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

The .Cviij. Sermon, which is the first vpon the .xxx. Chapter.

NOvve they mocke mee vvhich are yonger than I, vvhose fathers I haue refused to set vvith the dogges of my flocke.

2 For vvhereto did the strength of their handes serue me, seeing that age vvas perished in them?

3 They being destitute by meanes of dearth and famine, fled into the place that vvas solitiarie, dark, desolate and vvaste.

4 They did cut vp vveedes by the trees, and the Iuniper roote vvas their meate.

5 They vvere chased from among men, and men shouted after them as after a theefe.

6 They dvvelt in the clefts of riuers, in caues of the earth and in rockes.

7 They roared among the trees, and gathered themselues togither vnder the bushes.

8 The children of fooles, yea the children vvithoute renoume vvere brought lovver than the earth.

9 But novv am I their song, and their matter to talke vpon.

10 They abhorre me and flee farre from me: and forbeare not to spit in my face.

WE haue seene the honoure wherein Iob had bene for a time: and his re∣hersing of it is, too the ende that by comparing it with the reproche wherein hee was, hee might shewe howe he had the more cause to bee [ 60] sad, and that it was an intollerable greefe too see himselfe scorned with extremitie, euen of those that had feared him and stood in awe of him afore. Nowe when a man hath beene aduaunced to great ho∣nour and hyghe estate, and afterwarde seeth himselfe de∣spized, it is a naturall thing for him too bee greeued the more thereat. For he looketh not vpon the thing that is left him, but vpon the excellent state from whence hee is

falne. A poore man that shall haue liued at home in the countrie, and neuer tasted of honoure and pompe, is al∣wayes at a poynt with him selfe, when menne scorne and disdayne him, or shewe any token of contempt towardes his person. The good men also which shall haue lyued in simplicitie, will not bee so greatly greeued at it, but will ouerpasse it. But as for him that hath bene brought vp in pleasure, and hath had aboundance of riches, he can abyde no shame without deadly wounding to the heart, bicause men hilde him in some estimation. And althoughe men [ 10] come not too spyte him to his face? yet if there bee anye crooked dealing that tendeth too the shaking of him off, and to his contempte, it greeueth him sore. Yee see then howe it is a naturall thing for such as haue bin in honour, to be vnable to beare their owne defacing, and to bee the more greued at it. And that is the thing that Iob declareth heere. For like as he had declared the reuerence that men bere vnto him, in so much that all men gaue eare to him, not in respecte of his riches, but bycause God had giuen him wisedome and discretion aboue other menne, so as [ 20] they might rest vpon him, and hee was as a mirroure and pattern of al vertue for them to take example at through out his whole life: So nowe when he sawe himselfe scor∣ned, and euerie man pointed at him with their finger, it is a crosse much heauier and bitterer for him to beare, than if he had neuer bene aduaunced heretofore. But heereof we haue a good lesson to gather, which is, that common∣ly when a man is noozeled in pleasure, therby he waxeth ouertender: in so much that it is not for our profite to be so brought vp in honoure, so as men shoulde neuer dis∣please [ 30] vs, nor speake any thing to vs that shoulde not ra∣ther tickle our eare than scratch them. VVhy so? For we knowe that our Lord commendeth vs aboue all things, if we be pacient and acknowledge our faultes when we bee blamed to our faces. If men yeelde vs no honoure, but ra∣ther scorne vs: let the same put vs in mynde, that we haue not honoured our God to whome all honour belongeth, and therefore it is good reason that wee should receyue such reward of shame vpon our heads. God then inten∣deth to trie our lowlynesse in this behalfe, by oure meeke [ 40] receyuing of the iniuries that men doe vnto vs withoute stomaking of them. For this delicate bringing vp of vs in pleasure (as I sayde) causeth vs to be vnpacient, so as wee can not beare any thing: but as soone as a man doth but poynte at vs with his finger, it greeueth vs, yea and it is such a corzie to vs, as wee wote not whiche way to turne vs. Then if our Lorde inure vs to the suffering of wrongs ••nd reproches: let vs learne that therin he procureth our welfare and profite, to the intent we should bee all whole and sounde as they say. And this is the cause why Sainte [ 50] Paule saith that it behoueth vs to be armed on both sides, that we may passe through shame and reproch, as well as through honour. If God list to haue vs in estimination, let vs not therevpon gather▪ that we shall alwayes conti∣nue in that state, nother let vs sotte our selues with vaine glorie and ambition. But let vs vnderstand that our Lord bindeth vs so much the more vnto him, for the good e∣difying of our neyghboures. VVhen a man is in any pre∣heminence, hee ought to consider, that all men looke vp∣pon him, and that our Lorde hath set him as a candle on [ 60] a cubbard or a table, to giue light. Therefore it standeth him in hande to walke the more carefully, and to beware that hee giueth no occasion of stumbling vnto any man. Thus yee see howe the honoure which God gyueth vs ought to bee applyed, not too oure vayne glorie, but to the edifying of oure neyghbours. And on the other side also, let vs marke howe Saint Paule saith, that it behoueth vs to be throughly acquainted with reproches, & to haue our eares beaten with them. If men slaunder vs, let vs ne∣uerthelesse take all in good woorth, and yet notwith∣standing let vs take good heede, that their scoffing at vs may not be for our faults. Furthermore, if our conscience bee cleere before God, so as wee be sure that they which raile vpon vs and backbite vs, do it of malice and without cause: let vs put it ouer wholly vnto God, and contente our selues with his allowance. And therewithal (as I said) let vs be vtterly inured thervnto a long time before hād. For it is a lewde thing, when men be so tender and haue their eares so nice, as they are able to beare no misreport. Thus yee see what we haue to marke in this text. But for as muche as this doctrine is harde to practize: let vs also marke the examples that are giuen vs in the Scripture. Behold Dauid, for we will take a man renoumed among others. After he had bin king and continued in suche pro∣speritie as it was openly seene that God guided him with his hand, & that he was not aduanced by worldly means, nor by his owne pollycie, but after suche a sorte as God meent to shewe a speciall working of his owne power in him: After he had bene so honored: behold he was affli∣cted in the turning of a hande, yea and that by his owne sonne. Stones were throwne at his heade. Semei his owne subiect persecuted him both in deede and words, and spi∣ted him, saying, thou murtherer thou receyuest thy pay∣ment. VVherein he vpbraideth him as if God had sente him the reward due for the cruelties which hee had com∣mitted against the house of Saule. Neuerthelesse, Dauid who might well haue beene inflamed with anger againste Semei, specially considering the circumstances which wee haue touched, in that he sawe his owne subiecte bend him selfe openly against him beeing so excellent and renou∣med a king: Firste and formost calleth to mynde, that it was God whiche had exalted him, yea and that hee had done it of his owne meere grace, and that whereas he was nowe cast downe: the same came not by any casualtie of misfortune, but of Gods wil, who would haue him bayted by men. It is God (saith he) which hath appoynted him to do so: not that Semeis outrage and pride was allowed of God, but bicause Dauid knew that the same came not to passe without the heuenly prouidēce. And therfore he hū∣bleth him selfe to the furtherance heereof: it booted him greatly that hee had beene brought vp as a poore coun∣trey cloyne or a sheepeheard or a netehearde wyth his father: For in his youth hee kepte his fathers Lambes, and was not brought vp so dayntily, as not too knowe what it was to bescorned: that bringing vp therfore did greatly profite him. And heere yee see why I sayde that if God should not waken vs, but rather suffer vs to bee al∣wayes flattered by men: if it would not bee for oure be∣hoofe. VVherefore let vs vnderstand, that when men vse such missayings and raylings against vs▪ God doth by that meanes prepare vs, to the ende it shoulde nor be strange t•• vs, if hee listed nowe and then to abace vs. Nowe then

when such extremities betide vs, out Lorde prepareth vs to pacience. And therevpon let vs marke the example of Dauid, who was a man subiect to passions as wee bee, and yet notwithstanding submitteth himselfe wiilingly, when he perceiued it to bee Gods will that hee should bee as it were torne in peeces, yea though it were wrongfully. For that is not the matter that must greeue vs: but rather we must bee of good cheere when our consciences aunswe∣reth well for vs before God, and when wee knowe that men persecute vs wrongfully. This (saye I) is a thing [ 10] that ought to vphold vs the better: for we must not be so foolishe as to say, what nowe, what cause can men find to scorne me after this sort? True it is that if wee be repro∣ched for oure sinnes sake, the same ought to frame vs so much the more vnto pacience. But if our Lord suffer vs to be slandered by them, and to be scorned by them, whē notwithstanding wee shall haue liued well, and not haue giuen occasion to the wicked and to backbiters to doe vs iniurie let vs assure ourselues that our Lord hath graun∣ted vs a singular grace, in exempting vs so from the spite∣fulnesse [ 20] of men, as all their ill will towards vs is without cause. And therefore if he will haue vs to suffer vniustly, let vs passe thorough it, and not thinke it strange. Thus ye see the doctrine which we haue to gather vpon this texte. But now it behoueth vs to marke, that although the gra∣cious giftes and benefites which we shall haue receiued at Gods hande ought to comforte vs in our afflictions: yet notwithstanding it is not possible, but that if we haue bin in estimation, it will be a great greefe and a dubble hart∣sore to vs, to see our selues scorned afterwarde: but yet it [ 30] behoueth vs to resiste such temptations. Our pacience must not bee a senslesnesse: but it consisteth in this, that when we fele the things which are declared here by Iob: yet neuerthelesse we take courage to walke stil as before God: and if it please him that wee shall bee wrongfully slaundered, wee arme our selues against such battels, that we may not bee foyled how so euer the world go. For the thing that Sathan practizeth by stirring vp maliciouse folke, and by inforcing them too slaunder and backebite vs, is that wee should conclude that wee haue lost oure [ 40] time in dooing good. VVhat? I haue indeuered to lyue without blame, I haue streined my selfe to doe good to e∣uerie man. There is no man that can say that I haue ey∣ther done him hurt or harme, and yet I see I am persecu∣ted after this manner. VVhat haue I gayned then by wal∣king vprightly? Thus ye see that the craft and pollicie of Sathan, is to make vs beleeue that wee lose oure laboure in doing good: and therevpon to carrie vs so away, as we should no more sticke to anoy or hinder men. And on the otherside let vs marke, that mens vnkindnesse ought to [ 50] prouoke vs so much the more to remit our selues whol∣ly vnto God, beeing sure that it is hee to whome we must yeelde our account, and that his allowing of vs ought to suffise vs. Do wee then see men vnthankfull towardes vs, so as when wee haue indeuered to doe them good, they turne and spit in oure faces, and burden vs with false slaunders? Let vs assure our selues that thereby God cal∣leth vs too him, as if hee should say, I will haue you too walke as it were before my face, and therefore you shall not be recompenced nowe here bylowe, but be you con∣tented [ 60] to haue obeyed me in all points. VVheras men do so rayle vpon you: it is to the ende you shoulde not stay your selues, nother vpon them, nor vpon their opinion, nor beeled with suche fondnesse, as to say, you haue well deserued that men should praise your vertues. Thus yee see after what sorte wee ought to fight against this temp∣tation which is spoken of heere. And by the waye let vs marke, that our Lorde ment to giue vs a singular instru∣ction by these chaunges heere: I meane by the chaunge that happened vntoo Iob, and by all the other chaunges which we see in the holie Scripture, and which we behold dayly with our eyes and reade in heathen stories. And why? First of all (as was declared yesterday) they that are aduaunced too honoure and dignitie, haue a bridle too reine them backe from warranting them selues too con∣tinue alwayes in that state, and to make them know, that in the turning of a hande, God not onely can shake them▪ but also vtterly ouerthrowe them from the hyghnesse wherein he hath set them: So that in stead of the honour which he hath gyuen them, they shall see them selues as∣saulted on all sides with wrongs, scornings, and slanders. Yee see then that all suche as feare God, ought to brydle them selues when they are in such state and dignitie, and make their account that earely or late all maye chaunge. For God to proue their meekenesse, will giue menne li∣bertie to scorne them, and to doe them many outrages. Also we see that the verie Paynims knewe this, and that they haue made many common Prouerbes of it, whiche serue to take away all excuse from vs. True it is that they did ill put them in vre. And why? Bycause it is hard for men to hold themselues sober when they haue the world at will, and that fortune (as they terme it) doth smile vpon them. It is too common a vice among men too besotte themselues in their prosperitie, and wee can well ynough say it, but there be fewe of vs that take heede of it. Al∣though then that those sayings be ordinary euery where, and all men confesse them to bee true, namely that a man ought not to glorie of his prosperitie, nor to sotte himself in it: nor to beleeue that it shall tarrie with him for euer: but that he ought to thinke vpon the changes and altera∣tions that may happen: yet notwithstanding no man ap∣plyeth his indeuer to doe so: and therefore so muche the more behoueth it vs to take payne, bycause wee see oure selues so soone ouertaken with the delightes and glori∣ousnesse of this world. To the end therefore that no man suffer him selfe to be caried away by his inordinate lustes, it behoueth vs to marke the doctrine so muche the bet∣ter which is set downe heere. And so let all menne that feare God bethinke them selues whyle they are in ho∣noure, that God is well able too bring them downe, yea and that they muste not promise them selues eyther mo∣nethes, or dayes, but dispose themselues euerie minute to haue their shoulders readie too beare the burthen of re∣proch, when so euer it shall please God too put them too shame before men. Marke that for one point And surely considering the frowardnesse which we see in the worlde noweadayes, it standeth vs so much the more in hande to take warning hereof▪ For it is a wonder that a man which walketh vprightly can be honoured at this day. True it is that the wicked may bee held so short spite of their teeth, as they shall be fayne to leaue vertue: but yet misse they not afterward to fall againe to such outrage, as to slander

the good, and to turne light into darknesse. Although thē that God haue ingraued suche an insight in the despisers of his maiestie, that they commend all things which they know to proceede of him: yet neuerthelesse they by and by after fal to such a rage, as they shut their eyes, and be∣come brutishe wilfully. And why? to the intent to spue out their blasphemies and raylings against God, and against the giftes and grace of the holie spirite. Therefore it is no wonder though suche as feare God and walke in sound∣nesse of life, be subiect to many slaunders and reuylings: [ 10] specially seeing that Satan thrusteth forwarde the wicked after that sorte, bereauing them of all modestie, yea and inflaming them as it were with a firie rage. VVe see these things too commonly: and therefore it behoueth vs too bee warned, to passe through the wrongs and slaunders of this world. By the way, when so euer God listeth to haue vs reuyled after that sort, if it bee by reason of our sinnes as I sayd afore: we haue so much the more cause to hold oure tungs, and to beare the reproche quietly which wee haue deserued as the iust hire of our faults. And therevp∣pon [ 20] it behoueth euerie man too bethinke him selfe adui∣sedly: and as sone as any man shall backbite vs, or mocke vs, or make vs as it were a tale and laughingstocke, wee must learne to acknowledge, that God putteth vs in mind to make oure owne accusation. Euen the heathen men could well skil to say, that our deadly enemies do often∣times profite vs more than our freendes: And why? Our freendes beare with vs, and that causeth vs to feede oure owne vices. For although their intent bee not to flatter vs, yet notwithstanding the gentlenesse which they vse [ 30] in bearing with vs, is a cause that we thinke not vpon our imperfections to amend them. But our enemies doe prie vpon vs, and seeke all the meanes that can be, to lay open all the faultes that are in vs. Therefore when any man fin∣deth faulte with vs, and scoffeth at vs, it behoueth vs too thinke thus: gotoo, I see here that God citeth me to make mine owne proces, and to accuse my selfe, so as I may bee mine owne iudge too condemne my selfe, that by so do∣ing, my shame may be couered and buried. Lo howe wee ought to deale in this behalfe. And if we knowe that such [ 40] as speake euill of vs, haue any reason so to doe, although they doe it of malice: yet notwithstanding, let vs not re∣ply to say, this man is led with desire of reuenge. Let vs not looke at any such thing, but let vs pleade guiltie, and pray God to blot out all our offences, to the end we may be quit both before God and the worlde. Yea and if wee know not any reason why the partie shoulde speake euill of vs in that behalfe: yet let vs acknowledge, though I be not faultie in this poynte whereof I am blamed, yet are there many other vices whereof I am guiltie, but my God [ 50] spareth mee, and will not haue them come to the know∣ledge of men: if it pleased him to stur abroade all my fil∣thinesse: what a stinke would there bee? Let vs consider (I say) that by that meanes God intendeth to set secretely before our eyes the sinnes whiche wee would haue caste behinde oure backe, and that is to make vs to hate the e∣uill that is in vs, withoute anye flattering of oure selues. Marke that for the second point. And finally, if our con∣sciences be cleere: not that we can in all points and all re∣spectes be vtterly faultlesse, and like the Angels: but by∣cause [ 60] that wee see that men haue no cause too persecute vs, but that they do it wrongfully, and oursuffering is for that we haue followed Gods word, or for executing oute office and dutie faithfully: I say if men do blame vs for it (as indeed they be ful of rancour and malice) let vs assure our selues that our Lordes will is, that oure receyuing of such rewarde, shall be to the ende wee should looke for a better at his hande, as I sayd afore. And if we see no cause at all, but are vtterly abashed in our selues: let vs not ther∣fore ceasse to say, Lorde thou art rightuous, what so euer come of it. Thus yee see to what poynt it behoueth vs to come. And heerewithall let vs indeuer too profite oure selues by all the chastizementes whiche God sendeth vs from day to day: and let vs vnderstand that thereby God intendeth to fashion vs to yeelde him the prayse, and to glorifie him, euen when wesee good men had in reproch. For like as euerie of vs ought to bee pacient, and by his pacience to prayse God in all things that he suffereth: so also muste wee not blame him, when wee see him suffer good men to be slaundered. VVherefore let vs not be to muche greeued when wee see an honest man slaundered and reuyled, so as mens tungs run riot against him. VVee see what happened vnto Iob. Hee was (as I haue sayde) a patterne of all holinesse: And yet notwithstanding wee see him in such reproche, as it seemeth to bee vtterly past recouerie. Can we blame God in this behalfe? or can we skorne against him? Nay, rather when wee see such affli∣ctions happen vnto a vertuous man: we ought to humble our selues. And although the reason why God doth so, be not apparant vnto vs: yet notwithstanding let vs assure our selues, he doth it not without cause, and therefore we ought to glorifie him in all his iudgements, although they be incomprehensible to vs. Marke that againe for one o∣ther point. But let vs come to those that are so proude, as to disdaine, and not only to disdayne, but also villanously too reuile those whome God hathe honoured by giuing them excellent vertues. Heere wee see in the person of those whome Iob speaketh, that it is a detestable vice. Is there any man that condemneth not this pryde, or rather this shamefull beastlinesse, that rascals and naughtipackes should so lifte vp themselues against a man whome they ought to honoure and reuerence for his vertues? Behold these dogges bark, yea and they barke where they can not bite. For (as we haue seene alreadie) Iob was none of those that are in credite for their riches or authoritie, or any worldly respect: but for his vertues, bycause men saw as it were these markes of Gods glorie in him: and yet yee see heere, that rascalles, and ribawdes, and suche as haue no skill either of honoure or honestie, doe rushe against him, and raile vpon him with their tungs. See ye not what an intollerable villanie this is? And may not a man com∣pare them to curre dogges which barke and gnashe their teeth although they can not bite. So then this vice is not to be borne withall, but we bee conuinced by verie truth and reason, that it is to be condemned. VVherefore let vs learne, not to follow that which we mislike and condemn in others. And so when God maketh any chaunges, so as man falleth downe whereas he had bene in great estima∣tion afore: Let vs not be so farre ouerseene, as to crie out against him: but let it come to our remembrance, that by making such alterations in this worlde, God intendeth to waken euerie of vs, that we should not be presumptuous

according to our owne nature, which is too muche incly∣ned therevnto. But I am a poore man, I was neuer in cre∣dite or estimation, the world hath not heard any talke of me: Nowe if I see a great personage cast downe, it is as if a mountaine fell downe: and what else should I thinke of it, but that oure Lorde intendeth to set so muche the greater brightnesse vpon his iudgementes, to the intente that I shoulde consider what I am my selfe? I am heere a sillie woorme, I doe but creepe vpon the earth, and suche a one did as it were soare aboue the cloudes: and yet [ 10] notwithstanding I see that God hath cast him downe be∣fore myne eyes. VVell then: arte not thou a starke foole if thou prayse and esteeme thy selfe? Yee see howe the little ones ought too take warning too walke in feare and carefulnesse, and that when our Lord doth so cast downe the greate ones before their eyes, they must consider on their partes, that hee can cast them downe likewise when soeuer they go about to aduaunce them selues, how state∣ly soeuer men be, God is able inough to plucke them out of their high nestes. And when they be setled in such de∣gree, [ 20] as it shall seeme vnto them, that fortune can not doe any thing agaynste them: God will shewe that it is to no purpose for men to fancie a fortune as they doe, but that God stretcheth out his hande through all things. Nowe if the Princes and great men of this worlde, ought to bee afrayde when they see God thunder vppon the myghtie ones, and such as are aduaunced th hie degree: I pray you what ought the meanest sorte to doe? And furthermore, let vs be well aduised also, that wee lifte not vp our selues against other men. And in good sooth is it not a thing [ 30] agaynste nature, when a man that hathe nothing in hym worthie of commendation doth so vaunt himselfe against others? For men may alwayes say, what arte thou? Put the cace that this man deserue to bee set light by: yet is it not for thee to doe it. For if we despise a man bycause hee is not rich, or bycause he is not wise, or bycause hee hath no commendable qualities, or bycause he is not a gentle∣man: we shal finde that there are no more of these things in vs than in him. VVhat is to bee doone then, but that they which are of lowe degree should behaue themselues [ 40] lowely? Thoughe wee were great: yet behoueth it vs to stoupe, according as Sainte Paule admonisheth vs, that if wee be Gods children, he that is in hie degree must stoup too make him selfe equall with the little ones, yea, euen with the least. But nowe if I bee destitute both of vertue and knowledge, and nobilitie, and worldly goodes, so as I haue nothing to boast of, and yet do rushe against a poore man, that is as it were troden vnder foote: doe not I de∣serue to bee abhorred of the whole worlde? So then, let vs take warning by this text, to looke well to our selues: [ 50] and if any man bee brought to contempte, let vs consider that as much or more might befall vnto vs, and therefore let vs holde oure tungs. This is the instruction whiche wee haue to take. Nowe had we this lesson well printed in our mynde, wee should not see so manye backbytings, raylings, and scoffings as are in the worlde. For euerie of vs woulde take him selfe by the nose (as they saye.) And truely thoughe a man haue in him some vertue, ry∣ches, or authoritie, yet notwithstanding no man shall finde him selfe so perfecte, but that God gyueth him ma∣ny [ 60] causes to hang downe his heade. Therefore if euerie of vs examine throughly what is in him selfe: Surely wee shall bee hilde within the boundes of modestie, so as wee shall not despise those that are vnder foote, nor vaunt our selues against those whome our Lord putteth to reproch. Thus ye see what we haue to beare in minde. But nowe let vs come to Iobs woordes, he sayth, that the yong folke mocked him; yea euen those whose fathers hee woulde not haue vouchsafed too haue made his d••g••eepers. I•• s••o••lde seme that Iob speaketh here with great scornfulnesse. For he gathereth togither al that is possible for him in disdain of those that scorned him: as when he saith, their fathers were beggers, I helde scorne of their seruice, they were rascalles, and poore steruelings that scraped vp the earth with their nayles too gather rootes, and they did eate the berries of Iuniper in the woodes: and nowe I see my self scor∣ned by them. It seemeth (I say) at the first blushe, that Iob is inflamed with some scornfulnesse and presumptiō. But like as I haue declared heretofore that hee expres••ed the temptations which hee felte, but yet consented not vnto them: so it behoueth vs to remember this text, that Iob loketh vpon the thing as it is, and yet in the meane while ceasseth not too fight againste the gripes that gnawed his hart and his maree, to the intent he might paciently beare such reproches. For surely when we be scorned by such as haue not any cōmendable thing in thē: that is much more hard and strange to vs. VVe bee despized at honest mens handes, we consider that we must not sooth our selues in this cace for to make excuse: for there is some cause why, seing that such men do find fault with vs. But if they that be wicked and vnruly, & ful of al shamefulnesse, do mock vs: surely such an extremitie maketh the reproche seeme the greater, so as we be the more greeued with it. Thus ye se what Iob loked at, in saying that those which were such abiects, had lift vp thēselues against him. And let vs mark well howe Iob hath declared heretofore, that he was not honored for his riches, for his high estate, or for his noble birth: (those are not the things wheron he grounded him self) but bicause he had walked in so great vprightnesse & perfectiō, that at the sight of the vertues which God had put into him, men were constreyned to yeelde him reue∣rence, and he had not abused those graces. Now thē ye see why he thought it a very hard and greuous cace to be de∣spised by those in whome there was nothing worthie of praise. Howbeit forasmuch as we see that Iob was brought so low: let vs vnderstand that if our Lord send the like in these days, it behoueth vs to be strengthned by this exam∣ple. And therfore although the thing be heauy & hard for vs to beare: yet notwithstanding let vs be so mylde as to stoupe as often as it shall please God to afflict vs. Verely ther is euen a natural reason which ought to teach vs this. As how? VVe must not thinke it strange, though verlets and suche as haue neither honestie nor good qualitie, nor maners in them, do rush out into rayling. For we see this come to passe dayly: and the thing that is of custome and ordinarie with vs, ought to seeme no noueltie: but wee ought to be throughly acquainted with it. But besides this naturall reason, let vs also cōsider (as I haue touched alre∣dy) that it is our Lords intent to trie our pacience the bet∣ter, when he casteth vs after that manner into contempt, not only of those that are in authoritie and estimatiō, but also of those that are the veriest shakerags, so as we would

thinke our selues to bee assaulted rather of brute beastes, than of men. Therefore when our Lord afflicteth vs by a∣ny such means, it is to meeken vs: VVe see it is a general thing euen vnto all mankynd. Howe hapneth it that lice, fleas, and flies, and such other vermine make warre both against great and small? For no man can exempt himself from them. And although al men bee not combred with filth and stinck, yet notwithstanding our Lord maketh vs subiect to those wormes, as it were to anoy vs, euē though we be kings and princes, so as euerie one of vs must abyde [ 10] it. And wherfore is it so, but only to humble vs the more? So then let vs marke it to be Gods wil, that when he put∣teth vs to such extremitie, that persons of bace state vaūt them selues against vs. It is alwayes to the ende to take a∣way all vaineglorie and presumption from vs. VVherfore in that behalfe let vs be as men that haue put themselues into the hands of God, and say: Lord I see my self vtterly vnderfoote, and as it were at the last cast: But vouchsafe thou to slake thy hand, and to draw me out of the reproch wherevnto thou hast put me. Butherewithall it behoueth [ 20] vs also to be readie to behaue ourselues well in the thing whiche wee see ordinarily: whiche is, that those whiche crouch and creepe and play the liamhounds to a man whē he is in authoritie and credit, are redie to leap in his neck, as soone as his state is chaunged, that they see him ouer∣throwne: and they do it with such excesse, as they seeme to take plesure in it. And hereby ye see the maliciousnesse that is hid in them. Therfore like as euerie of vs ought to be armed afore, and to leaue such reproches paciently: so also let euerie of vs trie himselfe, to the ende he may be∣haue [ 30] himselfe wisely in that cace. For sometimes wee ho∣noure those whome God abhorreth, and we perceiue not that in so doing there is a peece of hypocrisie in vs: in so much as if God ouerthrowe them, oftentimes we will be the first that shall runne vpon them. VVe see such exam∣ples in stories of Souldiours that haue risen against their owne Princes. Looke vpon the great Captaines whiche haue borne such sway, as they made all to quake, and yee shall see that when a great Prince hath bin ouerthrowne, euen they that had hazarded their liues in his defence, [ 40] shall (either to gratifie his successour or his enemie) fall to practising of treason, and to committing of such cruelties, as his enemies would not haue done. For where the ene∣mie woulde haue shewed pitie: they which earst had ha∣zarded their liues for his safetie, doe passe into all outrage so much the more cruelly and furiously. VVhen wee see such examples, let vs call our wittes about vs, and beware that we be not infected with any such vice. Moreouer a man might say here, that Iob seemeth to bee contrarie to him selfe, when he sayth, that hee would not haue vouchsafed [ 50] to haue set their fathers to be keepers of the dogges of his flocks. For in the last Chapter he had shewed himselfe to bee of so great curtesie, as hee was not only the father of the fa∣therlesse, and the defender of the widowes: but also the eye of the blinde, and the fote of the lame: that is to say, that he had had compassion of all poore folkes, and vsed kyndnesse towardes them in succoring them. Now ther∣fore to say that hee vouchsafed not to match their fathers with his Dogges, it seemeth cleane contrarie. But let vs marke, that Iob speaketh not heere, of his owne disposi∣tion [ 60] towards them, but of the thing as it was in it self: as if he should say, that the worlde counted not the fathers of them worthy to keepe Dogges. Thus yee see in effecte what Iob ment to signifie. But yet we must beare in mind, that although men haue not any thing in them woorthy of estimation, we must not therefore disdeyne them, but know them to bee Gods creatures, and suche as resemble our selues. Therefore let vs honour them: for whosoeuer is hiest in degree, may perchance alledge this and that, to sort out himselfe from the rest of men: but yet notwyth∣standing though he be a King, he must haue brotherhood with the poorest shepeherds and neatherds in the world, except hee can put off his owne nature. And out of doubt, as for the cheefe and excellentest thing that a king hathe in him, that is to say, manhood: hath not the shepehearde it aswell as hee? O (sayth the king) I am come of suche a princely stocke. My freends, are not all men discended of Adam, and afterward of Noe: Surely as touching linages, the world seeth how they go. For the noblest and most renowmed lynages, are not the best. Insomuch that oftē∣times, it were better too bee a shepeherdes sonne of the Countrey, borne of honest father and mother, than to bee the sonne of some great personage that is had in estimati∣on of the world. For so may he oftentimes be the sonne of a theefe, or of a brothell, notwithstanding, that they be aduaunced too so high degree: and therefore that is not the thing wherein they ought to glory. Contrariwise, we must come backe againe to the poynt that hee spake of: which is, that the excellentest thing that a king hathe in himselfe, is that he is a man: and that haue the neateheards of the Countrie, as well as the king. Therefore lette the great and honourable personages of the world boast thē∣selues as much as they list. They may make great bragges in that behalfe: but yet shall they be but men still: and the veriest rascalles and miserablest men whome they de∣spise, are so as well as they. VVherefore let vs consider, that God hath made vs all of one selfesame nature, and set an vnion among vs in that behalfe, to the end to binde vs one to another. Thus ye see what Iob ment in this text. And therefore let vs marke, that in all this rehersall hee maketh as it were a liuely picture, wherein God sheweth vs the chaunges and alterations of this world, to the ende we should not be wedded to it, but passe further longing for the heauenly life, where we shal haue a continual sted∣fastnesse. Also let vs learne to know, that in this presente life, there is nothing but frailtie, and miserie, and that we shall always be subiect vnto them, vntill God haue taken vs hence too make vs parttakers of the euerlasting rest, which he hath prepared for vs in heauen.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of oure faultes, praying him to make vs feele them in suche wise, as wee maye learne too condemne them in oureselues, according as in deede wee haue all cursednesse: and therewithall, that if he afflict vs, wee may by that meanes be inured to be so∣rie for oure offences, and to mourne for them, referring our selues vnto him, and praying him to deface the faults that we haue committed, and to wipe them out of remē∣brance, not only before him, but also before men, too the intent that our life may not be a stumbling blocke, but an edifying vnto all men. And that all of vs both greate and small, may learne to frame our selues too his obedience,

that hauing mutuall felowship one with an other, we may liue toogither in good peace and brotherly loue, and by beholding the chaunges of this worlde, bee led further to the hope of the heauenly life, to the ende wee may passe heere bylowe as through a pilgrimage, wherein hee will not haue vs to rest. That it may please him to graunt this grace, not only to vs, but also to al people and nations of the earth, &c.