Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The fourth Sermon vpon 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 vnto the Lorde, from vvalking about, and from hunting vpon the earth.

8. And the Lord sayde vnto Satan: hast thou taken heede of my seruant Iob, vvho hath not his matche vpon earth, a sounde and vpright man, and fearing God and vvithdravving himselfe from euill?

WE haue seene by the premisses, what the life and conuersation of Iob was among men: and now is shewed in what wise God dispo∣sed 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 vp∣on vs, and ful authoritie ouer vs, as good reason is he shuld [ 30] haue, 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 di∣rection of the world, and that there is not any thing done, which is not disposed by him. To expresse this, the Scrip∣ture 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 vnto it. Therfore it behoueth God to come down to be comprehended of vs: that is to wit, that he shew not himselfe in his glory, which [ 40] is infinite, but according to the smal capacitie that he seeth in vs, 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 vnto vs, 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 be∣fore God as it were on a solemne high day, is borowed of the Kings of this world, which kepe their estates & Assy∣ses. Certaine it is (as the scripture sheweth in many places) [ 50] that the Angels are euermore before God, notwithstan∣ding that they execute his commaundemēts, according as it is sayd that they pitch their tents round about vs to gard vs, and that God hath appointed them to guide vs, to the end we should be as it were vnder their protection. Also it is sayd that they execute his wrath & vengeance vpon 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 [ 60] Iesus Christ saith, that the Angels which haue the keeping of litle infants, do cōtinually see and behold the face of his father: thereby it is giuen vs to vnderstand, that although the Angels assist vs, & that we feele their vertue in main∣taining vs: 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 haue 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 vnto 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 haue 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 haue vnderstood it that he crowded himself into the cōpanie to make himselfe a good page: But contrariwise, the holy Ghostment to do vs to vnderstand, that not only the An∣gels of Heauen which obey God willingly, and are wholy inclyned, & giuen that way, do yeelde account vnto 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 vn∣to 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 An∣gels. But yet by the way, the maner of their dealing is di∣uers. For when the Angels guyde vs, and do the thing that God hath commaunded: they haue the nature to apply themselues vnto him, and haue 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 rebel∣lions against God here belowe: wee desire him to settle [ 10] his kingdome peaceably heere as it is aloft, where his An∣gels be wholly obedient vnto 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 e∣uer he listeth to leade thē. And herby we see why the An∣gels 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 [ 20] 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 haue receyued the spirit of adoptiō, which is a warrāt vnto thē that God beareth a fatherly loue towards them. Rightly therfore may we be called the childrē of God. So may also Princes and Magistrates. For they haue the same honourable title, which is giuē vnto thē, bycause God hath aduaūced them, & set them in that hie estate, to the intent [ 30] 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 vnto 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 al∣waies [ 40] repaire thither. Let vs 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 be∣holden 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 onely Sonne of God his father, yea euen his naturall sonne, (for the belonging of his honour vnto him is not befalne vnto him through grace, but he is his natu∣rall [ 50] sonne, & for the same cause, his onely 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 ap∣poynted to serue vs, as the Apostle sheweth in the Epistle to the Hebrewes, and also as it is shewed by Iacobs lad∣der, where it is sayd that the Angels came downe frō hea∣uen to the earth: and Iesus Christ affirmeth the same thing to be accomplished in his kingdome: you shall see the An∣gels (sayeth he) come downe from heauen vnto men. So [ 60] then seeing we perceyue that God hath ordeyned his An∣gels to serue for our welfare: so much the more are wee bound to his mercie. Moreouer he hath done vs so greate honour, that his Sōne (to redeeme vs) 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 vn∣to vs, 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 tra∣uell & watch in our behalfe, & also that it is their peculiar charge & vocatiō to procure our welfare. According here∣vnto, 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 vnto God: but rather he rowzed him∣selfe against him, and was inflamed with so excessiue rage, that he woulde haue ouerthrowen Gods power if it had bene possible for him. So then he hild still his natural cor∣ruption, 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 vnto 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 certain∣tie, that the naughtinesse which is in the Diuels, procee∣deth of thēselues, & that when they became to be Aposta∣taes, to separate themselues from the fountaine of rightu∣ousnesse, they forsooke God, and turned themselues away frō him. Lo how they were peruerted and became altogi∣ther 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 tur∣ning away frō their Creator, as the Scripture teacheth vs. Yet for all that they cease not to be alwayes vnder 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 vs a∣frayde, 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 haue his full fling at vs. 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 with∣hild them not backe: alas, full wretched shoulde our state be. For we should be cast vp as a pray without any reme∣die. And where shoulde our faith bee? what certaintie or assurance of defence shoulde we haue? for our enemy is o∣uermightie. So thē, one of the necessariest articles that we haue, 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 a∣boue. And also the Scripture telleth vs rightly both these [ 10] things: that is to wit, that Satan is the Prince of the world, that he reygneth in the ayre aboue vs, that wee bee of no power, that he is able to deuour vs, that we be as subiects vnto him, and finally that we be his bondslaues by nature, fast tied in his fetters: and yet notwithstanding, that he is subiect vnto God whither he wil or no. These two points are diuers, but yet haue they no contrarietie: and both of them are right profitable for vs, and bring vs good instru∣ction. For when the Scripture telleth vs that the Diuell hath such a power, and that he raigneth here, that men are [ 20] as it were vnder his feete, and vnder 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 wise∣dome, 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 vnder him. Go now and chalenge great nobilitie. Go your wayes and auaunce your selues: yet shall the Diuell haue [ 30] dominion ouer you, how so euer it be. Lo howe God cut∣teth 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 vpon vs, or that were so puissant: we would be slouthfull, and we should lyue here as it were in peace. But beholde, God telleth vs that Satā is like a roaring Lion, which hath his throte euer open to swalow vs vp: and that wee haue no weapons to resist him, except he giue vs them: so as [ 40] our force muste come of him: and that is to make vs be∣think our selues well, and stand vpon our garde, and not to be sleepie, for thē the Diuell will straightwayes take vs 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 vs lowe, and afterward to teach vs feare and warenesse, that wee may call vpon God, be∣seeching him that he will not suffer vs to fall into Satans snares, but that he will strengthen vs as he hath promised to do, so as we may alwayes keepe good watch. Further∣more [ 50] also on the other side, to the intent that Satans puis∣sance bee not ouer terrible vnto vs to make our courage quayle, and to cast vs into despayre: it is sayd vnto vs 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 vpon the pykes: but what shall that boote him, sith God will neuer suffer him to do otherwise than he shall thinke [ 60] good, & no more. VVe see then to what purpose it is here declared vnto vs, 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 vs that he is vnder Gods obey∣sance as well as the Angels, howbeit that it is in a farre o∣ther qualitie. For the holy Ghost nameth him aduersarie, wheras the Angels are called the childrē of God, to signi∣fie vnto vs 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 vs 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 be∣houeth vs (as I sayd afore) that there be such a declaration as is agreable to vs. And herein wee see the goodnesse of God: in that he frameth himselfe vnto vs: & bycause we cānot attayne vnto him, nor mount so high: he humbleth himself to vs, and as it were transformeth himselfe, to the end that we shoulde know that which is good and conue∣nient for vs: Seeing that God cōmeth so vnto vs: 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 vpon. True it is, that in respect that there is nothing else but darknesse in vs, the scripture will be very hard for vs: 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 vnto vs here so homely and after the maner of men? God sheweth vs howe his meaning is, not onely to instruct the greate Clerkes, and suche as are very suttle and well exercised in schooles: but also to apply him self vnto vs that are of the rudest & vnskilfullest sort, that can be. Seing God proceedeth so on his part: what an vn∣thankefulnesse is it for men to drawe backewarde, and to shrowd themselues vnder 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 vnto vs. By the way wee haue to gather chiefely, how it is the minde of the holy Ghost, to shewe what Sa∣tans office is, what his nature is, and where aboute he bu∣sieth and applyeth himselfe altogither: which is (as I haue sayd) to hunt after his pray without ceassing, like a roring lyon. And S. Peter vseth the sayd similitude purposely, to waken vs, that we might stande vpon our garde night and day, and call vpon God to defende vs agaynste all the as∣saultes of our enemie, and agaynst all that he can practize against vs. True it is that we see not Satan, ne perceyue not by eyesight what hee prepareth and practizeth to our destruction: & therfore haue 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 vs, of whom we haue no sight at all, ex∣cept God giue vs the eyes of fayth to espie howe Satan is agaynst vs, specially by the tēptations that he triumpheth in our way, wherby he eggeth vs to euill, and laboureth to marre vs. 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 vs, that they bee euer seeking meanes to get into vs, and that as soone as they finde ne∣uer [ 10] so small a breach, they enter into vs to throwe vs into endlesse destruction, and wee be surpryzed before we mi∣strust that we are assayled, according as euery man know∣eth by experience, that we perceyue not when the Diuell is neere vs, 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 ene∣mie that worketh so craftily. And thus we finde by expe∣rience, that the Diuels are euer practizing against vs: spe∣cially [ 20] againste those to whom God hath giuen wisedome and knowledge. For although the Diuel possesse the wic∣ked and reprobates, and worke in them with all effectual∣nesse, 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 [ 30] 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 haue such an assault: but we must be afrayd & take heede to that which is sayde. For God sheweth the care which hee hath of vs, 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 vs that enemies were at hande, and that there were certayne bandes comming v∣pon [ 40] vs, euery of vs would stande vpon his garde, and de∣uise all meanes possible to defend our selues and to with∣stande them. And why so? Bycause wee bee fleashly, and haue 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 vs all headlong into destructiō: we know what strength he is of, as hath bene declared al∣readie: it is expresly sayd that he is at hād with vs, and that he besiegeth vs on all sides, and that hee hath a thousande [ 50] wayes to winde about vs. VVhen all this is told vs & yet we be neuer the warer, is it not a token of more thā beast∣ly blockishnesse, & that we haue no mind at all of the hea∣uenly lyfe, & that we cōceyue no more thā we see, like as the brute beasts do? But whē it is tolde vs that Satan ceas∣seth 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 vs into the same destruction whervnto he himselfe is come. As cōcer∣ning [ 60] that God sayeth here, Hast thou not marked my ser∣uant Iob, bow he is an vpright and sounde man, which feareth God and withdraweth himselfe from euill? This is to do vs 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 vpon what cōdition God hath set vs in this worlde, namely that we shoulde be here as mirrors of his vertue. For when hee giueth vs the grace to gouerne our selues by his holie Spirite, he setteth vs as it were vpon a scaffolde, to the end that his gracious goodnesse & mercie should be knowen vnto vs, & thervpon he himselfe might be glorified against Satan in our persons. And sure the ho∣nor is inestimable which God doth vnto vs, whē he choo∣zeth vs, I say when he choozeth vs poore wormes of the earth, to be glorified in vs against Satan, and to make his triumphes by vs. Let vs consider what a thing this is to∣wards men. Alas: and can God draw any thing out of men that may serue to his glory? It is very certaine that he can∣not: for there is nothing in them but euill. But what then? After that God hath chozen vs, he sheadeth out his holie spirite vpon vs, and giueth vs of his grace, where through it is his will to bee glorified in our persones, and so ma∣keth he his tryumphes agaynste his enemies. And heerby wee be admonished, not to thinke it a straunge matter, if it please God to exercise vs with store of incoūters & tēp∣tations. But rather when we perceyue that God keepeth vs occupied: the frute that cōmeth of our incoūters ought to content vs throughly: that is to wit, that God is glori∣rified, & 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 haue 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 vs, & which is a bulwark & for∣tresse to vs. 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 haue 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 haue such an assurance, that God hath gyuen them of his holy spirit, to shew vnto them that he will bee their father to the ende: thervpon they maye lift vp their voyces & mindes, and vaunt themselues against Satan, a∣gainst death, & against all things. And wherefore? Bicause nothing is able to put them frō the sayd loue 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 haue to hold vs to, as shall be laide forth more at large hereafter, specially whē we come to declare what the mis∣chiefes 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 vs come to that which is in the text, where mencion is made of Iobs vprightnesse. True it is that I haue already declared al that matter, so as it were but superfluous to make a new discourse of the things that haue bene touched hertofore.

It shall suffize for vs 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 vs to shape our selues like vnto it. Is it our desire to frame our liues to Godward, and to his seruice? Then muste we firste of all haue this sayde soundnesse of hart, that we be not double, and that we serue not God in outward appearance onely, with our feete, handes, and eyes: but that our hart march [ 10] afore, and that we haue a pure and single meaning to giue our selues ouer vnto God, to bee wholly his, and to ab∣horre all hypocrisie. Beholde at what poynt we must be∣ginne, if we meane to haue 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 vs: 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. [ 20] 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 haue a reli∣giousnesse in vs to serue God, imputing all vnto him. And this vprightnesse tēdeth not to the end that ech one of vs should shrinke aside by himself, to seeke his owne profite: but that we shoulde cōmunicate all togither, according as God hath bounde and knit vs togither into one bodie, so as euery man haue a care to serue his neighboures turne, & to mainteine this brotherly communion and equitie of [ 30] not doing that to another which we would not haue done to our selues. Thus see we how God proueth what we be: that is to wit, whither we liue vprightly amōg men with∣out hurting or hindering of any man, or rather whither we labour to doo seruice vnto all men. For the principall poynt is, that we referre all vnto God, acknowledging our selues to be wholy his, and that it is reason that our life & our death be offered vnto him in sacrifize: that we wor∣ship him, that we do homage vnto him for the things that he hath giuen into our handes, that we confesse howe he [ 40] ought to haue all superioritie ouer vs, 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 vs to yeelde, of the soundnesse that is hid∣den 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 vs to Gods lyking, except wee vtterly withdraw our selues from euill: This also is well attributed vnto Iob, and vnder his persone wee are ad∣uertised, [ 50] that wee shall neuer serue God without greate difficulties and many hinderances which the Diuell styr∣reth vp: so as if wee will keepe the ryght way, it beho∣ueth vs 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 vs, to turne vs aside from walking as God hath appoynted, yea & e∣uē to marre vs altogither. But what for that? Let vs learne to put this lessō in vre, that Iob serued God by withdraw∣ing himselfe frō euill. So thē, whē we see the whole world [ 60] corrupted, so as we be as it were amōg briers, & cā see no∣thing but euill examples: let vs 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 vs to con∣demne vs. 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 vs warning, that wee cannot lyue holily without greate battelles and great har∣dinesse? And what more? Hee gyueth vs the grace to o∣uercome all Satans assaultes, in suche wise as there is no excuse for vs▪ if wee do not as Iob hath done. For he ly∣ued 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 vs not in these dayes alledge the corruptnesse of our tyme, in that all is turned top••iteruie: But rather let vs consider that God by meane thereof prouoketh vs to bee so muche the carefuller to shunne the thing that may infect vs. 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 haue no minde to med∣dle with it: or as if a man should tell me there were daun∣ger in a place, I woulde not come there. And why then are not wee carefull, seeing that God himselfe sheweth vs 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 vs not doubte but hee will assist vs at this day with like power. But finally and in conclusion it is sayde, that Satan ment as it were to haue 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 Di∣uell laboureth on all sides to ouerwhelme vs, & when he seeth that he getteth nothing by one poynt, he deuiseth & practiseth some other newe tricke. For the wyles are infi∣nite which he forgeth in his shop: & therfore it behoueth vs the more to stande vpon our garde. It is certayne (as I haue 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 o∣bedience, and that he needeth not to be counselled by the Diuell. But this is sayde expressely vnto vs, to doo vs to wit, that if God sende pouertie vpon vs, or afflict vs, he doeth it partely to the ende wee shoulde bethinke our selues, and not bee puffed vppe any more for prospe∣ritie

thā for aduersitie: & partly to teache vs to pray vnto him according to the necessities that oppresse vs. Here∣withall we must also marke, that the Diuell is alwayes at our elbow to ouerthrow vs 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 vs here at large: that is to wit, that Satā is the accuser & the aduersarie of all the chil∣dren of God, according also as in the Apocalips it is sayde, that he is the accuser of our brethren. And it is expressely [ 10] shewed vnto 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 haue so strong a partie, and that Satan laboreth by all meanes possible to throw vs downe, notwithstanding that wee haue bene long tyme fenced by the hande of God: wee perceyue we haue great nede, that Iesus Christ should be our aduocate, & that he should maynteyne vs by his power agaynst Satan, that wee be not [ 20] 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 vs agaynste the temptations of Satan, in suche wise as wee may neuer be vanquished, for asmuche as the Lorde shall stablish vs in the inuincible power of his holy spirite.

Therefore let vs caste our selues downe before the face of our good God, with acknowledgement of our sinnes: beseeching him to make vs feele them better, so as wee may bee displeased with our selues for them, and mourne before his Maiestie: and that in desiring pardon accor∣ding to the measure of our offences, we may request him also, that he will not suffer vs 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 vs, as wee may not in any respecte couet any thing saue onely 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 vs 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 giue his grace, not onely to vs, but also to all people and nations of the earth, bringing backe all poore ignorant soules frō the miserable bondage of er∣ror and darkenesse, to the right way of saluation: For do∣ing thereof, it may please him to rayse vp true and fayth∣full Ministers of his word, that seeke not their owne pro∣fite and vayneglorie, but onely the aduancement of his holy name, and the welfare of his flocke, &c.