Sermons on Job, Sermons · Chapter 1 · Sermon 1
The first Sermon vponupon the first Chapter.
THere vvas in the lande of Hus a man named Iob, ſounde and vpright, fearing God, and vvithdravving himſelfe from euill.
THE BETTER TO PROFIT ourſelues by that which is contained in this preſent booke, firſte and formoſt it behoueth vsus to vnderſtande the ſumme of it. For the ſtorie here writtē, ſheweth vsus how we be in Gods hand, and that it lieth in him to determine of our life, and to diſpoſe of the ſame according to his good pleaſure, and that it is our dutie to ſubmit ourſelues vntounto him with al humbleneſſe and obedience: and that it is good reaſon, that wee ſhould bee wholly his, both too liue and dye: and ſpecially that when it pleaſeth him to lay his hande vponupon vsus, although we perceiue not for what cauſe hee doth it, yet we ſhould glorifye him cōtinually, acknowledging him to be iuſt and vpright, and not too grudge againſt him, nor to fall ſtriuing with him, aſſuring ourſelues that we ſhall always be vanquiſhed in pleding againſt him. So thē, the thing that we hauehave briefly to beare in mind in this ſtory, is, that God hath ſuch a ſouerainty ouer his creatures, as he may diſpoſe of thē at his pleaſure: and that when he ſheweth any rigour which we thinke ſtrange at the firſt bluſhe, yet notwithſtanding wee muſt holde our peace, and not grudge, but rather confeſſe that he is rightuous, and wait till he ſhew vsus wherefore he chaſtizeth vsus. And here withall we hauehave to behold the patientneſſe of the man that is ſet heere before our eyes, according as S. Iames exhorteth vsus. For when God ſheweth vsus that we ought to beare all the miſeries that he ſhal ſend vponupon vsus: we can well afoo…d to confeſſe that it is our dutie ſo to doe: but yet there withall wee alledge our owne frayltie, and wee beare oureſelues in hande, that that ought to ſerue for our excuſe. VVherfore it is good for vsus to hauehave ſuch examples, as ſhewe vntounto vsus howe there hauehave bin other men as fraile as we, who neuertheleſſe hauehave reſiſted temptations, and continued ſtedfaſtly in obedience vntounto God, although he hauehave ſcourged them euē with extremitie. Thus hauehave we here an excellent mirrour. Moreouer, we hauehave to cōſider not only the patience of Iob, but alſo the iſſue of it, as Sainct Iames ſayth. For had Iob continued in miſerie: albeit that hee had had more than Angelical ſtrength in himſelf, yet had that bene no happie iſſue. But when we ſee he was not diſappointed of his hope, and that he found grace, bycauſe he humbled himſelfe before God: vponupon the ſight of ſuche an iſſue wee may conclude, that ther is nothing better, than to ſubmit ourſelues vntounto God, and to ſuffer peaceably whatſoeuer he ſendeth vsus, vntill hee deliuer vsus of his owne mere goodneſſe. And herewithal (beſides the ſtorie) we hauehave to conſider the doctrine compriſed in this booke. That is to wit, concerning thoſe that came vntounto Iob vnderunder pretence to comfort him, and yet tormēted him much more than did his owne miſeries: and concerning the anſweres that he vſed to repulſe their checks, wherwith it ſeemed they would hauehave daūted him. But firſt of all, as in reſpect of our afflictions, we hauehave to note, that although God ſend them, and that they proceede from him: yet notwithſtanding the diuell alſo ſtirreth them vp in vsus, according as S. Paule telleth vsus, that we hauehave war againſt the ſpirituall powers. For when the diuel hath once kindled the fire, he hath alſo his bellows: that is to ſay, he findeth men that are fit to pricke vsus always forwarde, both to feede the euill, and to encreaſe it. So then we ſhall ſee how Iob (beſides the miſerie that he endured) was alſo tormented both by his friendes and by his wyfe, and (aboue all) by ſuch as came to tempt him ſpiritually. For I call it a ſpirituall temptation, not only when wee be ſmitten and afflicted in our bodies: but alſo when the dyuell cōmes to put a toy in our head, that God is our deadly enimie, and that it is not for vsus to reſort any more vntounto him, but rather to aſſure our ſelues, that henceforthe hee will not ſhew vsus any mercy. See whervnto al the diſcours tendeth which Iobs friends layd afore him. It was to make him beleeue, that he was a man forſaken of God, and that he deceiued himſelf in imagining that God would be mercifull vntounto him. Surely theſe ſpirituall battelles are farre more harder to be borne, than all the miſeries and aduerſities that we can ſuffer by any perſecution. And yet doth God let Satan ninne ſo farre vponupon the brydle, that he alſo bringeth his ſeruants with him, who giuegive vsus ſuch aſſaults, as wee ſee Iob hath endured. Marke well this for a ſpeciall poynt. But here withall we hauehave further to marke, that in all this diſputation, Iob mainteineth a good caſe. And yet it is more, that Iob mainteining a good quarell, did handle it il, and that the other ſetting forth an vniuſt matter, did conuey it well. The vnderſtanding of this will be as a key to open vntounto vsus all this whole booke. Howe is it that Iob mainteineth the good caſe? It is in that hee knoweth, that God dothe not euer puniſhe menne according too the meaſure of their ſinnes, but hath his ſecrete iudgementes, whereof he maketh vsus not priuie, and therefore that it behoueth vsus to wait till he reueale vntounto vsus for what cauſe he doth this or that. Thus is he in this whole diſcourſe perſuaded, that God doth not always puniſh mē according to the meaſure of their ſinnes▪ and therevpon aſſureth himſelfe, that he is not a man reiected of God, as they woulde make him to beleeue. Beholde heere a good and true caſe, notwithſtanding that it be ill handled. For Iob raungeth here out of his boundes, and vſeth ſuch exceſsiue and outrageous talke, that in many pointes he ſeemeth a deſparate perſon. And ſpecially he ſo chafeth, as it ſeemeth that he would euen reſiſt God. Thus may vee ſee a good caſe miſſehandled. But on the contrarie part, they▪ that vndertake the euill caſe (that is to wit, that God doth alwayes puniſhe men according to the meaſure of their ſinnes) hauehave goodly and holie ſentences, and there is nothing in their whole talk which would not entice vsus to receyue it as if the holy Ghoſt himſelfe had vttered it. For it is plaine truth: they be the groundes of religion: they treate of Gods prouidence: they treat of his iuſtice: they treate of mennes ſinnes. Thus ſee wee a doctrine whiche wee muſt receyue without gaynſaying: and yet the drifte of it is euill, namely for that theſe men labour thereby to caſt Iob into deſpaire, and to drowne him altogither. But hereby we ſee, that when we hauehave a ſure grounde, it behooueth vsus to looke that wee builde vponupon it in ſuch wiſe, as all things be anſwerable therevnto, according as Sainct Paule ſayth of himſelfe, that he builded well, for as much as he founded the Church vponupon the pure doctrine of Ieſus Chriſt, and therfore that it hath ſuch a conformitie in it, as thoſe that come after him, ſhal not make any other foundation, eyther of chaffe, or of ſtubble, or of any other brittle ſtuffe: but hauehave a good foundation, ſtedfaſt, and ſubſtantiall, readie layd to their hand. Likewiſe in our whole lyfe we hauehave to looke vntounto this point: namely that if wee be grounded vponupon good and rightfull reaſon, it behoueth eche one of vsus to ſtande vponupon his garde, that he reele not, ne wauer not one way or other. For ther is nothing eaſier than to marre a good and rightfull matter, ſo ſinfull is our nature, as wee finde by experience at all times. God of his grace may giuegive vsus a good caſe: and yet we may bee ſo ſtinged by our enimies, that wee can not holde our ſelues within our boundes, nor ſimply followe that whiche God hath enioyned vsus, without adding of ſom trick of our own. Seing then that we be ſo eaſily caried away: we ought the rather to pray vntounto God, that when wee hauehave a good caſe, he himſelfe will voutſafe to guide vsus in all ſingleneſſe by his holie ſpirit, ſo as we may not paſſe the boundes, which he hath ſet vsus by his word. Herewithall alſo we be put in mynde, not to apply Gods truth to any euill vſe. For in ſo doing we diſhonour it: like as theſe men doe heere, who although they ſpeake holily (as we hauehave ſhewed already, and as we ſhall ſee more fully hereafter) are notwithſtanding but traytours to God. For they corrupt Gods truth, and abuſe it falſly, applying that thing to an euil end, which of it ſelfe is good and rightfull. So then, whenſoeuer God giueth vsus the knowledge of his woord, let vsus learne to receiue it with ſuch reuerence, as our receiuing of it may not be to deface good things, nor to ſette a colour vponupon euyll things, as oftentimes thoſe that bee moſt ſharpwitted and cunning, do ouerſhoote themſelues, and abuſe the knowledge that God hath giuen them, vntounto deceyt and naughtineſſe, turning all things topſituruie, in ſuche wiſe as they doe nothing but ſnarle themſelues. Conſidering therefore how all men are giuen to ſuch infirmitie: it, ſtandeth vsus ſo much the more on hand, to pray God to giuegive vsus the grace to apply his word to ſuch vſe as he hath ordeyned it: that is to wit, to pureneſſe and ſimplicitie. And thus ye ſee what we ought to conſider in effecte. But now that we vnderſtande what is in this booke: wee muſte lay foorthe theſe matters more at length in ſuch ſorte as the things that we hauehave but lightly touched, may be layd forth at large according to the proceſſe of the hiſtorie. It is ſayde, that There was a man in the lande of Hus, named Iob, a ſounde and vpright man, and fearing God, and withdrawing him ſelfe from euill. VVe knowe not, neyther can we gueſſe in what tyme Iob liued: ſauing that a man may perceiue he was of great antiquitie: howbeit that ſome of the Iewes hauehave bin of opinion, that Moyſes was the author of this boke: and that he did ſet it as a loking glaſſe before the people, to the intent that the childrē of Abrahā (of whoſe race he himſelf came) might knowe that God had ſhewed fauour to others that were not of the ſame line, and thervpon be aſhamed if they thēſelues walked not purely in the fear of God, ſeing that this man (which had not the mark of Gods couenant, nor was circumciſed, but was a Panim) had behaued himſelf ſo well. But foraſmuch as this is not certeine: we muſt leaue it in ſuſpence. Neuertheleſſe let vsus take that which is out of all doubt: that is to wit, that the holie ghoſt hath endited this booke, to the ende that the Iewes ſhould knowe how God hath had people too ſerue him, albeit that they hauehave not beene ſeparated out from the reſt of the worlde: and that although they had not the ſigne of circumciſion, yet notwithſtanding they walked in all pureneſſe of conuerſation. By the knowledge whereof, the Iewes hauehave had occaſion to be ſo much the more diligent to kepe the lawe of God: and ſith hee had voutſafed them ſuch fauour and prerogatiue, as to gather them out from among all other ſtrange nations, they ought to dedicate themſelues wholly vntounto him. Alſo a man may perceiue by the booke of Ezechiel, that the name of Iob was renoumed amōg the people of Iſraell, for in his .xiiij. chap. we ſee it is ſayd, that if Noe, Iob, & Daniel wer amōg the people that ſhuld periſh, they ſhould ſaue no mo mens liues but their own, & all the reſt of the people ſhould be deſtroyed. See howe the Prophete ſpeaketh of theſe three men, as of ſuche as were knowne and renoumed among the Iewes, as I hauehave touched alredie. And thereby we ſee what the intent of the holy ghoſt is: namely that the Iewes ſhould hauehave a mirror and pattern whereby to knowe how they ought to keepe the doctrine of ſaluation that was giuen vntounto them, ſeing that this man whiche was of a ſtraunge nation, had ſo kepte himſelfe in ſuch puritie. And that is the chiefe thing that we hauehave to remember concerning the name that is ſet downe heere, when he ſayth that he was of the land of Hus. True it is, that ſome men do place this land far eaſtward. Neuertheleſſe in the fourth chapter of the Lamētations of Ieremie, the ſame word Hus is put for a part of Edom. VVe knowe that the Edomites are deſcended of Eſau: and true it is that they alſo had circūciſion. Howbeit foraſmuch as they were ſtrayed away from Gods church, they had it no more as the ſigne of his couenāt. Therfore if we take Iob to hauehave bin of this land of Hus, then was he an Edomite, that is to ſaye, of the line of Eſau. And we knowe howe the Prophet ſayth, that although Eſau and Iacob were natural brethren, borne bothe at one burthen: yet God of his mere goodneſſe choze Iacob, reiecting Eſau, and curſing him with all his whole linage. Lo how the Prophet in ſpeaking to magnifie Gods mercy towards the Iewes, telleth them that he choze them not for any worthyneſſe that was in their perſons, cōſidering that he had reiected Iacobs eldeſt brother, to whom the birthrith belonged, and had chozen him that was the yonger & inferior. So then, although that this man was borne of Eſaus line: yet notwithſtanding we ſee how ſoūdly he liued, & how he ſerued god not only by vpright cōuerſatiō & equitie amōg men: but alſo in pure religion, which he defiled not with the idolatries and ſuperſtitiōs of the infidels. As touching the name of Iob, ſome interprete it to ſignify weeping or wayling. And other ſome take it for an vtter enimie, not ſuch a one as he hateth, but ſuch a one as is as it wer a white for men to ſhoot at. Ther is no cauſe why we ſhould dout whether this mā (whoſe coūtrey is ſo marked out, & whoſe name is expreſſed) wer or no, or liued or no, or whether the things that are written here, did come to paſſe or no: ſo as we ſhould thinke it to be but a tale contriued, as if a mā ſhuld vnderunder a counterfaite name ſet out ſome thing vntoo vsus that was neuer done. For I hauehave already alledged the record of Ezechiell, and alſo of Sainct Iames, who ſhewed right well that there was a Iob in deede. And further, ſeeing that the ſtory it ſelfe declareth it, we can not in any wiſe deface the thing whiche the holy Ghoſt meant to vtter ſo precyſely. As for the reſydue, wee hauehave too marke, that in that time, although the world were falne away from the true ſeruing of God, and from pure Religion: yet notwithſtanding there was ſtill farre more ſoundneſſe by a great deale, than there is at this day, ſpecially in the papacie. And in deede wee ſee, that in Abrahams time Melchiſedech had Gods Churche and ſacrifices which were without any defilement. And ſo albeit that the more part of the worlde was wrapped in manyfolde erroures, and falſe and wicked imaginations: yet notwithſtanding, God had reſerued ſome little ſeede to himſelfe, and he had always ſome that were hilde ſtill vnderunder the pure truth, yea and whiche waited continually whē God ſhould ſtabliſh his Church, and chooſe out one people, (that is to wit the ofſpring of Abraham) to the end they might know that they were picked out from the reſt of the whole world. But very true it is, that Iob liued after this time, howbeit that the Church of God was not then ſo well eſtabliſhed as it was afterward. For we know that while the children of Iſraell liued in Aegypt, it was like that all ſhould hauehave come to naught. And ſpecially we ſee to what an afterdeale they were come in the ende when Pharao commaunded that their menchildren ſhoulde bee killed: and in the wilderneſſe wher it ſeemed that god had reiected them. VVhen they were come into the countrey of Canaan, they had great battels againſte their enimies, and ſpecially the ſeruice of God and his tabernacle were not yet there ſo well apointed as was requiſite. God therfore hauing not yet ſettled an apparāt ſtate of the church, would there ſhould always remayne ſome ſmall ſeedes of it amōg the Paynims, to the intent hee might be worſhipped: & that was alſo to conuince thoſe that are turned aſide out of the right way like Paynims: for Iob alone was inough to cōdemne a whole countrey. Noe alſo condemned the whole world (as the ſcriptur ſaieth) bicauſe he hild himſelf always in pureneſſe, and walked as before God, at ſuch time as eueryevery man had forgotten him, and all menne were gone aſtray in their own ſuperſtitions. Heere then is Noe iudge of the whole world, to cōdemne the vnbeleeuers and rebelles. As much is to be ſayd of Iob, who hath condemned al the people of that countrey: in that he hath ſerued God purely, and the reſidue were full of idolatrie, ſhamefull deedes, & many errors. And this came to paſſe, bicauſe they hild ſcorne to know the true and liuing god, and how and after what ſort it was his will to be honored. So great regard hath God always had (as I hauehave ſayd) too make the wicked and the vnbeleuers alwais vnexcuſable. And for this cauſe it was his will, that there ſhould always be ſome mē that ſhould folow the things that he had ſhewed to the anciēt fathers. Such a one was Iob, as the ſcripture telleth vsus, & as this preſēt ſtory ſheweth ful wel, who ſerued God purely, and liued vprightly among men. It is ſaid, that He was a ſound man. This word Sound in the ſcripture is taken for a playnneſſe, when there is no poynt of ſayning, coūterfayting, or hypocriſie in a man, but that he ſheweth himſelfe the ſame outwardly that he is inwardly, & ſpecially whē he hath no ſtarting holes to ſhift himſelf from God, but layeth open his heart, and all his thoughts and affections, ſo as he deſireth nothing but to conſecrate and dedicate himſelfe wholly vntounto God. The ſayde word hath alſo bene tranſlated perfect, as well by the Greekes as by the Latines. But for as much as the worde perfecte, hath afterwarde bene miſconſtrued: it is much better for vsus to vſe the word Sound. For many ignorante perſones not knowing howe the ſayde perfection is too bee taken, hauehave thoughte thus: Beholde heere a man that is called perfect, and therefore it foloweth, that it is poſsible for vsus to hauehave perfection in oureſelues, euen during the tyme that we walke in thys preſent lyfe. But they deface the grace of God, whereof wee hauehave neede continually. For euen they that hauehave lyued moſte vprightly, muſt hauehave recourſe to Gods merciemercy: and except their ſinnes be forgyuen them, and that God vphold them, they muſt needs al periſh. So then, although that they whiche hauehave vſed the word perfect, hauehave ment well: yet notwithſtanding for as muche as there hauehave ben ſome that hauehave wreſted it too a contrary ſenſe, (as I hauehave ſayd) lette vsus keepe ſtill the word Sound. Then looke vpō Iob, who is called Sound. And how ſo? It is bicauſe there was no hypocriſie nor diſsimulation, nor any doubleneſſe of heart in him. For when the ſcripture meaneth to ſette down the vice, that is contrary too this vertue of Soūdneſſe: it ſayth Hart and Hart, meaning thereby a double heart. Let vsus marke then, that fyrſt of al this title is attributed vntounto Iob, to ſhew that he had a pure & ſimple mind, that he bare not two faces in one whood, nor ſerued God by halues, but laboured to giuegive himſelfe wholly vntounto him. True it is that as nowe we can not be ſo ſounde as to attayne to the marke as were too be wiſhed. For as touching thoſe that follow the right way, although they goe on forward limping: yet are they ſo lame, that they dragge their legges and their wings after them. The caſe then ſtandeth ſo with vsus, ſo long as we be wrapped in this mortall bodie, that vntill ſuche time as God hauehave quit… diſcharged vsus of all the miſeries wherevnto wee be ſubiect: there ſhall neuer be any perfect ſoundneſſe in vsus, as I hauehave ſaid afore. But yet for all that, it behoueth vsus neuertheleſſe to come to the ſaid playnneſſe, and too gyue ouer all counterfaytneſſe and leaſing. And further, lette vsus note, that the true holyneſſe beginneth within vsus, in ſomuch that if we ſhewe all the fayreſt countenances in the world before men, and that our lyfe bee ſo well guyded that eueryevery man ſhall commend vsus: yet if we hauehave not thys playnneſſe and ſoundneſſe before God, all is right nought. For it behoueth that the fountayne bee fyrſte pure, and afterwarde that the ſtreames that runne out of it bee pure alſo. Otherwiſe the water may well bee cleere: and yet neuertheleſſe bee bitter, or elſe hauehave ſome other filthie corruption in it. Therefore it behoueth vsus to begin alwayes with this text, That God will be ſerued in ſpirite, and in truth: for he is a ſpirit, and he regardeth the truth of the heart, as it is ſayd in the fifth of Hieremie. Then ought we to learne firſt and formoſte, to frame our hearts to the obeying of God. For after that Iob hath bene reported to hauehave ben ſound, it is alſo ſayd of him that He was vpright. This vprightneſſe is ment of the lyfe that he led, which is as it were the frute of the ſaid roote which the holy ghoſt had planted afore. Iob then had an vpright and ſoūd hart. For his life was ſimple, that is to ſay, he walked and liued amōg his neybours, without hurting of any perſon, without doing any wrōg or trouble to any body, without ſetting of his mind to any guyle or naughtineſſe, and without ſeeking his owne profit by the hinderāce of other folkes. VVe ſee now what this vprightneſſe importeth, which is added in this place. And herby we be admoniſhed, to hauehave an agreableneſſe betweene our hearte and our outwarde ſenſes. True it is (as I hauehave ſaide afore) that wee may well withold our ſelues from yldoing, & that we may wel hauehave a fayre ſhewe before men: but that ſhall bee nothing, if ther be any hipocriſy or couert diſsimulation before god, when it commeth to the roote that is within the hearte. VVhat muſt we do then? VVe muſt begin at the foreſayd poynt, as I hauehave told you afore: and then to hauehave perfecte ſoūdneſſe, it behoueth that our eyes, our hands, our feete, our armes, & our legs be anſwering thervnto: ſo as in our whole life we may ſhew that our will is to ſerue God, and howe that it is not in vaine that wee pretende a meaning to keepe the ſame ſoundneſſe within. And heere ye maye ſee why Sainct Paule alſo exhorteth the Galathians too walke after the ſpirite, if they liue after the ſpirite: as if he ſhoulde ſaye. Verily it behoueth that the ſpirit of God dwell in vsus and gouern vsus. For it is to no purpoſe to hauehave a gay life that pleaſeth men, and is had in great eſtimatiō, vnleſſe we be renued by the grace of God. But what? It behoueth vsus to walk: that is to ſay, it behoueth vsus to ſhew in effect, & by our work, how the ſpirit of god reigneth in our minds. For if our hands be ſtained with robberie, with crueltie, or with other anoyances: if the eies be caried with leud & vnchaſt lokes, with coueting other mens goodes, with pride, or with vanitie: or if the feete (as the ſcripture ſaith) be ſwift to do euill: therby we well declare, that our hart is full of naughtineſſe & corruption. For it is neither the feete nor the hāds, nor the eies that guide thēſelues: the guiding of thē cōmeth of the mind & of the hart. VVherfore let vsus indeuer to hauehave the ſaid agreablenes which the Scripture ſheweth vsus, when it ſaithe, that Iob hauing this ſoundneſſe & plain meaning, did alſo liue vprightly, that is to ſay was cōuerſant amōg his neybors without any anoying of thē, & without ſeeking of his own peculiar profit, & kept an euē hand with all the world. Alſo ye ſee the reaſon why God proueth whether we ſerue him faithfully or no: It is not for that he hath neede of our ſeruice, or of any thing that we cā do: But bicauſe that when we deale well with our neybours, ſo as we kepe our faithfulneſſe toward al mē, according as nature it ſelfe teacheth vsus: in ſo doyng we yeld aſſurāce that we feare God. VVe ſee many which beare the face of verie zelous Chriſtiās, ſo lōg as it is but to diſpute, and to hold long talke, and to beare men in hand that they ſtudy to ſerue God, & to honor him: and yet for all that, as ſoone as they hauehave to do with their neybours, a man ſhall perceiue what they hauehave in their harts. For they ſeeke their own aduātage, & make no cōſcience to rake to thēſelues, and to beguile folk whē they hauehave them in their danger, by what meanes ſoeuer it be. Now then there is no doubt, but that thoſe which ſeke their own aduantage and profit, are hypocrites, and that their hart is corrupt: & how earneſt chriſtiās ſoeuer they ſeme outwardly, god bewrayeth that they hauehave nothing but dung and poyſon in theyr hearts: And why ſo? For looke where ſoundneſſe is, there muſt nedes be vprightneſſe alſo: That is to ſay, If the affection be pure within, then wil it folow, that whē we hauehave to deale with men, we ſhall procure the welfare of eueryevery mā, in ſuch wiſe as we ſhal not be giuē to our ſelues & to our priuate cōmoditie, but ſhall hauehave that indifferencie which Ieſus Chriſt auoucheth to be the rule of life, and the whole ſumme of the law & the prophets: namely that we do not that thing to any other mā, which we wold not hauehave done to our ſelues. So thē, we perceiue that by this cōmendatiō of Iob many men are condemned, for aſmuch as the holy Ghoſt declareth, that this mā had not onelyonly a ſoundneſſe before god, but alſo an vprightneſſe and plain deling amōg men. This plain dealing which he ſpeaketh of, ſhal ſerue to giuegive ſentence of damnation vpō all ſuch as are ful of maliciouſneſſe, and vponupon all ſuch as paſſe not to ſnatche and rake to themſelues the goods of other mē, or which paſſe not to ſpoyle other men of their liuings. This ſort of men are condemned by this preſent texte. For it foloweth, that He feared God, yea, that hee was a man whiche feared God, and withdrew himſelfe from euill. Now ſeeing that Iob had had the prayſe of keping right and equitie among mē: it behoued him alſo to walk before god: for without that, the reſt is nothing worth. True it is (as I hauehave ſaid afore) that we cā not liue with our neybors to do harme to none, and to do good to al: vnleſſe we hauehave an eye vntounto god. For as for thē that folow their own natur, albeit that they be indued with goodly vertues, (for ſo wil it ſeeme) yet are they …uertakē with ſelf louelove, & it is nothing elſe but vayngloriouſnes, or ſome other ſuch reſpect which thruſteth them forward: in ſo much that all the ſhew of vertue which appeered in thē is marred therby. But although we can not hauehave the ſayde vprightneſſe without the fearing of God yet notwithſtā ding, the ſeruing of God, & the regarding of our neybors ar two ſeueral things, in likewiſe as god hath diſtinguiſhed them in his law, at ſuch time as it pleaſed him to hauehave thē writtē out in the two tables. Thē let vsus beare in mind, that like as heretofore vnderunder the word vprightneſſe, the holye Ghoſte ment to ſhew after what manner Iob liued amōg men: ſo alſo when he ſaith that Iob feared God, he meaneth to ſet out the religion that was in him. And hereby we be warned, that if we will frame our life aright, we muſt firſt hauehave an eie vntounto god, & then to our neibors. I ſay we muſt hauehave an eie vntounto god, to giuegive our ſelues ouer vntounto him, & to yeld him his due honor: and we muſt hauehave an ey to our neybors, to diſcharge our ſelues of our dutie towards thē, according to that we be cōmaunded to helpe them, and to liue in equitie & vprightneſſe: & finally (foraſmuch as god hath knit vsus ech to other) that eueryevery man ſtudy to imploy his whole abilitie to the cōmō cōmoditie of al. Thus ye ſee how the caſe ſtandeth with vsus in hauing of an eye both to God & mē, for the wel ordering of our life: for he that loketh on himſelf, is ſure that he hath nothing but vanitie in him. For if a man wer able to order his life in ſuch wiſe, as he might ſeeme faultleſſe to the world; & yet notwithſtā ding, god diſliked him: what ſhal he gain by his ouerlaboring of himſelf to walk in ſuch wiſe as al mē might magnify him? As to godward he is nothing elſe but vncleannes: & needes muſt this ſentence which is writtē in S. Luke be verifyed, namely that the thing which is moſt high & excellēt before mē, is abhominable before God. Then let vsus beare in mind, that we cā neuer order our life as we ought to do, except we hauehave our eyes faſtned vponupon God & our neybour. VponUpon God? and wherfore? To the ende we may know, that we be created to his glory, to ſerue him and to worſhip him. For although he hauehave no neede of vsus as our neybors hauehave, nor is either the better or the worſe for our ſeruice: yet is it his wil to hauehave reſonable creatures which ſhuld know him, and in knowing him, yeeld him that whiche belōgeth vntounto him. Furthermore, wheras he ſpeaketh of the feare of God: we hauehave to vnderſtande, that it is not a ſlauiſh feare (as men terme it:) but it is ſo tearmed in reſpect of the honor whiche we owe him, for that hee is our father and maiſter: Do we feare God? Then is it certaine that we deſire nothing but to honor him and to be wholly his. Do we know him? That muſt be in ſuch wyſe as he hath vttered himſelfe▪ that is to wit, that he is our maker, our mainteyner, and one that hath ſhewed ſuche fatherly goodnes towards vsus, that we of dutie ought to be as children towards him, if wee will not be vtterly vnthankfull. Alſo it behoueth vsus to acknowledge his dominiō and ſuperioritie ouer vsus, to the ende that eueryevery of vsus yeelding him his due honour, may learne to pleaſe him in all reſpects. Thus you ſee, how that vnderunder this fearing of God, here is comprehēded al religion: that is to wit, all the ſeruice & honour which the creatures owe vntounto their God. And ſurely it was a ryght excellente vertue in Iob to feare God after that manner, cōſidering how the whole world was turned aſyde frō the right way. VVhen we heare this, wee perceiue that although wee liue among the verieſt naugtypackes in the whole world, we ſhall be vtterly vnexcuſable, if we be not giuen to the ſeruing of God as we ought to be: And this is well to be marked, bycauſe many men are of opiniō, that when they are amōg the thornes, God will hold them acquit and excuſed: and that if afterward they corrupt themſelues, (or as the Prouerbe ſaith) hold with the Hare, and hunt with the Hound, (whyche is all one) God will pardon them. But contrariwiſe loke vppon Iob, who is called a man that feared God. In what coū trey? It was not in Iewry, it was not in the Citie of Hieruſalem, it was not in the Temple: but it was in a defyled place, in the middes of ſuch as were vtterly peruerted. Albeit then that hee were among ſuch people, yet had hee ſuch ſtay of himſelfe, and liued in ſuch wiſe, that he walked purely among his neybours, notwithſtanding that at that time all was full of crueltie, of outrage, of robberie, and of ſuch other like enormities in that place. VVherevpon we hauehave to conſider, that it ſhall turne ſo much too our greater ſhame, if we on our behalfe hauehave not a care to keepe our ſelues pure in the ſeruice of God, and of our neighbours, ſeing he giueth vsus ſuch occaſion as we hauehave, that is to witte, that Gods worde is continually preached vntounto vsus, that we be exhorted vntounto it, and that he refourmeth vsus when we hauehave done amiſſe. It ſtandeth vsus on hād then to giuegive eare to that which is ſhewed vsus here. And therefore in concluſion let vsus marke that which is added here in the text: namely that he withdrew himſelfe from euill. For we ſee that the cauſe why Iob ouercame all lettes and incounters that might hinder him from the ſeruing of God, and from liuing vprightly among men, was for that he had a ſtay of himſelfe: for he knew right well, that if he had taken libertie to do like other men, hee ſhoulde hauehave bene giuen to al vices, ſo as he ſhould hauehave bene the enimie of God. Iob then walked not ſo in the feare of God and in ſuch plaine dealing and ſoundneſſe, without great ſtore of incounters, or without the Diuels heauing at him to ouerthrow him and to caſt him into the filthineſſe of the whole worlde: but bee withdrew himſelfe from euill, that is to ſay, he withhild himſelfe. VVhat muſt we do then? Although we be in the Church of God, yet we ſee great abundance of euils, and (howſoeuer it happeneth) there ſhal neuer be ſuch plaineneſſe and pureneſſe, but we ſhalbe mingled with ſtore of skorners & vnthrifts which are firebronds of hell and deadly plagues to infect all mē. Therefore it behoueth vsus to be very ware, ſeing there are ſo many ſtumblingblocks and ſo great looceneſſe, whereby to trayne vsus foorthwith vntounto vnthriftineſſe. VVhat remedie then? Let vsus withdraw our ſelues from euill: that is to ſay, let vsus fight againſt ſuch aſſaultes after the example of Iob: and when we ſee abundance of vices and corruptions reigne in the world, albeit that we be fayne to be intermedled with them, yet let vsus not be defiled with them, nor ſay as commonly men are woont, namely that wee muſt needes doo as other men do: but rather let vsus take counſell by Iobs example to withdraw ourſelues from euill, and to retyre in ſuch ſort, as Sathan may not be able to make vsus to yeelde for all the temptations that hee ſhal caſt before vsus: but that wee may ſuffer God to clenze vsus from all our filthineſſe and infection (according as he hath promiſed vsus in the name of Ieſus Chriſt,) vntill hee hauehave pulled vsus quite out of the ſoyle and vncleanneſſe of thys world, to match vsus with his Angels, and to make vsus parttakers of that endleſſe felicitie, for the which we muſt labour here continually.
Therfore let vsus preſent our ſelues before the face of our good God, with acknowledgemēt of our ſinnes, praying him to giuegive vsus ſuche feeling, that in acknowledging our owne pooreneſſe, we may always hauehave recourſe to the remedie that he giueth vsus: which is, that he pardoning al our offēces, will ſo gouerne vsus by his holy ſpirit, that although Satā be named the prince of the world, & hauehave ſuch ſcope amōg men, that the more part of them are ſo peruerted as we ſee: yet notwithſtanding we may not be harried away with them: but rather that our good God will holde vsus backe vnderunder his obeyſance, and that wee may knowe the thing wherevnto we be called, ſo as we may follow it, and maintaine the brotherlineſſe which he hath ordeȳned amōg vsus, ſo linking our ſelues one with another, as we may deſire nothing, but to procure the welfare of our neybors, to the end we may be ſettled more and more in his grace which he hath graunted vsus by our Lord Ieſus Chriſt, vntill he make vsus to receyue the frute of it in his heauenly glory: and that it may pleaſe him &c.