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

The .xliiij. Sermon, which is the thirde vpon the .xj. Chapter.

13 If thou prepare thine hart, and stretch out thy handes vnto him,

14 If thou put the iniquitie from thee vvhich is in thy hande, and that no vnrightuousnesse abide in thy tent,

115 Then mayst thou lift vp thy face vvithout spot, and thou shalt be sure, and shalt not be afrayde:

16 For thou shalt forget thy miserie, and shalt no more haue it in remembrance than the vvaters that are passed by.

17 And a time shall spring vp more bright than the noone day, so shalt thou shine and bee as the morning.

18 Thou shalt be safe, bicause there is hope, thou shalt dig a pit and lay thee dovvne safely.

19 Thou shalt rest thee, and there shall bee noman to make thee afrayed, and many shall sue too thee.

20 But the eyes of the vvicked shall sayle and forgo their refuge, and their hope shall be [turned into] anguish of minde.

WEe haue seene heretofore the lowlinesse that ought to bee in men when they thinke vppon Gods works: that is to wit, that they must not presume to iudge of them after their owne fancie, but they must vnderstande that [ 10] forasmuch as Gods wisdome is infinite: therefore they cannot comprehend the reason of his doings: and that forasmuch as he is able to do all things: no man ought to presume to let him, but to giue him leaue to doo what hee thinketh good, and al men ought to stoupe vnto him. And now be∣hold a second point which Zophar addeth: which is, that if we be desirous that god should be fauourable and mer∣ciful to vs, we must seeke him with a pure and right mee∣ning minde and without hypocrisie. Thus ye see in effect [ 20] what is declared here. And afterward for a conclusion he addeth, that such as are smitten with Gods hand, cannot excuse themselues (howe soeuer the cace standeth,) that their owne sinne should not be the cause of all the miserie that they indure. But verely such things are misapplied to Iobs person: and yet notwithstanding, the same ceasseth not to be good for vs: Therefore let vs bethinke vs too profite our selues by it. And first of all, whereas it is told vs, that God will be gracious to all such as seeke him vn∣faynedly: the same is often ynough warranted vs through [ 30] all the holy scripture, and God allureth not me vnto him to deceyue them when he sayth, Turne vnto me, and I wil turne vnto you. Hereby he declareth that hee is alwayes willing and readie to do vs good, if we let him not on our side. So then, let vs marke, that whensoeuer we seeke God he will bee at hande with vs, yea euen with all grace and blissing. But wee must also marke the meane of seeking God. For we see how men beare themselues in hand that they haue desired nothing but that God should be mer∣cifull to them, and that they haue bene desirous to yeeld [ 40] themselues vnto him, and that their cheef desire is to ho∣nour him: and yet for all this, they draw quite and cleane backwarde. But in this text is declared in what wise God will be serued, and what he requireth and alloweth. And therefore he sayth that first of all, wee must settle our heart and stretch out our handes vnto him, and afterwarde, put all wickednesse out of our hands, that none may dwel in our houses. Behold (I say) how men may obey God, and not turne a∣side from him: namely by beginning with the soundnesse of the heart, bycause God abhorreth all dissimulation. [ 50] But contrarywise we see how hypocrisie reigneth in such wise in our nature, as our hart shrinketh alwayes backe∣ward, and we make many countenances and many apish toyes and mowes, so as it shoulde seeme we be altogither on fire with zeale to Godward, and outwardly all shall be full of Ceremonies and apparant pretences, whereas not∣withstanding there shal be no truth nor right meening in∣wardly in the hart. Ye see how we haue so much the more neede to marke what is sayd here, namely that such as go about to seeke God, do not any thing that is aughtworth, [ 60] but insteade of going forwarde, draw backwarde, except their hart be disposed that way: that is to say, except they haue a pure and single affection, and not a double heart▪ But for our better confirmation in this lesson, wee must bethinke vs of other textes of the Scripture where God auoucheth that he is not like too mortall creatures, who rest vpon the outward shewes of things. Bycause wee bee fleshly, wee make much of that which seemeth gay: but God is not such a one. Therefore wee must not mea∣sure him by our metyard. But forasmuch as it is his pe∣culiar office too searche the bottome of mennes pr〈…〉〈…〉 thoughtes, and all must needes be layd open before him: Therefore his eyes looke vnto faithfulnesse and truth, as it is sayde in Ieremie. To bee short, the seruice of God ought to bee grounded vpon the singlehartednesse wher∣of the Scripture speaketh so oft, in saying, Thou shalt bee sounde before mee. And not without cause did God giue that rule to Abraham, but he gaue it to the ende it should bee generall to all the faythfull: and the often repeating of it, is to shew that when God mindeth to shoale out his owne children by some certaine marke from the hypo∣crites: alwayes he setteth downe the sayde soundharted∣nesse. Therefore let vs marke well, that forasmuche as God is the truth, hee will bee serued in spirite and truth. Now seeing that Gods seruice is spirituall, all ••eyning and vntruth must bee farre from vs: otherwise, althoughe our workes please men, and be neuer so much commen∣ded of the worlde, they bee no better than dung and va∣nitie: and God will reiect all that wee haue, if wee haue not first indeuered to put our harte in order. True it is that the Papistes take holde of this text too proue their Freewill: and it seemeth too them that they haue a fayre colour to say, sith men are exhorted to order their hartes aright, therefore it is in their abilitie and power so too do. But it is to fonde and tryfling a reason to measure mens power and abilitie by the things that are commaunded them. For when God sheweth vs what wee haue to doo, he respecteth not what wee are able too do, or what is in vs: but he respecteth what we bee bound vnto and what is our dutie. VVhen he willeth vs too loue him with all our hart, with all our strength, and with all our power: is it bicause he findeth any man liuing that is able to yeelde his whole hart to the sayde loue? VVe see the flat con∣trarie. For our nature is fully bent agaynst God. So then if God ment too require nothing at our handes but that which we were able to performe: hee shoulde let vs go streight too destruction. But let vs not thinke that God lozeth his right bicause wee haue not wherewith too pay him. For put the cace a man were in dette, were it rea∣son that his creditours shoulde loze their right bicause he is falne in pouertie by wasting of his goodes in riot and excesse? True it is that they shall not be able to recouer it at his hande: yet doth the dette remayne alwayes vpon his head. Seeing the cace is such, doo wee thinke that God will be disfeated of his duetie bicause men bee alto∣gither lewde and frowarde, or bicause the Diuell holdeth them in bondage, and they be giuen ouer to all mischeef and wickednesse? Then must we not conclude that men are able to dispose of their owne harts and of themselues

at their pleasure through their owne motiō, bycause God commaundeth them so to do. Hee doth but onely shewe that we be bounde too do so, and that all that euer we be able too attempt shall not be esteemed nor receyued at Gods hande vntill such tyme as wee haue the sayd pure∣nesse of hart whereof mention is made in thys place. But nowe let euery man examine hymselfe, and we shall fynd our selues to haue harts of stone, so as there is nothyng in them but hardnesse, nother reigneth there any thyng in them but naughtinesse, and suche a continuall stubbor∣nesse [ 10] as can by no meanes be bowed to obey God. Sith the cace standeth so, God muste be fayne to put too hys hande, as he hath also promised to doo. For he sayeth hee will giue vs fleshly hartes that shall be soft and plyable, so as wee may serue him. He sayeth he will ingraue his law after such a sorte in our hartes and in our bowels, as wee shall giue our selues to that which he alloweth, so as there shall be one conformitie and agreement beweene all our desires and affections, and betweene the rightuousnesse that is conteyned in the lawe. That (say I) is the peculiar [ 20] worke of God: & therfore it behoueth him to dispose vs to the seruing of him, bycause we are vnfit for it one oure behalfe, drawing altogither backe from it, and hauing not aught in our lustes but contrarietie to all goodnesse. Lo how it belongeth to God to apply vs vnto himselfe, and to make vs fitte and able to serue him, seeing we haue not any abilitie nor meane in our selues to do it. Now after he hath thus spoken of the purenesse and rightfull mee∣ning of the hart, hee sayeth that wee muste stretch out our handes vntoo God. Thys importeth very muche. For vnder [ 30] one particular, Zophar ment to comprehende in effecte the cheefe poynt of Gods seruice, and of the first table of the Lawe. For what els is prayer than a recorde of the faith that wee haue to Godward? For by calling vppon God without hypocrisie, we witnesse openly that all our welfare lyeth in hym, and that he is the onely partie too whome we ought to flee for succoure: and (to be shorte) by calling vpon God wee yeelde hym the glory that be∣longeth vnto hym, and whych he reserueth to hymselfe. And so let vs marke, that vnder thys one particular point [ 40] of calling vpon God, Zophar ment to comprehende the whole contents of the fyrste table: whych are, that God telleth vs that he only must be worshipped of vs, and cā∣not abide to haue any copartener, and that we must not abuse his name, nor vnhalowe it: but that wee must ren∣der hym the honour which he is worthy of, and followe the order which he hath appointed in hys Church. Then if all thyngs bee throughly considered, it is certayn that by calling vpon God we protest that we haue none other Gods but him alone, and that we renounce all Idolatrie [ 50] and superstition, shewing that our trust is settled vppon hym alone, and declaring that all ryghtuousnesse, power, and life are all wholly in our God, that he is the fountain where out of it behoueth vs to drawe, and that wee bee so greatly bounde and indetted vnto him, as it is impossi∣ble for vs to discharge our selues towardes hym. Beholde after what sort hys name shall be honored? Agayne, the yeelding of our selues ouer to him and to his prouidence in our prayers, is the very meane to obserue the spirituall Sabboth or rest. Besides thys, prayer importeth a confes∣sion [ 60] of our fayth. Also we not only desire God to vouch∣safe to succour vs: but also we yeeld him thankes for the benefites that we haue receyued at hys hand. And so wee see, that vnder our calling vpō our God, is cōprehended whatsoeuer perteyneth to his honour. But heereby we see that in Poperie, the seruice of God hath not onely bene peruerted and marred: but also as good as vtterly aboli∣shed. True it is that men will easily say that they ought to pray vnto God: but after what maner? Before we come thyther (say the Papistes) we must runne and trotte from Sainct to Sainct: the virgin Marie must be the mother of mercie and the treasurie of saluation: euery Sainct muste haue his office, & thither must men haue their recourse, there must they repose their trust. God muste haue but a little sprinkling, in somuch as he shall hardly be knowne in so great a number. And wee must not in any wise be∣gin at him, for they beare themselues in hand that if they go not first to the Heesaincts and Sheesaincts: God sha∣keth thē off. Of Iesus Christ there is no speaking, nor of seeking vnto him as too the mediator, that hee shoulde make our way too God his father: of all thys geere they haue no skill what it meeneth. Seeing then that the prin∣cipall poynt which perteineth to Gods honor, is not ob∣serued there: let vs assure our selues that it is euē so with all the rest that are inferiour. And therefore let vs thanke our good God for drawing vs out of these horrible dun∣geons, and for shewing vs that it is he to whome we must hold our selues, & whom we must call vpō as our father, that we take heede to keepe the way wherby he sheweth vs to come vnto him, namely by assuring our selues that hys seate is not terrible vnto vs to make vs shunne it, but rather amiable for vs to come vnto, in asmuch as our lord Iesus Christ reacheth vs his hand: and that his office is to make intercession for vs: and that God also hath opened vs the gate, desiring nothing of vs from day to day, but that we should come vnto him. Lette vs (I say) acknow∣ledge, that the same is an inestimable benefite vnto vs: & therwithall let vs haue pitie vpon these blynde wretches whyche go astray after that manner, in somuch that if it come to the poynt of calling vpon God, they wote not at which end to begin. And verely hereby it appereth, that their state is most miserable. For wherein lieth al the wel∣fare of men? wherein is al their happinesse, but in that (as I haue sayde) they haue theyr recourse vnto God, accor∣ding as it is sayd, that whosoeuer calleth vpō the name of the Lord shal be safe? But the cace standeth so with the wretched Papistes, as they wote not what the calling vpō God is. Therefore it must be concluded, that they muste needes be bereft of al hope of saluation, and banished out of Gods kingdome, seing they know not what it is to call vpon God. And it appeereth: for they come not to it but with doubting & trembling: and therewithall they haue a thousand windlasses before they come at God, bycause they haue not Iesus Christ to their guide and foreleader. So then let vs marke wel this streyne wherein mention is made of stretching out our handes vnto God. VVhy so? For in asmuch as we cannot stye vp into heauē by reason of our infirmities, it behoueth vs to haue some signe that may serue to make outward protestatiō of the inwarde & secrete doing. Ye see our hartes cannot be seene▪ [of me] But if we pray vnfainedly, our hart lifteth it selfe vp aloft, & that is as much as if we came before God to lay foorth

all that euer we haue within vs. This doing (I say) is inui∣sible. Neuerthelesse, by holding vp our hands vnto God, we declare that it is he to whom we haue all our refuge. Thus we see why Prayer is betokened by the signe of it, in the holy scripture: not that the same signe is the whole or the principall poynt of prayer. For the Hypocrites can skil wel ynough to stretch out both their hands & their armes too and it seemeth that all that euer is in thē were burning fire: & yet for al that there is nothing but falshod in them, and they do but mocke with God. Therefore it [ 10] behoueth that this signe be true, & the scripture also pre∣supposeth it to be so. And here ye see also why it is sayde, that our Heart must be disposed. If Zophar had sayde no more but stretch out thy handes vnto God, men myght haue alledged that God is contented when they come to him but with Ceremonies. But when as he sayth, that a∣fore all things, our heart must be sound so as there be no wrything nor crokeduesse in it: it is as much to say, as the same must be layd as a foūdacion whervpon to build. And hereby we see that the lifting vp of our hands vnto heauē [ 20] is nothing, vnles our hart go before it, so as the hāds may be a true recorde of that which is in the man, and of that which God himselfe knoweth to be there. For as concer∣ning the residue of our life: peraduenture men will regard vs, and we may haue some regard of thē. But verely that must not be for desire of any prayse: for if we desire to be allowed of creatures, we receiue our wages, as sayth our Lord Iesus Christ. Yet notwithstanding let men see vs in all the rest of our life: but when we pray vnto God, euery man must retire & shrinke into himselfe, that he may ac∣knowledge, [ 30] behold I am before God, behold I am at the throne of his maiestie: and so of all the doings of our life prayer must he remoued furthest off from hypocrisie & vntruth. But in the mean while this is very ill put in vre. For let a man marke howe the hypocrites in the Papacie play mockeholiday with God: there shalbe store of lipla∣bour: and that is the thing wherein they bewraye them∣selues most. Though there be hypocrisie in all their other things: yet is there most of al in the praiers of the Papists. And on our side, would God there were the like conside∣ratiō, [ 40] as I haue spokē of: that is to say, that euery of vs re∣tired into himself when he cōmeth to praying vnto God, & that we were (as it were) locked vp in that behalf, so as we had no respect at all of the world. Thē should there be another maner of perfectnesse in our prayers, than there is: & those that haue no feare of god durst not be so bold as to call vpon Gods name with full mouth as they doe. How? They call vpon him before men: to their seeming it is ynough if the world thinke they haue a good will to returne vnto God: and in the meane while God seeth no [ 50] sparke of such good will in them. Furthermore, although it behoue vs to be withdrawn [into our selues] when we pray vnto God: it is not ment that in the cōmon prayers we should not stirre vp one another by our example. For then were it sufficient that euery man prayed in his own chamber, or in his lodging. But God will haue vs to pray togither in cōmon, and as it were with one mouth, to the end there may be one solemne confession of our faith, & euery man may be edified by his neighbor. Neuerthelesse our open praying must be after such a sort, as we may be [ 60] withdrawne into our selues, and euery man haue his eye vpon God aboue, as if we were there before him. Thus muche then concerning these wordes, of lifting vp oure handes. And by and by after, Zophar commeth downe to the second table of the Lawe and sayth, That we must put away all iniquitie from our handes, and that it must not a Well in our houses. It is a manner of speaking rife ynough to say, VVe haue cleane handes: for by our hands we med∣dle & deale with the matters that are betwene vs & our neighbors And therefore he that robbeth his neyghbor, or doth him any violence or any anoyance, hathe foule hands: like as on the contrarie part it is said, that the chil∣drē of God do wash their hands when they kepe equitie and vprightnesse, so as they giue not thēselues to misdea∣ling, but rather haue a regard to serue euery mans turne. And Zophars meening in this place is, that the man that wil be blissed of God, & prosper, must withhold his hand from all vnrightfulnesse, or driue away al vnrightfulnesse from his hand. Haue we then called vpon God? haue we protested that it is he only at whose handes we looke for saluation and all welfare? haue we glorified him as becō∣meth vs? Then there remaineth that we communicate with our neyghbors also without doing any man wrong, so as no mā may complaine that we haue put him to losse or hinderāce: and that we be cleere frō al violence & guile If we liue with our neighbours after this maner: behold, God will also draw neere vnto vs. Thus ye see howe we shall perceiue that he is readie to bestow all good things vpon vs that we can desire, and which are meete for our saluation. But forasmuch as men do willingly beare with thēselues, yea and that to excuse ourselues in euill doing, we seeke so many shifts and starting holes as it is horrible to behold: it is sayd that misdealing must be chazed & ba∣nished out of their tents: that is to say, men must not only do none euill directly, so as it might he cast in his teeth to his shame: but also he muste beware that none euill bee done vnder his shadow. As for exāple, if he be the master of a household, let him hold his wife, his children, & his seruants in awe, & let him take good heede, that there be no wrong done to any man, by ouerthwart meanes, or by wycked dealings. Thus yee see why it is precisely added, That misdealing must not dwell in our tentes. And now haue wee in effect that which is sayde here. But now re∣mayneth that euery one of vs thinke better of it than we haue done. For this doctrine consisteth not in wordes, but must be put in vre by euery mā, and euery of vs must thinke vpon it throughly. There is nothing heere which ought not to be very cōmon and familiar to vs, and why then are we so farre off from it? Euen bycause the more parte of vs are contented to heare speake of it, and yet notwithstanding leaue the chief point of it. To the entent therefore that we may be touched the better & the more to the quick, let vs marke first that we must not go about the bush with God, but keepe the right way that is shew∣ed vs here. My saying of this, is to drawe vs out of all the superstitions & fond Apes toyes wherewith men beguile themselues too too wilfully. For as for these general prin∣ciples men can finde in their harts to confesse them wel∣ynough: namely, That it is good reason that God should be honored and serued: and that without we do so, he will curse vs and cast vs away: and that it ought to be no won∣der though he punish vs and consume vs with aduersities

in this world. For seing that we worke spite against God, must not he needes ouerwhelme vs? Euery man (say I) will well confesse this. Agayne for the seconde poynt, it will not bee denyed but that God will haue pitie vpon vs when wee turne vnto him: and that if wee serue him as we ought to do, hee will not deale so hardely with vs but we shall finde him by experience to be both a father and Sauiour to vs. Men will well ynough say so. But when it commeth too the deede doing, it will bee well perceyued that there was nothing but hypocrisie in all these goodly [ 10] protestations, and that men were very farre of from God, so long as they thought to content him with their fonde fancies. Then let vs learne that the true turning whyche God alloweth, is not a tormenting of a mās selfe in vayne and superfluous things: but a comming vnto him with a rightmeening soundnesse. But let vs now looke vppon the lurkingholes of our hartes: I say let euery man exa∣mine what is in himselfe: let vs not flatter our selues too make our selues beleeue that blacke is white: for we shall winne nothing by so doing. Seeyng then that we haue so [ 20] many startingholes in our selues, wee haue good cause to fight against thē. For it is no easie matter to haue a cleere hart and suche a soundnesse as God requireth. VVhen men haue indeuered themselues thervnto all their tyme, it is much if they come to the middes of their iourney be∣fore they die. Yet neuerthelesse we must trauell still, and desire God to strengthen vs, that wee may compasse our intent by the power of his holy spirite. Marke that for a speciall poynt. And for the bringing heereof to passe, let vs take heede that we bee angrie with our selues as oft as [ 30] we feele any hypocrisie or feynednesse in our selues. For if euery man looked neerely to himself, it is certayne that we should sigh a hundred times in a day, whereas now we be falne asleepe, yea and will mightely and stoutly iustifie our selues. There are many that would fayne haue men to thinke that they seeke God with a pure and freeharted affection, and that they apply all their indeuer therevnto: and yet in the meane while if they searched themselues throughly, they should see that which the other men see. For it would be manifestly perceyued, that they be ful of [ 40] hypocrisie, and that there is not one drop of good zele in them. Seeing that the worlde findeth this in them, ought not they rather to finde it in themselues, if they did not beguyle themselues wilfully? So then, if euery of vs (as I sayd) examine himselfe as he ought to do: it is certaine wee shoulde not fall a sleepe, but rather that wee shoulde be pricked and prouoked to proceede more and more in the right way. And let vs make speede while God calleth vs to him, and giueth vs leaue & boldnesse too stretch out our handes vnto him. And let vs not abuse suche a bene∣fite, [ 50] which is inestimable. For if God preuented it not with his infinite goodnesse, & gaue vs not way vnto him: which of vs durst preace vnto him? And in very deede wee should bee shaken of. For it were a Diuelish mala∣pertnesse, if a man should of his owne selfe & of his owne head preace vntoo God, and hauing no leaue of God. A man durst not come neere a mortall Prince who is but a dead carkesse: and how shall we preace before the maie∣stie of oure maker? Yea verely, considering that wee are his mortall enemies, and that wee cannot come thyther [ 60] but wee shall bring as much sinne as can bee: hee muste needes abhorre vs by reason thereof, and it spiteth hym to see vs, according also as hee renounceth and disclay∣meth vs to be his creatures in respect that we bee sinners. Therefore he must be fayne to giue vs leaue, and to call vs, and to tell vs that wee shalbe welcome, and too open vs the gate: and it behoueth vs to know that it is neede∣full for vs to bee dealt with as I haue sayde afore: that is to witte, that we flee to our God for refuge, assuring our selues that wee be destitute of all goodnesse, and as nee∣die and wretched as may bee: and furthermore that wee may well seeke heere and there for that which wee lacke, that we shall finde nothing but emptinesse in oure selues, so as we shalbe famished, & such as weene to supply theyr want by seeking remedie at the handes of creatures, doo but feede themselues with winde. Then let vs go to our God and seeke the meane to come to him: which is, that our Lord Iesus Christ make intercession for vs, & cause vs to finde fauour there. For in our owne persons God must needes hate vs, yea and of good right also holde vs accursed. But we please him and he is fauorable to vs in that we come to him in the name of our Lord Iesus. And if this thing were sayde vnder the Lawe when the sha∣dowes were yet so darke: ought wee not to bee muche more affectioned now adayes, seeing that the veyle of the Temple is rente asunder? If thys present doctrine serued for the time of the Lawe, when the people abode in the porch of the Temple and stoode aloofe, and had the veyle also to hide all things from their sight: how ear∣nestly ought we to practize it at this day? True it is that the high Priest bare the names of the children of Israell vpon his shoulders and vpon his brest: but now, behold, Iesus Christ hath rent asunder the veyle of the Temple, and opened the way in such wise as wee may shewe oure selues before God to looke him in the face. For the way is continually open by hys bloud (as the Apostle sayeth) so as there be no busshes nor brambles to let vs, nother is the way so rough nor so shrubbie that wee shoulde bee faine to leape ouer many lettes. No no: but the way is now altogither playn and leuell, so be it that we go in by the bloud of our Lord Iesus Christ. Thus muche concer∣ning this poynt. Furthermore let vs marke well also, that to call vpon our God purely by shewing that wee make a true confession of our faith, and yeelde him his due ho∣nour: we muste also communicate with our neighbours by all maner of vpright dealing. For if our neighbours be made like vnto the image of God, and yet notwithstan∣ding we fleece one, and eate vp another, and euery man is giuen to himselfe: I pray you do we not spitte at God as far as is possible for vs to do, when we worke any anoy∣ance to those that are shapen after his image? If our ney∣bours bee members of Iesus Christe, and wee offer them wrong & violence, so as we haue no eye but to our owne profit: is it not a renting of Iesus Christes body a peeces? And will he after that sorte leade vs to God his father to make vs find fauour there? Lette vs marke then, that if we will haue accesse vnto our God, wee must liue with our neighbours in all vpright dealing. And heere is ex∣presse mention made of the hands, to the end we shoulde knowe which is the meane whereby God proueth what maner of Christianitie is in vs. For euery man wil inable himselfe with his tung: there is none of vs al but he will

be a good seruant of God, if wee may be beleeued vpon our woorde. But when it commeth to the deede doing, there a man shall see the cleane contrary. Hee that hath preached of Charitie, and spoken maruellous well of it, will shew that he is wholly giuen to himselfe when it cō∣meth to the point that he must ioyne with his neighbors. As in good sooth there are none so shamelesse, but they will alwayes be speaking of Charitie. They haue bene ac∣customed to haue so much charitie vsed towardes them: as they preach none other thing. But if a man aske them [ 10] that which they owe: he shal get none other reason of thē but charitie, charitie. And how? They make no remorse to pil and poll other men of their goodes, and to do what they list, so as they be blameworthy both before God & man: & yet they are not ashamed to preach charitie. Yea, but that shall be to pilfer other mens goodes. Therefore here is expresse mention made of the hands. For behold, the true trial whither we loue God to honour him as be∣cōmeth vs, is by making it knowne that there is vpright∣nesse and equitie in vs, and to be short, that there is kind∣nesse [ 20] in vs, so as wee liue after such a sort with our neigh∣bours, as euery one of vs according to his state & abilitie do imploy himselfe to succour those that haue neede, to the intent that by this meanes the league & aliance that God hath set and cōsecrated among vs may be obserued. Thus ye see what we haue to marke, in that it is saide we must cast al iniquitie far from our hands. Is one a handy∣crafts man? well, let him do his businesse faithfully and content himselfe with an honest gaine of the worke of his hands. Let him that buyeth thinke thus with himself: [ 30] I must haue another mans labour: seeing my brother tra∣uels & takes payne for me, it is no reason that he should lose his tyme. Otherwise it is all one as if I shoulde go plucke the bread out of his mouth. For God hath set hys sustenance in the labour of his hands. If I do him wrong, it is as much as if I sucked the bloud out of him whome God hath cōmended vnto me, and whome I am bound to releeue. Yee see then how euery man ought to haue an eye to his estate: and I haue alleaged examples, to the end that euery one of vs should lay it forth by peecemeale, & [ 40] that according as any of vs haue too deale with our ney∣bours, we should behaue our selues in such wise, as wee might giue no man occasion to complayne of vs: and fur∣thermore also that euery man should haue an eye to hys owne household. For before God it is not ynough for a faithful man to forbeare euildoing directly himselfe: but also he will haue al croked wayes to be farre from vs, and specially that we haue a care to gouerne our houses, that God may be honored both of the childrē, and of the hus∣band, and of the wife, and of the master, & of the mēser∣uants, [ 50] and of the mayd seruants. And would God that this were thought vpon better than it is: For where the heads of a house go astray and haue no feare of God nor reli∣giō in them, there it is to be seene that al goeth to wrecke, and that the children also do no honour to their father & mother, for they become not better, but before they can haue any discretion, ye shall see them rooted in naughti∣nesse: and the men and maydens shalbe full of corruptiō. True it is that maysters and mistresses can tel wel ynough how to finde fault when their seruants commit any lewd [ 60] prankes, or filche any thing from them, or serue them not as they would haue them: but in the meane while if God be offended a thousand wayes, it makes no matter, that shal be let slip. So much the more therfore behoueth it vs to marke well that which I haue saide: namely that we must not thinke to content God by being carefull to serue him all onely in our owne persones: but wee must also haue an eye to those whome we haue charge of, that we keepe away euill in any wise, assuring our selues that if we consent vntoo it, wee must bee wrapped in the same damnation that the wicked are. But if we be so diligent as to take heede to it: let vs not doubt but our God will regard vs with mercie, and be neere at hande to vs wyth all blissing and grace according as is promised heere. Ve∣rily we haue yet one poynt more to marke: which is, that Gods fauour will not shewe it selfe alwayes at the firste brunt. The promises that are conteyned heere, are taken out of the Lawe, or at leastwise are of the same effect. For (as I haue tolde you) wee knowe not in what tyme this booke was written. But howsoeuer the cace stande, we see that the spirite of God spake to them. For ye see heere a doctrine which is conformable to that whiche is conteyned in the lawe of Moyses, where our Lorde pro∣miseth to blisse those that serue him, and to dwell among them, and to make them perceyue howe auayleable hys presence is, that is to witte, that their life shall be happie by it. But lette vs beare in minde that which I haue tou∣ched: that is to wit, that God maketh vs not to feele hys fauour at the first push. Therefore whereas it is sayd, that such as walke in the feare of God shal be blissed, and hee will make them to prosper: it is not ment that God visi∣teth not his seruants in such wise as he seemeth to bee a∣lienated quite from them, and that although they call vpō him they must be faine to linger in paine so as they wote not where they be, but that (to their seeming) God hath vtterly forsaken them. Then must we bee fayne to walke in this world through many afflictions, notwithstanding that wee serue God. But heerewithall we haue a double comfort: which is, that on the one side it is certayne that although our hart tende vnto God, yet notwithstanding forasmuch as it is not with such zele as it ought, nother do we serue him with such affection as we be bound too do: therefore we must bee faine to suffer punishment and correction of our sinnes: but yet by that meanes God maketh vs to consider our owne wants, that wee mighte humble our selues, fall to amendment, and returne vnto him when we haue bin exercised after that sort with the troubles that hee sendeth. Lo heere one great comforte. The other is, that we bee made like vnto our Lord Iesus Christe, that like as hee is entred into the kingdome of heauen by tribulation and death: euen so we that are hys members do now beare his markes in being troubled in this worlde, to the end that he may cause vs to come too the glory of his resurrection. VVe see then that all oure aduersities are turned to our welfare. And heerewithall we ought also to comfore our selues in this, that oure God will not put vs to further triall than he knoweth is meete and behofefull for vs: and that although wee must be faine to endure many wants and miseries, and that our state seeme to bee the wretcheddest in the worlde, yet will not God ceasse to make vs feele continuallye that hee is neere vs and hathe not forsaken vs, but

watcheth alwayes ouer vs, and will defende vs too the ende, if wee seeke it is at hande, and indeuoure to serue and honoure hym, so it be with a pure and right meening mynde, vtterly voyde of all hypocrisie, as I haue declared alreadie.

But let vs cast our selues downe before our good God and father with acknowledgement of oure faultes, and sinnes, praying him to bring vs backe vnto himselfe, and that for as much as he seeth such an vntowardnesse in our nature, that all oure thoughtes and all our affections are [ 10] bent to euill: so as there is nothing in all oure intentes but vanitie and leasing: it may please him to reforme vs in such wise, as wee may become newe ceatures: and that wee knowing our selues to bee destitute of all goodnesse, maye seeke in his fauoure for all that belongeth to oure saluation, yea and to our bodyly life: I say that wee maye seeke it in him, according as it is his office to giue boun∣tifully vnto vs, specially in the name of oure Lorde Iesus Christ: and that being gouerned by his spirite, wee maye call vppon him as oure father, and therewithall bee ioy∣ned and knitte togither in one true brotherly affection, so as wee maye declare thereby that wee bee his children, and that wee growe more and more in true vnion and charitie, vntill that beeing receyued into the heauenly heritage, wee maye enioy the true vnion whiche is be∣gonne alreadie in vs. That it maye please him to graunt this grace, not onely to vs, but also to all people and nati∣ons of the earth, &c.