Whereunto tend these things, but to show that we yield no honour unto God? But we conceive them accordingly as the things themselves import. If God do us good, peradventure §60it may so be that we will show how we be beholden to him. But if he handle us amiss, incontinently it is at our tongues end to say: To what purpose do we overlabour our selves? Also let us mark well, that if Job were tempted and provoked by his own wife: Satan shall have store of underminers in these days to lead us into like temptation, if we be not armed and fenced to resist it. Thus we see then what we have to do. Besides this, if it happen that the wicked come not to prick us forward after that manner: yet it may be that even they which have profited most in Gods school, may conceive such imaginations of themselves. We see how even David confesseth of himself, that he had stood as it were upon ice, and thought he should have slided when he entered into that discourse with himself, and saw how the wicked sort were oftentimes too well entreated, so as they glutted themselves with the pleasures of this world, and pined not away as the good men do: and that on the contrary part, the poor faithful ones drink here of the water of sorrow, so as God ceaseth not too punish them. Wherefore he protesteth, that in the end he came to say, And what? Then, that I have endeavoured too have clean and pure hands, is it any better than lost time? is it not an unprofitable labour? David confesseth that he was encumbered with such a temptation: not that he was overthrown in it, but for that it came before him and he resisted it steadfastly. So then let us mark, that when the devil bringeth such matches to set us the more on fire against God in our afflictions, we must not give ear to him, least he entrap us: and therefore that we must bethink us of this lesson a long time aforehand, which serveth to give us victory against such encounters. And here we see wherefore it is said in Isaiah, Say ye, there is a reward for the righteous. That is to say, conclude you so with your selves. When you see all things so confounded, as it may seem that all order is turned upside down, and that God favoureth the wicked, and hateth the godly, or rather that Fortune beareth all the sway, and that God is a sleep in heaven, and governeth no more the things here beneath:
VVherevntoo tend these things, but to shewe that wee yeeld no honor vntoo God? But wee conceiue them accordingly as the things themselues import. If God doo vs good, peraduenture §60it may so be that we will shewe how we be beholden to him. But if he handle vs amisse, incontinently it is at our tungs end to say: To what purpose do wee ouerlabour our selues? Also let vs marke well, that if Iob were tempted and prouoked by his owne wyfe: Satan shal haue store of vnderminers in these dayes to leade vs intoo lyke temptatiō, if we be not armed and fenced to resist it. Thus we see then what we haue to doo. Besides this, if it happen that the wicked come not to pricke vs forward after that manner: yet it may be that euen they which haue profited most in Gods schole, may conceyue such imaginations of themselues. VVe see how euen Dauid confesseth of himselfe, that he had stoode as it were vpon yce, and thought he should haue slyded when he entred intoo that discourse with himselfe, and saw how the wicked sort were oftentimes too well intreated, so as they glutted themselues with the pleasures of this world, and pyned not away as the good men do: and that on the contrarye part, the poore faithfull ones drinke here of the water of sorow, so as God ceasseth not too punish them. VVherefore he protesteth, that in the ende hee came to say, And what? Then, that I haue indeuored too haue cleane and pure hands, is it any better than loste time? is it not an vnprofitable labour? Dauid confesseth that he was encombred with such a temptation: not that he was ouerthrowē in it, but for that it came before him and hee resisted it stedfastly. So then let vs marke, that when the diuell bringeth such matches to set vs the more on fire agaynste God in our afflictions, we must not giue eare to him, least he entrap vs: and therefore that we must bethinke vs of this lesson a long time aforehand, whiche serueth to gyue vs victorie against suche encounters. And here we see wherefore it is sayd in Esay, Say ye, there is a reward for the rightuous. That is to saye, conclude you so with your selues. VVhen you see all things so confounded, as it may seeme that all order is turned vpside downe, and that God fauoreth the wicked, and hateth the godly, or rather that Fortune beareth all the sway, and that God is a sleepe in heauen, and gouerneth no more the things here beneath:
