Sermons on Job, Sermons · Chapter 1 · Sermon 6
The ſixth Sermon vponupon the first Chapter.
13. One day as his Sonnes and Daughters vvere eating and drinking of vvine in their elder brothers houſe,
14. A meſſenger came vntounto Iob and ſayde: The Oxen vvere laboring, and the ſhee aſſes vvere feeding by,
15. And behold the Sabeans brake in vppon them and tooke them, and hauehave ſlayne thy ſeruantes vvith the edge of the ſvvord, And I am eſcaped alone to bring thee vvord of it.
16. And as he vvas yet ſpeaking, Behold there vvas another vvhichwhich ſayd, The fyre of God is fallen from Heauen, and hath burned vpthy Sheepe and thy ſeruauntes, And I only am eſcaped to bring thee vvord of it.
17. And as he vvas yet ſpeaking, behold another vvhichwhich ſayd, The Chaldees hauehave made three bands and brake in vponupon thy Camels, and hauehave taken them avvay, and hauehave alſo ſmitten thy ſeruants vvith the edge of the ſvvord, And I only am eſcaped to come and tell thee.
18. As he vvas ſpeaking, behold another, ſaying: Thy Sonnes and thy Daughters vvere eating and drinking of vvine in their elder brothers houſe,
19. Behold an hideous vvinde from the vvilderneſſe ruſhed againſt the houſe, and cruſhed the four Corners of it togither, and it is fallen vponupon the yong folke, and they be dead, And I am eſcaped alone to tell thee of it.
IT is ſayd that Goddes Angells incampe themſelues round about the faithfull: and this preſent ſtory ſheweth vsus, howe greatly it is for our behoofe to be ſo garded and fenced round about. For we ſee what the rage of Satan is againſt al thoſe that feare God. If we conſider well what the ſtate of our life is: we ſhall find our ſelues ſubiect to a hundred thouſand kinds of death, and that wee cannot treade one ſtep, but▪ we ſhall be wounded. And we hauehave skill enough too ſay, that man is nothing, conſidering the frailtie that is in him. But in the meane while we conſider not ſufficiently what the malice of Satan is, who vnderpryeth vsus, & practizeth all that he can againſt vsus, to caſt vsus into deſpayre. And therefore our Lord is here minded to aduertiſe vsus, what neede we hauehave to be garded by his Angells, whych fight againſt al the aſſaults that Satan intēdeth againſt vsus. For like as Sathan is an aduerſarie againſt vsus: ſo doth God appoint his Angels to mainteine vsus, and wil hauehave them to be the workers of our welfare. Now, that we may the better vnderſtād that which I hauehave touched: let vsus firſt marke that Iob is puniſhed here in ſundrie ſorts, that is to wit, in all his goods and in his children. Sathan was hilde ſhorte ſo as he could not attempt any thing againſte his perſon, but only againſt his goods. This ſheweth ful wel, that god had giuen thē vp into his hands, & afterward Iobs childrē alſo, which were as deare to him as his owne life. And ther is yet one other poynt: which is, that Iob forewent not his goods and his children all after one manner: but the Diuell had a policie to ſend him diuers temptations. For he ſtirred him vp enemies on the one ſide, and hee himſelfe ſerued to ſend downe lightening from the heauē & tempeſts from the ayre on the other ſide. Lo how this ſeruant of God is tormented in diuers ſorts. And it might augmēt his griefe and trouble him yet more, too thinke thus with himſelfe. How now? Not onelyonly men are contrarie to mee, but alſo God himſelfe fighteth agaynſt me. Beholde here the craſtyneſſe of Satan. True it is that this will ſeeme ſtraunge to vsus at the firſt puſh: and here we may ſee what hath moued ſome men too be of opinion, that God hath ſet vsus downe here a certaine potrayture of pacience, and not aplayne ſtorie or deede done. But ſuche men vnderſtande not how God dealeth with his ſeruantes according too the meaſure of ſayth which hee hath diſtrybuted vntounto them. Howe is that? VVe are not tempted all alyke: for God hath not made vsus all ſo ſtrong as were requiſite. There are ſome weakelinges, and God ſupporteth them. And if he chaſtize them, it is to humble them, to the ende they ſhould take heede to themſelues, and call vponupon God more earneſtly. There are other ſome farre more ſtrong and ſtoute: and wherefore are they ſo? Bycauſe God hath powred out his ſpirite vppon them in much greater abundance. For (as I hauehave earſt ſayde) accordingly as God dealeth vntounto vsus of the ſtrength that is in himſelfe: ſo doth he exerciſe vsus, & he will hauehave our fayth tried, which thing we are ſure is not agaynſt our profit, howbeit that he only know wherefore he doth it. He is not bound to vsus to giuegive vsus one droppe of ſtrength, hee may leaue vsus in our owne weakeneſſe, too cauſe vsus to bee oppreſſed and vtterly deſtroyed eueryevery minute of an houre. For in our ſelues wee hauehave no meane too reſiſt, ſauing ſo farre foorth as God ſtrengthneth vsus by his grace. Yet notwithſtanding (as I hauehave ſayde) that is not all after one faſhion. For the one ſorte abyde weake ſtyll, and the other ſorte hauehave a farre greater ſtrength. And here wee ſee wherefore the holye men that hauehave beene indued with excellent graces, hauehave alſo beene much more tormented in their life. VVhichWhich of vsus hath beene ſo roughly dealt with as Abraham, or hath had ſo miſerable a life as neuer to be in reſt? For wee ſee that God commaunded him to forſake his natiue Countrie: and when hee had done ſo, hee taryed lingring in the middes of hys iourney, vntill his father was deceaſſed by the way. In the ende hee went into the countrye, and yet hee wyſt not which way he ſhoulde take nor whither he ſhould go. For God vouchſaued not too tell him which was the Countrie that hee called him vntounto, but hilde him as a foule vponupon the water. VVhen he was come thither: ſome troubled him▪ otherſome ſpyted him, and he had nothing but vnquietneſſe. VVithin a while, when the men had wrought him as muche ſpyte as they coulde: famine perſecuted him, ſo as he was faine too get him away, and his wife was taken from him. After warde when he returned: he was new to begin againe, and he was faine too go to another place too ſeeke paſture. And yet for all this, God ſayde to him. Take no thought, I will giuegive thee this lande, and thou ſhalt be Lord and maiſter of it. Yea, but he ſawe nothing. Of all this while he had not a place to ſettle in, and yet notwithſtanding God promyſeth too make him heire of the whole worlde. Afterwarde, while it was lykely that he ſhoulde hauehave had iſſue, he had none, and yet was that the thing that ſhould hauehave bin his comfort. He is olde and drouping, and yet God ſayeth vntounto him, Thou canſt hauehave no welfare except thou hauehave iſſue. And howe could that bee? for he is alreadie ſo aged, as he could not well tarric for it. God hath giuen him Iſmaell. But he muſt be baniſhed and cut off from that houſe. After in the end… when he had Iſaac according too the promiſe: God plucked that ſunne of his from him, and ſayd to him, Go kill him. This is yet more than we hauehave heard of Iob: for if a father heare that his children be ſlaine with lightning, or elſe that ſome bodie hath murdered them: ſurely it muſte needes be a great griefe to him, and hard to beare. But to go kill his childe with his owne hande, that is a thing too extreme for him to doe But Abraham muſt come in place againe heere. Afterwarde when God had giuen hym his ſonne againe, as though he had bin rayſed vp frō death: hee ſhewed him what maner of promiſe it was that hee had made vntounto him. Hitherto (ſayth God) I hauehave borne thee in hande, that thou ſhouldeſt inherite this lande. But ſo farre off art thou from enioying it thy ſelfe, or from taking poſſeſsion of it during thy life: that thine ofſpring muſte bee dryuen from hence, and dwell in a ſtrange lande vnderunder exceeding cruell tirannie, by the ſpace of foure hundred yeares▪ VVe ſee howe God exerciſed his ſeruaunt Abraham after a ſtraunge faſhion vnaccuſtomed among men▪ And wherefore? For he had alſo ſtrengthened him by his holy ſpirite, and therefore hee gaue him great and verie rough aſſaultes. See then howe God woorketh in thoſe that are the excellenter ſort, to the ende they ſhoulde bee as mirrours and examples vntounto vsus to follow. And in good ſooth a man ſhal neuer make ſuch workemanſhip in a little ſhop as in a great one, where hee may hauehave ſtuffe and ſtore of workemen, ſo as all things are well furniſhed and in good order. For if he hauehave but a ſmall ſhop, hee ſhall not be able too doo any great peece of woorke. Euen ſo dooth God VVee ſee then howe it was conuenient that Iob ſhoulde be ſet foorth vntounto vsus as a patterne, and that God ſhoulde plague him to the vttermoſt, too the intent that when we compare our ſelues with him, eueryevery one of vsus may bee aſhamed, ſeeing we be not able to ſuffer any affliction, be it neuer ſo light or meane: for we be ſo tender as it is pitie to ſee it. If God ſende vsus any aduerſitie, wee neuer conſider wherein he ſpareth vsus: but our minde is vponupon our preſent griefe, and we will not bee comforted by taking holde of Gods goodneſſe, in that he holdeth vsus vp. As howe? If a man be ſicke, hee taketh ſuche an inwarde conceyte of hys diſeaſe, that hee thinketh vponupon none other thing, neyther conſidereth he the matter thus: God hath giuen me here many meanes too eaſe mee withall, I am ſuccoured in my diſtreſſe, men hauehave a care of mee, I am ſerued and tended (as one man hath his wife, an other his children, and an other his ſeruantes too tende him) and therefore I ſee that God doth not puniſhe mee out of meaſure: I ſay hee hath remedies in a readineſſe for him: either he hath of his own ſtore, or elſe he ſhal be releued by ſome other. VVe neuer thinke vponupon any of theſe things: but the griefe doth poſſeſſe vsus in ſuch ſort, as we be ſtill chawing on the bitte too torment and rack our ſelues, yea & euen to be angry with God. And this is as villanous an vnthankfulneſſe as the other is: for when any inconuenience troubleth vsus, wee muſt euer thinke with our ſelues: Alas, if my good God pitie me not, what ſhall become of me? I ſhould not only endure this griefe, but alſo farre greater, which I hauehave deſerued, and God will finde meanes ynowe too puniſh me more: for it is ſayd that he hath his rods layd vp in his cofers, and that when it pleaſeth him too bring them foorth agaynſt vsus we muſt be fayne to feele other maner of ſtrypes at his hande than wee hauehave doone yet. If wee mynde ſuch things, it is certain that in the middeſt of the greateſt miſeries and troubles that we can hauehave in this worlde, we ſhall be comforted, and feele ſome aſſuagement of oure greefes. But we do nothing at all in that behalfe, inſomuch that this leſſon is written in vaine. So then, let vsus beare in mynd, that in the perſon of Iob, it is Gods will to giuegive vsus a looking glaſſe, wherein to behold that if we be ſcourged we muſt not take our aduerſities ſo ſore to hart, nor be ſo nice, as too ſaye, I can hauehave no worſe than this. Let vsus take good heed that we prouoke not Gods wrath in that wiſe, as many vnaduiſed perſons do. But let vsus bethink our ſelues thus: Surely my aduerſitie is not ouer burdenſom, and that is bicauſe I am too tender. But what ſhoulde be done with me, if my God did not reache out his hand vntounto me? then out of queſtion I ſhould not hauehave this trouble alone. For he hath ſtore of other farre greater and farre more exceſsiue. God knoweth what meaſure to keepe in puniſhing me, ſo as if it pleaſe him, he can caſt me into ſo bottomleſſe depthes, as I ſhall be caried euen into hell. Therfore it becommeth me nowe to hauehave an eye to his goodneſſe: and to thanke him that he hath pitied me, and ſpared me. And for the proofe hereof, beholde here Iob, who was a man as I am, and ſeemed too bee throughly fenſed to the vttermoſt: and yet I ſee howe God hath afflicted him here, not onelyonly in one kinde, but after diuers faſhions. So then, when I weigh my ſelfe in the balance with him, it is good reaſon that I ſhould be pacient, that I ſhuld humble my ſelfe vnderunder the mightie hande of God, and that I ſhould applie my ſelfe too hys good will, deſyring him to gouerne mee, and to diſpoſe of mee as of his creature that is in his hande. If we deale thus: we ſhall perceiue that God is euer preſent too ſuccour ſuche as truſt in him, and reſt themſelues vppon him. For albeeit that we ſee a wonderfull ſtrength in Iob: yet verily he was a fraile man as we be. And for proofe here of, howe could hee hauehave bin ſo ſtrengthned, if God had not lent him his hande? And is the ſtrength that God vttered in Iob, abated at this daye? Hath God altred eyther his purpoſe or his nature? No: Then when wee ſee that God hath ſtrengthned Iob: wee come to the promiſes that belong not to any one man alone, but to all men. Lo how God ſheweth, that if we bee diſmayde at the feebleneſſe of our owne fleſhe, hee hathe where with too remedie it, if we flee too him for refuge: & that if we be beaten down, he hath wherwith to ſtrengthen vsus, yea though wee were otherwiſe altogither forſaken. Seeing then that God offereth vsus remedie in ſuche wiſe, whereby too relieue all our feebleneſſe: let vsus not doubt, but that as he hath vphild his ſeruant Iob, ſo wil he worke in vsus alſo at this day. For his meaning is nothing elſe than to ſeale, vp his promiſes which are common to al men, and too giuegive vsus aſſurance and experience of them in the perſon of one man, to the ende wee ſhould not doubt but he will be as good as his woorde. Therefore let vsus not alledge this excuſe. Lo I am a man. For why? VVas not Iob a man? was not Abraham a man? was not Dauid ſo to? And whereof came it that they reſiſted temptations? O, yes. But they were ayded. And is not God at this day the ſame he was then? is hee chaunged ſince that tyme? Is it his minde too ayde but a three or foure? VVhen he ſayd, I will be your fortreſſe and bulwarke, and I will ſtick to you in all your needes, ment he it but to Iob, to Abraham, and to Dauid? ment he it not to his whole Church? So then, vnleſſe wee will charge God with vntruth, wee muſt boldely conclude, that like as he aſsiſted Iob, ſo will he alſo aſsiſt vsus. But what? when wee bee deſtitute of the grace of Gods holy ſpirite: that proceedeth of our owne naughtineſſe, by cauſe we regarde not the good turne that he is readie to do vsus when he giueth vsus his promiſes: and that although he preuent vsus, ſeeking nothing but to vtter his power in mainteyning vsus: yet notwithſtanding, we ſhut the gate agaynſt him. And ſo we well perceyue too what intent this ſtory is written vsus, that is to wit (as I hauehave ſayd already) that we might knowe howe God afflicteth thoſe that are his: and there withall vnderſtand, that hee forgetteth not too ſuccour them at their neede, and that according to the greatneſſe of their neceſsitie, the remedie is alwayes redy in due ſeaſon. Furthermore wee hauehave here a godly recorde, that afflictions are not alwayes ſignes that God hareth vsus. If we hauehave not this beliefe, it is impoſsible that we ſhoulde be pacient in aduerſitie. For it is not for naught that Saint Paule ſayth, we ought too hauehave comfort through pacience. If a man comfort not himſelfe in God, though hee ſhewe neuer ſo great and inuincible courage, yet is not the ſame to be called pacience. For he is not pacient as he ought to be. It is but the pacience of a lumbard as we ſay in the prouerbe: that is to ſay, it is pacience perforce and againſt oure will, as a mule chawing vponupon hys bit. True it is that ſuche as are of that ſort, woulde faine make themſelues conſtant, they woulde in no wiſe bowe, and they ſay, ſee the wicked fortune, but what thoughe, wee muſt for all that be conſtant. Here ye ſee what the pacience of the vnbeleeuers is. Although they bee renowmed in the worlde for courageous and ſtout fellowes: yet ceaſſe they not to lift vp themſelues agaynſt God, and to finde fault with him: and to bee ſhort, eueryevery of them wyll needes cleare himſelfe. I know not (ſay they) why this is happened too me, but if it bee for that fortune is agaynſt me, or for that God is idle and hath no minde of things, or rather elſe for that mans ſtate is ſuche. And ſo in the meane while, ſuche manner of men ceaſſe not too hauehave their hearts full of venim. But God will hauehave vsus pacient after another manner, that is to wit, hee will hauehave vsus readye too endure all thinges, aſſuring oure ſelues that good and euill proceede from the hande of him. Hee wyll hauehave vsus too abyde his chaſtizemente, deſyring nothing but too be gouerned by hym, and renouncyng all oure owne affections. And thoughe it ſeeme troubleſome too vsus, hee wyll hauehave vsus fyghte agaynſte oure owne wicked luſtes, and too reſyſte them in ſuche wyſe, as hee alone maye continue oure maiſter: for it is not poſsible that we ſhould hauehave that pacientneſſe ſo franke and free in vsus, if wee take not occaſion too comfort oure ſelues in God. And howe wyll that bee? It behoueth vsus too bee well aſſured, that when God ſcourgeth vsus, hee purpoſeth not oure deſtruction, but rather procureth oure welfare. For as for hym that imagineth and deemeth God too bee bente agaynſte hym: hee can not but fall intoo ſome griefe and anguiſhe of mynde, yea and euen into ſome frenzie to play the ſauage beaſt, and to lift vp him ſelfe agaynſt God. Can wee louelove God when wee perſuade our ſelues that he ſeeketh nothing but to vndoo vsus, and to deſtroy vsus? So then it is very neceſſarie for vsus to be fully reſolued, that when God puniſheth vsus, it is not a tokē that he hateth vsus, nor that he holdeth vsus for his enemies: but rather that he by that meane procureth our ſaluation. And here we ſee how that (as Sainct Paule ſayth) our victorie conſiſteth in taking holde of this louelove of God in Ieſus Chriſt, ſo as we be throughly perſuaded, that God hath adopted vsus to be his children: for if we hauehave that principle, we ſhall not be diſmayd with any affliction. VVhy ſo? for ſith that God loueth vsus, we ſhall neuer bee confounded: and ſo little ſhall our afflictions hinder our welfare, that they ſhal turne to our furtherance, and God will worke in ſuch wiſe, that our ſaluation ſhall be aduanced by the meanes therof. So then, ſeeing that Iob who was beloued of God, and was one of the excellenteſt men that euer were in the worlde, hath bin ſo grieuouſly afflicted: Let vsus aſſure our ſelues, that if God do now and then ſuffer vsus too abyde ouer hard and painfull aduerſities, yet ceaſſeth hee not to keepe vsus ſtill vnderunder his protection, and to louelove vsus, and of very louelove to prouide for vsus the things that are good and profitable. But wee muſt come too that which is ſet downe here, that is to wit, that God puniſhed Iob, not only in his goods, but alſo in his children. This is to be marked well. For ſometimes he that ſheweth himſelf ſtout in ſome one kind of temptation, wil by and by be quayled in ſome other. As for example: There may be ſome man which in ſuch wyſe deſpizeth the goodes of this worlde, that if hee hauehave bin verie riche, and afterward be ſore impoueriſhed: ye ſhall not ſee him ſhrink, but continue ſtil in good quiet, and he will ſay: well, I hauehave bin riche, but it was Gods will to chaſtize me: I am bereft of al my goods and ſubſtance, God be prayſed for it. A man would thinke that this man is ſo conſtant, as it ſhoulde ſeeme hee hath no feeling of his aduerſitie. Beholde the great vertue of him. Yea but if hee bee aſſayled on the otherſide, ſo as there happeneth ſome newe temptation to him: yee ſhall ſee him ſo encombred, as hee hath no meanes too comfort himſelfe. Then is it not ynough for vsus too be pacient agaynſt ſome one kynde of aduerſitie, but we muſt withſtand all troubles.
And here wee ſee alſo why our Lorde exerciſeth vsus in diuers maners: which is a thing to bee marked aduiſedly. For after that God hath ſent vsus ſome aduerſitie, and wee ſuppoſe our ſelues to bee eſcaped from it: wee thinke it ſtraunge to ſee an other miſchiefe come backe againe in the necke of it. This I ſay is verie harde too our imagination. But God hath good reaſon too quicken vsus vp ſo by diuers temptations, too the ende oure pacience maye ſhewe it ſelfe as I hauehave ſayde heretofore. Nowe if a mans goodes bee deare too him: much more precious muſt his children needes bee. And here we ſee alſo why it was our Lordes will, that this ſhould be the laſt tydings, as though Iob had beene ſet here vppon the racke. VVhen a man is layde vponupon the racke, his tormentes are continually increſed more & more, vntil they be come to the vttermoſt, that they can no more. Satan vſed the like policie wyth Iob. For when hee cauſed woorde too be brought him: Beholde, thine Oxen and thy Shee Aſſes are takeen awaye by the Sabeans, and Robbers are come and hauehave ſlaine thy ſeruants: then was it as if hee had fyrſt put the corde to him. VVell, here wee ſee the man layde vppon the racke. VVhen one came and tolde him: Beholde, fire is falne downe from Heauen, and hathe conſumed thy cattell: it was as if a man ſhuld hauehave hanged a great weight at his feete, to encreaſe his paine, and too put him too the more griefe. But ſee the extremitie that came in the ende when one brought him word of the death of his children. Then let vsus learne that when wee hauehave ſcaped ſome one aduerſitie, which we thought to be ouer heauie and ouerhard to ſuffer: God is able too ſend vsus another, that ſhall farre exceede all that wente afore. And why is that? For Sathan preaceth vppon vsus on the one ſyde, and God gyueth him leaue ſo to doo, to the end aforeſayde: which is, that we ſhould paſſe through ſuch tryall, to the intent that God might be glorifyed in vsus, and that we might hauehave ſo much the greater cauſe to yeeld him thankes: when he ſhal hauehave deliuered vsus from the aſſaultes of ſuche an enemie, and ſo mightie as Satan is. Sometymes alſo he doth it for our hardneſſe ſake. VVhen he ſeeth that we be dull vponupon the ſpurre, and that we be ouerſlowe and reſtie: hee muſt needes pricke vsus ſo much the more roughly: according as we commonly ſay, A rough horſe muſt hauehave a rough ryder. And ſo hauehave wee nothing here in the example of Iob, but to marke that which I hauehave touched alreadie. But here is alſo that whiche I hauehave ſpoken of afore, namely that Iobs temptations were diuers in an other reſpect. For the robbers had caryed away his goodes and cattell, lightning from heauen had burnt vp a greate part of them, and a greate tempeſt of wynde had ouerthrowen the houſe where hys children were, and they were ſlayne vnderunder it. Although his enemies had come and caryed away his cattel, and that in the end they had broken into his houſe, & vponupon his children: all this had not bin ſo hard and ſtrange a matter as when it is ſayd, that the lightning fel from heauen, & that a mightie boyſtous wind had killed his childrē. For in that cace Iob was prouoked too ſay, what a thing is this? Men are agaynſt mee, and God hath made himſelfe mine enemie. For from whence commeth this lightning of the ayre? From whence come theſe hideous windes. It is ſayd that the windes are Gods meſſengers to execute his commaundements as though they were Heraulds It is ſayd, that the fire of heauen is as it were a ſigne of his preſence. Iob therfore might hauehave concluded thus: I ſee how God warreth againſt me on the one ſide, and men on the other, and there is neyther heauen nor earth with me, but all is agaynſt mee. Alas, whither may I goe? Herevpon hee might hauehave bin altogither plunged in diſpayre. VVee ſee then, that when the temptations are ſo diuers, we be much more troubled. And experience alſo ſheweth, ſo as eueryevery man may feele it in him ſelfe. For if we be tormented but after one ſort, yea though the ſame bee euen too the vttermoſte, yet doo wee ſtill conceyue ſome hope. But when one man perſecuteth vsus on the one ſyde, and an other ryſeth vp agaynſt vsus on another ſyde, and the nūber of our enemies encreaſeth, ſo as we be layd at on all ſides, & it ſeemeth that god is againſt vsus too, then can we no lō ger holde out, and we quite quayle (as they ſay) like poore ſoules that be paſt all hope. Nowe when we ſee that this befell vntounto Iob: let vsus marke it well that we may take profit by it: aſſuring our ſelues that God wyll alſo throughly trye our ſay the and conſtancie by diuers temptations. VVhen men trouble vsus or doo vsus any harme: it ſeemeth to vsus that God doth vsus wrong, if hee auenge vsus not incontinently, ſo as we woulde hauehave euen heauen to bend it ſelfe agaynſt our enimies to reuenge the iniurie that they hauehave done vsus: and we conſider not a whit howe it is God that tryeth vsus in that wiſe, and that hee knoweth what is profitable and expedient for vsus better than we our ſelues. By the waye, a manne might demaunde heere, howe it happened that fyre came downe from heauen too burne vp Iobs cattell. For the diuell hath not the lightning and tempeſts in his power: wee graunt him no ſuch ſoueraintie, as to hauehave dominion in the ayre to rayſe whirlewynds and tempeſts at his pleaſure. The anſwere herevnto is eaſie: howbeit that this matter ſhall be handled more fully in the next ſermon. Neuerthelater, let vsus mark, that although the windes be Gods heraulds to execute his will, and that the lightning hauehave like nature: yet the Diuell woorketh by them, when God vſeth his ſeruice, as hath bin declared heretofore. Then let vsus think it not ſtrange, that God ſhould giuegive the diuell ſuch a libertie, as to be able to rayſe vp lightnings, whirlewindes and tempeſtes. For hee is not able to doo it as often and as much as hee himſelfe liſteth: but God ſerueth his owne turne by him, as it pleaſeth himſelfe. Thus yee ſee the queſtion aſſoyled, ſo as yee neede not to maruell that the diuell hath rayſed vp ſuche a tempeſt and rage of foule weather, as too beate downe a houſe, or that hee hath ſtyrred vp the lightning of heauen, that is too witte, ſo farre foorth as God permitted him, ſpecially ſeeing God directed him too exerciſe the fayth and pacience of his ſeruaunt. And heerewithall on the other ſyde wee hauehave alſo too marke, that Iobs pacience was ſo muche the more vertuous and commendable, in that hee fell from ſuche heighte, and in that hee ſeemed too bee ſo well fenſed: and yet notwithſtanding ceaſſed not too bliſſe God euen when hee was vtterly forlorne. This (I ſaye) is woorthie of ſingular commendation: for wee knowe that ſuche as are in proſperitie forgette themſelues. I ſaye, not onelyonly that the worldlings and ſuche as thinke not at all vponupon God, but alſo that the faythfull whiche hauehave walked in the feare of God all theyr life long, yea and euen they that keepe ſtill in the ſame mynde, are ouerſeene when they hauehave all things at will, ſo as they forget themſelues, and knowe not themſelues any more. Lette vsus marke what happened to Ezechias. Although hee were wholly gyuen to ſerue God and too doo his owne duetie: yet notwithſtanding, when hee ſawe himſelfe aduaunced aboue ordinarie, hee ſent no more for the Prophete Eſaye, nor medled any more with ſeeking councell at Gods hande, but did all things after his owne fanſie, and magnifyed himſelfe ſoo muche, that hee prouoked Gods diſpleaſure in the turning of a hande for ſhewing his ryches vaingloriouſly, in ſo muche that the hande of God was fayne to fall verye roughlye vponupon him, bycauſe of his follye and ouerweening, wherewith hee was caryed awaye. And this is hee that Dauid meeneth when he ſayeth, I ſayde in my abundance or proſperitie I ſhall neuer bee remoued. Dauid knewe well howe hee had bin aduaunced by God, and hee neuer darkened his grace: but rather his minde was, that it mighte bee had in remembraunce too the worldes ende, that God had drawne him vp from the dung of the cattell, and ſettled him in the ſtate of the kingdome. Hee magnifyed this, his will was, that this ſhuld be ſpoken of after his death, he vaunted not himſelf of his nobilitie, he chalenged nothing to himſelfe. And yet for all that, when God had ſtabliſhed him in his kingdom, ſo as he ſaw himſelfe in reſt: hee began to aduaunce himſelfe, and ſayde hee had brought all things to ſuch a point, as hee ſhoulde neuer bee more remoued. But Dauid ſheweth what we bee when we bee at our eaſe, namely, that we bee ſotted in the ſayde folly, as it ſeemeth vntounto vsus that God will neuer change our eſtate when we be in our pleaſures and iolities. Lo what we hauehave to marke here: namely that there was a wonderfull ſtrēgth of mind in Iob, conſidering how he reſiſteth the ſaid temptation ſo ſodein and ſo great, and not only one temptatiō, but as many as came vponupon him altogither at one blow, and yet we ſee how hee outſtoode them. A little afore, he had bin in ſuch proſperitie, as it might ſeeme that all men had fauoured hym: there was not that man that dydde not magnifye hym. Too bee ſhort, Satan himſelfe ſayeth, it ſhoulde ſeeme that God hilde him in his lappe. Hee is in thy hande (ſayeth Satan) and thou preſerueſt him in ſuche wiſe, as it ſhould ſeeme thou makeſt a cockney of him. Herewithall wee ſeehowe hee is handled in the turning of a hande, which thing might hauehave bin a verye hard matter for hym. So much the more then are we warned not too ceaſſe too looke well to our ſelues when God ſendeth vsus any proſperitie. For it is certain that if Iob had not oftentymes bin waked by this trumpet, to ſaye, who am I, what is my eſtate? hee had bin vtterly confounded, as ſoone as God had afflicted him. VVherefore let vsus take heed to walk in feare and trembling, chiefly when wee ſee that God ſendeth vsus any wordly proſperitie. For then is the tyme that the diuell watcheth narrowlieſt to ſurprize vsus, and to caſt ſome temptation before vsus that we neuer thought of. Thus yee ſee what wee hauehave to marke vponupon this ſentence, where it is ſayd, that at the time when Iob was ſo well ſettled, that he ſeemed he had ſo many bulwarkes, as no euill could touche him: then in one momente both lighnings from Heauen, and a whirlewynde of the ayre, and his enimies ſtripped him out of al that he had, ſo as he was brought to vtter extremitie, ſauing his perſon which God had reſerued ſtill to more greeuous temptations. But for the reſidue, let vsus returne to the ſentence which I hauehave touched alreadie: that is to wit that we know what the rage of Satan is agaynſt the faythfull. VVee hauehave ſeene heretofore how God holdeth him ſhorte, ſaying Thou ſhalt not touche the perſon of Iob, and herewithall wee ſee with what furiouſneſſe hee hath proceeded. Let vsus now conſider the meanes which he hath to torment vsus. For looke how many infirmities we hauehave, looke howe many kindes of aduerſityes there are in the world, looke how many ouerthwart things there be againſt vsus: ſo many are the ſharp dartes that Satan hath euer in a readineſſe agaynſt vsus, and ſo many woundes and deadly ſtrypes is he able to giuegive vsus, if God prouide not otherwiſe for it: ſeeing that the diuell hath continually ſuche weapons, and that we on our ſide are altogither naked. I pray you what ſhoulde become of vsus if God did not remedie it? So much the more therfore hauehave we cauſe to render thanks to our god, ſeeing we perceyue that Sathan can doo no more than hee giueth him leaue to doe, and therewithall we hauehave neede alſo too call vponupon God continually, and to ſay, Alas Lord, if we be not vnderunder thy protection, what ſhall become of vsus? VVe bee ſure that thou chaſtizeſt vsus for a time: but therwithall thou ſheweſt vsus thy fatherly goodneſſe, in that thou ſuffereſt vsus not to be vtterly rooted out, cōſidering the outrageouſneſſe of the enemie with whom we hauehave to doo. For ſhuldeſt thou giuegive him the brydle agaynſt vsus, we muſt needes be deuoured ſodeynly, euen as one poore ſillie ſheepe, among an hundred thouſand woolues. VVe ſee then how we ought to kepe good warde and watch, and too ſtande vponupon our guarde, to pray vntoo God that he ſuffer vsus not too be left vp for a pray vntounto Satan. For if Satan durſt be ſo hardie as to offer battell to the Sauior of the world, according as we ſee how our Lord Ieſus Chriſt was aſſailed: wee may be ſure he will be more hardie too runne vppon vsus. And therfore let vsus take the armour that God hath giuen vsus to reſiſt him withall, which is his worde, whervnto Saint Paule ſendeth vsus, when he meaneth to arme vsus thoroughly agaynſt all the temptations of the worlde and the diuell. Then let vsus receyue that which God giueth vsus, that wee be not negligent to helpe our ſelues with the meanes which he putteth into our hands, but that we may ſuccour our ſelues at our neede. Thus wee ſee what wee hauehave in ſumme to remember concerning this leſſon, if wee will take profite by that which is ſhewed vsus here in the example of Iob, wayting till the reſidue be ſet out more at large.
But let vsus fall downe before the face of our God, with acknowledgement of our offences, praying him to make vsus vnderſtand thē better, yea euē in ſuch wiſe, as when he afflicteth vsus, wee may aſſure our ſelues it is for our ſinnes and offences, and therewithall knowe that it is his will to mortifie vsus to the worldward, and to drawe vsus continually to himſelf, by making vsus too paſſe through afflictions, which muſt be ſo much the more ſweete and amiable vntounto vsus, whē we ſee how they tēd to our welfare. And furthermore that he wil giuegive vsus the grace to be ſo mortified, as we may deſire nothing but to bee ſubiect in ſuche wiſe to his obeyſaunce, as we may neuer ſwarue from it, but perſeuer in it more and more, euē vntil he hauehave drawne vsus into eternall reſt. That it may pleaſe him too giuegive thys grace not only vntounto vsus, but alſo to all people and nations. &c.