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

The .cxvj. Sermon, which is the sixt vpon the .xxxj. Chapter.

This Sermon is yet still vpon the 26. 27. 28. verses, and then vpon the text which is added heere.

29 If I reioyced at the aduersitie of mine enemie: or vvere glad vvhen euill befell him:

30 Or if I haue suffered my mouth to speake euill of him, or to vtter curses agaynst him:

31 If my houshold folke haue not sayde, vvho shall gyue vs his flesh to eate? vve are not satisfied:

32 If the straunger did lodge in the streate, or that my gate vvere not open for them that trauayled by the vvay.

I Haue begonne already to expounde the sentence where Iob protesteth that hee looked not vp too the Sunne and the moone. And the effect of my saying was that hee declareth thereby that hee was not puffed vp with pryde as those are whiche presume vpon themselues and thinke they are of [ 60] great value, trusting either in their own riches or in their credite, & thervpon despising other men, yea & thinking themselues too bee no more subiect vnto God. Iob then protesteth, that he was not puffed vp with suche pryde as to chalenge any worthinesse at all to himselfe: and he ad∣deth, that that were a renouncing of God on hyghe. For hee had sayde afore, that it was a heynous offence and woorthie of death. And heere wee see, howe God abhorreth that highmindednesse of men, when they woulde aduaunce

themselues aboue measure. And thereof wee may gather, that lowlinesse is a sacrifize moste acceptable too him of all others. Also of oure owne nature wee doo not easily abace oure selues: in this behalfe it behooueth a man to bee as it were broughte too nothing, that hee may not esteeme of himselfe, if hee intende too bee taken and reputed for humble before God. For humilitie or low∣linesse is not an imbacing of oure selues when wee haue wherewith too magnifie our selues: but it is an acknow∣ledging that there is nothing but wretchednesse in vs, [ 10] and that if wee woulde open oure mouth too alledge any thing for ourselues, wee shal finde nothing but vtter con∣fusion in vs, so as if our hearte conceyue any vaine pre∣sumptiō, the same is but winde, which may well brust vs, but neuer feede vs.

Thus yee see what the true and right humilitie or low∣linesse importeth, namely that a man should not esteeme of himselfe, according also as in very truthe wee haue no reason so too doo, and whosoeuer setteth by himselfe muste needes bee ouer blinde and brutishe. For hee [ 20] that entreth intoo himselfe, and examineth all his ver∣tues thoroughly: shall finde that hee hath none of them, but of Gods meere grace, and that hee is bounde vntoo him for them, yea and that all the vertues which God gi∣ueth vs, are matched with as many infirmities, so as wee cannot but caste downe our eyes.

And therfore as for those that flatter themselues nowa∣daies thorough ouerweening: they not onelye beguyle themselues, but also robbe God of his honour, and by that meanes become ranke traytours too him, and more∣ouer [ 30] vtterly renounce the liuing God as it is sayde here. Truely this is righte harde at the firste sighte: how∣beeit when all is well considered, it is easie too iudge, that Iob exceedeth not measure and reason, in saying that hee whiche flattereth himselfe renounceth God. VVhy so? For it is not ynough too confesse that there is but one God: but it behooueth vs also too knowe him as hee is, and too reserue him his due honour and all that belongeth vntoo him. For if I bereeue God of any parte of his glorie too decke my selfe withall: what am [ 40] I? shall a wretched woorme of the earthe and a rotten carrion sette so muche by himselfe, that God shoulde bee abaced, too the intente that hee shoulde bee exalted? Is not this a mingling of heauen and earth toogither, and a peruerting of the whole order of nature? And a∣gayne when God is so robbed, and his glorie as it were put too the spoyle: is it not a renouncing of him? For menne acknowledge him no more too bee suche a one as he is, but rather do vtterly disclayme him.

Therefore lette vs marke well, that it is impossible for [ 50] men too aduaunce and preferre themselues, but it muste needes bee as a kinde of renouncing of God. And heere yee see also why it is sayde in the Psalme that wee haue song, that the proude whiche stande vppon their owne vertue and strengthe, trusting therevntoo, and challenging so muche too themselues as they thinke no harme may touche them: doo conclude in their hearte that there is no God, and too the vttermoste of theyr power reiecte all religion. True it is that they speake it not with their mouthe: but yet for all that it is so [ 60] in deede. For the holye Ghoste whiche searcheth oure priuities declareth that it is so. And therefore lette vs learne too honour God and too put away this false imagination, that all pryde maye bee beaten downe in vs. For it is impossible that a man shoulde offer seruice vntoo God withoute humilitie. And (as I haue sayde) wee can not bee humble excepte wee acknow∣ledge oure selues too bee nothing, nor nothing woorth and that all glory ought to be reserued vndiminished vn∣too God.

Furthermore lette men esteeme as muche of them∣selues as they liste: and yet for all that they shall feele God agaynste them as their mortall enemie too their vtter confusion. For hee that exalteth himselfe, ru∣sheth agaynste God: but hee that humbleth himselfe, leaneth vnder his hande. If wee knowe oure owne wretchednesse, it wyll as it were beate vs downe: and then will God reache vs his hande too lifte vs vp and too sette vs in his lappe. But will wee needes go aboute too truste too oure owne strength? It will bee too harde an incounter for vs: whiche shall serue too breake oure heades bee wee neuer so proude. For God muste shewe himselfe oure aduersary when there is suche presump∣tuousnesse in vs. Yee see then what we haue too remem∣ber in this streyne.

But lette vs marke that this looking vp too the Sunne and the Moone, (that is too saye, mennes loftinesse in presuming vpon themselues) may be of twoo sortes: the one is, when vnder coloure of theyr riches, or of some honour wherein they bee placed, they forget themselues and thinke not any more that they bee mortall creatures. VVhen they are come to that point, God may wel punish suche blinde pryde, according as it is a fonde thing and woorthie to bee scorned of the whole worlde. For what is our lyfe? or what are all the appurtenaunces of it? But there is an other manner of pryde: whiche is, that men so flatter themselues, as they thinke they haue bothe wise∣dome and power too gouerne themselues, and that they can deserue much to godward. Now when men presume so farre of themselues: as too chalenge the prayse of theyr owne saluation, they muste needes stumble with a deadly fall: bycause the principal poynt which God reserueth to himselfe, is that we should know our selues to be in state of damnation, and vtterly forlorne and past recouerie, & that we should recouer no hope but only in his free good∣nesse. VVhen this doctrine is defaced: it is asmuch as to exalt men to the ende that God shoulde bee brought too nought, and it is all one as if men would put Gods honor to the spoyle.

VVherfore lette vs learne too caste downe oure heades, assuring our selues that if we coulde glory in God alone, being beaten downe in our selues and hauing cor∣rected the foolish self weening wherewith wee be puffed vp: God woulde releeue vs and make vs partakers of his glory, and we might beleeue that all the goodes which he hath, doo belong vnto vs. Haue wee nothing on our side? God is rich ynough to supply our wāts, & we may assure our selues, that hee will not fayle vs in any thing, accor∣ding as the Scripture sayeth, that although men be poore and wretched, so as there is nothing in them wherof they may boaste: yet notwithstanding God is their glorye and wil couer al their vnclennesse, so as they shal not be asha∣med

to go cheeke by cheeke with the Angels of heauē, as Gods children and members of our Lorde Iesus Christe. Thus much concerning the humilitie or lowlinesse that I spake of. And when Iob hath spoken so, hee addeth an o∣ther protestation: whiche is, that hee reioyced not when any inconuenience happened to his enimies, nor was gladde when hee saw thē fall, nor had giuen his mouth leaue to cast foor••h curses vpon them: yea and that he had so persisted in that minde, that hee had not giuen eare too his housholde seruauntes to pro∣uoke him to reuenge: but did neuerthelesse restreyne him∣selfe, [ 10] notwithstāding that there came firebrands to moue him therevntoo. Yee see then what this protestation of Iobs contayneth: that is to witte, that although men did beare him ill will & indeuered to hurt him & to put him to losse, yet notwithstanding he rendred not like for like, nor (whiche more is) nourished any secrete hatred in his hearte. And this protestation is well woorthie to be no∣ted, bycause it is one of the hardest things that God com∣maundeth vs. And that is the cause why the hypocrites in the papacie haue not bene ashamed to falsifie the holye [ 20] Scripture, in saying, that our Lorde Iesus Christes willing of vs to loue our enimies, is but a counsell & not a com∣maundemēt. VVhat moued them to vse such blasphemy? It was bycause they measured Gods cōmaundements by our strength: they had an eye to mans abilitie: and when they saw any thing surmount our power, they concluded that God did not then cōmaund it: for (to their seeming) God requireth nothing of vs whiche wee are not able to performe: Verely they ouershot themselues to far in that poynt, and theyr hypocrisie was too too grosse. For let vs [ 30] examine all the rest of Gods commaundements, and see whether we can fulfill any of them: and we shall find that we cannot haue so much as one good thought to beginne withall, and much lesse bee able to stirre one finger. And how thē can we apply al our strength to it? But these hy∣pocrites abuse themselues with a false imagination that a man is able to performe the lawe of God. And when the Diuell so besotteth them, thervpon they surmize that it is impossible for men to loue their enimies. And therefore they shake off Gods yoke, and say it is no expresse com∣maundement [ 40] that ought to be obserued of necessitie, but only a counsell that Iesus Christ giueth: and furthermore that the sayd counsell cōcerneth the perfectiō of the Go∣spell, but was not so vnder the lawe: and that is an other blasphemie. But here ye see that Iob protesteth it, and we know not whither he liued before the law of Moyses was published. Howbeeit, (as I haue shewed heeretofore) hee was afore the time of the Prophets (for they make men∣tion of him as of a man offormer time:) & yet neuerthe∣lesse he declareth that he loued his enimies. And whence [ 50] came this vnto him? Came it not of the law whiche hath euer bene written in the hearts of the faythful? hath God set downe any thing in the two tables which he hath not alwayes written by his holy spirit in the harts of his chil∣drē? And what els doth he at this day through the whole holy scripture: but set those things before our eyes which he graueth in vs by his holy spirit? insomuche that there is a cōformitie betweene the doctrine that is preached, & the inwarde grace that God giueth vs by his holy spirite: and they agree in all poynts and all respects. Then we see [ 60] here, that before our Lord Iesus Christ came downe into the world, Iob protested that he loued his enimies in such wise as he reioyced not at their fal. I told you that it beho∣ued vs to marke well this poynt. For what a shame shal it be to vs, if being admonished by our Lord Iesus Christes exhortation, we go about to seeke startingholes, and will not follow at leastwise those that liued in such time as the doctrine was yet very darke▪ shall we not be double faul∣tie? Yes surely shall wee: so then let vs marke first of all, that it hath alwayes bin Gods wil, that the louing of their enimies shoulde bee the marke of his children. And for proofe heereof, let vs harken what is sayde in the lawe of Moyses: If thine enimies oxe or asse be fallē into a ditch, thou shalt lift him out. God cōmaūdeth vs to do good to our enimies brute beasts: & shall we not then do the best we cā to succour their owne persons? I am bound to pro∣cure mine enemies welfare, and to shew it euē in his cat∣tell: & what shall I then do to his person which is muche more precious? So then we haue to conclude agaynst the horrible blasphemie of the Papists, that Gods wil hath at all times bin, that the faithful should loue those that hate them, and indeuer to doo those good whiche hurte them. Marke that for one poynt. And heerevpon wee haue also to marke, that it is not a counsell that may freely bee left vndone: but a streyght cōmaundement, against the which wee cannot striue without offending God deadly. Nowe seing it is so that God woulde binde the faithfull to loue their enimies, euen in the time of the lawe: muche more reason is it, that we should haue the sayde rule nowe. For we haue a more large declaratiō of it by the holy mouth of our Lord Iesus Christ. The doctrine of the law is darke of it selfe: yea and it was wrested awry by the Scribes and the Phariseys: but nowe hath Iesus Christe brought it a∣gaine to his purenesse & told vs, that if we loue not those which hate vs, and indeuer not to helpe those that would hurt vs, we shall not be acknowledged for Gods childrē. Surely it is a horrible threate that wee shall bee disherited of Gods kingdome, and that he wil shake vs off and ban∣nishe vs from the fellowship of his children. Seeyng then that our Lorde Iesus Christe hath with suche threatening tolde vs, that we must beare good will to our enimies: let vs learne to frame our selues to that doctrine, and therin acknowledge, that the shamelesse boldenesse of the Pa∣pists hath bene to villeynous, yea and to diuelishe, in say∣ing that Iesus Christes woordes are but a simple admoni∣tion, seeing it is matched with such a sentence of damna∣tion that God wyll renounce vs, and banishe vs oute of his kingdome, if wee ouermaster not our heartes so farre, as too loue those that hate vs. Moreouer wee haue also a mirror heereof in our Lorde Iesus Christ: for he offered himselfe for suche as were his deadly enimies. VVhere∣fore indured hee so bytter death: but too reconcyle vs? Nowe if there behooued a reconciliation too bee made: then was there a hatred, and God and we were at oddes. Behold then, our Lorde Iesus Christe yeelded himselfe to death, yea and too all curses to recouer vs vntoo God his father, at suche tyme as wee were his enemies: and ought not such a pledge to breake our hearts though they were harder than stone? And this is it also wherevntoo Sainct Paule bringeth vs backe in the Epistle too the Ephesians, when he goeth about to subdue all the hatred which wee haue cōceyued agaynst our enimies. Thus then the order

whiche we haue to note, is that those whiche liued vnder the lawe offended God when they intended to reuenge themselues: and therfore what shall become of vs which haue such a declaration as I haue told you already? How∣beit, it is not ynough for vs to beare our enimies no euill will: but we must also haue a minde to seeke their bene∣fite and welfare. And this is well woorthie to bee noted. For diuers haue thōght they should be discharged before God, so they ranne not with naked sworde agaynst those that haue offended them or done them any wrong. As for [ 10] mee (say they) I will seeke no reuenge: but I pray God a∣uenge mee of them, & it would do mee good at the heart if I might see a mischiefe light vpon them. Yea? nay, here is another manner of practising of this doctrine, when Ie∣sus Christ declareth vnto vs that we muste pray for them that curse vs, speake well of them that backbite vs, and do good to them that seeke to hurt vs. But contrariwise wee are so full of poyson, that we desire nothing but that God shoulde ouerwhelme them. And on what side soeuer any mishap befalleth them: we are glad of it. Can this be done [ 20] without the ouerthrow of all that is conteyned in the do∣ctrine of our Lorde Iesus Christ? There are others also to be found which haue not so malicious a heart as to suffer their wicked lustes to haue open libertie: but they wyll say, as for mee I am ready to forgiue him, and I wishe him no more harme than too my selfe: and yet in the meane season they cannot wish the welfare and profite of such as haue displeased them, or with whome the bee offended. But let vs marke that it is not ynough for vs to absteyne from all reuenging with our handes & our tongues, no∣ther [ 30] is it ynough for vs too put away euill will, so as wee would not wish any harme or aduersitie to such as are our enimies: but it behooueth vs too go one degree further. And how is that? It is that we muste loue them. For if Iob had not loued his enimies, surely he would haue reioyced at their misfortune. So then lette vs learne, not onely too keepe our hearts locked vp, that they bee not prouoked agaynst such as offend vs: but let vs learne to beare thē such an affection of freendship, as we may be sorie when any euill happeneth vntoo them, and also haue pitie and [ 40] cōpassion of them: and if this seeme to hard for vs to do: was not Iob a man subiect to affections as wee bee? and yet did God get the vpper hande of them. Then behoo∣ueth it vs to fight. That cannot be done without great in∣forcemente. It is true: but wee muste force oure selues, howbeeit not vpon truste of our owne strength, but with praying vnto God to giue vs the spirite of meekenesse to bring vs thither as wee see his woorde leadeth vs. VVhat is to be done then? If I looke vnto the thing that is com∣maunded: it is certayne that my nature draweth quyte [ 50] backwarde. For I shall be angry when a man hurteth mee or hath practized any euill agaynste mee. And although I loue vprightnesse and good dealing: yet shall I not fayle to bee inflamed with harteburning, and to haue some de∣sire of reuenge against such as haue gone about to do me harme. Yet notwithstanding I see heere that Iesus Christ condēneth mee, and pronounceth this dreadful sentence, that God will shake mee off, and that I shall be razed out of the number of his children, if I loue not mine enimies. And therfore seeing I know, not onely the infirmitie, but [ 60] also the frowardnesse of my nature: it behoueth mee too pray God too correcte these vices in mee. I knowe that I haue nothing but bitternesse in mee: wel then, God hath the spirite of sweetenesse: therefore it behoueth mee to seeke it at his hande. Go too, there is in mee a certayne frowardnesse that vexeth mee, and God hath the spirite of meekenesse and gentlenesse: then behoueth it mee to desire him to make me partaker of it. If wee haue our re∣course after this sort, vnto God: surely we shall not want any thing. Furthermore lette vs enter into our selues and inforce our selues: for what shall wee gayne by soothing of our selues? It is true in deede that God commaundeth mee suche a thing: but I am a man, I feele mine owne in∣firmitie, yea and I am diseased. Behold, the Phisition of∣fereth himseife, and commeth with the Medicine in his hande: and yet had I leuer to continue still in my disease, than to suffer any medicine to bee ministred vntoo mee: nowe then I pray you, am I therefore too bee excused? VVherefore, inasmuch as we knowe the vices that are in vs, lette vs go to the remedie: wee neede not seeke farre for it: and although wee be very loth, yet behoueth it vs to fight againste our lustes: assuring our selues that they bee as madde beastes, and therefore greate force and vio∣lence muste be vsed to oppresse them. And heere yee see why I sayde, that it behoued vs to streine and inforce our selues: for wee shall haue muche a do to bring it to passe. Neuerthelesse if wee go too it after this sorte: God will turne the bitternesse of our nature into louing kindnesse and sweetnesse, and he wil not suffer vs to hate our eni∣mies. And for this consideration, as oft as wee bee temp∣ted to hate our enimies, we must cal to minde the request that wee make when wee desire God too forgiue vs oure faults as we forgiue them that offend vs. For there it be∣hooueth vs to be cited before God, according as in very deede we come to present our selues before Gods iudge∣ment seate. Howe? VVhen I proteste vnto my God, that I forgiue mine enimies, and that I desire none other par∣don than I graunt them, and yet in the meane while there is nothing but dissimulation in mee: VVhat? Shall not my prayer bee turned intoo cursing? If wee thought well vppon this: surely wee myghte breake the wicked sto∣macke that is in vs, and at lengthe God shoulde haue the victorie, so as it should be easie for vs euen to loue them that hate vs. But that wee maye the better knowe the euill that is in vs: let vs go to it by degrees as the Scrip∣ture leadeth vs. It is not possible but wee shall bee styr∣red vp when a man dooth vs any wrong? VVell, there is one sinne already if we do but grudge agaynst him in our hearte: according as our Lorde Iesus Christe sayeth, wee haue already gayned the euerlasting fire. And his expres∣sing hereof is by a similitude which hee borroweth of the maner of the iudgements that were in his time. Therfore to make comparison of the three degrees of offending in this behalfe: he sayeth that the firste is worthie to be pu∣nished by iudgemente. But when wee open our mouth to vtter any woordes of spyte or disdayne agaynste him that hath offended vs: then is there a condemnation yet grie∣uouser and more to be feared: as if we were condemned by a counsell or cōsistorie somewhat more solemnely as∣sembled: according as Iesus Christ alledgeth that simili∣tude. The third degree is whē we come to open raging in woordes thorough choler: and this offence deserueth to

bee punished as it were by the chiefe court of iustice. But Iesus Christ leuing the similitude, sayth playnly, that such a one is worthy of hell fire. He meeneth that all three are worthy of it, but yet notwithstanding he sheweth the de∣grees of the euill. Then if a man haue any sodaine choler: although the same settle not in his hearte: yet ye see hee hath already deserued euerlasting death before God. How shall we do then if we foster deadly hatred in our heartes and be full of venemous rancour to be reuenged of them that haue done vs any wrong? wherefore let vs learne to [ 10] correcte this vice in vs, and vnderstande, that if any euill worde haue scaped our mouth, it behoueth vs to be sorie for it, and to fall to that which Sainct Paule sayth, namely that the sunne go not downe vpon your wrath, leaste ye giue possession vnto Sathan. Heereby we be warned, that if we haue bene moued to any displeasure, the same must passe away and the sunne must not go downe vpon it, so as our anger shoulde multiplie in it selfe. And why? The punishment that Sainct Paule addeth, ought to touch vs neere. For sayth he, it is to giue Satan possession of vs. If a [ 20] mā should demaund of any of vs, whether we would that the Diuell should haue the masterie of vs, and reygne o∣uer vs, and be our Prince: we woulde vtterly abhorre it. And yet notwithstanding we do it as oft as we beare any euill will agaynst our enemies. VVe cannot make God a lyer, nor his holie spirite which speaketh by the mouth of S. Paule. But when wee knowe this: let vs passe further, and thinke thus with oure selues: yonder same is a crea∣ture of God, and I see hee is a wretched damned soule: what ought wee to do then, but onely pray God for such [ 30] as are in the way too destruction. And agayne, hath not oure Lorde Iesus Christe redeemed mennes soules? true it is that the effect of his death cōmeth not to the whole worlde: Neuerthelesse for asmuche as it is not in vs too discerne betweene the rightuous and the synners that go to destruction, but that Iesus Christe hath [to our know∣ledge] suffered his death and passion as well for them as for vs: therefore it behooueth vs to labour to bring euery man too saluation, that the grace of oure Lorde Iesus Christe may bee auayleable to them. And furthermore if [ 40] this bee to heauie for vs, lette vs consider what compari∣son there is betweene God and vs. For who is hee that offendeth not God dayly? And yet neuerthelesse assoone as wee returne vnto him, hee giueth vs libertie too come familiarly thither without doubting that wee shall be re∣ceyued. And yet in the meane whyle if any man offende vs, there is no meanes to be founde to make vs freendes agayne. Thus yee see what we haue to gather of this sen∣tence, where we heare Iob protest that hee not onely for∣bare all reuenge, but also was sory when any euill happe∣ned [ 50] to his enemies, and his hearte reioyced not when hee hearde speaking of it. Neuerthelesse the holy Scripture telleth vs, that the rightuous shall reioyce at the confuziō of the wicked: and that is true. Howbeit to the intent to haue such a gladnesse as God alloweth, it behoueth vs to be scoured & clensed from all priuy malice & all regarde of oure owne persons. VVhen Gods children reioyce at the aduersitie of the wicked, it must be to the ende to ac∣knowledge that God is iust and rightuous: and yet ther∣withall they must also take warning to walke in feare, se∣ing [ 60] that God sheweth himselfe a iudge, and giueth them example and instruction at other mens coste. VVhen we doo it after that sorte: it is a beholding of the vpright iu∣stice of our God, and a learning to walke in feare & care∣fulnesse. By the examples that he giueth vs, so as we haue no respecte of our owne persones too reuenge our selues when we be prouoked to any wrath by meanes of any e∣uill that is done vnto vs: but rather do vtterly forgiue it, and moreouer haue pitie & compassion on the wretched soules that perish. Thus ye see after what maner wee may lawfully reioyce at the fall of the wicked. True it is then that it behoueth vs to glorifie God in all the iudgements which he executeth in the worlde: but let vs beware we mingle not our fleshly affections with it. For it behooueth our zeale to be pure when we wil reioyce at the aduersitie which God sendeth vpon the wicked. Furthermore Iob addeth this circumstance which I haue touched, that is to say, that his housholde seruantes had bene as fyrebrandes too prouoke him, and woulde fayne haue had him reuenge himselfe: and yet for all that hee had not bene mooued a whit as hee sayeth. Some vnderstande this sentence verie rudely: as though Iobs seruaunts should be greeued with him for entertayning straungers to courteousely, and ther∣fore wished him deade for the paynes wherevnto hee did put them. But that is quite from the matter. For Iob me∣neth to declare no more heere, but that although his ser∣uauntes prouoked him too reuenge when they sawe men doo him harme and wrong: yet notwithstanding hee re∣frayned himselfe, and yeelded not to suche temptations. And this is well woorthy to bee noted: for it was an ex∣cellent vertue in him, to be lesse moued with the wrongs that were done to him, than his household seruants were. There is no man but he taketh his owne wrōg so to heart, as other men cannot pacifie him. It may perchaunce bee sayd to a man that hath a displeasure done him, stay your selfe, I will take the wrong as done to my owne persone, let me alone with it, I will reuenge you well ynough: but yet cannot that contente his minde, his affections are so farre out of order. But wee see contrariwise that Iobs ser∣uauntes were greeued when men did wrong to their ma∣ster, and not he himselfe: and therefore it must needes be sayde, that the spirite of God wrought in him after a sin∣gular and woonderfull fashion. Howbeit we muste marke by the way, that hee dooth not vaunte himselfe heere to purchace estimation: but is sette foorth as a mirrour and patterne for vs, as if God had set him vpon a scaffolde to the ende wee shoulde laboure too fashion our selues like vnto him, and bee out of all doubt that there is no excuse for vs, if wee followe not suche an example. VVhat is to be done then? Although we haue temptations to prouoke vs too reuenge our selues of oure enemies, yea and that men also do pricke vs forwarde and inflame vs, and other some also do flatter vs in our sinnes: yet muste wee not therfore beleue such flatteries, but we must settle our eies and mindes vppon God. For what is the cause that men doo so easilye pardon and iustifie themselues when God condemneth them, but for that they gyue eare too suche as come too picke thankes by tale bearings? And why? is not that lawfull for vs to do? Specially, if I haue doone you wrong: why should you not seeke your reuenge and requyte like for like? there needeth no retoricke to per∣suade vs too doo harme to our enemies: for there is not

that vayne nor sinewe in vs, which is not forward ynough that way: yea, wee are rather to furious in that cace. And yet in the meane while beholde what aduocates do come too cloke oure vices by soothing vs vp in oure sinne. So much the more then behooueth it vs to minde diligently what our Lord Iesus Christ commaundeth vs: namely to loue our enemies in such wise as our eares be stopped a∣gaynst all things that may be alleadged to vs by men. So that if there be any folke that flatter vs, and seeme mayn∣teyners of our honour and profite, and that they coulde [ 10] finde in their hearts to imploy themselues wholly for vs: let vs suspect such kind of folke. It were much better that a man should rebuke vs when he seeth vs to farre moued and out of pacience, and that he shoulde labour to assuage our rage: than that he should come to set it forward after that sort, notwithstanding that he do it of a good will, ac∣cording as some men will be so affectioned towardes vs, that if they see another doo vs wrong, they will come to declare it vnto vs: saying, I take suche a harme to bee as myne owne, and will reuenge it, I will not suffer suche an [ 20] outrage to be done to you. Therfore it may well come to passe that a man shall haue some good zeale whē he seeth vs disquieted: but in the meane while what shall we gaine by it, but to be thrust headlong into greater ruine? So thē the beste freendes that we can haue, are those that labour to brydle vs when we haue any iniurie done vs. Further∣more when we be tempted by such makebates as come to increace the mischeefe: let vs recouer all our wittes vnto God, and say: notwithstanding that men iustifie mee, yet shall I not therefore be quitte before the heauenly iudge, [ 30] and therfore it behoueth mee to bridle my selfe to suffer this wrong. For seeing it pleaseth God too take mee for one of his children: it becommeth mee to follow him, & to fashion my selfe like vnto him. And sith he causeth the Sunne to shine both vpon good and euill: I must indeuer to do good to such as would hurt mee, & by that meanes heape coles of fyre vpon their heades. After this manner must we practize this sentence. And morouer let vs mark also what Iob addeth, and that shall serue vs for an ende. Namely, that the straunger was not lodged in the streates, but [ 40] that his gate was alwayes open to him. Heere Iob declareth that he was freendly to such as had no meane to recom∣pence him: and that also is the very effect, whereby wee shew that we haue a right charitie towards men. For if we do good to such as are able to requite it, and to such as are allied vnto vs, eyther by kinred or by some other bonde: it is no true and perfect proofe of our charitie. True it is, that that freendlinesse is good, if it be ruled according to godlinesse: but yet it is possible that in so doing we shall haue more regard of ourselues than otherwise, like as we [ 50] oftentimes see that a man seeketh his owne peculiar pro∣fite in dooing good to his kinsfolke and frends. But when wee doo good too suche as are not able too requite it, yea and to such as are vnknowen to vs: therein we shew that we serue God, and holde the right rule of charitie. Thus ye see what Iob protesteth heere: and specially hee spea∣keth of strangers, as of those whome God commendeth vnto vs thorough all the holy Scripture, and not without cause. For such as are at home in their owne country shall [ 60] haue reliefe ynough, they shall haue kinred and many o∣ther helpes and succours, and a man cannot lightly hurte them. But cōtrariwise poore strangers are destitute of al help, they haue nother frends nor kinsfolke, nother haue they any ayde or fauor towards the world Ye see thē that the right triall of our louing kindnesse, is when we intend to shewe that wee serue God truely without seeking our owne peculiar profite. And surely our Lord doth more ri∣gorously condemne the outrages that are done to stran∣gers, thā those that are done to a mans owne neyghbours. True it is that both twayne of them are worthy to be cō∣demned, and nothing shall scape vnpunished: howbeit let vs marke therewithall, that God receiueth those into his protection and safe keeping, which are not mainteyned by men. And verely we see howe God sheweth that wee set not ourselues agaynst a mortall man when we do any wrong or violence to suche as hee hath taken into his cu∣stodie: but that it is an offending of his maiestie. And so muche the better ought this thing too bee printed in our hearts: for so much as we see the very Heathen men doo shame vs in that behalfe. For when they intended to shew that some man was of a slauishe and wicked nature, they were wont to say, auaunt, thou art a churle towards stran∣gers. It was more with them, than if they had called a mā whoremaister, theefe, drunkarde, periured, or murtherer. VVhen it was sayde, go, thou art an enemie of strangers, it was as much to say, as thou art worse than a brute beast. The Paynims spake after that manner, and made a com∣mon Prouerbe of it: and what shall become of vs then which professe ourselues to be Gods children, when wee fight so directly agaynste the order of nature? Is it not a token that we mocke God to the full: and that we wold spitefully prouoke his maiestie agaynste vs? Therefore let vs marke well the protestation that Iob maketh here: that is to witte, that hee not onely was liberall towardes those whome he knew to bee of abilitie to requite it: but also that he imployed himself vpon such as were not able to make any recompence. Let vs consider with Iob (I say) that God hath set one common & general bonde among all mankind, & that it behoueth vs to bestow our charitie vpon suche as resemble vs, & to haue pitie vpon them in succouring them, euery of vs according▪ to his abilitie. And if we be Gods children, let vs labour to exercise true bro∣ther linesse towards all men: but specially towards those that are more neerely knit vnto vs by the bond of sayth: let vs bend ourselues aboue all to do them good.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vs so to feele them, as wee may bee sorie for the vices that haue reygned ouermuche in vs, and do yet still reygne: and that wee may flee for refuge to his mercie: and that therwithall it may please him to tame and mor∣tifie all our wicked affections, & to beare with our infir∣mities, guyding vs to himselfe, and drawing vs neerer and neerer vnto him, vntyll wee be come to the ende of the race wherevnto wee trauell all the tyme of our life. And so let vs all say, Almightie God our heauenly father, wee acknowledge and confesse according to the truth, that we be not worthie to lifte vp our eyes to Heauen, &c.