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

The .lxxj. Sermon, which is the third vpon the .xix. Chapter.

17 My breath is lothsome to my vvife, though I intreate hir for the childrens sake of mine ovvne bodie.

18 Euen the little ones do shunne me, and vvhen I rise vp, they cast out scoffes agaynst me.

19 My freends haue abhorred me, and they vvhom I loued are turned agaynst me.

20 My bone cleaueth to my skinne, and to my flesh, and I am scaped vvith the skinne of my teeth.

21 Haue pitie vpon me, haue pitie vpon me, O my freends: for the hand of God hath smitten mee.

22 VVhy persecute you me as God doth, and are not satisfied vvith my flesh?

23 O that my vvordes vvere vvritten, O that they vvere registred in a booke,

24 VVith a penne ofyron in leade or stone for euer.

25 I am sure that my redeemer liueth, and he shall at the last rise vp vpon the earth.

FOrasmuche as God hath knitte men togyther to the ende that one of them shoulde beare vppe another, and eche manne indeuoure too helpe his neigh∣boure, and when wee can doo no more, then wee shoulde haue pitie and compassion one of another: if wee happen too bee destitute of all helpe, so as wee bee troubled on all sydes, and no man sheweth vs anye kindnesse, but euerie man is cruell too vs: that tempta∣tion [ 10] is verie sore. And that is the cause why Iob com∣playneth in this sentence, that there was neyther wyfe, nor freend, nor any of his householde that pitied him, but all the worlde had forsaken him. Nowe when wee heare these things, wee muste applie them too our sel∣ues. For (as it was declared yesterday) God suffe∣reth men too fayle vs, and euery bodie too shrinke from vs, to the ende we might the better resort vnto him. And indeede so long as wee haue any stay in the worlde, wee trust not in God as wee ought to doo, but rather wee are [ 20] hilde heere bylowe, for our nature inclyneth too much, and is too much giuen thitherwarde. Therefore God in∣tending nowe and then to plucke vs backe too himselfe, maketh vs vtterly destitute of all worldly helpe. Or else hee doth it to humble vs, for it seemeth too vs that hee ought of reason to haue regarde of vs, and that wee bee woorthie of it, and euerie of vs blyndeth himselfe with such presumption. Our Lord therefore mindeth to teach vs now and then some lowlinesse by this meane when e∣uerie man despiseth vs, and we become as outcastes both [ 30] to great and small. And so wee haue to consider that wee be not the same that we haue taken our selues to be. But whatsoeuer we be, if this come to passe, let vs be sure that God hath not therefore forsaken vs. For we see that Iob hath his recourse still vntoo him, and is not disappoynted of his hope. God then reached him his hande, notwith∣standing that men had shaken him off: and when they imagined him to bee past all hope of recouerie, then had God an eye to him to shewe him mercie. Therefore let vs trust in him. Besides this, let vs learne to do our duetie [ 40] towardes suche as are afflicted, according as I haue tolde you that God hath knitte and vnited vs togither, to the ende we should haue communitie one with another. For men must not separate themselues vtterly asunder. True it is that our Lorde hath ordeyned common pollicie, that euerie man shoulde haue his house, his meynie, his wyfe, his children, and euery man be knowne in his degree: but yet muste not any man exempt himselfe from the com∣munitie, too say, I will liue alone. For that were to liue worse than the brute beast. VVhat then? Let vs assure [ 50] our selues that God hath bound vs one to another, to the ende we should helpe one another. And that when we see any man in necessitie, although wee cannot doo him so much good as wee would, yet at leastwise wee must be pi∣tifull towards him. If that bee not in vs: let vs marke that here in the person of Iob, the holy ghost asketh vngeance against vs. For no dout but that although Iob were tossed with his hideous & excessiue passions: yet was he alwayes gouerned by Gods spirit, and specially in respect of these generall grounds, that is to say, in respect of the sentences [ 60] that hee setteth downe, according as I haue tolde you that they import right profitable doctrine. VVherefore let vs mark how our Lord telleth vs here, that it is an ouergreat crueltie in vs, when we see a poore man afflicted, and inde∣uour not too succour him, but rather shrinke away from him. Also let vs marke that sometimes the same is sayde euen of things in the holy scripture by occasion (whereby we may gather a good lesson) which is sayde here by Iob of his owne wife. He saith, she was not able to abide his breath, though he prayed hir for the childrens sake of hir owne wombe. Here hee sheweth that children ought to bee an increase∣ment of the loue betweene man and wife. For when God blisseth a mariage with issue, it ought to increase their mu∣tuall affection to liue in greater concorde. The verie Pay∣nims knewe that well ynough. But it is ill perfourmed of those that ought to see much cleerer. And what a cōdem∣nation shall it bee to the beleeuers, which boast themsel∣ues to haue bin instructed in the woorde of God, if they knowe not that which nature sheweth to the sillie igno∣rant sort that are as good as blinde? Then looke vpon the Painims, who haue acknowledged that children are as it were gages to confirme better the loue of man and wife, and to holde them in peace and vnitie. According herevn∣to Iob sayth, that hee intreated his wife for the childrens sake that he had begot of hir. But that moued not hir at al. Thē sheweth he how it is a thing against nature, in which behalfe his wife had shewed hirselfe to bee worse than a wilde beast. So let vs marke that all such as cannot follow that order, are heere rebuked by the way, as if the holye Ghost had pronounced their condemnation in expresse termes. Yet notwithstanding we see many men that haue no discretion when God is so gracious too them as too giue them children. Looke vpon a maried man. True it is that the mariage is alreadie of it selfe, so holy a thing, that this onely saying ought to suffise when it is saide, that they shall bee two in one flesh, and that a man shall make more account of the vnitie which hee ought to haue with his wife, than of the vnitie whiche hee hathe with his fa∣ther and mother. But when as God yet for further con∣firmation of the sayde grace, addeth increase of children in mariage: if men and women be so beastly, as not to be prouoked and led thereby, to loue one another the bet∣ter: certainly their vnkindnesse is tooto grosse. Howbeit (as I haue sayde alreadie) it is a thing that is euill practised among Christians. Neuerthelesse it behoueth vs too take profite of that saying, though it be not touched heere but by occasion. To increase the euill, Iob sayth that both his freends and also the men of his counsell, that is too say, those with whome hee was woont to communicate all hys se∣cretes turned themselues against him, or else scorned him, so as they made none account of him: & that not only they which were in some credite and authoritie, but also euen the meanest sort, and the verie rascals despised him. In ef∣fect his meening is, that hee founde himselfe destitute of all help, seeing that his friends had fayled him: and secōd∣ly that he had bin a scorningstocke, insomuche as euen the basest sort in the world vouchsafed not to looke vpon him to take him as one of their retinew. It must needes bee sayde that his affliction was great, seeing there was none that would acknowledge him to be as it were of the companie of men: but tooke him alreadie for more than an outcast. Lo in effect what Iob ment too say. But (as I

haue touched alreadie) Gods wil in exercising him so, was too make him a myrrour vnto vs. Then if it happen that those which are neerest about vs become our deadly eni∣mies and persecute vs, let vs learne to flee vnto God, and to beare it paciently, seeing it happened so vntoo Iob be∣fore vs. And specially (forasmuch as the same perteyneth to all the members of his Church) let vs beare in minde this saying of our Lord Iesus Christ: he that eateth bread at my table, hathe lyfted vp his heele agaynst mee. This must needes be fulfilled in all the faithfull: and therfore [ 10] hath our Lord Iesus shewed vs the way, to the intent wee should not bee too loth too become comformable too his Image. VVe see then continually, that the faythfull shall bee betrayed and persecuted by such as they trust most, and are priuiest wyth them of their dooings. Verie well, that is a right hard cace, it cannot bee denyed, and when wee feele the mischeefe, it is ynough too discourage vs. Howbeeit forasmuch as our Lorde hath tolde vs that it must be so, & hath giuen vs record of it in his only sonne: let vs passe the same way, and submit our selues too the [ 20] same condition. Thus yee see againe what wee haue too marke in this text. And now let vs come too that which Iob addeth: Haue pitie vpon me, haue pitie vppon mee, O my freendes, for the hande of the Lorde hath touched mee alreadie. True it is that when wee see God punish men, we ought of dutie to glorifie him, saying: Lorde thou art rightuous. Howbeeit there is a speciall consideration in Iob, howe that his punishment was not for any faulte that hee had committed, but for some other ende. And againe, put the cace that he had bin chastized for his deserts: yet notwith∣standing, [ 30] when wee see a poore offender, whome God hath put to execution, we must bee touched in our selues and that for two causes. The one is that if euerie of vs looke into himselfe, wee shall finde that God ought too punishe vs as roughly or roughlyer, if it pleased him too visite vs according to our desertes. Therefore whosoeuer bethinks himselfe well, shall finde himselfe woorthie too bee punished as greeuously as those whom hee seeth sore distressed: and therefore wee ought to looke vpon them with pitie and compassion, and so muste oure vyces and [ 40] sinnes cause vs too humble our selues. Beholde a poore wretch, I see that God persecuteth him: it is a terrible thing. But what? There is good cause why God shoulde punish me in likewise. Then behoueth it mee too humble myselfe and too behold myselfe as in a glasse in the per∣son of this man. That is one poynt. Againe, when we see a man scourged at Gods hande as sore as may bee: let vs consider not only that he was created after the image of God: but also that hee is our neighbour and in manner all one with vs. VVe bee all of one nature, all one flesh, all [ 50] one mankinde, so as it may be sayde that we bee issued all out of one selfe same spring. Sith it is so, ought wee not to haue consideration one of another? I see moreouer a poore soule that is going too destruction: ought I not too pitie him and to helpe him if it lie in my power? And al∣though I be not able: yet ought I to be sorie for it. This (say I) are the two reasons which ought too moue vs too pitie when wee see that God afflicteth such as are woor∣thie of it. Then if wee bethinke our selues, surely either we must needes bee too hardharted and dulwitted, or else [ 60] we shall pitie them that are like our selues, as when wee consider this, beholde a man that is formed after the I∣mage of God, hee is of the selfe same nature that I am, and againe, beholde a soule that was purchased with the bloud of the sonne of God: if the same perish, ought not we to bee greeued? This is the cause why Iob sayth now, Haue pitie vpon mee my freendes, bycause the bande of God hath smitten mee. For the better vnderstanding heereof, we must take this grounde, That it is a dreadfull thing to fall intoo the handes of the liuing God. Therefore when we see God sende any punishment, it behoueth vs to bee moued with feare, yea euen although he spare vs. I my self am at rest, and God maketh no countenance too touche me, but I see how he smiteth one, and punisheth another: is not this a matter too bee astonished at? Must we tarie till God fall vpon our heades with many blowes? That were ouer grosse dealing. But when we see he is minded to teach vs at another mans cost, it behoueth vs too haue an eye to the cause why hee punisheth men so, according as Saint Paule telleth vs. Hee sayth not, be afrayd, for the wrath of God shall come vppon you: but hee sayeth my freendes, yee see howe God punisheth the vnbeleeuers, while he spareth you. Yet must you vnderstande that it is for your instruction when hee she weth any token of hys wrath vpon men. Then let vs marke well this sentence of the Apostle, that it is a dreadfull thing to fall into the han∣des of the liuing God: and therefore as oft as there is a∣ny punishment, let vs be moued at it. And thereby wee shall out of hand be taught to pitie such as are in distresse, and too say, Alas this is a poore creature, if it were some mortall wight that afflicted him, a man might giue him some releefe. But God is agaynst him: and ought not wee to be sorie when wee see that? If any man alledge, were it not a resisting of God if wee should be sorie for those that are punished for their faults? were it not as much as too striue against Gods iustice? No for we may well haue such affections in vs, as to allow of Gods iustice, yeelding him prayse and glorie for that which he doth: and yet neuer∣thelesse bee sorie for them that are punished, bycause we our selues maye haue deserued as muche or more, and ought too seeke the welfare of all men, speecially of those that are neerest to vs, and where God hath put any bande betwixt them and vs, according as wee may allowe of ci∣uill iustice whiche is nothing else but as it were a little glasse of Gods iustice, and yet not ceasse too haue pitie vpon the offender. VVhen a transgresser is punished, men will not say that hee hath wrong done vnto him, nor that there is any crueltie in the Iudge. But they will say, that such as are set in place of iustice, discharge their due∣tie, and offer an acceptable sacrifice vnto God when they put an offender to death. But yet in the meane while wee will not ceasse to pitie the poore creature that shall suf∣fer for his euill doings. If we be not moued thereat, there is no manhood in vs. If we graunt this in worldly iustice, which is but as a little sparke of Gods iustice: I pray you when wee come too the soueraine seate [of iustice] on high, ought wee not first too glorifie God for all that he doth, assuring our selues that hee is iust and vpright in all poynts and in all respects? And yet notwithstanding (as I sayd afore) the same shall not hinder vs too pitie such as suffer punishment, too comfort them and too succoure them, and when wee can do them no more good, to wish

their saluation, praying God to make their corrections profitable in drawing them home to him, and not too suffer them to become hardharted, and to striue against his hand. Behold (I say) wherevnto Iob groundeth him self when he desireth and beseecheth his frinds to haue pi∣tie vpon him. And he speaketh purposely to those that were next about him. For although God haue general∣ly set an vnitie among all men, that is too say, although hee hath knitte them altogither (as I haue sayde afore) & that they ought not to separate them selues one from [ 10] another: yet notwithstanding hee byndeth vs dubble when there is eyther kinred or any other aliance betwixt v••, and we know that neighbours ought to be moued to yeeld a more priuate freendship one too another. For in that behalfe God hath (as ye would say) put vs vnder one yoke, as men might put beasts: and the brute beasts ought to teach vs what we haue to do. VVhen two Oxen are yoked togither, if any of them both bee stubborne, they trouble one another: and if they agree not too laboure willingly togither, and also too drinke togither and too [ 20] sleepe togither, they must needes be as it were their own tormentors in that cace. Euen so is it with men. VVhen God matcheth them togither, after what manner soeuer it be, it is as if he woulde cupple them vnder one yoke to ayde and support each other. Nowe if they be sturdie and worse than brute beasts: what condemnation bring they vpon their owne head? So then let vs marke well, that after as God linketh vs togither, and giueth vs the meane to communicate togither, so doth he bind vs one to ano∣ther. For a friend is more bound to his freend than to an [ 30] other man: and although it behoue oure charitie too bee generall, and vs too loue all those whome God commen∣deth vnto vs, yea though they were our mortall enimies: yet shall the husband be more bounde to his wife, the fa∣ther to his children, the children to their father, and the kinsfolke also one too another: and it behoueth vs too knowe generally all the degrees of frendship that God hath set in this world. Now Iob addeth VVhy doo you per∣secute me as God doth? It should seeme that this saying hath no great reason in it. For (as I haue touched alreadie) it is [ 40] sayd, that the rightuous man shall wash his handes in the bloud of the vngodly. Then ought we to bee glad when we see God punish the wicked: but Iob alledgeth heere, that men ought not too persecute those whome God af∣flicteth. This question hath bin dissolued already, when I sayde that wee may well agree to Gods iustice, and yet notwithstanding, not ceasse too pitie and comfort those that suffer, if it lie in vs: at leastwise wee must haue the affection to wishe their saluation. Then were it a cruell matter if we shoulde persecute men as well as God doth. [ 50] And why? For when God punisheth sinners, (I meane not the rightuous sort, suche as Iob was, but such as haue liued amisse and led a wicked life:) it is not to the ende that we should looke bigge vpon them, and vexe them more and more: but first that euerie of vs should learne to condemne himselfe in another mans person [and say] I see that this man is smitten with Gods roddes. And why? For his sinnes. And is not God iudge of the whole world? Yes: then doth this matter concerne me also: for am I giltlesse? Is there nothing in me that God may finde [ 60] fault with? Alas there is nothing but sinfulnesse in mee, yea and too grosse sinfulnesse. Ye see then how mē ought to condemne themselues in other folkes persones as oft as wee see that God sendeth punishmentes vpon them: and therewithall also God myndeth too inure vs to piti∣fulnesse and compassion. If we follow this order, wee can not do amisse. But if wee fall too greeuing of those that haue too much greefe alreadie, without hauing respect to our own faults: is it not a crueltie? we would vsurpe Gods office to be iudges, whereas we ought rather to bethinke vs howe it is sayde, that all of vs must appeere before the iudgement seate of God. True it is (as I haue sayde) that God ought of right too bee glorified in all the punish∣ments that he sendeth vpon men. But that is not as much to say, as bicause we know that God must be the iudge of all men, therefore each man ought not to condemne him selfe, and to holde himselfe within the compasse of some humanitie. And thus ye see that Iob hath iust cause to re∣proue his frends for persecuting him as God did. Then let vs marke wel, that if God vtter his vengeance vpō such as haue offēded, his meening is not to arme vs with vnnatu∣ralnesse, & to set vs in a rage against the pore paciēts that are vtterly cast downe: but rather he wold that we should rue them. Againe Iob blameth the crueltie of his friends, saying that they cannot be satisfied with his flesh. VVhere∣fore (sayth hee) can ye not satisfie your selues with my fleshe? It is certaine that the thing whiche hee taketh is a simili∣tude. For when we be (as ye would say) so flesht vpon our neighbours: it is all one as if we would eate them aliue: And wee also do often vse suche manner of speeches in our common talke. So then like as a man taketh plea∣sure at his repast in eating and drinking: so it seemeth that they which are cruell against their neighbours, could find in their harts too feede vpon them, and to eate them vp, or to swallow them quicke. Ye see then why Iob sayth, VVhy do ye not satisfie your selues with my flesh? For when wee see oure neighbours haue aduersitie ynoughe and more than ynough, and yet are not satisfied with it, but increase their miseries further: it is to great a crueltie, it is all one as if we would eate them vp. Therefore this cir∣cumstance is too bee noted well when Iob sayth, that at leastwise his freendes ought to haue beene satisfied to see him so ouerthrowne. VVhat would ye more sayth he? I am at the last cast so as I can holde out no longer. If wee haue hated a man and wished his harme, and sought all meanes to bee reuenged of him, yet if hee happen to fall into extreme miserie, beholde it is a naturall thing for our anger to bee appeased. Yet say I not that such an affection ought to be counted a vertue. For although the heathen men were wicked, and thought it lawfull for them too reuenge: yet notwithstanding they were of that mynde, that they would be appeased when they saw their enimies so sore afflicted, as that they needed not to put too theyr hand. As how? Admit a man haue done some other man harme. VVel, he that is offended would reuenge himselfe if it were possible. Nowe in the meane while God pre∣uenteth him, and sendeth some great misfortune vppon the offender. The man that ere while was full of rancor and desired nothing but to destroy him whome hee ha∣ted, will say, yea, and what shall I do more to him? Hee is so oppressed as it is pitie to see, hee hath ynough already. Thus then the fyre dooth naturally quenche of it selfe, if

we see a man in aduersitie, though wee were neuer so much moued against him before. This (as I said) is no ver∣tue, neither deserueth it to be counted for Gods seruice, or for charitie. But yet for all that, if there were such a na∣turall inclination euen among the Painims: what shal be∣come of those whiche now adayes are not satisfied when they see their enimies persecuted with extremitie: but are so vnsatiable as they could find in their harts euen to eate them vp? And if it be damnable when it is done to a mans enimies, so as he is not contented with the miseries that [ 10] God sendeth vpon them: what a thing were it to be done to a mans friend? Therefore let such as are so cruell as∣sure themselues that they be not worthie to be counted in the number of men. Then whosoeuer mindeth too dis∣charge himselfe of his duetie, muste not onely appease himself at the miserie and affliction of his enimies: but he must also be moued to pitie: & in stead of seking reuenge, he must rather bee readie to succour them as much as hee can. For no doubt but that when God sendeth any ad∣uersitie to our enimies, and vntoo such as haue offended [ 20] vs, his intent is too assuage the malice and rancour that is in vs, and to shift away the cause that made vs to bee so yll minded towardes oure neighbours. Nowe if God call vs too gentlenesse, and wee go cleane from it: is it not a manifest fighting agaynst him? Then let vs marke well, that if God scourge them that haue done vs anye wrong or iniurie, it is too assuage the bitternesse of oure stomackes: and if we haue beene angrie or displeased be∣fore, or if we haue coueted reuengement: God intendeth to meeken all those lewde affections in vs, and to lead vs [ 30] to compassion and kindnesse. Lo what we haue to marke in this streyne. Nowe Iob addeth no newe complaints of his miseries, saying that his bone cleaued too his skinne, and that hee was escaped with the skinne betwixt his teeth. This serueth to expresse the matter better which we come to touch: that is to witte, that his friends ought of right to haue bin satisfied though they had beene verie beasts and had sought but to deuour him. And why? For (sayth he) ye see in what state I am. VVhat desire ye more? Can a man wish any more miserie in one person than God hath [ 40] sent vpon me? Now when he sayth that his skinne claue to his bones: it is as much as if hee had sayde, that hee is vtterly withered away, that hee is become the right I∣mage of a deade man, and that there is no more moysture nor substance in him. And when hee sayeth he is scaped with the skinne of his teeth: it is to do vs to vnderstand, that there was no whole part in him, but his gummes, or that hys skinne was become lyke his gummes. For if a woorme do breede in a mans bodie, the skinne will bee no more drie: but it wil be like the skinne of his gummes, [ 50] that is too say, when rottennesse hath gotten the vpper hande and all is woormeaten, a man shall see the fleshe bloudie, and there will ooze out halfe bloud and half wa∣ter, as out of a wound, like as we see howe a wound will resemble the skinne of a mans gummes. Thus then Iob declareth that he was so disfigured, as the phisnomie of man coulde no more be discerned in him. Now seeing he was come to such extremitie, had it not beene reason that his freends should haue bin contented? Then are we war∣ned here to looke better vpon our neighbours aduersities [ 60] than we haue done, and when God sendeth them any mi∣series, to pray him too giue vs the grace to haue our eyes better open too consider and marke them well, so as the same may moue vs to pitie: and euerie of vs do his inde∣uer to remedie it as much as they can, and finally to hope that when God hath so layde his hand vpon them, he wil shewe himselfe mercifull towardes them. And forsomuch as Iobs friendes had accused him of blasphemie agaynst God, and of iustifying himselfe withoute cause, and of blinding himselfe in his owne vices for want of acknow∣ledging them: he sayth, O that my wordes were written, O that they were ingraued with a penne of yron, O that they were ingraued in lead or stone for euer, and for an endlesse me∣moriall. In saying so, Iob declareth that he had not main∣teyned his innocencie in vaine, neither feared to bee bla∣med for it before God, for he knewe hee had iust cause so to do. Thus ye see in effect whereat he ameth. Neuer∣thelesse it is certaine that in respect of Iobs wordes, there was excesse and much bytalke. For hee kept not mea∣sure, and howe good and reasonable ground soeuer hee had, and that his cace were allowable before God: yet did he misconuey it (as I haue declared heeretofore) and many woordes escaped him that were blamewoorthie. VVhy then sayth hee still, that he woulde faine that hys wordes were written? Is it not ynough too bring double condemnation vpon his owne heade? Let vs marke that Iob hathe an eye too the principall poynt, and tyeth not himselfe to euerie worde that he had vttered: but taketh his sayings heere for the defence of his cace. Nowe that defence was iust. And although it were missehandled and often lept out of, nowe at one side and now at other: yet notwithstanding hee still mainteyned rightly that hee was not punished for his sinnes, nor was to bee counted the wickeddest man in the worlde, bycause God shewed himselfe so rigorous too him. Iob then hath set downe this thing vpon good reason: but yet hath he done amisse in that hee acknowledged not his sinnes in suche wise as hee might feele himselfe alwayes faultie before God. Heereby wee bee warned to bee verie well aduised what wee say. It is sayde in the Psalme, I determined with my selfe to holde my peace, and too brydle my selfe so long as the wicked bare sway and had their full scope: but in the ende I coulde not refrayne. Dauid knewe well, that when Gods children are tempted, by seeing themselues oppressed with afflictions, while the wicked sorte try∣umph and haue winde and weather at will: it is so sore a cace, as we can very hardly refraine our selues from mur∣muring agaynst God. For this cause it is sayde, I deter∣mined too brydle my selfe, I did put on a snaffle, and I coped vp my lippes, too the intent I might not speake a worde. But in the end all these lets were broken, and all the determination that I purposed vpon, could not holde mee from vttering the desire that I had conceyued wyth∣in, but that finally the fyre kindled and brake out. Here∣by Dauid sheweth that it is a verie great and rare vertue to bee pacient with silence, and to holde our tongue when miseries oppresse vs, and specially when wee see the wicked mens mouthes open to boast themselues and too scoffe at vs. So then, by ioyning this saying of Dauids with the example of Iob, wee must learne too keepe our mouth shut when God afflicteth vs. And why? For our affections are so headie, that although we haue learned to

speake simply, and to prayse and blisse God as wee ought to do: yet can we not be so well aduised, nor so well stay∣ed, but something will escape vs, and some bubbles will burst out, so as wee shall alwayes bee faultie in our talke. Then although wee haue no intent too blaspheme God, or too speake any thing that may not bee to his honour: yet can it not be auoyded but wee shall bee ouerhardie in our talke, like as when Iob desyred too haue all his say∣ings registred and ingraued for an euerlasting remem∣berance, and printed in stone or leade, too the intent it [ 10] might neuer be blotted out. But let vs rather aduise our selues too pray God too forgiue vs the faultes [that wee make] euen in those wordes which we thinke to bee pu∣rest. For (as sayth Sant Iames) he that can refraine his tongue hath a singular vertue. And why? For we be as swift to speake euill as can be: and when wee thinke wee haue spoken verie soundly, God can still find somewhat amisse in it. Thus ye see what wee haue to marke in this streyne. Now in the ende Iob addeth, that he knoweth that his redeemer liueth. Verely this cannot be wholly expoun∣ded [ 20] as nowe: but yet must I touch the intent for whiche Iob sayd so. His meening is that he delt not after the ma∣ner of hypocrites in smoothing his cace before men too iustifie himselfe, but knewe that hee had too doo with God. This is a thing that wee ought to knowe. For if these sentences heere shoulde bee taken as broken of [from the matter:] they woulde haue no great edifying, neyther shoulde wee knowe what Iob ment. VVhere∣fore let vs remember what I haue touched afore. VVhat is it that Iob pretendeth? VVee knowe that men will [ 30] labour all that they can too excuse themselues, and that is, bycause they thinke not vppon God, it is ynoughe for them that the worlde lykes well of them, and that they bee taken for honest men. Thus then dooth hypo∣crisie ingender an vnshamefastnesse. For if I knowe not God too bee my Iudge, it will suffice mee that menne clappe their handes at mee, and haue mee in good re∣putation. And what gayne I by that? Nothing at all. Is it not an exceeding great shamelesnesse, when although mine owne conscience accuse mee, and I bee conuicted [ 40] too haue done amisse, yet for all that I will perke vp with my nebbe, and and say, whereof can any man accuse me? VVhat haue I done? Haue I not a good cace? I will take fayre colours too couer my skinne, and if I can bleare mens eyes, tushe, my cace shall then speede well y∣nough. And this is it that I spake of: namely that hipo∣crisie ingendreth shamelesnesse, so as men become bolde to mainteyne their cace for good, bycause they haue no regard of God. But Iob contrariwise saith, I know that my God is aliue, and that in the ende ••ee will rise vp vpon the dust. As if hee shoulde say, I am taken for a wicked man and desperate persone as though I had blasphemed God in labouring to iustifie my selfe agaynst him. No no, I desire nothing but to humble my selfe vnto him, and too repose my selfe wholly in his grace: but yet for all that I must be faine to mainteyne mine vprightnesse agaynst you. For I see you go to woorke with nothing but slaunders. My defence then is after suche a sort, as in the meane while I looke vntoo God and haue mine eyes fastned vppon him. Heereof wee both may and ought too gather a good lesson: which is, that we must not bee so popeholie as to couer our faultes afore men, and too make countenance of mainteyning a good cace, and to beare a face of honest men: and yet all the while to bee reproued of our owne conscience. Rather let vs learne too enter into our selues, to examine our owne sinnes, and too cite our selues be∣fore God: let vs (I say) beginne at this poynt to say, howe now? what intend I? True it is that I may well excuse my selfe afore men: but in the meane time what shall that boote me before God? VVill he accept it? No. Therefore according too this, let vs all come before the heauenly Iudge both great and small, and let euerie one of vs pre∣sent himselfe there too craue pardon of his offences, and let vs not doubt but that if we come vnfeynedly, he will acquit vs, not for any worthinesse of our owne, but of his owne grace and mercie.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our sinnes, praying him to make vs so to feele them, as being right cast downe as we ought to bee, we may repayre to the soueraine refuge of his infinite goodnesse whiche hee hath promised vs in our Lorde Iesus Christ, and there take so sure foundati∣on, as we may not doubt of his fauour towardes vs: yea and that although wee doo not alwayes feele the same after that sort in this worlde by the outwarde woorking, but rather that hee sheweth vs some tokens of rigoure: yet we may not ceasse too call vpon him in all our aduer∣sities, not doubting but that in the ende he will shewe him selfe a louing and mercifull father towardes vs, and make vs feele it by proofe also in tyme conuenient. That it may please him too graunt this grace not onely to vs, but also to al people, &c.