Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The .Cv. Sermon, which is the second vpon the .xxix. Chapter.

8 VVhen the yong men savve mee, they hidde themselues, the Princes rose vp, and stoode vpon their feete.

9 The Gouerners left speaking vvhen I spake, and layde their hande vpon their mouth.

10 The Princes hilde their peace, and their tongue cleaued to the roofe of their mouth.

11 The eare that heard me sayd I vvas happie, and the eye that savv vvitnessed vvith me.

12 For I deliuered the poore vvhen he cryed, I helped the fatherlesse that vvas succorlesse.

13 The blissing of him that vvas readie to perishe came vpon mee, and I comforted the heart of the vvidovv.

THe more precious that a thing is, the warelier ought a man to kepe it, and the [ 10] more wisely to dispose it, and too put it to the better vse: and we see that euery man doeth so in respect of worldely goods: True it is that some spare no∣thing, but wast all, and yet euen those do know, that it is a vice to be reproued, when men know not how to order a good thing, which they ought too set store by, howbeeit herewithall, although we confesse that honestie is a mans cheefe treasure: yet notwithstanding men make no spare of it, but sell it for little or naught. For proofe heereof, [ 20] loke vpon them that be in most reputation, and to whom menne make moste curtesiie: are they in estimation for theyr vertues? No: but cleane contrarie, if a man aske those that humble themselues before the great and riche ones, what moueth them so too doo: they will not say, bycause they are worthie of it: For their owne conscience beareth them witnesse, that the moste parte of them are starke naught. VVe see then, that honestie is quite shaken off, and yet notwithstanding, men can well ynough say, it is the most precious thing that can be: And that is a foule [ 30] fault, according also as wee see, howe saint Iames, not on∣ly scorneth, but also sharpely rebuketh those that honour the wicked after that sort: For it is a defiling of the thing, which God hath dedicated to a good vse. VVhat ought men too honour sauing God, and that which proceedeth from him? Therefore when wicked men are had in suche reputation: the thing that belongeth vntoo God is pluc∣ked from him, and giuen too the Diuell. True it is that if a wicked man bee in aucthoritie, men may well honour him, not in respect of his owne persone, but in respect of [ 40] his office. But when vices are had in estimation, and pray∣sed for vertues: Is it not a mingle mangle to ouerthrowe all order? Therfore we ought to marke well this text, that whereas Iob speaketh of the honour that was done vntoo him, hee sayth not that it was by reason of his ryches or of his credite: but for his vertues, The young men (sayeth bee) hidde themselues when they sawe mee. VVhat moued the yong men too hyde themselues? For if a man passe his boundes, yong men will rather take the more boldenesse too doo euill, when they shall haue suche a shadowe and [ 50] proppe to beare them vp. Then if men stoode so much in awe of Iob, that they hid themselues from his sight: it is a signe that he had such vertues in him, as men were infor∣ced to honour him for them, and not for his ryches. Lo what we haue to marke in the first place. But herewithall let vs marke also, that this word Hyde, importeth a shame which those had that feared not God. For yet neuerthe∣lesse they were hilde in awe before men, and were loth to haue their lewdnesse knowne. And specially if a vertuous man that haue some grauitie in him, do come in the way: [ 60] they that meene to do euill, hyde themselues from hys presence. To what purpose serueth such shamefastnesse? For it seemeth to be a superfluous thing. It is certaine that if a man absteyne from dooing euill, onely in respect of some person: thereby he sheweth, that he hath not as yet profited: and it is also a slender honouring of God. But yet notwithstanding, there commeth double profite of it: The one is, that like as a childe before he know what rea∣son is, or haue any discretion, shall neuerthelesse bee inu∣red to good things: Euen so our Lord causeth this shame∣fastnesse (which of it selfe is naught) too serue too drawe those forward by little and little, which haue not yet pro∣ceded so farre, as to loue vertue for it owne sake. As for example: looke vpon a man, that is vnconstant, and hath not the feare and loue of God yet rooted in him, but is altogither as it were dazeled, and taketh leaue to do euill, and to ouershoote himselfe: yet hath he still a bridle, and is not vtterly past shame. VVee shall see diuers which of themselues will commonly bee ouerseene when they are in euill companie, and a man shall no sooner intice suche to do amisse, but they will bend to and fro: and yet for al that, if they haue any shamefastnesse, as soone as a man whome they reuerence, doeth but cast his eye aside vpon them, they will bee so abashed, as they could finde in their hearts to bee buried: and if a man tell them their faultes: they haue not a word to answere, but will rather fal a we∣ping, than reply. Thus ye see it is some token that a man is not altogither past hope of amendment, when hee kee∣peth stil this modestie of knowing the shamefulnes of his owne sinne. Neuerthelesse it is euident, that this shame∣fastnesse is not a vertue of it self. Howbeit such a man will come home by little and little, and our Lorde causeth that medicine to serue him as a sirop for a preparatiue agaynst some disease, to the end that the pacient may afterwards receyue some strong medicine. Lo heere a sirop which doeth but alter. And what commeth of it. It healeth not the pacient, but yet it is a good preparatiue, and when a man hath taken halfe a chaunge after that sort, so as hee is readie aforehand for the medicine: the medicine hath the more force. In like cace is it with shamefastnesse. For of it selfe it is not able to heale our vyces, nor to clense vs of them, nor to make vs to walke as it becommeth vs: but it prepareth vs, so as wee do not vtterly passe our boundes. Thus then ye see one vse and profit, which our Lord pic∣ked out of the shamefastnes that is in wauering and light mynded folke: which (as I sayde) haue not such founda∣tion as they ought to haue, and in whom the feare of his name is not well rooted. But there is yet one other vse, that is to wit, that all excuses are taken from vs, and that God giueth vs a marke, as if hee ingraued it and brended it in our forehead, to say that we cannot iustifie our faults. VVhy so? I will go hyde mee from the presence of a man. And what is the cause of it? Shame. And whence com∣meth this shame? God hath printed it in mee, as it were

with a searingiron, insomuche that whereas otherwyse I woulde suffer the sunne, the heauen, the earth, and men, to beare witnesse of my lewdnesse: Yet notwithstanding I am restrayned when I see that men shall point at me with their fingers, and that I shall bee hated and abhorred: For vice is cursed of it selfe. VVee see then that this shame∣fastnesse which men haue, is as a processe, that God ma∣keth agaynst vs aforehande, as if he shoulde charge a Iew∣rie, and take informations and inditements agaynst vs, to the end we should be cast, and that notwithstanding al the [ 10] shifts that we could alledge, yet neuerthelesse our brond∣marke shoulde bewray that all vices are vices, and worthy to be condemned. And so although a man bee otherwise blockishe, and not touched any whitte with the knowe∣ledge of his sinnes: yet inasmuch as he hath shamefastnesse, by that meanes he is made vnexcusable. Nowe then wee see what doctrine wee haue to gather of this streyne. The first is, that our Lorde warneth vs, that when we haue any shame of euill doing, and shun mens presence, and would be loth to haue our lewdnesse knowne: wee must vnder∣stande, [ 20] that thereby God aduertiseth vs, that it is not for vs to flatter our selues in our sinnes, nor to hide them, but rather that wee must learne to condemne them. Further∣more, if we bee so abashed before men: let vs assure oure selues wee cannot escape the presence of God. VVee maye well locke vp oure selues in oure lurking holes, but wee shall gaine nothing by it. His eie must alwayes see vs, and not onely marke the workes that are to bee seene of the worlde, but also our secretest and deepest thoughtes. Therefore let vs learne, not only to feare men, but special∣ly [ 30] the heauenly iudge that seeth vs: and also let not the said shamefastnesse gouern vs, for we must not stay there, as I haue sayd alreadie. It were all one as if a childe should abyde alwayes in his Apcee, or else as if a sick man should content himselfe with a preparatiue, and afterwarde die vpon it for want of taking further phisick. Then must not this shamefastnesse raigne alone in vs, but it must leade vs further: that is to wit, that although men perceiue not our defaultes, and that wee might haue couerings to hyde our selues withall and to beguile the worlde: yet neuerthelesse [ 40] our owne conscience may watch, and keepe ward, and the iudgement of God may presse vs, and that we may so dis∣pose all our whole life, as wee may not desire onely to be had in good reputation of men, but also to be allowed of our God. And for the bringing heereof to passe, wee must not onely absteyne from open euill doing: but our hartes also must be clensed, and we must haue our affectiōs cor∣rected, so as wee may not haue any backe nooke to hyde our filthynesse in. Thus ye see what we haue to remember in this streyne. But yet notwithstanding wee see in what [ 50] tymes wee bee. For now a dayes, like as there is not any feare of God, so is there no shame of men: Iniquitie doeth so ouerflowe, that they which bee most shamelesse, are most valiant. At leastwise, youth ought too haue some modestie: and vndoubtedly it is not without cause, that the Paynims did of their owne naturall witte, knowe that shamefastnesse is the peculiar vertue of yong folkes. And why? For yong folke are not yet so well gouerned as were requisite. They are full of boylings that stirre them vp vnto euill, the fire is in their heade, and therewithall [ 60] their lusts are so violent, as it is very hard to represse them. Herevnto our Lorde giueth a remedie: which is, that al∣though yong folke be verie headie: yet notwithstanding they are conuicted & constreyned to know thēselues, and they perceyue that they haue not yet such a stayednesse in them as were requisit: and that is the cause why they haue some shamefastnesse in thē. But what is seene nowadayes? there wāteth no store of yong russians: behold these yong Cockerels, they are no sooner cropen out of the shell, but by and by they must haue a sworde by their side, and you shall see them vtterly voyde of al shame. They think they ought too bee like brothels of the stewes, and that (what∣soeuer they doo) neyther reuerence, nor Iustice nor anye things else ought to gouerne them. To bee short, wee see how youth is become altogither diuelish, and that not on∣ly there is no feare of God, but also no honestie at all in them. Sith we see this, let vs assure our selues, that there is a floud of iniquitie, and that things are so farre out of order, as they be past remedie. For it appeareth that the thing which ought to bee imprinted by nature in al men, and specially in yong folke, (that is to say, shamefastnesse, and modestie) is quite razed out, and yong folks are vtter∣ly shamelesse and stubborne, and passe not though they be mocked for their vnshamfastnesse. So then let vs learn to walke in greater feare and carefulnesse. For we shall not bee excused by alledging that euerie man dooth as wee doo: for it is no meanes to acquite vs before God, too say, that other bee no better than our selues, but rather let the same be an occasion vnto vs to drawe backe, that wee bee not wrapped in the vyces that raigne so in all men. And furthermore let vs remember howe it hath bin sayde that we must not walke as men that looke but onely vpon the creatures: but let vs set God before our eyes, accor∣ding also as we cannot scape his presence. True it is that through our inclination too hypocrisie, wee seeke many windlasses [and startingholes,] but yet must God needes follow vs euery where. Seeing it is so, let vs learne to de∣dicate our selues wholly vnto him, and to haue our sight fastened vpon him. And forasmuch as hee inlighteneth vs by his worde: let vs thinke also vpon that which the Apo∣stle telleth vs in the Epistle to the Hebrewes. For there he declareth that the worde which wee heare, is of the same nature that god himself is: which is to search our thoughts, & to try out al that is in vs, & to deuide asunder the mary from the bones, and the veynes, & all that is in vs. Seeing thē that when our lord sendeth vs his word, he will make such a triall, that all that euer lieth hid in men must come to light: let euery of vs walk as in the brode day, and con∣sider that we be no more in darknesse, seing our lord Iesus Christ reigneth among vs by his gospel. Thus ye see what ye haue to remēber in this text. And now Iob addeth, that the Princes rose vp afore him, yea and that the cheef men and go∣uerners bild their peace when they heard him speake. Here wee see an order that nature teacheth, were it not that the ma∣lapertnesse of men peruerteth all things. And if we follow that which our Lord sheweth, I say euen according to the order of nature: It is certaine that if there were a man that had the gift of teaching, and more iudgement and know∣ledge than other men, he should be harkned vnto, and e∣uery mā would hold their peace when he spake. VVhat is the cause then that whē a man shall speake good reason, & haue the gift to edifie others: he is not receyued, but di∣spised:

and many bablers thrust themselues foorth and will needes be heard with their tongues running at ryot, by meanes whereof the truth shall be put backe, & thrust vnder foote? what is the cause thereof: It is for that men cannot abyde that God should guyde and gouerne them, but (as I say) they corrupt all the order of nature by their malapertnesse, or rather madnesse. For needes must we become wood beastes, when wee cannot abyde to submit our selues to truth and reason, and to admitte them that are ordeyned ouer vs as it were in Gods steade. There∣fore [ 10] let vs marke well this text. For Iob meeneth not too magnifie his owne persone onely: No vndoubtedly, it is not his meening. VVhat then? Yesterday I shewed you a peculiar reason, which hee had too speake so. But fur∣ther we may gather also a generall doctrine that God gi∣ueth vs by Iobs mouth: whiche is, that when there is an vpright and vertuous man, and therewithall indued with wisedome: wee must giue eare too him, and receyue him among vs. For if wee followe not the rule whiche is shewed vs heere, wee not onely doo wrong vnto a mor∣tall [ 20] man, but also God taketh the same wrong to be done as too his owne persone. And not without cause: for if a a man bee able too gouerne vs with good doctrine, thinke wee that hee hath it of himselfe? Euerie manne can well ynough say, that it is the gyft of God. Nowe when God aduaunceth a manne in suche wise by gyuing hym more largely of his holye spirite, it is too the intent hee shoulde purchase himselfe estimation, and not rather for the com∣mon profite of all men? Hee that is so indued wyth any great giftes, is bounde so muche the more too his neigh∣bours, [ 30] and must so bestowe that which is giuen him, as all menne maye bee partakers of it. But nowe if wee vouchsafe not too heare a man, when wee may profite vnder him: is it not a despysing of the Spirite of God? Is it not a scorning of his Maiestie, whiche hee woulde haue too bee knowne when hee sendeth vs as a mortall man after that sort in his name? Furthermore this pride is matched with vnthankefulnesse. Beholde, God ray∣seth vp men that are able too teache vs: let vs but onely heare them, and it shall bee for our welfare. If we vouch∣safe [ 40] not too doo that: is it not a reiecting of the benefite that God offereth vs as muche as in vs lyeth. So then it is not for nought tolde vs heere, that if there bee a ver∣tuous man whiche hath more skill than oure selues, hee deserueth too haue eare gyuen him, and that men shoulde bee heedfull too receyue that whiche hee shall say. For (as I haue declared alreadie,) if men doo it not, wrong is offered vntoo God, and wee are also vnthankefull, in that wee will not be gouerned by him. There is yet more: And that is, that if wee ought to heare men whiche haue [ 50] some worldely skill: what ought wee too doo when they be purposely sent to bring vs Gods worde, and are so fur∣nished as they may say, that God sendeth vs the message of saluation by theyr mouthes? According as hee serued his turne by the Prophetes and Apostles during their ly∣ues, and will haue the same order of gouernment to bee at this day in his Churche, and there too continue vntoo the worldes ende. Then if wee refuse too heare Gods worde when it is preached by such as are ordeyned to that office: Is it not a double rebellion? And shall wee not [ 60] bee so much the more too blame? So then wee bee war∣ned here, to keepe silence when our Lord sendeth vs his worde, and maketh both great and small to stoupe vnto it, and too bee dumbe, but not deafe. I say wee muste bee tonguetyde: for when God speaketh, it standeth vs in hand to herken without replying, and to receyue quietly what∣soeuer is sayde vnto vs, and too conclude with Amen, So bee it. Againe, we must not bee deafe: but forasmuch as we see that by nature we bee so ill disposed to heare God, and to obey his worde, we haue to pray him to open our eares, and to correct the dulnesse of hearing that is in vs, and our slownesse of obeying him, and specially to gyue vs the vnderstanding of his will: for else wee bee so bru∣tishe, as wee shoulde neuer conceyue the thing that is for our welfare, except we were inlightened by his holy Spi∣rite. And therefore let vs learne to brydle, not onely our tongues, but all our affections. For the thing that hin∣dereth vs from the hearing of God, and from beeyng taught by his woorde, is not onely that wee bee to talka∣tiue and too full of babbling and prittleprattle: but also bycause wee bee full of lustes and gainstryuings, which do as it were breake off Gods talke. Now then let euery man looke well to himselfe. For when wee come to a Sermon, or otherwise looke vpon the holy Scripture, no doubt but wee shall well vnderstande some good sayings and profi∣table sentences heere and there: But what? By and by it slippeth from vs, and we forget it againe. And why so? For we be combered with our owne gainstryuings. Therefore it is all one as if there were a great noyze in vs that brake off Gods worde, so as it was not receyued. Againe wee beare not away the hundredth part of that which is tolde vs. And why? Bycause we bee fleshly, and our affections carie vs away. So then, (as I haue sayde) if wee mynde to fare the better by Gods worde, we must not onely brydle our tongues which are ouer lauish: but we must also bridle our affections, to the ende there may bee a peasable obe∣dience yeelded to our God. Thus ye see what wee haue to marke. Neuerthelesse, wee muste also haue the sayde sobernesse and modestie of not beeing too hastie too speake, but rather yeelde oure selues teachable. It is sayde that the wyse manne shall wexe-wyzer by hearing. Salomon speaketh not there of the ignorant and Idy∣ots: But for so much as men take themselues to bee great Clearkes and Doctors at the fyrst day, and beare them∣selues in hande that they haue profited ynoughe assoone as they haue anye little taste of the doctrine: (as in good sooth men will swell bigge ynoughe, euen lyke Toades, howbeeit that all theyr swolnenesse is but wynde) for∣asmuche then as men haue suche ouerweening of them∣selues: therefore Salomon sayeth that there is not so wyze a man, but hee groweth wyzer by hearing. VVhat is to bee done then? VVee muste not bee so forwarde too speake, but wee muste also bee as readie too hear∣ken, and too heare what is tolde vs. Lo what wee haue too beare alwayes in mynde vppon this streyne. And verely seeing that Iob sayeth expressely, that the gouer∣ners, euen suche as were practyzed in wisedome, and bare authoritie among men,) had gyuen eare too him bycause hee excelled: I pray you what shall become of them that can not chalendge suche skill too themselues, nor haue had the lyke practyze, nor borne office where∣by too get so muche vnderstanding? And yet neuerthe∣lesse

lesse wee see there are verye fewe nowe adayes that can abyde to bee taught, but euery man taketh vpon him too be a teacher. And see howe ill we practise the lesson that is giuen vs by Saint Iames, where he sayeth, that we must not couet too bee many masters: for contrarywise there is none of vs all, but hee thinkes himselfe able to guide the whole worlde: and in the meane while there is not any man that can abyde to bee taught or tolde any thing, no though he bee but a yong Calfe. So much the more then ought we to marke this circumstance, which I haue [ 10] purposely touched concerning Iob. The holy Ghoste prayseth the men that were wyse and in authorite, who notwithstanding yeelded themselues peasable, and refu∣sed not to be taught. Seeing the holy Ghost sheweth vs this: let vs vnderstande, that it is not onelye too com∣mende the persons, for they are vnknowne to vs at this day: but too giue vs example and instruction what wee haue to do. And this present admonition is not more than needeth, considering the pryde that is in vs. For (as I [ 20] sayde) euerie man will bee wise, and no man can finde in his heart to stoupe so lowe, as too confesse that hee hathe neede to bee taught by others. Thus the cause why the holy Ghost setteth vs downe suche instruction heere: is for that although wee were the excellentest men in the worlde, yet must wee not imagine any such perfection in our selues, but that wee haue neede too profite yet fur∣ther. And heerewithall let vs marke well the giftes of God. VVhen wee see a man sent to vs too teach vs: let vs vnderstande that God hath sent vs his treasure too re∣leeue oure want withall. It standeth vs in hande too re∣ceyue [ 30] the same of God, as who is the fountayne of al wis∣dome. It is true: neuerthelesse hee maketh it too runne downe vntoo vs, as it were by ryuers and chanels. For when men receyue giftes at his hande it is too distribute them to vs by their meanes. And although a man haue no great gift: yet must wee giue him the hearing, if he speake reason and truth: yea though it were a yong childe that tolde vs our faultes, yet is hee a messenger of Gods sen∣ding. Nowe if wee may not refuze a little childe, no nor a silly Idiot that hathe no authoritie nor any excellente [ 40] gift, but must receyue correction at their hande: I pray you must wee not needes be out of our wittes if wee re∣iect the manifest giftes of God which hee woulde haue to bee magnified, by setting them in an open place too bee seene? Or when must it not bee sayde that wee be starke madde if we reiect them? So then forasmuch as we haue neede to be continually strengthened by receyuing doc∣trine and instruction by all meanes that can bee offered as long as we liue in this worlde: let vs accept Gods gifts (as I sayd,) and wheresoeuer we see them, let vs do them [ 50] the honour too submit our selues to them. Thus yee see what wee haue to marke in this streyne. Iob declareth by and by after, that hee had beene honoured and com∣mended, not onelye for hauing a sharpe and suttle vn∣derstanding, but also for mainteyning right among men. And that is a sentence further well worthy to bee noted. True it is that when a man meddleth with teaching hys neighbors, it is not ynough for him to bee an honest man, and to haue a desire to liue well, and to giue good exam∣ple to all men. But hee must also haue a skilfulnesse, and [ 60] God must haue giuen him wit and reason. Neuerthelesse if a man were as skilfull as coulde bee wished, and had his tongue readie to vtter, so as there were no blemishe in his speache, and yet were of an euill conscience, so as he were a scorner of God, or an heathenishe man in his life: hee deserueth not to bee heard. For his life maketh him sus∣pected, so as men can hardly take any tast of his doctrine. I meene not that the wickednesse of mennes lyues, ought to diminishe the authoritie of Gods worde, but I speake of the common infirmitie that is in vs, insomuche that if wee see a man that is wicked and frowarde, and withoute all vprightnesse, who in his dooings scorneth all vertue: if suche a man speake as an Angell, yet woulde not men vouchsafe too heare him. For they woulde thinke them∣selues deceyued, bycause they see hee speaketh not from his heart. So therefore it is a requisite thing for him that dealeth with teaching, too haue the sayde vprightnesse, that men may knowe he speaketh from his heart, and not feinedly, & that he telleth not a tale in iest, like as a player maye play his part in an enterlude, and yet when all is done, it is but a iest. And this is the cause why I sayde that it is not ynough too speake well, but that hee which myn∣deth too teache others, must not onely speake with hys tongue, but also deale so as men may know that the same commeth from his heart: and he must so ratifie and see all his doctrine by his deedes, as men may see that the thing which he speaketh is so settled in his heart, and so printed and ingrauen in him, that hee speaketh as it were in the presence of God. Ye see then what wee haue to marke in this sentence, when Iob (after he had reported that he had bin commended of the greatest and honourablest sort of men) addeth, that it was bycause he had succoured the poore, and afflicted, and that the blissing of him that was readie too perishe had bin vpon him, and that hee had bin the defender of the fatherlesse, and the protector of the widowes. So then this vprightnesse purchased him authoritie, according as it is sayd in the fiftenth Psalme, that we must honour them a∣boue all men, which haue the feare of God. And surely (as was declared not long ago) seeing that the feare of God is our wisdome, yea euen our true wisdome: wee must also cōsider whether a man deserue to be heard or no. Further∣more when a man walketh vprightly, and giueth good as∣surance that his speech is not feyned, and that he is no dis∣sembler that doth but babble from the teeth outward, and hath no affection at all in his hart: if a man bee such a one, as that his whole life warranteth that hee intendeth too teach other men in good earnest, to the intent that God may be serued & honored: let vs assure our selues that we must take such a one for a mirrour or looking glasse: for if we make no recking of the good life of such as ought to teach vs, we reiect the assurance that god giueth vs of his doctrine. True it is (as I haue saide,) that men cannot barre the worde of God from continuing in his full state: for it dependeth not vpon the vertuous behauiour of men. But howsoeuer the worlde go, when God is so gracious vnto vs to teach vs by such men as witnesse by their liues, that their onely seeking is that men shoulde serue God, I say when we haue such a recorde: it is as it were a sealing of the doctrine, and it is all one as if God should relieue our infirmitie by driuing and pricking vs forward, bycause hee seeth vs so negligent and slowe to come vntoo him. Is it not a signe that we bee slouthfull beastes, if wee make no

accompt of this? So then let vs marke well this sentence as it is touched here by Iob: and therewithall let suche as haue the charge to teach others looke wel to themselues, that they behaue themselues in such wise, as their life may be a pattern to all men, and beare witnesse that they speak not in vaine, but that they speake the word of God which is thoroughly ingrauen in them: and let vs also take warning in their persons too haue the worde of God in estimation, that wee may yeelde our selues too his obe∣dience as well as they. Thus ye see the thing which all mi∣nisters [ 10] and magistrates, and such as haue charge to gouern the people, and generally all suche as haue any degree or vocation of teaching, ought to thinke vpon: namely that our Lords will is, that they should shew the way, and that his calling of them to that office, is vpon condition that they shoulde not onely speake, but also witnesse the same earnestly and truely by their life. Yea and this doctryne extendeth to all men in generall: for there is no man but hee ought too teach his neighbours, in tyme and place conuenient when neede requireth. Therefore let vs con∣sider [ 20] that in condemning other men, wee hyde not oure owne faults, ne cause them to bee forgotten. Hee then that would be a good correctour of his neighbours, must first correct himselfe. He that will teach other men, must first bee his owne schoolemayster: that is to say, he must begin at himselfe, and receyue good doctryne. Also let vs not forget that which wee haue sayde: namely that wee must be readie to receiue instruction at euery mans hand, and yeeld our selues teachable without refusing so great a benefit, when our Lorde goeth about to teach vs by any [ 30] maner of person. As touching that whiche Iob sayeth here: the effect of it is, that hee hath shewed himselfe to bee a man that feared God. Such as are led with am∣bition, woulde fayne shewe themselues to bee men of re∣noume, and they neuer do any thing, but they looke for some prayse and commendations for it afore men. Con∣trariwise, Iob declareth here, that he bestowed his doings where was no hope of recompence, nor of purchasing any great fame or renoume to the worldwarde: and that hee indeuered to do good vnto men, euen when they seemed [ 40] to be dead. Hereby he sheweth wel, that he was not led by vaine glorie, nor sought his hire here beneath in earth, but that he walked as in the sight of God. For if a man seeke his owne preferment: it is certaine that when hee ought to do any man a good turne, hee will looke twice vpon it, and see whether the partie bee able too counteruaile it, and to render like for like. And thus ye see that none of the good turnes which are done in the worlde, are done freely, but rather for wages, and therfore their doings can not be sayd to be a vertue. For it is not charitie that lea∣deth [ 50] them to do good one to another, or to helpe such as haue neede: but euery man hath an eye to his owne pro∣fit, and to see whether the good that he doth vnto others may returne home againe to himselfe. But contrariwise, it is shewed vs heere, that in seruing of God, wee must not haue regarde of any worldly recompence, nor couet to be commended and praysed, according as wee see howe Iob sayeth here, that the blissing of him that was readie too pe∣rish, came vpon him. Let vs marke well this saying: for when a man is at deathes dore, it seemeth to vs, that whatsoeuer [ 60] good we shall haue don vnto him, it is as good as lost, and also as to the worldwarde it is all quite gone. And very∣ly Iob speaketh here of such as were vtterly forsaken, and had no succour: insomuch that no man vouchsafed too thinke vppon them. There is then as it were a buryed man, or as it were a wretched coarse, and I succour him: If in so doing my respect bee too purchace any prayse a∣mong men, then is it certaine that I will seeke some man to blase abroade my goodnesse, and to tell how much hee is beholding and bounde vnto mee. But if I take a poore man, that is as good as halfe dead, and seemeth that hee must perish out of hande: it is a token that I seeke not the prayse of men. Agayne, what is the hyre that I shall looke for? The man is as it were condemned too death and there is no more hope of him. So then, if wee minde to proceede in such vprightnesse, wee must thrust all am∣bition vnder foote, and there muste no couetousnesse leade vs, but we must looke right forth vntoo God. That is the thing which Iob ment too betoken in effecte, and the same also is the cause, why hee setteth downe heere all the particulars that we haue touched, namely of widowes, of fatherlesse children, and of suche as bee despysed of the whole worlde. For vndoubtedly these also are the par∣ties which are specially recommended vntoo vs of God. As for them that haue the meanes too recompence the good turnes which they shall haue receyued: they recom∣mend themselues. But when a poore man is destitute of all fauour, and hath neyther kinsfolke nor freendes nor goodes nor authoritie on his side: if wee succour him, it is a signe that wee looke rightfoorth vntoo God: And if wee do not, it is a token that there is no charitie in vs. And truely forasmuche as euerye one of vs is so wedded to his owne profit: therfore doth our Lord expresly com∣mend vnto vs both the widowes, and the fatherlesse, and those that are in such extremitie and are not able to helpe themselues. God (I say) presenteth them vnto vs, to trie our charitie in that behalfe. Yee see then a poynt in Iob which it standeth vs in hande to marke, yea and to marke it in suche wise, as wee muste assure our selues that all these things are spoken for our learning. For (as I haue touched alreadie) Iob vseth no brauerie here, neither ma∣keth he any brags to get himself estimation: but rather in his person the holy ghost sheweth vs what is to be estee∣med: namely, not that which appeareth outwardly, & hath the fayrest glosse afore men, for that oftētimes shal be but abhomination before god. VVhat then? when a man wal∣keth as hauing none other record but god, so as all his do∣ings are leuelled at that marke, to say, my God hath com∣maunded it me, it is the thing wherein he will trie me, it is the thing whervnto he tasketh me: when a man walketh by that rule: it is all one as if he should banish all worldly respects too gather himselfe vnto God. And euen so also must we do. Let vs seke none other alowance but of God: and let that suffice and content vs, & let vs not be turned aside, nor drawne away by ambition or vainglorie. VVhen we intend to serue God, let vs not looke for our recom∣pence at mans hande, but let vs serue God with such vn∣feynednesse and soundnesse, as wee maye not stay vpon the things that haue fayrest shewe, but vpon the things that are commaunded vs: and let vs fully conclude and be resolued, that wee ought to desire no further, but that God be obeyed. Therfore in all these things, let vs follow

still the example of Iob: and shew that we feare God: yea and let our shewing of it bee, not by I wote not what Ce∣remonies, wherein there is no substance, but by the things that oure Lorde commaundeth vs, especially in hys lawe: whiche are that wee shoulde execute iustice, righ∣tuousnesse and mercie: that is to say, that wee shoulde yeelde euery manne his right, that wee shoulde absteyne from all euill, from all iniurie, craft, and violence, and indeuour to serue our neighbours, cheefely in hauing pi∣tie and compassion vpon those that are in aduersitie, too [ 10] the ende to succour them after the abilitie that God hath giuen vs.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him too haue pitie vppon vs, and too make vs so to feele oure sinnes, as wee may bee humbled in true repentance, and come to seeke him in the person of our Lord Iesus Christ: and that when hee shall haue receyued vs too mercie, it may please him so to guide vs with his holy spirite, as his glory may shine in vs, and we in the meane while may not couet to bee honoured of men, but holde our selues con∣tented, that his glorie shineth so in vs, as his name bee ex∣alted: and that it may please him to make vs to walke in suche soundnesse vnder his obedience, that such as wan∣der and go astray, may bee brought into the way of salua∣tion by meanes of oure example, so as all of vs togither may serue him with one common accord all the tyme of our lyfe. And for the performance heereof, it may please him too styrre vppe true and faythfull Ministers of hys worde, &c.