſt: yea ſo long as hee is in proſperitie. But if God lay his hande vponupon him, wee voutſafe not to regarde him, as a creature made after the image of God: but wee woulde bee as it were in a newe worlde, that wee myght hauehave no ſuche thing too meete with, inſomuche as wee are aſhamed onelyonly to ſay, ſuche a man ſpake with mee euen nowe, or I ſpake with him. Seeing that the holie Ghoſte dooth by the mouth of Iob condemne ſuche extreme hypocriſie: lette vsus looke too our ſelues, and when wee ſee the afflictions that are eyther in greate or ſmall, let vsus aſſure our ſelues that God ſummoneth vsus, to make vsus vnderſtande the louing kindneſſe which wee ought to put in vre towards thoſe that are ſo ioyned vntounto vsus. God ſhould prouide well for all mākind, if it were his good pleaſure that no man were in payne, but that eueryevery man were contented and well at his eaſe. But what? His will is to ſende ſuche neceſsities, to the ende that they whiche are not in ſuche want and needineſſe, ſhoulde hauehave pitie on them that are, and that eueryevery man on his owne behalfe & according to the abilitie that God hath giuen him, ſhoulde ſtreyne himſelfe too helpe thoſe that hauehave neede. As for example. A mā perchaunce is well at his eaſe: but aſſoone as hee ſeeth any poore bodye, hee ſhall bee touched with carefulneſſe, it greeueth him to ſee him that is in neceſsitie, and although he diſtribute not all his goods, yet will he ſuccour a man or twayne, and not ceaſſe to hauehave pitie vponupon thoſe that are not ſuccoured by him as he could finde in his hart to do. Such a man as this ſhall bee much more ſet by than another that ſhall be much richer, bycauſe he hath as it were a longing too gyue meate and drink to ſuche as lacke it: and God alſo wyll cauſe men too hauehave pitye on him in tyme of his neede, according as hee promiſeth that ſuch as hauehave bene mercifull and pitifull, ſhall finde the lyke. And when they happen too bee pinched with any aduerſitie, others ſhall pay them ſuche meaſure as they hauehave meaſured vntounto others. Yee ſee then what wee hauehave too beare in minde: namely that when we ſee our neighbour in aduerſitie, we muſt frame our ſelues to be moued and affectioned too releeue them as well as we can. Yet notwithſtanding if wee performe not our dutie to diſcharge our ſelues in gyuing of our goods too the releefe of others: at leaſtwiſe lette vsus ſhewe howe wee hauehave not the ſayde pride, that we would cut off thoſe from vsus whiche are in ſuch neceſsitie & whom God afflicteth: but rather let vsus know how it is the meane whereby God will try if we hauehave any kindly affection in vsus. And in very deede we muſt alwaies be more warer of diſdeyning thoſe that are in pouerty and trouble: than of louing thoſe that are in proſperitie & at their eaſe, or of ſoothing them vp in all reſpects bicauſe they beare a goodly port to the worldeward. And why ſo? For our charitie is not well grounded, if we louelove our neighbours but in reſpect to be helped by them, and to ſerue our owne turnes with their credit, or with their goods & fauour. Nay rather let vsus hauehave regard to follow that which God cōmaundeth vsus: that is to wit, to ſhewe our charitie vponupon thoſe whome we knowe too hauehave more neede. And furthermore let vsus extend this doctrine to ourſelues: that is to ſay, Let vsus not thinke it is ynough to bliſſe God when wee bee in proſperitie: but if God ſende vsus any affliction, yet for all that, lette vsus not ceaſe to glorifie him in all reſpects, and to put our truſte in him. And although wee bee toſſed from poſte to piller with the miſeries & greeuances of the world: yet neuertheleſſe lette vsus aſſure our ſelues, that God is ſtrong ynough to deliuer vsus, and that he will alſo do it, ſo we referre our ſelues wholly to his prouidence, to glorifie his holie name in all that it ſhall pleaſe him too ſende vsus, as well in proſperity as aduerſity. This ye ſee in effect what we hauehave to mark cōcerning this text. As touching that Iob addeth, Teache mee if I hauehave doone amiſſe: it cānot bee declared as now, & therefore we will reſerue it till to morow.
But lette vsus fall downe before the face of oure good God, with acknowledgement of our faultes, praying him to make vsus perceyue them better, to the ende that being beaten downe in oure ſelues, wee maye hauehave oure recourſe to his ſouerayne goodneſſe, and not reſte oure ſelues any more vponupon any of the vayne truſtes and falſe imaginations wherewith the worlde beguyleth it ſelfe wilfully: And that whenſoeuer hee ſhall ſuffer vsus too bee afflicted in this worlde, euen by the meane of men and of other creatures, yet notwithſtanding wee maye acknowledge it too bee his hande that beateth vsus, too the ende wee maye indeuer too returne vntoo him, and ſeeke the remedye and cure of all oure maladies in his onelyonly mercy: and therefore that he will giuegive vsus the grace that we may neuer bee withdrawne from this conſideration, namely that we may all of vsus one and other labour to be brought thervnto, to the ende that with one cōmon accord we may yeeld our ſelues wholly to his ſeruice, to walke after his will in feare & obedience before him, vntill hee hauehave taken vsus out of this mortall body, to make vsus parttakers of his endleſſe glorie. That it maye pleaſe him to graunt this grace not onelyonly to vsus, but alſo too all people and nations of the earth, &c.