Sermons upon the Book of Job

a man could not well discern what it were to be obedient. But when he handleth us clean contrary to our appetite, and that we be so subject unto him as we hold all our affections under his bridle, to the end to frame ourselves to his lure and too yield him the honour of governing us, yea even after his own good will as he listeth to dispose of us: therein we show that we are obedient to him. Thus we see what is declared to us in this text. And we see how Job is fain to fight against all his own affections, to bereave himself of them, and to hold himself as a prisoner▪ for otherwise he should leap out of his bounds, he should lift up himself against God, or at leastwise he should fall into such anger, as he should do nothing but storm within himself, so that God should have neither credit nor superiority in him. Then let us take example at Job, to resist all our affections and to bring them underfoot, if we intend to serve God. For it is impossible that he should have the full use of us till we become to that point: that is to wit, till we renounce ourselves, and that we set not so much store by our life, but we can better find in our hearts to yield our selves subject too him whose we are, and too whom it becometh us to dedicate our life, than to be so given to our own commodity ⟨p. 43⟩and ease. True it is that we may well desire God too assist us and to send us what so ever is meet for us. But▪ yet therewithal we must hold us at this stay: namely that he may do what he knoweth to be good: and that though it be against our appetite, yet he will grant us grace to frame our selves unto him, and too follow him throughout whither soever he call us. And that is the thing which we have to practise all the time of our life. When a trade, occupation or handicraft is hard, we must have the more time to learn it, and it hath the more cunning §10belonging to it. This lesson here is hard for us too learn, yea and overhard (say I) for us to put in ure. True it is that we can well enough confess, how it is good reason that God should be chief Master and reign over us, and that we should not strive against him: but when it cometh to the deed doing, there be very few that demean themselves thereafter.

a man could not well discerne what it were to be obedient. But when he handleth vs cleane contrary to our appetite, and that we bee so subiect vnto him as we holde all our affections vnder hys brydle, to the ende to frame ourselues to his lure and too yeelde him the honor of gouerning vs, yea euen after hys owne good will as he listeth to dispose of vs: therein wee shewe that we are obedient to him. Thus we see what is declared to vs in this text. And we see how Iob is fayne to fighte against all hys owne affections, to bereeue hymselfe of them, and to hold himselfe as a prisoner▪ for otherwyse hee shoulde leape out of his boundes, he should lift vp himselfe against God, or at leastwise hee shoulde fall intoo such anger, as hee shoulde do nothing but storme within himselfe, so that God shoulde haue nother credite nor superioritie in him. Then let vs take example at Iob, to resist all our affections and to bring them vnderfoote, if we intende to serue God. For it is impossible that hee should haue the ful vse of vs til we become to that point: that is to witte, till wee renounce ourselues, and that we set not so much store by oure lyfe, but wee can better finde in our hartes to yeelde our selues subiect too hym whose wee are, and too whome it becommeth vs to dedicate our lyfe, than to be so giuen to our owne commoditie ⟨p. 43⟩and ease. True it is that we may well desire God too assist vs and to sende vs what so euer is meete for vs. But▪ yet therewithall wee must holde vs at this stay: namely that hee may do what he knoweth to be good: and that though it be agaynst our appetite, yet hee will graunt vs grace to frame our selues vnto him, and too folow hym throughout whither soeuer hee call vs. And that is the thing which we haue to practise all the time of our lyfe. VVhen a trade, occupation or handicraft is hard, we must haue the more time to learne it, and it hath the more cunning §10belonging to it. This lesson here is hard for vs too learne, yea and ouerhard (say I) for vs to put in vre. True it is that we can well ynough confesse, how it is good reason that God should bee chiefe Mayster and reygne ouer vs, and that wee should not striue against him: but when it commeth to the deede doing, there be very fewe that demeane themselues thereafter.

Therefore let us all the time of our life learn to remember the said lesson and to inure our selves to it, until we have profited in it as we have need to do. But forasmuch as it shall be handled §20more at large hereafter: now I will no more but glance at the things as I pass by them. Let us come to that which is added in the text: that is too wit, that Jobs wife cometh to him to provoke him too despair. Howe now? (sayeth she) Continuest thou yet still in thy singleness? Bliss God and dye. The Devil findeth means enow to encumber us, without having any bellows to quicken up the fire. For we know there is so great sturdiness in our nature, as it is pity to see it. In stead of quiet submitting of our selves unto God and §30unto his holy spirit and will as we ought to do, we conceive wandering imaginations, and there is not any of us all, which hath not as it were a whole storehouse full of such dotages in his brain, where through he is as it were made drunken, according as we know that all the lusts of our flesh are enemies against God. So then, there is none of us which overshooteth not himself, though we have no enticers to provoke us against God, or to draw us unto despair. To be short, though Satan take no instruments without us to deceive us withal: he shall §40find enow within our own persons. Our enemies are already within us. For (as I have said) all our wavering fancies, are utter enemies to God: and all our affections are armed against him, to make us strive against his punishments when he sendeth them unto us. Therefore it was a double war unto Job, when besides the possibility of being tempted in himself, his own wife provoked him to despair: for that was the full measure of all misery. But God permitteth it to happen to his faithful ones, and that especially when he purposeth to try them §50to the quick. And this lighted not upon Job alone. But we see it most of all in David: yea and we see it also in our Lord Jesus Christ. Behold here two mirrors wherein God meant to represent the said kind of temptation unto us. For one of the grievousest complaints that David maketh, is that he was mocked, for putting his trust in God, insomuch as he became a laughingstock to every man, and men bleared out their tongues at him saying: O see la, he bare himself in hand that he sate in Gods lap:

Therefore let vs all the time of our lyfe learne to remember the sayd lesson and to inure our selues to it, vntill we haue profited in it as we haue neede to do. But for asmuch as it shall bee handled §20more at large heereafter: now I will no more but glaunce at the thinges as I passe by them. Lette vs come to that which is added in the text: that is too witte, that Iobs wife commeth to him to prouoke him too despayre. Howe nowe? (sayeth she) Continuest thou yet still in thy singlenesse? Blisse God and dye. The Diuell findeth meanes ynow to incomber vs, without hauing any bellowes to quicken vp the fire. For wee know there is so great sturdinesse in our nature, as it is pitie to see it. In steade of quiet submitting of our selues vntoo God and §30vnto his holie spirit and will as we ought to do, wee conceyue wandering imaginations, and there is not any of vs all, which hath not as it were a whole storehouse full of such dotages in his brayne, where through he is as it were made drunken, according as we knowe that all the lustes of our fleshe are enemies against God. So then, there is none of vs which ouershooteth not himselfe, though wee haue no intycers to prouoke vs agaynst God, or to drawe vs vnto despayre. To be short, though Satan take no instrumentes without vs to deceyue vs withall: hee shall §40finde ynow within our owne persons. Our enemies are already within vs. For (as I haue sayd) all our wauering fancies, are vtter enemies to God: and all our affections are armed agaynst him, to make vs striue against his punishments when he sendeth them vnto vs. Therefore it was a dubble warre vnto Iob, when besides the possibilitie of being tempted in himselfe, hys owne wife prouoked him to despaire: for that was the full measure of al miserie. But God permitteth it to happen to his faithful ones, and that inespecially when hee purposeth to trye them §50to the quicke. And this lighted not vpon Iob alone. But wee see it most of all in Dauid: yea and wee see it also in our Lorde Iesus Chryste. Beholde heere two mirroures wherein God mente to represente the said kind of temptation vnto vs. For one of the greeuousest complaintes that Dauid maketh, is that he was mocked, for puttyng hys trust in God, in somuche as hee became a laughingstocke to euery man, and men bleared out their tungs at him saying: O see la, he bare himselfe in hand that he sate in Gods lappe:

he called him his protector, his buckler,§60 and his fortress: he bragged of his calling upon him, and of his resorting to him for refuge: and too be short, it seemed that God should never have forsaken him▪ and now a man may see how he hath esteemed him. All the miseries that David endured, were not so hard to digest, ne wounded him so deadly, as these reproaches that men offered him. And verily Satan seeth how he holdeth us as it were by the throat, when he hath once won this point at our hands. For he standeth not scanning whether he may prick us and wound us in the arm, or in the leg: but he cometh right to the heart, and to the throat of us when he hath once done so much, that wicked folk fall a mocking of us, as though we had trusted to God in vain, and were disappointed of the hope that were waited for at his hand. We see then that our faith goeth too utter wreck, if we give place to any such temptation. And look what befell unto David, the same was accomplished in our Lord Jesus Christ. Therefore it behoveth us who are his members, too be fashioned like unto him, and that the same likeness be fulfilled in our persons, and that we put our selves in a readiness to resist when we endure adversities, and when wicked persons come too sting us by scoffing at our faith, of purpose to cast us into such despair; as our hearts might misgive us that God is against us, and that we be cut short of the trust that we reposed in him, when we find not the succour that we looked for at his hand. Let us arm ourselves against such▪ temptation, that we quail not under it. True it is (as I have erst said) that it is a right hard temptation to overcome: but we see what is written here of Job. Is not he that uphold him, strong enough too help us also, that we may not quail? Nevertheless we have here an example, how that after Satan hath tormented us and that we have been visited both in body and goods and in all things else: to knit up the matter withal, we must be fain to be mocked, and to have our faith assaulted. And this cannot be done, but the name of God must be blasphemed: and therefore we must needs be grieved and sorry at the heart, when that happeneth.

he called him his protector, his buckler,§60 and his fortresse: he bragged of his calling vpon hym, and of his resorting to him for refuge: and too bee shorte, it seemed that God shoulde neuer haue forsaken hym▪ and now a man may see howe hee hath esteemed him. All the miseries that Dauid endured, were not so hard to disgest, ne wounded him so deadly, as these reproches that men offered hym. And verely Satan seeth how he holdeth vs as it were by the throte, when hee hath once wonne thys poynte at oure handes. For hee standeth not skanning whether hee may pricke vs and wounde vs in the arme, or in the legge: but hee commeth righte to the hearte, and to the throate of vs when hee hathe once doone so muche, that wicked folke fall a mocking of vs, as thoughe wee hadde trusted to God in vayne, and were disappointed of the hope that were wayted for at hys hande. VVe see then that our faythe goeth too vtter wrecke, if wee gyue place to any suche temptation. And looke what befell vntoo Dauid, the same was accomplished in oure Lord Iesus Chryste. Therefore it behoueth vs who are hys members, too bee fashioned lyke vnto hym, and that the same likenesse be fulfilled in our persons, and that we put our selues in a readinesse to resist when we indure aduersities, and when wicked persons come too sting vs by scoffing at our faith, of purpose to cast vs intoo such despayre; as our hartes myght misgyue vs that God is agaynste vs, and that we be cut short of the trust that wee reposed in him, when we finde not the succoure that wee looked for at his hande. Let vs arme ourselues agaynste suche▪ temptation, that we quayle not vnder it. True it is (as I haue erst sayde) that it is a right harde temptation to ouercome: but we see what is written heere of Iob. Is not he that vphild him, strong ynough too helpe vs also, that we may not quayle? Neuerthelesse we haue heere an example, how that after Satan hath tormented vs and that wee haue bene visited bothe in body and goodes and in all things els: to knit vp the matter withall, wee muste bee fayne to bee mocked, and to haue our fayth assaulted. And thys cannot bee done, but the name of God must bee blasphemed: and therefore wee muste needes bee grieued and sorie at the heart, when that happeneth.

And it is not to be doubted but this woman here was an instrument of Satan, and therefore it is not too be marvelled though she be as a She-devil, or as a fiend of hell, to set Job in such a rage, as he should lift up himself against God, and fall to rushing §20against his majesty. But if the matter be throughly considered, the natural meaning of it is this rather: Bliss God and dye: that is to say, well mayst thou persist to bliss God as much as thou wilt: but when thou hast all done, thou shalt gain nothing by it, it is but lost labour: thou must be fain to die, do what thou canst: it is fully determined that it shall be so: for thou seest that God hath not heard thy prayers, whether thou glorify him or not: it is all one: none of this shall come at heaven: therefore thou hast spun a fair third in humbling thy self afore §30God: nay, sith thou must dye like a poor forlorn caitiff, look not that God should be appeased towards thee, nor that his wrath should be assuaged, thou must needs pass through it. True it is that the sense comes continually all to one point: and therefore it behoveth me not too stand greatly upon the words. For the principal point is too have such doctrine, as the holy Ghost giveth us. For the first point, and without any difficulty, (as the words themselves contain) it is certain that the mark whereat Jobs wife shot, was too drive him to despair,§40 to the end he should have fretted and chafed against God, and have lost his whole understanding, and in stead of blessing of God as he had erst done, have provoked him to wrath, and finally have flinged himself over all the fields like a wood beast. And here we have to consider throughly, what is said of Job: for it is a common instruction for all the faithful. Therefore let us bear it well away, and apply it to our own use. True it is that this saying here, came out of a woman's mouth: But how many are there to be found, that will say the like at this §50day? It is the ordinary custom of the world, For we serve not God (now adays) but by indenture as they say. Yea and men themselves are not ashamed too confess their own unbelief by their proverbs. They say a man should not trust so much to the boughs, as to let go his hold of the body of the tree, which is as much to say as they must not trust altogether unto God.

And it is not to be douted but this woman here was an instrument of Sathan, and therefore it is not too bee maruelled though she bee as a Sheediuell, or as a feend of hell, to sette Iob in such a rage, as he shoulde lift vp himselfe against God, and fall to rushing §20against his maiestie. But if the matter bee throughly considered, the naturall meaning of it is this rather: Blisse God and dye: that is to say, well mayst thou persist to blisse God as much as thou wilt: but when thou hast all done, thou shalt gayne nothing by it, it is but lost labour: thou must be fayne to die, do what thou canst: it is fully determined that it shall be so: for thou seest that God hath not heard thy prayers, whether thou glorifye him or not: it is all one: none of this shall come at heauen: therefore thou hast spunne a fayre threde in humbling thy selfe afore §30God: nay, sith thou must dye lyke a poore forlorne caitife, looke not that God should be appeased towards thee, nor that his wrathe should be assuaged, thou must needes passe through it. True it is that the sense commes continually all to one poynte: and therefore it behoueth me not too stande greatlye vpon the wordes. For the principall point is too haue suche doctrine, as the holy Ghost giueth vs. For the first poynte, and without any difficultie, (as the words themselues conteyne) it is certayne that the marke whereat Iobs wyfe shotte, was too dryue him to despayre,§40 to the ende hee shoulde haue fretted and chafed againste God, and haue loste his whole vnderstanding, and in stede of blissing of God as he had earst done, haue prouoked him to wrath, and finally haue flinged himselfe ouer al the fieldes lyke a wood beaste. And heere we haue to consider throughly, what is sayd of Iob: for it is a common instruction for all the faithfull. Therefore let vs beare it well away, and apply it to our owne vse. True it is that this saying heere, came out of a womans mouth: But how many are there to be found, that will say the lyke at thys §50daye? It is the ordinarie custome of the world, For wee serue not God (now adayes) but by indenture as they say. Yea and men themselues are not ashamed too confesse their owne vnbeleefe by their prouerbes. They say a man should not trust so much to the boughes, as to let goe hys holde of the body of the tree, which is as much to say as they must not trust altogither vnto God.

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:

yet must you always assure your selves of this, that the righteous shall reap the fruit of their labours. So then it is true that there can not be a worse temptation, than too think that we lose our labour in serving God, and in praising his name, and in holding our selves under him. And therefore it behoveth us to be fully persuaded, that God will in no wise disappoint those that honour and serve him. If we have not this opinion: it is impossible that ever we should have the least desire that can be in the world, to give our selves unto God. If we imagine that God turneth his back upon us, that he makes a sport to see us turmoil so here below that he shutteth his eyes, and that it is but lost time to walk in all carefulness: who is he that can bend himself to do well? Now then, forasmuch as it behoveth those that serve God and come nearest unto him, too be fully resolved, that he rewardeth those that fear him: we see that the worst and deadliest temptation that Satan can trump in our way, is when he bears us in hand, that we do but lose time, when we pray unto God, and make our recourse unto him. And so much the more must we be watchful against such temptations, as we perceive them to be so wicked and dangerous. Herewithall let us bear in ⟨p. 45⟩mind, that it behoveth us to be ready fenced against the greatest friends that we have. The case is so here, as I may yield neither to my wife, nor to my neighbour simply, no nor even to him whom I trust best. For our linking one with another must be such as we always have regard of God, and that the bond of our concord and friendship proceed from him. Also let us remember, that if a man have a devil in his house too disquiet him, or if he have two or three: so much the more need hath he too stand upon his guard: and it may in no wise serve to excuse §10them for setting themselves in a chafe against God. For it declareth unto us that we must guard our selves on all sides. And why so? for Satan our mortal enemy is overwily, he spieth on what side he may best enter, and if there be any feeble place, there will he make a breach. And the easiest entrance that he hath into us, is by the love that the husband beareth too the wife, and a singular friend unto him that he trusteth.

yet must you alwayes assure your selues of this, that the rightuous shall reape the frute of their labours. So then it is true that there can not be a worse temptation, than too thinke that wee lose our labour in seruing God, and in praysing his name, and in holding our selues vnder hym. And therefore it behoueth vs to be fully perswaded, that God will in no wise disappoint those that honour and serue him. If we haue not this opinion: it is impossible that euer we should haue the least desire that can bee in the world, to giue our selues vnto God. If wee imagin that God turneth his backe vpon vs, that hee makes a sporte to see vs turmoyle so here below that hee shutteth hys eyes, and that it is but lost time to walke in all carefulnes: who is he that can bende himselfe to do well? Now then, forasmuch as it behoueth those that serue God and come neerest vntoo hym, too bee fully resolued, that hee rewardeth those that feare him: we see that the woorst and deadliest temptation that Satan can trumpe in our way, is when he beares vs in hand, that we doo but lose tyme, when wee praye vntoo God, and make our recourse vntoo him. And so much the more must wee be watchfull againste such temptations, as we perceiue them to bee so wicked and daungerous. Herewithall let vs beare in ⟨p. 45⟩mynd, that it behoueth vs to be ready fenced againste the greatest freendes that we haue. The cace is so heere, as I may yeeld nother to my wyfe, nor to my neighbour simply, no nor euen to him whome I trust best. For our linking one with another must be such as wee alwayes haue regard of God, and that the bond of our cōcord and frēdship proceede from him. Also let vs remember, that if a man haue a diuell in his house too disquiet him, or if hee haue two or three: so much the more neede hath hee too stande vpon his gard: and it may in no wise serue to excuse §10them for setting themselues in a chafe against God. For it declareth vnto vs that wee must gard our selues on all sydes. And why so? for Satan oure mortall enimie is ouerwilye, he spieth on what side he may best enter, and if there be any feeble place, there will he make a breach. And the easiest entrance that he hath into vs, is by the loue that the husbande beareth too the wife, and a singular freend vnto him that he trusteth.

Satan sees well enough that we give way to such manner of persons, and therefore he laboureth the more earnestly too serve his own §20turn by them against us. Yet must not this diminish the friendships that are good and godly: but the husband must pray God, that he suffer not his wife to be as a firebrand of hell, to kindle the fire of impatience, or of distrust in him, to provoke him to blaspheme. Also it behoveth the wife to pray God, that her husband may guide her as is convenient, and be always able to instruct her aright as her head and superior. And moreover when God hath given us friends and acquaintance, we must pray him that they may serve all to his honour, so as each of us may §30further other in the way of salvation, and not entice one another unto wickedness. Thus we see what we have to do in the first point: and consequently, let us advise our selves well, that every one of them, both wives and husbands, friends and kinsfolk, may help us to serve God, and that we our selves may aim always at that mark: specially when we see that God dwelleth in them, and that he useth them as his own hands to guide us withal. But if a friend, or a kinsman, or a wife go about to drive us to despair: then out of all peradventure we must renounce §40them all, for God must be preferred, and our friendship must begin at him, and level at him, as at their true mark. And this is it that we have to mark in this strain according also as Job showeth us by his own example, saying: Thou hast spoken like a foolish woman: verily we have received good at the hand of the Lord, and shall we not also receive evil? When as Job answereth, that his wife hath spoken foolishly: thereby we be admonished, that we ought to reprove such blasphemies sharply, forasmuch as they be spewed out by Satan. For if we see a sword drawn against §50us, or a foin cast at us to wound us unto death: what would we do in that behalf? would we suffer our selves to be slain without making countenance of any thing? No: but we would take heed to shift off the blow or to ward it, if we set any store by our life. Even so when Job saw himself so persecuted of his own wife, and that she went about not too work him some harm in his body only, but to send him to the deep pit of hell: he resisted her stoutly.

Satan sees well ynough that we gyue way to such manner of persons, and therefore he laboreth the more earnestly too serue hys owne §20turne by them against vs. Yet must not this diminishe the frendships that are good and godly: but the husband must pray God, that he suffer not his wife to be as a firebronde of hell, to kindle the fire of impacience, or of distrust in him, to prouoke him to blaspheme. Also it behoueth the wife to pray God, that hir husband may guide hir as is cō uenient, and be alwayes able to instructe hir aright as hir head and superioure. And moreouer when God hath gyuen vs freends and acquaintance, we must pray hym that they may serue all to hys honoure, so as eche of vs maye §30further other in the way of saluation, and not entice one another vnto wickednesse. Thus we see what we haue to do in the firste poynte: and consequently, let vs aduise our selues well, that euery one of them, both wiues and husbands, freends and kinsfolke, may helpe vs to serue God, and that wee our selues may ame alwayes at that marke: specially whē we see that God dwelleth in them, and that he vseth them as his owne hands to guide vs withall. But if a freend, or a kinsman, or a wife go about to driue vs to despaire: then out of all peraduenture wee must renounce §40them all, for God must bee preferred, and our frendship must begin at him, and leuell at him, as at their true mark. And this is it that we haue to marke in this streyne according also as Iob sheweth vs by his owne example, saying: Thou hast spoken lyke a foolish woman: verely we haue receyued good at the hand of the Lord, and shall wee not also receyue euill? VVhen as Iob answereth, that his wyfe hath spoken foolishly: thereby we be admonished, that we ought to reproue suche blasphemies sharply, for asmuche as they bee spewed out by Satan. For if we see a sword drawen against §50vs, or a foyne cast at vs to wound vs vnto deathe: what would we do in that behalfe? would we suffer our selues to be slayne without making countenance of any thyng? No: but we would take heede to shift off the blowe or to ward it, if we set any store by our life. Euen so when Iob saw himselfe so persecuted of his owne wife, and that she wente about not too worke him some harme in his body only, but to sende him to the deepe pit of hell: he resisted hir stoutly.

We see then with what courage we ought too proceed in such cases, and how it is no dallying with Satan §60seeing we find him so furious an enemy, nor no going to the matter as though we went to some light skirmish that were easy to overcome. And furthermore, Job had also an eye to that which hath been recited heretofore. For (as I have said) if a man upbraid us, that it is but a vain thing to trust in God: true it is that the same doing troubleth us, and is enough to quench our faith: and therewithal God is accused of misdealing and of mocking his servants, and specially of uniustice: all that is proper to him is plucked from him, and he shall be no longer God, except he discern good from evil, to advance those that serve him in soundness, so as he may be judge of the world, and ready to hear them that resort to him for succour. If God be bereft of such virtues: we see most certainly, that both his glory, and his Godhead, and his being, are quite abolished. So then Job could not bear with such blasphemies, according also as it is said in the Psalm, that the zeal of Gods house ought too bite our harts and to consume us, and that the reproach which men offer unto him, ought to rebound upon us, so as it behoveth us to be grieved when we see the honour of God impeached. Then if we be his children, it becometh us to set our selves against it. And thus we see what we have to note when Job rebuked his wife so stoutly (as to say) Thou hast spoken like a fool. And herewithal let us bear in mind, that this answer here ought to be made against all like temptations, from what party soever they come, or from whence soever they be sent at us. But above all, when we be troubled with the lewd imaginations of our own flesh, it behoveth us to follow the example of Job, and to learn of him how too deal with our own griefs: and whereas we have been accustomed to be angry with them that sting us or do us any wrong: every one of us must begin to storm against himself: so as we may bethink our selves thus: I have such a vice: I am angry with mine enemies if any one of them have practised evil against me, and I can have no patience, but am carried away with a desire of vengeance to requite like for like: and yet when I have well advised my self, I find not a worse enemy to my welfare, than my self:

VVe see then with what corage we ought too proceede in suche cases, and how it is no dalying with Satan §60seing we find him so furious an enemie, nor no going to the matter as though we went to some light skirmishe that were easy to ouercome. And furthermore, Iob had also an eye to that which hath bene recyted heretofore. For (as I haue sayd) if a man vpbrayd vs, that it is but a vayn thing to trust in God: true it is that the same doing troubleth vs, and is ynough to quench our fayth: and therewithall God is accused of misdealing and of mocking hys seruāts, and specially of vniustice: all that is proper to him is plucked from him, and he shall be no longer God, except hee discerne good from euill, to aduance those that serue him in soundnesse, so as he may be iudge of the world, and ready to heare them that resort to him for succoure. If God be bereft of such vertues: we see most certainly, that both his glory, and his Godhead, and his being, are quite abolished. So then Iob could not beare with such blasphemies, according also as it is sayd in the Psalme, that the zeale of Gods house ought too bite our harts and to consume vs, and that the reproch which men offer vnto him, ought to rebound vpon vs, so as it behoueth vs to be grieued when we see the honoure of God impeached. Then if we be his children, it becommeth vs to set our selues against it. And thus we see what we haue to note when Iob rebuked hys wife so stoutly (as to say) Thou hast spoken like a foole. And herewithal let vs beare in mind, that this answer here ought to be made against all like temptations, from what partie soeuer they come, or from whence soeuer they be sent at vs. But aboue all, when wee bee troubled with the lewd imaginations of our owne flesh, it behoueth vs to folowe the example of Iob, and to learne of him howe too deale with our owne griefes: and whereas wee haue bene accustomed to be angrie with them that sting vs or do vs any wrong: euery one of vs must begin to storme againste himselfe: so as we may bethinke our selues thus: I haue such a vice: I am angry with mine enemies if any one of them haue practised euill againste me, and I can haue no pacience, but am caried away with a desire of vengeance to requite like for like: and yet when I haue well aduised my selfe, I find not a worse enemie to my welfare, thā my selfe:

that is to say, this ungracious nature, and the wicked affections that I conceive within me, are as many enemies to hinder my welfare. And therefore it becometh me to be angry at my self, because it is from thence that my greatest enemies come. Wherefore when such temptations come upon us, as we see it happened here to Job: let us learn to withstand them stoutly, without soothing of our selves, to the end we may overcome them. And when we see our selves trained by any lewd fancies to strive against God (as our nature is full of rebelliousness, and of striving against him) we must not flatter our selves too say as some do, that it is but our nature, and that we be not able to amend it: but let us assure our selves that such excuses shall stand us in no stead: for it behoveth us too fight stoutly and to resist them, and it is not for us to say flatly, O, we must save our selves, or I wot not what: no no: But we must enter into the combat, yea and into a lively combat, where we must employ all our wit, and all our endeavour, or else we shall never come to an end of it. Lo whereof we be advised in this strain. And when Job addeth, Seeing we have received good of the Lord, why should we not also receive evil? he setteth down a natural argument to induce us to bear patiently the evil and ⟨p. 46⟩adversities that God sendeth us. For if we be so much bound to a man, that when we have received a good turn at his hand, we will have such consideration of him as to say, he is a man that hath done me great good: if hereupon we endure not any thing at the hands of them to whom we be so much beholden, will not men say, that there is too villainous an unthankfulness in us? According then as we be bound to mortal men, so also will we be patient when we shall be fain to suffer any inconvenience for them. If a child be willing to bear with his §10father, forasmuch as he knows that his father begat him, and nourished him, and keepeth him still in his house: if the child (notwithstanding that his father be rough towards him) be bound nevertheless to acknowledge that it is good reason he should abide him: If (I say) we grant so much unto creatures: what must we grant to the Creator? We see that God doth us many good turns, and shall we endure no evil at his hand when it pleaseth him?

that is to say, this vngracious nature, and the wicked affections that I conceiue within me, are as many enimies to hinder my welfare. And therefore it becommeth me to be angry at my selfe, bycause it is from thence that my greatest enemies come. VVherefore when such temptations come vpon vs, as we see it happened here to Iob: let vs learne to withstand them stoutly, without soothing of our selues, to the end we may ouercome them. And when we see our selues trayned by any lewde fancies to striue against God (as our nature is full of rebelliousnesse, and of striuing against him) we must not flatter our selues too say as some do, that it is but our nature, and that wee bee not able to amend it: but let vs assure our selues that such excuses shall stand vs in no steade: for it behoueth vs too fight stoutly and to resist them, and it is not for vs to saye flatly, O, we must saue our selues, or I wote not what: no no: But we must enter into the combate, yea and into a liuely combate, where we must employ all our witte, and all our endeuoure, or else we shall neuer come to an ende of it. Lo whereof we be aduised in this streine. And when Iob addeth, Seeing we haue receyued good of the Lorde, why shoulde we not also receyue euill? he setteth downe a naturall argument to induce vs to beare paciently the euil and ⟨p. 46⟩aduersities that God sendeth vs. For if wee bee so muche bounde to a man, that when wee haue receyued a good turne at hys hand, we wil haue such consideration of him as to saye, he is a man that hath done me great good: if herevppon we indure not any thing at the hands of them to whome we be so muche beholden, will not men saye, that there is too villanouse an vnthankfulnesse in vs? According then as we be bound to mortall men, so also wyll we be pacient when we shall be faine to suffer any inconuenience for them. If a childe be willing to beare with his §10father, forasmuch as hee knowes that his father begate him, and nourished him, and kepeth him stil in hys house: if the childe (notwithstanding that his father be rough towards him) be bound neuerthelesse to acknowledge that it is good reason he should abide him: If (I say) we graunt so much vnto creatures: what must we graunt to the Creator? VVe see that God doth vs many good turnes, and shall we endure no euill at his hand when it pleaseth him?

Ought not he to have superiority over us, and to punish us when he thinketh it good? This consideration ought to §20make us bow down our necks, and to hold us in quiet: and that is the argument that Job maketh here. He had said heretofore, The Lord hath given, the Lord hath taken away, and that is another reason. For thereby he meant, that when God giveth us goods, it is not to appropriate them unto us (as they say:) but too let us have the use of them for a time, so as we should be ready at all hours to send him home again that which he hath lent us. Lo thus we see how Job allegeth a natural reason: and now he bringeth another second reason. And what is §30that? We receive good at the Lords hand, and why then receive we not evil also? For sith we be so greatly bound unto God, it is too vile an unthankfulness, if we can not find in our hearts to suffer any thing for his sake. And furthermore, if we will mark this reason well: we must first compare God with his creatures: and then secondly we must compare the benefits that God giveth us, with the benefits that we can receive of men. When God cometh in the rank, I pray you what is all the honour, and all the authority that can be given to creatures? is it §40any more than a drop in respect of that which is due unto God, and which he hath deserved? So then let us mark well, that if we were a hundred thousand times more patient to suffer afflictions than we be: if the adversity came unto us on the behalf of men to whom we are bound, yet were our doing to no purpose. Why so? because the Majesty of God surmounteth all creatures in such wise, as we cannot discharge our selves towards him as becometh us: and that although we do our duty towards men: it is impossible to accomplish that which we owe unto God. But above all, we must mark the gracious gifts that he dealeth to us continually with his own hand. Let us count well, for we are sure, that when we have counted [to the uttermost] we must confess with David, that there is neither number nor measure of them. And wherefore? For Gods goodness is a bottomless pit, insomuch as we must needs be ravished as oft and as long time as we muse upon them. And for proof thereof, if a man consider how God hath showed him self a father to him, even from his birth, yea and before his birth:

Ought not he to haue superioritie ouer vs, and to punish vs when he thinketh it good? This consideration ought to §20make vs bowe downe our neckes, and to hold vs in quiet: and that is the argument that Iob maketh heere. Hee had sayd heeretofore, The Lord hath gyuen, the Lorde hathe taken away, and that is another reason. For thereby hee ment, that when God gyueth vs goods, it is not to appropriate them vnto vs (as they say:) but too let vs haue the vse of them for a time, so as wee should bee readye at all houres to sende him home agayne that which he hath lent vs. Lo thus we see how Iob alleageth a naturall reason: and now he bringeth another second reason. And what is §30that? VVe receyue good at the Lords hand, and why then receiue wee not euill also? For sithe wee bee so greatly bound vnto God, it is too vile an vnthankfulnesse, if wee can not find in our hearts to suffer any thing for his sake. And furthermore, if we will marke thys reason well: wee must first compare God with hys creatures: and then secondly we must compare the benefytes that God gyueth vs, with the benefites that we can receyue of men. VVhen God cōmeth in the rank, I pray you what is al the honor, and all the authoritie that can be giuen to creatures? is it §40any more than a droppe in respect of that whiche is due vnto God, and which hee hath deserued? So then let vs marke well, that if we were a hundreth thousande tymes more pacient to suffer afflictions than we bee: if the aduersitie came vnto vs on the behalfe of men to whome we are bounde, yet were our doing to no purpose. VVhy so? bicause the Maiestie of God surmounteth all creatures in such wise, as we cannot discharge our selues towards him as becommeth vs: and that although we do our duetie towards men: it is impossible to accomplish that whiche we owe vnto God. But aboue all, we must marke the gratious gifts that he dealeth to vs continually with hys owne hand. Let vs count well, for we are sure, that whē we haue counted [to the vttermost] we must confesse with Dauid, that there is nother number nor measure of them. And wherefore? For Gods goodnesse is a bottomlesse pit, insomuch as we must needes be rauished as oft and as long time as wee muse vppon them. And for proofe thereof, if a man consider how God hath shewed him selfe a father to him, euen from his birth, yea and before his birthe:

I pray you must we not be confounded before we can reach to the hundred part of them? Seeing then that the case so standeth, that Gods graces are innumerable, and can by no means be comprehended, why receive we not the adversities that he sendeth us? For although we were afflicted much more than we be: yet should Gods benefits far surmount all the afflictions that we can suffer at his hand. So then let us mark well the said reason of Jobs, to the end that when so ever God shall afflict us, we may bear all things patiently, assuring our selves that it is good reason we should receive adversity at his hand, sith we have received so many of his benefits. But the rest of this sentence shall be reserved till too morrow, because it can not as now be set out at length.

I pray you must we not be confounded before we can reach to the hundreth part of them? Seeyng then that the case so standeth, that Gods graces are innumerable, and can by no meanes be comprehended, why receyue wee not the aduersities that he sendeth vs? For although we were afflicted much more than we be: yet should Gods benefites farre surmount all the afflictions that we can suffer at hys hande. So then let vs marke well the sayde reason of Iobs, to the ende that when so euer God shall afflict vs, we may beare all thinges paciently, assuring our selues that it is good reason we should receyue aduersitie at hys hande, sith we haue receyued so many of his benefytes. But the rest of thys sentence shall be reserued till too morrowe, bycause it can not as nowe be set out at length.

And let us pray to this good God, that it may please him to have always regard of our infirmities whensoever he shall afflict us: and that forasmuch as it is good reason that we should be inured unto patience so long as we be in this world: although we be forced too pass through many thorns and divers hartgreeves and vexations of mind: yet nevertheless our good God will so arm us with his strength, as we may not quail. And that forasmuch as our life is a corruptible and ruinous cabin: he will hold us up in our feebleness, even unto the end, and until such time as he have rid us quite and clean of the infirmities of our flesh: and that therewithal we also having our recourse unto the fatherly goodness which he useth towards us, may be succoured by him in all our necessities, not doubting at all but he will bring us to the salvation which he hath promised us, assuring our selves, that if we persist in his obeisance, we shall never be disappointed, and that if we stick unto his promises, he will never fail to have his hand stretched out over us to succour us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth. &c.

And let vs pray to thys good God, that it may please him to haue alwayes regard of our infirmities whensoeuer hee shall afflict vs: and that forasmuch as it is good reason that we should be inured vnto pacience so long as we be in thys worlde: although wee bee forced too passe through many thornes and diuers hartgreeues and vexations of mind: yet neuerthelesse our good God will so arme vs with his strength, as wee may not quayle. And that forasmuche as our life is a corruptible and ruinous caban: he will holde vs vp in our feeblenesse, euen vnto the ende, and vntill suche time as hee haue ridde vs quite and cleane of the infirmities of our fleshe: and that therewithall wee also hauing our recourse vntoo the fatherly goodnesse whych he vseth towards vs, may be succoured by him in all our necessities, not doubting at all but hee will bring vs to the saluation which he hath promised vs, assuring our selues, that if we persist in his obeysance, we shall neuer be disappoynted, and that if wee sticke vntoo his promises, he will neuer fayle to haue his hande stretched out ouer vs to succour vs. That it may please him to graunt thys grace, not only to vs, but also to al people and nations of the earth. &c.

The tenth Sermon, which is the third upon the second Chapter.

The tenth Sermon, which is the third vpon the second Chapter.

This Sermon containeth the rest of the exposition of the tenth verse afore, and afterward the verses following.

This Sermon conteyneth the rest of the exposition of the tenth verse afore, and afterward the verses following.

11. And three of Jobs friends having heard of all the adversities that had happened unto him, that is to wit, Eliphas the Themanite, Baldad the Suhite, and Zophar the Maamathite, came from the place where they dwelt: for they agreed to come to have compassion of him, and to comfort him. 12. And when they lift up their eyes a far off, they knew him not, and then they lifted up their voice and wept and rent their clothes, and cast dust upon their heads toward heaven. 13. And satedowneby him upon the ground by the space of seven days and seven nights, in such wise as none of them spake one word, for they saw that his grief was greatly increased.

11. And three of Iobs friendes hauing heard of all the aduersities that had happened vnto him, that is to vvitte, Eliphas the Themanite, Baldad the Suhite, and Zophar the Maamathite, came from the place vvhere they dvvelt: for they agreed to come to haue compassiō of him, and to comfort hym. 12. And vvhen they lift vp their eyes a farre off, they knevv him not, and then they lifted vp theyr voyce and vvept and rent their clothes, and cast dust vpon their heads tovvarde heauen. 13. And satedovvneby him vpon the ground by the space of seuen dayes and seuen nightes, in suche vviseas none of them spake one vvorde, for they savve that his greefe vvas greatly encreased.