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

The seuenth Sermon vpon the first Chapter.

20 Then Iob rose vp, and rent his clothes, and shore his head, and cast himselfe to the grounde, and vvorshipped.

21 And sayd, Naked I came out of my mothers vvombe, and naked I shall returne againe: the Lord hath giuen, and the Lord hath taken avvay: Blissed be the name of the Lorde.

22 In all this Iob sinned not, ne charged God vvith any vnreasonablenesse.

WEe can well saye that Pacience is a great vertue, as it is in deede: and yet there be verye fewe that knowe what this worde Pacience meaneth: whereby a man maye iudge, that wee bee not verie hastie too be pacient, and to haue the vertue that we esteme so much. But God perceyuing such carelesnesse in mē, mindeth to set before our eies the thing that is so need full for vs: for if we be not pacient, our fayth must needes [ 40] vanishe away: for she is not able too mainteyne hir selfe without it. And forasmuch as it is so, Gods will is that in the middes of the miseries of this worlde, wee shoulde al∣wayes haue a quiet heart, and bee so well assured of his goodnesse, as the same may make vs mery and contented, and we may boast our selues agaynst Satan and all our e∣nimies. And how were that possible, if we looked no high∣er than the worlde, ne considered not that although our estate be miserable in the opinion of the flesh: yet ought we to be contented with it, seing that our God loueth vs? [ 50] And this present Text is as excellent as any in all the ho∣ly Scripture too shewe vs what this woorde Pacience im∣porteth. And it behoueth vs to bee taught it, if wee will haue God too acknowledge vs for paciente in oure af∣flictions. VVe commonly say, a man is pacient, although hee haue no poynt of true pacience in him. For whosoeuer suffereth aduersitie, him doo men call pacient. But by the way let vs holde this for a rule, that to be pacient, it beho∣ueth vs to moderate our sorrow. If there be any aduersitie it must bee assuaged by considering that God ceasseth not [ 60] to procure our welfare continually, and that we ought too be subiect vntoo him, and that it is good reason he should gouerne vs according to his good pleasure. Lo here wher∣in pacience sheweth it selfe. But there is nothing better nor more behouefull, than too looke vpon the glasse that is sette before vs here. VVee haue seene that Iob might haue bin ouerwhelmed with the report of so manye euill tydings. But it is sayd, that he rose vp and rent his clothes, and polled his heade, and caste himselfe vpon the grounde to humble himselfe afore God. Here wee see, first of all that such as are pacient, are sure of some griefe, so as they feele great sorrowe and anguish of hart: for were we as a block of wood, or as a stone, it were no vertue at all in vs. Is that man worthy too be praysed, which hath no feeling at all of his aduersitie? VVee see sometimes a poore mad∣man laugh and scorne the whole worlde, yea euen when he is at deathes doore: but that is bicause he hath no fee∣ling of his miserie. This therefore deserueth not to be ta∣ken and esteemed for a vertue, for it is rather a blockish∣nesse. The brute beasts haue sometime no feeling, yet are they not pacient for all that. So then let vs marke, that this worde Pacient, or Pacientnesse betokeneth not that mē shoulde become blockishe, so as they should haue no hea∣uinesse at all, nor be combered with any griefe when they feele aduersities: but the vertue is when they can mode∣rate themselues, and holde suche a measure, as they cease not to glorifie God in the middest of all theyr miseryes: nor bee so ouercombred and swallowed vp with sorrowe and anguishe, as to quaile altogither: but fight against their owne passions, vntill they maye bee able too frame them∣selues too the good will of God, and too conclude, as Iob

doth here, and finally to say, that he is righteous in all re∣spects. And now let vs see what wee haue to marke here, where it is saide, that Iob rent his garmente, and shore hys head: for such fashions were customable in the East coun∣tries, according as we knowe that there were mo ceremo∣nies in those countryes, than are in these colde countries where we dwell. For when there happened any thing that might moue men to great trouble: they rent theyr garments in token of sorrowe. Marke this for a speciall poynt. And lykewise in that countrey where men were [ 10] wont to weare long heads: they polled themselues when they mourned, like as on the contrary part, where men vse to poll their heades, they let their heare growe when they make any sorrowe. Therefore Iobs rending of hys garment, and his polling of his heade, are tokens of the heauinesse that he conceyueth here. For it is certaine that he did it not vpon any hypocrisie, as oftentimes they that meane to counterfeit, do disguise themselues, too the ende that men should thinke them too bee in great heauinesse, when they ceasse not to laugh in their hearts. Iob vsed no [ 20] such hypocrisie. Let vs assure our selues then, that when he tare his garment and shore his heade, he was full of ex∣treme anguish and sorrowe: and that when hee cast him∣selfe to the grounde, the same was another lyke recorde thereof. But it seemeth that Iob gaue brydle too his hea∣uinesse, which were a fault to be condemned. For we know that men are wont to be but too excessiue and inordinate in their passions. For though they restreine and represse thēselues as much as they can: yet ceasse they not to passe measure: and there is nothing more hard, than to mode∣rate [ 30] a mans selfe in such wise, as wee may keepe rule and compasse: we see that men cannot make mery, excepte they be ouer mery. Sorrowe and heauinesse is a passion yet farre more headdie, carying men awaye wyth farre greater force than gladnesse doth. And therefore we haue cause to stande vpon our guard, as oftentimes and as long as God shall sende vs any aduersitie. For it is the thing wherein we are wont to ouershoote our selues most. And here it is sayde, that Iob rent his garment. It seemeth hee ment to pricke himselfe forwarde to bee more sorrowfull [ 40] than he was: for the man that beholdeth himselfe so defa∣ced, is astonished at himselfe. And afterward whē he came to his eare: a man might saye hee had as it were soughte helpes to sharpen and increace his griefe, and that it was as much as to strike the spurres into his owne sides. And this (as I haue sayde) may seeme woorthie to be condem∣ned. But first we must vnderstand, that the scripture pur∣poseth here to expresse, that the sorrowe of this holy man was so great and so vehement, as he was not able to staye himselfe from vsing the ordinarie fashions, yea euen to [ 50] the tearing of hys garments, to shew that he felt such an∣guishe as had wounded him euen too the bottome of hys hart. This is it that the scripture ment to expresse. But by the way, although men ought to stande vpon their guarde that they be not swallowed vp of sorrowe when they bee afflicted: yet notwithstanding, when God sendeth vs ad∣uersitie, it is meete that we shoulde thinke vpon it. For the common fashion of putting awaye all griefe is starke naught: and yet for all that wee see howe men haue falne into it: insomuch that when they haue ment to haue pa∣cience, [ 60] they haue quenched the consideration of theyr missehaps, thrust them farre off, and chased them quite a∣way: and to be short, haue labored to be so brutish, as they might not know nor discerne any thing at all. But cleane contrarywise, when God scourgeth vs, it is not to giue vs blowes on the head with a beetle, to the ende wee shoulde be astonished and cast in a swound: but his mind is to in∣duce vs to thinke vpon our miseries, as how? For besides that we ought to call our sinnes to remembrance and too craue pardon for them, and to bee so much the warer af∣terwarde to walke as it becommeth vs: we are instructed also what our life is, to the ende we should not haue an o∣uerliking of it, nor be puffed vp with vanitie or presump∣tion as we be: but rather acknowledge the bond which we stand bound in to our God for vsing vs so gently as to ca∣ry vs as it were in his lappe: and finally, that forasmuch as we see he hath a care of our life, wee shoulde looke a great way afore vs, that is to say, keepe on our way still too the euerlasting kingdom wher as is our true ioy and rest. VVe see then that God ceasseth not too bee mercifull vnto vs when he sendeth any affliction vnto vs. For he doth it to the ende that by trying what is in vs, we also might knowe what our estate is. Moreouer it is good and profitable, that the faythfull, when God afflicteth them, shoulde enforce themselues to thinke, who am I? what am I? and where∣fore am I thus afflicted? I say it is meete for them to think vpon all these things. For we see how Iob could rend hys garments and sheare his head without offending of God. Not that he intended thereby to cast himselfe into ouer∣great heauinesse: but all his doings tended to humilitie, like as also the same was a signe of repentance among the men of olde tyme. For if God sent any plague or warre a∣mong them: they clothed themselues with sackcloth, and cast dust vpon their heades. VVhy did they so? It was not to feede the euill sorrowe, whereof saint Paule speaketh and saith that it is after the manner of the worlde (for we must eschue that fault:) but for another sorrowe whiche he affirmeth to be godly: which is, when men acknowled∣ging themselues to be wretched sinners, doe come before their iudge and there condemne themselues, and shewe that they be worthy to be cōfounded. For he that clotheth himselfe with sackcloth, and casteth dust vpon his heade, witnesseth that he hath not any thing wherof to glory, but that he must holde his mouth shut, so that (in cace as if he were already buried) he is faine to say, I am not worthy to go vpon the earth, but it is meete that the earth should be vpon me, and that God should cast me so lowe, as I might be trampled vpon with mens feete. Thus ye see howe Iob behaued himselfe. VVhen hee sawe how God called him to lowlinesse, he was contented to frame himselfe to hys good will, and for the same cause rent his clothes and shore his head. Hereby we perceyue (as I haue touched al∣redie) that pacience is not without griefe, and therfore that it behoueth Gods children too bee sad, and to feele theyr owne sorowes: and yet for all that not ceasse to haue the vertue of pacientnesse, when they resist their owne passi∣ons, in such wise as they conceyue no hartburning agaynst God, nor passe measure in sorrowing, nor kicke agaynst the spurre, but rather giue glorie vnto God, as it fol∣loweth immediately in the texte, That when Iob did cast himselfe vnto the earth, he did it to worship God. For true it is, that the woorde whiche is sette heere, signifyeth Too

incline or bowe downe a mans selfe. But the meaning of it is, that he humble himself before God to do him reuerence. VVee see many cast themselues to the ground, who for al that ceasse not to rage, in such wyse, as if it were possible, they would mount aboue the cloudes to giue battell vnto God. And we see some also caryed away with rage, bicause they cannot rushe against God as they would do. But cō∣trariwise Iob did cast himselfe to the earth, of purpose too worship God, hauing a speciall eye vnto him to humble himself before his high Maiestie. For when we feele Gods [ 10] hand, it is to the intent we should do him more reuerence than we haue done afore. Surely if God handle vs gently, it ought to moue vs to come to him, according as he allu∣reth vs by his doing. VVherfore vseth he that great good∣nesse but of purpose to draw vs vnto him? But forasmuch as wee bee so loth to come to him: he is faine to summon vs, & to shew what authoritie he hath ouer vs: like as whē a prince seeth his subiect slow to do his dutie, he sendeth his officer to him to summon him. So also God perceiuing that we passe not of comming vnto him, or rather that we [ 20] come not to him with so willing and earnest affection as were requisite, prouoketh vs and summoneth vs. Iob ther∣fore knowing what is the ende and true vse of afflictions, did cast himself to the ground, of purpose to do reuerence vnto God, and to say: Lord, it is true that I haue serued & honored thee heretofore, and of all the tyme that I haue flourished and bene in my chiefest tryumph, I haue had a pleasure to do thee seruice. But what for that? I haue not knowne myselfe inough, and now I see what my frailtie is, and how that all of vs are wretched creatures. And there∣fore [ 30] my Lord, I come nowe to do mine homage newe a∣gaine to thee, seeing it pleaseth thee to afflicte mee in this world. My Lord, I willingly yeld my selfe vnto thee, and I desire nothing but to put my self as a subiect into thy hand howsoeuer the world go. Thus much concerning this say∣ing, that Iob did cast himselfe too the ground, of purpose to worship God. And nowe let vs come to that whiche is saide, that is to wit, how Iob acknowledged what men are, Naked I came out of my mothers wombe, and naked (sayth he) I shall returne againe. VVhereas hee nameth his mothers [ 40] wombe, hee meaneth another thing: that is too witte, the wombe of the earth, who is the mother of all things. Or else as a man pinched at the heart, hee vttereth not his words to the full, but as it were cutteth them halfe off, ac∣cording as we see that such as are in extremitie of sorrow, expresse not their wordes to the full. Neuerthelesse, this protestation is cleere inough: that is to wit, that Iob ment to say thus: Very well, then must I be faine to return in∣to the earth, euen in the same plyght that I came oute of my mothers wombe. True it is that a man maye take this [ 50] saying two ways: First as a generall sentence: Behold how men come naked into the world: and when they passe out of it they come too the same point againe: they brought not their ryches, nor theyr honoure, nor theyr pompe, nor their pleasures with them, and they must be fain to go away into rottennesse, and the earth must receiue them. But the other exposition is more agreeable: namely, that Iob applyed the sayde sentence too hys owne person, as if he should say: I came naked out of my mothers womb, and it hath bin Gods pleasure to enrich me for a tyme, so [ 60] as I haue had great heards of cattell, a great houshold, and a goodly sort of chyldren, and to be short, I was gloriously decked with the benefits and blessings which God had be∣stowed vpon me. But now it is his wil that I shal go hence starke naked: it is he hath enriched me with al these thin∣ges, & now he taketh thē away again, to the intent I should returne into my fyrst state, and dispose my selfe to creepe foorthwith into my graue. And this sentence is well wor∣thy too bee marked. For Iob coulde not make a better proofe of his pacience, than in determining too bee starke naked, syth it was Gods good pleasure that hee shoulde bee so. True it is that men haue fayre excuses, as that they can not force nature, but that (spyte of their teethe) they muste bee fayne to returne naked too theyr graues. And euen the Paynims haue sayde, that there is not any thing but deathe, whiche sheweth howe small a thyng man is. VVhy so? For wee haue a gulfe of couetous∣nesse in vs, so as wee coulde finde in our heartes to swal∣lowe vppe the whole earth. If a man haue plentie of ry∣ches, of Vyneyardes, of Meddowes and possessions: that suffyseth him not, God muste bee fayne too create newe worldes for vs, if hee mynde too satisfye vs. And yet bee wee once deade, wee muste haue no more ground than oure owne lengthe, wherein too rotte and consume awaye to nothing. So then, death sheweth what wee bee, and what is oure nature: and yet neuerthelesse yee shall see many striue against that necessitie. They make them gorgeous Tombes, and they will haue triumphant fune∣rals. It should seeme that suche men coulde finde in their heartes to resist God: but they can not attayne to theyr purpose. And truely suche is the generall state of man. But as for vs, it becommeth vs too suffer paciently the losse of our goodes and ryches, when so euer wee bee be∣refte of them: I say, it becommeth vs too suffer God too strippe vs out of all, euen to oure bare and naked skynne, and to prepare oure selues to returne to oure graue in the same state. Beholde (I saye) wherein wee maye proue oure selues too bee pacient. And this is it that Iob ment in this sentence. Also as ofte and as long as wee wante the goodes of this worlde, or indure hunger and colde, or bee nipped with anye aduersitie, and haue no reliefe: let vs be thinke vs of oure byrthe, and let vs consyder our selues, bothe what wee bee, and whence wee come. For men abuse the fatherly care that God hathe of them in prouiding them the thinges whiche they haue neede of. True it is, that we ought to haue this lesson wel imprinted in oure hearte: namely, that God wyll not haue vs too wante anye thing, nor hathe put vs in this worlde wyth∣out mynding to nourishe vs there. But yet muste wee alwayes acknowledge that the same commeth from else∣where than [from our selues] and that we may not thinke wee haue the thinges in our owne right, which wee holde of the free goodnesse of our God. If a man should fynde mee of his owne free coste, and say vnto mee, come day∣ly too mee, thou shalte haue thus muche wyne, and thus much breade, and I will intertaine thee, how beit that I will not bynde my selfe too thee, but gyue thee it freely: If I woulde herevpon holde plea against him, to bynde him at whose hande I ought to begge euery daye, and at whose hande I receyue all my substaunce: or if I make a rente of that whiche hee gyueth mee of hys free lyberalitie, shoulde it not bee a verye heynous vnthankefulnesse?

I shoulde deserue to be spitted in the face. And therefore muche more are wee bounde to receyue Gods benefites with all modestie, assuring our selues that he oweth vs not any thing, and that in as much as wee bee poore, it becom∣meth vs to repayre vnto him too begge at his endlesse li∣beralitie euery day. So then, when soeuer wee bee dri∣uen to any necessitie, lette vs haue recourse backe (as I haue sayde) and examine, from whence came I▪ Euen out of my mothers wombe, starke naked, and a poore and wretched creature: I was not able too helpe my selfe, nor [ 10] too ridde mee of the pouertie wherein I was, so as I must needes haue perished altogither, if I had not ben suc∣coured by others: so it pleased God to foster mee, and to intertayne mee euen too this houre, and too gyue mee of his gracious benefites without number. And therfore if it please him now to scourge me, it is good reason I should beare all paciently, seeing it commeth from his hande. Thus yee see what wee haue too marke vppon that whyche Iob sheweth vs, in saying, Naked I came out of my mothers wombe, and naked I shall returne agayne too my [ 20] graue. Fynally, when God gyueth goodes intoo our han∣des, wee imagine that wee shall possesse them some long tyme, and that the ownership of them shall contynue with vs, and that wee shall be so accompanyed wyth oure ryches, as they shall goe with vs too oure graue, and that they shall neuer departe from vs. But lette vs not make suche accompte of them: for that were but too de∣ceyue oure selues. But contrarywyse, lette vs assure oure selues, that if it bee Gods good pleasure to take away the goodes that hee hath lente vs, whither it bee to nighte [ 30] or to morrowe, wee muste bee readye too forgoe them, and that hee dothe vs no wrong to bereaue vs in one mi∣nute of an houre, of all that wee coulde get during oure whole lyfe. As concerning the resydue, Iob leadeth vs yet further, in saying, that God had gyuen, and God had ta∣ken awaye, and that the name of the Lorde was blissed there∣fore. VVhen hee sayeth, that God had gyuen, hee she∣weth howe it is good reason, that God shoulde haue the disposing of the thinges that hee hathe put intoo oure handes, seeing they bee his. For when God sendeth vs ry∣ches, [ 40] hee releaseth not his owne right, that hee should no more haue the soueraintie which hee ought to haue as the maker of the world. For this worde Maker importeth that hee hath made all things in suche sorte, as it is meete that all power and souerain dominion should remain vnto him self. And albeit that men possesse their portion of it, accor∣ding to the portion of goods which he hath giuen them in this world, yet it is meete that he should stil continue lord and maister. Iob therefore knowing this, submitted him∣selfe wholly to Gods good will. And it is the thing that [ 50] all of vs confesse to be most rightful, notwithstanding that in the meane whyle there is not any man that is willing to frame himselfe thereafter. And for proofe heereof, if God giue vs leaue too ioy a two or three dayes in any be∣nefite of his: wee thinke hee doth vs great wrong if hee take it from vs againe, and wee grudge agaynste him for so dooing. And what meaneth this? It is the same vn∣thankfulnesse that I spake of euen nowe: namely that when God hathe once shewed himselfe lyberall to vs of his owne free goodnesse: wee are of opynion that hee [ 60] ought neuer too fayle vs what so euer wee doe. Lo here a sentence common ynoughe in talke, howbeeit so yll practised, as a man may well see that it is vnderstoode but of a very fewe. So much the more behoueth it vs to con∣sider what is meant by thys saying, The Lorde hathe gyuen, and the Lorde hathe taken awaye: that wee may know what maner of authoritie the Lord hath, to giue vs the enioying of his benefits, and also to take them away from vs euery minute of an houre at his pleasure. And heere we see why Sainct Paule exhorteth vs that forasmuch as the shape of this world passeth away, and all the things therin do glide and vanishe awaye: wee shoulde possesse as if wee possessed not, that is to saye, we should not haue our mynds tied to them, as it is saide in another place, that we must not settle our selues vpon the vncertaintie of ryches, but when God shall haue bereft vs of all that he gaue vs, wee must be al∣ways ready to say with Iob: very well, thou O Lord hast vsed thyne owne right, thou hast gyuen and thou hast ta∣ken away at thy pleasure. Thus yee see what is the effecte of this streine: namely, that as often and whensoeuer wee thinke vpon the goodes of this worlde, wee must alwayes beare in mynd, that we hold them all of God. And vpon what condition? Not in feesimple, so as he should pretend no more title to them, nor bee maister of them any more: but vpon condition that if it please him to put them intoo oure handes, hee may also plucke them from vs when hee thinkes good. Let vs vnderstand then, that wee be so much the more bound to him, when he causeth vs to enioy some benefite of his for a daye or a moneth, or for some space of time, and that we must not thinke it strange if he bereaue vs of them afterward, but haue recourse to the said know∣ledge which I haue spoken of, namely that God dothe e∣uermore holde such a superioritie ouer vs, as hee may dis∣pose of hys owne as hee lysteth hymselfe. If it bee law∣full for mortall menne too dispose of their goodes as they liste themselues: ought wee not to graunt it much more to the lyuing God? Seeing then that God ought to haue this maistership, not onely ouer the thinges that wee pos∣sesse, but also ouer oure owne persons and ouer our chyl∣dren: let vs humble oure selues afore him, to submit oure selues wholly to his holy will without gainsaying. Yea but for all that, there are verye fewe that yeelde so muche ho∣nor vnto God. True it is that all men will easily saye how it is God that hath gyuen them all that they possesse: but what for that? They chalendge all too them selues and vaunte them selues as it were in spyte of him. And what is that? I praye you is it anye better than flatte mockerie? Yea verelye it is too grosse an hypocrisie when after wee haue protested to hold all things of God, yet notwithstan∣ding wee meane nothing lesse, than that hee shoulde haue the disposition of them, or that hee shoulde chaunge anye thing, but wee woulde haue him let vs alone and set vs at free libertie, as if we were separated from him and exemp∣ted from his iurisdiction. This is as muche as if a manne should say, O, I am well contented to acknowledge suche a one for my prince: I wil doe mine homage and alegeance vnto him: howbeit so as he enter not into my house, so as hee come not too demaunde anye thing at my hande, so as hee trouble mee not. The worlde coulde not beare with such a vilanie: and yet neuerthelesse we see howe men dallye with God. And what is it that wee meane by this confession, that wee holde all of him, and in the meane

whyle will not abyde that hee shoulde touch any thyng? VVee see then how the worlde doth openly playe mock∣holyday with God: and yet that it becommeth vs alwayes to follow that which is shewed vs here: that is to wit, that forasmuche as God hath gyuen vs that which we possesse, he may call it backe againe and withdraw it from vs when he will. But yet that which is added byandby after (name∣ly that the name of God shoulde be blissed) importeth more. For heerein Iob submitteth hym selfe in suche wyse vntoo God, that hee confesseth him to bee good and iuste, not∣withstanding [ 10] that he be scourged so roughly at his hande. I haue sayde that this importeth more: bycause that euery man may graunt all power and soueraintie vnto God, and he may say, well, seeing he hath gyuen, hee may also take. But in the meane whyle hee will not acknowledge that God dealeth iustly and by good reason: for ther are many who when they bee scourged, doe blame God of crueltie, or of ouergreat roughnesse, so as they can not reserue vn∣to him this right of his to withdrawe that thing which hee hath giuen them, nor consider (as I haue sayde afore,) that [ 20] they possesse their goodes with condition, that they maye be stripped out of them to day, or to morrowe. There are very fewe that haue this consideration with them, to rest quietly vpon it, and to confesse that there is nothing bet∣ter than to submit all things to Gods Maiestie, and to ac∣knowledge that if he should let vs follow our owne sway, there were no way with vs but confusion: and that if hee gouerne vs according to his will, all will bee to our profit and welfare. Lo wherevnto it behoueth vs to come. And also we see there is very muche imported in this sentence [ 30] when it is sayde, Blissed bee the name of the Lorde. For wee must not onely picke out the words: but also consider of what mynde they proceede, and that they be spoken truly and vnfaynedly. For howe is it possible that wee shoulde blisse the name of God, if wee doe not first acknowledge him to be rightuous? But hee that grudgeth against God as though he were cruell and vnkynd, cursseth God: bi∣cause that as much as in him lyeth, hee lifteth himselfe vp against him. He that acknowledgeth not God to bee his father, and himselfe to be Gods chyld, ne yeldeth recorde [ 40] of his goodnesse, blisseth not God. And why so? for they that tast not of the mercie and grace that God sheweth to men when he afflicteth them: must needes grynd their teeth at him, and cast vp and vomit oute some poyson a∣gainst him. Therefore to blisse the Lordes name, importeth as much, as to persuade our selues that he is iust and right∣full of his owne nature: and not only that, but also that he is good and mercyfull. Lo here howe we may blisse Gods name after the example of Iob: that is, by acknowledging his Iustice and vprightnesse, and moreouer also his grace [ 50] and fatherly goodnesse towards vs. And here we see also why the text addeth for a conclusion, That in al these things Iob sinned not, nor charged God with anye vnreasonablenesse. VVorde for worde it is thus: Iob dyd not laye afore God or put vpon God any vnreasonable thing: and it is a maner of speaking well worthie to bee marked. VVhereof com∣meth it that men martyr them selues in suche wyse when God sendeth things cleane contrarie to theyr desire: but for that they knowe not that God doth all by reason, and that he hath iust cause to do so? for had we it well printed [ 09] in our hearts, that all things which God dothe are groun∣ded vpon good reason: it is certaine that we woulde be a∣shamed to encounter him as we doe: considering (I saye) how we knowe that he hath iust occasion to dispose of all things in such wise as we see. Nowe then, it is purposely sayde, that Iob imputed not any vnreasonable dealing vn∣to God: that is to saye, that he imagined not God to doe any thing that was not iust and vpright. Marke this for a speciall poynt. But it behoueth vs to marke, that in these wordes (vnto God) there is verye muche implyed: for we consider not how horrible a matter it is to talke of Gods workes after suche sorte as wee doe. If God sende vs not what so euer wee wyshe, wee fall too reasonyng wyth hym, and wee holde plea wyth hym. Not that wee will seeme too doe so: but the deede it selfe sheweth that it is so neuertherlesse. VVee haue an eye to euerye blowe, saying: Howe commes this to passe? But of what mynde is this spoken? Euen of a venemous heart, As if a man should saye, This matter shoulde haue gone other∣wyse, I see no reason why it should be 〈◊〉〈◊〉 and so in the meane whyle, God is condemned among vs. Beholde howe menne rushe without theyr boundes: And what do they in it? It is all one as if they shoulde accuse God to bee either a t〈…〉〈…〉nt, or a brainlesse person that seeketh no∣thing but to bring〈…〉〈…〉 to confusion. Lo what horrible blas∣phemie there followeth euery blast of mens mouths, and yet there be very few that consider it. But yet it is so great a mater as it hath pleased the holy ghost to teach vs, that if we mynd to giue glorie vnto God, and to blisse his name as becommeth vs, we muste be fully persuaded, that God doeth not anye thing without reason. So then let vs not charge him, nother with crueltie nor with ignoraunce, as though hee did things of spyte or at randon: but let vs ac∣knowledge that in all poynts and in all respects he proce∣deth with wonderfull iustice, exceeding great goodnesse, and infinite wisedome, so as there is nothing but vpryght∣nesse and equitie in all his doings. And true it is that here remayneth one point more to debate: that is to wit, howe Iob acknowledged GOD to bee the taker awaye of the things that he was spoyled of by the theeues, whiche see∣meth a very strange thing vnto vs. But for as much as this time will not serue to declare it nowe: wee will reserue it till to morrow. It shall suffice to shew you, that if wee bee afflicted, wee muste not thinke it happeneth withoute rea∣son, but rather that God hath iust cause to do it. And there∣fore when wee be troubled and greeued, we must haue re∣course vnto him, and praye him to graunt vs the grace, to know that nothing befalleth vs in this worlde, but by his ordinance: yea and to be assured, that he disposeth things in such wise, as all turne continually to our welfare. And when wee haue this maner of knowledge, it will make vs to beare paciently the afflictions that hee sendeth vpon vs. Also it will serue to humble vs before him, and that when he hath made vs to tast of his fatherly goodnesse, we shall desire nothing but to gloryfye him by all meanes, as well in aduersitie as in prosperitie.

Now let vs fall downe before the presence of our good God, with acknowledgement of our faults, praying hym so to brydle vs, as we may not ouershoote oure selues in our vayne imaginations, but rather that we knowing how all our benefit and welfare lyeth in him, may come to him too seeke it, resting oure selues wholly vpon his mercie:

That when he hath once made vs to tast of it, wee may be so fully persuaded of his loue whiche he beareth vs, that although hee cause vs to walke in many troubles and ad∣uersities in this worlde, yet wee maye neuer ceasse too cleaue faste too hym continually, nor too walke in feare and obedience vntoo hym, vntill hee haue rid vs out of this mortall bodye, and oute of this imprysonment and bondage of sinne wherein wee bee, too gather vs vp intoo his heauenly glory, where we shal haue no let, but that we maye reioyce in our God as partakers of his glory and of his goodes. That he will graunt this grace not onely to vs but also, &c.