Sermons on Job — John Calvin

Sermons on Job · John Calvin

The eight Sermon, which is the first vponupon the ſecond Chapter.

This Sermon contayneth the ende of the former Chapter, The Lord hath giuen and the Lord hath taken away. &c. and alſo that which followeth in the ſecond Chapter.

1 IT befell on a day, that the children of God preſented themſelues before the Lord▪ among whom came Satan alſo to preſent himſelfe to the Lord.

2 And the Lorde ſayde too Satan, from vvhence commeſt thou? Satan aunſvvered the Lorde and ſayde, from going about and from vvalking vponupon the earth.

3 And the Lorde ſayde too Satan, haſte thou taken heede of my ſeruaunt Iob, vvho hathe not his matche vponupon earth, a ſounde and vpright man, fearing God and vvithdravving himſelfe from euill, and vvhichwhich keepeth ſtill his ſoundneſſe? Haſt not thou ſought mee to the ende I ſhould hauehave deſtroyed him vvithout cauſe?

4 And Satan anſvvered the Lord, A man vvill giuegive skin for skin, and al that he hath, to ſaue his life.

5 But novve lay thy hande vponupon him, and puniſhe him in his fleſhe, and thou ſhalte ſee if hee vvill not curſſe thee to thy face.

6 And the Lord ſayde to Satan: Beholde, he is in thy hande: But ſpare his ſoule.

I HaueHave declared heretofore howe the Diuell beeing Gods mortall enemie as hee is in deede, is fayne for all that, to yeelde obedience to his maker, to whome he is ſubiect, not that he doth it willingly, but by force. In ſo muche that although the diuell be ſo ſore inraged as he is, to anoy and deſtroye the whole world: yet notwithſtanding whatſoeuer he attempteth, or whatſoeuer he can deuiſe and practiſe, he is able to bring nothing to paſſe, without the will of God. And like as Satan is hild in awe, ſo alſo are the wicked men of the world. True it is that they paſſe their bounds as far as they can, and they bear themſelues in hand, that they can withſtand God, and there wanteth no good will in them to do it. But yet in the meane while God accompliſheth his own will by thē, ſo that they be as tooles wherwith he worketh and ſerueth his own purpoſe. And this poynt is very well vttered to vsus in the confeſsion that Iob maketh, when he ſaith that God, (who had giuen him the goods that▪ he poſſeſſed) had alſo taken them away from him. For it is certain that Satan was the doer of al, both in rayſing the horrible tēpeſt, and in ſpoyling Iob of his ſubſtance, & in killing of his children. VVherfore is it then that he imputeth theſe things vntounto God? Specially ſeeing wee hauehave ſeene heeretofore that theeues and robbers ſpoyled him of hys goodes, is it meete that God ſhould bee vttered as the authour of ſuch theeuing and robberie? It ſhould ſeeme that we ment to wrap him in the ſinnes of men: for we cannot excuſe them that came to inuade the goods and cattell of Iob. VVe ſee here the theeues whom we may condemne: and yet notwithſtanding Iob ſayeth not, It is Satan that hath ſo wholly ſpoyled mee, or they bee the theeues that hauehave robbed me: but he ſayth it is God that hath done it. Doth Iob blaſpheme God in ſaying ſo? No. For God alloweth his ſaying as we hauehave ſeene alreadie, that he charged not god with any vnreaſonable dealing: He hath confeſſed that God is rightuous and full of equitie, and hath gloryfyed him as meete was: and yet neuertheleſſe he ſaith flatly here, how God was the dooer of the things whiche the theeues dyd, and that the Dyuell was a doer of them too. Nowe then wee ſee heere, howe God is euermore ſoueraine in degree in guiding and diſpoſing the things that are here belowe, to leade them to ſuche ende as hee thinketh good. And heere is no matter for vsus too iudge of after our owne vnderſtanding as ſome ouerweening perſons doe, who will needes be wyſe in making God and all his whole worlde ſubiect to their owne fanſie. Theſe are beaſtes, yea and as beetleheaded beaſtes as any can bee. They hauehave neither knowledge nor wit: and yet to purchaſe them ſelues eſtimation, they ſaye, they ſee no reaſon why God ſhould be the doer of all things: for then ſhould he be the authour of ſin. Do they not then controll the holy ghoſt for ſpeaking ſo? for we muſt needs yeld to that. And when a man hath debated the matter throughly to and fro, hee muſt needes come too the ſayde concluſion, namely that we comprehende not the greatneſſe and heigth of Gods dooings, further than it pleaſeth him to gyue vsus ſome taſt of them, at leaſtwyſe according to oure capacitie: whiche is ouerſmall. None knoweth Gods workes but himſelfe alone: they are a bottomeleſſe depe (as the ſcripture ſaith) and we hauehave no means to attain to them, in ſo muche that all they which will ſearch them ſhalbe confounded, except they goe too it with all reuerence and lowlyneſſe. Therefore it belongeth onelyonly vntounto God to giuegive vsus knowledge what, howe, and wherfore he doth: and therewithal it behoueth vsus to content our ſelues with that which the ſcripture telleth vsus. And although it ſeeme ſtraunge vntounto vsus, and we be not able to comprehende it by oure capacitie and reaſon: yet muſt we confeſſe that God is ryghtuous. And foraſmuch as wee attaine it not: let vsus tary the comming of the latter daye, at which time we ſhall knowe no more by parcelmeale, nor as it were in dimneſſe (as Sainct Paule ſayth) but wee ſhall then behold the things face to face which are ſhewed vsus now as it were in a glaſſe. Thus then wee ſee an excellente Texte too ſhewe vsus howe God guydeth and gouerneth the whole worlde by hys Prouidence. But wee hauehave further too note, too what purpoſe the Holye Ghoſte telleth vsus, that GOD dothe all, and that nothing can come too paſſe without his conſent. It is to the ende that wee myght deſpiſe Sathan and all wicked menne, when wee ſee them practyze and inuente neuer ſo manye thinges: bycauſe wee are ſure they are not able to bring theyr enterpryſes about. See then howe God meaneth to aſſure vsus of his protection, and too ſhewe vsus howe Sathan is ſo farre off from beeing mayſter of himſelfe too accompliſhe the thing that hee would: that hee is fayne too ſerue Gods tourne. Seeing that the caſe ſtandeth ſo, lette vsus apply the holie ſcripture to ſuche vſe as this: namely that althoughe wee bee hemmed in with enemies rounde about, and be heere as a ſheepe in a woules throate: yet notwithſtanding we muſt not ceaſſe to truſt in God, and to warrant oure ſelues, that as long as we be vnderunder the ſhadow of his wings, we ſhall be ſure of our ſaluation. Howe ſo? Bycauſe hee hath ſoueraine dominion ouer al creatures, in ſuch ſort as he holdeth euen Satan himſelfe and all wicked perſons of the world in awe, & leadeth all things to ſuch iſſue as he thinketh good▪ Lo whervpon we ought to ſtay, that we maye call vponupon God quietly, and when wee hauehave called vponupon him, aſſure our ſelues that hee will guyde vsus. And heerewithall it behoueth vsus to beare in mynd, that which I hauehave touched, that is to wit, that we become no iudges of God, for that were ouergreat preſumption. VVere it not too diueliſh a pryde if men ſhoulde not acknowledge God to be rightuous, except they could perceiue him to be ſo: but would hauehave God to humble and abaſe himſelfe ſo muche us to ſay: wel, I ſee I muſt be accomptable to you? As for thoſe that aduaunce themſelues into ſuch pryde, are they not al well worthy to be quite ouerwhelmed by God? Yes certeſſe are they. Alſo wee ſee here why Salomon ſayth, that they whiche are ouerinquiſitiue in ſearching Gods maieſtie too farre, and more than is requiſite for them, ſhall be ouerwhelmed in their owne pryde, ſo as they ſhall bee confounded. Then there remayneth nothing for vsus, but to hauehave the ſayde ſobrietie of praying vntounto God too teach vsus ſo much as is for our benefite and behoofe, and to receiue whatſoeuer he ſaith for good and rightful, with out pleading to the contrarie. Thus ye ſee howe we ought to proceede. But many men thinke themſelues too hauehave gained muche when they hauehave founde ſome trifling cauillation, to vpholde that▪ God doth not all the thinges that are doone by Sathan and by wicked men. It is commonly alledged for anſwere, that when wicked folke doe anye euill, God worketh not that: but onelyonly ſuffereth it, and ſimply giueth them leaue. But ſeeing hee hath authoritie and power to let them: is not his ſuffering or permiſsion all one as if hee did it himſelfe? Therfore that is but a very fonde excuſe, and God hath no neede of oure leaſings to maintayne his truth and ryghtuouſneſſe wythall. VVee muſt not finde ſuch ſtartingholes to ſtoppe wicked folkes mouthes withall, which woulde ſpeake blaſphemie againſt Gods holineſſe: but it is inough to hauehave that whiche the holie ſcripture telleth vsus. For that God not onelyonly permitteth and giueth leaue, but alſo executeth his will, both by the diuell and by wicked perſons, it appeareth by this, that the Scripture ſayth not, Lorde thou haste permitted but Lorde thou haste doone: Like as where Dauid confeſſeth his ſinnes and offences when God had puniſhed him grieuouſly: he ſayth, Lord, of whome ſhall I complayne? for I ſee it is thy hande: and although that Dauid was perſecuted by wicked men: yet he called it the hande of God. Beholde howe the Lorde himſelf ſpeaketh. VVill wee bee wiſer than hee? Shall we make him beleeue that he had neede of our gaye coloures, to warrante him that no man may offer him reproch? For ſee how he ſpeaketh of his owne woorkes. VVhen he mynded to puniſhe Dauid for rauiſhing Bethſabee, hee ſayde vntounto him, thou haſt doone this thing priuilye, but I will make the Sunne too beare witneſſe of it. Howe was that? VVhat was it that God would do vntounto Dauid? It was that Abſolom ſhould rauiſh his fathers wiues, and defile them in the preſence of all the people, in the ſight of the Sunne. Ye ſee here an inceſte, which is horrible and againſt nature, and yet neuertheleſſe God ſaith flatly, I will do it, for thoſe be his words. VVe ſee then how it is not a ſingle leaue or permiſsion▪ but that God himſelfe worketh in ſuch wiſe, as the wicked muſt needes bee the inſtrumentes of his will, as wee hauehave ſayd. And I pray you, as touching the office of a iudge, is it no more but to giuegive the hangman leaue to do what he liſt? VVhen a iudge muſte ſet vponupon an offender, and giuegive ſentence according as law and conſcience will beare: will hee ſay to the hangmā, I giuegive thee leaue, go do what thou wilt with this man? No, but contrarywiſe hee peonounceth the ſentence, and afterwarde according too the ſame, putteth▪ the offender intoo the Hangmannes handes too doe execution vponupon him. Beholde, God is the ſoueraine Iudge of the worlde: and doe not wee diſhonour hym, in ſaying that hee doth but giuegive Sathan leaue to doe what he li…teth? is not this as much as to mocke Gods iuſtice and to peruert all order? Yes out of doubt is it. So then, let vsus marke, that when the wicked runne ryot, and ſeeke nothing elſe but to put al to confuſion: God is neuertheleſſe aboue them, guyding and gouerning thinges after ſuche a ſorte, as nothing commeth too paſſe without his Prouidence, nor otherwyſe than hee hath diſpoſed it. And here we ſee, why it is expreſſely ſayde, that God wageth them whiche are caryed awaye by their owne ambition or couetouſneſſe, too make warres, and too cauſe all the troubles of the worlde: and that hee entertayneth them in his ſeruice. For hee termeth them his ſeruauntes. My ſeruaunt Nabuchodonozor (ſayeth hee.) And what maner a one was Nabuchodonozor? Firſte and formoſte hee was an idolater, and ſecondly a wicked caytife, that deſired nothing but too ſheade mannes bloud, and too turmoyle the whole worlde, as muche as in hym laye. There was neyther equitie nor vprightneſſe in hym: and yet notwithſtanding God auoucheth him to bee his ſeruant. And in what wyſe? Hee muſte not onelyonly permitte him or giuegive him leaue: for it were a beaſtlyneſſe to talke ſo, and if Aſſes coulde ſpeake, they woulde behaue themſelues more reaſonably than thoſe that pretend themſelues to bee wyſe after that ſort. Nowe then wee ſee howe God executeth his commaundementes and ordinances ſo: Yea, but he erewithall lette vsus beare in mynde, that the euyll can not by anye meanes bee fathered vppon hym. Sathan muſte beare the blame ſtyll for his owne naughtyneſſe, and menne are reproued and condemned by theyr owne conſcience whiche ſhall bee theyr iudge, and GOD ſhall bee gloryfyed in all that hee doth. And howe is that? VVee knowe that all thinges oughte too bee eſteemed according to the intente and ende that men ame at. Let vsus nowe conſider after what ſort God guydeth and gouerneth the thinges that are doone heere beneath. It is true (as wee hauehave ſeene alreadye) that Sathans deſyre is nothyng elſe but too deſtroye and bryng all thynges too ruyne: But God on the other ſyde intendeth a cleane contrarie ende. For all his woorkes are called iudgementes: and in ſo ſaying, the holie Scripture by that one woorde alone, meaneth too take awaye all the lewde imaginations that myghte come in oure myndes, ſo as this is as a marke to iuſtifye all the woorkes of God, that is to wit, that they be iudgementes and rightfulneſſe. And for proofe hereof, God puniſheth ſuch as hauehave offended. And who is hee that is able too pleade againſt him that hee doth not well? moreouer his meaning is too inure his faythfull ones too pacience, too mortifye their fleſhly affections, and to teache them lowlineſſe. VVhat ſay wee too theſe thinges? can wee condemne them? It is very certayne that we can not. Take me euen the wickeddeſt men that liue, and demaund of them whither it bee lawfull for God to chaſtize mennes ſinnes and tranſgreſsions, or whither it belong vntounto him to humble thoſe that are his, too exercyſe the obedientneſſe of their fayth, and to tame them, to the end they may lerne to renownce the world. And they ſhalbee fayne to glorifye God ſpyte of their teethe. Seing then that God leueleth at that marke: it foloweth that all his works are iuſt and ryghtfull, notwithſtanding that men do cauill againſt them. True it is that the wicked ceaſe not to grunte and barke againſt God though they cannot byte him: but yet muſte it nedes come to paſſe (as Dauid ſayeth in the one and fyftith Pſalme) that is too wit, that God ſhall bee iuſtifyed [or founde rightuouſe] in iudging. It is not without cauſe that Dauid ſpeaketh ſo. For hee knewe, howe there is ſo ouergreat at boldneſſe and naughtineſſe in men, that they deſyre nothing more than to lift vp themſelues againſte God, and to caſte foorth woordes at all aduenture. Dauid therefore perceyuing ſuch malapertneſſe and frowardneſſe in the worlde, ſayeth: Verye well, true it is that the creatures paſſe their boundes ſo far and with ſuch exceſſe, that God muſte needes bee blaſphemed and put too reproche, and his creatures become as his iudges. But yet for all that, he ſhall be found cleere. VVhen men hauehave grudged their fill againſt him: in the ende and at the knitting vppe, his rightuouſneſſe will appeare ſpight of their teeth. Then let vsus not maruel though there be murmuring againſt the doctrine: for it muſt needes be ſo, and the holy ghoſt hath prophecied ſo beforehand, as we ſee: but let vsus walke on in ſingleneſſe of mynde, and hold our ſelues cōtented with that which God declareth to vsus concerning himſelf. Thus we ſee how we ought to practiſe the ſayde leſſon. And therwithall let vsus hold faſt the comfort that is giuen vsus here, and let vsus fence oure ſelues with it: that is to wit: that Sathan and all the wicked folke in the worlde may lifte vp themſelues againſt vsus: but yet for all that, they muſt paſſe vnderunder the hand of God, and execute his will. And that ſhall bee perforce, ſpyte of their teethe: but yet it ſhall be ſo, bycauſe God hath ſoueraine preeminence ouer all the world, and as well the diuel as the wicked ſort are ſubiecte to him, and can do nothing without his conſent. And here we ſee, why it is ſayd againe, that Sathan appeared among the children of God before hym. For (as I hauehave declared heeretofore) Sathan ment not too diſguyze himſelfe thorough hypocriſie, that hee myghte intermeddle himſelfe among the Angels. But hee is fayne too appeare before God, to yeelde an accompt of his doings. Not that the thing is do one in ſome place certayne: but the Scripture ſpeaketh ſo, too applye it ſelfe too oure rudeneſſe, bycauſe wee conceiue not howe all thinges are preſente afore God, and that hee is of ſuche a power and preeminence, as nothing is hidde from him. VVhen this is vttered vntounto vsus, we muſt acknowledge that the Scripture applyeth it ſelfe to oure reaſon, and that it teacheth vsus by ſuch meane as is moſt conuenient for vsus, and moſte agreeable to our vnderſtanding. God therefore is lykened heere to a Prince that holdeth his Aſsyſes or court, whervnto all men muſte come before him, and there bee iudged. And thus yee ſee why it is ſayde, that vponupon a certayne daye the Dyuell made hys apparance with the Angelles. Lette vsus marke then, that lyke as God ſendeth his Angels to guyde vsus, & to be miniſters of our welfare, ſo that they bee as it were his handes, and the inſtrumentes of his power to maynteine vsus: ſo alſo on the contrarie part, he ſendeth the Diuell to vexe and torment vsus. And he knoweth to what ende hee doth it. True it is that at the firſt we may well bee aſtoniſhed, when we ſee not the cauſe why God doth this or that. But whereby ſhall our faith be approued and tryed, if it be not by glorifying God, and that whereas we be at our wits end, yet neuertheleſſe we conclude, that all that euer proceedeth from God, is rightfull and iuſt, & that there is nothing but ſtedfaſtneſſe in all his wayes? If we be not thus mynded, howe ſhall our fayth be allowed? And ſurely this preſente ſtorie is a goodly inſtruction for vsus in that behalfe. For vnleſſe wee conſider wherefore God intended to perſecute his ſeruant Iob: it will ſeeme to vsus, that we hauehave good cauſe to complayne of him. How ſo? If God puniſhe wicked folke, it is well done, yea and in ſo doing we can not gayneſay him. But if a man walke in vprightneſſe and ſimplicitie, why dothe God delyuer him into Sathans hande? If a man ſaye, O hee dothe but permitte or ſuffer him onelyonly: If Sathan were ſo at hys owne libertie (conſydering howe outrageous hee is) and that wee alſo were lefte vppe too the praye, ſhoulde wee not of neceſsitie bee ouerwhelmed at the firſt puſhe? But contrarywyſe, wee ſee howe it is Gods purpoſe to hauehave the pacience of his ſeruaunt made knowne by it. And althoughe hee hauehave other reaſons whiche are hidde from vsus for a tyme, yea euen all oure lyfe long: yet muſte wee holde oure ſelues ſhort, and confeſſe, that all that he doth is good, yea though wee perceyue not too what ende hee doeth it. So then, albeit that wee ſee not neyther the Dyuels about vsus, nor yet the Angels: yet muſt we aſſure our ſelues, that God ſendeth both the one and the other: verily too maintayne vsus on the one ſyde, and too trouble vsus on the other. And ſo it ſtandeth vsus alwayes on hande too knowe, that God hath iuſt cauſe to chaſtize vsus, and that if hee ouerwhelme vsus a hundred tymes a daye, we be well worthie of it: and yet that as I hauehave ſayde alreadie, God hath not alwayes a reſpecte vntounto that, when hee afflicteth vsus: but that nowe and then it is his will that Satan ſhould torment vsus ſo, to the intente that wee might obtayne victorie agaynſte him, and that our victorie ſhoulde bee ſo much the more honourable, as his aſſayling of vsus hath ben more terrible. Alſo his meaning is to exerciſe vsus by practiſe, to the intente wee maye ſtande in awe, and not take occaſion to aduaunce oure ſelues, nor to ouerſleepe oure ſelues in vayne ſelftruſt and preſumption, as we hauehave bene wont to doe. God then wakeneth vsus in ſuch wyſe, as wee perceiue, that if we were not vphyld by hym, it woulde bee too our ſorowe, ſpecially if wee were not relieued, in ſo muche that it woulde bee our chaunce too fall and too ſtumble downe at eueryevery blowe: and therefore that it is requiſite that God ſhould put his hande vnderunder vsus, or elſe our falles woulde bee deadly. Therefore it is Gods will that wee ſhould feele it. But aboue all, wee muſt vnderſtande, that the Angels hauehave a ſpeciall care of vsus to guide vsus, according as God hath appoynted them too bee miniſters of our welfare, and committed vsus to their keeping. And hereby wee ſee why they are called powers and principalities. In the meane whyle the Diuelles ceaſſe not to turmoyle and deſtroye all thinges as neare as they can: which thing happeneth not without Gods will, howbeit, that it be done to the ende that wee ſhould bee wakened by them, and inured. with temptation and tryall, and too the ende wee may hauehave ſo muche the greater and excellenter victorie when wee hauehave fought valiantly: and fynally, to the ende that Sathan may gayne nothing at oure hande, for ſo muche as wee bee garded with ſtrengthe from aboue to withſtande all his temptations. Lo what we hauehave briefly to beare in mynde concerning this ſentence. But for as much as this hath bin expounded already hereto fore, I will not ſtande vponupon it, but briefly put you in remembraunce of that which hath bene touched. God demaundeth of Satan from whence he came, and Satan telleth him he hath royled ouer the whole worlde, and hath made his vagaries and outleapes rounde about it. And as touching Iob, he asketh him, Haste thou not taken heede of my ſeruant Iob? Heerein the Scripture yet agayne applyeth it ſelfe to oure rawneſſe: for God hath no neede too aske Satan. All things (as I hauehave ſayde) are preſente wyth him: howbeit foraſmuche as we vnderſtande not that: it is for oure behoofe too hauehave ſome ſuche maner of ſpeeches as wee are better acquaynted with, and that GOD ſhoulde not ſhewe himſelfe ſuche a one as hee is in his owne infinite Being: (for then ſhould wee bee ſwalowed vp) but ſuch as we may conceiue him, and ſuch as we may beare. And heerein wee ſee his great goodneſſe towardes vsus, in that whereas wee bee not able to come vp vntounto him, hee commeth downe vntounto vsus here, to the ende wee mighte knowe him, at leaſte wyſe ſo farre foorthe as is for oure profyte. For if wee ſhoulde preſume to enter intoo his greate Maieſtie, wee ſhoulde bee ouerwhelmed. If wee bee not able too looke vppon the Sunne, but oure eyes ſhall be dazeled: I praye you howe ſhall we beholde the glorye of GOD in full perfecteneſſe? It is impoſsible for vsus too doe it, tyll wee bee made newe againe: according as Sainct Iohn ſayeth that wee ſhall ſee him as he is, when wee be become lyke vntounto him. In the meane while, lette vsus be contented to be his children, and too have the grace of his adoption ſealed in oure heartes by the holie Ghoſte: and conſequently lette vsus knowe him in the image wherein he ſheweth himſelfe vntoo vsus. And thus muche as concerning that which hath bene touched, namely that (as Sainct Peter ſayeth) Sathan ceaſſeth not too goe aboute lyke a roaring Lyon whiche ſeeketh continually for a newe praye Seeing it is ſo, lette vsus keepe good watche, and ſtande vponupon our garde: For after Sainct Peter hath threatned vsus in that wiſe: hee addeth, VVithſtand you ſtedfaſtly through faith. Hereby he ſheweth vsus, that we muſt not be afrayd although Sathan hauehave ſuche a power, and that he be called the prince of the world: I ſay we neede not be afrayd that he ſhould ouerwhelme vsus, ſo long as we be armed with faith. For we ſhall hauehave ſtrength inough, and we ſhall be ſure of the victorie, if we reſt vponupon God, and leane vntounto the grace of our Lorde Ieſus Chriſte, wherof mention is made in the tenth chapter of Iohn. The father (ſayeth hee) which hath put you into my hande, is ſtronger than all. Feare ye not that Satan ſhall ouercome his maker. For God hath put vsus into the handes of oure Lord Ieſus Chriſt, to the intent that he ſhould be the good and faithfull keeper both of our ſoules and of our bodies. Therefore let vsus reſt our ſelues vponupon him: but yet let vsus not ceaſſe to be ſtill ware and carefull. Suche as are negligent ſhall fynde them ſelues ouertaken at euerie blowe. For as for the ſureneſſe whiche wee hauehave in God, it maketh vsus not dull, nor to forget our owne daungers, wherein wee bee: but only vpholdeth vsus that wee quayle not in fyghting. But as for them that are drouzie and flatter themſelues: they deſpiſe Gods ayde and relief. Our Lord ſayth, I will hold you vp, be not afrayde: for although Satan gyue charge vponupon you wyth thundring aſſaultes, and that it ſeemeth to you that all ſhall goe too wrecke: yet ſhall ye be ſafe vnderunder me, and vnderunder my hande. But when he ſayth ſo, his meaning is not that men ſhoulde preſume vponupon themſelues and goe no further: but contrariwiſe he ſayeth, Come too mee, retire yourſelues vnderunder my protection, that I maye bee your for treſſe againſt them that deuiſe myſchiefe towardes you: and ſyth we fynd our ſelues aſſayled of ſo many enemies, it behoueth vsus ſo much the more to knowe what great neede wee hauehave of Gods helpe, and that when we be vnderunder his protection, wee are ſure, that neyther Sathau nor all the wicked menne in the worlde, can bring that thing aboute whiche they hauehave enterpriſed agaynſt vsus. Let vsus marke then howe the diuell is painted out liuely vntounto vsus, and that when the holie ghoſt ſayeth, that hee ceaſſeth not to keepe his courſes and circuites about the earth, it ſtandeth vsus on hande to keepe always ſure watch, and to be euermore awake of purpoſe to pray vntounto God, and too hauehave our recourſe vntounto him, and alſo to arme our ſelues more and more with faith, that we may enter into the fielde of battell to fyght couragiouſly, vntill ſuche time as God graunte vsus to enioye the victorie that he hath promiſed vsus. And whereas it is ſayde heere of Iob, that God queſtioned with Sathan about him ſpecially: it is a token (as I hauehave declared alreadie) that euen in thoſe dayes hee had very fewe fellowes that ſerued God purely. And heere we ſee why it is preciſely ſayde, that hee withdrewe himſelfe from euill. For all was full of corruption, and it was nothing elſe but an ouerflowing of iniquity. If there had bene good ſtore of rightuous menne in the world, and that Iob had had many like himſelfe, that had giuen themſelues to ſerue God as hee did: God had not ſpoken of that one man alone: but heere it is ſayde expreſſely of Iob, Hee hath not his matche or his lyke. By this then wee bee warned, not to marre our ſelues when wee bee among wicked perſons: and that though wee ſee the whole worlde ſette vponupon miſchiefe, and turned vpſide downe, wee muſt not take example thereat, to ſuffer oure ſelues to be caried away, but keepe vsus ſtill in right obedience vnderunder the guidance of God, beſeching him to ſtrengthen vsus with his holie ſpirite, that our heeles be not tripped vp by the ſtumblingblockes which wee ſee, and which the Diuell caſteth afore vsus to thruſte vsus out of our waye. Seing then that Iob liued after that ſort in all ſoundneſſe, notwithſtanding that all the corruptions of the world wer rife at that time (for all was corrupted:) Let vsus mark, that although things be neuer ſo farre out of order, wee muſt not giuegive our ſelues libertie to doe euil: but wee muſte hauehave an eye vntounto God, and bee throughly ſetled in him, and walke as it were in his preſence. For wee ſee what recorde was giuen to the holie fathers that liued rightuouſly: that is to wit, that they regarded not what men did, to ſaye, I ſhall hauehave leaue to do as much as they, I will bee no better than my neybours: but they could ſaye: Beholde, God ſeeth vsus howe wee walke in this worlde, and therefore we muſt behaue our ſelues as if we were before him, and we muſte hauehave our eyes faſtned and ſettled vponupon him. I hauehave tolde you heretofore what the qualities and tytles importe whiche God gyueth here vntounto Iob: namely, that firſte hee had the ſayde ſubſtantialneſſe or ſoundneſſe of hearte, for that is the true foundation wherevpon wee muſt grounde our ſelues. Admit wee hauehave all the vertues of the worlde, ſo as wee bee prayſed and honoured of all men, and that wee ſeeme to bee very Angels: yet ſhal all our whole life be but dung and ſtark filthineſſe before God, vnleſſe the ſayd fountaine of the heart be pure and cleane: for according therevnto ſhall our workes bee eſteemed. Therfore let eueryevery man enter into himſelfe, and ſearche his owne conſcience: for we may be wel liked of men, & almē may be wel contented with vsus, yea and they maye clappe their handes at vsus: and yet wee ſhall be neuertheleſſe curſſed afore God, if there be any hypocriſie in our hearts: or if we be not purged cleane from all diſsimulation, ſo as there may bee no doubleneſſe in vsus, nor two heartes at once, as the Scripture ſayeth in an other place. Nowe when we be ſo mynded to ſerue God: our lyfe alſo will be anſwerable therevnto, and we ſhall walke as it becommeth vsus. VVe ſee diuers that woulde fayne bee taken for the ryghtuouſeſt folke in the worlde. But what? their verie life ſheweth the contrarie: They are menne of ſo good behauioure, as it is a woonder too ſee them: yea with full mouth. But with full eyes, with full eares, full feete, and full handes, they bee fullye Dyuelles incarnate, and deadely▪ plagues too infecte the whole worlde. So then, let vsus marke well▪ that the ſayd ſoundneſſe muſte bee matched with honeſtie and vpright dealyng, ſo as wee maye bee conuerſante among menne, without anoying anye man: indeuoring too helpe oure neybours, and ſhewing the friendlineſſe which God commaundeth vsus. Here we ſee wherein we ſhewe our ſoundneſſe: and this is the true toucheſtone whereby God proueth vsus. Like as golde is tryed either by the touchſtone, or in the furnace: euen ſo our ſoundhartedneſſe ſheweth it ſelfe by our honeſt and vpright dealing, when wee lyue among men without annoying them, and without deſire to drawe other mennes goodes vntounto vsus, beeing voyde of erueltie, voyde of pryde, aud voyde of vaynegloriouſneſſe: And, contrarywiſe beeyng courtuouſe too helpe euerie man, pitifull too ſuccoure ſuche are in neceſsitie, and diligente too imploye our ſelues according to the abilitie that God gyueth vsus. And like as it behooueth vsus to walke vprightly and faithfully with our neighbours: ſo behoueth it vsus alſo to feare God. For it were no reaſon that men ſhould hauehave their right and dutie, and that God in the meane while ſhould go without his. For it is he that we muſt begin at, according as he is higheſt in degree. So then we muſt in ſuch wiſe apply our ſelues to the ſeruing of oure neighboures, as in the meane time God bee not forgotten. And this is a thing well worth the marking. For ſomtimes ſhal we ſee an outward coūtenance of vertue in men, ſo as a man would ſaye, they bee Petie Angelles, and no man can fynde faulte with them: But what for that? They regard not God, but rather deſpize him. Therefore it is not without cauſe that God purpoſing heere to commende his ſeruante Iob, matcheth theſe two things together, namely that he had liued vprightly among men, and alſo that he had the ſayde deuoutneſſe, that is too witte, a true mynde too worſhip the liuing God. And yet for all this, he dwelled here in the worlde among many corruptions. Now if we conſider the ſoundneſſe wherein he lyued: we be ouerlazie but if we reſiſt all the euils wherewith we be inuironed. It is ſayde, that Iob withdrewe him ſelfe from euill: and therefore let vsus not thinke to ſerue God without trouble, for wee ſhall be prouoked to doe euill on all ſides. How then ſhall we walke as it becommeth vsus. It behoueth vsus to indeuer to withdraw our ſelues from euill, yea euen from the euill that is within vsus. If the euill were but neere vntounto vsus, yet woulde it ſtande vsus on hand to be heedefull in withdrawing our ſelues: for if we ſmell any ſtinche, in continently we turne awaye our face. And I pray you when Satan ſeeketh to poyſon vsus, and all is full of infection, hauehave wee not good cauſe to withdrawe oure ſelues? But (as I ſayde) the euill is within vsus, it is as a burning ouen: and looke howe many wicked luſtes there bee to carye vsus awaye: ſo many aduerſaries are there too the will of God. All the whole nature of man (ſayth Sainct Paule) is nothing elſe but enmitie agaynſt God. Therefore it behoueth vsus to be the more carefull to put this doctrine here in vre, that is to wit, of withdrawing oure ſelues from euill. And howe ſhall we withdrawe oure ſelues? Firſte of all let vsus take heede of oure ſelues, and of our wicked affections, which ſerue to turne vsus aſide from God. Then afterwarde let vsus beware of leude perſons, who are as it were fyrebrandes to ſet the miſchiefe more on fyre: and theſe are mortall plagues. Nowe then, when wee ſee ſo muche iniquitie, ſo muche looſeneſſe, and ſo muche outrage in the worlde, that vices hauehave their full ſcope▪ what is to bee done? Let vsus withdrawe our ſelues, and lette vsus ſhunne occaſion, according alſo as Sainct Paule alledgeth the ſame recorde, ſaying: VVithdrawe your ſelues, and …ee farre from Babylon, you that carrie the Lordes veſſels. Hereby Paule meaneth, that after we be once baptized in the name of our Lorde Ieſus Chriſte, it behoueth vsus to bee holie both in body and mynde, and to bee gyuen wholly vntounto God, and dedicated to his ſeruice: whiche thing can not bee doone, but by withdrawing oure ſelues from the defylementes that maye corrupt vsus. So then lette vsus eſchue occaſions of euill. And when wee ſee the worlde ſo ouerflowed with all vice, let vsus aduiſedly withdraw our ſelues, and faſten our eyes vponupon God, who maketh vsus holy. And nowe oure Lorde addeth a tytle which hee vſed not afore: that Iob kepte ſtill his ſoundneſſe. Herein oure Lorde commendeth his conſtancie, whiche was not apparant vntill ſuch time as hee had beene wounded to the quicke. Iob had heretofore bene a man that feared God, hee had bene ſounde, hee had had the ſayde ſubſtancialneſſe that I ſpake of, and hee had had the foreſayde honeſt and vpright dealing in his conuerſation with his neyghbours. Truely it was verye much for hym too hauehave ſo many goodly vertues: but yet it was not knowne that he had ſuch conſtancie in him, as to holde out in his ſoundneſſe. But nowe is Iob bereft of all his goodes, and hee hath loſte his children: and yet for all that hee bliſſeth the name of God, acknowledging that hee ought too liue vnderunder condition that if God giuegive him goodes too vſe, and afterwarde take them from him againe, hee ought to prepare himſelfe too nakedneſſe and myſerie, and not kicke againſt him that hathe all power and authoritie. Lo heere the inuincible conſtancie that was knowne too bee in Iob, whiche heeretofore had had no ſuche tryall. And heereby wee ſee, that it is neceſſarie for vsus to be▪ afflicted, and that although wee fynd it harde and paynefull at the firſt ſighte, yet is it behoouefull for vsus. And why ſo? For wee thinke not vponupon Gods helpe, as becommeth vsus, vntill wee hauehave trauelled thorough many daungers, and that it hath bene our chaunce to get the vpper hande ouer all temptations. So then▪ lette vsus marke well, that lyke as God hath told vsus, that Iob kept ſtil his ſoūdneſſe, notwithſtanding that he had ben ſore perſecuted: ſo alſo muſt we paſſe by the ſame gate: that is to wit, we muſt be in continuall readyneſſe to ſerue God, and to giuegive oure ſelues wholly vntounto him, notwithſtanding that wee bee tryed in diuers ſortes. And wherefore? Euen to holde ſtill oure ſoundneſſe. VVe ſee then howe it is needefull that euerie one of vsus ſhould be ſo exerciſed, to the ende that on the one ſyde wee may knowe what neede wee hauehave of Gods helpe: and that on the other ſyde our ſay the maye be the better tryed, and the power of the holie Ghoſt ſhewe and vtter it ſelfe the better in vsus, by getting the vpper hande in the temptations and battelles, that are put vntounto vsus by Satan. God then graunt vsus to bee armed aforehande with the ſayde heauenly vertue [of conſtancie] to wythſtande all incounters vntill we hauehave the full victorie, when wee ſhall be gathered into the ouerlaſting reſt of the heauenly kingdome.

But let vsus caſt our ſelues downe in the preſence of our good God, with acknowledgement of our faultes, beſeeching him to make vsus feele them better, to the intent that in crauing pardon at his hande, wee may be rightfull ſory and diſpleaſed with oure ſelues for them, and that therewithall wee may bee ſo foreſtrengthened by him, and by his holy ſpirite, as the diuell may not be able to gayne any thing at our handes, but that wee may get victorie againſt him, againſt the whole worlde, and againſt all oure fleſhly affections. And ſo let vsus all ſaye, Almightie God and our heauenly Father. &c.

The ninth Sermon, which is the ſecond vponupon the ſecond Chapter.

7 Satan vvent out from the preſence of the Lorde, and ſmote Iob vvith an euill ſore from the ſole of his foote to the crovvne of his head.

8 Then tooke he a potſherd to ſcrape himſelfe and he ſate him dovvne in the duſte.

9 And his vvife ſayde vntounto him, doſt thou yet holde ſtill thy ſingleneſſe? Bliſſe God and die.

10 He anſvvered hir, Thou ſpeakeſt like a fooliſhe vvoman. VVee hauehave receyued good of the Lord, and ſhall vve not receiue euill? In all this Iob ſinned not vvith his lippes.

WE hauehave to marke heere, that whē God hath withdrawne his hande from vsus, wee muſt prepare oure ſelues too ſuffer muche greater miſeries than wee hauehave eſcaped. For we ſee after what maner god proceedeth, when hee afflicteth his ſeruantes. If they be but Nouices, ſo as they bee not acquainted with the ſuffering of aduerſitie, he ſpareth them, like as wee would not laye ſo great a burthen vponupon a litle chyld, as vpō a man. God then hath a regarde of our ableneſſe to beare, and according as we be practized with the induring of troubles, ſo ſendeth he them to vsus ſmaller or greater. But when we be once as it were inured with them, then may he the better lay full lode vponupon vsus: for hee hath alſo giuen vsus wherewith to beare it out. And we ſee how he ſpeaketh to Peter, ſaying that at ſuch time as he was yong, he was lefte at his owne eaſe and reſt: but when thou art olde (ſayth hee) an other ſhal gird thee, thou ſhalt be tyed and bound, and thou ſhalt be haled whither thou wouldeſt not. VVe ſee then what a regarde God hath to hold vsus vp, while we be yet tender: and that afterward when he hath made vsus ſtrong, hee ſendeth vsus more greeuous and heauie afflictions, for as much as vſe ought to hauehave ſtrengthened vsus alreadie aforehand. This hath bene ſhewed in the perſon of Iob, to the ende that eueryevery of vsus might receiue inſtruction by it for hymſelfe. Right harde things were they vntounto Iob, that he was ſpoyled of his goods, that he loſt his children, and that hee was brought to pouertie: But it was an other manner of thing when Satan ſmote him in his body, ſo as he was full of paynefull botches, whereof a man coulde not tell the kinde, ſauing that it was as one whole Leproſie: yea and the holy ſcripture ſheweth vsus, that of neceſsitie the diſeaſe muſt needes hauehave bin extreme. Lo how he is heere, as it were, caſt out of mens company: euen he who had heretofore bene honored of all men, is heere now as a rotten carion, in ſo muche as hee is like to fall in peeces (as yee would ſay) in his owne ſtinch, and to endure the extremeſt payne in the world: for ſuche ſores coulde not bee without great burning, which tormented him euen to the vttermoſt. Then ſee we heere, that this later miſerie was farre more exceſsiue than all the miſeries that had happened vntounto him afore. And this is it that Satan mente alſo, when he ſayde▪ yea, will not a man alwayes quitte skinne for skinne? or will he not giuegive his owne childe for hys raunſome, ſo he may ſcape him ſelfe? He that hath ſaued his owne life, thinkes ſtill he hath gayned muche, and although he hauehave loſt all, yet hath he wherewith to comfort him ſelfe, and to aſſuage his ſorrowe. Beholde the ſuttleneſſe of Satan, which hee groundeth vppon the nature of man. Truely thys poynte was not founde in Iob: but yet the caſe ſo ſtandeth, as all of vsus are enclyned to be of that mind: namely that our lyfe is ſo precious vntounto vsus, as it is more eaſie for vsus to beare all the reſidue, than the miſchaunces that light vponupon our owne perſons. But ſo the caſe ſtandeth, that we ſee heere an inuincible conſtancie in the ſeruant of God. For as he continued in hys ſoundneſſe when God puniſhed him in his goodes and children: So alſo did he the like when he was perſecuted ſo roughly in his body, that hee had not one whole place in it, but was full of matter, and in extreme greefe and torments: but how ſoeuer the world went, he ceaſſed not to bleſſe God. Then if God graunt vsus to eſcape ſome one inconuenience, let vsus followe the counſell that I hauehave gyuen afore, and learne too diſpoſe our ſelues too the ſuffering of three or foure moe, whyche ſhall bee greater and exceſsiuer than the firſte. And it is good reaſon that GOD ſhoulde encreaſe the weighte of oure burden, according too the ſtrength that he hath inabled vsus withall. For in ſo doing, hee hath an eye to oure welfare. Specially it behoueth vsus to marke well this circumſtance, that Iob had not any long reſpite betweene the continuall growing of his miſeries vppon hym. God do the often-times gyue vsus ſome reſpite, that when hee hath tryed our pacience by ſome aduerſitie, wee may hauehave layſure to take breath agayne, and to aſſuage the griefe and heauineſſe that wee hauehave endured, and then afterwarde God ſendeth vsus ſome other heartſore: but heere hee layd on ſtroke vponupon ſtroke. For aſſoone as Iob had bene viſited after one ſorte in hys goodes, wee ſee him afflicted immediatly in another. VVhen the robbers had made cleane riddaunce of all his great cattell, the lightning came from heauen too conſume the reſt: His children dyed, as if the hande of God had bene their enemie, and by and by after he was plagued in hys owne perſon. Heere was inoughe too hauehave ouerwhelmed Iob, notwithſtanding that he had a wonderfull ſtoutneſſe in him. But it was Gods wyll to worke after ſuche a manner in hym, too the intente that eueryevery one of vsus when wee bee afflicted, ſhoulde conſider that God ceaſſeth not too bee our father ſtill. For hee neuer forſooke his ſeruaunt Iob, althoughe hee were come too ſuehe extremities. And when wee ſuffer but the one halfe, yea or the tenthe parte of that whyche he endured: ſhall wee bee excuſed if we murmure? Nay rather, hauehave wee not cauſe too thanke God for regarding of oure infirmitie, when hee puniſheth vsus but according too that whyche he ſeeth vsus able too endure? And what letteth that wee ſhoulde not bee afflicted as much as Iob? Is it for that God hathe not ſo muche authoritie ouer vsus? or is it for that Satan is become more gentle nowe a dayes? VVe bee ſure that the rage of our mortall enemie Satan is the ſelfe ſame it was, and that hee is of the ſame mynde ſtill that hee was then, and that he keepeth ſtill his accuſtomed nature, that is too witte, to bee as a Lyon roaring with open mouthe to ſwallowe vsus vp. If God gyue hym the brydle, wee bee ſure we ſhall endure as muche or more than Iob. But our afflictions are meane and ſweete, if a man compare them with the afflictions that are ſpoken of heere. Therfore let vsus conclude, that God ſheweth hymſelfe curteous and very pitifull towardes vsus, ſeeing we be chaſtized ſo gently at his hande, and that hee keepeth ſuche a meaſure as we bee not racked too the vttermoſt, nor he vſeth ſo greate and exceſsiue rigoure as wee ſee heere in the perſon of Iob. Furthermore it is heere ſhewed vsus, howe men oughte too renounce themſelues, that they may gyue them ſelues wholly ouer vntounto God. But as long as a man ſtandeth in his owne conceyte (yea euen though hee bee well accuſtomed to ſerue God,) it can not bee but hee ſhall rather goe backward than forwarde. For proofe whereof, hee that ſtandeth in hys owne conceyte, delighteth alſo in his owne pleaſures, and in his owne eaſe, and hee deſireth to hauehave all his owne commodities, and all that his luſt leadeth him to. But God meaneth too handle vsus cleane contrarywiſe? How is that? Is it for that God delighteth to trouble vsus? No: but bycauſe it is behoofefull for vsus to be ſo tamed and brought lowe that we may ſhewe the ſubiection which wee oughte to yeelde vntounto God. If God ſhould frame himſelfe to our will in the things that he ſendeth vponupon vsus: a man could not well diſcerne what it were to be obedient. But when he handleth vsus cleane contrary to our appetite, and that we bee ſo ſubiect vntounto him as we holde all our affections vnderunder hys brydle, to the ende to frame ourſelues to his lure and too yeelde him the honor of gouerning vsus, yea euen after hys owne good will as he liſteth to diſpoſe of vsus: therein wee ſhewe that we are obedient to him. Thus we ſee what is declared to vsus in this text. And we ſee how Iob is fayne to fighte againſt all hys owne affections, to bereeue hymſelfe of them, and to hold himſelfe as a priſoner▪ for otherwyſe hee ſhoulde leape out of his boundes, he ſhould lift vp himſelfe againſt God, or at leaſtwiſe hee ſhoulde fall intoo ſuch anger, as hee ſhoulde do nothing but ſtorme within himſelfe, ſo that God ſhoulde hauehave nother credite nor ſuperioritie in him. Then let vsus take example at Iob, to reſiſt all our affections and to bring them vnderfoote, if we intende to ſerue God. For it is impoſsible that hee ſhould hauehave the ful vſe of vsus til we become to that point: that is to witte, till wee renounce ourſelues, and that we ſet not ſo much ſtore by oure lyfe, but wee can better finde in our hartes to yeelde our ſelues ſubiect too hym whoſe wee are, and too whome it becommeth vsus to dedicate our lyfe, than to be ſo giuen to our owne commoditie and eaſe. True it is that we may well deſire God too aſsiſt vsus and to ſende vsus what ſo euer is meete for vsus. But▪ yet therewithall wee muſt holde vsus at this ſtay: namely that hee may do what he knoweth to be good: and that though it be agaynſt our appetite, yet hee will graunt vsus grace to frame our ſelues vntounto him, and too folow hym throughout whither ſoeuer hee call vsus. And that is the thing which we hauehave to practiſe all the time of our lyfe. VVhen a trade, occupation or handicraft is hard, we muſt hauehave the more time to learne it, and it hath the more cunning belonging to it. This leſſon here is hard for vsus too learne, yea and ouerhard (ſay I) for vsus to put in vre. True it is that we can well ynough confeſſe, how it is good reaſon that God ſhould bee chiefe Mayſter and reygne ouer vsus, and that wee ſhould not ſtriue againſt him: but when it commeth to the deede doing, there be very fewe that demeane themſelues thereafter. Therefore let vsus all the time of our lyfe learne to remember the ſayd leſſon and to inure our ſelues to it, vntill we hauehave profited in it as we hauehave neede to do. But for aſmuch as it ſhall bee handled more at large heereafter: now I will no more but glaunce at the thinges as I paſſe by them. Lette vsus come to that which is added in the text: that is too witte, that Iobs wife commeth to him to prouoke him too deſpayre. Howe nowe? (ſayeth ſhe) Continueſt thou yet ſtill in thy ſingleneſſe? Bliſſe God and dye. The Diuell findeth meanes ynow to incomber vsus, without hauing any bellowes to quicken vp the fire. For wee know there is ſo great ſturdineſſe in our nature, as it is pitie to ſee it. In ſteade of quiet ſubmitting of our ſelues vntoo God and vntounto his holie ſpirit and will as we ought to do, wee conceyue wandering imaginations, and there is not any of vsus all, which hath not as it were a whole ſtorehouſe full of ſuch dotages in his brayne, where through he is as it were made drunken, according as we knowe that all the luſtes of our fleſhe are enemies againſt God. So then, there is none of vsus which ouerſhooteth not himſelfe, though wee hauehave no intycers to prouoke vsus agaynſt God, or to drawe vsus vntounto deſpayre. To be ſhort, though Satan take no inſtrumentes without vsus to deceyue vsus withall: hee ſhall finde ynow within our owne perſons. Our enemies are already within vsus. For (as I hauehave ſayd) all our wauering fancies, are vtter enemies to God: and all our affections are armed agaynſt him, to make vsus ſtriue againſt his puniſhments when he ſendeth them vntounto vsus. Therefore it was a dubble warre vntounto Iob, when beſides the poſsibilitie of being tempted in himſelfe, hys owne wife prouoked him to deſpaire: for that was the full meaſure of al miſerie. But God permitteth it to happen to his faithful ones, and that ineſpecially when hee purpoſeth to trye them to the quicke. And this lighted not vponupon Iob alone. But wee ſee it moſt of all in Dauid: yea and wee ſee it alſo in our Lorde Ieſus Chryſte. Beholde heere two mirroures wherein God mente to repreſente the ſaid kind of temptation vntounto vsus. For one of the greeuouſeſt complaintes that Dauid maketh, is that he was mocked, for puttyng hys truſt in God, in ſomuche as hee became a laughingſtocke to eueryevery man, and men bleared out their tungs at him ſaying: O ſee la, he bare himſelfe in hand that he ſate in Gods lappe: he called him his protector, his buckler, and his fortreſſe: he bragged of his calling vponupon hym, and of his reſorting to him for refuge: and too bee ſhorte, it ſeemed that God ſhoulde neuer hauehave forſaken hym▪ and now a man may ſee howe hee hath eſteemed him. All the miſeries that Dauid endured, were not ſo hard to diſgeſt, ne wounded him ſo deadly, as theſe reproches that men offered hym. And verely Satan ſeeth how he holdeth vsus as it were by the throte, when hee hath once wonne thys poynte at oure handes. For hee ſtandeth not skanning whether hee may pricke vsus and wounde vsus in the arme, or in the legge: but hee commeth righte to the hearte, and to the throate of vsus when hee hathe once doone ſo muche, that wicked folke fall a mocking of vsus, as thoughe wee hadde truſted to God in vayne, and were diſappointed of the hope that were wayted for at hys hande. VVe ſee then that our faythe goeth too vtter wrecke, if wee gyue place to any ſuche temptation. And looke what befell vntoo Dauid, the ſame was accompliſhed in oure Lord Ieſus Chryſte. Therefore it behoueth vsus who are hys members, too bee faſhioned lyke vntounto hym, and that the ſame likeneſſe be fulfilled in our perſons, and that we put our ſelues in a readineſſe to reſiſt when we indure aduerſities, and when wicked perſons come too ſting vsus by ſcoffing at our faith, of purpoſe to caſt vsus intoo ſuch deſpayre; as our hartes myght miſgyue vsus that God is agaynſte vsus, and that we be cut ſhort of the truſt that wee repoſed in him, when we finde not the ſuccoure that wee looked for at his hande. Let vsus arme ourſelues agaynſte ſuche▪ temptation, that we quayle not vnderunder it. True it is (as I hauehave erſt ſayde) that it is a right harde temptation to ouercome: but we ſee what is written heere of Iob. Is not he that vphild him, ſtrong ynough too helpe vsus alſo, that we may not quayle? Neuertheleſſe we hauehave heere an example, how that after Satan hath tormented vsus and that wee hauehave bene viſited bothe in body and goodes and in all things els: to knit vp the matter withall, wee muſte bee fayne to bee mocked, and to hauehave our fayth aſſaulted. And thys cannot bee done, but the name of God muſt bee blaſphemed: and therefore wee muſte needes bee grieued and ſorie at the heart, when that happeneth. For when the vnfaythfull skorne vsus as reiected of God, they blame him of vntruthe as thoughe hee had beguyled vsus▪ and therefore it muſte needes greeue vsus and torment vsus. But how ſoeuer the worlde goe, let vsus not faynte for all that: but let vsus call too remembrance what hathe happened vntoo Iob and vntoo Dauid, and what Ieſus Chryſte hath ſhewed vsus, to the ende wee may not thinke it ſtraunge if wee bee faſhioned like vntounto his image. For heere wee ſee vponupon what condition God hath greffed vsus into the body of his ſonne, ſo as he is the generall patrone of all the faythfull, as Saincte Paule declareth in the .viij. too the Romanes. But let vsus nowe conſider what is imported in the ſayde temptation, which Iobs wyfe bringeth, ſaying: Dost thou yet hold ſtill thy ſingleneſſe? As if ſhe had ſaid, what gayneſt thou by ſeruing God? For thyne intent in ſeruing him, hath bene to bee ſupported by him, that hee ſhoulde hauehave lyked well of thee, and that hee ſhoulde hauehave ſhewed by his dooyngs that hee is thy father: and thou ſeeſt howe hee is an enemie to thee, and perſecuteth thee. So then thy ſoundneſſe booteth thee nothing at all. Lo heere what hir concluſion is: As concerning that whyche followeth, namely Bliſſe God and dye: it is expounded in diuers maners. For we hauehave ſeene how this word Bliſſe, is ſomtimes taken to Curſe. And that cuſtome, (that is to ſaye, that manner of ſpeaking) ſerueth to teach vsus to deteſt blaſphemie againſte God, as a thing that ought not to be named. Then are we done to vnderſtand that to grudge againſte God, or to ſpite him, or too caſt foorth any words that may ſound to his diſhonor, is ſo deteſtable a thing, as we muſt euen ſhudder and quake at it: according as wee ſee that when Sainct Paule ſpeaketh againſt whoredome and other villainous looſeneſſe, and againſt gluttonie and robberie: let them not (ſayth he) be once named among you. And therefore ſome expounde this ſentence thus: Bliſſe the Lord, that is to ſaye, prouoke God to anger, and then thou dyeſt for it: reuenge thy ſelfe on him once ere thou dye: for thou ſeeſt well inough that he hath deceyued thee. And it is not to be douted but this woman here was an inſtrument of Sathan, and therefore it is not too bee maruelled though ſhe bee as a Sheediuell, or as a feend of hell, to ſette Iob in ſuch a rage, as he ſhoulde lift vp himſelfe againſt God, and fall to ruſhing againſt his maieſtie. But if the matter bee throughly conſidered, the naturall meaning of it is this rather: Bliſſe God and dye: that is to ſay, well mayſt thou perſiſt to bliſſe God as much as thou wilt: but when thou haſt all done, thou ſhalt gayne nothing by it, it is but loſt labour: thou muſt be fayne to die, do what thou canſt: it is fully determined that it ſhall be ſo: for thou ſeeſt that God hath not heard thy prayers, whether thou glorifye him or not: it is all one: none of this ſhall come at heauen: therefore thou haſt ſpunne a fayre threde in humbling thy ſelfe afore God: nay, ſith thou muſt dye lyke a poore forlorne caitife, looke not that God ſhould be appeaſed towards thee, nor that his wrathe ſhould be aſſuaged, thou muſt needes paſſe through it. True it is that the ſenſe commes continually all to one poynte: and therefore it behoueth me not too ſtande greatlye vponupon the wordes. For the principall point is too hauehave ſuche doctrine, as the holy Ghoſt giueth vsus. For the firſt poynte, and without any difficultie, (as the words themſelues conteyne) it is certayne that the marke whereat Iobs wyfe ſhotte, was too dryue him to deſpayre, to the ende hee ſhoulde hauehave fretted and chafed againſte God, and hauehave loſte his whole vnderſtanding, and in ſtede of bliſsing of God as he had earſt done, hauehave prouoked him to wrath, and finally hauehave flinged himſelfe ouer al the fieldes lyke a wood beaſte. And heere we hauehave to conſider throughly, what is ſayd of Iob: for it is a common inſtruction for all the faithfull. Therefore let vsus beare it well away, and apply it to our owne vſe. True it is that this ſaying heere, came out of a womans mouth: But how many are there to be found, that will ſay the lyke at thys daye? It is the ordinarie cuſtome of the world, For wee ſerue not God (now adayes) but by indenture as they ſay. Yea and men themſelues are not aſhamed too confeſſe their owne vnbeleefe by their prouerbes. They ſay a man ſhould not truſt ſo much to the boughes, as to let goe hys holde of the body of the tree, which is as much to ſay as they muſt not truſt altogither vntounto God. VVherevntoo tend theſe things, but to ſhewe that wee yeeld no honor vntoo God? But wee conceiue them accordingly as the things themſelues import. If God doo vsus good, peraduenture it may ſo be that we will ſhewe how we be beholden to him. But if he handle vsus amiſſe, incontinently it is at our tungs end to ſay: To what purpoſe do wee ouerlabour our ſelues? Alſo let vsus marke well, that if Iob were tempted and prouoked by his owne wyfe: Satan ſhal hauehave ſtore of vnderminers in theſe dayes to leade vsus intoo lyke temptatiō, if we be not armed and fenced to reſiſt it. Thus we ſee then what we hauehave to doo. Beſides this, if it happen that the wicked come not to pricke vsus forward after that manner: yet it may be that euen they which hauehave profited moſt in Gods ſchole, may conceyue ſuch imaginations of themſelues. VVe ſee how euen Dauid confeſſeth of himſelfe, that he had ſtoode as it were vponupon yce, and thought he ſhould hauehave ſlyded when he entred intoo that diſcourſe with himſelfe, and ſaw how the wicked ſort were oftentimes too well intreated, ſo as they glutted themſelues with the pleaſures of this world, and pyned not away as the good men do: and that on the contrarye part, the poore faithfull ones drinke here of the water of ſorow, ſo as God ceaſſeth not too puniſh them. VVherefore he proteſteth, that in the ende hee came to ſay, And what? Then, that I hauehave indeuored too hauehave cleane and pure hands, is it any better than loſte time? is it not an vnprofitable labour? Dauid confeſſeth that he was encombred with ſuch a temptation: not that he was ouerthrowē in it, but for that it came before him and hee reſiſted it ſtedfaſtly. So then let vsus marke, that when the diuell bringeth ſuch matches to ſet vsus the more on fire agaynſte God in our afflictions, we muſt not giuegive eare to him, leaſt he entrap vsus: and therefore that we muſt bethinke vsus of this leſſon a long time aforehand, whiche ſerueth to gyue vsus victorie againſt ſuche encounters. And here we ſee wherefore it is ſayd in Eſay, Say ye, there is a reward for the rightuous. That is to ſaye, conclude you ſo with your ſelues. VVhen you ſee all things ſo confounded, as it may ſeeme that all order is turned vpſide downe, and that God fauoreth the wicked, and hateth the godly, or rather that Fortune beareth all the ſway, and that God is a ſleepe in heauen, and gouerneth no more the things here beneath: yet muſt you alwayes aſſure your ſelues of this, that the rightuous ſhall reape the frute of their labours. So then it is true that there can not be a worſe temptation, than too thinke that wee loſe our labour in ſeruing God, and in prayſing his name, and in holding our ſelues vnderunder hym. And therefore it behoueth vsus to be fully perſwaded, that God will in no wiſe diſappoint thoſe that honour and ſerue him. If we hauehave not this opinion: it is impoſsible that euer we ſhould hauehave the leaſt deſire that can bee in the world, to giuegive our ſelues vntounto God. If wee imagin that God turneth his backe vponupon vsus, that hee makes a ſporte to ſee vsus turmoyle ſo here below that hee ſhutteth hys eyes, and that it is but loſt time to walke in all carefulnes: who is he that can bende himſelfe to do well? Now then, foraſmuch as it behoueth thoſe that ſerue God and come neereſt vntoo hym, too bee fully reſolued, that hee rewardeth thoſe that feare him: we ſee that the woorſt and deadlieſt temptation that Satan can trumpe in our way, is when he beares vsus in hand, that we doo but loſe tyme, when wee praye vntoo God, and make our recourſe vntoo him. And ſo much the more muſt wee be watchfull againſte ſuch temptations, as we perceiue them to bee ſo wicked and daungerous. Herewithall let vsus beare in mynd, that it behoueth vsus to be ready fenced againſte the greateſt freendes that we hauehave. The cace is ſo heere, as I may yeeld nother to my wyfe, nor to my neighbour ſimply, no nor euen to him whome I truſt beſt. For our linking one with another muſt be ſuch as wee alwayes hauehave regard of God, and that the bond of our cōcord and frēdſhip proceede from him. Alſo let vsus remember, that if a man hauehave a diuell in his houſe too diſquiet him, or if hee hauehave two or three: ſo much the more neede hath hee too ſtande vponupon his gard: and it may in no wiſe ſerue to excuſe them for ſetting themſelues in a chafe againſt God. For it declareth vntounto vsus that wee muſt gard our ſelues on all ſydes. And why ſo? for Satan oure mortall enimie is ouerwilye, he ſpieth on what ſide he may beſt enter, and if there be any feeble place, there will he make a breach. And the eaſieſt entrance that he hath into vsus, is by the louelove that the husbande beareth too the wife, and a ſingular freend vntounto him that he truſteth. Satan ſees well ynough that we gyue way to ſuch manner of perſons, and therefore he laboreth the more earneſtly too ſerue hys owne turne by them againſt vsus. Yet muſt not this diminiſhe the frendſhips that are good and godly: but the husband muſt pray God, that he ſuffer not his wife to be as a firebronde of hell, to kindle the fire of impacience, or of diſtruſt in him, to prouoke him to blaſpheme. Alſo it behoueth the wife to pray God, that hir husband may guide hir as is cō uenient, and be alwayes able to inſtructe hir aright as hir head and ſuperioure. And moreouer when God hath gyuen vsus freends and acquaintance, we muſt pray hym that they may ſerue all to hys honoure, ſo as eche of vsus maye further other in the way of ſaluation, and not entice one another vntounto wickedneſſe. Thus we ſee what we hauehave to do in the firſte poynte: and conſequently, let vsus aduiſe our ſelues well, that eueryevery one of them, both wiues and huſbands, freends and kinſfolke, may helpe vsus to ſerue God, and that wee our ſelues may ame alwayes at that marke: ſpecially whē we ſee that God dwelleth in them, and that he vſeth them as his owne hands to guide vsus withall. But if a freend, or a kinſman, or a wife go about to driue vsus to deſpaire: then out of all peraduenture wee muſt renounce them all, for God muſt bee preferred, and our frendſhip muſt begin at him, and leuell at him, as at their true mark. And this is it that we hauehave to marke in this ſtreyne according alſo as Iob ſheweth vsus by his owne example, ſaying: Thou hast ſpoken lyke a fooliſh woman: verely we hauehave receyued good at the hand of the Lord, and ſhall wee not alſo receyue euill? VVhen as Iob anſwereth, that his wyfe hath ſpoken fooliſhly: thereby we be admoniſhed, that we ought to reproue ſuche blaſphemies ſharply, for aſmuche as they bee ſpewed out by Satan. For if we ſee a ſword drawen againſt vsus, or a foyne caſt at vsus to wound vsus vntounto deathe: what would we do in that behalfe? would we ſuffer our ſelues to be ſlayne without making countenance of any thyng? No: but we would take heede to ſhift off the blowe or to ward it, if we ſet any ſtore by our life. Euen ſo when Iob ſaw himſelfe ſo perſecuted of his owne wife, and that ſhe wente about not too worke him ſome harme in his body only, but to ſende him to the deepe pit of hell: he reſiſted hir ſtoutly. VVe ſee then with what corage we ought too proceede in ſuche caſes, and how it is no dalying with Satan ſeing we find him ſo furious an enemie, nor no going to the matter as though we went to ſome light skirmiſhe that were eaſy to ouercome. And furthermore, Iob had alſo an eye to that which hath bene recyted heretofore. For (as I hauehave ſayd) if a man vpbrayd vsus, that it is but a vayn thing to truſt in God: true it is that the ſame doing troubleth vsus, and is ynough to quench our fayth: and therewithall God is accuſed of miſdealing and of mocking hys ſeruāts, and ſpecially of vniuſtice: all that is proper to him is plucked from him, and he ſhall be no longer God, except hee diſcerne good from euill, to aduance thoſe that ſerue him in ſoundneſſe, ſo as he may be iudge of the world, and ready to heare them that reſort to him for ſuccoure. If God be bereft of ſuch vertues: we ſee moſt certainly, that both his glory, and his Godhead, and his being, are quite aboliſhed. So then Iob could not beare with ſuch blaſphemies, according alſo as it is ſayd in the Pſalme, that the zeale of Gods houſe ought too bite our harts and to conſume vsus, and that the reproch which men offer vntounto him, ought to rebound vponupon vsus, ſo as it behoueth vsus to be grieued when we ſee the honoure of God impeached. Then if we be his children, it becommeth vsus to ſet our ſelues againſt it. And thus we ſee what we hauehave to note when Iob rebuked hys wife ſo ſtoutly (as to ſay) Thou haſt ſpoken like a foole. And herewithal let vsus beare in mind, that this anſwer here ought to be made againſt all like temptations, from what partie ſoeuer they come, or from whence ſoeuer they be ſent at vsus. But aboue all, when wee bee troubled with the lewd imaginations of our owne fleſh, it behoueth vsus to folowe the example of Iob, and to learne of him howe too deale with our owne griefes: and whereas wee hauehave bene accuſtomed to be angrie with them that ſting vsus or do vsus any wrong: eueryevery one of vsus muſt begin to ſtorme againſte himſelfe: ſo as we may bethinke our ſelues thus: I hauehave ſuch a vice: I am angry with mine enemies if any one of them hauehave practiſed euill againſte me, and I can hauehave no pacience, but am caried away with a deſire of vengeance to requite like for like: and yet when I hauehave well aduiſed my ſelfe, I find not a worſe enemie to my welfare, thā my ſelfe: that is to ſay, this vngracious nature, and the wicked affections that I conceiue within me, are as many enimies to hinder my welfare. And therefore it becommeth me to be angry at my ſelfe, bycauſe it is from thence that my greateſt enemies come. VVherefore when ſuch temptations come vponupon vsus, as we ſee it happened here to Iob: let vsus learne to withſtand them ſtoutly, without ſoothing of our ſelues, to the end we may ouercome them. And when we ſee our ſelues trayned by any lewde fancies to ſtriue againſt God (as our nature is full of rebelliouſneſſe, and of ſtriuing againſt him) we muſt not flatter our ſelues too ſay as ſome do, that it is but our nature, and that wee bee not able to amend it: but let vsus aſſure our ſelues that ſuch excuſes ſhall ſtand vsus in no ſteade: for it behoueth vsus too fight ſtoutly and to reſiſt them, and it is not for vsus to ſaye flatly, O, we muſt ſaue our ſelues, or I wote not what: no no: But we muſt enter into the combate, yea and into a liuely combate, where we muſt employ all our witte, and all our endeuoure, or elſe we ſhall neuer come to an ende of it. Lo whereof we be aduiſed in this ſtreine. And when Iob addeth, Seeing we hauehave receyued good of the Lorde, why ſhoulde we not alſo receyue euill? he ſetteth downe a naturall argument to induce vsus to beare paciently the euil and aduerſities that God ſendeth vsus. For if wee bee ſo muche bounde to a man, that when wee hauehave receyued a good turne at hys hand, we wil hauehave ſuch conſideration of him as to ſaye, he is a man that hath done me great good: if herevppon we indure not any thing at the hands of them to whome we be ſo muche beholden, will not men ſaye, that there is too villanouſe an vnthankfulneſſe in vsus? According then as we be bound to mortall men, ſo alſo wyll we be pacient when we ſhall be faine to ſuffer any inconuenience for them. If a childe be willing to beare with his father, foraſmuch as hee knowes that his father begate him, and nouriſhed him, and kepeth him ſtil in hys houſe: if the childe (notwithſtanding that his father be rough towards him) be bound neuertheleſſe to acknowledge that it is good reaſon he ſhould abide him: If (I ſay) we graunt ſo much vntounto creatures: what muſt we graunt to the Creator? VVe ſee that God doth vsus many good turnes, and ſhall we endure no euill at his hand when it pleaſeth him? Ought not he to hauehave ſuperioritie ouer vsus, and to puniſh vsus when he thinketh it good? This conſideration ought to make vsus bowe downe our neckes, and to hold vsus in quiet: and that is the argument that Iob maketh heere. Hee had ſayd heeretofore, The Lord hath gyuen, the Lorde hathe taken away, and that is another reaſon. For thereby hee ment, that when God gyueth vsus goods, it is not to appropriate them vntounto vsus (as they ſay:) but too let vsus hauehave the vſe of them for a time, ſo as wee ſhould bee readye at all houres to ſende him home agayne that which he hath lent vsus. Lo thus we ſee how Iob alleageth a naturall reaſon: and now he bringeth another ſecond reaſon. And what is that? VVe receyue good at the Lords hand, and why then receiue wee not euill alſo? For ſithe wee bee ſo greatly bound vntounto God, it is too vile an vnthankfulneſſe, if wee can not find in our hearts to ſuffer any thing for his ſake. And furthermore, if we will marke thys reaſon well: wee muſt firſt compare God with hys creatures: and then ſecondly we muſt compare the benefytes that God gyueth vsus, with the benefites that we can receyue of men. VVhen God cōmeth in the rank, I pray you what is al the honor, and all the authoritie that can be giuen to creatures? is it any more than a droppe in reſpect of that whiche is due vntounto God, and which hee hath deſerued? So then let vsus marke well, that if we were a hundreth thouſande tymes more pacient to ſuffer afflictions than we bee: if the aduerſitie came vntounto vsus on the behalfe of men to whome we are bounde, yet were our doing to no purpoſe. VVhy ſo? bicauſe the Maieſtie of God ſurmounteth all creatures in ſuch wiſe, as we cannot diſcharge our ſelues towards him as becommeth vsus: and that although we do our duetie towards men: it is impoſsible to accompliſh that whiche we owe vntounto God. But aboue all, we muſt marke the gratious gifts that he dealeth to vsus continually with hys owne hand. Let vsus count well, for we are ſure, that whē we hauehave counted [to the vttermoſt] we muſt confeſſe with Dauid, that there is nother number nor meaſure of them. And wherefore? For Gods goodneſſe is a bottomleſſe pit, inſomuch as we muſt needes be rauiſhed as oft and as long time as wee muſe vppon them. And for proofe thereof, if a man conſider how God hath ſhewed him ſelfe a father to him, euen from his birth, yea and before his birthe: I pray you muſt we not be confounded before we can reach to the hundreth part of them? Seeyng then that the caſe ſo ſtandeth, that Gods graces are innumerable, and can by no meanes be comprehended, why receyue wee not the aduerſities that he ſendeth vsus? For although we were afflicted much more than we be: yet ſhould Gods benefites farre ſurmount all the afflictions that we can ſuffer at hys hande. So then let vsus marke well the ſayde reaſon of Iobs, to the ende that when ſo euer God ſhall afflict vsus, we may beare all thinges paciently, aſſuring our ſelues that it is good reaſon we ſhould receyue aduerſitie at hys hande, ſith we hauehave receyued ſo many of his benefytes. But the reſt of thys ſentence ſhall be reſerued till too morrowe, bycauſe it can not as nowe be ſet out at length.

And let vsus pray to thys good God, that it may pleaſe him to hauehave alwayes regard of our infirmities whenſoeuer hee ſhall afflict vsus: and that foraſmuch as it is good reaſon that we ſhould be inured vntounto pacience ſo long as we be in thys worlde: although wee bee forced too paſſe through many thornes and diuers hartgreeues and vexations of mind: yet neuertheleſſe our good God will ſo arme vsus with his ſtrength, as wee may not quayle. And that foraſmuche as our life is a corruptible and ruinous caban: he will holde vsus vp in our feebleneſſe, euen vntounto the ende, and vntill ſuche time as hee hauehave ridde vsus quite and cleane of the infirmities of our fleſhe: and that therewithall wee alſo hauing our recourſe vntoo the fatherly goodneſſe whych he vſeth towards vsus, may be ſuccoured by him in all our neceſsities, not doubting at all but hee will bring vsus to the ſaluation which he hath promiſed vsus, aſſuring our ſelues, that if we perſiſt in his obeyſance, we ſhall neuer be diſappoynted, and that if wee ſticke vntoo his promiſes, he will neuer fayle to hauehave his hande ſtretched out ouer vsus to ſuccour vsus. That it may pleaſe him to graunt thys grace, not only to vsus, but alſo to al people and nations of the earth. &c.

The tenth Sermon, which is the third vponupon the ſecond Chapter.

This Sermon conteyneth the reſt of the expoſition of the tenth verſe afore, and afterward the verſes following.

11. And three of Iobs friendes hauing heard of all the aduerſities that had happened vntounto him, that is to vvitte, Eliphas the Themanite, Baldad the Suhite, and Zophar the Maamathite, came from the place vvhere they dvvelt: for they agreed to come to hauehave compaſsiō of him, and to comfort hym.

12. And vvhen they lift vp their eyes a farre off, they knevv him not, and then they lifted vp theyr voyce and vvept and rent their clothes, and caſt duſt vponupon their heads tovvarde heauen.

13. And ſatedovvneby him vponupon the ground by the ſpace of ſeuen dayes and ſeuen nightes, in ſuche vviſeas none of them ſpake one vvorde, for they ſavve that his greefe vvas greatly encreaſed.

YEſterday I declared in effect what Iob meant by thys ſentence, VVe hauehave receyued good at the Lordes hande, and why receyue wee not euill alſo? It ſerueth too ſhewe how men are toto vnthankfull, if they acknowledge not themſelues ſo greatly bounde vntounto God, for the number of benefites whych they hauehave receyued at his hand, as they ought not to refuſe any maner of afflictions when he liſteth too exerciſe them there with But there are that vnderſtande it otherwiſe, as though that by theſe wordes, VVee receyue good at the Lordes hande, Iob hoped, that yet in time too come, God would be the ſame towardes him agayne, that he had felt him to be heretofore. And ſo it ſeemeth too them, that Iob meant to comfort his wife and himſelfe by ſaying, Thys myſerie ſhall not continue for euer: although God puniſh vsus, he meaneth not to continue it too the vttermoſt: for in the end he will hauehave pitie vponupon thoſe that are ſo diſtreſſed. But the naturall meaning is that which I hauehave ſet downe already▪ that is to witte, that Iob calling to remembrance the good that hee had receyued at Gods hande, helde him ſelfe ſo beholden vntounto hym, as he thought him ſelfe bounde to abide all aduerſities paciently. And heerevpon wee may gather a good and profitable doctrine: that is to wit, that as oft and as long as aduerſities oppreſſe vsus, wee muſt acknowledge, that God hath ſhewed hym ſelfe ſo good a father to vsus in ſo many ſortes, as it becommeth vsus not to thinke it ſtraunge if hee chaſtize vsus at times, nor be prouoked & moued to grudge againſt him for the ſame. And heerewithall it is certayne that Iob coulde not hauehave bene comforted, except hee had applyed Gods former benefites too the tyme to come. For if wee conſider but onelyonly howe God hath bene good to vsus in tyme paſt, and that wee ſhall hauehave no more: too what purpoſe were that? for we could not be paciente, as hath bene ſayde alreadye. VVe muſt bee well aſſured of the goodneſſe and louelove of God, and we muſt truſte continually to hys grace, not doubting at all but that hee wil proceede too louelove vsus ſtill, notwithſtanding that he deale roughly with vsus. Iob then calleth to minde the benefites that hee had receyued heeretofore at Gods hande, in ſuche wiſe as hee maketh this concluſion: namely that God had not changed nother his purpoſe nor his nature, nor ceaſſed to continue good and righteous, notwithſtanding that he had afflicted hym. VVhen we hauehave this conſideration with vsus, wee ſee wherewith to aſſuage our ſorowes. True it is that the aduerſities that go againſte our nature, are very ſharpe and harde for vsus to beare: lyke as medicines are bitter and troubleſome, and therefore muſt be ſomewhat ſweetned, that they may be the eaſlyer receyued. God alſo gyueth vsus wherewith too ſeaſon oure ſorrowes, too the intente wee ſhoulde not bee ouer ſorrowfull. Heere wee ſee a principall poynt: namely that although God ſeeme to be bent againſte vsus: yet conſidering how we hauehave found him ſo good, and that hee hathe made vsus to feele his louelove after ſo many ſorts: wee ſhoulde not doubt but he will continue the ſame euen to the end. For thys cauſe it is ſayde, that in all theſe thynges Iob offended not with his lippes. And wee muſte not vnderſtande heere, that Iob was an hypocrite, to glorifye God with hys mouth, and yet had a mind or heart to the contrarye. VVhere fore then is it ſayde that hee ſinned not with hys lippes? It is to ſhewe that hee had a wonderfull ſtay of hym ſelfe. True it is, that ſometymes although wee conceyue euill imaginations: yet wee holde them in, ſo as no euill wordes eſcape vsus. As howe? A man is tempted too bee offended with God, and many imaginations runne in his head, in ſo muche that hee woulde fayne lifte vp him ſelfe willingly agaynſt God, yea and euen conceyueth blaſphemies. But heerevppon he bridleth and rebuketh him ſelfe thus: wretched creature, what meaneſt thou? VVee ſee then, that in the middeſt of our temptatiōs, God gyueth vsus the grace to reſiſt them, ſo as wee come not too the extremitie to blaſpheme hym openlye. Not that we bee not blame worthy in the meane whyle for conceyuing ſuche thoughtes, or that we ought not too condemne our ſelues for ſo doing before God: but it appeareth well, that the holye Ghoſte hathe wroughte in vsus, when wee hauehave not conſented too ſuche temptations nor had any liking of them. And a man may well take thys ſentence in thys ſenſe: namely that Iob offended not with hys lippes, that is to ſay, that hee came not too extremitie: but that although hee were ſore prouoked too euill, yet hee reſiſted, ſo as the euill ouercame him not, but hee maynteyned hys battell ſtedfaſtly. Notwithſtanding, when wee hauehave conſidered all things throughly, there is no doubte but that Iob is ſet heere before vsus as a man rightly perfecte in pacience. And for the better comprehending heere of, let vsus marke how Sainct Iames ſayth, that hee which hath not ſinned with his tongue is perfect aboue all men. And why ſo? VVe ſee that foraſmuch as men bee ouerſwifte too ſpeake, inſomuch that now and then a thing is ſpoken before we can conceyue it: hee that is able to holde him ſelfe in, ſo as no word ſlippeth from him but with good aduiſemente and well ſet: ſheweth him ſelfe too bee indued wyth a ſingular grace. Thus wee ſee what wee hauehave too note heere concerning Iob: namely howe hee is ſo farre off from ſhewing any ſturdineſſe againſte God, that euen all hys wordes are ſo well ordered, that whereas other men are light of ſpeech, and vnable too rule their tungs: Iob humbleth hym ſelfe before God. And heereby wee bee taughte too call vppon GOD, too graunt vsus the grace, that wee may neuer caſt foorthe any woordes that maye tende too the diſhonoure of hys holy name. For wee knowe that the tongue ought too bee dedicated chiefly too the honoure of God. True it is that wee oughte too applye all our members therevntoo: for like as hee hathe created all, ſo is it good reaſon that all ſhoulde bee imployed too hys glorye. But hee wyll hauehave our tongues too ſounde in ſuche wyſe in our mouthes, as they may bee inſtrumentes too glorifye hym: ſo as if wee applye them too the contrarye, it is as muche as to peruerte the order of nature. And foraſmuch as wee bee gyuen too that vice (as I hauehave ſayde) and there is nothing more difficulte than too withholde our ſelues from it: Therefore wee hauehave ſo muche the more neede too call vppon GOD, that hee maye gouerne vsus in ſuche ſorte, as wee maye not vtter one woorde that ſhall not bee too hys honoure. Furthermore, if wee nowe and then conceiue ſome euill imaginations (as it is not poſsible but wee muſte needes hauehave manye wicked thoughtes, conſidering our great frayltie, and howe Satan eggeth vsus to this or that:) let vsus aſſure our ſelues that we are already faultie before God, and that we muſt aske him forgyueneſſe of it, and yet therewithall fight valiantly ſtill, and thruſt thoſe things vnderunder foote, and do according to that which was ſayd yeſterday. For Iob not only rebuked hys wyfe: but alſo diſcouered hir folly. Therefore it becommeth vsus to take good heede, that we enter not into diſputation and pleading againſt God, but rather that we learne to bridle, yea and to rebuke our ſelues Iuſtely. Thus we ſee we muſt bee ſharpe to condemne ſuche vice as is in vsus. And heerein wee ſee the beaſtlyneſſe that hathe reigned and reigneth yet ſtill at thys daye among the Papiſtes. For they ſay in their ſinagoges, that if a man fall in doubt whether there be a God or no, or whether God be rightuous or no, or if hee conceyue horrible and outrageous blaſphemies in his head, it is no ſinne at all, ſo he conſente not to it vtterly. If a man be tempted to ſtrip his neighboure out of his clothes, or to murther him, or too blaſpheme, or to giuegive him ſelfe to whorehunting, ſo as hee feele that his affections within him do carrie him away: they ſay that all this is no ſinne. Muſt not ſuche folke needes be worſe than brute beaſtes? But I ſee one reſolution whiche is common ouer all among the Papiſtes (and well worthy are they of ſuch reſolutions, foraſmuche as there is nothing but hypocriſie in them, by meanes wherof they make ſo light of ſin, as if it were nothing at al, making it to be but a veniall ſinne, when a man hath offended God deadly:) whych is, that if a man hauehave committed the horribleſt ſinne in the world, he needeth but one ſprinkling with holywater, and by and by he is diſcharged towards God, But for our parte (as I hauehave ſayde before) let vsus thinke that if we be prouoked by any wicked doubtingneſſe, wee bee condemned alreadye before God. Then let vsus preuent his iudgement, and bee our owne iudges, and yeelde our ſelues guiltie: and yet in the meane whyle let vsus not doubt, but God hath merciemercy on vsus, and wyll hold vsus vp in our infirmities: conditionally that by the grace of his holy ſpirit we ſhake off all ſuche thinges, and agree not to put the wicked imaginations in practize, which we ſhall hauehave conceyued in our mindes. Thus you ſee how we ought to deale in thys behalfe. It is conſequently ſayde. That three of Iobs freendes hauing hearde of all the myſeries that were happened vntoo hym, tooke aduyce to viſit him. And to what ende? To hauehave compaſsion of hym, and to comfort him. It is a good likelyhood at the firſte bluſh that God meant to releeue his ſeruant Iob, when he ſente men vntoo him that pretended to hauehave pitie vppon his miſeries, and were skilfull and wiſe to comforte hym, as we well ſhall ſee by their diſcourſes anon after, howe they were exquiſite perſones. And ſo a man might ſuppoſe, that God would hencefoorth ſtretch out his hande vntounto Iob, to deliuer him from the miſeries that hee had ſente him. But we ſee that this viſitation of his freendes, was to increace his miſerie, and to plundge him euen into the bottome of endleſſe waues. VVhereby we be admoniſhed, that if at any time we be in hope to be drawen out of our afflictions: we muſt not thinke it ſtraunge though the matter fall not out as we hauehave conceyued. For wee ſee how Iob was diſappointed of his hope which he had whē he ſawe his friendes, and how they became as Diuells too torment him more than he had bene tormented afore. Yet notwithſtanding, their minde was not to do ſo, neyther came they to mocke Iob: they brought no malicious purpoſe nor wicked intente with them: but they had a right and hartie good will and louelove towardes him. For it is ſayd that their meaning was to hauehave compaſsion on him, that is to ſay, to take to themſelues ſome part of his miſerie, ſo farre as was poſsible for them to beare ſuch a greefe, as if they had bene ioyned and knit togither in his perſone. Lo to what end they came, and yet notwithſtanding, wee ſee how Iob had his affliction more grieuouſly increaſed by it. Then let vsus take warning by ſuch example, that although we be well minded towards our neighbours, and be deſirous to comfort them in their miſeries: yet God muſt guyde vsus, or els our ſayd good intent will nothyng auayle vsus. Therefore when wee ſee our neighbors in any daunger or neceſsitie: truely we ought to beſeech God to gyue vsus the grace to hauehave compaſsion of them and to ſuccoure them: but yet that is not all. And wherefore? Bycauſe we hauehave not the ſpirit of wiſedome: in ſo much that we go cleane awke, and yet we beare our ſelues in hande, that we do the beſt in the world, when it ſhall be but too dryue a poore man to deſpayre, which felt too much of hys miſerie before. VVe ſee how there be manye zelous perſons, whych are very earneſt and deſirous too ſhewe themſelues charitable towards thoſe whome they are able to helpe: but what for that? there is no handſomneſſe nor good faſhion [in their dealing▪] VVhen they come to a poore creature that is already afflicted, they bring hym a new torment. And whereof commeth that? Euen of the want of diſcretion and skill. Therfore God muſt be fayne to worke in thys cace: and (as I hauehave ſayd) if wee will ſuccoure one another in our neceſsitie: when God ſhall hauehave giuen vsus this affection, then let vsus pray hym too gyue vsus alſo the meane and right vſe of it out of hand, that we may gyue that which is good and profitable, and that we may hauehave skill to handle folke according as ſhal be conuenient and agreable to their nature: ſo as if the perſon be plunged in exceſſe of anguiſh, the comfort that we bring him may bee ſo well applyed to hys vſe, as hee may feele ſome reliefe by it. VVee muſt pray God to giuegive vsus thys vertue: (for it is not to be founde in vsus.) And afterward if God hauehave giuen vsus wiſdome, hee muſt alſo put a louing kindneſſe in vsus, that wee bee not too rigorous towardes thoſe of whoſe well doing we may hauehave cauſe to be paſt hope, but rather be inclined to a pitifull affection, that is to ſay, be mildly minded to hope well of their well doing, according as it is ſayde that charitie hopeth all things. And thus ye ſee what we hauehave to marke. Furthermore when wee compare theſe men with our ſelues: we find for a certaintie, that God hath neede to gouerne vsus in that cace. VVhy ſo? For theſe are none of the common and ordinarie ſort of men (as I hauehave declared already) they be no dullardes: but they bee greate perſonages, and well aduiſed in all poynts, accordingly as they ſhewe themſelues too bee. And yet neuertheleſſe we ſee how they proceede in ſuche wiſe, as there is no let in them, but that Iob myght hauehave bene dinged downe vntounto hell. And what is the cauſe of it? God ment to ſhewe vsus how there is nother wiſedome nor diſcretion in the mind of man, nor any rule or meaſure in hym, excepte that hee hymſelfe gyue it. Let vsus bee ſure then, that vnleſſe wee hauehave that, wee ſhall not bee able too comfort ſuche as are afflicted. For if Iobs friendes whiche were ſo excellent men, did ſo ouerſhoote themſelues: it is a much more likelyhoode that wee ſhall miſſe if God ſupply not our want and giuegive wherewith too behaue our ſelues as is meete for vsus. Thus wee ſee what we hauehave to remember. Moreouer, whereas it is ſayd that they tooke counſell to hauehave compaſsion of him and too comfort him: in theſe two woordes it is ſhewed vsus, what is the dutie of ſuch as ſee their friendes and neighbours indure aduerſitie. Then are there two things requiſite in comforting and alſo in ſuccouring. For we may imploy our ſelues to the vttermoſt to ſuccour ſuch as hauehave need of our help, and yet it ſhall be no great matter if wee hauehave not the hart too be as they bee, and to ioyne our ſelues with them, as though wee felt their griefes in our owne perſones. VVee may giuegive all our goodes to the poore, and yet if we hauehave no louelove it is nothing. Sainct Paule by ſpeaking ſo, ſheweth that wee maye well doo many fayre thinges, whiche notwithſtanding ſhall bee but leaſings and vanitie, except wee hauehave louingneſſe too guide them all. And we ſhall ſee ſome that will aduenture themſelues valiantly if a man ſtande in neede of their helpe: but yet hauehave they not any feeling or compaſsion [of his griefe.] Lo why it is ſayde that Iobs friends are come to comfort him, and as it were too drawe him out of his miſerie, and to hauehave compaſsion on him. And in deede, there is not that man of vsus, whiche firſt and formoſt deſyreth not this comfort: that is, that men ſhoulde hauehave compaſsion on him. As for example: if a man indure aduerſitie, and it happeneth that others come to ſerue him or to do what they can for him: if he bee of opinion that they which doo him good hauehave no care of him, nor bee touched with compaſsion of his miſerie: it will be but as a doubling of his grief. True it is that he ſhal receyue the good that is done vntounto him, but he regardeth it not in compariſon of their compaſsion: in ſo much that whereas other men ſuccour him not at all, nor giuegive him any ayde, yet if he perceiue in himſelf that thoſe poore folk hauehave a feeling of his miſerie as if they were his own members, he will make more account of that, than of all the ſuccour that a man can giuegive him [without it.] So then when we minde too diſcharge our ſelues of our duetie towardes thoſe that are in aduerſitie: let vsus beginne at this poynt: that is to witte, to pitie their miſeries, and to feele ſome part of them as neere as we can. For this is the true tryall of louelove And herewithall it is true that wee muſte alſo ſhewe this compaſsion of ours by our doings. There are that will bee ſorie ynough when they ſee their neighbours in aduerſitie: but yet therewithall they fare as blockes, ſo as a man can get no ſuccour of them, they bee ſo diſmayde. But we muſt followe the faſhion that is ſet downe here: namely to be pitifull and tender harted after ſuch a ſort when we ſee any man endure aduerſitie, as wee alwayes hauehave our handes at libertie too ſuccour him after the abilitie that God hath giuen vsus. Then muſte wee not hauehave our mindes ſo ouerſet with ſorrowe, as oure heartes ſhoulde be diſmayde, and our wittes vtterly amazed: but rather this pitifulneſſe of ours muſte extende yet further, and quicken vsus vp to ſeeke howe wee may ſalue the ſores that we ſee in our neighbours. And this is it that is meant here by the ſecond place, where it is ſayd that Iobs friends beeing come to mourne with him, purpoſed to hauehave comforted him with all ſpeede, ſo as their comming was not onelyonly too weepe and to ſay, we feele ſome part of thy miſerie, but alſo to comfort him if it had bin poſsible. Thus then we ſee of what minde they came. But what for that? They fayled in the middes of theyr iourney. VVhen they went firſt in hande with their errand, they were in a good minde. But they hilde not the meane that was requiſite and needfull, whiche is, that when they were once come, they ſhoulde hauehave had the ſame compaſsion towardes Iob ſtill, and they ſhould hauehave ſought ſuch meanes to comfort him, as had beene moſt agreeable to him, and they ſhould hauehave ſhot alwayes at that marke. But they did not ſo▪ yea contrarywiſe they became as men amazed. And howe is that? doubtleſſe they found not any thing to be offended at in the perſone of Iob: howbeit foraſmuch as they ſawe ſuche extremeneſſe of affliction, it ſeemed too them that God would not hauehave handled him ſo ſharply, except hee had bene a caſtaway. And ſo they tooke ſuche a conceyte by reaſon of the exceſsiue miſeries that they ſawe in Iob▪ as they loſt their courage to comfort him. And here wee ſee why it is ſayde in the Pſalme, Happie is the man that hath conſideration of them that are in trouble. Dauid had paſſed that way as well as Iob. For hee had indured great aduerſities in ſuche ſorte as hee was lyke as if hee had bin forſaken of God, according as I hauehave ſayde heretofore. And a man might ſay, But beholde, is it not too bee ſeene that it was but a fondneſſe for him too glorie of his truſting in God, and to warrant himſelfe that he woulde ſuccour him? for wee ſee the plaine contrarie. For aſmuche therefore as Dauid was condemned by men vnderunder the colour that God perſecuted him, and exerciſed his pacience in ſundriewiſe: hee ſayeth, Right happie is the man that hath conſideration of the afflicted. Hereby he meaneth, that if wee ſee any man in anguiſh for his hard aduerſities: God requyreth aboue all things, that we ſhould not at the firſt daſhe take ſuche conceyte as to ſay, O he is damned, God ſheweth full well that hee purpoſeth to cut him off, there is no more hope of him, behold he is paſt recouerie. VVe muſt not bee ſo rigorous, but wee muſt hauehave the wit to ſay, verie well, let vsus wayt what God will do: aduerſities are common as well to good men as to bad, and when they light vppon good men, they are not without a cauſe. VVhen God ſcourgeth them, although wee perceyue not the cauſe wherefore he doth it, yet it becōmeth vsus to conſider that God is rightuous. VVee ſee then that afflictions are common both to Gods choſen people and ſuch as hee holdeth for his children: and▪ alſo too the caſtawayes and thoſe that go into damnation. But foraſmuche as it is not for vsus too iudge of it, except God hath ſhewed vsus what ende the afflictions ſhall come vntounto▪ it becommeth vsus to holde our verdit in ſuſpence, as if a man ſhould ſay, Is this man afflicted? very well, let vsus acknowledge the hande of God, and begin to ſay, Alas I hauehave well deſerued as much or more: wretched creature, looke if thou hauehave not offended thy God ſo many wayes, as he may puniſhe thee an hundred thouſand folde more than him whom thou ſeeſt too indure ſo much. Let vsus then aduiſe our ſelues to conclude thus, Very well, I ſee this poore man is handled very roughly: true it is that hee lead a naughtie life, and that hee ſuffereth rightfully: but yet we knowe not what God will do with him. Lo here the wiſedome that Dauid exhorteth vsus vntounto: namely that wee ſhoulde wayte too ſee whether God will deliuer thoſe whome hee perſecuteth with his owne hande, albeit that it be rightfully done. Alſo let vsus learne to be fenced agaynſt all ſtumblingblocks that may come in our way, that wee bee not troubled when things exceede our imagination, and that we be not letted by them to do our duetie continually, and that our harte fayle vsus not in the middes of our iourney. Truely this leſſon is hard too put in vre: but ſo muche the more payne ought we to put our ſelues vntounto, and God will giuegive vsus the grace to bring it about. This is the thing that I ſpake of at the beginning: namely, that if we hauehave a deſire and zeale to comfort our neighbours, wee muſt deſire of God too furniſh vsus with the meanes to do it, to the intent that whē it commeth to be put in vre, we become not vnprofitable like blockes of woode: yet notwithſtanding it muſt not be thought ouer ſtraunge, that Iobs friends were ſo aſtonied, conſidering the plight wherein they founde him: for he was vtterly diſfigured, ſo as they coulde not know him at the firſt ſight, as the text ſayeth. Vndoubtedly they had ſuch an affection rooted in their hart, that when they ſawe him ſo miſerable, yet they coulde not ceaſe to ſhewe that they loued him ſtill, howbeit that when they knewe him, they were vtterly aſtoniſhed. It is conſequently ſayd, That they lyfted vp their voyce and fell a weeping. Theſe teares here came not of counterfeytneſſe, it was a good affection that they had. Howbeeit foraſmuch as they were abaſhed by reaſon of the great miſeries that Iob indured: wee ſee they bee ſo troubled and daſhed out of countenaunce, as they bee not able to doo their duetie as they meant to do. Then to hauehave ſome louelove & to vtter the ſignes of it, is not all that is requyred: but this louelove muſt be well ruled, to the end we may well ſerue one anothers turne, as God commaundeth. As touching that it is ſayd, that they rent theyr clothes, and caſt dust vppon theyr heades, that they cast themſelues vponupon the grounde, and were ſeuen dayes and ſeuen nightes without ſpeaking any woorde: therein we ſee the ſayde compaſsion whereof we hauehave ſpoken afore: and beſides that, we ſee howe their meening was to humble thēſelues with Iob, as it were to make interceſsion to Godward to hauehave pitie vponupon him. For when the men of olde time did caſt duſt vponupon their heads, it was in token of humilitie and acknowledgement of their ſinnes. And firſt they knewe that their eſtate was to ſay, doth God puniſh vsus? then let vsus bethinke vsus of that whiche wee hauehave forgotten: that is too wit, that wee bee but rottenneſſe and a thing of nothing. For when men are in proſperitie, they make themſelues drunken, they flaunt it, they ſore in the ayre, and they be not touched with any care. But aſſoone as God ſmyteth them, then they ſtorme, and they conſider neither whence they are come, nor whither they muſt returne. Alſo the men of olde tyme, to the end too bring all this to remembrance, vſed the ſayd Ceremonie: thereby yeelding themſelues faultie before God, as though they had beene wretched offenders. And the thing that is requyred at offenders handes, is that they ſhould acknowledge their faults, craue pardon, yeeld themſelues guiltie before God, and returne vntounto him with true repentance. Iob had good occaſion ſo to do: and his friendes alſo could not ſhew forth their friendſhip, if they had not done the like. For we bee bound to take vponupon vsus the perſone of our neighbours, too aske God forgiueneſſe in their behalfe. The greateſt reliefe that we can giuegive to ſuch as are in diſtreſſe, is too pray God that he will not ſhake them off altogither. But wee cannot by our prayers ſuccour thoſe that are in aduerſitie, without hauing that which I hauehave recited: that is too wit, without keeping of them companie, to humble our ſelues afore God, and without cōming to them too mourne with them. Dauid proteſteth that he did it euen for his enimies, and that when he ſaw them running intoo deſtruction, hee was ſorie for them in his hart, and ſhead bitter teares and ſighes for them. If Dauid hauehave done thus for his enemies that perſecuted him: why ſhoulde not we doo it for them whom we knowe to be the children of God? Certainly we ought to follow Dauid, in praying for our enemies. For without we do ſo, Chriſt will not auow vsus to be his Diſciples. But it is an ouergreat leudneſſe if wee hauehave not ſuch pitie vponupon thoſe in whom we perceyue ſome ſigne of godlineſſe and religion, and which are inſtructed in al one doctrine with vsus. Therefore when they come to ſue for pardon at Gods hande: it becōmeth vsus to ioyne with them in that caſe. Behold (I ſay) what ye hauehave to marke when it is ſayd, that Iobs friendes rent their garments, caſt thēſelues againſt the ground, and ſprinkled duſt vppon their heades. Herewithall we note, that although ſuch Ceremonies bee ſignes of repentance: yet wee muſt not thinke that men ſhal be diſcharged for clothing themſelues in ſackcloth, for much weeping, and for vſing ſuche maner of faſhions as may make them ſeeme too hauehave nothing but lowlyneſſe and aduerſitie in them: but rather we muſt bethinke oure ſelues of this ſentence of Ioels, Rende your harts and not your garmentes: whereby Ioell meeneth, that it is too no purpoſe for men to hauehave great ſtore of Ceremonies, or too martyr themſelues much in outwarde ſight of the worlde, except their hartes be broken before. And what maner of Rending or breaking is it that god requireth in our harts? It is that wee ſhoulde bee caſt downe and humbled before him: that when we perceiue any ſignes of his wrath, (ſpecially when we feele the blowes of his hande alreadie,) we ſhould be paciēt: aſſuring our ſelues that all comes for our ſinnes: and that wee do not as many do, who when they be beaten with Gods roddes, chawe theyr brydles lyke mules, and conceyue I wote not what a fierceneſſe and bitterneſſe, which ſerue to ſet them in a rage agaynſt God, notwithſtanding that they make countenaunce as though they were well tamed. But contrarywiſe (as I hauehave ſayd) it behoueth our harts to be rent, (according to the exhortation that is made vntoo vsus in the Pſalme) by laying our hart open before God, to the ende he ſhould know all that is within it. Then let vsus follow the ſayd ſaying of the Prophet Ioell, that we ſhould not rend our garments, but our hartes rather: for therein will the true repentance ſhewe itſelfe. But it is impoſsible that our harts ſhould be rightly rent, withoute ſhewing of the foreſayde lowelineſſe by experience, in confeſsing our ſinnes, too the intent to giuegive glory vntoo God. And herein a man may ſee what a mockerie is in thoſe that thinke himſelues too hauehave done very muche, when they hauehave graunted that they hauehave done amiſſe, that they hauehave committed a great offence agaynſt God, and that they hauehave caſt a ſtumblingblocke intoo the Church: and yet peraduenture if a man grate vponupon them but a little further, and would make them to vnderſtande their faults, it would mkae them to ſay, O, that were totoo much: and it woulde ſeeme vntounto them that God were ouerſharpe and rigorous agaynſt them. But in any wiſe we muſt not thinke that God receyueth vsus as repentant perſons, except we bring him the ſacrifize that is ſpoken of in the one and fiftith Pſalme. And what maner a Sacrifize is that? That wee hauehave our heartes and mindes ſo diſtreſſed as wee can no more: and that we be ſo aſhamed of the committing of the ſinnes where of our conſcience hath remorſe & accuſeth vsus, as we knowe not where to become, vntill we hauehave found fauour in our God. Thus much then as concerning this point, that repentance conſiſteth not in ceremonies, but hath hir ſeate in the hart of man, howbeit that if ſhe muſt ſhew hir ſelf by ſignes, and that if we hauehave a minde well diſpozed, wee muſt ſo appeere before men, as we may not onelyonly hauehave this woorde in our mouth, to ſay, we hauehave offended: but alſo our harte muſte ſpeake it before our tung. But when as it is ſayde that Iobs friendes ſate by him ſeuen dayes and ſeuen nightes: it is not ment that they departed not out of that place of all that whyle: but that they abode with him by the ſpace of ſeuen dayes, lamenting there with him, and caſting themſelues vppon the earth: and ſpecially that they yeelded a good record of their louelove towards him, in abandoning all their own pleaſures and commodities, to bee there in ſorowing with him whom they meant too comfort. Lo what the ſumme is. And therwithall it is ſayd, that they ſpake not one worde: wherein wee ſee that whiche I hauehave touched heretofore: namely that they were very ſore troubled, when they ſaw Gods hande ſo rigorous vponupon Iob. For they came of ſette purpoſe to comfort Iob: and now they are dumb. VVhat is the cauſe of it? Is it for that they hauehave forgotten all the reaſons that might ſerue too comfort him withall? No, they had a welſettled remembrance, as wee ſhall ſee hereafter. VVherefore is it then, that they hilde their peace? Bycauſe they were preuented by this imagination. Howe now? VVee tooke this man to hauehave beene the ſeruant of God, and peraduenture if God had puniſhed him, wee would hauehave thought yet that there had bene ſome order to comfort him. But we ſee that God hath forſaken him, and that he hath ſet markes vponupon him to ſhewe that he is a reprobate perſone, and that there is no more hope in him, and therefore we ſee no meane to comfort him. Thus we ſee the cauſe of their aſtoniſhment. But they ought too hauehave had an eye to Gods promiſes, whereby hee witneſſeth vntounto vsus, that when it ſeemeth vntoo vsus that all is loſt and paſt hope of recouerie for vsus: hee is able to ſende remedie ſtill. Howbeit they did not ſo. Hereby then we are admoniſhed, (as I touched afore) to pray vntounto God, too holde vsus in, that we be not moued with ſuch compaſs: on in the aduerſities eyther of our ſelues, or of our neighbors, as to conclude that we muſt be paſt al hope of recouerie. For the Diuell deſires nothing more than to cauſe vsus to make ſuch a concluſion, and too put intoo our heades that God hath caſt vsus off. Suppoſeſt thou (will hee ſay) that God wil euer receyue thee to merciemercy ſeeing thou haſt offended him ſo many wayes? If we giuegive place to ſuch temptations: beholde howe we bee bereft of Gods grace and of all hys promiſes. And therefore let vsus ſo much the more earneſtly pray God to ſtrengthen vsus in ſuch wiſe, as we may beate backe ſuch aſſaultes of Satan, that whenſoeuer wee be afflicted in our owne perſones, or happen to ſee our neighbours ſuffer aduerſitie, wee may not be vtterly diſmayed, but rather take courage to make this concluſion: very wel, it is true that theſe afflictions are great: but yet muſt wee ſtil truſt in God, and hope that he wil turne this aduerſitie of ours to our welfare, according as he maketh all things that he doth in this worlde to ſerue to the welfare of the faythfull. If we hauehave this conſideration with vsus, wee ſhall neuer be deſtitute of cōfort in our troubles, nor neuer bee barred from Gods helpe, ſo we flee vntounto him for ſuccour.

But let vsus fal downe in the preſence of our good God, with acknowledgement of our ſinnes, praying him to make vsus ſo to feele them, as we may alwayes be ready to indure the chaſticementes that hee ſhall ſende vsus, and abide them without being ouertroubled in mind, and therwithall that we may neuer be aſhamed to condemne our ſinnes & iniquities, and to craue pardon for them: and ſpecially that in yeelding our ſelues guiltie before him as we bee in deede, we may not ceaſſe to call vponupon him, and to aſſure our ſelues that his merciemercy ſhal neuer be denied vsus, when we come for it with true repentance, deſiring nothing but to be ſubiect to his good will, and to walke in his feare and obedience all the time of our life. That it may pleaſe him too graunt this grace, not onelyonly vntounto vsus, but alſo to all, &c.

Sermons on Job, Sermons · Chapter 2

p. 36The eight Sermon, which is the first vponupon the ſecond Chapter.

The ninth Sermon, which is the ſecond vponupon the ſecond Chapter.

The tenth Sermon, which is the third vponupon the ſecond Chapter.

The eight Sermon, which is the first vponupon the ſecond Chapter.