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

The eight Sermon, which is the first vpon the second Chapter.

This Sermon contayneth the ende of the former Chapter, The Lord hath giuen and the Lord hath taken away. &c. and also that which followeth in the second Chapter.

1 IT befell on a day, that the children of God presented themselues before the Lord▪ among whom came Satan also to present himselfe to the Lord.

2 And the Lorde sayde too Satan, from vvhence commest thou? Satan aunsvvered the Lorde and sayde, from going about and from vvalking vpon the earth.

3 And the Lorde sayde too Satan, haste thou taken heede of my seruaunt Iob, vvho hathe not his matche vpon earth, a sounde and vpright man, fearing God and vvithdravving himselfe from euill, and vvhich keepeth still his soundnesse? Hast not thou sought mee to the ende I should haue destroyed him vvithout cause?

4 And Satan ansvvered the Lord, A man vvill giue skin for skin, and al that he hath, to saue his life.

5 But novve lay thy hande vpon him, and punishe him in his fleshe, and thou shalte see if hee vvill not cursse thee to thy face.

6 And the Lord sayde to Satan: Beholde, he is in thy hande: But spare his soule.

I Haue declared heretofore howe the Di∣uell beeing Gods mortall enemie as hee is in deede, is fayne for all that, to yeelde obedience to his maker, to whome he is [ 30] subiect, not that he doth it willingly, but by force. In so muche that although the diuell be so sore inraged as he is, to anoy and destroye the whole world: yet notwithstanding whatsoeuer he attemp∣teth, or whatsoeuer he can deuise and practise, he is able to bring nothing to passe, without the will of God. And like as Satan is hild in awe, so also are the wicked men of the world. True it is that they passe their bounds as far as they can, and they bear themselues in hand, that they can with∣stand God, and there wanteth no good will in them to do [ 40] it. But yet in the meane while God accomplisheth his own will by thē, so that they be as tooles wherwith he worketh and serueth his own purpose. And this poynt is very well vttered to vs in the confession that Iob maketh, when he saith that God, (who had giuen him the goods that▪ he pos∣sessed) had also taken them away from him. For it is cer∣tain that Satan was the doer of al, both in raysing the hor∣rible tēpest, and in spoyling Iob of his substance, & in kil∣ling of his children. VVherfore is it then that he imputeth these things vnto God? Specially seeing wee haue seene [ 50] heeretofore that theeues and robbers spoyled him of hys goodes, is it meete that God should bee vttered as the au∣thour of such theeuing and robberie? It should seeme that we ment to wrap him in the sinnes of men: for we cannot excuse them that came to inuade the goods and cattell of Iob. VVe see here the theeues whom we may condemne: and yet notwithstanding Iob sayeth not, It is Satan that hath so wholly spoyled mee, or they bee the theeues that haue robbed me: but he sayth it is God that hath done it. Doth Iob blaspheme God in saying so? No. For God allo∣weth [ 60] his saying as we haue seene alreadie, that he charged not god with any vnreasonable dealing: He hath confessed that God is rightuous and full of equitie, and hath glory∣fyed him as meete was: and yet neuerthelesse he saith flat∣ly here, how God was the dooer of the things whiche the theeues dyd, and that the Dyuell was a doer of them too. Nowe then wee see heere, howe God is euermore soue∣raine in degree in guiding and disposing the things that are here belowe, to leade them to suche ende as hee thinketh good. And heere is no matter for vs too iudge of after our owne vnderstanding as some ouerweening persons doe, who will needes be wyse in making God and all his whole worlde subiect to their owne fansie. These are bea∣stes, yea and as beetleheaded beastes as any can bee. They haue neither knowledge nor wit: and yet to purchase them selues estimation, they saye, they see no reason why God should be the doer of all things: for then should he be the authour of sin. Do they not then controll the holy ghost for speaking so? for we must needs yeld to that. And when a man hath debated the matter throughly to and fro, hee must needes come too the sayde conclusion, namely that we comprehende not the greatnesse and heigth of Gods dooings, further than it pleaseth him to gyue vs some tast of them, at leastwyse according to oure capacitie: whiche is ouersmall. None knoweth Gods workes but himselfe alone: they are a bottomelesse depe (as the scripture saith) and we haue no means to attain to them, in so muche that all they which will search them shalbe confounded, except they goe too it with all reuerence and lowlynesse. There∣fore it belongeth onely vnto God to giue vs knowledge what, howe, and wherfore he doth: and therewithal it be∣houeth vs to content our selues with that which the scri∣pture telleth vs. And although it seeme straunge vnto vs, and we be not able to comprehende it by oure capacitie and reason: yet must we confesse that God is ryghtuous. And forasmuch as wee attaine it not: let vs tary the com∣ming

of the latter daye, at which time we shall knowe no more by parcelmeale, nor as it were in dimnesse (as Sainct Paule sayth) but wee shall then behold the things face to face which are shewed vs now as it were in a glasse. Thus then wee see an excellente Texte too shewe vs howe God guydeth and gouerneth the whole worlde by hys Prouidence. But wee haue further too note, too what purpose the Holye Ghoste telleth vs, that GOD dothe all, and that nothing can come too passe without his con∣sent. It is to the ende that wee myght despise Sathan [ 10] and all wicked menne, when wee see them practyze and inuente neuer so manye thinges: bycause wee are sure they are not able to bring theyr enterpryses about. See then howe God meaneth to assure vs of his protection, and too shewe vs howe Sathan is so farre off from beeing mayster of himselfe too accomplishe the thing that hee would: that hee is fayne too serue Gods tourne. See∣ing that the case standeth so, lette vs apply the holie scrip∣ture to suche vse as this: namely that althoughe wee bee hemmed in with enemies rounde about, and be heere as a [ 20] sheepe in a woules throate: yet notwithstanding we must not ceasse to trust in God, and to warrant oure selues, that as long as we be vnder the shadow of his wings, we shall be sure of our saluation. Howe so? Bycause hee hath so∣ueraine dominion ouer al creatures, in such sort as he hol∣deth euen Satan himselfe and all wicked persons of the world in awe, & leadeth all things to such issue as he thin∣keth good▪ Lo whervpon we ought to stay, that we maye call vpon God quietly, and when wee haue called vpon him, assure our selues that hee will guyde vs. And heere∣withall [ 30] it behoueth vs to beare in mynd, that which I haue touched, that is to wit, that we become no iudges of God, for that were ouergreat presumption. VVere it not too diuelish a pryde if men shoulde not acknowledge God to be rightuous, except they could perceiue him to be so: but would haue God to humble and abase himselfe so muche us to say: wel, I see I must be accomptable to you? As for those that aduaunce themselues into such pryde, are they not al well worthy to be quite ouerwhelmed by God? Yes certesse are they. Also wee see here why Salomon sayth, [ 40] that they whiche are ouerinquisitiue in searching Gods maiestie too farre, and more than is requisite for them, shall be ouerwhelmed in their owne pryde, so as they shall bee confounded. Then there remayneth nothing for vs, but to haue the sayde sobrietie of praying vnto God too teach vs so much as is for our benefite and behoofe, and to receiue whatsoeuer he saith for good and rightful, with out pleading to the contrarie. Thus ye see howe we ought to proceede. But many men thinke themselues too haue gained muche when they haue founde some trifling cauil∣lation, [ 50] to vpholde that▪ God doth not all the thinges that are doone by Sathan and by wicked men. It is commonly alledged for answere, that when wicked folke doe anye euill, God worketh not that: but onely suffereth it, and simply giueth them leaue. But seeing hee hath authoritie and power to let them: is not his suffering or permissi∣on all one as if hee did it himselfe? Therfore that is but a very fonde excuse, and God hath no neede of oure lea∣sings to maintayne his truth and ryghtuousnesse wythall. VVee must not finde such startingholes to stoppe wicked [ 60] folkes mouthes withall, which woulde speake blasphemie against Gods holinesse: but it is inough to haue that whi∣che the holie scripture telleth vs. For that God not onely permitteth and giueth leaue, but also executeth his will, both by the diuell and by wicked persons, it appeareth by this, that the Scripture sayth not, Lorde thou haste permit∣ted but Lorde thou haste doone: Like as where Dauid con∣fesseth his sinnes and offences when God had punished him grieuously: he sayth, Lord, of whome shall I com∣playne? for I see it is thy hande: and although that Dauid was persecuted by wicked men: yet he called it the hande of God. Beholde howe the Lorde himself speaketh. VVill wee bee wiser than hee? Shall we make him beleeue that he had neede of our gaye coloures, to warrante him that no man may offer him reproch? For see how he speaketh of his owne woorkes. VVhen he mynded to punishe Da∣uid for rauishing Bethsabee, hee sayde vnto him, thou hast doone this thing priuilye, but I will make the Sunne too beare witnesse of it. Howe was that? VVhat was it that God would do vnto Dauid? It was that Absolom should rauish his fathers wiues, and defile them in the presence of all the people, in the sight of the Sunne. Ye see here an in∣ceste, which is horrible and against nature, and yet neuer∣thelesse God saith flatly, I will do it, for those be his words. VVe see then how it is not a single leaue or permission▪ but that God himselfe worketh in such wise, as the wicked must needes bee the instrumentes of his will, as wee haue sayd. And I pray you, as touching the office of a iudge, is it no more but to giue the hangman leaue to do what he list? VVhen a iudge muste set vpon an offender, and giue sen∣tence according as law and conscience will beare: will hee say to the hangmā, I giue thee leaue, go do what thou wilt with this man? No, but contrarywise hee peonounceth the sentence, and afterwarde according too the same, putteth▪ the offender intoo the Hangmannes handes too doe execution vpon him. Beholde, God is the soueraine Iudge of the worlde: and doe not wee dishonour hym, in saying that hee doth but giue Sathan leaue to doe what he li••teth? is not this as much as to mocke Gods iustice and to peruert all order? Yes out of doubt is it. So then, let vs marke, that when the wicked runne ryot, and seeke nothing else but to put al to confusion: God is neuerthe∣lesse aboue them, guyding and gouerning thinges after suche a sorte, as nothing commeth too passe without his Prouidence, nor otherwyse than hee hath disposed it. And here we see, why it is expressely sayde, that God wa∣geth them whiche are caryed awaye by their owne ambi∣tion or couetousnesse, too make warres, and too cause all the troubles of the worlde: and that hee entertayneth them in his seruice. For hee termeth them his seruauntes. My seruaunt Nabuchodonozor (sayeth hee.) And what maner a one was Nabuchodonozor? Firste and formoste hee was an idolater, and secondly a wicked caytife, that desired nothing but too sheade mannes bloud, and too turmoyle the whole worlde, as muche as in hym laye. There was neyther equitie nor vprightnesse in hym: and yet notwithstanding God auoucheth him to bee his ser∣uant. And in what wyse? Hee muste not onely permitte him or giue him leaue: for it were a beastlynesse to talke so, and if Asses coulde speake, they woulde behaue them∣selues more reasonably than those that pretend themsel∣ues to bee wyse after that sort. Nowe then wee see howe

God executeth his commaundementes and ordinances so: Yea, but he erewithall lette vs beare in mynde, that the euyll can not by anye meanes bee fathered vppon hym. Sathan muste beare the blame styll for his owne naughtynesse, and menne are reproued and condemned by theyr owne conscience whiche shall bee theyr iudge, and GOD shall bee gloryfyed in all that hee doth. And howe is that? VVee knowe that all thinges oughte too bee esteemed according to the intente and ende that men ame at. Let vs nowe consider after what sort God guydeth [ 10] and gouerneth the thinges that are doone heere beneath. It is true (as wee haue seene alreadye) that Sathans de∣syre is nothyng else but too destroye and bryng all thynges too ruyne: But God on the other syde inten∣deth a cleane contrarie ende. For all his woorkes are called iudgementes: and in so saying, the holie Scrip∣ture by that one woorde alone, meaneth too take a∣waye all the lewde imaginations that myghte come in oure myndes, so as this is as a marke to iustifye all the woorkes of God, that is to wit, that they be iudgementes [ 20] and rightfulnesse. And for proofe hereof, God punisheth such as haue offended. And who is hee that is able too pleade against him that hee doth not well? moreouer his meaning is too inure his faythfull ones too pacience, too mortifye their fleshly affections, and to teache them low∣linesse. VVhat say wee too these thinges? can wee con∣demne them? It is very certayne that we can not. Take me euen the wickeddest men that liue, and demaund of them whither it bee lawfull for God to chastize mennes sinnes and transgressions, or whither it belong vnto him to hum∣ble [ 30] those that are his, too exercyse the obedientnesse of their fayth, and to tame them, to the end they may lerne to renownce the world. And they shalbee fayne to glori∣fye God spyte of their teethe. Seing then that God leue∣leth at that marke: it foloweth that all his works are iust and ryghtfull, notwithstanding that men do cauill against them. True it is that the wicked cease not to grunte and barke against God though they cannot byte him: but yet muste it nedes come to passe (as Dauid sayeth in the one and fyftith Psalme) that is too wit, that God shall bee iu∣stifyed [ 40] [or founde rightuouse] in iudging. It is not with∣out cause that Dauid speaketh so. For hee knewe, howe there is so ouergreat at boldnesse and naughtinesse in men, that they desyre nothing more than to lift vp themselues againste God, and to caste foorth woordes at all aduen∣ture. Dauid therefore perceyuing such malapertnesse and frowardnesse in the worlde, sayeth: Verye well, true it is that the creatures passe their boundes so far and with such excesse, that God muste needes bee blasphemed and put too reproche, and his creatures become as his iudges. [ 50] But yet for all that, he shall be found cleere. VVhen men haue grudged their fill against him: in the ende and at the knitting vppe, his rightuousnesse will appeare spight of their teeth. Then let vs not maruel though there be mur∣muring against the doctrine: for it must needes be so, and the holy ghost hath prophecied so beforehand, as we see: but let vs walke on in singlenesse of mynde, and hold our selues cōtented with that which God declareth to vs con∣cerning himself. Thus we see how we ought to practise the sayde lesson. And therwithall let vs hold fast the comfort [ 60] that is giuen vs here, and let vs fence oure selues with it: that is to wit: that Sathan and all the wicked folke in the worlde may lifte vp themselues against vs: but yet for all that, they must passe vnder the hand of God, and execute his will. And that shall bee perforce, spyte of their teethe: but yet it shall be so, bycause God hath soueraine preemi∣nence ouer all the world, and as well the diuel as the wic∣ked sort are subiecte to him, and can do nothing without his consent. And here we see, why it is sayd againe, that Sa∣than appeared among the children of God before hym. For (as I haue declared heeretofore) Sathan ment not too disguyze himselfe thorough hypocrisie, that hee myghte intermeddle himselfe among the Angels. But hee is fayne too appeare before God, to yeelde an accompt of his do∣ings. Not that the thing is do one in some place certayne: but the Scripture speaketh so, too applye it selfe too oure rudenesse, bycause wee conceiue not howe all thinges are presente afore God, and that hee is of suche a power and preeminence, as nothing is hidde from him. VVhen this is vttered vnto vs, we must acknowledge that the Scrip∣ture applyeth it selfe to oure reason, and that it teacheth vs by such meane as is most conuenient for vs, and moste agreeable to our vnderstanding. God therefore is lykened heere to a Prince that holdeth his Assyses or court, wher∣vnto all men muste come before him, and there bee iud∣ged. And thus yee see why it is sayde, that vpon a certayne daye the Dyuell made hys apparance with the Angelles. Lette vs marke then, that lyke as God sendeth his Angels to guyde vs, & to be ministers of our welfare, so that they bee as it were his handes, and the instrumentes of his po∣wer to maynteine vs: so also on the contrarie part, he sen∣deth the Diuell to vexe and torment vs. And he knoweth to what ende hee doth it. True it is that at the first we may well bee astonished, when we see not the cause why God doth this or that. But whereby shall our faith be approued and tryed, if it be not by glorifying God, and that whereas we be at our wits end, yet neuerthelesse we conclude, that all that euer proceedeth from God, is rightfull and iust, & that there is nothing but stedfastnesse in all his wayes? If we be not thus mynded, howe shall our fayth be allowed? And surely this presente storie is a goodly instruction for vs in that behalfe. For vnlesse wee consider wherefore God intended to persecute his seruant Iob: it will seeme to vs, that we haue good cause to complayne of him. How so? If God punishe wicked folke, it is well done, yea and in so doing we can not gaynesay him. But if a man walke in vprightnesse and simplicitie, why dothe God delyuer him into Sathans hande? If a man saye, O hee dothe but permitte or suffer him onely: If Sathan were so at hys owne libertie (consydering howe outrageous hee is) and that wee also were lefte vppe too the praye, shoulde wee not of necessitie bee ouerwhelmed at the first pushe? But contrarywyse, wee see howe it is Gods purpose to haue the pacience of his seruaunt made knowne by it. And al∣thoughe hee haue other reasons whiche are hidde from vs for a tyme, yea euen all oure lyfe long: yet muste wee holde oure selues short, and confesse, that all that he doth is good, yea though wee perceyue not too what ende hee doeth it. So then, albeit that wee see not neyther the Dy∣uels about vs, nor yet the Angels: yet must we assure our selues, that God sendeth both the one and the other: veri∣ly too maintayne vs on the one syde, and too trouble vs

on the other. And so it standeth vs alwayes on hande too knowe, that God hath iust cause to chastize vs, and that if hee ouerwhelme vs a hundred tymes a daye, we be well worthie of it: and yet that as I haue sayde alreadie, God hath not alwayes a respecte vnto that, when hee afflicteth vs: but that nowe and then it is his will that Satan should torment vs so, to the intente that wee might obtayne vi∣ctorie agaynste him, and that our victorie shoulde bee so much the more honourable, as his assayling of vs hath ben more terrible. Also his meaning is to exercise vs by pra∣ctise, [ 10] to the intente wee maye stande in awe, and not take occasion to aduaunce oure selues, nor to ouersleepe oure selues in vayne selftrust and presumption, as we haue bene wont to doe. God then wakeneth vs in such wyse, as wee perceiue, that if we were not vphyld by hym, it woulde bee too our sorowe, specially if wee were not relieued, in so muche that it woulde bee our chaunce too fall and too stumble downe at euery blowe: and therefore that it is requisite that God should put his hande vnder vs, or else our falles woulde bee deadly. Therefore it is Gods will [ 20] that wee should feele it. But aboue all, wee must vnder∣stande, that the Angels haue a speciall care of vs to guide vs, according as God hath appoynted them too bee mi∣nisters of our welfare, and committed vs to their keeping. And hereby wee see why they are called powers and prin∣cipalities. In the meane whyle the Diuelles ceasse not to turmoyle and destroye all thinges as neare as they can: which thing happeneth not without Gods will, howbeit, that it be done to the ende that wee should bee wakened by them, and inured. with temptation and tryall, and too [ 30] the ende wee may haue so muche the greater and excel∣lenter victorie when wee haue fought valiantly: and fy∣nally, to the ende that Sathan may gayne nothing at oure hande, for so muche as wee bee garded with strengthe from aboue to withstande all his temptations. Lo what we haue briefly to beare in mynde concerning this sentence. But for as much as this hath bin expounded already here∣to fore, I will not stande vpon it, but briefly put you in re∣membraunce of that which hath bene touched. God de∣maundeth of Satan from whence he came, and Satan tel∣leth [ 40] him he hath royled ouer the whole worlde, and hath made his vagaries and outleapes rounde about it. And as touching Iob, he asketh him, Haste thou not taken heede of my seruant Iob? Heerein the Scripture yet agayne apply∣eth it selfe to oure rawnesse: for God hath no neede too aske Satan. All things (as I haue sayde) are presente wyth him: howbeit forasmuche as we vnderstande not that: it is for oure behoofe too haue some suche maner of spee∣ches as wee are better acquaynted with, and that GOD shoulde not shewe himselfe suche a one as hee is in his [ 50] owne infinite Being: (for then should wee bee swalowed vp) but such as we may conceiue him, and such as we may beare. And heerein wee see his great goodnesse towar∣des vs, in that whereas wee bee not able to come vp vnto him, hee commeth downe vnto vs here, to the ende wee mighte knowe him, at leaste wyse so farre foorthe as is for oure profyte. For if wee shoulde presume to enter in∣too his greate Maiestie, wee shoulde bee ouerwhelmed. If wee bee not able too looke vppon the Sunne, but oure eyes shall be dazeled: I praye you howe shall we be∣holde [ 60] the glorye of GOD in full perfectenesse? It is impossible for vs too doe it, tyll wee bee made newe a∣gaine: according as Sainct Iohn sayeth that wee shall see him as he is, when wee be become lyke vnto him. In the meane while, lette vs be contented to be his children, and too have the grace of his adoption sealed in oure heartes by the holie Ghoste: and consequently lette vs knowe him in the image wherein he sheweth himselfe vntoo vs. And thus muche as concerning that which hath bene tou∣ched, namely that (as Sainct Peter sayeth) Sathan ceasseth not too goe aboute lyke a roaring Lyon whiche seeketh continually for a newe praye Seeing it is so, lette vs keepe good watche, and stande vpon our garde: For after Sainct Peter hath threatned vs in that wise: hee addeth, VVith∣stand you stedfastly through faith. Hereby he sheweth vs, that we must not be afrayd although Sathan haue suche a power, and that he be called the prince of the world: I say we neede not be afrayd that he should ouerwhelme vs, so long as we be armed with faith. For we shall haue strength inough, and we shall be sure of the victorie, if we rest vpon God, and leane vnto the grace of our Lorde Iesus Christe, wherof mention is made in the tenth chapter of Iohn. The father (sayeth hee) which hath put you into my hande, is stronger than all. Feare ye not that Satan shall ouercome his maker. For God hath put vs into the handes of oure Lord Iesus Christ, to the intent that he should be the good and faithfull keeper both of our soules and of our bodies. Therefore let vs rest our selues vpon him: but yet let vs not ceasse to be still ware and carefull. Suche as are negli∣gent shall fynde them selues ouertaken at euerie blowe. For as for the surenesse whiche wee haue in God, it ma∣keth vs not dull, nor to forget our owne daungers, where∣in wee bee: but only vpholdeth vs that wee quayle not in fyghting. But as for them that are drouzie and flatter themselues: they despise Gods ayde and relief. Our Lord sayth, I will hold you vp, be not afrayde: for although Sa∣tan gyue charge vpon you wyth thundring assaultes, and that it seemeth to you that all shall goe too wrecke: yet shall ye be safe vnder me, and vnder my hande. But when he sayth so, his meaning is not that men shoulde presume vpon themselues and goe no further: but contrariwise he sayeth, Come too mee, retire yourselues vnder my pro∣tection, that I maye bee your for tresse against them that deuise myschiefe towardes you: and syth we fynd our sel∣ues assayled of so many enemies, it behoueth vs so much the more to knowe what great neede wee haue of Gods helpe, and that when we be vnder his protection, wee are sure, that neyther Sathau nor all the wicked menne in the worlde, can bring that thing aboute whiche they haue en∣terprised agaynst vs. Let vs marke then howe the diuell is painted out liuely vnto vs, and that when the holie ghost sayeth, that hee ceasseth not to keepe his courses and cir∣cuites about the earth, it standeth vs on hande to keepe al∣ways sure watch, and to be euermore awake of purpose to pray vnto God, and too haue our recourse vnto him, and also to arme our selues more and more with faith, that we may enter into the fielde of battell to fyght couragiously, vntill suche time as God graunte vs to enioye the victorie that he hath promised vs. And whereas it is sayde heere of Iob, that God questioned with Sathan about him special∣ly: it is a token (as I haue declared alreadie) that euen in those dayes hee had very fewe fellowes that serued God

purely. And heere we see why it is precisely sayde, that hee withdrewe himselfe from euill. For all was full of corrupti∣on, and it was nothing else but an ouerflowing of iniquity. If there had bene good store of rightuous menne in the world, and that Iob had had many like himselfe, that had giuen themselues to serue God as hee did: God had not spoken of that one man alone: but heere it is sayde ex∣pressely of Iob, Hee hath not his matche or his lyke. By this then wee bee warned, not to marre our selues when wee bee among wicked persons: and that though wee see [ 10] the whole worlde sette vpon mischiefe, and turned vpside downe, wee must not take example thereat, to suffer oure selues to be caried away, but keepe vs still in right obedi∣ence vnder the guidance of God, beseching him to stren∣gthen vs with his holie spirite, that our heeles be not trip∣ped vp by the stumblingblockes which wee see, and which the Diuell casteth afore vs to thruste vs out of our waye. Seing then that Iob liued after that sort in all soundnesse, notwithstanding that all the corruptions of the world wer rife at that time (for all was corrupted:) Let vs mark, that [ 20] although things be neuer so farre out of order, wee must not giue our selues libertie to doe euil: but wee muste haue an eye vnto God, and bee throughly setled in him, and walke as it were in his presence. For wee see what re∣corde was giuen to the holie fathers that liued rightuous∣ly: that is to wit, that they regarded not what men did, to saye, I shall haue leaue to do as much as they, I will bee no better than my neybours: but they could saye: Be∣holde, God seeth vs howe wee walke in this worlde, and therefore we must behaue our selues as if we were before [ 30] him, and we muste haue our eyes fastned and settled vpon him. I haue tolde you heretofore what the qualities and tytles importe whiche God gyueth here vnto Iob: name∣ly, that firste hee had the sayde substantialnesse or sound∣nesse of hearte, for that is the true foundation wherevp∣on wee must grounde our selues. Admit wee haue all the vertues of the worlde, so as wee bee praysed and honou∣red of all men, and that wee seeme to bee very Angels: yet shal all our whole life be but dung and stark filthinesse be∣fore God, vnlesse the sayd fountaine of the heart be pure [ 40] and cleane: for according therevnto shall our workes bee esteemed. Therfore let euery man enter into himselfe, and searche his owne conscience: for we may be wel liked of men, & almē may be wel contented with vs, yea and they maye clappe their handes at vs: and yet wee shall be ne∣uerthelesse curssed afore God, if there be any hypocrisie in our hearts: or if we be not purged cleane from all dissi∣mulation, so as there may bee no doublenesse in vs, nor two heartes at once, as the Scripture sayeth in an other place. Nowe when we be so mynded to serue God: our [ 50] lyfe also will be answerable therevnto, and we shall walke as it becommeth vs. VVe see diuers that woulde fayne bee taken for the ryghtuousest folke in the worlde. But what? their verie life sheweth the contrarie: They are menne of so good behauioure, as it is a woonder too see them: yea with full mouth. But with full eyes, with full eares, full feete, and full handes, they bee fullye Dyuelles incarnate, and deadely▪ plagues too infecte the whole worlde. So then, let vs marke well▪ that the sayd sound∣nesse muste bee matched with honestie and vpright dea∣lyng, [ 60] so as wee maye bee conuersante among menne, without anoying anye man: indeuoring too helpe oure neybours, and shewing the friendlinesse which God com∣maundeth vs. Here we see wherein we shewe our sound∣nesse: and this is the true touchestone whereby God pro∣ueth vs. Like as golde is tryed either by the touchstone, or in the furnace: euen so our soundhartednesse sheweth it selfe by our honest and vpright dealing, when wee lyue among men without annoying them, and without desire to drawe other mennes goodes vnto vs, beeing voyde of erueltie, voyde of pryde, aud voyde of vayneglorious∣nesse: And, contrarywise beeyng courtuouse too helpe euerie man, pitifull too succoure suche are in necessi∣tie, and diligente too imploye our selues according to the abilitie that God gyueth vs. And like as it behooueth vs to walke vprightly and faithfully with our neighbours: so behoueth it vs also to feare God. For it were no reason that men should haue their right and dutie, and that God in the meane while should go without his. For it is he that we must begin at, according as he is highest in degree. So then we must in such wise apply our selues to the seruing of oure neighboures, as in the meane time God bee not forgotten. And this is a thing well worth the marking. For somtimes shal we see an outward coūtenance of vertue in men, so as a man would saye, they bee Petie Angelles, and no man can fynde faulte with them: But what for that? They regard not God, but rather despize him. Therefore it is not without cause that God purposing heere to com∣mende his seruante Iob, matcheth these two things toge∣ther, namely that he had liued vprightly among men, and also that he had the sayde deuoutnesse, that is too witte, a true mynde too worship the liuing God. And yet for all this, he dwelled here in the worlde among many corrup∣tions. Now if we consider the soundnesse wherein he ly∣ued: we be ouerlazie but if we resist all the euils where∣with we be inuironed. It is sayde, that Iob withdrewe him selfe from euill: and therefore let vs not thinke to serue God without trouble, for wee shall be prouoked to doe e∣uill on all sides. How then shall we walke as it becom∣meth vs. It behoueth vs to indeuer to withdraw our selues from euill, yea euen from the euill that is within vs. If the euill were but neere vnto vs, yet woulde it stande vs on hand to be heedefull in withdrawing our selues: for if we smell any stinche, in continently we turne awaye our face. And I pray you when Satan seeketh to poyson vs, and all is full of infection, haue wee not good cause to withdrawe oure selues? But (as I sayde) the euill is within vs, it is as a burning ouen: and looke howe many wicked lustes there bee to carye vs awaye: so many aduersaries are there too the will of God. All the whole nature of man (sayth Sainct Paule) is nothing else but enmitie agaynst God. Therefore it behoueth vs to be the more carefull to put this doctrine here in vre, that is to wit, of withdrawing oure selues from euill. And howe shall we withdrawe oure selues? Firste of all let vs take heede of oure selues, and of our wicked af∣fections, which serue to turne vs aside from God. Then afterwarde let vs beware of leude persons, who are as it were fyrebrandes to set the mischiefe more on fyre: and these are mortall plagues. Nowe then, when wee see so muche iniquitie, so muche loosenesse, and so muche out∣rage in the worlde, that vices haue their full scope▪ what is to bee done? Let vs withdrawe our selues, and lette vs

shunne occasion, according also as Sainct Paule alledgeth the same recorde, saying: VVithdrawe your selues, and ••••ee farre from Babylon, you that carrie the Lordes ves∣sels. Hereby Paule meaneth, that after we be once bap∣tized in the name of our Lorde Iesus Christe, it behoueth vs to bee holie both in body and mynde, and to bee gyuen wholly vnto God, and dedicated to his seruice: whiche thing can not bee doone, but by withdrawing oure selues from the defylementes that maye corrupt vs. So then lette vs eschue occasions of euill. And when wee see the [ 10] worlde so ouerflowed with all vice, let vs aduisedly with∣draw our selues, and fasten our eyes vpon God, who ma∣keth vs holy. And nowe oure Lorde addeth a tytle which hee vsed not afore: that Iob kepte still his soundnesse. Here∣in oure Lorde commendeth his constancie, whiche was not apparant vntill such time as hee had beene wounded to the quicke. Iob had heretofore bene a man that fea∣red God, hee had bene sounde, hee had had the sayde substancialnesse that I spake of, and hee had had the fore∣sayde honest and vpright dealing in his conuersation with [ 20] his neyghbours. Truely it was verye much for hym too haue so many goodly vertues: but yet it was not knowne that he had such constancie in him, as to holde out in his soundnesse. But nowe is Iob bereft of all his goodes, and hee hath loste his children: and yet for all that hee blis∣seth the name of God, acknowledging that hee ought too liue vnder condition that if God giue him goodes too vse, and afterwarde take them from him againe, hee ought to prepare himselfe too nakednesse and myserie, and not kicke against him that hathe all power and authoritie. [ 30] Lo heere the inuincible constancie that was knowne too bee in Iob, whiche heeretofore had had no suche tryall. And heereby wee see, that it is necessarie for vs to be▪ affli∣cted, and that although wee fynd it harde and paynefull at the first sighte, yet is it behoouefull for vs. And why so? For wee thinke not vpon Gods helpe, as becommeth vs, vntill wee haue trauelled thorough many daungers, and that it hath bene our chaunce to get the vpper hande ouer all temptations. So then▪ lette vs marke well, that lyke as God hath told vs, that Iob kept stil his soūdnesse, notwith∣standing that he had ben sore persecuted: so also must we passe by the same gate: that is to wit, we must be in con∣tinuall readynesse to serue God, and to giue oure selues wholly vnto him, notwithstanding that wee bee tryed in diuers sortes. And wherefore? Euen to holde still oure soundnesse. VVe see then howe it is needefull that euerie one of vs should be so exercised, to the ende that on the one syde wee may knowe what neede wee haue of Gods helpe: and that on the other syde our say the maye be the better tryed, and the power of the holie Ghost shewe and vtter it selfe the better in vs, by getting the vpper hande in the temptations and battelles, that are put vnto vs by Satan. God then graunt vs to bee armed aforehande with the sayde heauenly vertue [of constancie] to wythstande all incounters vntill we haue the full victorie, when wee shall be gathered into the ouerlasting rest of the heauen∣ly kingdome.

But let vs cast our selues downe in the presence of our good God, with acknowledgement of our faultes, besee∣ching him to make vs feele them better, to the intent that in crauing pardon at his hande, wee may be rightfull sory and displeased with oure selues for them, and that there∣withall wee may bee so forestrengthened by him, and by his holy spirite, as the diuell may not be able to gayne a∣ny thing at our handes, but that wee may get victorie a∣gainst him, against the whole worlde, and against all oure fleshly affections. And so let vs all saye, Almightie God and our heauenly Father. &c.