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

The sixth Sermon vpon the first Chapter.

13. One day as his Sonnes and Daughters vvere eating and drinking of vvine in their elder bro∣thers house,

14. A messenger came vnto Iob and sayde: The Oxen vvere laboring, and the shee asses vvere fee∣ding by,

15. And behold the Sabeans brake in vppon them and tooke them, and haue slayne thy seruantes vvith the edge of the svvord, And I am escaped alone to bring thee vvord of it.

16. And as he vvas yet speaking, Behold there vvas another vvhich sayd, The fyre of God is fallen from Heauen, and hath burned vpthy Sheepe and thy seruauntes, And I only am escaped to bring thee vvord of it.

17. And as he vvas yet speaking, behold another vvhich sayd, The Chaldees haue made three bands and brake in vpon thy Camels, and haue taken them avvay, and haue also smitten thy ser∣uants vvith the edge of the svvord, And I only am escaped to come and tell thee.

18. As he vvas speaking, behold another, saying: Thy Sonnes and thy Daughters vvere eating and drinking of vvine in their elder brothers house,

19. Behold an hideous vvinde from the vvildernesse rushed against the house, and crushed the four Corners of it togither, and it is fallen vpon the yong folke, and they be dead, And I am escaped alone to tell thee of it.

IT is sayd that Goddes Angells incampe themselues round about the faithfull: and this present story sheweth vs, howe greatly it is for our behoofe to be so gar∣ded and fenced round about. For we see what the rage of Satan is against al those [ 50] that feare God. If we consider well what the state of our life is: we shall find our selues subiect to a hundred thou∣sand kinds of death, and that wee cannot treade one step, but▪ we shall be wounded. And we haue skill enough too say, that man is nothing, considering the frailtie that is in him. But in the meane while we consider not sufficiently what the malice of Satan is, who vnderpryeth vs, & pra∣ctizeth all that he can against vs, to cast vs into despayre. And therefore our Lord is here minded to aduertise vs, what neede we haue to be garded by his Angells, whych [ 60] fight against al the assaults that Satan intēdeth against vs. For like as Sathan is an aduersarie against vs: so doth God appoint his Angels to mainteine vs, and wil haue them to be the workers of our welfare. Now, that we may the bet∣ter vnderstād that which I haue touched: let vs first marke that Iob is punished here in sundrie sorts, that is to wit, in all his goods and in his children. Sathan was hilde shorte so as he could not attempt any thing againste his person, but only against his goods. This sheweth ful wel, that god had giuen thē vp into his hands, & afterward Iobs childrē also, which were as deare to him as his owne life. And ther is yet one other poynt: which is, that Iob forewent not his goods and his children all after one manner: but the Di∣uell had a policie to send him diuers temptations. For he stirred him vp enemies on the one side, and hee himselfe serued to send downe lightening from the heauē & tem∣pests from the ayre on the other side. Lo how this seruant of God is tormented in diuers sorts. And it might augmēt

his griefe and trouble him yet more, too thinke thus with himselfe. How now? Not onely men are contrarie to mee, but also God himselfe fighteth agaynst me. Beholde here the crastynesse of Satan. True it is that this will seeme straunge to vs at the first push: and here we may see what hath moued some men too be of opinion, that God hath set vs downe here a certaine potrayture of pacience, and not aplayne storie or deede done. But suche men vnder∣stande not how God dealeth with his seruantes according too the measure of sayth which hee hath distrybuted vnto [ 10] them. Howe is that? VVe are not tempted all alyke: for God hath not made vs all so strong as were requisite. There are some weakelinges, and God supporteth them. And if he chastize them, it is to humble them, to the ende they should take heede to themselues, and call vpon God more earnestly. There are other some farre more strong and stoute: and wherefore are they so? Bycause God hath powred out his spirite vppon them in much greater abundance. For (as I haue earst sayde) accordingly as God dealeth vnto vs of the strength that is in himselfe: so doth [ 20] he exercise vs, & he will haue our fayth tried, which thing we are sure is not agaynst our profit, howbeit that he only know wherefore he doth it. He is not bound to vs to giue vs one droppe of strength, hee may leaue vs in our owne weakenesse, too cause vs to bee oppressed and vtterly de∣stroyed euery minute of an houre. For in our selues wee haue no meane too resist, sauing so farre foorth as God strengthneth vs by his grace. Yet notwithstanding (as I haue sayde) that is not all after one fashion. For the one sorte abyde weake styll, and the other sorte haue a farre [ 30] greater strength. And here wee see wherefore the holye men that haue beene indued with excellent graces, haue also beene much more tormented in their life. VVhich of vs hath beene so roughly dealt with as Abraham, or hath had so miserable a life as neuer to be in rest? For wee see that God commaunded him to forsake his natiue Coun∣trie: and when hee had done so, hee taryed lingring in the middes of hys iourney, vntill his father was de∣ceassed by the way. In the ende hee went into the coun∣trye, and yet hee wyst not which way he shoulde take nor [ 40] whither he should go. For God vouchsaued not too tell him which was the Countrie that hee called him vnto, but hilde him as a foule vpon the water. VVhen he was come thither: some troubled him▪ othersome spyted him, and he had nothing but vnquietnesse. VVithin a while, when the men had wrought him as muche spyte as they coulde: fa∣mine persecuted him, so as he was faine too get him away, and his wife was taken from him. After warde when he re∣turned: he was new to begin againe, and he was faine too go to another place too seeke pasture. And yet for all this, [ 50] God sayde to him. Take no thought, I will giue thee this lande, and thou shalt be Lord and maister of it. Yea, but he sawe nothing. Of all this while he had not a place to set∣tle in, and yet notwithstanding God promyseth too make him heire of the whole worlde. Afterwarde, while it was lykely that he shoulde haue had issue, he had none, and yet was that the thing that should haue bin his comfort. He is olde and drouping, and yet God sayeth vnto him, Thou canst haue no welfare except thou haue issue. And howe could that bee? for he is alreadie so aged, as he could not [ 60] well tarric for it. God hath giuen him Ismaell. But he must be banished and cut off from that house. After in the end•• when he had Isaac according too the promise: God pluc∣ked that sunne of his from him, and sayd to him, Go kill him. This is yet more than we haue heard of Iob: for if a father heare that his children be slaine with lightning, or else that some bodie hath murdered them: surely it muste needes be a great griefe to him, and hard to beare. But to go kill his childe with his owne hande, that is a thing too extreme for him to doe But Abraham must come in place againe heere. Afterwarde when God had giuen hym his sonne againe, as though he had bin raysed vp frō death: hee shewed him what maner of promise it was that hee had made vnto him. Hitherto (sayth God) I haue borne thee in hande, that thou shouldest inherite this lande. But so farre off art thou from enioying it thy selfe, or from taking pos∣session of it during thy life: that thine ofspring muste bee dryuen from hence, and dwell in a strange lande vnder ex∣ceeding cruell tirannie, by the space of foure hundred yea∣res▪ VVe see howe God exercised his seruaunt Abraham after a straunge fashion vnaccustomed among men▪ And wherefore? For he had also strengthened him by his holy spirite, and therefore hee gaue him great and verie rough assaultes. See then howe God woorketh in those that are the excellenter sort, to the ende they shoulde bee as mir∣rours and examples vnto vs to follow. And in good sooth a man shal neuer make such workemanship in a little shop as in a great one, where hee may haue stuffe and store of workemen, so as all things are well furnished and in good order. For if he haue but a small shop, hee shall not be able too doo any great peece of woorke. Euen so dooth God VVee see then howe it was conuenient that Iob shoulde be set foorth vnto vs as a patterne, and that God shoulde plague him to the vttermost, too the intent that when we compare our selues with him, euery one of vs may bee a∣shamed, seeing we be not able to suffer any affliction, be it neuer so light or meane: for we be so tender as it is pitie to see it. If God sende vs any aduersitie, wee neuer consider wherein he spareth vs: but our minde is vpon our present griefe, and we will not bee comforted by taking holde of Gods goodnesse, in that he holdeth vs vp. As howe? If a man be sicke, hee taketh suche an inwarde conceyte of hys disease, that hee thinketh vpon none other thing, neyther considereth he the matter thus: God hath giuen me here many meanes too ease mee withall, I am succoured in my distresse, men haue a care of mee, I am serued and tended (as one man hath his wife, an other his children, and an other his seruantes too tende him) and therefore I see that God doth not punishe mee out of measure: I say hee hath remedies in a readinesse for him: either he hath of his own store, or else he shal be releued by some other. VVe neuer thinke vpon any of these things: but the griefe doth pos∣sesse vs in such sort, as we be still chawing on the bitte too torment and rack our selues, yea & euen to be angry with God. And this is as villanous an vnthankfulnesse as the o∣ther is: for when any inconuenience troubleth vs, wee must euer thinke with our selues: Alas, if my good God pitie me not, what shall become of me? I should not only endure this griefe, but also farre greater, which I haue de∣serued, and God will finde meanes ynowe too punish me more: for it is sayd that he hath his rods layd vp in his co∣fers, and that when it pleaseth him too bring them foorth

agaynst vs we must be fayne to feele other maner of stry∣pes at his hande than wee haue doone yet. If wee mynde such things, it is certain that in the middest of the greatest miseries and troubles that we can haue in this worlde, we shall be comforted, and feele some assuagement of oure greefes. But we do nothing at all in that behalfe, insomuch that this lesson is written in vaine. So then, let vs beare in mynd, that in the person of Iob, it is Gods will to giue vs a looking glasse, wherein to behold that if we be scourged we must not take our aduersities so sore to hart, nor be so [ 10] nice, as too saye, I can haue no worse than this. Let vs take good heed that we prouoke not Gods wrath in that wise, as many vnaduised persons do. But let vs bethink our sel∣ues thus: Surely my aduersitie is not ouer burdensom, and that is bicause I am too tender. But what shoulde be done with me, if my God did not reache out his hand vnto me? then out of question I should not haue this trouble alone. For he hath store of other farre greater and farre more ex∣cessiue. God knoweth what measure to keepe in puni∣shing me, so as if it please him, he can cast me into so bot∣tomlesse [ 20] depthes, as I shall be caried euen into hell. Ther∣fore it becommeth me nowe to haue an eye to his good∣nesse: and to thanke him that he hath pitied me, and spa∣red me. And for the proofe hereof, beholde here Iob, who was a man as I am, and seemed too bee throughly fensed to the vttermost: and yet I see howe God hath afflicted him here, not onely in one kinde, but after diuers fashi∣ons. So then, when I weigh my selfe in the balance with him, it is good reason that I should be pacient, that I shuld humble my selfe vnder the mightie hande of God, and [ 30] that I should applie my selfe too hys good will, desyring him to gouerne mee, and to dispose of mee as of his crea∣ture that is in his hande. If we deale thus: we shall perceiue that God is euer present too succour suche as trust in him, and rest themselues vppon him. For albeeit that we see a wonderfull strength in Iob: yet verily he was a fraile man as we be. And for proofe here of, howe could hee haue bin so strengthned, if God had not lent him his hande? And is the strength that God vttered in Iob, abated at this daye? Hath God altred eyther his purpose or his nature? No: [ 40] Then when wee see that God hath strengthned Iob: wee come to the promises that belong not to any one man a∣lone, but to all men. Lo how God sheweth, that if we bee dismayde at the feeblenesse of our owne fleshe, hee hathe where with too remedie it, if we flee too him for refuge: & that if we be beaten down, he hath wherwith to streng∣then vs, yea though wee were otherwise altogither forsa∣ken. Seeing then that God offereth vs remedie in suche wise, whereby too relieue all our feeblenesse: let vs not doubt, but that as he hath vphild his seruant Iob, so wil he [ 50] worke in vs also at this day. For his meaning is nothing else than to seale, vp his promises which are common to al men, and too giue vs assurance and experience of them in the person of one man, to the ende wee should not doubt but he will be as good as his woorde. Therefore let vs not alledge this excuse. Lo I am a man. For why? VVas not Iob a man? was not Abraham a man? was not Dauid so to? And whereof came it that they resisted temptations? O, yes. But they were ayded. And is not God at this day the same he was then? is hee chaunged since that tyme? [ 60] Is it his minde too ayde but a three or foure? VVhen he sayd, I will be your fortresse and bulwarke, and I will stick to you in all your needes, ment he it but to Iob, to Abra∣ham, and to Dauid? ment he it not to his whole Church? So then, vnlesse wee will charge God with vntruth, wee must boldely conclude, that like as he assisted Iob, so will he also assist vs. But what? when wee bee destitute of the grace of Gods holy spirite: that proceedeth of our owne naughtinesse, by cause we regarde not the good turne that he is readie to do vs when he giueth vs his promises: and that although he preuent vs, seeking nothing but to vtter his power in mainteyning vs: yet notwithstanding, we shut the gate agaynst him. And so we well perceyue too what intent this story is written vs, that is to wit (as I haue sayd already) that we might knowe howe God afflicteth those that are his: and there withall vnderstand, that hee forget∣teth not too succour them at their neede, and that accor∣ding to the greatnesse of their necessitie, the remedie is alwayes redy in due season. Furthermore wee haue here a godly recorde, that afflictions are not alwayes signes that God hareth vs. If we haue not this beliefe, it is impossible that we shoulde be pacient in aduersitie. For it is not for naught that Saint Paule sayth, we ought too haue comfort through pacience. If a man comfort not himselfe in God, though hee shewe neuer so great and inuincible courage, yet is not the same to be called pacience. For he is not pa∣cient as he ought to be. It is but the pacience of a lumbard as we say in the prouerbe: that is to say, it is pacience per∣force and against oure will, as a mule chawing vpon hys bit. True it is that suche as are of that sort, woulde faine make themselues constant, they woulde in no wise bowe, and they say, see the wicked fortune, but what thoughe, wee must for all that be constant. Here ye see what the pa∣cience of the vnbeleeuers is. Although they bee renow∣med in the worlde for courageous and stout fellowes: yet ceasse they not to lift vp themselues agaynst God, and to finde fault with him: and to bee short, euery of them wyll needes cleare himselfe. I know not (say they) why this is happened too me, but if it bee for that fortune is agaynst me, or for that God is idle and hath no minde of things, or rather else for that mans state is suche. And so in the meane while, suche manner of men ceasse not too haue their hearts full of venim. But God will haue vs pacient after another manner, that is to wit, hee will haue vs rea∣dye too endure all thinges, assuring oure selues that good and euill proceede from the hande of him. Hee wyll haue vs too abyde his chastizemente, desyring nothing but too be gouerned by hym, and renouncyng all oure owne affections. And thoughe it seeme troublesome too vs, hee wyll haue vs fyghte agaynste oure owne wicked lustes, and too resyste them in suche wyse, as hee alone maye continue oure maister: for it is not possible that we should haue that pacientnesse so franke and free in vs, if wee take not occasion too comfort oure selues in God. And howe wyll that bee? It behoueth vs too bee well assured, that when God scourgeth vs, hee purposeth not oure destruction, but rather procureth oure wel∣fare. For as for hym that imagineth and deemeth God too bee bente agaynste hym: hee can not but fall intoo some griefe and anguishe of mynde, yea and euen in∣to some frenzie to play the sauage beast, and to lift vp him selfe agaynst God. Can wee loue God when wee persuade

our selues that he seeketh nothing but to vndoo vs, and to destroy vs? So then it is very necessarie for vs to be fully resolued, that when God punisheth vs, it is not a tokē that he hateth vs, nor that he holdeth vs for his enemies: but rather that he by that meane procureth our saluation. And here we see how that (as Sainct Paule sayth) our victorie consisteth in taking holde of this loue of God in Iesus Christ, so as we be throughly persuaded, that God hath ad∣opted vs to be his children: for if we haue that principle, we shall not be dismayd with any affliction. VVhy so? for [ 10] sith that God loueth vs, we shall neuer bee confounded: and so little shall our afflictions hinder our welfare, that they shal turne to our furtherance, and God will worke in such wise, that our saluation shall be aduanced by the mea∣nes therof. So then, seeing that Iob who was beloued of God, and was one of the excellentest men that euer were in the worlde, hath bin so grieuously afflicted: Let vs as∣sure our selues, that if God do now and then suffer vs too abyde ouer hard and painfull aduersities, yet ceasseth hee not to keepe vs still vnder his protection, and to loue vs, [ 20] and of very loue to prouide for vs the things that are good and profitable. But wee must come too that which is set downe here, that is to wit, that God punished Iob, not only in his goods, but also in his children. This is to be marked well. For sometimes he that sheweth himself stout in some one kind of temptation, wil by and by be quayled in some other. As for example: There may be some man which in such wyse despizeth the goodes of this worlde, that if hee haue bin verie riche, and afterward be sore impouerished: ye shall not see him shrink, but continue stil in good quiet, [ 30] and he will say: well, I haue bin riche, but it was Gods will to chastize me: I am bereft of al my goods and substance, God be praysed for it. A man would thinke that this man is so constant, as it shoulde seeme hee hath no feeling of his aduersitie. Beholde the great vertue of him. Yea but if hee bee assayled on the otherside, so as there happeneth some newe temptation to him: yee shall see him so en∣combred, as hee hath no meanes too comfort himselfe. Then is it not ynough for vs too be pacient agaynst some one kynde of aduersitie, but we must withstand all trou∣bles. [ 40]

And here wee see also why our Lorde exerciseth vs in diuers maners: which is a thing to bee marked aduisedly. For after that God hath sent vs some aduersitie, and wee suppose our selues to bee escaped from it: wee thinke it straunge to see an other mischiefe come backe againe in the necke of it. This I say is verie harde too our imagina∣tion. But God hath good reason too quicken vs vp so by diuers temptations, too the ende oure pacience maye shewe it selfe as I haue sayde heretofore. Nowe if a mans [ 50] goodes bee deare too him: much more precious must his children needes bee. And here we see also why it was our Lordes will, that this should be the last tydings, as though Iob had beene set here vppon the racke. VVhen a man is layde vpon the racke, his tormentes are continually in∣cresed more & more, vntil they be come to the vttermost, that they can no more. Satan vsed the like policie wyth Iob. For when hee caused woorde too be brought him: Beholde, thine Oxen and thy Shee Asses are takeen a∣waye by the Sabeans, and Robbers are come and haue [ 60] slaine thy seruants: then was it as if hee had fyrst put the corde to him. VVell, here wee see the man layde vppon the racke. VVhen one came and tolde him: Beholde, fire is falne downe from Heauen, and hathe consumed thy cattell: it was as if a man shuld haue hanged a great weight at his feete, to encrease his paine, and too put him too the more griefe. But see the extremitie that came in the ende when one brought him word of the death of his children. Then let vs learne that when wee haue scaped some one aduersitie, which we thought to be ouer heauie and ouer∣hard to suffer: God is able too send vs another, that shall farre exceede all that wente afore. And why is that? For Sathan preaceth vppon vs on the one syde, and God gy∣ueth him leaue so to doo, to the end aforesayde: which is, that we should passe through such tryall, to the intent that God might be glorifyed in vs, and that we might haue so much the greater cause to yeeld him thankes: when he shal haue deliuered vs from the assaultes of suche an enemie, and so mightie as Satan is. Sometymes also he doth it for our hardnesse sake. VVhen he seeth that we be dull vpon the spurre, and that we be ouerslowe and restie: hee must needes pricke vs so much the more roughly: according as we commonly say, A rough horse must haue a rough ry∣der. And so haue wee nothing here in the example of Iob, but to marke that which I haue touched alreadie. But here is also that whiche I haue spoken of afore, namely that Iobs temptations were diuers in an other respect. For the robbers had caryed away his goodes and cattell, lightning from heauen had burnt vp a greate part of them, and a greate tempest of wynde had ouerthrowen the house where hys children were, and they were slayne vnder it. Although his enemies had come and caryed away his cat∣tel, and that in the end they had broken into his house, & vpon his children: all this had not bin so hard and strange a matter as when it is sayd, that the lightning fel from hea∣uen, & that a mightie boystous wind had killed his childrē. For in that cace Iob was prouoked too say, what a thing is this? Men are agaynst mee, and God hath made himselfe mine enemie. For from whence commeth this lightning of the ayre? From whence come these hideous windes. It is sayd that the windes are Gods messengers to execute his commaundements as though they were Heraulds It is sayd, that the fire of heauen is as it were a signe of his pre∣sence. Iob therfore might haue concluded thus: I see how God warreth against me on the one side, and men on the other, and there is neyther heauen nor earth with me, but all is agaynst mee. Alas, whither may I goe? Herevpon hee might haue bin altogither plunged in dispayre. VVee see then, that when the temptations are so diuers, we be much more troubled. And experience also sheweth, so as eue∣ry man may feele it in him selfe. For if we be tormented but after one sort, yea though the same bee euen too the vttermoste, yet doo wee still conceyue some hope. But when one man persecuteth vs on the one syde, and an o∣ther ryseth vp agaynst vs on another syde, and the nūber of our enemies encreaseth, so as we be layd at on all sides, & it seemeth that god is against vs too, then can we no lō∣ger holde out, and we quite quayle (as they say) like poore soules that be past all hope. Nowe when we see that this befell vnto Iob: let vs marke it well that we may take pro∣fit by it: assuring our selues that God wyll also through∣ly trye our say the and constancie by diuers temptations.

VVhen men trouble vs or doo vs any harme: it seemeth to vs that God doth vs wrong, if hee auenge vs not in∣continently, so as we woulde haue euen heauen to bend it selfe agaynst our enimies to reuenge the iniurie that they haue done vs: and we consider not a whit howe it is God that tryeth vs in that wise, and that hee knoweth what is profitable and expedient for vs better than we our selues. By the waye, a manne might demaunde heere, howe it happened that fyre came downe from heauen too burne vp Iobs cattell. For the diuell hath not the lightning and [ 10] tempests in his power: wee graunt him no such souerain∣tie, as to haue dominion in the ayre to rayse whirlewynds and tempests at his pleasure. The answere herevnto is ea∣sie: howbeit that this matter shall be handled more fully in the next sermon. Neuerthelater, let vs mark, that although the windes be Gods heraulds to execute his will, and that the lightning haue like nature: yet the Diuell woorketh by them, when God vseth his seruice, as hath bin decla∣red heretofore. Then let vs think it not strange, that God should giue the diuell such a libertie, as to be able to rayse vp lightnings, whirlewindes and tempestes. For hee is [ 20] not able to doo it as often and as much as hee himselfe li∣steth: but God serueth his owne turne by him, as it plea∣seth himselfe. Thus yee see the question assoyled, so as yee neede not to maruell that the diuell hath raysed vp suche a tempest and rage of foule weather, as too beate downe a house, or that hee hath styrred vp the lightning of heauen, that is too witte, so farre foorth as God per∣mitted him, specially seeing God directed him too exer∣cise the fayth and pacience of his seruaunt. And heere∣withall on the other syde wee haue also too marke, that [ 30] Iobs pacience was so muche the more vertuous and com∣mendable, in that hee fell from suche heighte, and in that hee seemed too bee so well fensed: and yet notwith∣standing ceassed not too blisse God euen when hee was vtterly forlorne. This (I saye) is woorthie of singular commendation: for wee knowe that suche as are in pro∣speritie forgette themselues. I saye, not onely that the worldlings and suche as thinke not at all vpon God, but also that the faythfull whiche haue walked in the feare of God all theyr life long, yea and euen they that [ 40] keepe still in the same mynde, are ouerseene when they haue all things at will, so as they forget themselues, and knowe not themselues any more. Lette vs marke what happened to Ezechias. Although hee were wholly gyuen to serue God and too doo his owne duetie: yet notwith∣standing, when hee sawe himselfe aduaunced aboue or∣dinarie, hee sent no more for the Prophete Esaye, nor medled any more with seeking councell at Gods hande, but did all things after his owne fansie, and magnifyed himselfe soo muche, that hee prouoked Gods displeasure [ 50] in the turning of a hande for shewing his ryches vainglo∣riously, in so muche that the hande of God was fayne to fall verye roughlye vpon him, bycause of his follye and ouerweening, wherewith hee was caryed awaye. And this is hee that Dauid meeneth when he sayeth, I sayde in my abundance or prosperitie I shall neuer bee remoued. Dauid knewe well howe hee had bin aduaunced by God, and hee neuer darkened his grace: but rather his minde was, that it mighte bee had in remembraunce too the [ 60] worldes ende, that God had drawne him vp from the dung of the cattell, and settled him in the state of the kingdome. Hee magnifyed this, his will was, that this shuld be spoken of after his death, he vaunted not himself of his nobilitie, he chalenged nothing to himselfe. And yet for all that, when God had stablished him in his kingdom, so as he saw himselfe in rest: hee began to aduaunce him∣selfe, and sayde hee had brought all things to such a point, as hee shoulde neuer bee more remoued. But Dauid she∣weth what we bee when we bee at our ease, namely, that we bee sotted in the sayde folly, as it seemeth vnto vs that God will neuer change our estate when we be in our plea∣sures and iolities. Lo what we haue to marke here: name∣ly that there was a wonderfull strēgth of mind in Iob, con∣sidering how he resisteth the said temptation so sodein and so great, and not only one temptatiō, but as many as came vpon him altogither at one blow, and yet we see how hee outstoode them. A little afore, he had bin in such prospe∣ritie, as it might seeme that all men had fauoured hym: there was not that man that dydde not magnifye hym. Too bee short, Satan himselfe sayeth, it shoulde seeme that God hilde him in his lappe. Hee is in thy hande (sayeth Satan) and thou preseruest him in suche wise, as it should seeme thou makest a cockney of him. Herewith∣all wee seehowe hee is handled in the turning of a hande, which thing might haue bin a verye hard matter for hym. So much the more then are we warned not too ceasse too looke well to our selues when God sendeth vs any pros∣peritie. For it is certain that if Iob had not oftentymes bin waked by this trumpet, to saye, who am I, what is my e∣state? hee had bin vtterly confounded, as soone as God had afflicted him. VVherefore let vs take heed to walk in feare and trembling, chiefly when wee see that God sen∣deth vs any wordly prosperitie. For then is the tyme that the diuell watcheth narrowliest to surprize vs, and to cast some temptation before vs that we neuer thought of. Thus yee see what wee haue to marke vpon this sentence, where it is sayd, that at the time when Iob was so well set∣tled, that he seemed he had so many bulwarkes, as no euill could touche him: then in one momente both lighnings from Heauen, and a whirlewynde of the ayre, and his eni∣mies stripped him out of al that he had, so as he was brou∣ght to vtter extremitie, sauing his person which God had reserued still to more greeuous temptations. But for the residue, let vs returne to the sentence which I haue tou∣ched alreadie: that is to wit that we know what the rage of Satan is agaynst the faythfull. VVee haue seene here∣tofore how God holdeth him shorte, saying Thou shalt not touche the person of Iob, and herewithall wee see with what furiousnesse hee hath proceeded. Let vs now consi∣der the meanes which he hath to torment vs. For looke how many infirmities we haue, looke howe many kindes of aduersityes there are in the world, looke how many o∣uerthwart things there be against vs: so many are the sharp dartes that Satan hath euer in a readinesse agaynst vs, and so many woundes and deadly strypes is he able to giue vs, if God prouide not otherwise for it: seeing that the diuell hath continually suche weapons, and that we on our side are altogither naked. I pray you what shoulde become of vs if God did not remedie it? So much the more therfore haue we cause to render thanks to our god, seeing we per∣ceyue that Sathan can doo no more than hee giueth him

leaue to doe, and therewithall we haue neede also too call vpon God continually, and to say, Alas Lord, if we be not vnder thy protection, what shall become of vs? VVe bee sure that thou chastizest vs for a time: but therwithall thou shewest vs thy fatherly goodnesse, in that thou sufferest vs not to be vtterly rooted out, cōsidering the outrageous∣nesse of the enemie with whom we haue to doo. For shul∣dest thou giue him the brydle agaynst vs, we must needes be deuoured sodeynly, euen as one poore sillie sheepe, a∣mong an hundred thousand woolues. VVe see then how [ 10] we ought to kepe good warde and watch, and too stande vpon our guarde, to pray vntoo God that he suffer vs not too be left vp for a pray vnto Satan. For if Satan durst be so hardie as to offer battell to the Sauior of the world, ac∣cording as we see how our Lord Iesus Christ was assailed: wee may be sure he will be more hardie too runne vppon vs. And therfore let vs take the armour that God hath gi∣uen vs to resist him withall, which is his worde, whervnto Saint Paule sendeth vs, when he meaneth to arme vs tho∣roughly agaynst all the temptations of the worlde and the [ 20] diuell. Then let vs receyue that which God giueth vs, that wee be not negligent to helpe our selues with the meanes which he putteth into our hands, but that we may succour our selues at our neede. Thus wee see what wee haue in summe to remember concerning this lesson, if wee will take profite by that which is shewed vs here in the exam∣ple of Iob, wayting till the residue be set out more at large.

But let vs fall downe before the face of our God, with acknowledgement of our offences, praying him to make vs vnderstand thē better, yea euē in such wise, as when he afflicteth vs, wee may assure our selues it is for our sinnes and offences, and therewithall knowe that it is his will to mortifie vs to the worldward, and to drawe vs continual∣ly to himself, by making vs too passe through afflictions, which must be so much the more sweete and amiable vnto vs, whē we see how they tēd to our welfare. And further∣more that he wil giue vs the grace to be so mortified, as we may desire nothing but to bee subiect in suche wise to his obeysaunce, as we may neuer swarue from it, but perse∣uer in it more and more, euē vntil he haue drawne vs into eternall rest. That it may please him too giue thys grace not only vnto vs, but also to all people and nations. &c.