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

The .xxxvj. Sermon, which is the fourth vpon the ninth Chapter.

23 If the scourge kill out of hande, shall he laugh at the temptation of innocents?

24 The earth is giuen into the hande of the vvicked, hee couereth the faces of the Iudges. If not: vvhere is he, or vvho is he?

25 My dayes are passed more svviftly than a Post, insomuch that I haue seene no good at all.

26 They be slipt avvay sooner than a svvift ship, or than a flying Eagle.

27 If I say in my selfe, I vvill forgette my complaint, I vvill appease my vvrath, I vvill comfort mee.

38 I am afray de of my miseries. For I knovv thou vvilt not iudge me innocent.

THat wee may fare the better by thys doctrine, we must call to remembrance what hath bene sayd heretofore: name∣ly [ 30] howe Iobs intent was too shewe that Gods iustice appeareth not al∣wayes vnto men, nor is so knowne, as it can be sayd, that men may touch it with their finger: but rather that God woorketh after such a straunge fashion, as it seemeth vnto vs that there is neither reason nor in∣differencie in him, and that he maketh a hotchpotch of al things. But I haue tolde you afore, that Gods Iustice doth sometimes shewe it selfe, and that there are certaine markes for vs too discerne it by. If God punish a wic∣ked [ 40] man, there is none of vs, but hee thinketh vs all too haue warning by such example, and wee bee compelled to glorifie him, according as it is sayde in the hundreth and seuenth Psalme. If God deliuer any one that cal∣leth vpon him, and hath walked in his feare: we will say, God is rightuous. But hee keepeth not all one rate too doo continually so. For he hath his secrete iudge ments, which are incomprehensible too vs, insomuche that wee cannot but bee abashed and amazed when God shall doo things that seeme too bee quite agaynst reason. Yee see [ 05] then howe Iobs meening is, that he findeth himselfe as it were amazed, bycause God ruleth him not after his owne mynde and fancie, but hath another maner of do∣ing of his workes, which is vtterly vnknowne vntoo vs. And here yee see why he sayeth, If the whip sinyte too kill, howe shall God laugh at the temptation of good men? By∣cause this sentence is darke, and shorte (whiche causeth darkenesse:) it hath bene expounded diuers wayes. But when all is throughly considered the very right meening is this: namely that if God ryse vp agaynst the wicked, [ 60] howe dooth hee laugh at the trouble of the good? for he that spake afore, (that is to witte Baldad) pretended that God vttereth out his chastizements openly, so as when soeuer men haue deserued it, and whensoeuer they haue done amisse, God punisheth them for it. Too bee short, hee seemed (by his saying) that men were alreadie come too the latter day, and that iudgement and iustice were set in full perfection. Howbeeit, God reserueth many things: And so yee see why God seemeth too goueme things confuzedly to this day. For if he should punish all the sinnes of men, we woulde thinke the ende to be come alreadie, & we would no more hope that our Lord Iesus Christ should gather vs vp to himself. So then it is neede∣full for vs, that God shoulde leaue many faultes vnpuni∣shed, & also it is needful that the good should be afflicted, and seeme to haue lost their labour in seruing God. But now let vs come to Iobs wordes. If the scourge (sayth he) doth slea immediately: that is to say, if God make no delay of his corrections, but lift vp his hande too smite men as soone as they haue sinned, and do vnto euery man accor∣ding to his woorthinesse and deseruings: why shoulde he then laugh at the affliction of good men? for we knowe that Iustice and vprightnesse consist of two partes: wherof the one is the punishing of euil folke, and the other is the re∣leeuing of good folke and the mainteyning of them in their rightuous and sounde conuersation. Therefore if God punish the wicked: hee must also on the contrarie part mainteyne the good, so as he keepe them vnder his tuition, and suffer them not to be troubled or tormēted, bur that they may feele his succour so soone as they crie vnto him. Howbeit (as we see) the good are punished, not for a day or two, but with lingering paynes all their life long, so that in stead of shewing any signe that hee is min∣ded to help them, it seemeth that God taketh vengeance of them, and is purposed to plunge thē into the bottom∣lesse

pit. Then let vs conclude, that he is not hastie to pu∣nish the wicked out of hand, nor bringeth them at the first brunt too the poynt that men may say, Such a one hath done amisse, and therefore hee must bee punished. For it were conuenient that both these two things were ioyned togither. And the reason that Iob vseth here is good. For it is the same that S. Paule also setteth out in his seconde Epistle to the Thessalonians, saying that it belongeth to Gods rightuousnesse too punish those that trouble the good, & to giue reliefe and rest to such as shall haue bene [ 10] oppressed wrongfully for a time. The one of these points (say I) cannot be separated from the other: that is to wit, that if God be rightuous and minde to shewe it perfectly in this world: on the one side he must haue his eye vpon all such as do amisse, & not suffer them to scape his hand, but make thē come to a reckening: and on the other side when good men are disquieted or haue any wrōg or vio∣lence offered them, he must pitie them and shew how he hath them in his hand. Ye see (I say) how these two things ought to match togither: otherwise there shoulde be but [ 20] the one part of iustice in God, and his iustice shoulde not be whole and perfect. VVe see then that Iob hath good reason to speake so. And yet for all that, it is not to be said that he lifted vp himselfe maliciously agaynst God. As I haue declared heretofore, his intent is to shew, that Gods rightuousnesse is not alwayes apparant, and that we must not take it for a generall rule, that as soone as men haue sinned, God hath his hand bent to punish them: & on the contrarie part he wil at the first brunt shew himself a pre∣seruer of the good, by ridding them out of all their mise∣ries: [ 30] we must not come to that poynt. And why? Bicause it is not Gods will that his rightuousnesse should alwayes be knowne vnto vs, but rather to shewe how it is not for vs to enter at any time into his iudgemēts, but that it be∣houeth vs to humble our selues whensoeuer he vseth any maner of dealings that shal be quite contrarie to our fan∣cies: & we must not presume to murmur against him for it, but we must reuerence these great secretes which are far aboue our capacitie, vntill such time as we may com∣prehend that which is hiddē from vs as now. Ye see then [ 40] what Iobs meening is. True it is that he ceassed not to be tormented with an excessiue passion. Therefore let vs learne hereby, that it behoueth vs to hūble our selues be∣fore God, & that although he deale after such a straunge fashiō with vs, as we perceiue nother equitie nor vpright∣nesse in it: yet notwithstanding we must cast downe our eyes. But if we haue any inclination too murmur agaynst God, when he doth things that we comprehende not by our owne reason: the same will then specially shew it self, when he scourgeth vs: then are wee spurred to repine a∣gainst [ 50] him: saying, what meeneth this? where am I? why doth not God pitie me? Lo how men wexe wood when God handleth them otherwise than they like of. But yet so is it, that Iob fought agaynst such temptations. Let vs marke then that Iob knew how God is rightuous, & was fully perswaded thereof in generall But when he came to the incounter, & that the mischief pressed him: then was he driuen backe and inforced to chafe agaynst God. Fur∣thermore there is this restingpoynt wherof I haue spokē, that such as will cōfort themselues in their afflictiōs, must [ 60] alwayes haue an eye too the rule that Iob taketh here: which is, I am not scourged at Gods hand bicause I am an euill doer: for God punisheth not men according to their deserts. It becōmeth vs not to taske him so to our ordina∣rie maner of proceeding, for he hath iudgements that are incōprehensible to vs. Ye see then how Iob speaketh. And to confirme his matter, he sayth: we see the good pine a∣way & God helpeth thē not: he suffereth thē to continue in anguish a yeare or two, yea or all the time of their life: he maketh no coūtenance of cōming towards them, they be as poore forlorne folke. Now if God leaue good folke after that maner in their necessities: why should it be said that the whip striketh out of hand, that is to say, that God is hastie in punishing mens offences and sinnes? VVe see the cleane cōtrary. And herevpon we gather, that we must not thinke our selues to be scaped from Gods hand, when (hauing done our neighbours a shrewd turne,) we bee at our ease for a time. Let vs beware we flatter not our sel∣ues whē God beareth with vs, but let vs vnderstand that by that meanes he meeneth to draw vs to repētance. Abu∣sest thou gods pacience, sayth S. Paule, speaking to such as were wilful in their naughtinesse? True it is that God wil haue pitie vpon such as returne vnto him, and aske him forgiuenesse of their faultes: but yet doth it not therfore follow, that hee will cast away all those whom he scour∣geth in thys worlde. Let vs marke then that God puni∣sheth not men as sone as they haue done amisse: and yet it followeth not that they are therefore acquit, and shall ne∣uer be called to account. Nay rather, it is bicause God gi∣ueth vs respite here to returne to his mercie, and too be∣seech him to receiue vs to mercie. Therefore if we see the wicked triumph, and scoffe at God, and yet that they are not pressed by his hande: let vs not be misgreeued ther∣at as though God had giuen vp his office and were no longer the iudge of the worlde: but let vs wayte till the time be come. Our Lorde may well delay the correcti∣ons that he intendeth to sende, and on the other side the time may seeme long vnto vs: but yet must we restreyne our mindes, and hold them short, knowing that God will not punish all the sinnes of the worlde presently, and hee knoweth why: there is reason good ynoughe why hee should do so, as I haue sayde alreadie. For his meening is too holde vs alwayes in suspence, that wee might wor∣ship him and call vpon him, vntill all things be set in or∣der and good state. Thus yee see why there is so greate store of minglings so long as the worlde indureth. It is bi∣cause God intendeth to exercize vs in fayth and hope, to the ende we should wayte for the comming of our Lorde Iesus Christ, at whiche time he shall set vp all things full and perfectly which are now so intermedled. As touching that Iob addeth, that God laugheth at the temptation of in∣nocents: he speaketh after the vnderstanding of man. For we must not imagine that God sporteth himselfe in the affliction of good men. VVe know what loue he beareth vs: he cannot expresse sufficiently howe tender the same is, but in saying that we bee vnto him as the apple of hys eye. Then let vs not thinke that God is so cruel towards vs as to laugh at our torments, howbeit that we can ima∣gine none otherwise after the f••esh. Yea [we thinke thus with our selues:] Lord, thou knowst the miserie wherin I am, I cal vpō thee, I sigh to thee, I feele how fraile I am: & yet thou lettest me alone stil, and I perceyue not that thou

intendest to helpe me by any meanes. These things consi∣dered, we conclude in our selues, that God doth nothing but laugh at vs in heauen. But it behoueth vs to vnderstād by faith, that whē god doth so discountenance the matter, he ceasseth not to haue pitie vpon vs. True it is that hee sheweth it not out of hand: neuerthelesse it ought to suf∣fize vs, that beeing a father to vs he loueth vs as much as we can wish. For (as Iesus Christ sheweth) if our fleshly fa∣thers who are euil by nature, do loue their children: what shall God do who is the fountaine of all goodnesse? Then [ 10] let vs not thinke that God laugheth at vs, but lette vs rather too consider that hys discountenauncing of the matter is for nothing else but to exercise vs, and that he in the meane time ceasseth not to watch ouer vs to succour vs after such a maner as wee knowe not of. Thus much concerning this sentence. And Iob addeth, That the earth is deliuered intoo the hande of the wicked, and that the eyes of the Iudges are turned aside: that is too say, that suche as ought too redresse the troubles, offences, and misorders that are committed, are guiltie of all. If not (sayeth hee) [ 20] where is he and who is he? In effect Iob sheweth here, that during this present life, things shall be so mingled togy∣ther, that men shall not (as they say) knowe white from black. The Earth then shall be deliuered into the handes of the wicked, that is to say, men shal see the wicked haue theirfull scope here, that suche as are most vnruly, most looce of lyfe, fighters, seditious, and full of all vngraci∣ousnesse, so as there is nother vprightnesse nor humani∣tie in them, shall haue all things at their will. Therefore when wee see God giue bridle to the wicked after suche [ 30] sort, what is to bee sayde? There is but one onely reme∣die, which is, that those whiche beare the warder of Iu∣stice should represse such as vexe good men after that fa∣shion. But contrarywise, it is to bee seene that they be so giuen to themselues, that they lette all go too hauocke. VVhat is to be sayd, but that the magistrates which ought to yeeld euery man his right, suffer the wicked to doo the worst they can? A man shall find no reliefe at their hands, but when he shall haue wayted to haue them do their du∣tie, it is to no purpose, they are but Idols. And what is the [ 40] cause of all this? And who is too blame for this (sayeth Iob) but God? For is not God the gouerner of the earth? Then ought not all the wicked too bee rooted out of it? Or else if he beare with them, and lay the raynes of the brydle in their neck to vexe and trouble good men, with∣out stopping them of their purpose: may it not be sayde that God doth all this geere? On the otherside is it not sayd that it is Gods office too gouerne suche by his holy spirite as walke in his feare and in modestie? Moreouer he telleth vs how he hath stablished the Ciuill state of the [ 50] world, and that iudges can haue nother wisdome nor dis∣cretion, but at his hand. Seing then that God leaueth ma∣gistrats so blind, that they be as Idols, and so lazie as they haue neither courage nor inclination in them too mayn∣teyne good and to punish euill: no bodie is to be blamed but God as it is sayd here by Iob. True it is that this sen∣tence may be expounded otherwyse. But wee must not stand here vpon diuersitie of expositions: wee must haue an eye onely to the naturall meening. Thus ye see in ef∣fect what Iob ment to say here. Vpon this verse wee haue [ 60] a good lesson to gather: which is, first that when wee see things so disordered, that the wicked triumph, weltring in their pleasures, inioying abundance of goodes, no man gainsaying them, and working their excesses and out ages without touche of brest: we must consider howe it is no new thing, that we should be greatly astonished at suche a temptation. For it is good, yea and needfull for vs to bee armed agaynst suche imaginations. VVee see howe our owne minde driueth vs therevnto, so as if things fall not out according to our fancie, it seemeth to vs that al things are turned by fortune, and that God regardeth no more the worlde, or rather that hee forsloweth his duetie, or that he is as it were asleepe, or else that he regardeth nei∣ther good nor euill. Lo what fancies runne in our heades, if we be not restreyned, according as the Scripture telleth vs that wee ought not too thinke it straunge though the earth be deliuered after that sort intoo the hande of the wicked. And why? For our sinnes deserue that the wic∣ked should haue full power ouer vs. If wee obeyed God as becommeth vs: it is certaine that things should be ru∣led here after such fashion, as we shoulde bee contented. But forasmuch as we bee stubborne against our God, and play the horses that are broken looce: it is good reason that he also should giue the wicked scope, to the ende that we might be chastized by the hand of them. And why so? for our vnthankfulnesse deserueth well that God shoulde bring forth his roddes and make vs feele them with al ri∣gour. Therefore when this is knowne to vs, we thinke it no straunge sight to see things so cōfounded here below, as we may say that the earth is deliuered into the handes of the wicked, or that wee shoulde sighe at the comming thereof too passe, bycause that God giueth vs warning of our sinnes. And verely we haue good cause to sigh, seeing that the wicked and the despyzers of God, must not one∣ly defile the earth, but also haue their full scope. God hath created men after his owne image, and put all things into their hande, to the intent they shoulde bee as his lieute∣nants here. But behold, the wicked and such as seeke no∣thing but to offende God and to deface his maiestie and glorie, displace his children whom he hath appointed here to be his owne heritage. VVhen wee see all things thus turned topsitoruie: must we not needes grone? and must not this prouoke vs to pray God to vouchsafe too set all things againe in their right state? Furthermore when it is sayde that God is hee that shutteth the eyes of the Iudges, let vs marke howe it is as much to say, as that they which haue the administration of Iustice committed vn∣to them, cannot haue the minde to do it, except it be gi∣uen them from aboue? For a man is not able to gouerne himselfe: and how shall he then gouerne a whole realme▪ Furthermore it is a matter of great preeminence to exe∣cute Gods office in this worlde: and therefore God must bee fayne to worke in those, whom he hath sette in high estate and authoritie. And as for the parties them∣selues that are in it, they must bee so much the earnester in calling vpon God, that it may please him to guide thē and helpe them. For if a man thinke himself to be of suf∣ficient abilitie when he is set in the siege of iustice, & trust in his owne wisdome and power: God will laugh him to scorne, and make him a very blockheade. They therefore whom God choozeth must humble themselues so much the more, and not presume vpō any thing that is in them▪

selues, but must craue the spirite of wisedome, the spirite of stoutnesse, and the spirit of vprightnesse, that god may giue them the power and abilitie to discharge their duties faythfully. Thus yee see howe Magistrates ought to be∣take themselues vntoo God in all care and feare. And we also that are vnder them, muste all of vs on our parte doo the like. For if there bee no iustice among vs: be∣holde, the curse of God is vpon vs, and the Lande muste bee defyled so farre tyll God poure out hys vttermoste wrath vpon vs: and in the meane while wee oure selues [ 10] muste bothe suffer and see good men suffer, and none of both to be maynteyned as they ought to be. Seeing then that it is for the welfare of a whole Realme, when God giueth his spirite too Princes and Magistrates, and men of Law: it is for vs to cal vpon him, that he suffer them not to be blinded and vnable to discerne aught, and blockishe as though they saw not the euil doings that are cōmitted. And like as we must sewe for the grace and goodnesse of our God, that it may please him to graunt his spirite vnto Magistrates: so must wee also pray him too giue vs such [ 20] strength and stoutnesse, as wee may not bee out of heart when wee see things go amisse (as wee see them go too much) yea and from euill too worse, so as the Magistrates in stead of rising vp when they see neede, and of beeing readie at hande to mainteine the right, knowing thēselues to bee ordeyned of God for the same purpose: do fauour and mainteyne the euill. Let vs assure our selues that god hath forsaken them, and thereby sheweth that hee hath withdrawne himselfe from vs, bycause wee bee not wor∣thie to haue him sit among vs as he hath promised to doo [ 30] among all such as are conformable vnto him. Thus ye see the fruite of our disobedience and of all our sinnes, which is, that God shall suffer all ciuill order too bee ouer∣throwne among vs, that all things may bee confounded as wee haue well deserued. And so when wee see suche trouble and confuzion among vs, let vs assure our selues that God punisheth vs: and that when he taketh away al discretion and vnderstanding from iudges after that sort, it is bicause hee hath striken them with the spirite of gid∣dynesse as it is sayde in the Scripture. But yet must wee [ 40] not murmure agaynst God, assuring our selues that hee dooth not any thing without cause although wee cannot perceyue it. And this is it that Iob meeneth by saying: If not, where is he? and who is he? It is to shewe that when we haue sought all the reasons why there is so muche e∣uill done in the worlde: wee must euermore come vn∣to God. For when the Scripture sayeth that God dooth both good and euill: it meeneth that all things proceede from him, whether it bee prosperitie or aduersitie, lyfe or death, light or darkenesse, as it is sayde in the Pro∣phete [ 50] Esay: insomuche that whatsoeuer the Diuell doth (as I haue sayde afore) or whatsoeuer the wicked sorte doo attempt, wee muste take the same as at the hande of God. For vnlesse hee gaue them the brydle they coulde not attempt any thing: and whatsoeuer they de∣uised, they coulde neuer bring it to passe. So then it were a fayre martyring of a mans self to leaue God and to seke the inferiour meanes. For it belongeth to god to gouern, and if he had not soueraine dominion ouer all creatures, all would go to wrecke. And although men seeke nothing [ 60] but to rebell against him: yet doth he serue his own turne with them spite of their teeth. This is it that Iob ment to vtter in saying, If not? where is he, and who is it? VVhē there happeneth any mischiefe, let men search it out, saying: who hath done this? True it is that when any euill happeneth, we can well skill too make our discourses, and too seeke some ground of it here beneath. If we bee in a Countrey where a King or Prince reigneth tyrannically, men will say, beholde, the King fleeceth and deuoureth his people, and moreouer maketh none accoūt of ministring iustice: he hath officers like himselfe, who seeke but to intrappe men: all is ouerturned and out of order: it is to be seene that there is none other shift but the realme muste come to vtter decay: and who is to be blamed for all this? what complaints shall be heard herevpon? It is not marked that men are all togither frowarde and naughtie, nor that they haue prouoked Gods wrath agaynst them, and that they bee folke giuen too all lewdnesse, despizers of God, and looce of life in all poyntes and respects, so as it shoulde seeme they are desirous to kindle the fire of Gods wrath, to burne vp all. Men then may well alledge the lewdnesse of gouerners, when a Nation is so misordered after that maner: but yet must they mount vp higher. For let vs not thinke that God is asleepe in heauen, and hath forgotten the worlde: but rather let vs assure our selues, that hee worketh with his owne hande, and that the sinnes of the people are the cause why the officers and men of law are wicked, and that for the same cause God also is fayne too shake them off, and to make them as it were mirrours of his wrath and vengeance. So then let vs so cōsider the in∣feriour causes and meanes, as we may neuerthelesse per∣ceyue in our reason and vnderstanding, that God aby∣deth continually all the while in his soueraine dominion, and as we may know that all things come of him. But yet notwithstanding, wee shall not alwayes knowe the cause why God worketh so. VVhen wee shall haue searched to the vttermost, and made great circuites and discourses: in the end we shall be dazled and not see any reason why God doth this or that. VVhat is to bee done then? wee must honour this Iustice of God which is vnknowne too vs. True it is that sometimes God worketh in such wise, as his Iustice is fully apparant, and men may see it with their eyes: and sometimes also it is hidden. And in this cace we haue no more to do but to honour it, and to say: Alas Lorde, thy iudgements are a bottomlesse pit where∣vnto wee bee not able too attaine: but yet will wee not ceasse too confesse that thou art righteous, although wee perceyue not the reason why. Howbeit we must not sur∣myze as men do that are not well practized in the Scrip∣tures, that things are done here bylowe by Gods suffe∣rance, without caring for them or medling with them. For that were as much as to cut off his power, and it were all one as if he were asleepe in heauen, and left the ruling of the worlde here beneath, eyther to Satan, or too men. It were (I say) an vtter defacing of Gods maiestie. For it is meete that he shoulde order all that hee hath made, and that the same shoulde proceede of his will and good dis∣position. True it is (as hath beene sayde) that we see not alwayes howe God is rightuous: but yet muste wee ac∣knowledge him too bee so, and wee muste walke in all sobernesse and modestie, and then in the ende God will make vs to knowe that which is hidden from vs as nowe.

Let vs come to that which Iob addeth: he sayeth, that his dayes are gone away more swiftly than a poste or a shippe vnder sayle. Therefore is also Flying: And this woorde is sette downe too expresse the better, that Iob speaketh not of some greate ship that is full fraughted: but of some little pinnesse that may serue to make sporte and pastime vpon the water, which turneth nimbly here and there and go∣eth away apace. Therefore hee likeneth his life to a little pinnesse that is light, and glydeth swiftly vpon the water: and there withall hee compareth it also to a Poste: and fi∣nally [ 10] to an Aegle that soreth in the ayre to seeke hir pray. Heere Iob sheweth howe sore hee was caryed away in all his passions. And it pleased the holy Ghost that this pre∣sident should bee gyuen vs, to the intent that euery of vs shoulde in the persone of Iob beholde what maye happen to himselfe. Then how fare wee when God scourgeth vs? Lo here a temptation to driue vs to despayre: whiche is, when wee forgette all the gracious goodnesse that God hath done for vs. If wee coulde bethinke vs of the bene∣fites that wee haue receyued at Gods hande, as we haue [ 20] seene Iob say heretofore: it is certain that the same would make vs to forget all our sorrowes. VVell then God doth nowe smyte mee: but what for that? I haue receyued as muche good at his hande, and hee hath shewed himselfe bountifull towardes mee: was it not to the ende I should alwayes taste of his mercie, and that I shoulde trust to it, and flee therevnto for refuge? wee cannot eate one bit of breade, but the same is a witnesse vnto vs of Gods good∣nesse, and that he will alwayes be our father and Sauiour. Beholde heere an inestimable remedie to sweeten all our [ 30] sorrowes whensoeuer wee bee afflicted: which is by cal∣ling to minde the benefites and gracious giftes that wee haue receyued at Gods hand. But Satan who seeth well this, vseth a cleane contrarie policie: whiche is, to make vs forget the good that God hath doone vs and bestowed vpon vs, too the ende wee might haue nothing in vs but anguish to set vs in a fretting and that there might be no∣thing but bitternesse, nor nothing that might cheere vs or comfort vs in our troubles. This is it that Iob sheweth vs nowe. My dayes (sayeth hee) are slipt away, like a little Pin∣nesse [ 40] that will go swiftly vppon the water, or else as an Eagle flying in the ayre, or as a Lackey that goeth poste. Hereby hee dooth vs too witte, that hee remembreth no more howe God caused him to be borne into the worlde not that he had giuen him so many tokens of his fatherly loue, as he might well haue wherewith to comfort himselfe: yea, if he had had such regard & consideration as were requisite. True it is that Iob kept alwayes still some taste of Gods goodnesse, so as he was neuer in despayre. And verely al∣though he were tormented and tossed to and fro, yet had [ 50] he alwayes such vnderstanding, and was still hilde in such awe, as hee knewe God too bee rightuous, and also way∣ted too bee deliuered of his miseries. Now when wee see such temptations in him, it behoueth euery of vs to haue an eye to himself, & to behold himself here. And in deede although God shewe vs the fauour to make vs taste con∣tinually of his goodnesse: yet notwithstanding we know not sufficiently & fully how wel he loueth vs: but rather if hee trouble vs, wee quite forget the good that hee hath done vs, and to our seeming wee neuer receyued any be∣nefite [ 60] at his hande. Nowe then sith wee see that suche a temptation befell vntoo Iob, so muche the more beho∣ueth it vs too bee fenced before the blowe come: Let vs take warning (I say) as oft as God shall send vs any trou∣ble: and let vs thinke thus: Yea, but did God neuer doo mee any good? Is the good lost that hee bestowed vpon mee? If I beare it not in minde: to what purpose shall all this serue mee, but too procure double punishmentes for mine vnthankfulnesse? Lo what wee haue to marke. And further forasmuch as our life is ouerbrickle: let euery of vs inforce himselfe the more to thinke vpon the gracious goodnesse and benefites of God. If wee fall into any ad∣uersitie, wee must by and by runne to the remedie: which is to pray vnto God to strengthen vs, and to withholde vs from murmuring agaynst him, yea whatsoeuer tribu∣lations wee be driuen to indure, fully assuring our selues that if wee be of his Church, and of the body of our Lord Iesus Christ, wee must bee made like vnto his Image, and that the glory which is prepared for vs aboue in heauen, is ynough too recompence all the tribulations that wee can indure in this worlde: and this bethinking of things will serue well to asswage all oure sorrowes. Finally Iob concludeth, that if hee say hee will forget his complaints, and refreshe himselfe of his sayde greefe and torment: hee cannot. VVhy so? For (sayeth hee) I am afrayde bycause I know thou wilt not leaue mee vnpunished, or that thou wilt not holde mee giltlesse. In effect, Iobs meening in this sentence, is that forasmuch as he hath to do with God, he can finde no re∣leefe for his aduersitie and heauinesse: and that although he purpose so to do, yea & inforce himselfe to bring it to passe: yet dooth God holde him shet vp so as he cannot haue any reste in himselfe. It is a very notable sentence. For (as we haue earst seene heretofore) if we haue to doo with men, we may still haue some startingholes, and wee may slink aside into couert, to say, I will find some meane or other to shift my selfe out of suche a mans hands: al∣though hee be a Lion and gape with open mouth too de∣uour me: yet for all that I maye still scape from him. So then if we haue to deale but with men, we may still finde some scapingplace: but if God shew him to be our aduer∣sarie, and that he holde vs at the staues ende, and make vs to say, no, beholde it is God that punisheth mee, behold, it is God that troubleth me: we may peraduenture writh our selues hither and thither, and make all the fetches in the worlde: and yet when wee haue styed aboue the cloudes with oure skill, God is still higher and higher a∣boue vs: & if we go down to the bottome of the deepes, his hand can well reache thither to vs: and if we passe o∣uer the Sea, his hand shall stretch yet farre further. Ther∣fore let vs learne to knowe that we muste seeke no star∣tingholes when wee haue to do with God, but muste ap∣peare before him when he cyteth vs, and wee shall gayne nothing by delaying. Also let vs learne not to flatter oure selues as we are woont to do. For behold the vse where∣vnto this doctrine ought to serue vs: is that when we see the hypocrisie that is in men, we should come right forth afore God without dissimulation, to discouer oure hartes there. For it is meete that hee shoulde searche vs to the quicke, and we cannnot hide any thing for ought that we can doo. Therefore if we will be at peace with our God: let vs beware that we vse none of the fonde toyes wher∣with we are woont to beguyle our selues. But let vs walk

in feare and carefulnesse before him, and let vs pray him that if it please him to scourge vs, it maye bee with suche measure, that when he maketh vs to feele his displeasure, wee may not ceasse for all that to taste of his goodnesse, that the same may serue vs to asswage our sorrowes, so as we may not doubt but that he is at hand with vs, to deli∣uer vs, when he shall perceyue it to be for our welfare & profit: yea euē bicause we haue called vpon him. Thus ye see after what sort we ought to put this lesson in vre. The residue (God willing) shall bee discoursed to morrow. [ 10]

And now let vs cast our selues down before the Maie∣stie of our good god with acknowledgemēt of our faults, praying him too make vs feele them in suche wise as wee may be instructed to lowlinesse, yea euen to glorifie him in all our tribulations, beeing well assured that wee haue deserued a hundred thousand tymes mo miseries than he sendeth vs. And specially that we may know that he hol∣deth vs vp and spareth vs continually, euen by his father∣ly goodnesse. To the intent therfore that this may leade vs to glorifie and magnifie him, and to walke in the feare of him, vntill suche time as hauing withdrawen vs quyte from all the troubles and hinderances that hold vs backe as nowe: hee make vs attaine too the knowledge of the things which are to deepe for vs as yet: let vs pray him to guyde vs in suche wise by his holy spirite, as wee may ho∣nour his secretes till hee giue vs the full sight of them, & make vs feele by experience, that he hath bene our father & Sauiour, when wee shall haue obeyed him as true chil∣dren. That it may please him to graūt this grace not only to vs, but also to all people & Nations of the earth, &c.