Sermons on Job, Title page – Dedication
POSSIDETE ANIMAS VESTRAS
NH
SERMONS of Maſter Iohn Caluin, vponupon the Booke of IOB.
❀ Tranſlated out of French by Arthur Golding.
IMPRINTED BY LVCAS HARISON AND GEORGE BYSHOP. 1574
TO THE RIGHT HONORABLE AND HIS SPECIAL GOOD LORD, ROBERT ERLE OF LEYCESTER, BARON OF DENBYGH, KNIGHT OF THE MOST NOBLE ORDER OF THE GARTER, ONE OF THE QVEENES MAIESTIES MOST HOnorable priuie Counſell, &c. Grace, merciemercy, peace and truthe in Chriſte.
AL men can skill to complayne vvith Iob, that this ſhort lyfe of ours is fraught with many miſeries, afflictions, and aduerſities, and verie experience ſheweth it to be ſo. For we ſee dayly in others and feele alſo in ourſelues, the continuall perils and croſſes that beſeege vsus and perce vsus to the hart, euen from the tyme of our birth to the giuing vp of our laſt gaſp. VVe find them painful, irkſome and tediouſe to vsus, and therfore we would faine ſhift them of. But in the meane whyle, do we looke vp to the hand that ſmiteth vsus? do wee conſider the cauſes why they be layd vponupon vsus? do we ſeeke out the ends whervnto they tend? or hauehave we an eye to the frutes and effects of them? Nay rather degenerating into a kind of brutiſhneſſe and hanging our heads groueling downe too the groundward, wee eyther imagin them to growe out of the earth, or impute them to the influence of the skies, or father them vponupon fortune, or attribute them vntounto men, or wite them vppon the vnhappineſſe of the tyme, or tie them to the place, or finally ſtand amazed at the afflictions themſelues, ſurmizing any thing rather than the truthe, as who ſhould ſay that God eyther could not or would not gouerne all things by his onelyonly will and prouidence, which is as much as to denie that there is any God at all. By reaſon wherof we ſeeldome or neuer enter into ourſelues to conſider our owne ſtate and the ineſtimable goodneſſe of our God, too thinke how iuſtly wee hauehave deſerued too bee ſcourged for our ſinnes, and how fatherly hee dealeth with vsus in clenſing the corruption of our infected nature, and in ſhewing the perfectneſſe of his mightie power in theſe frayle earthen veſſels of our weake and mortall bodies. None of theſe things do wee take heede of: and therfore much leſſe do wee looke ſo farre afore vsus, as too conſider that the ende why God ſcourgeth vsus, is to bring vsus backe againe to him by repentance, that he myght ſhewe himſelfe a mercyfull father too vsus, and heape vp his benefits and graciouſe gifts vponupon vsus, too our greater comfort. VVee conſider not that the end of worldly afflictions is alwayes happie too ſuch as feare him, and that the ſhort induring of he troubles of this lyfe, procureth an ineſtimable weight of glorie in the lyfe too come. Finally wee conſider not that God being our maker and gouernour, hath by good right a ſoueraine dominion ouer vsus and all other his creatures, too order and diſpoze vsus at his good will and pleaſure, and that the ſame his doing is wrought by incomprehenſible power, wiſdome, and rightfulneſſe, ſo as there cannot iuſtly anie fault or blame be found in any of his proceedings. By meanes wherof it commeth too paſſe, that if he giuegive vsus eaſe and proſperitie, we be ſo farre off from thankfulneſſe for the ſame, that we mount vp into pryde, and not only ſtep forth to diſdeyning and skorning of thoſe to whom he hath giuen leſſe abilitie: but alſo procede too the vtter forgetting and deſpiſing of his maieſtie, as though wee had all things of our ſelues, and were not beholding too him for any thing. And if he touch vsus eyther in our goods, bodie, name or otherwiiſe too our miſlyking: then eyther wee ſtorme, chafe and fret againſt him, (ſpecially if we ſee not an apparant cauſe of his doings) wherein wee blaſpheme him by accuſing him indirectly of vnrightuouſeneſſe: or elſe wee fall into deſpaire, thinking it vnpoſsible for vsus to ſcape out of the preſent daunger, wherin wee bereue him of his cheef glorie, which is to ſhew merciemercy by preſeruing the afflicted, and by rayſing vp ſuch as are vnderunder foote. Thus (as much as in vsus is) wee vtterly ſhake off his yoke, taking him to be nother our father nor our God. Heerby it is manifeſt, that wheras eueryevery of vsus hath the name of patience in his mouth, fewe knowe what right patience is, and in maner none at all do put it in vre. Some thinke it to be a ſtout bearing out of aduerſities without admitting anie greef or hartbyting for the ſame. And otherſome take it too be a yeelding too the preſent affliction vponupon hope to outweare it by length of tyme. But none of theſe twayne is the true patience, which is allowed of God, and meete too be in a Chriſten man, as will appeere too the diligent reader of this preſent woork. For the one is but a lingering in diſtreſſe without certaintie of good iſſue, and the other is but a dulling and amazing of the ſenſes, too make mannes nature more ſtubborne againſt Gods hand, which is too ſtubborne of it ſelfe alredye. God therfore knowing the frowardneſſe of mankind, and minding eyther too bring vsus home too himſelfe or too leaue vsus vtterly vnexcuzab… doeth in this booke purpoſely aboue all other parts of the holie Scripture, bothe defend his owne Maieſtie in mainteyning his ryghtfull ſoueraintie ouer all his creatures: and alſo ſet downe a perfect paterne of patien… conteyning the due obedience and ſubiection of the creature too his maker. Theſe are the twoo cheef poin… wherevpon the whole booke of Iob is grounded. In the diſcourſe wherof, there is ſhewed the inceſſant d… rouſeneſſe and indeuer of Satan too bring man too deſtruction: and mannes vnabilitie too ſtand againſt hi… without the ſpeciall prouidence and protection of God. VVhereof, the firſt warneth vsus to ſtand alwayes v… pon our garde, that we be not ſurprized by our ſo ſuttle and cruell enimie: and the other bereeueth vsus of a… ſelftruſt, driuing vsus too ſeeke our refuge and ſuccour no where elſe but in God. And too the intent wee may the more willingly ſuffer all croſſes, and take all things in good woorth at Gods hand: it is ſhewed that God neuer forſaketh vsus in our troubles, but vpholdeth and maynteyneth vsus euen in our vttermoſte extremities, by a ſecret and incomprehenſible woorking, not alwayes ſeene of the world, nor preſently perceyued of ourſelues: and that his afflicting of vsus is not for anye hatred or ill will of purpoſe too deſtroy vsus, but of a fatherly louing kyndneſſe, too make vsus knowe better bothe our ſelues and him, which is the ſoueraine goodneſſe and perfect felicitie: and therfore that hee alwayes giueth them a happie ende, too our ſingular welfare and ſaluation, making vsus too triumph victoriouſly ouer ſin, death, hell, the diuell, damnation, our ſelues and all the aſſaults of the world, through the tryall of our fayth, which by that meanes becommeth more fine and preciouſe than golde. Againe, too the ende that the wicked may not thinke themſelues too hauehave ſped the better by Gods long forbearing of them, and by their hardening of their harts againſt his manaces and warnings: it is told them, that the longer that God winketh at them, the heauyer his hand will bee vppon them, and that wheras theſe temporall afflictions are but ſweete chaſtizements and aſſurances of Gods ineſtimable louelove, and of eternall reward too the Godly: they are too the others ſharp puniſhments in this world, and authenticall warrants of Gods vtter diſpleaſure, and as it were foretaſtes of their owne vnauoydable damnation in the world too come. Thus is the pryde of our rebelliouſe nature beaten downe on all ſides, that by learning true humilitie, wee might receyue the comfort which God giueth too his chozen. Manie other notable doctrines are diuerſly interlaced: as, that Gods wonderfull working in his creatures and in the order of nature, ought to leade vsus too the knowledge of the creator: That wee ought not too bee inquiſitiue of Gods ſecrets further than hee liſteth too vtter them vntounto vsus, nor negligent in ſeeking ſo farre foorth as bee ſheweth them: That his onelyonly word is the abſolute and only ſufficient rule, too direct the religion and liues of all men in alcaces and all reſpects: That nothing in all the whole world happeneth by caſualtie, but all things are guided and gouerned too their appoynted endes by the fore determinate purpoſe and prouidence of God: That man being corrupted by originall ſin in the fall of Adam, hath not anye enterance of reconciliation, or any continuance of attonement with God, but by the mediator, through the only free merciemercy and gift of God: and finally (with innumerable other like) that there is no difference of the Iewe or Gentile, Greeke or Barbarouſe, learned or vnlearned, hygh or lowe, or of anye other ſtate or perſone before God, but that whoſoeuer ſerueth him faythfully and vnfeynedly, the ſame is accepted of him as his deere chyld, notwithſtanding that hee ſeeme not to be within the bounds of the viſible church. Heerevnto are added the duties of all degrees, ſtates, and callings, with a perfect patterne of a pure and vncorrupted lyfe, ſpecially in thoſe whom God hath aduaunced too honour, welth or authoritie, to the intent they ſhould be as it were bright mirrours of Gods Maieſtie vponupon earth, by ſheading foorth the light of their vertues too the good example of others, in preſeruing the common welth by iuſtice and pollicie, and in maynteyning Gods Religion. For it is manifeſt that Iob was not of the meaner ſort of men, but comparable (bothe in riches and authoritie) with the greateſt men in his tyme, and farre aboue the moſt of thoſe that beare greateſt porte and countenance in theſe dayes. Therfore vntounto all ſuch as louelove the true nobilitie, (which deſcendeth not too poſteritie by ryght of inheritance, nor is purchaced by riches, fauour, or any worldly meanes, but is the free gift of God, conſiſting in the excellencie of the mynd of the poſſeſſer, and not in the opinion of the variable multitude) it ſhall bee verie good too conſider, not only the generall commendacion which the holie Ghoſte giueth vntoo Iob, in that hee calleth him a ſound man, euen ſuch a one as feared God and eſchewed euill: but alſo the particular proteſtations which Iob himſelfe maketh in the xxix. and .xxxi. chapters, and in the xxv. verſe of the xxx. chapter of this booke. For there in defence of his innocencie agaynſt the wrongfull ſurmiſes of his freendes, hee ſetteth downe xvij. poynts, wherof although ſome do fitly agree too the common lyfe of all Chriſtians: yet do they all linke wholly together intoo the nature of true nobilitie, and belong cheefly too ſuch as are of moſte preheminence: and without them no man can iuſtly account himſelf too be noble or honorable. The firſt poynt is the comly and reuerend grauitie of his perſone, wherthrough hee was feared of his inferiours, honored of his equalls, eſteemed of his ſuperiours, and loued of all good and honeſt men. The ſecond is his pitifulneſſe towards the diſtreſſed, as well in feeling inward compaſsion and greef for their miſeries, as alſo in comforting, cheering, ſuccoring and helping them. The third is his ſtoutneſſe and vigilantneſſe in executing of iuſtice, ſo as he miniſtred right to eueryevery man indifferentely without reſpect of perſones, boulting out the truthe of things that were cloked or vnknowne, puniſhing open enormities though they were not preſented nor complayned of, and himſelfe pleading and maynteyning the rightfull caces of the ignorant and ſuch as wanted abilitie too help themſelues. The fourth is the vndefiled chaſtitie of his bodie proceeding from the chaſtneſſe of a pure hart, ſo as hee did not caſt anye lewd or wanton fancie towards any mannes wyfe or daughter. The fifth is his playne dealing, in vtter abſteyning from all deceyt, craftineſſe and guyle. The ſixth is his ſtedfaſtneſſe, in that he could not be allured by the intycement of his eyes, nor prouoked by flatterie, too ſtep aſide from the truthe, or too commit anye vnſeemly thing. The ſeuenth is his gentle clemencie, in ſuffering his bond ſeruants and vnderlings to reaſon their caces with him when they thought themſelues wronged, and in yeelding them ryght euen againſt himſelf. The eyght is his ſpeedie diſpatching of mennes ſutes, ſo as hee ſuffered them not too pyne with long lingring. The nynth is his liberalitie in maynteyning ſuch as were deſtitute of liuing. The tenth is his abſtinence in for bearing too do anye man wrong, hurt or hinderance, notwithſtanding that hee myght ſcape vncontrolled for it. The eleuenth is his hating of couetouſneſſe, in that no welth nor riches could infect his hart. The twelfth is his ſtayedneſſe, in that no abundance could make him proud to diſdeyne others, or to ſet more ſtore by himſelfe, or to hauehave the leſſe care and regard of God. The thirteenth is the nobleneſſe of his hart, in that he was ſo farre from reioycing at the fall of his enimies, that he rather pitied their miſeries, and could not by anye meanes bee perſuaded too be reuenged of them, or to ſpeake euill of them. The foureteenth is his hoſpitalitie, in giuing interteynement too ſtraungers and ſuch as wanted releef. The fifteenth is his lowelineſſe, in that he was contented to heare of his faultes, and cloked not his ſinne when he had doone amiſſe, but ſuffered him ſelfe too bee reproued euen of his vnderlinges. The ſixteenth is his iuſte and vpryght dealing with his Tennants, in paying them truely for whatſoeuer he tooke of them, and in not oppreſsing them with greeuouſe rentes, incommes, or ſeruices. And finally (which is the verie welſpring of all vertue, the moother of all true nobilitie, and (as ye would ſay) the verie locke and key of all good conuerſation among men) hee proteſteth that he had God alwayes before his eyes, or (which is all one) that he was of a pure, ſound, and vncorrupt Religion. For too feare God, is not too be afrayde of him as the bondman is of his Lord, the Trewand of his Schoolemayſter, or the theef of the gallowes: but too conceyue ſuch an inward reuerence of him, by reaſon of his iuſtice, merciemercy, wiſedome, power, prouidence, and ryghtuouſeneſſe, as too thinke him woorthie of all honour and obedience, and too yeeld the ſame willingly and hartely vntounto him, ſo as wee would be lothe and ſorie too offend him, euen though wee myght be ſure too ſcape vnpuniſhed. The onelyonly meanes too bring vsus whervnto, is the ryght knowing of his holie woord and the ſtedfaſt cleauing therevnto, without ſwaruing one way or other, and without taking leaue too do anye thing that is not warranted there. This feare of God cauſed Iob too drawe his eyeſight alwayes inward, and to looke only vntounto Gods will, not regarding eyther what his owne affection and luſtes ſtirred him to, or what his power, riches, and authoritie inabled him to doo, or what any outward occaſions and oportunities moued him to, or what the intycementes of the world and the perſuaſions of men allured him to doo, or finally, what fame or infamie, gayne or loſſe, louelove or hatred, or anye thing elſe prouoked him to doo, but what he knewe ought too bee doone of ryght, equitie, reaſon, and conſcience. For when mennes eyes (I meene their myndes and wittes, which are in deede the very eyes or lampes of lyght too the whole man) are occupyed outwardly: eyther they ruſhe foorth into all lewdneſſe and become vtterly wicked, like wild horſes that hauehave caſt their ryders, and runne looce witherſoeuer furie inforceth them: and the greater that ſuch perſones are, the more harme do they bothe by deede and by example: or elſe they bee dazeled with the glittering gloſſe of vainglorie, accompanied with feare of puniſhment or hope of reward, and ſo finally fall into the ſound ſleepe of ſenſleſſe hypocriſie, doing all things in obedience of their owne will, and not of Gods will. Theſe later ſort are tolerable in the actiue and ciuill life, and oftentymes do greate good bothe too their neyghbours, and to the whole common weale, but neuer too themſelues, bycauſe their good doing ſpringeth not from the right roote, which is the hartie obedience of God, ne tendeth too the right end which is the only glorie of God: and therfore they may well bee likened too the ſhipwrights that builded the Arke of Noe, and yet periſhed themſelues in the flud. But the other ſort do good nother too themſelues nor to others, except it be againſt their wills, when God maketh them an enſample of his rightfull iuſtice, by giuing them the due reward of their wickedneſſe. Howbeeit foraſmuchas theſe things together with all others poynts before reherſed in this Epiſtle, are largely and ſubſtātially diſcuſſed by the faithfull and learned ſeruant of God Maiſter Iohn Caluin in theſe Sermons of his vppon the booke of Iob, and it were an vnſeemly thing for an vnexpert ſcholer to wryte the battell of Troy againe after Homer, as the Prouerb ſayeth: I will not be tediouſe in withholding your L. long from the reading of the Sermons themſelues. Neuertheleſſe I hauehave preſumed vponupon your L. patience to ſet downe this foreſayd breef abſtract of this woork, to the intent your honour and all other noble men (to whom cheefly vnderunder our moſt graciouſe ſoueraine Ladie Queene Elizabeth, the care of Gods Religion and of this common weale belongeth) beholding the groundwoorke and as it were the platforme of ſo many excellent matters, and thervpon conſidering the goodneſſe, neceſſarineſſe, and profitableneſſe therof to the whole churche of God, and too the furtherance of eche mannes ſaluation, myght like the better of the booke, (as I doubt not but that the oftener your L. ſhall reade any part of it, the better you will like it) and by your wellyking cauſe it too be the more imbraced of others too their ſingular comfort, edifying and welfare. For although the books of holie Scripture take no authoritie or credit of man, but hauehave a ſingular kind of ſpirit, lyfe, and woorkfulneſſe in themſelues: Yet notwithſtanding foraſmuchas it is incident to the nature welneere of all inferioures, too regard or neglect euen the beſt things, according as their ſuperiors ſeeme to make more or leſſe account of them, and when godly and well diſpoſed men hauehave taken peines to open the Scriptures too the vnderſtanding and capacitie of the people, their doings and writings are oftentymes more ſlightly and negligently receyued than they deſerue too be: The wellyking of ſuch noble men and magiſtrates as God hath moreouer innobled with the knowledge of his Goſpell, is a greate furtherance to the good accepting of bothe of them among all inferiour degrees, and God looketh to be ſo glorified at their hands. VVherfore I humbly commend this woork, together with my tranſlation therof, vntounto your good L. accuſtomed fauour, wherof I hauehave had ſo often trial heretofore in accepting of diuers woorks of mine, though conteyning good, commendable, and godly matters, yet not of like ſubſtance, importance and trauell vntounto this. And my truſt is that your goodneſſe, bothe in reſpecte of the newyere, (vnderunder the benefit whereof I am the bolder to preſent it as a token of my bound dutie and thankfull mynd towards your honour,) and alſo in reſpect of the woork it ſelf, (which being aduizedly red will doubtleſſe yeeld much more frute than can be expreſſed in woords:) will beare with my faults and imperfections where any ſhall occurre. For although my cōſcience beare mee witneſſe that I hauehave delt playnly and faithfully in all reſpects, and not ſtepped aſide willingly in any poynt from the beaten path: and although ſome may thinke it ſtraunge that hee which aduentureth vponupon ſo greate and weightie woorks, ſhould in any wyſe ſeeke excuſe of ignorance or ouerſight: yet notwithſtanding foraſmuchas I knowe the generall infirmitie of mannes nature, how eaſie it is too ſlip vnwares, and this woork is the firſt of any greate weyght that euer I tranſlated out of the French …oong to be publiſhed, I craue it as a ſpeciall fauour to my ſelf, and as a benefite to the Churche of God, that where any fault ſhall be found, I may be made priuie to them, and I will be as forward as the forwardeſt to amend them. Thus beſeeching God too graunt your L. to ſee many happie and proſperouſe newyeeres vponupon this Realme, and vponupon the Churche of God furthered and aduaunced by your good counſell and indeuer, to the increace of your owne honour bothe here and in the world to come, I humbly take my leaue. VVritten the laſt of December. 1573.
Your honours moſt humble alwayes to commaund, Arthur Golding.