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

The .lxx. Sermon, which is the second vpon the .xix. Chapter.

This Sermon conteyneth the exposition of the. 7. 8. 9. 10. 11. & 12. verses that haue bene touched alreadie, and then vpon the texte that followeth heere.

13 Hee hath made my brethren too shrinke avvaye from mee, and myne acquayntance become straungers to mee.

14 My neighbours haue forsaken mee, and my father and my mother haue forgotten mee.

15 Mine ovvne housholde, and my may deseruantes haue disdeyned mee, and I haue beene as a straunger in theyr sight.

16 If I call my seruant hee ansvvereth mee not, though I pray him vvith mine ovvne mouth.

IT behoueth vs to go through with the matter that we beganne in the last Ser∣mon: whiche is, that it is a harde and burdensome temptation whē our pray∣ers be not heard at the firste. For verely the onely thing that remayneth for vs when we be in aduersitie, is that God receiue vs if we de∣sire [ 50] him, that hee haue pitie vpon vs, and that wee maye feele that our resorting to h•• for succour hath not beene in vayne. Thus (say I) is the welfare and comforte of all the faithfull. But if it seeme that wee haue loste our time in running to our God too bee ayded at his hande: what will become of it? Shall wee not bee as good as in des∣payre? Yet is it Gods pleasure too exercize his children after that manner by hyding himselfe from them, and by making no countenaunce of hearing them, or of regar∣ding the miseries that they indure. True it is that he hath [ 60] promised too bee readie too helpe vs as soone as wee de∣sire him: yea and that hee will not tarie too bee sued vn∣too, but will preuente oure requestes. And that is it that maketh the temptation muche greeuouser, namely when God seemeth too haue dallyed with vs, and too haue gyuen vs a vayne and frutelesse hope. But let vs vnder∣stande, that seeing he hath exercised his children so here∣tofore: we must not maruell though he do the like to vs nowadayes. VVherfore let vs wait paciently, and we shall see by the ende, that he hath not forgotten vs, ne ceasseth too heare vs, althoughe hee shewe not oute of hande in the open syght of the worlde, that hee hath his hande stretched out ouer vs. And out of doubte, if wee bee pa∣cient, and able too continue in prayer: it is a token that God hath heard vs alreadie. For if hee had not preserued vs after that manner, were it possible for vs to haue con∣tinued one minute of an houre, as hath beene declared? But it behoueth vs to come to the euill that is in vs. For the cause why God delayeth his helpe, and dryueth off

the time, is for that we pray not to him so hartily as were requisite. Euery man will saye hee passeth not for pray∣ing: and in deede if men bee asked whyther they haue doone their indeuer to pray to God to haue mercie vpon them: euerie one will answere, I haue prayed as muche as is possible. But all they that speake after that manner knowe not what prayer meeneth. VVee go as coldly to it as to any thing. And do wee thinke that God ought to receyue suche requestes as are made but for fashion sake, and ceremoniously onely? Then let vs marke, that God [ 10] seeyng our coldenesse and negligence, aydeth vs not so soone as wee desire, too the intente too quycken vs and to inflame vs with greater desire, that by the same meanes oure fayth may bee the better tryed. Or else if wee pray too God after a sorte, and that there bee no negligence in oure prayers, yet wyll there bee some rebelliousnesse hydden in vs, as wee see heere in Iob. True it is that Iob prayed: but was it suche mildenesse as was meete? No: but hee was rather too impacient. After what sorte then muste wee go vntoo God? Sainct Paule gyueth vs a rule [ 20] of it, saying that wee muste pray to him incessantly with gyuing of thankes. And although wee be tormented and ouerpressed with aduersities, yet muste wee not ceasse to sighe and grone: yea and therewithall also continuallye blisse the name of God in oure prayers, and submit oure selues vntoo him. If this bee wanting: it is no praying, it is rather a defying of God, as if a man shoulde go sum∣mon his enimie and defye him. Yee see then that oure prayers are sometymes like vntoo summonings, accor∣ding as wee make them vntoo God. And howe is that? [ 30] The greatest honour that God requireth at our handes, is that wee shoulde call vppon him in all our aduersities. Nowe, in steede of dooing that homage to him, we come to spyte him. Therefore wee must not thinke it straunge that hee shoulde stoppe his eares agaynste oure prayers, and make no countenaunce too helpe vs, when wee crye vppon him. So then, lette vs haue these two things: that is to witte, lette vs pray to God with an earnest minde, so as it may not bee onely with liplabour, or with casting foorth some sighes at aduenture: but with beseeching [ 40] him from the bottome of our harte. And secondly lette there bee no pryde in vs, to bee desirous too make God subiect to vs, so as hee shoulde do whatsoeuer commeth in our heade, and in our fancie: but let vs pray vnto him with all lowlinesse, magnifiyng him and praysing him, al∣though hee afflict vs. VVhen we haue these two things, it is certayne that wee shall bee hearde so muche the ra∣ther. For the contrarie vices are the cause why God doth so muche delay his helping of vs. But let vs put the cace that God succoure vs not when wee haue prayed dueti∣fully, [ 50] and with suche hartinesse as hee himselfe requireth: Yet muste wee still bee pacient, till the conuenient tyme bee come, whiche is in his hande. It is for him onely too iudge of that. Then if wee knowe not too day what our prayers haue auayled vs: God will make vs to perceyue it to morrowe. VVherefore lette vs stande dumbe in that behalfe: and wayte for suche opportunitie, and ende as God shall liste too sende vs: and then shall the same bee good and luckie for our welfare. Thus yee see what wee haue too marke in this sentence where Iob sayeth, that [ 60] hee had cryed out, but yet wasnot bearde. For the adding of all this, is but too complaine that his afflictions are so ex∣treeme, as it is no woonder though hee bee exceedinglye sore greeued, and that his freendes ought not too stande checking agaynste him. For it is a follie (sayeth hee) too deeme by the ordinarie custome what I ought to doo. If a man bee afflicted, and it be tolde him that hee ought to pray vnto God: as for mee (sayeth hee) if I pray vntoo him: I am not hearde. If a man reply agayne, my frende, you muste not storme so sore, (and peraduenture the ad∣uersitie that hee indureth is but some common thing:) no (sayeth hee:) but I feele suche and so excessiue payne, and the hande of God presseth mee after so straunge and rigorous a manner: as it is no maruell thoughe there bee neyther witte nor reason in mee. Lo what Iobs meening is. But I haue tolde you heeretoofore, howe it behoo∣ueth vs too knowe, that God dooth sometimes execute his rigoure vppon men after an vnknowen manner, as in respect of oure mother witte. And therefore muste wee at suche tymes pray vnto God, and say, Lorde make mee perceyue continuallye that thou art at hande with mee, and although I finde it not by experience, but rather am as it were forsaken of thee to outward seeming: yet giue mee power alwayes too settle my hope vppon thy good∣nesse and succour. Iob shoulde haue spoken so. Howbeeit forasmuche as hee doth it not: Therefore hee roueth o∣uer all the feelde (as they say) in making such complaints as wee heare in this texte. But to the intent to doo oure selues good by that whiche is conteyned heere, lette vs marke that in Iobs person the holie Ghost mente to sette vs oute as it were a glasse of mens affections, when they bee not brydled vnder Gods obeysance. Marke that for one poynte. Another poynte is, that. God mente heere to shewe vs his iudgementes howe terrible they be, and that when hee listeth to hyde his louing countenaunce from vs, and to shewe himselfe an enimie to men, it is so dread∣full a thing, as were ynough too ouerwhelme the whole worlde. That is the seconde poynte. The thirde is, that althoughe Iob were in suche pangues: yet notwithstan∣ding hee resisted the temptations, howbeeit that he came no sooner to the brunte, but many euill woordes scaped from him, so as infirmitie was mingled with his strength. Thus yee see the three things that wee haue too marke heere. Firste of all wee note that God will haue men too beholde themselues in the person of Iob. For wee should not knowe what wee be, if God inforced vs not to per∣ceyue oure owne weakenesse. Euerye man thinkes him∣selfe to bee mightie and strong: wee imagine oure owne power to be woonderfull, and that we shall neuer swarue, yea, so long as wee bee farre from blowes. But assoone as God presseth, wee bee so cast downe, as wee may well see (if we be not to too dull) that it was but a vayne and foo∣lishe ouerweening in vs, when wee thought wee had any strength in oure selues, wheras wee haue none at all. For asmuche therefore, as men are so blynded, and as it were sotted in that foolishe perswasion: the holy Ghost presenteth heere vntoo vs the persone of Iob, too make vs perceyue howe men shrinke vnder Gods hande when they bee afflicted, and that they cannot stande out, but muste needes bee vtterlye ouerthrowne. Nowe, if this happened too Iob, who was constant aboue others: alas, what shall become of vs? But wee muste come too

the second poynt which is the chiefest. For whereof com∣meth it that wee bee not teachable to humble our selues before God, and too walke in awe withoute trusting in oure selues, or in any thing that wee can doo? It is bicause wee feele not howe heauie and vntollerable Gods hande is. The matter then that God declareth vnto vs, is that it is a terrible cace when hee lysteth too vtter his power vpon mortall men in punishing them: and that they must needes melte at it as snowe agaynste the Sunne, and bee vtterly confounded. Yea verely (as the Scripture sayth) [ 10] God needeth not too vtter his rigoure vpon vs: let him onely withdrawe his spirite, (that is too saye, the liuely∣nesse wherewith hee quickeneth vs) and beholde, wee bee gone. And when hee sayeth that not onely hee wyll bereeue vs of his power, but also become contrary to vs, and fall vpon vs as a thunder and tempest to ouerwhelme vs: alas what can wee do? True it is that wee confesse it to be impossible for mortall men to holde tacke when God assayleth them: but yet for all that wee conceyue not as were requisite howe dreadfull Gods hande ought [ 20] too bee too vs. Thus yee see what example is shewed vs heere in Iobs persone. But by the way (as I haue touched afore) wee muste not suppose that Iob delighted or foa∣ded himselfe in suche passions as were euill and damna∣ble. Howe then? Hee stryued too withstande them: But yet did he so fayle, that he was as good as shaken downe with them: and God intended to shewe that men are ne∣uer so vertuous but there is somewhat too bee mislyked in them, and that euer they shew themselues very weake in some sorte or other. And that is greatly for oure pro∣fite. [ 30] For it is too the ende wee shoulde not bee discou∣raged when wee bee tempted, thoughe it seeme that wee shall bee vtterly ouerwhelmed. Then if wee finde oure selues in that cace, lette vs passe further, and pray God too holde vs vp, and lette vs not doubte but hee will do it, sithe wee see that althoughe Iob had infirmities of flesh in him, yet notwithstanding hee fayled not of the vi∣ctorie. I saye let vs not doubt, but God wyll so woorke as hee wyll make vs too ouercome all oure temptati∣ons. Yea but that shall not bee withoute making vs too [ 40] lympe, and without gyuing vs some blowes, and without making of oure woundes too bleede. Lette it suffize vs, that the strokes whiche wee receyue are not deadlye, but that God wyll steppe before vs for a buckler. Nowe lette vs come too the complayntes that Iob maketh heere. He sayeth, That God bath so beseeged his wayes, as hee knoweth not howe too get out, and that hee hath put darkenesse in his pathe. Though wee bee afflicted, yet is it a greate asswage∣mente of oure greefe, when wee see that the mishappe muste passe awaye apace, and not continue styll, as if we [ 50] finde some meanes too scape it, or shifte it off by other mennes counsell. But if all this bee taken from vs, there remayneth nothing but despayre. This is it that Iob mee∣neth heere. Hee sayeth that God hathe clozed vp all his wayes: whiche is all one as if hee had sayde. Alas where shall I become? For if a wretched man be tormen∣ted with many miseries, he will looke whiche way to get out, if not by one way, yet by another, and hee will seeke meanes and aske counsell. But the cace standeth not so with mee. For God hath shet mee vp heere, I see no waye [ 60] out, I may well reason of obteyning this or that: but there is no releefe at all for mee. And why? There is nothing but darkenesse through out: that is to say, I see neyther waye nor pathe, and God hath so inclozed mee, that at a word there is no remedy at all. This is the summe of all that is spoken heere. And it behoueth vs to marke it wel, to the ende that if the like happen vnto vs, wee may not leaue to call vpon God. VVhat is the cause that men shet the dore before the blow come, and are not able to pray, but are vtterly amazed? It is bicause they beare themselues in hande that the like neuer happened to any man afore. And truely wee haue seene alredy, that Iob was assaulted with such temptations as this: Looke vpon all the faithful that haue bin before thee, if euer God handled any of thē after this fashion. This was a plaine concluding that Iob was forlorne and vtterly cast away. So then ye see a texte that is well worthy to be marked. And why? For if at any time it seeme vnto vs that the miseries which wee indure are endlesse, & that we can neuer be rid of them, but that when wee haue sought all the wayes to the woode, it see∣meth impossible that euer we shoulde be set free agayne: Let vs say, very well, God knoweth how to drawe vs out of this perplexitie: and therefore let vs stande vpon that poynt. Yea but is it likely that God should pitie vs? VVee see the like hath happened to Iob. Let vs looke vnto the ende (as S. Iames sayeth) and seeyng that God deliuered that man from the miseries that he indured, why shoulde hee not succoure vs also at this daye? For nother is his might abated nor his goodnesse. Yee see then to what vse it behooueth vs to applie this sentence of Iobs, when hee sayeth, that God had shut vp his wayes. Furthermore let vs marke that God doth erewhiles for a time bereeue the faithfull of the benefytes that he hath promised them, to the intent they shoulde bee prouoked to pray to him, and also when hee intendeth too humble them, or when hee chastizeth them for their sinnes. As for Iob, it is certayne that hee suffered not for the offences that hee had com∣mitted. Not that God founde not ynough in him where∣fore to punish him: but (as I haue declared heeretofore) bycause hee had not that respect onely, but rather meent to trye his pacience. But as for vs, if hee depriue vs of the blissings that he hath promised vs: it is for that we haue offended him, and are not woorthy too enioy them: or else it is a dashe with the spurre whiche hee gyueth vs to make vs praye vnto him the more earnestly. Thus dothe God promise his faithfull that he will guide them in their waies, yea & that he will lend thē his Angels to bee their guides, so as they shall not step one pace awry, nor be in∣coūtered with any euill. This is a goodly promise. But yet notwithstāding it will seeme vnto vs that our way is shut vp, that there is nothing but brābles & bushes afore vs, & that there is nothing but mountaines & rockes round a∣bout vs: thus are we inclosed & no likelihode of possibili∣tie to get out. VVhat haue we to do in this cace, but only to say, alas I am not worthy that God shold performe the goodnesse that he hath promised to his children. I should haue my way plaine & leuel, & I know not on which side to step: now therfore it behoueth me to acknowledge my faults. Truly God hath promised to send his Angelles to guide his faithfull ones. But what for that? It seemeth cleane otherwise in me. Therfore it behoueth me to pray him to voutsafe to shew the performance of the promise

towardes me. Thus are we by suche meanes stirred vp to call vpon God. Heerewithall let vs vnderstand that hee will not berceue vs of skill and discretion vnto the ende, but will make vs too finde waye where none is, and his woorking shall bee so muche the better knowen vnto vs, whereby wee shall haue the greater occasion too glorifie him, whē he shall haue wrought after such a manner as we looked not for. For when God hath gone beyonde oure witte and hope: we haue so much the more cause to glo∣rifie him. Thus yee see in effect what wee haue to marke [ 10] in this sentence. Now Iob addeth, that God had bereft him of his glory, and plucked the crowne from his heade, that hee had consumed him, destroyed him, and berefte him of his hope as a tree [that is cut vp.] Heere Iob betokeneth two things the one is that God scourgeth him so roughly, that if hee were compared with other men, he shoulde be founde to indure much more than they. And secondly he saieth that he is not as other that are in aduersitie, who though they suffer very greate miserie, yet notwithstanding are as a tree that is plucked vp, but yet hath some little roote or [ 20] string left behinde, so as there is yet still some hope for them. But as for me (saith he) I am plucked vp after suche a sorte, as there remaineth no piece of mee, but God see∣meth too haue stubbed mee vp quite and cleane. For al∣though he were not yet rooted out of the world: yet was his life like a deathe. Yea and God had giuen him so ma∣ny woundes, as there had lighted miseries and calamities vpon him: his children had bene cursed to deathe before him, all his goodes had bene taken awaye and destroyed, and his bodie was become a rotten carkesse. Therefore it [ 30] is not causelesse that hee sayeth that God had cut him vp and berefte him of his hope, like as if a tree were plucked vp quite and cleane out of the grounde, so as there remai∣ned nothing of it, the strength thereof fadeth awaye, and it is not too bee hoped that it will spring any more vppon the earth to bring foorth any frute, bicause it hath lost all his freshnesse. Iob then sayeth that hee was dealt with in like wise. Now when we heare these things, we muste not maruell that he was so sore greeued as it seemed that no∣thing myghte comforte him any more. For whiche of vs [ 40] would not be more impacient, if he indured but the hun∣dreth part of that which he indured? But yet we perceiue that God stood by him. Then must we hope that hee will do as much towardes vs. VVhat is the cause of the impa∣ciencie that is oftentimes in vs? Like as when wee desire to bee pacient in our aduersities, it behooueth vs too take comforte in the fauoure of our God: so also on the con∣trarie part, when we cannot abide that God should smite vs, but are so testie that (to our seeming) there is nother order nor reason in his dooyng: then goes oure hope to [ 50] wrecke. Euen so happened it to Iob. He not only displea∣sed God by ouershooting himselfe in suche wyse as wee haue seene: but also it was not long of himselfe that hee was not caste downe headlong into despaire: and he de∣serued well that God shoulde haue rooted him out, and berefte him of all hope, and made him as a tree plucked vp roote and rind. For in speaking after suche sort as wee see, Iob was so bereft of Gods grace, as hee had bin vtter∣ly vndoone, and as it were plunged into hell, if God had not reached him his hand a farre off. So then let vs assure [ 60] our selues it was Gods singular goodnesse that he suffe∣red not his seruaunte too fall euen into the bottomlesse pitte: and that thereby we be admonished that God had neede to mainteine vs, yea and to lift vs vp againe when we be falne. For God woorketh after two sortes towards vs, to the ende we should call vpon him. Sometimes hee preserueth vs in suche wise by his power, as wee fall not at all, and sometimes he suffereth vs to fall, to the end to lift vs vp againe afterward. Yet notwithstanding it is true that we muste not tempt God too giue vs the bridle like frantike folke, vnder coloure that he hath well holpen vp suche as haue falne: for then shoulde wee abuse his grace. Agayne it becommeth vs to magnifie his gracious good∣nesse towards Iob, assuring our selues that when wee bee as good as quyte quayled, hee commeth to vs and seekes vs out: and very needefull it is that he shoulde worke af∣ter that sort, for otherwise we should be vndone at eue∣ry blowe as wee see heere in a fayre lookingglesse. Thus much concerning that saying. And furthermore, that wee may withstand suche temptations, let vs marke that oure life must be hidden as S. Paule also speaketh of it. True it is that we be like a tree that is pulled vp: but yet doth not God ceasse to giue vs secret strength, and wee shall haue continuall freshnesse, notwithstanding that wee seeme to be perished. Thē let vs not esteeme our life nor our wel∣fare by that which we behold, & may be discerned by eye sight, or by our motherwitte: but let vs vnderstande that God intendeth to preserue vs by a meane whiche wee are not able to cōprehend. Our life (sayth S. Paule) is hidden with our Lord Iesus Christ. And therfore let vs waite vpō that good God, & pray him to giue vs the grace to looke alwaies vnto him, till the time come that he discouer that which is nowe vnknowen. For it behoueth vs to bee like dead men, vntill such time as God quicken vs. VVe may well feele here beneath some tast of his grace, & hee may well giue vs experience of it: but yet if we feele it not at times, wee muste pray him to waken vs, and too make vs know the loue that he beareth vs. And although we haue not paste one drop of Gods grace: yet muste wee call too minde what S. Paule sayth to the Romanes, that if Gods spirite liue in vs, although there be but a very little porti∣on of it: yet is it sufficient to put away all that euer is in vs of oure owne wicked nature. VVell then, it is true that we shall not alwaies feele it, nother shall we perceyue the working of Gods spirite when it is in vs: but let vs pray God that he suffer not such dulnesse & blockishnesse to dwell alwayes in vs, as we shoulde not feele his grace to apply it to such vse as he would haue vs & to profite our selues by it. Lo what we haue to marke in the secōd place vpon this streyne. Now Iob sayth afterward, that God hath inflamed his wrath against him, & is become his enimie. True it is that as oft as God scourgeth vs, the holy scripture sayth that he is angry with vs. Not that he is subiect to our pas∣sions, nother is it for that hee casteth vs away, or that hee hateth vs in deede. VVhat then? It is bicause he makes vs feele his displeasure by our afflictions. VVhy so? For af∣flictiōs are Gods chastizemēts which he sendeth vnto mē for their sinnes. True it is (as I haue sayd alredy) that som∣times he chastizeth his seruantes for some other purpose. But yet must we alwayes firste call to minde that we bee sinners and detters vnto God, and therefore that hee pu∣nisheth the sinnes which wee haue committed. Howbeeit

there is in Iobs saying a particular consideration beyonde the ordinarie woont. He complayneth that Gods anger was kindled agaynst him. And ought that too be any no∣ueltie? For throughout all the holy scripture God decla∣reth and auoweth himselfe too bee angrie with those whome hee chaziseth. Yea: but Iob intended to expresse more: that this wrath of God is not a common and ac∣customed wrath, as though God counted him for an vtter castaway. For like as generally God will haue vs to feele his anger when hee punisheth vs, and too enter into the [ 10] knowledge of our owne sinnes: so also will he haue vs to knowe that the same wrath of his lasteth but for a while, and that it passeth and fadeth away, as it is said in the Pro∣phete Esay, It is but for the turning of a hande that I will make thee feele my displeasure: but my mercie I wil make thee feele from generation to generation: it shall indure towardes thee euerlastingly. Ye see then that euen in the middes of afflictions, it behoueth vs on the one side too know that God is angrie, bycause wee haue offended him with our sinnes: and on the other side not too doubt but [ 20] that he loueth vs, and is desirous to be at one with vs. But Iob declareth here, that God hilde him as his enimie: that is to say, that this anger is not Gods ordinarie anger, as when he sheweth himselfe angry with sinners, and giueth them some token of his vengeance: but that hee was ex∣cessiue. This is the sense of that saying. Nowe what woulde become of vs, if we were in the same cace as hee was? For without comfort (as I haue declared afore) it were impossible for vs to be pacient. It coulde not be but we should needes rebell agaynst God, if we knew not his [ 30] goodnesse. To the ende thou mayest be feared (sayth Da∣uid) thou Lord art louing. Then if men cannot find in their harts to beleeue that God will be pitifull towards them: much lesse will they humble themselues: nay rather they will grinde their teethe againste him. Nowe it may seeme that Iob was not comforted, but that he beleeued that god would destroy him, and that hee had vtterly throwne him down alreadie. In what plight might he be then? As I haue shewed heeretofore, he declareth here his former pangs, wherein he passed measure, howbeeit that hee withstood [ 40] them in the ende. Now when we see this, what shift haue we but to pray God that hee will in such wise ingraue in our hartes the promise that hee hath made too his whole Church, as it may neuer escape vs? The sayde promise is this, That whensoeuer we shall haue sinned, and whenso∣euer we shall haue swarued from his commaundements: he will chastize vs: but that shall be with the rod of man, that is to say, he will chastize vs gently, and after a mylde fashion, and his mercy shal neuer be withdrawne from vs, according also as he sayth in another text of his Prophete [ 50] Abacucke. Sith it is so, let vs (sayth he) pray him that in all our afflictions he suffer vs not to surmise that hee taketh vs for his enimies: but that we may vnderstād that we de∣serue well to haue warre at his hand, and to find him to be our mortall enimie, bicause wee haue prouoked him: and yet notwithstanding, that he ceasseth not to be our father, but will go forward with his goodnesse towards vs, howe much soeuer we haue deserued the contrarie. And here∣withall although wee bee tempted after that maner too thinke that God taketh vs for his enimies: yet let vs not [ 60] ceasse too fight still agaynst it, saying: beholde I am sure that if I looke vpon mine owne state, it may well seeme that God holdeth mee for his enimy, that hee hath as it were razed me out of the number of his seruants: and that he will no more thinke vpon me to succour mee: but yet for all this, I will do him so much honour as to rest vp∣pon him, and too haue none other recourse but too hym. Thus ye see howe we haue to withstande the temptation wherewith Iob was sore layd at, albeeit that he were not vtterly ouercome of it. Nowe he addeth immediately, for the annie of God is come, and his handes are incamped round a∣bout my house. Hee termeth all the aduersities that he in∣dured, by the name of Gods armie or souldiers. This si∣militude, (namely that all the aduersities whereto we bee subiect, are Gods scourges, darts, errowes, swords, and (to bee short) men of warre that haue vs in the chace) hathe bin seene heeretofore in another sentence. And it is right necessarie to be knowne. For although wee confesse it in generall speech: yet are we not so fully persuaded of it as were requisite. And surely when men suffer any aduersi∣tie, they cannot withholde themselues from thinking that it happened by some misfortune. If there fall any hayle, or if there come any frost to feare the vines and to marre the corne: straightwayes it is euill fortune. And this ma∣ner of speech proceedeth of that wee looke euer at that which is neerest hand, and can mount no higher to knowe that all thinges are of Gods disposing. That (say I) is the cause why men runne continually intoo grosse bloc∣kishnesse. And so when the Scripture speaketh of af∣flictions, telling vs that God holdeth them in his hande, that they bee as men of warre, that they bee his souldy∣ers, that they bee too serue his turne, that hee sendeth them, and that hee disposeth them at his good pleasure: Let vs marke well euery whit of it, to the end that when∣soeuer our turne commeth to bee afflicted in any maner wise, we may alwayes looke vp to Gods hand, and assure our selues that it is the same that striketh vs, and thereby let vs learne to humble ourselues, saying: well Lorde, I see that men trouble me, I see these lower causes, and I see wherefore such a thing is befalne me. But in the meane while Lord, thou art aboue all, and therefore it behoueth me to looke vp vnto thee, and too acknowledge that the strokes come from thine hand. Furthermore let vs marke also that God hath not onely one armie, one sworde, or one cudgell to smite vs with▪ but he hath bandes, he hath whole hostes, readie to besiege vs on all sides, as Iob spea∣keth heere. Therefore whensoeuer we bee scaped out of one miserie, God can well plucke vs backe againe by and by. And this poynt is verie profitable. For although men bee conuinced that Gods hande persecuteth them: yet conceyue they alwayes some vaine hope too get out, and they thinke thus: VVell, I will dispatch this well y∣nough: there is yet such a shift. Beholde (I pray you) how that whereas men ought too humble themselues vnder the hande of God: they become more stubborne agaynst it, and beare themselues in hand, that if they do but dashe at him with their horne, they shall driue him a great way off. And specially we see what stubbornnesse is in vs, in that when God smiteth vs with his rodde, we bee puffed vp with pryde and presumption, and thinke hee doth vs great wrong, not considering at all that hee might pinche vs an hundred folde more. Thus ye see what we haue to

marke. Finally Iob complayneth that his freends were a∣gainst him, and euen in that poynt hee declareth that hee knew it was Gods hande. This sentence dooth yet better confirme that which I haue sayde alreadie, to the ende we might knowe how farre this lesson extendeth. Are disea∣ses Gods men of warre? yea, and they are also his scour∣ges and swordes. For the scripture vseth all these simili∣tudes, to the intent that according to our rudenesse, wee mighte the better conceyue the thinges that otherwyse could not well enter into our head. Yet notwithstanding, [ 10] this will somewhat agree with our capacitie. But when men chaunge vpon the sodaine, and become our aduer∣saries, and when they that ought to bee our freendes and acquaintance increase our miserie: it seemeth not that that commeth of God. And in verie deede whereof come such conceyts, but of mens owne corruption? Ne∣uerthelesse it is God that smiteth vs still, and his proui∣dence guideth it. Also as long as wee looke but vpon the things, wee would neuer haue thought that men shoulde haue chaunged after that sort, nor haue vsed such spyte: [ 20] and therefore we conclude, that suche chaunges come of God. True it is that if any deede be faultie or done a∣misse, and it be tolde vs that it is Gods doing: it seemeth to vs that the euill and faultinesse is of God. But it be∣houeth vs to consider howe this doctrine is to bee vnder∣stood. So then it is certaine, that when men bee malici∣ous and cruell towardes vs: the naughtinesse is of them∣selues. But yet is it not therefore to be said but that God leadeth them therevntoo by bereeuing them of all good and kindly affection, and is willing too haue vs persecu∣ted [ 30] by them. Yet notwithstanding God in so doing doth not euill. For hee hath good and iust causes, and doth all things vprightly. But men cannot say that their do∣ing of euill hath bin to the intent to obey him. For their owne consciences and his commaundementes doo suf∣ficiently conuince them of the contrarie. VVee see then that Iob hath in all caces and all respectes graunted suche power vnto God, as hee may doo what hee will with his creatures, and serue his owne turne with them to punish vs when he thinkes good. If he send vs any sicknesse, well, [ 40] it is he from whom they come. If hee sende vs any other calamities, so as wee bee destitute of all good things: it is God that doth all, as Iob hath saide afore. For although the theeues had taken away his goodes, yet sayth he, The Lorde hath giuen, and the Lorde hath taken away, blissed be the name of the Lorde. So then let vs wey well what Iob sheweth heere: that is to witte, that when his freends were against him, and came too sting him, yea and were as it were imbattailed agaynst him, minding fully to tread him vnder foote: he knewe howe it was God that had so hardned their harts, and was not willing that they should vse any courtesie towards him. Iob therefore imputed all this vnto God as if he shoulde say, Lorde thou persecu∣test mee after such an excessiue rate, as I wote not what to say, but that thou hast set me as a butte to shoote al thy vengeance at me. VVhere am I now then? Seemeth it not that thou hast sent me to hell? Lo wherevnto Iobs tale tendeth. True it is that he had good discretiō in knowing howe it was God that had withdrawne his freendes from him: but yet for all that, his infirmitie sheweth it selfe, in that he quieted not himselfe when hee sawe the temptati∣on. For he ought to haue sayd, VVell Lorde, it is true that thou hast armed men against me, thou hast sent them to bid me battell: but yet for all that, I will wayt for succour at thy hand: and seeing it pleaseth thee to serue thy turne with men in scourging me, I will retire vnto thee, assuring my selfe that thou canst well chaunge their heart when it shall please thee. Lo too what poynt Iob ought to haue come. He came not to it at the first blow: but yet he went forward vnto it. And therefore let vs looke to our selues, that whensoeuer men practize our destruction, and perse∣cute vs, we may not stay at them to sticke there: but wee must know that we haue to do with God. And therefore let vs runne vnto him, that we may trust in his goodnesse when we be chastized by his creatures.

Now let vs fal downe before the face of our good god with acknowledgement of our faultes, praying hym too graunt vs the grace to profite in such wise by the afflicti∣ons and chasticements that he sendeth vs, as wee may bee humbled and meekned by them, and not come to aduance our selues, nor to check against him, but that being streng∣thened by his power, we may stand out stedfastly in obey∣ing him, and yet notwithstanding not ceasse too sigh and grone, seeing the daunger wherein we be, vntill he reache out his hande to vs: and that aboue all things wee may looke vp too our Lorde Iesus Christ, assuring our selues that if we be made like to him in our afflictions, wee shall haue wherewith to reioyce of our sorrowes in him, way∣ting for the day of the fulnesse of our ioy, when hee shall gather vs into the glorie of his resurrection, whereinto he is gone afore. That it may please him to graunt this grace not onely to vs.