he tarrieth not till he be moved to it by Satan, but preventeth him. In this present text when question is had of punishing Job, that is to say, that God dealeth roughly with one of his own children, needs must the same come to pass by the pursuit of the enemy. Lo here the diversity which showeth us the reason §10why Satan's request is granted him in this text. So then let us mark well, that the Scripture meaneth by all means to teach us to glorify God continually, that we knowing his goodness towards us, might take occasion to magnify him, and therewithal that we should understand how his vengeance is just against all wicked persons, and that if he punish them, he doeth but his office, to the end he may be feared, reverenced, and honoured of all the world, and thus ye see what we have to bear in mind. But by the way a man may think it §20strange how God is served so by Satan. But I have told already, that we shall by and by wane away like water, if we be not fully persuaded of this point, that the Devils are in such wise under Gods guidance, as they can do nothing without his leave. Yet is there a further matter, that is to wit, that the Devils are as it were Gods hangmen to execute his judgements and the punishments which he will have done upon the wicked. Also they are as his rods whereby he chastiseth his children. To be short, it behoveth the Devil to be the instrument of §30Gods wrath, and to execute his will: not that he doeth it of his own voluntary good will as I have said, but because God hath the sovereign dominion over all his creatures, so as they must needs yield unto him, and turn themselves whither soever he thinketh good. But here is one great diversity which we must mark. For when God hath given Satan leave to punish Job, he sayeth to him: Behold, thou mayst work thy spite upon all his substance, but touch not his person. And again, after he hath destroyed all his goods, he sayeth: thou mayst §40touch his person, but thou shalt not come near his soul. Herein again we see how God reserveth always the soul of Job, so as Satan can no more but torment him in goods, and in his mortal life, and in his honour: for he had not the power to enter into his soul to seduce him, and to make him to burst out into impatience. This will be the better understood by a contrary similitude.
he tarieth not till he be moued to it by Satan, but preuēteth him. In this present text when question is had of punishing Iob, that is to saye, that God dealeth roughlie with one of his owne children, needes muste the same come to passe by the pursute of the enimie. Lo here the diuersitie whiche sheweth vs the reason §10why Satans request is graunted him in this text. So then let vs marke well, that the Scripture meaneth by all meanes to teache vs to glorifie God continually, that wee knowing his goodnesse towardes vs, myght take occasion to magnifie him, and therewithall that we should vnderstande howe his vengeance is iuste agaynst all wicked persons, and that if hee punishe them, hee doeth but his office, to the ende hee may bee feared, reuerenced, and honored of all the worlde, and thus ye see what wee haue to beare in minde. But by the way a man may thinke it §20straunge how God is serued so by Satan. But I haue tolde alreadie, that wee shall by and by wanze away like water, if wee bee not fully persuaded of this poynte, that the Diuelles are in suche wise vnder Gods guydance, as they can doo nothing without his leaue. Yet is there a further matter, that is to wit, that the Diuells are as it were Gods hangmen to execute his iudgements and the punishments which hee will haue done vpon the wicked. Also they are as his roddes whereby he chastizeth his children. To bee shorte, it behoueth the Diuell to bee the instrument of §30Gods wrath, and to execute his will: not that he doeth it of his owne voluntarie good will as I haue sayde, but bycause God hath the soueraine dominion ouer all his creatures, so as they must needes yeelde vnto him, and turne themselues whither soeuer hee thinketh good. But heere is one greate diuersitie which we muste marke. For when God hath gyuen Satan leaue to punishe Iob, hee sayeth to him: Beholde, thou mayst woorke thy spite vpon all his substance, but touche not his persone. And agayne, after he hath destroyed all his goodes, he sayeth: thou mayst §40touch his person, but thou shalt not come neere his soule. Herein agayne wee see howe God reserueth alwayes the soule of Iob, so as Satan can no more but torment him in goods, and in his mortall lyfe, and in his honour: for hee had not the power to enter into his soule to seduce him, and to make him to burst out into impatiencie. This wyll be the better vnderstode by a contrarie similitude.
