Sermons on Job, Sermons · Chapter 31 · Sermon 116
The .cxvj. Sermon, which is the ſixt vponupon the .xxxj. Chapter.
This Sermon is yet ſtill vponupon the 26. 27. 28. verſes, and then vponupon 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 hauehave ſuffered my mouth to ſpeake euill of him, or to vtter curſes agaynſt him:
31 If my houſhold folke hauehave not ſayde, vvho ſhall gyue vsus 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 HaueHave 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 vponupon themſelues and thinke they are of great value, truſting either in their own riches or in their credite, & thervpon deſpiſing other men, yea & thinking themſelues too bee no more ſubiect vntounto God. Iob then proteſteth, that he was not puffed vp with ſuche pryde as to chalenge any worthineſſe at all to himſelfe: and he addeth, 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 lowlineſſe is not an imbacing of oure ſelues when wee hauehave wherewith too magnifie our ſelues: but it is an acknowledging that there is nothing but wretchedneſſe in vsus, and that if wee woulde open oure mouth too alledge any thing for ourſelues, wee ſhal finde nothing but vtter confuſion in vsus, ſo as if our hearte conceyue any vaine preſumptiō, the ſame is but winde, which may well bruſt vsus, but neuer feede vsus.
Thus yee ſee what the true and right humilitie or lowlineſſe importeth, namely that a man ſhould not eſteeme of himſelfe, according alſo as in very truthe wee hauehave no reaſon ſo too doo, and whoſoeuer ſetteth by himſelfe muſte needes bee ouer blinde and brutiſhe. For hee that entreth intoo himſelfe, and examineth all his vertues 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 giueth vsus, are matched with as many infirmities, ſo as wee cannot but caſte downe our eyes.
And therfore as for thoſe that flatter themſelues nowadaies thorough ouerweening: they not onelye beguyle themſelues, but alſo robbe God of his honour, and by that meanes become ranke traytours too him, and moreouer vtterly renounce the liuing God as it is ſayde here. Truely this is righte harde at the firſte ſighte: howbeeit 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 vsus 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 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 agayne 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 vsus marke well, that it is impoſsible for 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 hauehave 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 in deede. For the holye Ghoſte whiche ſearcheth oure priuities declareth that it is ſo. And therefore lette vsus learne too honour God and too put away this falſe imagination, that all pryde maye bee beaten downe in vsus. For it is impoſsible that a man ſhoulde offer ſeruice vntoo God withoute humilitie. And (as I hauehave ſayde) wee can not bee humble excepte wee acknowledge oure ſelues too bee nothing, nor nothing woorth and that all glory ought to be reſerued vndiminiſhed vntoo God.
Furthermore lette men eſteeme as muche of themſelues 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, ruſheth agaynſte God: but hee that humbleth himſelfe, leaneth vnderunder his hande. If wee knowe oure owne wretchedneſſe, it wyll as it were beate vsus downe: and then will God reache vsus his hande too lifte vsus vp and too ſette vsus in his lappe. But will wee needes go aboute too truſte too oure owne ſtrength? It will bee too harde an incounter for vsus: whiche ſhall ſerue too breake oure heades bee wee neuer ſo proude. For God muſte ſhewe himſelfe oure aduerſary when there is ſuche preſumptuouſneſſe in vsus. Yee ſee then what we hauehave too remember in this ſtreyne.
But lette vsus marke that this looking vp too the Sunne and the Moone, (that is too ſaye, mennes loftineſſe in preſuming vponupon themſelues) may be of twoo ſortes: the one is, when vnderunder 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 hauehave bothe wiſedome 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 goodneſſe. 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 vsus 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 corrected the fooliſh ſelf weening wherewith wee be puffed vp: God woulde releeue vsus and make vsus partakers of his glory, and we might beleeue that all the goodes which he hath, doo belong vntounto vsus. HaueHave wee nothing on our ſide? God is rich ynough to ſupply our wāts, & we may aſſure our ſelues, that hee will not fayle vsus in any thing, according 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 aſhamed 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 other 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 vponupon them: yea and that he had ſo perſiſted in that minde, that hee had not giuen eare too his houſholde ſeruauntes to prouoke him to reuenge: but did neuertheleſſe reſtreyne himſelfe, 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 noted, bycauſe it is one of the hardeſt things that God commaundeth vsus. And that is the cauſe why the hypocrites in the papacie hauehave not bene aſhamed to falſifie the holye Scripture, in ſaying, that our Lorde Ieſus Chriſtes willing of vsus to louelove our enimies, is but a counſell & not a commaundemēt. 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 vsus 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 vsus examine all the reſt of Gods commaundements, and ſee whether we can fulfill any of them: and we ſhall find that we cannot hauehave 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 hypocrites 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 louelove their enimies. And therefore they ſhake off Gods yoke, and ſay it is no expreſſe commaundement 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 Goſpell, but was not ſo vnderunder 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 hauehave ſhewed heeretofore) hee was afore the time of the Prophets (for they make mention of him as of a man offormer time:) & yet neuertheleſſe he declareth that he loued his enimies. And whence came this vntounto 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 childrē? And what els doth he at this day through the whole holy ſcripture: but ſet thoſe things before our eyes which he graueth in vsus by his holy ſpirit? inſomuche that there is a cōformitie betweene the doctrine that is preached, & the inwarde grace that God giueth vsus by his holy ſpirite: and they agree in all poynts and all reſpects. Then we ſee 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 behoued vsus to marke well this poynt. For what a ſhame ſhal it be to vsus, 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 faultie? Yes ſurely ſhall wee: ſo then let vsus 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 vsus 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 vsus 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 procure mine enemies welfare, and to ſhew it euē in his cattell: & what ſhall I then do to his perſon which is muche more precious? So then we hauehave to conclude agaynſt the horrible blaſphemie of the Papiſts, that Gods wil hath at all times bin, that the faithful ſhould louelove thoſe that hate them, and indeuer to doo thoſe good whiche hurte them. Marke that for one poynt. And heerevpon wee hauehave 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 louelove their enimies, euen in the time of the lawe: muche more reaſon is it, that we ſhould hauehave the ſayde rule nowe. For we hauehave 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 againe to his pureneſſe & told vsus, that if we louelove not thoſe which hate vsus, and indeuer not to helpe thoſe that would hurt vsus, 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 vsus off and banniſhe vsus from the fellowſhip of his children. Seeyng then that our Lorde Ieſus Chriſte hath with ſuche threatening tolde vsus, that we muſt beare good will to our enimies: let vsus learne to frame our ſelues to that doctrine, and therin acknowledge, that the ſhameleſſe boldeneſſe of the Papiſts hath bene to villeynous, yea and to diueliſhe, in ſaying that Ieſus Chriſtes woordes are but a ſimple admonition, ſeeing it is matched with ſuch a ſentence of damnation that God wyll renounce vsus, and baniſhe vsus oute of his kingdome, if wee ouermaſter not our heartes ſo farre, as too louelove thoſe that hate vsus. Moreouer wee hauehave alſo a mirror heereof in our Lorde Ieſus Chriſt: for he offered himſelfe for ſuche as were his deadly enimies. VVherefore indured hee ſo bytter death: but too reconcyle vsus? 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 vsus 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 vsus backe in the Epiſtle too the Epheſians, when he goeth about to ſubdue all the hatred which wee hauehave cōceyued agaynſt our enimies. Thus then the order whiche we hauehave to note, is that thoſe whiche liued vnderunder the lawe offended God when they intended to reuenge themſelues: and therfore what ſhall become of vsus which hauehave ſuch a declaration as I hauehave told you already? Howbeit, it is not ynough for vsus to beare our enimies no euill will: but we muſt alſo hauehave a minde to ſeeke their benefite and welfare. And this is well woorthie to bee noted. For diuers hauehave thōght they ſhould be diſcharged before God, ſo they ranne not with naked ſworde agaynſt thoſe that hauehave offended them or done them any wrong. As for mee (ſay they) I will ſeeke no reuenge: but I pray God auenge mee of them, & it would do mee good at the heart if I might ſee a miſchiefe light vponupon them. Yea? nay, here is another manner of practiſing of this doctrine, when Ieſus Chriſt declareth vntounto vsus that we muſte pray for them that curſe vsus, ſpeake well of them that backbite vsus, and do good to them that ſeeke to hurt vsus. 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 without the ouerthrow of all that is conteyned in the doctrine of our Lorde Ieſus Chriſt? There are others alſo to be found which hauehave not ſo malicious a heart as to ſuffer their wicked luſtes to hauehave 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 hauehave diſpleaſed them, or with whome the bee offended. But let vsus marke that it is not ynough for vsus to abſteyne from all reuenging with our handes & our tongues, nother is it ynough for vsus too put away euill will, ſo as wee would not wiſh any harme or aduerſitie to ſuch as are our enimies: but it behooueth vsus too go one degree further. And how is that? It is that we muſte louelove them. For if Iob had not loued his enimies, ſurely he would hauehave reioyced at their miſfortune. So then lette vsus learne, not onelyonly too keepe our hearts locked vp, that they bee not prouoked agaynſt ſuch as offend vsus: but let vsus learne to beare thē ſuch an affection of freendſhip, as we may be ſorie when any euill happeneth vntoo them, and alſo hauehave pitie and cōpaſsion of them: and if this ſeeme to hard for vsus to do: was not Iob a man ſubiect to affections as wee bee? and yet did God get the vpper hande of them. Then behooueth it vsus to fight. That cannot be done without great inforcemente. It is true: but wee muſte force oure ſelues, howbeeit not vponupon truſte of our owne ſtrength, but with praying vntounto God to giuegive vsus the ſpirite of meekeneſſe to bring vsus thither as wee ſee his woorde leadeth vsus. VVhat is to be done then? If I looke vntounto the thing that is commaunded: it is certayne that my nature draweth quyte backwarde. For I ſhall be angry when a man hurteth mee or hath practized any euill agaynſte mee. And although I louelove vprightneſſe and good dealing: yet ſhall I not fayle to bee inflamed with harteburning, and to hauehave ſome deſire of reuenge againſt ſuch as hauehave 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 louelove not mine enimies. And therfore ſeeing I know, not onelyonly the infirmitie, but alſo the frowardneſſe of my nature: it behoueth mee too pray God too correcte theſe vices in mee. I knowe that I hauehave 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 hauehave our recourſe after this ſort, vntounto God: ſurely we ſhall not want any thing. Furthermore lette vsus 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 infirmitie, yea and I am diſeaſed. Behold, the Phiſition offereth 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 vsus, lette vsus go to the remedie: wee neede not ſeeke farre for it: and although wee be very loth, yet behoueth it vsus to fight againſte our luſtes: aſſuring our ſelues that they bee as madde beaſtes, and therefore greate force and violence muſte be vſed to oppreſſe them. And heere yee ſee why I ſayde, that it behoued vsus to ſtreine and inforce our ſelues: for wee ſhall hauehave 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 vsus to hate our enimies. And for this conſideration, as oft as wee bee tempted to hate our enimies, we muſt cal to minde the requeſt that wee make when wee deſire God too forgiue vsus oure faults as we forgiue them that offend vsus. For there it behooueth vsus to be cited before God, according as in very deede we come to preſent our ſelues before Gods iudgement ſeate. Howe? VVhen I proteſte vntounto my God, that I forgiue mine enimies, and that I deſire none other pardon 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 ſtomacke that is in vsus, and at lengthe God ſhoulde hauehave the victorie, ſo as it ſhould be eaſie for vsus euen to louelove them that hate vsus. But that wee maye the better knowe the euill that is in vsus: let vsus go to it by degrees as the Scripture leadeth vsus. It is not poſsible but wee ſhall bee ſtyrred vp when a man dooth vsus 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 hauehave already gayned the euerlaſting fire. And his expreſſing 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 puniſhed by iudgemente. But when wee open our mouth to vtter any woordes of ſpyte or diſdayne agaynſte him that hath offended vsus: then is there a condemnation yet grieuouſer and more to be feared: as if we were condemned by a counſell or cōſiſtorie ſomewhat more ſolemnely aſſembled: according as Ieſus Chriſt alledgeth that ſimilitude. 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 degrees of the euill. Then if a man hauehave 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 hauehave done vsus any wrong? wherefore let vsus learne to correcte this vice in vsus, and vnderſtande, that if any euill worde hauehave ſcaped our mouth, it behoueth vsus to be ſorie for it, and to fall to that which Sainct Paule ſayth, namely that the ſunne go not downe vponupon your wrath, leaſte ye giuegive poſſeſsion vntounto Sathan. Heereby we be warned, that if we hauehave bene moued to any diſpleaſure, the ſame muſt paſſe away and the ſunne muſt not go downe vponupon it, ſo as our anger ſhoulde multiplie in it ſelfe. And why? The puniſhment that Sainct Paule addeth, ought to touch vsus neere. For ſayth he, it is to giuegive Satan poſſeſsion of vsus. If a mā ſhould demaund of any of vsus, whether we would that the Diuell ſhould hauehave the maſterie of vsus, and reygne ouer vsus, 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 vsus paſſe further, and thinke thus with oure ſelues: yonder ſame is a creature of God, and I ſee hee is a wretched damned ſoule: what ought wee to do then, but onelyonly pray God for ſuch 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 vsus too diſcerne betweene the rightuous and the ſynners that go to deſtruction, but that Ieſus Chriſte hath [to our knowledge] ſuffered his death and paſsion as well for them as for vsus: therefore it behooueth vsus to labour to bring eueryevery man too ſaluation, that the grace of oure Lorde Ieſus Chriſte may bee auayleable to them. And furthermore if this bee to heauie for vsus, lette vsus conſider what compariſon there is betweene God and vsus. For who is hee that offendeth not God dayly? And yet neuertheleſſe aſſoone as wee returne vntounto him, hee giueth vsus libertie too come familiarly thither without doubting that wee ſhall be receyued. And yet in the meane whyle if any man offende vsus, there is no meanes to be founde to make vsus freendes agayne. Thus yee ſee what we hauehave to gather of this ſentence, where we heare Iob proteſt that hee not onelyonly forbare all reuenge, but alſo was ſory when any euill happened to his enemies, and his hearte reioyced not when hee hearde ſpeaking of it. Neuertheleſſe the holy Scripture telleth vsus, that the rightuous ſhall reioyce at the confuziō of the wicked: and that is true. Howbeit to the intent to hauehave ſuch a gladneſſe as God alloweth, it behoueth vsus 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 acknowledge that God is iuſt and rightuous: and yet therwithall they muſt alſo take warning to walke in feare, ſeing 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 iuſtice of our God, and a learning to walke in feare & carefulneſſe. By the examples that he giueth vsus, ſo as we hauehave no reſpecte of our owne perſones too reuenge our ſelues when we be prouoked to any wrath by meanes of any euill that is done vntounto vsus: but rather do vtterly forgiue it, and moreouer hauehave 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 vsus to glorifie God in all the iudgements which he executeth in the worlde: but let vsus 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 vponupon the wicked. Furthermore Iob addeth this circumſtance which I hauehave touched, that is to ſay, that his houſholde ſeruantes had bene as fyrebrandes too prouoke him, and woulde fayne hauehave 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 therfore wiſhed him deade for the paynes wherevnto hee did put them. But that is quite from the matter. For Iob meneth to declare no more heere, but that although his ſeruauntes prouoked him too reuenge when they ſawe men doo him harme and wrong: yet notwithſtanding hee refrayned himſelfe, and yeelded not to ſuche temptations. And this is well woorthy to bee noted: for it was an excellent 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 ſeruauntes were greeued when men did wrong to their maſter, and not he himſelfe: and therefore it muſt needes be ſayde, that the ſpirite of God wrought in him after a ſingular 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 vsus, as if God had ſet him vponupon a ſcaffolde to the ende wee ſhoulde laboure too faſhion our ſelues like vntounto him, and bee out of all doubt that there is no excuſe for vsus, if wee followe not ſuche an example. VVhat is to be done then? Although we hauehave temptations to prouoke vsus too reuenge our ſelues of oure enemies, yea and that men alſo do pricke vsus forwarde and inflame vsus, and other ſome alſo do flatter vsus 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 vsus to do? Specially, if I hauehave doone you wrong: why ſhould you not ſeeke your reuenge and requyte like for like? there needeth no retoricke to perſuade vsus too doo harme to our enemies: for there is not that vayne nor ſinewe in vsus, 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 vsus vp in oure ſinne. So much the more then behooueth it vsus to minde diligently what our Lord Ieſus Chriſt commaundeth vsus: namely to louelove our enemies in ſuch wiſe as our eares be ſtopped agaynſt all things that may be alleadged to vsus by men. So that if there be any folke that flatter vsus, and ſeeme maynteyners of our honour and profite, and that they coulde finde in their hearts to imploy themſelues wholly for vsus: let vsus ſuſpect ſuch kind of folke. It were much better that a man ſhould rebuke vsus when he ſeeth vsus 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, according as ſome men will be ſo affectioned towardes vsus, that if they ſee another doo vsus wrong, they will come to declare it vntounto vsus: ſaying, I take ſuche a harme to bee as myne owne, and will reuenge it, I will not ſuffer ſuche an outrage to be done to you. Therfore it may well come to paſſe that a man ſhall hauehave ſome good zeale whē he ſeeth vsus 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 hauehave, are thoſe that labour to brydle vsus when we hauehave any iniurie done vsus. Furthermore when we be tempted by ſuch makebates as come to increace the miſcheefe: let vsus recouer all our wittes vntounto God, and ſay: notwithſtanding that men iuſtifie mee, yet ſhall I not therefore be quitte before the heauenly iudge, 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 vntounto him. And ſith he cauſeth the Sunne to ſhine both vponupon good and euill: I muſt indeuer to do good to ſuch as would hurt mee, & by that meanes heape coles of fyre vponupon their heades. After this manner muſt we practize this ſentence. And morouer let vsus mark alſo what Iob addeth, and that ſhall ſerue vsus for an ende. Namely, that the ſtraunger was not lodged in the ſtreates, but that his gate was alwayes open to him. Heere Iob declareth that he was freendly to ſuch as had no meane to recompence him: and that alſo is the very effect, whereby wee ſhew that we hauehave a right charitie towards men. For if we do good to ſuch as are able to requite it, and to ſuch as are allied vntounto vsus, 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 hauehave more regard of ourſelues than otherwiſe, like as we oftentimes ſee that a man ſeeketh his owne peculiar profite 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 vsus: therein we ſhew that we ſerue God, and holde the right rule of charitie. Thus ye ſee what Iob proteſteth heere: and ſpecially hee ſpeaketh of ſtrangers, as of thoſe whome God commendeth vntounto vsus thorough all the holy Scripture, and not without cauſe. For ſuch as are at home in their owne country ſhall hauehave reliefe ynough, they ſhall hauehave kinred and many other helpes and ſuccours, and a man cannot lightly hurte them. But cōtrariwiſe poore ſtrangers are deſtitute of al help, they hauehave nother frends nor kinſfolke, nother hauehave 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 rigorouſly condemne the outrages that are done to ſtrangers, 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 vsus 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 cuſtodie: 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 vsus 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 ſtrangers. 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 common Prouerbe of it: and what ſhall become of vsus 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 vsus? Therefore let vsus marke well the proteſtation that Iob maketh here: that is to witte, that hee not onelyonly was liberall towardes thoſe whome he knew to bee of abilitie to requite it: but alſo that he imployed himſelf vponupon ſuch as were not able to make any recompence. Let vsus conſider with Iob (I ſay) that God hath ſet one common & general bonde among all mankind, & that it behoueth vsus to beſtow our charitie vponupon ſuche as reſemble vsus, & to hauehave pitie vponupon them in ſuccouring them, eueryevery of vsus according▪ to his abilitie. And if we be Gods children, let vsus labour to exerciſe true brother lineſſe towards all men: but ſpecially towards thoſe that are more neerely knit vntounto vsus by the bond of ſayth: let vsus bend ourſelues aboue all to do them good.
Nowe lette vsus fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vsus ſo to feele them, as wee may bee ſorie for the vices that hauehave reygned ouermuche in vsus, and do yet ſtill reygne: and that wee may flee for refuge to his merciemercy: and that therwithall it may pleaſe him to tame and mortifie all our wicked affections, & to beare with our infirmities, guyding vsus to himſelfe, and drawing vsus neerer and neerer vntounto him, vntyll wee be come to the ende of the race wherevnto wee trauell all the tyme of our life. And ſo let vsus 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.