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

The Cxix. Sermon, which is the first vpon the .xxxij. Chapter.

THese three men left speaking to Iob bycause he esteemed himself to be righteouse.

2 And Eliu the Sonne of Barachel the Buzite, of the house of Ram, was angrie and sore dis∣pleazed with Iob, bycause he sayd he was more rightuouse than God.

3 Also he was angrie with this three freends, bycause they had made none aunswer, and yet con∣demned Iob.

THat wee may fare the better by that whiche is conteined here, and by the things that we shall see hereafter, we must beare in mind what wee haue seene heeretofore: namely, that Iob hauing vndertaken a good case, did hādle it amisse: and that those which [ 60] came to cōfort him, hauing vndertaken an euill case, vsed good argumēts & apparāt reasons, wherof profitable do∣ctrine might be gathered. And therfore ther was a fault in thē, bycause they laid not a good foūdatiō: and there was a faulte in Iob bycause he builded amisse vppon a founda∣tion that was good in it selfe. And that is the cause why it is said now, that Eliu the Buzite was angry & inflamed with wrath, bycause those said men had not disproued Iob, and yet notwithstanding had condēned him: and also that he was angry

with Iob, bycause he went about to iustifie himselfe about God. So we see that this anger of Elius was not without cause, aswell against Iob, as against his three frends that came to comfort him. For although Iob had a iust and reasonable quarrell, yet did he farre ouershote himself: and although the other alledged very good reasons, yet did they resist God: for their reasoning was to an euill purpose. Now in the meane whole it is said, that Iobs three freends left off to dispute any more against him, bycause hee thought himselfe to be righteouse. VVe haue seene that Iob made not so great [ 10] accompt of his owne righteousnesse, but that he thought there were many faults to be found in him, and therfore on the contrary parte, he protesteth himself to be a wret∣ched sinner. Howbeit he wold not condēne himself at the will of those which iudged amisse of his afflictiō. The opi∣nion and imagination of Iobs three freends, was that Iob was a castaway before God, bycause hee was handled so roughly. But it is sayd that we ought to iudge discretly of the party whom god correcteth. For we must not cōclude that euery mā is punished according to his offences. Some [ 20] times God spareth the wicked and wincketh at their mis∣dedes, and that is to their sorer damnation: For they shall pay right dere for Gods goodnesse in tarrying for thē so paciētly. Then if God do sometimes make no coūtenance of punishing those that haue deserued it, let vs not ther∣fore think that they haue made the better market, nother let vs iustifie thē bycause God spareth thē. And contrari∣wise whē we see a man beaten with Gods scourges: let vs not therfore think him to be wickeder than all the rest of the world. For it may be that God will trye his pacience, [ 30] & not punish him for his sinnes. Now Iob would not cō∣sent to this fonde doctrine of his freendes: and that is the cause why he seemed to them to iustifie himselfe, though he ment no such thing. And therfore (as hath ben herto∣fore shewed) let vs beware of vndertaking any euill quar∣rell. For we shall be blinded, and it will seeme to vs, that if a man agree not fully with vs, he is so condemned as we ought not to haue any further talke with him. But before we enter into disputatiō, let vs be wel assured of the truth. There is nothing worse than to be to hasty: we know that [ 40] these ordinary prouerbes are continually put in vre a∣mongs vs, namely that hast maketh wast, and that a foles bolt is soone shot. Seing it is so, let vs learne to hold our iudgement in suspence, vntill we be throughly assured of the truth. And herewithall let vs marke, that oftentimes it may happen that we shall be wrōgfully cōdemned before men. And although that such as do backbite vs haue their mouthes stopped, and haue not any reason to conuince vs withall: yet they wil not cease to be caried away with such spite, as to slaunder vs, and to cast foorth wicked words a∣gainst [ 50] vs. Hereby we be warned, that if men bee so mali∣ciouse as to cōdemne vs without proof, we must not take it to much to hart: For it is no noueltie: It happened to Iob that excellent seruant of God: and at this day we see that the papists thinke ynough, to haue decreed that their lewd errors, superstitions, and false doctrines, are good. For they steppe to it with a maysterly style, that it is y∣nough for them to haue determined it to be so. There is no entring into disputation, nor any serching by reason how things go. For to their owne seeming they haue all [ 60] authoritie, and therevppon they thunder against vs. But in the meane seazō we know that truth is on our sides and we are fully resolued of it. VVherfore let vs resist such temptations, and not be abashed at them, seing that at all tymes they that had no reason for themselues, haue not∣withstāding not ceassed to condēne the good case boldly and without remorse of cōscience. Seing thē that the diuel blindeth thē so: let vs always kepe on ou•• course, & sticke stedfastly to the truth that we knowe. And for our owne part also let vs take warning to walk more leysurely whē we haue ben anywhit to hasty. For oftentimes it will fall out, that the childrē of God shal be ouerseene, & not haue stay ynough of ourselues. Therfore let vs not go on still, neither let our rashnesse bee matched with wilfulnesse. Truely it is a hard thing: For he that hath once ouershot himselfe, doth commonly become wilfull. Howbeit when we haue done amisse we must not cōtinue in euill, but ra∣ther learne to restreine our selues, saying: I haue here ex∣ceded measure, & I know well I haue not bridled my self with such modestie as I ought to do. VVhat is to be don? Oh, I must not harden myselfe: but seing I haue taken a wrong way, I must returne backe againe. Ye see then that by the exāple of Iobs freends, the holy ghost warneth vs, first, to be wel aduised that we take no quarrel in hād rash∣ly against God: and secōdly that if we happen to be ouer∣seene we must not in any wise be wilfull, nor proceede in our euil, but acknowledge our fault and labour to amend it out of hand. As concerning Eliu of whom mencion is made here, it is not without cause that the scripture she∣weth vs of what stock he came, according as he is named the Buzite, of the house of Ram. For here wee see first the aūcientnesse that we touched heretofore: & the▪ principal point also which God mēt to declare vnto vs, is that there hath always remained some good seede of religiō among those that were wrapped in many fond fancies. And that is a very notable point. For we knowe that the world did out of hand fall away from God, and all men turned a∣side to corruptiō and lies. I meene euen immediatly after the floud, notwithstanding that the vengeaunce of God were so horrible and worthy of remembraunce, and that the children of Noe whiche had escaped, (hauing liued a long time after) might tell their children and successors after what maner God had taken vengeaunce of the wic∣kednesse of the world. For notwithstanding all this: yet they fell all away and forsooke the right religion, tur∣ning aside vnto lies, idolatrie, & all other disorders. Here∣in we see that men are exceeding frayle, and that there is nothing harder than to hold them in the feare of God & in good religion. True it is, that in respecte of euill, wee bee but too stedfast, wee cannot bee bowed aside: and if a man wold go about too amend the euill in vs, he know∣eth not at whīch ende to begin, nother can he bring it to passe, bycause there is suche a piteouse hardhartednesse in vs. But as for goodnesse: wee forgoe it byandby: there needeth nothing to thrust vs from it. VVee haue a faire mirroure hereof shewed vs in this, that men went astray, and forsooke the pure knowledge of God so soone after the flud, notwithstanding that they were told of it. And here withall wee see in this example of the per∣sone of Eliu, that God hath always left some good seede in the middest of darknesse, and that there hath alwayes bin some good and holy doctrine. And why? To the end

the vnbeleeuers shoulde bee left vnexcusable, so as they coulde not alledge that ignorance reygned ouer all. For wherof came it, that God was not serued and woor∣shipped purely, but for that men turned their backes vpon him? And they dyd not that through a simplicitie, wherevnto they might gyue some colour of honestie: but rather of a stubborne wilfulnesse. Men are loth to be be∣guiled, yea or to seeme to be beguiled: but whē it cōmeth to the seruing of God, they shet their eyes, quench all the light that shyned in them, and seeke nothing but to giue [ 10] ouer themselues to all trumperie. This is the thing that is shewed vs here. But it behoueth vs to way wel what hath bin treated of heeretofore: namely that althoughe these men were no Prophets of God, yet notwithstandyng the doctrine that proceeded from them had such a maie∣stie, as it might ryght well beseeme the person of Pro∣phets. True it is (as I haue sayd) that they did misapply it. But yet notwithstanding there was an excellent spirit in them. And in very deede (as I haue declared afore) the things that haue bin set out by them, ought to bee recey∣ued [ 20] as out of the schole of the holy Ghost. And although these personages were so excellent: yet were they not taught by the lawe of Moyses, but were separated from the Churche of God. For if the lawe were published at that time (whych thyng is vncerteyne,) yet were they di∣stant from the countrey of Iury, and had not any felow∣shippe with them, that they might bee partakers of the doctrine whiche God had simply appoynted for his peo∣ple. VVe see then that men which had no scripture, nor any thing saue the doctrine whiche Noe and his children [ 30] had spr•••• abroade after the fludde: are Prophetes of God, and haue an excellent spirit. And although they dwelt in a straunge countrey, yet we see that God had giuen them a knowledge sufficient too edifie all the common people. Thus ye see how the world could not bee excused of ig∣norance. For although idolatrie reigned in the time of Thare and Nacor, and that they themselues also were ido∣lators, (as it is sayd in the last chapter of the booke of Io∣sua) and that those whiche came of them folowed theyr steppes: yet notwithstanding Elia which was of the house [ 40] of Ram, and the other three, were exempted from the common corruptions of that tyme. And so wee see that the pure religion was not quite abolished among them, but that they had a sufficient doctrine to leade them to God, and to conuince the worlde of the wilfulnesse and ignoraunce that was in it. Thus yee see what we haue too marke in the first place. Also when we heare it sayde, that God gaue men ouer to walke in destruction: Let vs mark well, that it is bycause he was not so graciouse to all men, as to giue them the peculiar doctrine whych hee had re∣serued [ 50] to his owne people and Churche: but yet was that no excuse for them. God therefore did let all men runne astray, and they were all drouned in destruction: Neuer∣thelesse there continued alwayes some seede in theyr harts, whereby they were so conuicted as they could not say that they knewe not God, nor had any religion, no∣ther could any of them cleare hymselfe from it. For it a∣boade ingrauen in their consciences, that the world was not made by it selfe, but that there was a heauenly maie∣stie wherevnto it must needes bee subiect. Verely Sainct [ 60] Paule speaketh expresly of the records which God hath imprinted in his creatures, insomuch that the order of the world is as it were a booke to teach vs, and ought to lead vs vnto God. Howbeeit heerewithall it behoueth vs too come to that which is treated in the second chapter to the Romaines, namely that God hath grauen such a certein∣tie in our cōsciences, as we cannot wipe away the know¦ledge which we haue of good and euill. Euery man hath not so muche knowledge as wee heare that Iobs three freends had: But yet notwithstanding we shall neuer find any man so rude and barbarouse, but hee hath some re¦morse of conscience, and knoweth that there is a God, and hath some discretion to condemne the euill and to allowe the good. God then hathe left these traces and crankes in the harts of the ignorantest, to the ende that men myght not couer themselues with any excuse, but be condemned by the inditement that is laid vp within themselues. And by the way let vs marke, that it was foolishly done of mē to fight againste God, in maintenaunce of the doctrine which had reygned among thē. For seeing that the know∣ledge of God hath shyned so cleerely in the world, as all men might be inlightened by it, as wee haue seene afore: How is it possible that they should gyue ouer themselues to so grosse a beastlinesse, as to worshippe stocks and sto∣nes, to honour the Sunne and Moone, to make puppets, and quite and cleane to forgette the liuing God? Howe could this come to passe? For it is all one as if a man shuld wilfully runne headlong against a thing at high noone, or like the stumbling of a drunken man that reeleth asyde, though he see the right way before his eyes. VVe see then that men swarued not aside through simplicitie, but that they spighted God through a purposed malice. And ther∣fore let vs consider it well, to the ende we runne not any more to these wonted shifts, to say: I pray you if men bee so dazeled as they know not any thing concerning God, ought it not to serue to excuse them? when any man al∣ledgeth this: let vs on the contrary part take that for our answere, whiche is sayd in Sainct Iohn: namely, that the light shined in darknesse: and we see the same by this pre∣sent example. For it had bin vnpossible for men too haue runne astray into so grosse and outrageous superstitions, if they had not wilfully throwne themselues intoo them. Their ignoraunce therfore was matched with wilfulnesse and stubbornesse, when they forsooke the right way of saluation, and gaue themselues ouer too their Idols. Lo what we haue to beare away. And it warneth vs to be the more ware in walking, whyle we haue the light with vs. I haue sayd already, that if God be so graciouse to vs as to shewe vs the way, it behoueth vs to make hast, and it is no time for vs to sleepe, and much lesse to shet oure eyes wilfully. At this day we see that greate darknesse reigneth ouer most parte of the world. The wretched Papists go astray, and knowe not what they do. And why? For God hath giuen them ouer as they be woorthy: and forasmuch as they haue forgotten the truthe, his vengeaunce must needes come vpon them as a waterflood, to ouerwhelme them and drowne them in destructiō. But wee on our side haue Iesus Christe, who is the Sunne of righteousnesse that shineth vpon vs. And therfore we must not haue our•• eyes shet, but we must walke whyle the day lasteth, fol∣lowing the exhortation that is giuen vs heere, that we be∣come not guiltie of wilfull defacing of the knowledge

which is giuen vs at these dayes. Thus yee see what wee haue to marke in the first place of this sentence. Now as touching the anger of Eliu, let vs marke that it is not bla∣med heere as an inordinate passion: but it is a good and a∣lowable misliking, bycause it proceedeth of a zeale that Eliu had toward Gods truth, when hee saw Iob iustifie hym selfe in such wise, as be esteemed himselfe more righteouse than God. Iobs freends had not this knowledge. For they hyld opinion against him, that he was a wicked man: and Iob declareth that he was not so: No more was hee indeede. [ 10] Howbeeit (as I haue sayde) he exceeded measure: and al∣though his cace was good, yet did he handle it amisse, and tooke an euil way with it. Eliu therefore marketh Iobs o∣uershoting of himselfe, and his murmuring now and then through impaciencie: and how that therein hee wente a∣bout to iustifie himselfe aboue God. Agayne he is angry at those that tooke vpon them the euill case vnaduisedly, & were not able to compasse it, but were confounded in it when it came to the pintche. Behold then how Eliu is in∣flamed with anger, but not without cause: and forasmuch [ 20] as his zeale was good, therefore the holy ghost allowed the anger and wrath that was in him. But by the way it behoueth vs to marke this saying, that Iob intended to iusti∣fie himselfe aboue God. Truely his intent was not so, and he would rather a hūdred times that the earth had swalowed him vp, or that he had neuer bin borne into the worlde, than to haue thought such a blasphemie. And truly I haue told you, that as often as he ouershot himselfe, it was not to conclude fully so, but it was through the raging of hys passions, according as it is very hard for men to stay thē∣selues, [ 30] but that many passions shall oftentimes escape them. Ye see in what cace Iob was, and how in the end hee alwayes condemned himselfe: and when he had done a∣misse, would not excuse it. How is it sayde then that hee intended to iustifie himselfe aboue God? This saying con∣teyneth a good and very profitable doctrine. For here we be taught, that we may sometimes happen to blaspheme God, when we thinke not of it. In what sort? In pleading against him. If we allow not all things to be good whiche God doth, and specially when hee afflicteth vs: It is cer∣tayne [ 40] that wee would make our selues more rightuouse than God. True it is, that we will not say it, neither wyll wee thinke it: but the thing sheweth it selfe. And it is y∣nough to condemne vs, if wee doo not glorifie Gods iu∣stice in allowing it to be rightfull. This will bee the better vnderstood by an example. Behold Iob knoweth God to be righteous, yea and he vnfeynedly acknowledgeth hym so to be: and as for his owne part, he acknowledgeth him∣selfe a wretched sinner, and that there are many faults too be found in him, yea and that if he should quarell agaynst [ 50] God, hee shoulde bee vanquished a thousande tymes be∣fore hee coulde aunswere to any one poynte. Iob then meeneth not directly to iustifie himselfe aboue God, no nor to make hymselfe equall with hym: but in the meane whyle what sayeth hee? I maruayle why God afflicteth mee thus? VVhat fault is there in mee? And agayne, I am a poore creature, full of infirmitie, and is it meete that God shoulde stretche oute his strong arme agaynst mee? VVhy doth he not kill me out of hande? VVhen Iob runneth out intoo so many murmurings and grud∣gings: [ 60] no doubt but hee iustifieth himselfe aboue God. And why? For it seemeth to him that God is vnreasona∣ble in afflicting him so: and bycause hee knewe not why it was done, hee desired God to come thither as his aduer∣sarie partie. Afterwarde agayne hee is angrie that God consumeth him not out of hand, and that he sendeth hym not quite away. Seeing then that Iob had so headie passi∣ons, no doubt but in so doing he made himself more righ∣tuous than God. And this is it that I tolde you euen now: namely, that wee shall oftentimes blaspheme God in our passions, ere wee thinke of it. VVhiche thing ought too cause vs to take the more heede, that wee giue not oure passions the brydle, least we fall to such wretchednesse as to blaspheme God ere we be aware. This doctrine then is very profitable for vs, when the holy Ghost telleth vs that all suche as grudge and murmure in their afflictions, and cannot submit themselues too the mightie hande of God, to confesse that all his doings are rightfull and rea∣sonable: do make themselues more rightuous than God: and that although they say it not, but protest a hundred times that they neuer ment to think it: yet neuerthelesse, it is so indeede. And behold a competent Iudge hath gy∣uen determinate sentence vpon it, and therefore there is no kicking against it: for we shall gaine nothing by it. So then, what remayneth, but to learne first and formost too condemne our selues, and too bring our inditement al∣wayes ready made, when we come before God, and too say that we be wretched sinners? And furthermore, that when Gods iudgements which he shall execute vpon vs, seeme ouersharp vnto vs: lette vs beare them paciently without making any great inquiries. If we thinke it strange that God should handle vs with any great rigour, and see not the reason why he doth it: or if the miserie seeme too hard, and that God spareth not our frailtie, nor hath such pitie of vs as he ought to haue: let vs not giue bridle too our fancies to consent vnto them, but let vs always beare in minde, that God is rightuous howsoeuer the world go. True it is, that wee shall not perceyue the reason why hee doth it. And whereof commeth that, but of oure owne infirmitie and rudenesse? Is it meete that wee shoulde measure Gods iustice by our witte? VVhat a presumptu∣ousnesse were that? VVhat reason were in it. So then let vs learne to glorifie God in al things that he doth: and although his hande bee rough towardes vs: yet let vs not ceasse co confesse still: Alas, Lord if I go to law with thee, I know well my cace is ouerthrowne. Beholde how Ie∣remie proceedeth in that behalfe, and sheweth vs the way in the things that we haue to do. For although things wer in so great confuzion as he might haue beene caried away in a madnesse too murmure with the rest of the people: yet notwithstanding he vseth this preface, Lorde I knowe thou art rightuous: Truely I would fayne enter into dis∣putation with thee, I am prouoked thereto by my fleshly desire, and bycause I see thinges so farre out of order, I woulde fayne inquire the cause why thou workest after such a sort: For I am tempted therevnto. Howbeit Lorde, before I take leaue to aske why thou dealest thus: I pro∣test first, that thou art rightuous and vnpartiall, and that nothing can come frō thee which is not worthy of praise. Thus ye see that the manner of proceeding, whiche wee ought to hold, so often as wee haue too deale with Gods incomprehensible iudgementes: is too consider that oure

wit is not able too mount so highe, and that they bee too deepe a dungeon for vs to go downe into. And let vs pra∣ctise this thing cheefely in our selues. For inasmuche as men are full of hypocrisie, they alwayes beleeue them∣selues to bee cleare and guiltlesse before God. And al∣though they bee not fully perswaded of it: yet they beare themselues in hand, that God hath no cause to pursue thē with so great rigoure. Euery man flattereth himselfe too lessen his owne sinnes, although he bee fully conuicted. VVell (sayeth hee) it is true that I am a sinner, yet am I [ 10] not of the worst sorte in the worlde. And why know we not the greatnesse of our sinnes? Bycause we tie scarfes afore oure eyes. Forasmuche then as wee are puffed vp with pryde: it standeth vs in hand to practize this lesson, specially when God afflicteth vs: namely, not too enter into quarelling with him, althoughe hys chastizementes seeme ouerrough to vs: But too acknowledge that there is a measurablenesse in all his doings, and that hee is not excessiue: to the ende that the same may teache vs too frame ourselues quietly vntoo his will. And whenso∣euer [ 20] Gods chastizing of vs, is not in respect of our sinnes: let vs assure ourselues that the same is a singular grace, and a speciall priuiledge which hee giueth vnto vs. For there were alwayes iust cause too punishe vs, althoughe we were the rightuousest persons in the world. But nowe are we farre off from such perfection. VVhat might God then doo vntoo vs? Neuerthelesse, if hee visite vs too trie our pacience, and graunt vs the grace too suffer for his names sake, when he myght punishe vs for our sinnes: let vs vnderstand that hee doth vs an excellent great ho∣nour. [ 30] And therefore let vs humble our selues, and eue∣ry one of vs in his owne behalfe haue the modestie too say, well, I would fayne that God should vse me after a∣nother fashion, (for to my seeming hee passeth measure in afflicting mee:) but yet for all that, I know hee doth it not without cause, and sith his afflicting of mee is not for my sinnes, it is so muche the more fauour that he sheweth mee. For I haue deserued much more: and therefore it behoueth me to stoupe, and to submit my selfe wholy to his good wyll. Ye see then that the meane whereby God may be glorifyed through vs, and we yeelde vntoo hym the rightuousnesse that is his: is by keeping our mouthes shutte, according as Sainct Paule treateth thereof in the third too the Romaynes, saying: too the ende that all mouthes myght be stopped, and all the worlde acknow∣ledge it selfe too bee indetted vntoo God, and that hee onely shoulde be iustified. After what sort is it that God shall bee iustified by vs, according too Sainct Paule? To witte, when all of vs condemne oure selues, and haue not the boldenesse too styrre againste God, but do wil∣lingly confesse that all of vs are indaungered vnto hym. If wee bee once come too that point, then is God iusti∣fyed: that is too saye, hys rightuousnesse is commended by vs wyth suche prayse as hee deserueth. But contrary∣wise, if men exalt themselues, and knowledge not that they bee indaungered vntoo God, so as hee may con∣demne them: nor confesse the bonde of dette whyche they haue forfeyted vntoo hym: althoughe they pro∣test that they minde to iustifie him (that is to say, to con∣fesse hym too bee rightuous) yet neuerthelesse they con∣demne [ 60] him. Furthermore, whereas it is sayde that Eliu was so angrie: let vs marke that there is a great differen〈…〉〈…〉 betweene the anger that proceedeth of godly zeale, a〈…〉〈…〉 the anger that any of vs is moued withall, either for h〈…〉〈…〉 goodes, or for his honour, or for any respect of his ow〈…〉〈…〉 For hee that is angrie, and displeased through a priuat passion, is in no wise to be excused: and although hee al〈…〉〈…〉 ledge that it is for a good cause, yet notwithstanding h〈…〉〈…〉 offendeth God in beeing angrie: For wee bee too blin〈…〉〈…〉 in oure owne passions. Therefore marke this for on〈…〉〈…〉 poynte, that it behoueth vs too bridle our anger, special∣ly when wee be prouoked to bee angrie with our neygh∣bours in any respect of our selues. Howbeeit there is one anger whiche is good, namely, that whiche procee∣deth of the greefe that wee conceyue when God is of∣fended. Then if we be inflamed with a good zeale, and mainteyne Gods quarell: if we bee angrie we are not to blame for it: But let vs marke that such anger muste bee without respecting of persones. For if a man bee angrie through a passion of the fleshe: suche one hath a respect too hymselfe, and intendeth to maynteyne himselfe. And agayne, if hee intende too shewe that hee beareth a fauour too hys freendes, and doth more for them than for other men: then is there an accepting of persons by∣cause we haue regarde too ourselues. VVee should ra∣ther bee angrie with our selues, if wee woulde that God shoulde allowe of oure anger and wrath. And thys is the thing whyche Sainct Paule speaketh: For hee alledgeth purposely that whiche is sayde in the Psalme concer∣ning oure beeing angrie, howbeeit withoute offending. And howe is that done? It is when a man entereth intoo his owne conscience, and searcheth himselfe earnestly, and hath not an eye vnto others so muche as to himselfe, to condemne hymselfe, and too fighte againste his owne passions. Yee see then after what sort wee may bee an∣grie, and at what point we must beginne oure anger, if we will haue it allowed of God: that is to witte, euery man must beginne at himselfe, and bee angrie at hys owne sinnes and vices, and cast vp our choler at them, in that we see wee haue prouoked Gods wrath againste vs, and are full of so muche wretchednesse. Let vs bee angri•• and greeued at that, let that be the poynte for vs too be∣ginne at: and afterwarde lette vs condemne the euill wheresoeuer it bee founde, as well in oureselues, as in our freendes: and let vs not bee ledde with any priuate hatred, to cast out our rage vppon any man bycause wee bee fore possessed with some euill affection. After thys manner shall our anger be allowable, and shall shewe that the same proceedeth of a true zeale to Godwarde. True it is that wee shall not alwayes bee able too keepe mea∣sure: for although a godly zeale reigne in vs, yet shoulde we still doo amisse in exceeding measure, if God restrey∣ned vs not. Therefore in this zealousnesse it behoueth vs too haue both discretion, and stay of our selues. But yet neuerthelesse (as I haue sayde alreadye) this anger shall bee allowable, if it spring out of the sayd fountaine: that is too say, if we hate the euill wheresoeuer we fynde it: euen thoughe it bee in oure owne persons. Nowe then what is the thyng that wee haue too marke in thys streyne? First and formost, that wee muste not con∣demne all anger, and that when we see a man chafed or in a choler, we must not always take it for a vice, as we see

these scorners of God do, which say: Oh, will you storme so? Is it meete you should be angrie? Might you not vse a quieter fashion? They blaspheme and despise God wic∣kedly, according as there are many to bee seene, whiche could find in their harts to ouerthrow al doctrine: seeking nothing else but too spread suche corruptions abroade, as men might not any more knowe God, and that his truthe might be buried. And whē they haue so done, they would haue men to winke at them, or rather to allowe all theyr doings, and to tell nothing but fables in the Pulpit, so as [ 10] there should be no rebuking of them at all. It is very well to the matter say they: can they not preach withoute bee∣ing angrie? How then? Is it possible that we shoulde see a mortall and transitorie creature, lift vp himselfe after that fashion against God, to trample all good doctrine vnder his feete: and yet notwithstanding beare it paciently? VVee should shewe thereby that there is no zeale of God in vs. For it is sayde in the Psalme, that the zeale of Gods house ought to eate vs vp. For if wee had a worme gna∣wing vpon our hart, it ought not to greeue vs so much, as [ 20] when there is any reproche done vntoo God, and when wee see his truth turned into a lye. So then let vs learne, not to winke at vices, but let vs discerne betweene godly zeale and the fleshly anger wherewith men are moued and inflamed in theyr owne quarells: according as it is say de heere, that Eliu was kindled with displeasure and in a whote anger, and yet notwithstanding, it is reckened too hym for a vertue: For it is the holy Ghoste whyche speaketh it. I say let vs consider heereby, that we must not at the first dash reiect all anger: but haue an eye too [ 30] the cause why a man is displeased. For when it greeueth him that God is offended, and his truth peruerted: let vs consider that that anger of his springeth out of a good fountayne Furthermore, according to that whiche I haue sayd, let vs learne to vtter our choler when we see Gods honour wounded, and when men go about to darken or deface his truth, let vs bee moued and inflamed at it, that we may shew our selues the children of God. For we can∣not giue a better proofe of it. Neuerthelesse, let vs heere∣withall keepe such measure, as wee mingle not oure owne [ 40] excessiue passions with the zeale of God, but bee discreete in putting a differēce betweene them: & againe, although we hate and abhorre the vices, yet notwithstanding let vs labour to bring the persons to saluation. Truely the pra∣ctising heere of is hard. Howbeit, God will guide vs, so we suffer our selues to be ledde by his holy spirite, and gyue him the whole gouernment of vs. In the meane while it behoueth vs to marke well this doctrine, bycause that in these dayes wee see infinite occasions too be angrie at, if wee bee the children of God. On the one syde there [ 50] are the Papistes, whiche seeke nothing but to abolishe all religion. True it is, that they will pretende to mainteine Christianitie: but whatsoeuer they say, they intend no∣thing else but to suppresse the Maiestie of God. VVee see howe Gods truth is torne in peeces, and what cursed blasphemies are spued outby them. I pray you if these things shoulde not touche vs to the quicke, to be woun∣ded with them as if a man shoulde strike vs with a Dag∣ger: Should wee not thereby shewe, that wee knowe not what God is, and that we are not woorthy to be taken for his children? VVe bee so chare when our owne honestie is wounded, as we can by no meanes indure it: and in the meane while, Gods honour shall be put to all shame and reproche, and wee will make no countenance at all of it: And must not God then needes shake vs off, and shewe that we haue had no affection to mainteyne his honour? Marke that for one poynt. Howbeeit we neede not go so farre as the Papists: for euen among our selues when wee see these Dogs and Swine which seeke nothing but to de∣fyle all things, which thrust their groynes at Gods word, and labour to ouerturne all: when wee see these mockers of God, and these heathenish villaynes whiche turne all things into a scorne and mockerie: when wee see wicked men turken, corrupt, and marre all things with their false slaunders: and when we see heretikes sowe theyr poyson abroade too destroy all things: I pray you when we see all these things, ought wee not to be moued? It is sayd, that when men bend themselues against God after that man∣ner, it is all one as if they would wound him too deathe. They shall see him (sayth the Scripture) whome they haue perced. God telleth vs that men (in so doing) come too strike him with their Daggers: and shall we in the meane while not passe for it? God telleth vs that his spirite is greeued, and after a sort in payne: and shall wee but laugh at it? Againe, we heare such horrible blasphemies, that the name of our Lord Iesus Christ is as it were torne in pee∣ces: There is no talke now adayes but of scorning and re∣proching Gods name in such wise, as a man might bee a∣shamed to heare of among the Turkes. VVe see naugh∣tipackes that committe on the one syde whoredome and all disorders, and on the other syde outrage and all vio∣lence. Too bee shorte, wee see all things vtterly out of square, and doo wee shewe oureselues too bee Gods children and Christians, if wee make no accounte of it? VVhat proofe doo wee giue of oure Christendome? So muche the more then behoueth it vs too haue another maner of zeale than we haue had heeretofore. And when any of vs is angrie, let it bee for our sinnes: and special∣ly if wee see God greeuously offended. So shall wee haue an anger that is allowed of God, lyke as he had that is spoken of heere, and whom the holy Ghost here pray∣seth. And yet notwithstanding, forasmuche as it is easye for vs to swarue aside: let vs therwithall beware that we giue not the bridle to our passions, but let vs pray God so to gouerne vs by his holy spirit, as our zeale may be alto∣gither pure, to the end it may be allowed of him.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our sinnes, praying him to make vs so to feele them, as we may sigh and sobbe for them, and that whereas we haue bene ouermuche hard∣ned heretofore, by soothing our selues in our vices, so as we coulde not be greued to see the worlde so farre out of order: we may learne hereafter to be sorie for oure euill doings, and to desire him of forgiuenesse, to the intent he may so guyde vs all the rest of our life by his holy spirite, as we may seeke altogither to serue and honour him in al poynts according to our calling. And so let vs all say, Al∣mightie God our heauenly father. &c.