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

The .Cxiiij. Sermon, which is the fourth vpon the .xxxj. Chapter.

16 If I haue disappoynted the poore of his desire, or if I haue vveryed the eyes of the vvidovve.

17 If I haue eaten my morsels alone, and that the fatherlesse hath not had his part thereof.

18 (For from my youth hee hath beene brought vp with me as if I vvere his father, and shee hathe beene vvith me from the vvombe of my mother.)

19 If I haue seene a man perish for vvant of a coate, or the poore for vvant of a garment.

20 If his loynes haue not blissed mee, if he haue not beene vvarmed vvith the fleece of my lambes.

21 If I haue lift vp my hande against the fatherlesse seeing my helpe at the gate.

22 Let mine arme fall from my shoulder, and let mine arme be broken from the bones.

23 For I haue feared the punishment of God, and could not beare his burthen.

HEere Iob sheweth what manner of louingnesse hee had to succoure the poore and needie. He had protested heeretofore, that he had not done a∣ny man wrong: but here he passeth yet further, namely that pitying the necessitie of suche as came too him for succoure, hee releeued them of his owne goodes and substaunce, yea euen without making them to linger for [ 60] it. VVherein he sheweth himselfe to haue had a willing forwardnesse, that is too saye, that hee was no sooner re∣quested, but he employed him selfe, and delayed not from day to day, as those do that loue to be lugged by the eare. And this is the cause why he sayth, If I haue disappoynted the poore of his desire: that is too say, if I succoured not the poore when I sawe him want and needie: or if I haue we∣ryed the eye of the widowe. For if wee wayte for anything with a longing, our eye is alwayes vpon it, and when wee looke ouer earnestly vpon anye thing, oure eyes faynte and dazel. VVee see then howe Iobs meening is, that

he hung not downe his groyne in his bosome (as they say) when poore folkes came to desire his help, but succoured them out of hand. Also hee addeth that hee sawe not men sterue for colde which wanted rayment, but rather delt so with them as their loynes and sides blissed him: that is to say, they felt the fauour whiche he shewed them, They were warmed with the fleece of my lambes: to be short, he sayth, that he had not eaten his morsells alone, nor deuoured by himselfe the goodes that God had giuen him, but had giuen the widowes and father∣lesse part with him, whome (sayth he) I haue brought vp with [ 10] me as their father. VVherein he doth vs to wit, that he had bin a father to the fatherlesse. From my mothers womb (sayth he) I haue had the widow with me, I haue taken vntoo mee the poore that needed suctour, and I haue neuer fayled them. And if it bee not so, let my shoulders fall out of the socket: that is too say, let me bee dismembred, and let me fall in peeces like a rotten carren. Let mine arme (sayth he) be thrust out of the ioynt, and let the bones of it be broken: Let the world see gods great and horrible curse vppon me and my body, (sayeth hee) if I haue done wrong to those that were feeble, and [ 20] not able to reuenge themselues: like as if I haue lifted vp my hand against the fatherlesse, and although I were able to do them wrong, for any help they shoulde haue at mās hand, and that iustice might vphold me in my wrong: yet notwithstanding, if I haue attempted any such thing, lette me be torne in peeces, and rot aliue. And that it is so, I was alwayes afrayd of Gods scourge, for I was not able to beare his burthen. Herein he declareth as he hath done heeretofore, that it was not the respect of men, or the shame of the world, or any other consideratiō that lifted him from do∣ing [ 30] euill: but that forasmuch as he saw that God was hys iudge, therefore he walked vprightly. And althoughe hee might haue gone vnpunished to the worldward, without feare of being pursued by way of iustice or otherwise, and might haue taken libertie to doo harme too the meaner sort, by reason of his credit: yet notwithstanding hee al∣ways had a consideration to say: verely, my God I knowe that thy wrath would be terrible vnto me, and how shuld Ibe able to indure it? To be short, Iob sheweth heere, that his absteyning from sinne, was not for feare of punish∣ment, [ 40] (for he sawe none before his eyes) but for consciēce sake, whiche compelled him to obey God, and too feare his iudgement to come. This is the effect of that whyche is conteyned heere. And first of all we haue heere one les∣son to shew that we be Gods children: which is, that wee must be pitiful to help our neighbors at their need. Almes deedes therefore are commended to vs heere. It hath bin tolde you often heeretofore, that this word Almes impor∣teth as much as mercy. Now we see that among other ty∣tles, God chalengeth this vnto himselfe, that he is gentle [ 50] and mercifull. Then can wee not bee his children, neyther will he acknowledge vs for such, except we labour to fol∣low his example in this behalfe: namely, to be moued too pitie when we see any poore folke in aduersitie, and to go about to prouide for them, euery of vs according to his a∣bilitie. True it is, that we may giue all our substance, and yet our doing shal not be counted a vertue. For before the hand be opened to giue, it behoueth the hart to bee tou∣ched with cōpassion:) But if we haue pitie of those which are in aduersitie: it behoueth vs also to succour them too [ 60] our power. For (as S. Iames sayth) if I say to apoore man, my freend God help thee: thereby I shew that I haue no loue in me. If I say, it is great pitie of this man, and yet in the meane whyle labour not too succour him whome I ought to releeue: it is a mockerie, and I am but an hypo∣crite. That is to say, I see there how God sheweth mee a pitifull cace, and it is as much as if God gaue mee occa∣sion to imploy my selfe: and thereby I see that hee calleth me: and yet in the meane while I make no countenance of it at all. If there were but one drop of kindnesse in m••, would I not indeuer to help such a necessitie for my part? So then wee haue too beare in mind in this text, that the holy Ghost exhorteth vs too almes deedes, and that the same consisteth in two poynts: that is to say, in being piti∣full towards our neighbours, when we see them in aduer∣sitie, and also when we haue such a pitifull affection as we seeke the meanes to succour them, and euery man strey∣neth himself to his power. True it is, that we cannot stead all the necessities that wee see, and therefore a Christian man may well mourne in his heart, without putting hys hand to his purse. For it is impossible (euen for them that be best minded) to help at all times. And therefore this pi∣tifulnesse shall suffise them, and God accepteth it for an almes deede, as if the poore were nourished and fedde by them: And when they haue this compassion vpon a poore man, it is as great a sacrifice vnto God, as if hee had gyuen and delt dole out of a full purse. Neuerthelesse, it beho∣ueth vs alwayes to looke that we deale according to our habilitie: knowing that our Lord hath made vs Stewardes of his goodes which he hath put into our hands, not too the end that euery of vs should deuoure them by himself alone: but that we should communicate them to suche as haue neede of them. True it is also that no man can set a∣ny certaine stint in this cace: and surely when Saint Paule speaketh of it: he sayeth that God constreyneth vs not as it were of necessitie, but will haue vs too do it of free de∣uotion. By the way, let vs beare well in minde, that if the poore do passe before vs, and we see their neede, & keepe our purses shet, so as we vouchsafe not to succour them: It is a sure signe that we be as wild beasts, and that ther is not one mite of pitie in vs: and that we our selues shal one day feele the like vnmercifulnesse, if God send vs any af∣flictions: and that although we be miserable, yet shall no man be moued at it, but men shall looke vpon vs with dis∣daine, so as we shall bee shaken off, and left vtterly desti∣tute. For it is the measure and wages which God is wonte to giue vnto all such as are hardharted towards their ney∣bours: according as it is sayd, that hee which is mercilesse, shall haue iudgemente without mercie. Yea and besides that, men shall be cruell towards vs, according to our de∣serts: wee must also in the end appeare before God, who will handle vs with all rigour, bycause wee haue not folo∣wed the goodnesse which is in him, and which he would haue to be our rule and example. So much the more then behoueth it vs to bee mindfull of this doctrine whiche is shewed vs here: namely that God thinketh it not ynough that wee should not only absteyne from euill doing, and from hurting our neighbours, and frō taking away other mens goodes, and substance. True it is, that it is already a kinde of vertue when wee can iustly protest that we haue cleane handes, and are not giuen too theeuerie, deceyte, and extortion. But yet for all that, let vs not thinke wee

are cleare quitte. For if God had giuen vs wherewith too help such as haue neede, if we do it not, we be blamewor∣they. And why? For we haue taken away Gods goods, and put them to another vse than he ment. If a seruant bee put in trust too receyue his masters goodes, and his mayster hath appoynted him to giue thus much to such a one, and to pay such an other a summe of money that he oweth: or if he haue set him an ordinarie after what sorte hee will haue his goodes spent: if the seruant play the niggarde, so as one man commeth crying after him, pay me: and yet [ 10] hee wyll not part wyth a pennie, and another commeth, saying, your mayster willeth you too giue mee suche a thing, and yet he will not let any thing go, and the hous∣holde cryeth oute vppon hym for breade, and hee letteth them sterue for hunger, which labour in his maisters ser∣uice: I pray you is it tollerable that the seruant shall an∣swere, beholde sir, I haue not touched one mite of your goodes, beholde sir, I haue reserued vnto you all that e∣uer I had? For the mayster maye say too his shame: I haue not put my goodes intoo thy hande too that ende. [ 20] For thou hast done me shame, in that thou hast not be∣stowed my goodes where I appoynted thee, and nowe must I beare the slaunder of thy niggardship in pinching that which was none of thine. Now when the mayster shall commen with suche a seruaunt: shall hee not con∣demne him for wicked? Lykewise God gyueth vs hys goodes, to the intent wee should relieue oure brothers with them. Nowe if on the contrary parte wee bee so strayght laced as there goeth no penie out of our purses, nor one morsell of bread from our table: what shall be∣come [ 30] of vs? Is it not a defrauding of them, whome God hath ordeyned to haue part of our substance, and a rob∣bing of God in the thing that hee hath put intoo oure handes? Then as I sayd afore, let vs learne to bee more mercifull. And although no man can taske vs, too say, thou shalte gyue thus much: yet neuerthelesse, let euery man streyne hymselfe, and consider hys owne abilitie, knowing well that when wee haue done all that we can doo: yet are wee not discharged. Thus then yee see, that the particular lawe which euery man ought to haue: [ 40] is, that this charitie ought too stretche it selfe farre and wide, euen so farre, as wee may still confesse our selues not too bee sufficiently discharged towardes the poore. And if wee do all that is possible (althoughe wee come not too full perfection,) so it bee not with niggardly∣nesse or grudging, but of a free heart too succour suche as haue neede: let vs assure our selues that oure Lorde accepteth our almesse, as a sacrifice of sweete sauour: yea euen though there be some faultinesse in it, and that wee do not the tenth part of that which we are bound to do. [ 50] Heerewithall it behoueth vs too marke the circumstance whiche is set downe heere, that wee cause not suche too linger as haue neede, (for when we vse such delay, it is a token that wee haue not a free hart to do our neighbors good) and that wee put them not off too another time, exceprit bee vpon good consideration. For it may well bee, that a man maye bee pitifull, and yet notwithstan∣ding inquire of the necessitie of the partie: but that is not the lingring whiche Iob meeneth, when hee sayeth, that hee disappoynted not the poore man of hys desire. [ 60] For heere hee intendeth to expresse the lothnesse that is in niggardes: namely that when a man desireth any re∣liefe of them, and woulde fayne draw a penie out of their purses, it is to their seeming, as if a man would plucke the guttes out of their bellies: And therefore they woulde al∣wayes fayne haue some release. They are like vnto an yll paymayster: when men come to demaund their dette, he knoweth well that he must pay it, yea and that he is well able to do it: But it doth him good to bragge with the mo∣ney in his purse a day or twayne. Or else they are like a man that is led to hanging: he delayeth as long as he can, and when hee commeth to the mounting vp of the Lad∣der, he falleth to preaching at euery stoppe: Euen so play these holdfastes when a man cōmeth to demand hys det: it maketh them alwayes to shrinke backe: & much more if a man come to aske them almes. But if wee were cha∣ritable, surely we should not haue that lothnesse in vs: we shoulde not seeke suche respites: the poore should not linger afore vs in suche wise, as wee shoulde haue oure eares beaten euer after with their cries: But wee would indeuer to helpe them presently as much as lay in vs. Ye see then what wee haue too remember in thys streyne: namely, that if wee wyll do almes that is acceptable vnto God, wee must not tary till wee bee importunatly called and cried vpon. But when we see there is neede, we must hie vs to take order presently: like as when wee our sel∣ues indure any aduersitie, it seemeth to vs that men shall neuer come time ynough too succour vs. And why then deale not wee likewise with others? VVee neede to take none other measure, but that. For it is a true naturall rule, to do vnto others as we woulde bee done vnto. But we are hastie to desire succour, and piteously slow to giue it. Yee see then what the cause is, why wee ought the better to marke this saying, that Iob made not the widow to linger, nor disappointed the poore of hys desire. And nowe he addeth, that he had not eaten his morsels alone, but had giuen the fatherlesse, and the widowe part with him. VVhy so? For (sayth he) I haue brought vp the widowe with me from my mothers wombe, and I haue nourished the fatherlesse as a father. Heere wee see a woonderfull example of buontifulnesse and liberalitie. For heere is no dooing of some little almes deede for a weeke, three, or foure: but Iob declareth heere: that hee had beene a father to the fatherlesse, and a defender too the wydowes, not onely in helping them, but also in fin∣ding them with hys goodes and substance. VVhen wee heare this, I pray you ought wee not too be greatly asha∣med? VVee can hardly and scarcely finde in oure hartes too succour one among an hundred: so as if wee misse a whole score of tymes, yet we thynke our selues well dis∣charged with some lighte almes to some one man: not that we prouide for him as were requisite, but by giuing him some little peece of coyne as we passe by them, as if wee woulde say, go and shifte for thy selfe some other∣where. Is it not a great shame for vs that Iob should be giuen vs heere for a mirrour, and that in his persone our Lorde shoulde shewe vs our duetie, and yet notwithstan∣ding, wee do nothing? But yet that whiche is conteyned heere, ought too serue to oure learning and instruction. And contrariwise, it serueth to condemne vs, insomuche that there shall neede none other recorde before God, to reproue vs of our beastly crueltie, at leastwise if we folow

not that which is shewed vs heere of Iob. True it is, that although wee haue not this perfection, yet will not God fayle to accept vs as I haue said. Insomuch that althoughe our almes deedes be not such as they ought to be: yet will God take them in good woorth, so we haue the said com∣passion towards such as are in distresse, that we indeuer to do them good, and that our doing of it be with a cheere∣full mind. But in the meane while, if we cannot match Iob to the full, shall we not therefore follow him? Shall wee not at leastwise labour aloofe, to fashion our selues after [ 10] his example? Shall wee not go towarde the same marke? VVell then, we be not able to bring vp the fatherlesse, yea and though wee haue wherewith, yet oure infirmitie hol∣deth vs backe from imploying our selues too the vtter∣most. But yet at the least we ought to haue some compas∣sion: let vs do somewhat, though we do not all. And again, although wee cannot attaine to the marke that Iob came vnto: at leastwise let vs trauel towards it, seeing that God calleth vs. But is it not a great shame that we do nothyng at all? or else if we remoue but one legge, we grinde our [ 20] teeth at it, as these loyterers doo, who when they set for∣ward one foote, do thinke that they draw a whole moun∣taine after them. And againe, if they lifted vp one arme, they frowne at it, and grinde their teeth: and in stead of putting forward, pull backward. VVhen we go to worke after that fashion, is it not a token that there is no willing∣nesse in vs? Therefore if we cannot come to such perfecti∣on as Iob declareth himselfe too haue had, whiche thing hee declareth not in way of bragging, but too the intente that we should be the more moued: let vs at leastwise fol∣low [ 30] his example. For God knowing that wee become ne∣uer the better for single teaching, setteth vs foorth loo∣king glasses, to the end we should haue the lesse excuse. If a man aske, how then, must wee giue to all men withoute difference? The answer heereto is, that the holy ghost in∣tendeth not too take awaye discretion from almes gy∣uing, so as men shoulde not looke to the well bestowing of it: for if we should go to it without discretion: euery man should be as it were drawne drie, and in the end the poore should be left succourlesse: for the boldest woulde [ 40] beare all away. And what manner of men are the boldest? Such as are least to be pitied: For they will counterfeyte themselues to bee poore, onely to rake all to themselues: Their onely seeking is too haue double and treble, and they care not though other men suffer hunger and thirst. Therefore it is good that men shoulde vse discretion, and looke narowly too whome they gyue: specially conside∣ring the lewdenesse that is now a dayes in the worlde: For there are so many hypocrites, as it is pitie too see. Hardly shall a man finde one amongst a hundred, that is [ 50] woorthy to bee succoured. For although they bee poore in deede: yet notwithstanding, men are loth to do them good, bycause as soone as they get any thing, by and by they fall to gluttonie and drunkennesse, and so God ma∣keth them to wast it all away. To be short, we come too the full measure of all iniquitie: insomuch as we ought to vse great discretion, and narrowe search when wee gyue. But in the meane whyle let vs beware that we seeke not couert for our niggardlynesse vnder the shadowe of this discretion. For God misliketh not that men shoulde [ 60] haue regarde to whome they gyue, to the ende their be∣nefite may bee well bestowed. No, but it behoueth vs first to bee fully resolued after this maner in ourselues. As for me I mynde not to spare according to the measure that I haue: I will doo good according to my abilitie: I desire no more but to finde where I may succour. VVhen a man is so resolued, let hym inquire whither his almes may be well bestowed on this man or that man: for he may free∣ly do it. But if a man say to himselfe, I were best to be wel aduised where I giue, and always take occasion of excuse: to say, I find no pouerty there, so as hee is glad too haue some occasion to stay him from giuing: It appeareth ma∣nifestly, that such a man seeketh nothing, but to exempte himselfe from releeuing those that haue need of his help. Then if we intend to inquire, it behoueth a good will too go before: that is to say, that our seeking be but too doo good: and then let vs boldly inquire. For we may well do it, so we be first and formost well minded, and seeke not couert for our niggardlinesse. Thus ye see to what poynt we must come. Yet notwithstanding, our searching also must not bee too narrowly. For it is impossible that wee should not be deceyued in well doing: and although wee do our best to trie thyngs, yet notwithstanding wee muste needes be ouerseene in giuing some almes to such as are vnwoorthy. And that is the cause why Saint Paule exhor∣teth vs to do good without ceassing. For we shall haue many lettes to hinder vs. First we shall see some malicious persons that will misreport vs, and therevpon will follow vnthankefulnesse, whiche dealing is able to thrust vs out of the way. But yet must we alwayes be of good courage, and holde on still, whatsoeuer come of it. To bee short, according to that which I haue sayde already, wee cannot set downe particular rules for all things, but the generall rule whiche God giueth vs, ought to suffise vs: which is, that wee must haue a kinde harte, inclined too pitie and compassion, and a desire to benefite and succour such as haue neede of our helpe, and we must not make them to linger in wayting vpon vs: but rather haue a playne mee∣ning heart, to the ende our hand may be open, whenso∣euer neede requireth. Thus ye see in effect what we haue too beare away heere. And further let vs marke well, how Iob addeth immediately, that hee had not seene hym perish•• whiche wanted clothes: nor suffered hym too sterue for colde, that had no rayment to couer him: but their sydes and loynes (sayth he) hath blessed mee, and beene warmed with the fleeces of my sheepe. Heere Iob sheweth that he had labou∣red all kynde of wayes too do almes deedes, not only in giuing meate and drinke to suche as were ahungred, and athirst, but also in clothing the naked. And truely if wee intende to be mercifull, it behoueth vs to succour the ne∣cessities of our neighbours, in such sorte, as we see them: for it is not ynough too succour them in part. True it is that all men cannot doo as Iob dyd: for wee haue not so many thousandes of cattell as hee had, who might haue bin accounted amongst the great Princes of these dayes in respect of his reuenue: according as we see he had not onely yokes or hundreds of Oxen, but whole droues, yea as many as coulde be kept in fiue or sixe Villages, or ra∣ther in a whole Countrey, which was muche more. For we haue seene well ynough, that his substance was one∣ly Cattell, as the Cattell of a whole Countrey. Euery man therefore cannot attaine to that. But howsoeuer the

world go, let vs consider our owne abilitie: for according there vnto it behoueth vs to indeuer to doo good, like as we know it is saide that the widowe whiche gaue but two mites, was more praysed and commended of Christ, than such as had cast in great summes of money. The reason is, bycause she had giuen hir whole substaunce, whereas the others had giuen but a small portion in respect of their ri∣ches. So then let euery one of vs consider his owne state: and when we see our neighbours want eyther meate, or drinke, or clothes, at leastwise if we be not able to succour [ 10] them otherwise, let vs pray God to haue pitie vpon them, and to help them: but therewithall, in any wise let ther be no fault in vs, that they were not ayded and succoured. Ye see then what we haue too beare in mind, in that after Iob had spoken of his meate, and that he had delt part of it to the hungrie: he addeth also, that hee had clothed suche as should haue sterued for cold, if it had not bin for his help. Yea and he sayth, that their loynes blissed him. VVherein he declareth that they had occasion too cun him thanke for that he had releeued them after that sort. And therewithal [ 20] he sheweth vs, that he looked not for his reward at mens hands, nor sought to be discharged to God ward for doing good, but was glad of the good that he had done, bicause he knew it was acceptable to God. And this is a lesson which we ought to beare well in mind. For although men be vnthankful towards vs, and such as we haue done good vnto, do grudge against vs, and render vs euill for good: yet notwithstanding wee haue not lost any thing by doing them good. And why? For (spite of their teeth) their bel∣lies will blisse vs before God, if we haue fed them: and if [ 30] we haue succoured them any otherwise, the very thing it selfe will answer for vs. True it is, that sometimes they wil be so malicious, as to say: yea mary it is to much purpose. And wherefore am I beholding to him? According as wee see nowadayes that the poorest are proudest, and such as a man hath indeuered to do good vnto, wil soonest speake euill of him. This we shall see, but let vs not therefore bee wery. But if we cannot away with such vnthākfulnesse, let vs marke the saying that is set downe heere: which is, that the thing which we haue done shall blisse vs before God. [ 40] Is there any man that playeth the verlet, and grudgeth & murmureth when another man hathe helped him? Very∣well: yet doth he carie his sides still: and if a man haue clo∣thed him, his body muste needes blisse him before God. True it is that he hath no such intent with him: but how∣soeuer he fare, God loketh vppon the body that was clo∣thed: and that blissednesse shall come in account before him. If a man haue bin fed (as I said,) his belly must needes speake: and although his mouth be churlish, so as it turne good into euill, and nothing commeth out of it but poy∣son: [ 50] yet notwithstanding our Lord will accept the blissed∣nesse of the almes deede that the man shall haue done. Thus ye see, that to the end we may be prouoked to suc∣cour such as haue neede of vs, we haue to marke that wee must not respect whether they be able to recompence vs, or to counteruayle the good that shall be done them, or whether they be such as will be thankfull: but put the cace they be cleane contrary, yet shall we not haue lost our la∣bour, bycause God accepteth the sacrifice that is done. Ye see then what is imported in this saying, that the sydes or [ 60] loynes of a man that is nipped with colde, doo blisse suche as haue clothed him. And on the contrary part let vs marke, that al∣though the poore aske not vengeance against vs, nor cō∣playne of vs: yet notwithstanding their sides will curse vs in suffering smart, when we shet our eyes and haue no pi∣tie of them, but say, I am at mine ease, and I care not howe othermen fare. Now if wee haue bene so cruell harted: it is certayne that when wee vouchsafe not to succour the poore and needie that sterue for want of reliefe, God wil make their sides and loynes to speake, and althoughe the parties themselues open not their mouthes to cōplain of our vnmercifulnesse: yet notwithstanding the anguish that they suffer, crieth and complayneth before God, & ven∣geance ensueth according to the complainte: and it shall come so too passe, although men speake not a worde, as I haue sayd afore. Now after that Iob hath spoken so: he ad∣deth, that hee lifted not vp his hand against the fatherlesse, no though he saw his help at the gate: that is to say, although he could haue done it without punishment of men. For in those times men sate in iustice at the gates of townes, as places of most resort. Iob then sayth truly, I coulde haue made one man quake, and another to run away, & I could haue bin as thunder amongst them, and no man shoulde haue opened his lips against me. VVhy so? For a man of credit shall bee borne with, and folke shall not dare com∣plaine of him: and if they do, the iudges shall not dare too redresse it. Then although I had my full sway, and that iustice would haue suffered all that I had attempted: yet notwithstanding I abused not my credite, neyther dyd I trample poore folke vnder my feete. If there were a fa∣therlesse child, I sought not to profit my selfe by him. For we know that fatherlesse children are oftentimes put to the spoyle. Iob then sheweth, that he was of such an vp∣right minde, that when he coulde haue taken away other mens goodes, he neuer went about it, nor neuer ment to make his owne aduauntage of other mens cost: no not though he had libertie to do it on mans behalfe. Howbe∣it, he addeth a reason why. For (sayth hee) Gods punishing and casting downe of men made me afrayde. As if hee shoulde say, I dyd not respect whether men would speake euill of me or no: but onely I hilde mine eyes fast vpon god who is my heauenly iudge. And heere wee see, first of all that there hath bin great corruption in all times, and that such men as haue bene ordeyned to yeeld euery man his right, haue not discharged their duetie therin. Then is it no new thing, if Iudges do nowadayes reach out their hand to the wicked sort, bolstring and bearing them in their wicked∣nesse. For it hath alwayes bene an ordinarie custome. And therefore suche as are in state of iustice, ought to looke the better to themselues for the discharge of their dutie before God. But what? This corruption hath reigned a long time, and at this day it hath full scope more than e∣uer it had. If a man say: it maketh no matter, seeyng the mischeef hath bin of so great antiquitie: truely it is not to be excused for all that. Also there was not such knowledge of God at that time, neither were men so well acquainted with the doctrine as they bee nowadayes. VVherefore if they that do nowe sit in the seate of iustice, and haue the mace in their hande: do suffer extortions, or see a poore man troden vnder foote, and make no account of it: or winke at men in authoritie, when they take more vppon them, than becommeth thē: what excuse is ther for them,

seeing their eares are dayly beaten with admonitions and warnings, and they are told their dutie both toward god, and toward the people that is cōmitted to them? VVher∣fore let vs marke vpon this doctrine, that if there were then suche corruption ordinarily in the worlde, that the Iudges supported the wicked: it behoueth vs to comforte euery man himself, when we see the like confusion at this day. And it mustnot greeue vs ouermuch, though we can getneither right nor reason against suche as do vs wrong, nor be able to bring our matters about. Then standeth it [ 10] vs on hand to be armed with pacience: For we see it hathe beene Gods will to exercise his seruaunts after that sorte at all times. He could well haue stablished iustice in the time of Iob: but it was his will that many poore folkes should smart. VVhereas we be in the like cace at this day, he intendeth by that meanes to teach vs what it is to suf∣fer. Marke that for one poynt. Yet neuerthelesse it beho∣ueth those that are in the seate of iustice, to looke well to themselues. For inasmuch as men are inclined too that vice, they shall soone bee thrust from their duetie if they [ 20] take not good heede, according as wee see by too many examples. There is also a second lesson, whiche it beho∣ueth vs to remember: which is, that wee respect not what is lawfull for vs to the worldward, but settle our sight vp∣pon God after the example of Iob, so as his feare may withhold vs from hurting or wronging any of our neigh∣bours: and this lesson is very needefull. For I pray you what is it that men regard nowadayes but how they may scape the reproofe of menne? It is ynough if a man can bring his matters to passe: and in the meane season, what [ 30] is the order of iustice? Euen such as it was in the tyme of Iob. There was ayd at the gate for such as did extortion, for such as deuoured the widowes, and for suche as trou∣bled poore folkes. Alas, nowadayes we be come too the same extremitie, and muche woorse: insomuch that if a poore man be troden downe, he shall haue no redresse at all. And why? For they that take away other mens goods, that beguile▪ beate and trouble poore folkes, and that o∣uershoote themselues intoo all wickednesse, are lawlesse persons and growne to suche a boldnesse, as they thynke [ 40] there is not any lawe to restreyne them. Againe, the Ma∣gistrates on their side, are fearefuller than women, there is no stoutnesse of Gods spirite in them: or else they be contented too dissemble and too pleasure men, yea and more and halfe too agree with the wicked. And although they knowe that things go amisse: yet notwithstandyng they haue no zeale to represse them. The other are yet worse: for they seeke nothyng, but that all shoulde bee oute of square, and that the worlde shoulde come too such extremitie of euill, as there shoulde bee no feare of [ 50] God nor honestie, nor any thing else but confusion. Lo at what poynt we be. Now then the most part of men, thinke of nothing but how they may scape when they haue done amisse. Looke vpon a Royster that lyeth in wayte for other mens goodes: I warrant you if there bee any meanes to trappe them, hee espieth it. Yea but hee must come to account. Tush, what for that? If I may but bribe such a man (sayth hee) that matter is by and by dis∣patched. If I can carie him a present of such a thing, I win his hart: and he shall win me two or three mo: and againe [ 60] if I do such a thing, I shall bee sure of the fourth: and if I may make vp halfe a dosen on my side, my matter is out of crie. See howe they that haue the sworde of Iustice in their hand are set to sale lyke brothels, so as they haue no more shame nor regard of their honour, nor of any thing else. For nowadayes the shiftes that they will pretende, shall be so villaynous, as there shal be no colur of hone∣stie in them. VVe see it, and so euery man taketh leaue to rob, to poll, to oppresse, and to commital maner of ex∣tortion. And why? For if the matter be brought before a Iustice, all is marred. And therefore it is a sentence well woorthy to bee noted, when Iob protesteth that notwith∣standing his credit and authoritie, and that men stoode in such awe of him, that euen the iudges themselues durst not to haue delt with him: although ther had bin no com∣plaints made of him, yet for all that hee absteyned of hys owne accord from doing euill, and concluded not wyth himselfe that he might therefore do a thing bycause men permitted it: but had alwayes this saying for a bridle, that is to wit, that gods punishments made him afrayd. Therefore let vs learne to walke in soundnesse, and in good consci∣ence: and when we intend to do any thing, let vs examine whether God permit it or no: and if we see that it displea∣seth God, so as he hath forbidden and disalowed it: let vs let it alone: and although men sooth vs, yea and giue vs li∣bertie to do what we list, yet let vs keepe our selues from doing it. And why? For it behoueth vs to come before the heauenly iudge. And what shall it auayle vs then to haue escaped the hands of men? For it shall bee but a doubling of the vengeance. And why? Bycause we shew well by our deedes, that we feare men more than God. And do you not see how wee offer him too heynous iniury in prefer∣ring mortall creatures and wretched carions before hys Maiestie? I shall be afrayd of men, and in the meane while mocke God, and his Maiestie shall be nothing with mee. Againe when we haue corrupted Iustice eyther by hatred or by fauour, or by some other crooked meanes, so as wee haue woon the Iudges: see yee not yet a seconde outrage which we offer vnto god. Is it not a defiling of that which he hath halowed? But iustice is a holy thing: and we vnha∣low it whē we turne those vnto euill which are set in that seate, and whome God hathe appoynted of purpose, that the authoritie of his name should shine in them. If we (I say) do go about to thrust them aside: is it not a poynte of high treason to God? And for that cause I sayd that we do but double Gods wrath vpon vs, by shifting oure selues from mens handes after that sort. Yee see then that wee must fasten our eyes vppon God, and looke vntoo hys iudgement, to the intent we may of our owne free accord refrayne from doing euill when wee may do it, although the same bee permitted vs on mens behalfe. And there∣withall also lette vs marke, that this our fearing of Gods punishment, must not be onely when we feele it, but be∣fore it come at vs. For it is too late for a man to feele that God is his iudge, when he is striken with his hande: and therefore let vs be afrayde when God threatneth vs, and before the strokes light vpon our heads. Ye see then how euery man may refrayn from euill doing, if by the eye of fayth they foresee the punishments a farre off, which are prepared for all euill doers, and for suche as trouble their neighbours. And God she weth vs great fauour when he warneth vs aforehande, to the end we might preuent his

vengeance. Thus ye see what we haue to beare in mynd. And the conclusion which Iob addeth is this: how shall I beare his burthen? It is to shew vs that thing which is spo∣ken to vs by the Apostle: namely, that it is a right dread∣full thing to fall into the hands of the liuing God. VVee are afrayd of mens punishments which touch but the bo∣dy: and what is done for the fire of Gods wrath whyche consumeth all things, and yet neuer goeth out, but bur∣neth in such wise as we must be forced to continue in it, yea and to indure it without end? VVhy regard wee not [ 10] that? So then let vs not be moued with this punishment of Gods, and let vs only looke to keepe our selues from euill doing for shame or punishment of the world: but let vs consider well in our minds and in our vnderstandyng, and let vs assure our selues that when men shall haue de∣termined to execute the cruellest torments vpon vs, that can be deuised: yet notwithstanding all of it is nothing in comparison of Gods heauie vengeaunce. Though a man be layde vpon the wheele, or nipped with pinsons, or bur∣ned aliue, notwithstanding that these bee very greeuous [ 20] torments: yet do they passe away, and continue not for e∣uer: and againe they do but grieue the body. But beholde, the wrath of God whiche consumeth all thinges, as a fla∣ming fire that burneth without ende, and a worme that gnaweth and biteth the hart within. VVhen the scripture vseth such similitudes, it is not to expresse what is in it to the full: but onely too giue vs some little inckling of it. Therefore let vs marke well, that the vengeance of God which is prepared for the wicked, is an intollerable bur∣then: and let the same prouoke vs too walke in feare and pacience, assuring our selues that if men vse crueltie and violence against vs: there is a iudge in heauen to reuenge it: wherefore let the same restreyne vs from euill doyng, though we may safely do it for any worldly respect. And let vs take heede that our conscience be pure, and that the knowledge of God be our very rule to guide vs: and let vs alwayes looke vpward to behold him that hath set vs in this world, declaring vntoo vs that wee must one day come to an account before his iudgement seate.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our sinnes, praying hym to make vs feele them in such wise, as wee may craue for∣giuenesse, and be so sory for them, as we may indeuer our selues wholy to amend them, and too profit from day too day in his obedience, vntill we be fully reformed. And that we pitying such as are in necessitie, may indeuer too suc∣cour them, and be like minded vntoo them: praying oure good God to haue pitie vpon them, and to succour vs al∣so: and that although wee be vnworthy of it: yet notwith∣standing, seing he hath already made vs to feele his good∣nesse, and mercie, we may not doubt but he will bestowe more and more vpon vs, and increase his grace from day to day in vs, if we flee to him for help with true humili∣tie, according as hee calleth and allureth vs dayly vntoo him by his word. That it may please him to graunt this grace, not only to vs, but also, &c.