Sermons on Job, Sermons · Chapter 1 · Sermon 5
The fifth Sermon vponupon the first Chapter.
9. Satan ſayde to the Lorde: doth Iob feare the Lord for nothing?
10. Haſte not thou bene a bulwarke to him on all ſides? Haſte not thou fenced his houſe and all that hee hath? Doeſt not thou proſper him in all his affayres? Is not his poſſeſsion farre inlarged?
11. But lay thy hande vponupon him, and touche that whiche hee hath, and ſee if he will not curſe thee to thy face.
12. The Lord ſayde vntounto Satan: I gyue thee power ouer all that hee poſſeſſeth: but touche not his perſon. And Satan went out from the preſence of the Lorde.
ALbeit that the Diuell do but his office here, that is to wit, peruerte all goodneſſe, and falſely accuſe Iob as though hee were an hypocrite: Yet neuertheleſſe, in ſo doyng hee diſcouereth the euill which is in men willingly, and wherevnto wee bee inclyned by nature. For beeing wilye and polityke as he is, hee knoweth full well on which ſide to aſſayle vsus. Let vsus marke then, that here the Diuell bewrayeth a diſeaſe wherewith all of vsus are atteynted, vntill God hauehave healed vsus of it by his grace: that is to wit, that in time of proſperitie we can bliſſe God: but if he afflict vsus, we change our minde, and thenceforth beginne to grudge agaynſte him, forgetting all the prayſe whiche wee had gyuen him ſo long as hee dealte with vsus after oure deſire. And ſo there bee many hypocrites whiche cannot bee knowen nor diſcouered vntill God ſende them aduerſitie. For ſo long as they bee at their eaſe, and in reſt: they ſhew not the rebelliouſneſſe that is within them, but let it lie hid. Lo heere the cauſe why the Scripture ſo oftentymes ſheweth vsus, that God tryeth thoſe that are his, …i…ting them by afflictions, and caſting them as it were golde into a furnace, not onelyonly to purge them, but alſo to make them knowne: for to thoſe twoo purpoſes do afflictions ſerue: that is to witte, God killeth the vyces that are in vsus. For when hee puniſheth vsus, then are wee tamed, and hee commaundeth vsus to withdrawe ourſelues from the worlde, and not to bee gyuen to our pleaſures and fleſhlie delyghtes. But there is yet a further thing: that is to wit, that lyke as in a furnace golde is tryed to knowe whither it hauehave any droſſe in it: ſo alſo God ſheweth what wee bee, by afflicting vsus. For men knowe not themſelues before they hauehave bene ſo proued. Before wee hauehave paſſed through the …iue, wee ſeeme to our ſelues to feare God, and that there is nothing to be miſlyked in vsus: and yet all the while there be manie vices in vsus, that wee knowe not of. It is God that ſheweth them vntounto vsus, it is he that maketh vsus to perceyue them: when hee ſendeth vsus any trouble, or any aduerſitie: then finde wee what our infirmitie is. Nowe if God make the afflictions of his faythfull ones to ſerue them as a mirror wherein to beholde themſelues: it is muche more likely that they will ſhewe what is in other men, whither they hauehave fayth and obedientneſſe in their hartes or no, and whither they bee hypocrites, or whither they ſerue him in truthe. Here yee ſee what wee hauehave to marke in this ſtreyne, and experience ſheweth vsus, that it is ſo. For wee ſee a greate number, who when God ſendeth them all things at theyr pleaſure, doo ſpeake as ſweete as ſugre, as they ſay: and yee woulde maruell to heare howe that good God ſhall bee prayſed: ſpeciallie when they finde theyr diſhes full furniſhed, ſo as nothing is wanting, ô how well it lyketh them to confeſſe that God is good. But if hee beginne to handle them any thing roughly, that things fall not out to their contentation, they take it ſore to harte. If God proceede and plucke theyr fethers from them: then fall they yet to further outrage of murmuring, yea and they belke out blaſphemyes agaynſte him: and albeit that they vtter them▪ not with their mouthe, yet is theyr harte full of poyſon within, ſo as they chafe vponupon the bytte, and repine at God for handling them otherwiſe than they lyke of. Ye ſee then that in tyme of proſperitie there are ynow that will bliſſe God: but that is but hypocriſie, I ſpeake of ſuch only as meane not to do it in deede. For they bee the worſte which ſooth themſelues in ſuche wyſe as they perceyue not their owne vices. Sithe the cace ſtandeth ſo, let vsus marke that Satan hath in this poynte had an eye to the diſeaſes wherwith men are atteynted. And ſo we ſee with what an enemie we hauehave to do: he lieth in wayte for vsus, & prieth about vsus on all ſides, to ſpie where hee may hauehave any entrance to wounde vsus. Therefore let vsus beare well in minde, that when wee ſhall hauehave prayſed God, and ſerued him in tyme of proſperitie: that is not all that we hauehave to do: but we muſt put our ſelues in a readineſſe, that when ſoeuer it ſhal pleaſe God to ſcourge vsus, to exerciſe vsus with manifolde miſeries and inconueniences, we not withſtanding muſt bridle our ſelues, & hauehave the lowlineſſe to ſubmit our ſelues vntounto him, and to receyue all his chaſtyzements paciētly & quietly. If we be not come to this trial, that is to ſay, if wee be not pacient whē God ſcourgeth vsus: al the ſeruice that we do vntounto him wil be no great matter. True it is that God will well accept thoſe that be his, euē in the tyme of their proſperitie: howbeit for aſmuch as it behoueth vsus to conſider why hee maketh vsus to paſſe thorowe the ſayde boultell of affliction: therefore muſt wee the better beareaway this leſſon heere. And furthermore wheras it is ſayd here, that men will curſe God to his face when they bee combered with afflictions: true it is that this commeth not to paſſe at the firſte puſhe. For as yet a while there will remayne ſome reuerence of God who is imprinted in vsus: ſo as if we be put to ſome harde pinche, no doubte but wee will groyne at it and repine agaynſte it ſecretely: but to open our mouth to blaſpheme God, it will as yet go agaynſt our nature. But when wee hauehave thus fretted and chafed at it, if the miſerie increace ſtyll, or continew very long: then doeth our impaciencie kindle as a fyre, and wee beginne to fluſhe out that which had erſt bene locked vp in our hartes. Thus wee ſee howe at length they that are afflicted doo curſe God to his face: that is to ſay, howe they ouerſhoote themſelues out of meaſure, ſo as they regarde not any more the Maieſtie of God▪ to humble themſelues vntounto it, ne conſider that if they are become rebelles agaynſt him, they ſhall not any more attayne to take holde of his iudgement whiche reſtreyned them from ruſhing into ſuch outrage. And therefore good cauſe hauehave wee to pray vntounto God to bridle our tunges as well as our hartes, and not to ſuffer vsus at any time to fall into ſuch exceſſe as to curſe him openly: but rather that the iſſue of the chaſtyzementes whiche he ſendeth may be ſo lucky to vsus, as they may turne to our profite and welfare, according as his intent is that they ſhould do, when hee ſcourgeth vsus. Lo what wee hauehave to gather of this ſtreyne. And by the way let vsus marke that although Satan be the father of lying, yet he ſpeaketh truthe here, when hee ſayeth that God bad bene as a …ulwa…ke to Iob, and had fenced his bouſe on all ſides, and that he had made …im to proſper. Beholde howe hee turneth himſelfe into an Angell of light. For aſmuche as hee was before God, it ſtoode him in hande to ſet a fayre colour on his matters, for there was no place for him to vſe ſuche trumperie as hee vſeth towardes men to deceyue them. Thus Satan groundeth himſelfe vpen true principles: but that was to apply them vntounto euill: for his deſire was nothing els but to deſtroy Iob. And hee ſayeth, that God had bene a bulwarke to him. Then let vsus vnderſtand, that if wee will bee maynteyned in this worlde, God muſte needes put to his hand. For what is our lyfe? And to how many neceſsities is it ſubiect? Therefore we could not ſtand one minute of an houre, if wee were not preſerued by the grace of God. … like wiſe is it with all things that we poſſeſſe. God muſt be fayne to fence vsus. And who I pray you is hee that ſpeaketh heere? It is euen Satan, whoſe comming is of purpoſe to ouerwhelme vsus, both in our goods and in our perſones, if we be not (as you would ſay) well walled, ſo as God ſerue vsus for a bulwarke, according alſo as we ſhall ſee him to be in the proceſſe of the texte. For as ſoone as Satan hath his leaue, wee ſee howe hee taketh away all Iobs goods from him, and with what violence he goes about it. Therfore it was requiſite that Iob ſhoulde be fenced all the whyle aforehand by the grace of God, and that it ſhoulde ſerue to rāpire him round about. And this leſſon is greatly for our profite. For heereby wee bee warned to pray vntounto God, that it may pleaſe him to defende vsus, for aſmuche as while wee be in this worlde, wee are as it were in a wilde woode full of robbers. And here wee ſee alſo why the Scriptures attribute theſe titles vntounto him: namely that he is our buckler and ſhielde, our wall and trenche, our rampyre and bulwarke, our tower and fortreſſe. VVherefore dothe the Scripture vſe ſo many woordes to betoken that Gods protection is of force? It is to teache vsus, that without him we ſhoulde periſhe a hundred thouſande times a day, and therefore that he muſt be fayne to watch continually for our ſafetie. VVe ſee then (as I hauehave ſayde) how it is requiſite that men ſhould acknowledge their lyfe to bee nothing, conſidering how it is ſo frayle as nothing can be more, & how it is ſubiect to an infinite number of deaths, in ſo much that they be thereby ſtirred vp to pray God to take them into his tuicion: and when they ſhall hauehave lyued one day, they muſte acknowledge that they were mainteyned by God, and vntounto him muſt they yeeld the prayſe of all. Lo what wee hauehave to marke in this ſtreyne. For if Satan who is the enemie of all truthe, do cōfeſſe how it is God that is mans defence, & is cōpelled to ſay ſo, as if he were vpō a racke: ſeeing God hath made vsus to taſte of his woorking, and made vsus to feele it: what an vnthankfulneſſe ſhall it be if we confeſſe leſſe than Satan hath done, who deſireth nothing els but to deface or rather vtterly to aboliſhe Gods gracious goodneſſe, by his lying, ſo as it myght not bee knowne at all? So then wee ſee that ſuche as thinke not of this protection of God, are worſe than the Diuell, and needes muſte it be that they are turned into brute beaſtes, or rather altogither bewitched. Thus much concerning that woorde. Conſequently it is ſayde, That God gaue Satan leaue to do what he listed with all Iobs goodes, condicionally that bee touched not his perſone. Heere at the firſte bluſhe a man myght maruell, why God did ſo gyue ouer his ſeruaunt Iob to Satans pleaſure: is it meete that the Diuell ſhould hauehave ſuch credite with God, that when he craueth leaue to woorke vsus miſchiefe, God ſhoulde graunte it him? It ſeemeth that God fauoureth him, and that he maketh ſporte with vsus in the meane while as with a tennis ball. But let vsus marke, that whē God graūteth Satan this thing, he doth it not to pleaſure him, neyther is he moued of any fauour that hee beareth towards him: but by cauſe he hath ordeyned it in his owne purpoſe: he is not moued by Satās ſute, nor perſwaded by him to ſuffer Iob to bee ſo puniſhed. Hee had alreadie ſo determined in his owne purpoſe. Before Satan had vttered any woorde, or made any ſuch petition, God was minded to puniſhe his ſeruaunt, and he minded it for …uſt cauſe, the which he hath diſclozed vntounto vsus: & though the ſame were to vsus vnknowne, yet muſte wee lay our hand vponupon our mouth and ſay, that God is rightuous and vnpartiall in all that he doeth. Thus ye ſee the firſt pointe that we hauehave to marke: that is to wit, that God here graū ted not Satans requeſt as though hee had bene moued by his ſute: but for aſmuche as he was minded of his owne good wil to chaſtyze Iob: therfore he graunted Satan his demaunde: verily euen to ſpyte Satan, and to hauehave the greater triumph agaynſt in putting him to confuſion. For Satan made full reckening that Iob ſhould hauehave curſed God to his face, that is to ſay, that he ſhould hauehave blaſphemed him with open mouth, when he came to be beaten ſo roughly. And why did Satan ſo? For hee conſidered what we are of our ſelues: that is to wit, how we be as fleeting as water, and that all our ſtrēgth is nothing. But in the meane while he had no vnderſtanding of Gods grace, how ſtrong and inuincible the ſame is in vsus. True it is that he feeleth it, and that he hath experience of it ſpite of his hart: and yet for all that, he knoweth it not a whit. And ſee how he is deceyued▪ ſee wherevpon he maketh his reckening: namely that if he cā get leaue to torment vsus, we ſhal be vanquiſhed out of hande, we ſhall bee ſwalowed vp of heauineſſe by and by, and that we will fall into deſpayre & blaſpheme God. Lo what Satan hopeth, and what he pretendeth to do. Marke it well. But God will reſiſt him, and diſappoint him of his hope. For he will ſende the grace of his holy Ghoſt before hand, and ſo ſhall Satan be cōfounded when he ſees he hath no power to compaſſe the thing that he ment to hauehave attempted againſt Gods ſeruauntes, but all goes backward and cleane contrarie to his intent: God therefore knowing what the iſſue of Iobs afflictions ſhould be▪ had determined in his owne purpoſe to ſcourge him, and ſo you may ſee he did it not at Satans inſtigation. VVhy thē doth the holy Scripture tell vsus here, that it was done at Satans requeſt▪ That is for two cauſes. Firſte, that when we be beaten with Gods roddes, we myght knowe that Satan procured it, yea euen to caſt vsus into deſpayre. And this is it which S. Paule ſheweth vsus in the text which hath bene alleaged a few dayes ago: namely that we hauehave battaile againſt ſpirituall powers, and not agaynſt fleaſh & bloud. As often then as any euill befalls vsus, let vsus be ſure that Satan hath practized it againſt vsus: to the end we may withſtād him by faith: and that we being fenſed & armed with the mightie power of God, and knowing that Satan hath ſo great power ouer vsus, may retyre our ſelues to the refuge of him that is able to ſtrengthen vsus. Heere ye ſee whervnto the Scripture had an eye in that cace. And now for the ſecōd point, the Scripture meaneth to ſhew Gods fatherly louelove towards vsus, in ſomuch as he ſupporteth vsus as his little babes, and giueth not any ſuch libertie ouer vsus, as our enimie would very fayne hauehave, ſpecially that he might take his pleaſure in afflicting vsus, were it not that he knoweth howe the ſame is for our ſingular welfare. True it is that we muſt be fully reſolued vponupon this poynte, namely that though we knowe not wherefore God puniſheth vsus, we muſte alwayes acknowledge the ſame to be rightfull. But yet therwithall it behoueth vsus more ouer to hauehave this leſſon printed in our harts: namely that God loueth vsus ſo tenderly, that he deſireth nothing but to bring vsus home againe, in ſo muche that he ſpareth vsus, and holdeth vsus as it were in his lap, for ſo wee ſee that the Scripture ſpeaketh. Now then, when we ſee Satan come to kindle the fyre, & that he hath ſewed vntounto God to hauehave Iob perſecuted: let vsus marke how the Scripture ſheweth vsus, that God hādleth vsus not ſo roughly without cauſe, and yet that it is not at the ſute of our enemie, (for he woulde deſire nothing ſo much as to keepe vsus in reſt and at our own eaſe, if it were expedient for vsus:) but bicauſe it is good for vsus to be ſo exerciſed by afflictions, yea euē at Satans hand: & well doth God permit him ſo to do, foraſmuche as he knoweth it to be good & profitable for vsus. Mark (I ſay) what we hauehave to note here. And to proue that it is ſo, let vsus take a contrary example. In the laſt Chapter of the firſt booke of Kings, it is likewiſe ſayd that God hild an Aſſyſe: and there is ſuche another deſcription as is here, how the Prophet had ſeene God ſet in his chayre of eſtate, and how hee demaunded there, VVho is it that ſhall beguyle me Achab? Satan preuēted not God in that cace, nother came he aforehande to ſay, If thou wilt gyue me leaue to beguile Achab, I will do whatſoeuer thou wilt hauehave me to do. But God beginneth, ſaying: where ſhall I finde a lying ſpirit to go and deceyue Achab? for I ſee he will needes be drowned euen into the bottome of hell. And wherfore is it that God ſpeaketh ſo? Euen bycauſe the cace ſtood vponupon executing of iuſt vengeance vponupon an hypocrite, a deſpyſer ful of crueltie, and a mortall enemie of all goodneſſe. Achab was a man that had peruerted al Gods ſeruice vtterly, & was wholly defiled with his owne Idolles: & therwithall alſo was full of ſturdineſſe and malice againſt the Prophetes, and woulde giuegive no eare to any admonition. VVhen he was thus hardened in his ſinnes, in ſuch ſort as a man could gayne nothing by ſeking to bring him into the right way: after that God had aſſayed all wayes, & ſaw he was a man forlorne: then he hild his aſſyſes, and demaunded who was hee that would deceiue Achab? for it was Gods will to execute the office of a iudge. VVe ſee then, that when God meaneth to puniſh wicked folke, and to execute his wrath vponupon thē according to their deſerts: he tarieth not till he be moued to it by Satan, but preuēteth him. In this preſent text when queſtion is had of puniſhing Iob, that is to ſaye, that God dealeth roughlie with one of his owne children, needes muſte the ſame come to paſſe by the purſute of the enimie. Lo here the diuerſitie whiche ſheweth vsus the reaſon why Satans requeſt is graunted him in this text. So then let vsus marke well, that the Scripture meaneth by all meanes to teache vsus to glorifie God continually, that wee knowing his goodneſſe towardes vsus, myght take occaſion to magnifie him, and therewithall that we ſhould vnderſtande howe his vengeance is iuſte agaynſt all wicked perſons, and that if hee puniſhe them, hee doeth but his office, to the ende hee may bee feared, reuerenced, and honored of all the worlde, and thus ye ſee what wee hauehave to beare in minde. But by the way a man may thinke it ſtraunge how God is ſerued ſo by Satan. But I hauehave tolde alreadie, that wee ſhall by and by wanze away like water, if wee bee not fully perſuaded of this poynte, that the Diuelles are in ſuche wiſe vnderunder Gods guydance, as they can doo nothing without his leaue. Yet is there a further matter, that is to wit, that the Diuells are as it were Gods hangmen to execute his iudgements and the puniſhments which hee will hauehave done vponupon the wicked. Alſo they are as his roddes whereby he chaſtizeth his children. To bee ſhorte, it behoueth the Diuell to bee the inſtrument of Gods wrath, and to execute his will: not that he doeth it of his owne voluntarie good will as I hauehave ſayde, but bycauſe God hath the ſoueraine dominion ouer all his creatures, ſo as they muſt needes yeelde vntounto him, and turne themſelues whither ſoeuer hee thinketh good. But heere is one greate diuerſitie which we muſte marke. For when God hath gyuen Satan leaue to puniſhe Iob, hee ſayeth to him: Beholde, thou mayſt woorke thy ſpite vponupon all his ſubſtance, but touche not his perſone. And agayne, after he hath deſtroyed all his goodes, he ſayeth: thou mayſt touch his perſon, but thou ſhalt not come neere his ſoule. Herein agayne wee ſee howe God reſerueth alwayes the ſoule of Iob, ſo as Satan can no more but torment him in goods, and in his mortall lyfe, and in his honour: for hee had not the power to enter into his ſoule to ſeduce him, and to make him to burſt out into impatiencie. This wyll be the better vnderſtode by a contrarie ſimilitude. VVhen God giueth Satan commiſsion to execute his wrath vponupon the vnbeleeuers, he not onelyonly permitteth him to puniſhe them in their goods, and with ſickneſſe and diſeaſes, or in ſome other maner: but alſo he goeth further, which is, that he giueth him power to leade them into error, and to deceyue them as wee hauehave alreadie alleaged in the example of Achab. Beholde how God ſayeth, VVho ſhall beguyle me Achab? And Satan ſayde, I will be a lying ſpirit in the mouth of all his Prophets. VVe ſee ther a farre larger cō miſsion than this is here. For the matter is not onelyonly that Achab ſhould be beguiled by ſome outwarde meanes. But we ſee that the Prophets muſt beguile him vnderunder the ſhadow of truth. And that is it that S. Paule meaneth by ſaying, that when men hauehave no minde to obey God and his truth, nor wil to frame themſelues thervnto: and aboue all when God hath bene ſo gracious as to manifeſt himſelfe vntounto them, and to ſhew them the way of ſaluation: if they be ſo vnhappie to reiect ſo great grace of God and to refuze it: then behold, God ſendeth them falſeprophets and deceyuers, who not onelyonly ſhall peruert all good doctrine, but alſo ſhall be beleued: for he will giuegive them ſpeedineſſe in error. It behoueth vsus to wey well this ſaying, according alſo as it importeth much. For what is mēt by this ſpeedefulneſſe of error? It is when God withdraweth his brightneſſe from vsus, wherby our wittes are dazeled and we become ſo dull, that we diſcerne no more than brute beaſts: but although the pitte lye wyde open before vsus, yet wee ſtumble into it without ſeeing of it a whit. And why ſo? Bicauſe there is no more aduiſedneſſe or wiſedome in vsus, for aſmuch as God hath giuen Satan power to mocke vsus and beguile vsus, yea and euen to blinde vsus and bewitch vsus in ſuch wiſe, as we wote not which way to turne vsus, that we tumble not into ſome new ſnare or other. Beholde (I ſay) how God worketh towarde the vnbeleeuers and reprobates: namely that he giueth Satan ſpeedineſſe of error, to intrap them, and they ſhall neuer perceyue it. But he dealeth not ſo towardes ſuche as are his, when he afflicteth them. For although Satan aſſault them: yet notwithſtanding they be alwayes preſerued, & hauehave wherewith to beate back his temptations. For God hath armed thē with his owne power, ſo as Satan can do no more than he hath leaue to do: and God putteth a barre in his way, in ſuche ſort as he is hild ſhort in eueryevery miſchiefe that he ſteppeth forthe vntounto, and can do nothing further than Gods good pleaſure licēceth him. Thus ye ſee what we hauehave to mark. And herewithall wee hauehave to obſerue further, that Gods iudgments are of ſuche a ſort, as he executeth them bothe vponupon good and bad. True it is that if we will folowe our owne opinion: we myght wonder how it ſhould come to paſſe, that God gyueth ſuche authoritie and preeminence vntounto Satan, as to be able to leade vsus amiſſe. This will be a very ſtraunge thing to our owne imagination. But what then? Seing that the Scripture telleth vsus ſo, it behoueth vsus to humble our ſelues, and to wayte till the day come that we may better conceyue Gods ſecretes which are incomprehēſible to vsus at this day, & therfore we muſt learne to magnifie them, and to honour Gods iudgements, hauing them in reuerence and admiratiō, vntill they may be better knowen vntounto vsus. For wee hauehave too ſmall a capacitie to know them throughly as now. Therefore we muſt walke in humilitie, cōtenting our ſelues to know but in part, vntill full knowledge be diſcloſed vntounto vsus at the latter daye. But how ſoeuer the cace ſtand, we muſt not be ignorāt in that which the Scripture ſheweth vsus: that is to wit, that god ſerueth his own turne by Satan, in ſuch wiſe as Satan is alwayes readie to ſeduce men when they hauehave deſerued it: and ſpecially when they refuze to obey the truth, then muſt they needes be caried away vntounto lyes. As cōcerning the faithfull God doth now & then leaue them alſo vntounto Satan, ſo as they be ſeduced by him, like as Iob was not exempted from that inconuenience in the ende. And alſo we ſee what is ſaid of Dauid in the holy ſtories. For wherof came it that he numbered the people? The text reporteth how it was the Diuell that ſtirred vp all the miſchief, when Dauid numbered ſo the people of God. Dauid thē being one of Gods children, was notwithſtanding ſometimes deliuered into the power of Satan, to bee beguiled by him. Now when we ſee thys, we hauehave good cauſe too pray vntounto God, and to come ſhrowd our ſelues vnderunder the ſhadow of his wings, and there to hide vsus. For if ſuche things befell vntounto Dauid, what ſhall become of vsus? Herewithall let vsus alſo marke, that whē God giueth Satan ſuch ſway ouer the faithfull: it is but for a little while. And here ye may ſee why it is ſaid, that Satans dominion is ouer the vnbeleeuers and vponupon all the ſtubborneharted. It is not without cauſe that Sainct Paule maketh thys diſtinction. He worketh euen now (ſayeth he) in all the vnbeleeuers. Thus placeth he the reigne of Satan, in them that are ſeparated from GOD and cut off from hys Church. And wherefore? For there we ſe he is in his owne boundes. But when he hath power to wound the children of God, our Lorde permitteth that to humble them: too the end that when they be ſo grieuouſly tormented, and yet do all the whyle reſiſt the aſſaultes that are made vponupon them, they ſhoulde vnderſtand that that commeth not of themſelues, but that they be vphild otherwiſe, that is too witte by the grace of God, and by the power of his holy ſpirit. So then, when God giueth Satan leaue to tempte faithfull ones: ordinarily it is to make them to be ſerued therewith as with a medicine. And herein we ſee Goddes maruelous goodneſſe, how he turneth the euil into good. For what can Satan bring but ranke poyſon and venim? Yea we know he hath nothing with him but death for he is called the Prince thereof. So then, whatſoeuer Satan cā bring, it tendeth altogither to mens deſtruction, and too the drowning of them in endleſſe damnation. And yet notwithſtanding, God findeth the meane that the euill which is in Satan, is turned to our welfare. And here wee ſee how Sainct Paule was phyſiked, as he himſelfe confeſſeth, after he had ſpoken of the hygh reuelacions that had bene giuen vntounto him. God (ſayeth he) hath prouided that I ſhould not exalt my ſelfe too much. Lo here a good prouiſion and very profitable for Sainct Paule. For wee know that pride is ready to throw vsus headlong intoo the bottomleſſe pit, and that there is nothing that prouoketh Gods diſpleaſure more: for needes muſt he alway ſhewe himſelfe an enemie to the prowde, and to ſuch as preſume vponupon theyr owne ſtrength in what wiſe ſo euer it be. And Sainct Paule was in the ſame daunger, if God had not remedied it. In what ſort did he it? It was (ſayeth Paule) by ſending me the meſſenger of Satan to buffet me. See how Satan worketh in Sainct Paule, yea euen by Goddes permiſsion. And what was the iſſue of it? Out of doubt Satan ment to hauehave ouerwhelmed Paule, and his intente was to hauehave driuen him into wickedneſſe, to the end hee ſhoulde hauehave giuen ouer the ſeruice of God, and by little and little withdraw himſelfe from Chriſtianitie, by reaſon of the weariſome troubles and miſeries whiche hee endured without ceaſsing. Lo here what Satan intended. But what for that? God purpoſed another ende: namely to brydle his ſeruant, that he ſhould not forget himſelfe, and ſo exalt himſelfe too much. And for thys cauſe was he buffeted. For he vſeth the ſayd ſimilitude of buffetting for the nonce: as who would ſay, God vſed hym not as a man of armes that fighteth in the fielde, to giuegive him a glorious victory: but buffeted hym lyke a boy too hys ſhame and reproch. Thus the holy Apoſtle whome God had endewed with ſo excellent giftes of the holy Ghoſte, was ſo farre made an vnderling to Satan, that Satan ſpitted in his face and wrought him marry other villanies. VVe ſee then how God turneth the euill intoo good. when he maketh al Satans ſtings to ſerue vsus as medicines, whereby hee purgeth vsus of the vyces that lye hid in vsus. And therefore we hauehave cauſe too prayſe God in all reſpectes, yea euen though that at the firſt ſight his iudgementes bee ouer boyſtous to our imagination, and that we be not able to conceiue them by our fleſhly vnderſtanding. VVhen we hauehave well conſidered all, wee ſhall euermore hauehave wherefore to magnifie God. Thus muche as touching this ſtreyne, wherein it is ſaide, that God gaue Satan leaue to puniſh Iob, howbeit ſo as hee forwarned him that he ſhould not touch his perſone. In effect, wee hauehave to marke, that when God giueth Satan libertie too aſſayle vsus in ſuch ſorte as he maketh many ſore aſſaultes vponupon vsus: yet neuertheleſſe hee goeth all by meaſure, as one that knoweth what we be able to beare, and what is expedient for vsus. Finally it is ſayde, That Satan wente out from the preſence of the Lord. Not that Satan did what hee liſt as if God ſaw him not any more: but to ſignifie vntoo vsus what the furie of Satan is, and what is his accuſtomed manner of dealing: that is to witte, that hee did the worſt he could, without regarding that he is ſubiect to God, and that he vſed his owne rebelliouſneſſe, in making hauock of Iobs goodes: howbeit that there is yet one thing more ment by that ſaying: that is to wit, that Satan did in effectuall deede ſhew the leaue that he had gotten. For I hauehave told you already, that this ſtreyt determination of God, whiche was vnknowen to men, is nowe declared too vsus here. For whereas the Scripture telleth vsus the thyngs whiche are apparant vntounto vsus, as how Iob was by and by ſpoyled of all his goodes, how hys children were ſlayne, and how he himſelfe was ſore plagued in his owne perſone: theſe things were commonly knowen to all men. But all men knew not that which was rehearſed afore: that is to witte, that God hild his aſſyſes, and that all was diſpoſed by his ordinance, and nothing happened without his prouidence. They that hauehave the eyes of faithe too comprehend thys, hauehave the vnderſtanding of it. The reſidue, perceyue but onelyonly the things that were done outwardly. And here we ſee wherefore it is ſayde, that Satan went out from the preſence of the Lord. For the holye Scripture putteth a difference betweene the outwarde things that are done, and the purpoſe of God whiche is not knowen but to the faythfull, which lift vp themſelues aboue their owne reaſon and aboue all their naturall wittes. For we ſhall neuer attayne too the knowledge of Gods Maieſtie, except wee bee caried vp aboue all our owne abilitie. And nowe the Scripture returneth to the Story, when it ſayeth that Satan is departed from the preſence of the Lord: that is to ſay, it was viſibly perceyued and after an apparant manner how he puniſhed Iob. Thus we ſee what is meant thereby. The reſidue is alwayes to expreſſe the nature of Satan: which is, that hee with an inordinate rage caſteth out fyre and flame as though he would make a cleane diſpatch of all togyther: and too bee ſhort, how it is hys office too tempte men, as it appeareth in the place where Ieſus Chriſt was tempted, where it is ſayd, Behold he that tempteth. This terme and title of Tempter is attributed peculiarly vntounto Satan. And why ſo? To the ende wee ſhould know, that he ſeeketh nothing but to deſtroy all, and to put mankind too confuſion. Thus we ſee that al his diligence, al his going about and all his trotting vp and downe, is to leade vsus with him to deſtruction: and for that purpoſe deſireth he to be exempted from obedience vntounto God, that hee myght turne all vpſide downe. Seeing we know this, we ought too bee ſo much the more prouoked to pray vntounto God, to take vsus into his hande and tuition. For when he receyueth vsus, we be in ſafetie from all the troubles that Satan can practize againſt vsus. But if God once withdraw hymſelfe from vsus, or do but onelyonly ſlacke his hande a little, by and by wee ſhall be ouercome by Satan. VVe ſee then how we be taught, on the one ſide to humble our ſelues, and to walke in feare and warineſſe, and on the other ſide to call vppon God, aſſuring our ſelues that as long as we be ſuccoured by him, we ſhall want nothing: yea, and that although we be fayne to fight againſt great diſtreſſes: yet we ſhall be ſure of the victorie, which he hath promiſed to all thoſe that are his.
Now let vsus fall down before the maieſtie of our God, praying hym too make vsus perceiue the euilles that are in vsus, and that vponupon the knowing of them, eueryevery one of vsus may feele himſelfe full of infirmities, yea euen of the outrageous vices for the which wee well deſerue too be thruſt out of his preſence. And herewithall let vsus pray, him to ſtrengthen vsus in ſuch wiſe by his holy ſpirite, as we may bliſſe him continually both in proſperitie and aduerſitie: and that wee may not deſire any other thing than to pleaſe him in all poynts, and to yeelde ourſelues wholly vntounto him. And that although we hauehave to do with an enemie that is ouerſtrong and ouer boyſtous, whome we be not able to reſiſt and to beare backe his blowes: yet notwithſtanding, through the maintenance and power of our good God, we may continue in his obeyſance vntounto the end: that is to ſay, euen vntill hee hauehave gathered vsus home to himſelfe, to make vsus partakers of that moſt happie triumph, which he hath prepared for vsus in his heauenly glory. That he will graunt this benefite and grace, not only vntounto vsus, but alſo. &c.