Sermons on Job, Sermons · Chapter 1 · Sermon 4
The fourth Sermon vponupon the first Chapter.
6. It came to paſſe one day, that the ſonnes of God came to appeare before the Lorde, and Satan alſo came amongſt them.
7. And the Lord ſayde to Satan: vvhence commeſt thou? Satan anſvvering, ſayde vntounto the Lorde, from vvalking about, and from hunting vponupon the earth.
8. And the Lord ſayde vntounto Satan: haſt thou taken heede of my ſeruant Iob, vvho hath not his matche vponupon earth, a ſounde and vpright man, and fearing God and vvithdravving himſelfe from euill?
WE hauehave ſeene by the premiſſes, what the life and conuerſation of Iob was among men: and now is ſhewed in what wiſe God diſpoſed of him, to the ende we might knowe, that while we liue heere belowe, wee be not gouerned by fortune, but God hath an eye vponupon vsus, and ful authoritie ouer vsus, as good reaſon is he ſhuld hauehave, ſeing that we be his creatures. For anon after we ſhal ſee, howe it pleaſed God to afflict Iob, wherein the chiefe thing that is principally touched, is that God hath the direction of the world, and that there is not any thing done, which is not diſpoſed by him. To expreſſe this, the Scripture vſeth a faſhion agreeable to our rudeneſſe. For we be ſo weake, as we can neuer cōprehend Gods maieſtie in the ful highneſſe therof, nor poſsibly attain vntounto it. Therfore it behoueth God to come down to be comprehended of vsus: that is to wit, that he ſhew not himſelfe in his glory, which is infinite, but according to the ſmal capacitie that he ſeeth in vsus, wherevnto he applyeth himſelf. To be ſhort, we ſhall neuer knowe God as he is, but we ſhall know him in ſuch meaſure as it ſhall pleaſe him to manifeſt himſelf vntounto vsus, that is to wit, according to that which he knoweth to bee profitable for our ſaluatiō. And the maner of ſpeach which wee ſee here when it is ſayd that the Angels appeared before God as it were on a ſolemne high day, is borowed of the Kings of this world, which kepe their eſtates & Aſſyſes. Certaine it is (as the ſcripture ſheweth in many places) that the Angels are euermore before God, notwithſtanding that they execute his commaundemēts, according as it is ſayd that they pitch their tents round about vsus to gard vsus, and that God hath appointed them to guide vsus, to the end we ſhould be as it were vnderunder their protection. Alſo it is ſayd that they execute his wrath & vengeance vponupon the wicked. But yet for all this the Angels being ſpirits are not hindered to ſerue God, and to obey him, nor to execute his iudgement here below, albeit that they be all the while cōtinually in his preſence. And therefore when our Lorde Ieſus Chriſt ſaith, that the Angels which hauehave the keeping of litle infants, do cōtinually ſee and behold the face of his father: thereby it is giuen vsus to vnderſtand, that although the Angels aſsiſt vsus, & that we feele their vertue in maintaining vsus: yet notwithſtanding they ioy ſtill all the whyle in the glory of God, and are not ſeparated from him. And therefore wheras it is ſayd in this text, that they appeared, it is not ment, that when God ſendeth them forth they bee ſeparated from his Maieſtie and depriued of the heauenly life during the time that they are in their voyage: but for aſmuch as we be rude & groſſe, the Scripture ment to likē God to earthly Princes, to the end that by a more homely & familiar maner, we might know how the Angels do not any thing of their owne proper mouing, but that it is God which cōmaūdeth them, who hath all dominion ouer thē, and they come to yeelde him account, and nothing is hid frō him, in ſo much as the Angels hauehave not any proper or peculiar authoritie in themſelues: and that although they be called Powers, Principalities, and Vertues, it is not for that God hath reſigned his own office vntounto them, it is not for that he hath deſpoyled himſelf of his own power, it is not for that he himſelf abideth ydle in heauen: but it is for that the Angels are inſtruments of his power, to the end it ſhould be ſpread out ouerall. VVe ſee then what we hauehave to gather of this text: that is to wit, that God worketh in ſuche wiſe by meane of his Angels in the gouerning of worldly matters, that all of thē come to accoūt afore him, in ſuch ſort as nothing can eſcape him. And furthermore whereas it is ſayd, That Satan alſo came among the Angels: it is not for that he wound himſelfe in thither, as ſome hauehave vnderſtood it that he crowded himſelf into the cōpanie to make himſelfe a good page: But contrariwiſe, the holy Ghoſtment to do vsus to vnderſtand, that not only the Angels of Heauen which obey God willingly, and are wholy inclyned, & giuen that way, do yeelde account vntounto him, but alſo the Diuels of hell which are enimies and rebels to him to the vttermoſt of their power, which laboure to ſubuert his Maieſtie, and practize to confound all things: ſo as they be forced (ſpite of their teeth) to bee ſubiect vntounto God and to yeelde him account of all their doings, and can not doe any thing without his permiſsion and leaue. Thus ye ſee in what wiſe Satan appeared among the Angels. But yet by the way, the maner of their dealing is diuers. For when the Angels guyde vsus, and do the thing that God hath commaunded: they hauehave the nature to apply themſelues vntounto him, and hauehave none other inclination but to obey him, & he on the otherſide dwelleth and reigneth in them by his holy ſpirit. Lo here the cauſe why we ſay, Thy will be done on earth as it is in Heauen. Bycauſe wee ſee ſo muche counterfayting and ſo many horrible rebellions againſt God here belowe: wee deſire him to ſettle his kingdome peaceably heere as it is aloft, where his Angels be wholly obedient vntounto him. But the Diuelles obey him as inforced: that is to ſay, not of their own goodwill, but bicauſe God cōpelleth thē. They would with all their hart reſiſt his power, and oppreſſe him if they could: but they be fayne to followe him in all pointes whether ſo euer he liſteth to leade thē. And herby we ſee why the Angels are in this place expreſly termed childrē of God, and the Diuel by his propre title of Aduerſarie, for ſo doth the word Satan ſignifie in Hebrew. True it is that mē are oftē times called the Children of God, bicauſe hee hath printed his image in them, ſpecially in the faithfull, for aſmuch as they be reformed to the likeneſſe of our Lord Ieſus Chriſt who is the liuely image of God his father, & alſo for that they hauehave receyued the ſpirit of adoptiō, which is a warrāt vntounto thē that God beareth a fatherly louelove towards them. Rightly therfore may we be called the childrē of God. So may alſo Princes and Magiſtrates. For they hauehave the ſame honourable title, which is giuē vntounto thē, bycauſe God hath aduaūced them, & ſet them in that hie eſtate, to the intent to be knowen in the perſon of them. VVe ſee thē how the name of Gods Children may well be applyed to mē. But the Angels are ſo called in the Scripture, bycauſe they drawe vntounto God, & are as it were bearnes of his brightneſſe. And therefore in aſmuche as God calleth them Principalities, Vertues, and Highneſſes, it is good reaſon that wee alſo ſhoulde acknowledge them to be as it were the ſonnes of God, for aſmuch as we may not ſeparate the vertue that is in thē, frō the vertue of God, bicauſe they be as ſtreames that guſhe out of that fountaine & ſpring, and we muſt alwaies repaire thither. Let vsus know thē that this honour of being taken & reputed for the children of God, belōgeth to the Angels, bycauſe his glorie vttereth and ſheweth it ſelfe in them. And therefore ſo much the more are we beholden to the infinite goodneſſe of our God, who hath appoynted them to be our ſeruāts by meanes of our Lord Ieſus Chriſt. For in aſmuche as our Lorde Ieſus Chriſte, who is the onelyonly Sonne of God his father, yea euen his naturall ſonne, (for the belonging of his honour vntounto him is not befalne vntounto him through grace, but he is his naturall ſonne, & for the ſame cauſe, his onelyonly ſonne alſo) In aſmuche then (I ſay) as our Lorde Ieſus Chriſt hath not bene ſpared for our redemption and ſaluation: the Angels alſo (who are the children of God) are by his meane appoynted to ſerue vsus, as the Apoſtle ſheweth in the Epiſtle to the Hebrewes, and alſo as it is ſhewed by Iacobs ladder, where it is ſayd that the Angels came downe frō heauen to the earth: and Ieſus Chriſt affirmeth the ſame thing to be accompliſhed in his kingdome: you ſhall ſee the Angels (ſayeth he) come downe from heauen vntounto men. So then ſeeing we perceyue that God hath ordeyned his Angels to ſerue for our welfare: ſo much the more are wee bound to his merciemercy. Moreouer he hath done vsus ſo greate honour, that his Sōne (to redeeme vsus) hath not taken vpō him the nature of the Angels: but (as the Apoſtle ſayeth) hath clothed himſelfe with our nature and our ſubſtance. VVhen we ſee that the Sōne of God is come ſo neere vntounto vsus, as to vouchſaue to be parttaker of mans nature, wee may perceyue that his ſo doing is the verie welſping from whence proceedeth the other grace, that the Angels trauell & watch in our behalfe, & alſo that it is their peculiar charge & vocatiō to procure our welfare. According herevnto, the holy Ghoſt ſholeth them out from them that be with Satan, and ſheweth that they be willingly the ſeruāts of God. In what wiſe? Euen as his children. VVhē a childe obeyeth his father, he doeth it not againſt his will: but he doeth it bicauſe he is inclined the revnto, bicauſe his owne nature teacheth him ſo to do, & bicauſe he hath a certaine louingneſſe which induceth him to diſcharge himſelfe of his duetie: and euen ſo do the Angels. On the otherſide, Satan is an aduerſarie. For albeit that he appeareth before God & was fayne to render his account: yet was it not for that he yeelded of his owne accorde, nor for that hee was willing to be ſubiect vntounto God: but rather he rowzed himſelfe againſt him, and was inflamed with ſo exceſsiue rage, that he woulde hauehave ouerthrowen Gods power if it had bene poſsible for him. So then he hild ſtill his natural corruption, that is to wit, of being alwaies an enemie: & yet was he cōſtreined to come & do homage to him that hath the ſoueraine dominion ouer all creatures. For Satan alſo is ſubiect vntounto God, and therfore it may not be ſurmyzed that Satan hath any authoritie, other than is giuen him by God. And good reaſon it is that all ſhoulde be ſubiect to him, ſith that al things proceede frō him. The Diuels were created by God as well as the Angels, howbeit not ſuche as they now be. VVe muſt alwayes hold this for a certaintie, that the naughtineſſe which is in the Diuels, proceedeth of thēſelues, & that when they became to be Apoſtataes, to ſeparate themſelues from the fountaine of rightuouſneſſe, they forſooke God, and turned themſelues away frō him. Lo how they were peruerted and became altogither euill. Likewiſe wheras ſinne is in mās nature: it is not of Gods putting in by creation, but by reaſon that Satā did ſpreade his naughtineſſe further abrode at ſuch time as mā was beguiled by his wylineſſe, to diſappoint the benefit of God. Thus ye ſee how the Diuels became accurſed of thē ſelues, and that their being cruell, full of rebellion, full of lying, & full of wickedneſſe, came altogither of their turning away frō their Creator, as the Scripture teacheth vsus. Yet for all that they ceaſe not to be alwayes vnderunder the hād of God. And therfore what a thing were this, if we had not the knowledge therof? For whē it is ſayde, that the Diuell is the Prince of the worlde: it were inough to make vsus afrayde, were it not that we knowe there is a bridle alofte, which reyneth him backe, and hindreth him of doing that which he would. For if Satās power were not limited, hee would out of hand hauehave his full fling at vsus. VVe knowe he deſireth nothing but our deſtruction, according alſo as he is our deadly enemie: ſo that (as it is ſayd of him in another place) he goeth about like a roring Lyon, and is alwayes hard at his pray to deuour it. Now thē if the Diuels were not ſubiect to God, but could attempt what they liſt thē ſelues and had leaue without limitation, ſo as God withhild them not backe: alas, full wretched ſhoulde our ſtate be. For we ſhould be caſt vp as a pray without any remedie. And where ſhoulde our faith bee? what certaintie or aſſurance of defence ſhoulde we hauehave? for our enemy is ouermightie. So thē, one of the neceſſarieſt articles that we hauehave, is to know that the Diuel is hild ſhort, and that how ſoeuer he play the mad feende agaynſte our ſaluation, yet can he do nothing, further than is permitted him from aboue. And alſo the Scripture telleth vsus rightly both theſe things: that is to wit, that Satan is the Prince of the world, that he reygneth in the ayre aboue vsus, that wee bee of no power, that he is able to deuour vsus, that we be as ſubiects vntounto him, and finally that we be his bondſlaues by nature, faſt tied in his fetters: and yet notwithſtanding, that he is ſubiect vntounto God whither he wil or no. Theſe two points are diuers, but yet hauehave they no contrarietie: and both of them are right profitable for vsus, and bring vsus good inſtruction. For when the Scripture telleth vsus that the Diuell hath ſuch a power, and that he raigneth here, that men are as it were vnderunder his feete, and vnderunder his tyrannie, and that he holdeth them in his bondes: it is to the ende that wee ſhould know our owne wretchedneſſe. For wee ſee what the pride of men is. They glorifie themſelues in ſuch wiſe as if they would ſtie vp aboue the clowdes bothe in wiſedome, and in vertue, & in all things. But when men bee ſo hoyſed aloft, God on the cōtrarie part auoucheth them to be the bondſlaues of Satan, and hild in bōdage and ſlauery vnderunder him. Go now and chalenge great nobilitie. Go your wayes and auaunce your ſelues: yet ſhall the Diuell hauehave dominion ouer you, how ſo euer it be. Lo howe God cutteth mens combes, and maketh them aſhamed. After hee hath ſo brought them downe, he waketh them vp agayne, to the ende they ſhoulde walke in more feare. For if wee thought wee had not an enemie that woulde make warre vponupon vsus, or that were ſo puiſſant: we would be ſlouthfull, and we ſhould lyue here as it were in peace. But beholde, God telleth vsus that Satā is like a roaring Lion, which hath his throte euer open to ſwalow vsus vp: and that wee hauehave no weapons to reſiſt him, except he giuegive vsus them: ſo as our force muſte come of him: and that is to make vsus bethink our ſelues well, and ſtand vponupon our garde, and not to be ſleepie, for thē the Diuell will ſtraightwayes take vsus vnprouided. Thus then we ſee why the Scripture ſayeth that the Diuell is Prince of the world: namely euen to the intent, firſt of all to bring vsus lowe, and afterward to teach vsus feare and wareneſſe, that wee may call vponupon God, beſeeching him that he will not ſuffer vsus to fall into Satans ſnares, but that he will ſtrengthen vsus as he hath promiſed to do, ſo as we may alwayes keepe good watch. Furthermore alſo on the other ſide, to the intent that Satans puiſſance bee not ouer terrible vntounto vsus to make our courage quayle, and to caſt vsus into deſpayre: it is ſayd vntounto vsus that he can do nothing without Gods cōmiſsion, that he muſt be fayne to aske leaue of him, and that when hee hath ſpit out both fire & flame, he can do nothing, more than God permitteth him by his good pleaſure. True it is that the Diuell will not ceaſe to be furious, & to venture himſelfe vponupon the pykes: but what ſhall that boote him, ſith God will neuer ſuffer him to do otherwiſe than he ſhall thinke good, & no more. VVe ſee then to what purpoſe it is here declared vntounto vsus, why the Diuell ſteppeth in among the children of God. It is not for that he wounde himſelfe in as though hee had bene of the companie and order of the Angels: but it is to ſhewe vsus that he is vnderunder Gods obeyſance as well as the Angels, howbeit that it is in a farre other qualitie. For the holy Ghoſt nameth him aduerſarie, wheras the Angels are called the childrē of God, to ſignifie vntounto vsus that the Angels obey with their good will, and that they be willing ſeruants, wheras Satā is inforced, ſo as there is nothing but neceſsitie and conſtraynt in him. But let vsus nowe come to that whiche the Scripture addeth: namely that God demaunded of Satan, from whence he came, and that Satan anſwered, from going aboute the Earth, yea euen to bunt. VVhen ſuche rehearſals are made, we know alwayes how it is for our infirmitie: for God needed not to enquire what Satan had done in the worlde. But what then? For aſmuch as our rudeneſſe and the ſmall meaſure of our vnderſtanding comprehend not theſe things: it behoueth vsus (as I ſayd afore) that there be ſuch a declaration as is agreable to vsus. And herein wee ſee the goodneſſe of God: in that he frameth himſelfe vntounto vsus: & bycauſe we cānot attayne vntounto him, nor mount ſo high: he humbleth himſelf to vsus, and as it were transformeth himſelfe, to the end that we ſhoulde know that which is good and conuenient for vsus: Seeing that God cōmeth ſo vntounto vsus: I pray you, ought not we to be confounded with ſhame if we be ſlowe to heare him? And hereby we ſee what a villanie it is of thē that would bereue poore ideotes of all doctrine. For they ſay that the holie Scripture is ouerhard for a mā to bite vponupon. True it is, that in reſpect that there is nothing elſe but darkneſſe in vsus, the ſcripture will be very hard for vsus: but yet there withall, a man muſt conſider how God hath promiſed to enlighten the little ones and the lowly. And in deede we ſee, how he hath proceeded. For to what purpoſe is it ſet out vntounto vsus here ſo homely and after the maner of men? God ſheweth vsus howe his meaning is, not onelyonly to inſtruct the greate Clerkes, and ſuche as are very ſuttle and well exerciſed in ſchooles: but alſo to apply him ſelf vntounto vsus that are of the rudeſt & vnskilfulleſt ſort, that can be. Seing God proceedeth ſo on his part: what an vnthankefulneſſe is it for men to drawe backewarde, and to ſhrowd themſelues vnderunder this ſhadow & colour of ſaying that it is impoſsible for them to vnderſtande the meaning of the holie Scripture? For we ſee how God hath applied himſelf vntounto vsus. By the way wee hauehave to gather chiefely, how it is the minde of the holy Ghoſt, to ſhewe what Satans office is, what his nature is, and where aboute he buſieth and applyeth himſelfe altogither: which is (as I hauehave ſayd) to hunt after his pray without ceaſsing, like a roring lyon. And S. Peter vſeth the ſayd ſimilitude purpoſely, to waken vsus, that we might ſtande vponupon our garde night and day, and call vponupon God to defende vsus agaynſte all the aſſaultes of our enemie, and agaynſt all that he can practize againſt vsus. True it is that we ſee not Satan, ne perceyue not by eyeſight what hee prepareth and practizeth to our deſtruction: & therfore hauehave we ſo much the more cauſe to be afrayde of his guiles and pollicies. Lo here the cauſe why S. Paule ſayeth, that our fighting is not againſt fleaſhe and bloud. For hereby he meaneth, that if we had to deale with viſible enemies, wee myght well eſcape their handes by ſome ſhift or other, and we might finde the meane to reſiſt them. But behold (ſaieth he) they be ſpirituall guiles that fight againſt vsus, of whom we hauehave no ſight at all, except God giuegive vsus the eyes of fayth to eſpie howe Satan is agaynſt vsus, ſpecially by the tēptations that he triumpheth in our way, wherby he eggeth vsus to euill, and laboureth to marre vsus. So then, wee muſtefully reſolue ourſelues of this poynte: namely that the Diuels are alwaies buzy to procure our deſtruction: that they go about the earth, that they bee neuer away from vsus, that they bee euer ſeeking meanes to get into vsus, and that as ſoone as they finde neuer ſo ſmall a breach, they enter into vsus to throwe vsus into endleſſe deſtruction, and wee be ſurpryzed before we miſtruſt that we are aſſayled, according as eueryevery man knoweth by experience, that we perceyue not when the Diuell is neere vsus, and yet in the meane while wee ſee our ſelues woūded to death. VVherfore, when we feele any wicked deſire in our ſelues, ſo as we be caried, ſome to one lewde …uſt, & ſome to another: we muſt marke that it is the enemie that worketh ſo craftily. And thus we finde by experience, that the Diuels are euer practizing againſt vsus: ſpecially againſte thoſe to whom God hath giuen wiſedome and knowledge. For although the Diuel poſſeſſe the wicked and reprobates, and worke in them with all effectualneſſe, as Sainct Paule ſpeaketh to the Theſſalonians: yet perceyue they not that the Diuell is any thing, and they make but a ſporte of their vices. They be ſo bewitched in euill, as they feele it not a whit. For they bee become blockiſh as Sainct Paule ſayeth in another place. But whē the faithfull finde their mindes attaynted with any euyll affection, & that Satan hath preuailed ſo much as to make entrance into them: they know that Satan hath preuented thē vnwares, & that they perceyued not when he gaue thē battell or alarme. VVe muſt not tarie till we hauehave ſuch an aſſault: but we muſt be afrayd & take heede to that which is ſayde. For God ſheweth the care which hee hath of vsus, and how it is not his will we ſhould be taken vnwares for wante of knowing our aduerſaries, when hee ſayeth that the Diuelles go about the earth continually hunting after theyr pray. If a man ſhoulde tell vsus that enemies were at hande, and that there were certayne bandes comming vponupon vsus, eueryevery of vsus would ſtande vponupon his garde, and deuiſe all meanes poſsible to defend our ſelues and to withſtande them. And why ſo? Bycauſe wee bee fleaſhly, and hauehave a care to preſerue this tranſitorie lyfe. But beholde, our enemie Satan hath ſtore of wyles and ſuttleties, more daungerous and miſchieuous than all the enemies in the world: his deſire is to caſt vsus all headlong into deſtructiō: we know what ſtrength he is of, as hath bene declared alreadie: it is expreſly ſayd that he is at hād with vsus, and that he beſiegeth vsus on all ſides, and that hee hath a thouſande wayes to winde about vsus. VVhen all this is told vsus & yet we be neuer the warer, is it not a token of more thā beaſtly blockiſhneſſe, & that we hauehave no mind at all of the heauenly lyfe, & that we cōceyue no more thā we ſee, like as the brute beaſts do? But whē it is tolde vsus that Satan ceaſſeth not to go about the worlde, but continually foloweth the chace, and is neuer idle, wee muſte profit our ſelues by that doctrine. And why? Bicauſe he being the enemie of our welfare, deſireth nothing els but to leade vsus into the ſame deſtruction whervnto he himſelfe is come. As cōcerning that God ſayeth here, Hast thou not marked my ſeruant Iob, bow he is an vpright and ſounde man, which feareth God and withdraweth himſelfe from euill? This is to do vsus to vnderſtand, that God ſpyteth Satan in thoſe to whom he hath giuen the grace to walke according to his will. And herein we ſee vponupon what cōdition God hath ſet vsus in this worlde, namely that we ſhoulde be here as mirrors of his vertue. For when hee giueth vsus the grace to gouerne our ſelues by his holie Spirite, he ſetteth vsus as it were vponupon a ſcaffolde, to the end that his gracious goodneſſe & merciemercy ſhould be knowen vntounto vsus, & thervpon he himſelfe might be glorified againſt Satan in our perſons. And ſure the honor is ineſtimable which God doth vntounto vsus, whē he choozeth vsus, I ſay when he choozeth vsus poore wormes of the earth, to be glorified in vsus againſt Satan, and to make his triumphes by vsus. Let vsus conſider what a thing this is towards men. Alas: and can God draw any thing out of men that may ſerue to his glory? It is very certaine that he cannot: for there is nothing in them but euill. But what then? After that God hath chozen vsus, he ſheadeth out his holie ſpirite vponupon vsus, and giueth vsus of his grace, where through it is his will to bee glorified in our perſones, and ſo maketh he his tryumphes agaynſte his enemies. And heerby wee be admoniſhed, not to thinke it a ſtraunge matter, if it pleaſe God to exerciſe vsus with ſtore of incoūters & tēptations. But rather when we perceyue that God keepeth vsus occupied: the frute that cōmeth of our incoūters ought to content vsus throughly: that is to wit, that God is glorirified, & that his power is knowen, in ſuch wiſe as Satan is cōfounded in all his aſſaultes. Seeing then that the iſſue of our cōflictes is ſuch & ſo happy: I pray you, ought we not to beare them paciently? Moreouer, like as God ſpyteth Satan in the perſon of Iob: ſo alſo hauehave wee wherewith to ſpite all our enemies, whē this protection of Gods is well printed in our hartes, ſo as wee knowe howe it is hee that dwelleth & reygneth in our hartes by his holy ſpirit, and that it is he which fenceth vsus, & which is a bulwark & fortreſſe to vsus. Marke alſo what Sainct Paule ſayeth in the viij. of the Romanes. For after hee hath ſhewed that the faithfull are inuincible when the ſpirit of God beareth thē record of their lyfe: he ſaieth that although they hauehave not receyued him fully and perfectly: yet notwithſtanding (yea though they had receyued but ſome one ſmall drop) the ſame is the ſeede of lyfe, to aſſure them that God will accompliſh that which he hath begonne. Seeing then that the faithfull hauehave ſuch an aſſurance, that God hath gyuen them of his holy ſpirit, to ſhew vntounto them that he will bee their father to the ende: thervpon they maye lift vp their voyces & mindes, and vaunt themſelues againſt Satan, againſt death, & againſt all things. And wherefore? Bicauſe nothing is able to put them frō the ſayd louelove which God beareth thē, & which he hath once ſhewed to them in our Lord Ieſus Chriſt. Thus we ſee how we muſt do, and what we hauehave to hold vsus to, as ſhall be laide forth more at large hereafter, ſpecially whē we come to declare what the miſchiefes were that Satā wrought againſte Iob, and howe we ought to take thē. But at this preſent I do but only touche that whiche is neceſſarye for this preſent purpoſe. Let vsus come to that which is in the text, where mencion is made of Iobs vprightneſſe. True it is that I hauehave already declared al that matter, ſo as it were but ſuperfluous to make a new diſcourſe of the things that hauehave bene touched hertofore. It ſhall ſuffize for vsus to make a ſhort rehearſall of them, to the intent to bring that thing to our remembrance whiche is greatly for our profite to know. Marke then wherefore the holy Ghoſt hath declared the lyfe of Iob new againe: It is to the ende it ſhoulde be as a patterne for vsus to ſhape our ſelues like vntounto it. Is it our deſire to frame our liues to Godward, and to his ſeruice? Then muſte we firſte of all hauehave this ſayde ſoundneſſe of hart, that we be not double, and that we ſerue not God in outward appearance onelyonly, with our feete, handes, and eyes: but that our hart march afore, and that we hauehave a pure and ſingle meaning to giuegive our ſelues ouer vntounto God, to bee wholly his, and to abhorre all hypocriſie. Beholde at what poynt we muſt beginne, if we meane to hauehave our lyfe well ruled, & allowed of God. For vprightneſſe muſte in any wiſe ſpring of the feare of God: that is to ſay, we muſte ſhewe outwardly what lieth hid within vsus: ſo as if the roote be good, it ſhall by and by bring forth good fruites, that our workes may beare record how our proteſtation of ſeruing God and of aſſuring our ſelues of all things at his hande, is not vayne. And this conſiſteth in two things: namely that we deale with vprightneſſe & equitie among our neighbors: (mark me that for a ſpeciall point:) and alſo that we hauehave a religiouſneſſe in vsus to ſerue God, imputing all vntounto him. And this vprightneſſe tēdeth not to the end that ech one of vsus ſhould ſhrinke aſide by himſelf, to ſeeke his owne profite: but that we ſhoulde cōmunicate all togither, according as God hath bounde and knit vsus togither into one bodie, ſo as eueryevery man hauehave a care to ſerue his neighboures turne, & to mainteine this brotherly communion and equitie of not doing that to another which we would not hauehave done to our ſelues. Thus ſee we how God proueth what we be: that is to wit, whither we liue vprightly amōg men without hurting or hindering of any man, or rather whither we labour to doo ſeruice vntounto all men. For the principall poynt is, that we referre all vntounto God, acknowledging our ſelues to be wholy his, and that it is reaſon that our life & our death be offered vntounto him in ſacrifize: that we worſhip him, that we do homage vntounto him for the things that he hath giuen into our handes, that we confeſſe howe he ought to hauehave all ſuperioritie ouer vsus, that wee proteſt it by our prayers and requeſtes, and that we ſhewe howe it is he that is our whole refuge, and how it is he to whome we are beholding for all things. Lo here the record which it behoueth vsus to yeelde, of the ſoundneſſe that is hidden in our harte, as of a roote that is hidden in the earth. But for aſmuche as the cace ſo ſtandeth that wee can not walke as it becommeth vsus to Gods lyking, except wee vtterly withdraw our ſelues from euill: This alſo is well attributed vntounto Iob, and vnderunder his perſone wee are aduertiſed, that wee ſhall neuer ſerue God without greate difficulties and many hinderances which the Diuell ſtyrreth vp: ſo as if wee will keepe the ryght way, it behoueth vsus to leape ouer the trenches, to ſteppe ouer the ſtones, and to marche among thornes. And thus wee ſee the manifold incombrances that are caſt afore vsus, to turne vsus aſide from walking as God hath appoynted, yea & euē to marre vsus altogither. But what for that? Let vsus learne to put this leſſō in vre, that Iob ſerued God by withdrawing himſelfe frō euill. So thē, whē we ſee the whole world corrupted, ſo as we be as it were amōg briers, & cā ſee nothing but euill examples: let vsus reſiſt all ſuche things. For why? If we be ſo lazie as to make excuſe, that bycauſe the world is wicked & froward, wee may well do as other do: that is ouerfond. For lo, here is Iob ſet before vsus to condemne vsus. For if he in thoſe dayes withdrewe himſelfe frō euill: ought not wee to do the like in theſe dayes too? Specially ſeeing that God gyueth vsus warning, that wee cannot lyue holily without greate battelles and great hardineſſe? And what more? Hee gyueth vsus the grace to ouercome all Satans aſſaultes, in ſuche wiſe as there is no excuſe for vsus▪ if wee do not as Iob hath done. For he lyued not in a tyme when all things were well ordered, or where men were as Angelles: No, no: hee lyued among idolaters: abundance of wickedneſſe reigned in his time: and there was as greate ſtore of vyce in the worlde then, as there is at this day. And yet for all that, Iob folowed not the bent of other mens bowes, as the Prouerb ſayeth: But he retired into himſelfe, beeing well aſſured that hee ought to ſerue God. So then, let vsus not in theſe dayes alledge the corruptneſſe of our tyme, in that all is turned top…iteruie: But rather let vsus conſider that God by meane thereof prouoketh vsus to bee ſo muche the carefuller to ſhunne the thing that may infect vsus. For in aſmuche as we ſee howe vyces are as it were an euill ayre: wee muſt flee from them, in cace as if one ſhoulde tell me that my meate were poyſoned, I woulde hauehave no minde to meddle with it: or as if a man ſhould tell me there were daunger in a place, I woulde not come there. And why then are not wee carefull, ſeeing that God himſelfe ſheweth vsus that all the vices in the worlde are as badde as deadly plagues? And ſith that God hath gyuen Iob the grace to withholde himſelfe ſo from euill: Let vsus not doubte but hee will aſsiſt vsus at this day with like power. But finally and in concluſion it is ſayde, that Satan ment as it were to hauehave ſpyted God, ſaying, That Iob ſerued him not for naught, for ſo muche as he had bliſſed him in ſuche wiſe euen to that day, that hee proſpered in all his affayres, So then (ſayeth Satan) Iob may be an hypocrite for ought that is knowē: but if thou touche him with thine hād, thou ſhalt ſee what will come of it. VVe ſee here howe the Diuell laboureth on all ſides to ouerwhelme vsus, & when he ſeeth that he getteth nothing by one poynt, he deuiſeth & practiſeth ſome other newe tricke. For the wyles are infinite which he forgeth in his ſhop: & therfore it behoueth vsus the more to ſtande vponupon our garde. It is certayne (as I hauehave ſayde already) that proſperitie corrupteth men more than all the afflictions of the worlde doo. For riches are willingly accompanied with pryde, pompe, contempt of God, crueltie, craftineſſe, & all other ſuch like things: and they bring with them all delightes and pleaſures, in ſuche ſort, as a man becommeth altogither beaſtely. But Satan came ſo farre ſhort of winning any thing at Iobs hande by this meanes: that he turned himſelfe to the other ſide, and made ſure that he might be tryed by affliction. And by the way we muſt conſider that God knoweth right well what is requiſite for the tryall, as well of our fayth as of our obedience, and that he needeth not to be counſelled by the Diuell. But this is ſayde expreſſely vntounto vsus, to doo vsus to wit, that if God ſende pouertie vponupon vsus, or afflict vsus, he doeth it partely to the ende wee ſhoulde bethinke our ſelues, and not bee puffed vppe any more for proſperitie thā for aduerſitie: & partly to teache vsus to pray vntounto him according to the neceſsities that oppreſſe vsus. Herewithall we muſt alſo marke, that the Diuell is alwayes at our elbow to ouerthrow vsus if he can: ſo as if we ſcape from him on the one ſide, he ſtirres vp a new temptatiō agayne on the other ſide. To be ſhorte, that which is ſayde in one word in Zacharie, is declared to vsus here at large: that is to wit, that Satā is the accuſer & the aduerſarie of all the children of God, according alſo as in the Apocalips it is ſayde, that he is the accuſer of our brethren. And it is expreſſely ſhewed vntounto Zacharie in that viſion, that Satan did ſette himſelfe to accuſe Ioſua the hygh Prieſte as the heade of the Churche and as a figure of our Lorde Ieſus Chriſte, whome hee came thither to accuſe before God. And ſo, conſidering that wee hauehave ſo ſtrong a partie, and that Satan laboreth by all meanes poſsible to throw vsus downe, notwithſtanding that wee hauehave bene long tyme fenced by the hande of God: wee perceyue we hauehave great nede, that Ieſus Chriſt ſhould be our aduocate, & that he ſhould maynteyne vsus by his power agaynſt Satan, that wee be not intrapped by his wiles and pollicies. Thus we ſee wherof wee bee warned in this ſentence: to the ende we ſhoulde betake our ſelues to God, beſeeching him to ſtrengthen vsus agaynſte the temptations of Satan, in ſuche wiſe as wee may neuer be vanquiſhed, for aſmuche as the Lorde ſhall ſtabliſh vsus in the inuincible power of his holy ſpirite.
Therefore let vsus caſte our ſelues downe before the face of our good God, with acknowledgement of our ſinnes: beſeeching him to make vsus feele them better, ſo as wee may bee diſpleaſed with our ſelues for them, and mourne before his Maieſtie: and that in deſiring pardon according to the meaſure of our offences, we may requeſt him alſo, that he will not ſuffer vsus to be turned any more from his obedience, but rather that wee may continue in it to the end: and that he will ſo print in our hartes the ſayde ſoundneſſe whiche hee hath inioyned vsus, as wee may not in any reſpecte couet any thing ſaue onelyonly to yeelde to him that whiche is his dewe, that is to wit, that hee may bee knowledged to bee the author of all goodneſſe and welfare, and that wee may do him ſeruice, lyuing in true brotherlyneſſe with our neyghboures, withholding vsus from all wrong doing, and doing good to all men, to the ende to withſtand all the troubles and temptations of this world, vntill we be come to the kingdome of heauē. That it may pleaſe him to giuegive his grace, not onelyonly to vsus, but alſo to all people and nations of the earth, bringing backe all poore ignorant ſoules frō the miſerable bondage of error and darkeneſſe, to the right way of ſaluation: For doing thereof, it may pleaſe him to rayſe vp true and faythfull Miniſters of his word, that ſeeke not their owne profite and vayneglorie, but onelyonly the aduancement of his holy name, and the welfare of his flocke, &c.