Then Job rose up, and rent his clothes, and shore his head, and cast himself to the ground, and worshipped. And said, Naked I came out of my mother's womb, and naked I shall return again: the Lord hath given, and the Lord hath taken away. Blessed be the name of the Lord. In all this Job sinned not, nor charged God with any unreasonableness.

We can well say that Patience is a great virtue, as it is in deed: and yet there be very few that know what this word Patience means: whereby a man may judge, that we be not very hasty to be patient, and to have the virtue that we esteem so much. But God perceiving such carelessness in men, minds to set before our eies the thing that is so need full for us: for if we be not patient, our faith must needs vanish away: for she is not able to maintain herself without it. And forasmuch as it is so, Gods will is that in the midst of the miseries of this world, we should always have a quiet heart, and be so well assured of his goodness, as the same may make us merry and contented, and we may boast ourselves against Satan and all our enemies.

And how were that possible, if we looked no higher than the world, ne considered not that although our estate be miserable in the opinion of the flesh: yet ought we to be contented with it, seing that our God lous us? And this present Text is as excellent as any in all the holy Scripture to show us what this word Patience imports. And it behoves us to be taught it, if we will have God to acknowledge us for patient in our afflictions. We commonly say, a man is patient, although he have no point of true patience in him. For whosoever suffers adversity, him do men call patient. But by the way let us hold this for a rule, that to be patient, it behoves us to moderate our sorrow.

If there be any adversity it must be assuaged by considering that God ceases not to procure our welfare continually, and that we ought to be subject unto him, and that it is good reason he should govern us according to his good pleasure. Lo here wherein patience shows itself. But there is nothing better nor more behooveful, than to look upon the glass that is sett before us here. We have seen that Job might have been overwhelmed with the report of so many evil tidings. But it is said, that he rose up and rent his clothes, and polled his head, and caste himself upon the ground to humble himself afore God. Here we see, first of all that such as are patient, are sure of some grief, so as they feel great sorrow and anguish of heart: for were we as a block of wood, or as a stone, it were no virtue at all in us.

Is that man worthy to be praised, which has no feeling at all of his adversity? We see sometimes a poor madman laugh and scorn the whole world, yea even when he is at deaths door: but that is because he has no feeling of his misery. This therefore deserves not to be taken and esteemed for a virtue, for it is rather a blockishness. The brute beasts have sometime no feeling, yet are they not patient for all that. So then let us mark, that this word Patient, or Patience betokens not that men should become blockish, so as they should have no heaviness at all, nor be combered with any grief when they feel adversities: but the virtue is when they can moderate themselves, and hold such a measure, as they cease not to glorify God in the midst of all their miseryes: nor be so overcumbered and swallowed up with sorrow and anguish, as to quail altogether: but fight against their own passions, untill they may be able to frame themselves to the good will of God, and to conclude, as Job does here, and finally to say, that he is righteous in all respects.

And now let us see what we have to mark here, where it is said, that Job rent his garment, and shore his head: for such fashions were customable in the East countries, according as we know that there were mo ceremonies in those countryes, than are in these cold countries where we dwell. For when there happened any thing that might move men to great trouble: they rent their garments in token of sorrow. Mark this for a special point. And likewise in that country where men were wont to wear long heads: they polled themselves when they mourned, like as on the contrary part, where men use to poll their heads, they let their hear grow when they make any sorrow. Therefore Jobs rending of his garment, and his polling of his head, are tokens of the heaviness that he conceives here.

For it is certain that he did it not upon any hypocrisy, as oftentimes they that mean to counterfeit, do disguise themselves, to the end that men should think them to be in great heaviness, when they cease not to laugh in their hearts. Job used no such hypocrisy. Let us assure ourselves then, that when he tare his garment and shore his head, he was full of extreme anguish and sorrow: and that when he cast himself to the ground, the same was another like record thereof. But it seems that Job gave bridle to his heaviness, which were a fault to be condemned. For we know that men are wont to be but to excessive and inordinate in their passions. For though they restrain and repress themselves as much as they can: yet cease they not to passe measure: and there is nothing more hard, than to moderate a man's self in such wise, as we may keep rule and compass: we see that men cannot make merry, except they be over merry.

Sorrow and heaviness is a passion yet far more heady, carying men away with far greater force than gladness does. And therefore we have cause to stand upon our guard, as oftentimes and as long as God shall send us any adversity. For it is the thing wherein we are wont to overshoot ourselves most. And here it is said, that Job rent his garment. It seems he meant to prick himself forward to be more sorrowful than he was: for the man that beholds himself so defaced, is astonished at himself. And afterward when he came to his ear: a man might say he had as it were sought helps to sharpen and increase his grief, and that it was as much as to strike the spurs into his own sides.

And this (as I have said) may seme worthy to be condemned. But first we must understand, that the scripture purposes here to express, that the sorrow of this holy man was so great and so vehement, as he was not able to stay himself from using the ordinary fashions, yea even to the tearing of his garments, to show that he felt such anguish as had wounded him even to the bottom of his heart. This is it that the scripture meant to express. But by the way, although men ought to stand upon their guard that they be not swallowed up of sorrow when they be afflicted: yet notwithstanding, when God sends us adversity, it is mete that we should think upon it. For the common fashion of putting away all grief is stark naught: and yet for all that we see howe men have fallen into it: insomuch that when they have meant to have patience, they have quenched the consideration of their mishaps, thrust them far off, and chased them quite away: and to be short, have labored to be so brutish, as they might not know nor discern any thing at all.

But clean contrariwise, when God scourges us, it is not to give us blows on the head with a beetle, to the end we should be astonished and cast in a swoon: but his mind is to induce us to think upon our miseries, as how? For besides that we ought to call our sins to remembrance and to crave pardon for them, and to be so much the warer afterward to walk as it becomes us: we are instructed also what our life is, to the end we should not have an overliking of it, nor be puffed up with vanity or presumption as we be: but rather acknowledge the bond which we stand bound in to our God for using us so gently as to carry us as it were in his lapp: and finally, that forasmuch as we see he has a care of our life, we should look a great way afore us, that is to say, keep on our way still to the everlasting kingdom where as is our true joy and rest.

We see then that God ceases not to be merciful unto us when he sends any affliction unto us. For he does it to the end that by trying what is in us, we also might know what our estate is. Moreover it is good and profitable, that the faithful, when God afflicts them, should enforce themselves to think, who am I? what am I? and wherefore am I thus afflicted? I say it is mete for them to think upon all these things. For we see how Job could rend his garments and shear his head without offending of God. Not that he intended thereby to cast himself into overgreat heaviness: but all his doings tended to humility, like as also the same was a sign of repentance among the men of old time.

For if God sent any plague or war among them: they clothed themselves with sackcloth, and cast dust upon their heads. Why did they so? It was not to feed the evil sorrow, whereof saint Pale speaks and says that it is after the manner of the world (for we must eschew that fault:) but for another sorrow which he affirms to be godly: which is, when men acknowledging themselves to be wretched sinners, do come before their judge and there condemn themselves, and show that they be worthy to be confounded. For he that cloths himself with sackcloth, and casts dust upon his head, witnesss that he has not any thing whereof to glory, but that he must hold his mouth shut, so that (in case as if he were already buried) he is fain to say, I am not worthy to go upon the earth, but it is mete that the earth should be upon me, and that God should cast me so low, as I might be trampled upon with mens feet.

Thus ye see howe Job behaved himself. When he saw how God called him to lowliness, he was contented to frame himself to his good will, and for the same cause rent his clothes and shore his head. Hereby we perceive (as I have touched already) that patience is not without grief, and therefore that it behoves Gods children to be sad, and to feel their own sorrows: and yet for all that not cease to have the virtue of patience, when they resist their own passions, in such wise as they conceive no heartburning against God, nor passe measure in sorrowing, nor kick against the spur, but rather give glory unto God, as it follows immediately in the text, That when Job did cast himself unto the earth, he did it to worship God.

For true it is, that the word which is sett here, signifys To incline or bow down a man's self. But the meaning of it is, that he humble himself before God to do him reverence. We see many cast themselves to the ground, who for all that cease not to rage, in such wise, as if it were possible, they would mount above the clouds to give battel unto God. And we see some also caryed away with rage, because they cannot rush against God as they would do. But con contrariwise Job did cast himself to the earth, of purpose to worship God, hauing a special eye unto him to humble himself before his high Majesty. For when we feel Gods hand, it is to the intent we should do him more reverence than we have done afore.

Surely if God handle us gently, it ought to move us to come to him, according as he allures us by his doing. Wherefore uses he that great goodness but of purpose to draw us unto him? But forasmuch as we be so loath to come to him: he is fain to summon us, and to show what authority he has over us: like as when a prince seth his subject slow to do his duty, he sends his officer to him to summon him. So also God perceiving that we passe not of coming unto him, or rather that we come not to him with so willing and earnest affection as were requisite, provokes us and summons us. Job therefore knowing what is the end and true use of afflictions, did cast himself to the ground, of purpose to do reverence unto God, and to say: Lord, it is true that I have served and honored thee heretofore, and of all the time that I have flourished and bene in my chiefest triumph, I have had a pleasure to do thee service.

But what for that? I have not known myself enough, and now I see what my frailty is, and how that all of us are wretched creatures. And therefore my Lord, I come now to do mine homage new again to thee, seeing it pleases thee to afflict me in this world. My Lord, I willingly yeld myself unto thee, and I desire nothing but to put myself as a subject into thy hand howsoever the world go. Thus much concerning this saying, that Job did cast himself to the ground, of purpose to worship God. And now let us come to that which is said, that is to wit, how Job acknowledged what men are, Naked I came out of my mothers womb, and naked (says he) I shall return again.

Whereas he nams his mothers womb, he means another thing: that is to wit, the womb of the earth, who is the mother of all things. Or else as a man pinched at the heart, he utters not his words to the full, but as it were cuts them half off, according as we see that such as are in extremity of sorrow, express not their words to the full. Nevertheless, this protestation is clear enough: that is to wit, that Job meant to say thus: Very well, then must I be fain to return into the earth, even in the same plight that I came out of my mothers womb. True it is that a man may take this saying two ways: First as a generall sentence: Behold how men come naked into the world: and when they passe out of it they come to the same point again: they brought not their riches, nor their honour, nor their pomp, nor their pleasures with them, and they must be fain to go away into rottenness, and the earth must receive them.

But the other exposition is more agreeable: namely, that Job applyed the said sentence to his own person, as if he should say: I came naked out of my mothers womb, and it has been Gods pleasure to enrich me for a time, so as I have had great herds of cattle, a great household, and a goodly sort of children, and to be short, I was gloriously decked with the benefits and blessings which God had bestowed upon me. But now it is his will that I shall go hence stark naked: it is he has enriched me with all these things, and now he takes then away again, to the intent I should return into my first state, and dispose myself to crepe forthwith into my grave. And this sentence is well worthy to be marked.

For Job could not make a better proof of his patience, than in determining to be stark naked, sith it was Gods good pleasure that he should be so. True it is that men have fair excuses, as that they can not force nature, but that (spite of their teeth) they must be fain to return naked to their graves. And even the Paynims have said, that there is not any thing but death, which shows howe small a thing man is. Why so? For we have a gulf of covetousness in us, so as we could find in our hearts to swallow up the whole earth. If a man have plenty of riches, of Vineyards, of Meadows and possessions: that suffices him not, God must be fain to create new worlds for us, if he mind to satisfy us.

And yet be we once dead, we must have no more ground than our own length, wherein to rot and consume away to nothing. So then, death shows what we be, and what is our nature: and yet nevertheless ye shall see many strive against that necessity. They make them gorgeous Tombs, and they will have triumphant funerals. It should seme that such men could find in their hearts to resist God: but they can not attain to their purpose. And truely such is the generall state of man. But as for us, it becomes us to suffer patiently the loss of our goods and riches, when so ever we be bereft of them: I say, it becomes us to suffer God to strip us out of all, even to our bare and naked skin, and to prepare ourselves to return to our grave in the same state.

Behold (I say) wherein we may prove ourselves to be patient. And this is it that Job meant in this sentence. Also as oft and as long as we want the goods of this world, or endure hunger and cold, or be nipped with any adversity, and have no relief: let us be think us of our birth, and let us consider ourselves, both what we be, and whence we come. For men abuse the fatherly care that God hath of them in providing them the things which they have need of. True it is, that we ought to have this lesson well imprinted in our heart: namely, that God will not have us to want any thing, nor hath put us in this world without minding to nourish us there.

But yet must we always acknowledge that the same comes from elsewhere than from ourselves and that we may not think we have the things in our own right, which we hold of the free goodness of our God. If a man should find me of his own free cost, and say unto me, come dayly to me, thou shalt have thus much wyne, and thus much bread, and I will entertain thee, how be it that I will not bind myself to thee, but give thee it freely: If I would hereupon hold plea against him, to bind him at whose hand I ought to beg every day, and at whose hand I receive all my substance: or if I make a rent of that which he gives me of his free liberality, should it not be a very heinous unthankfulness?

I should deserve to be spitted in the face. And therefore much more are we bound to receive Gods benefits with all modesty, assuring ourselves that he ows us not any thing, and that in as much as we be poor, it becomes us to repair unto him to beg at his endless liberality every day. So then, when soever we be driven to any necessity, lett us have recourse back (as I have said) and examine, from whence came I Even out of my mothers womb, stark naked, and a poor and wretched creature: I was not able to help myself, nor to ridd me of the poverty wherein I was, so as I must needs have perished altogether, if I had not been succored by others: so it pleased God to foster me, and to entertain me even to this hour, and to give me of his gracious benefits without number.

And therefore if it please him now to scourge me, it is good reason I should bear all patiently, seeing it comes from his hand. Thus ye see what we have to mark upon that which Job shows us, in saying, Naked I came out of my mothers womb, and naked I shall return again to my grave. Finally, when God gives goods into our hands, we imagine that we shall possess them some long time, and that the ownership of them shall continue with us, and that we shall be so accompanyed with our riches, as they shall go with us to our grave, and that they shall never depart from us. But lett us not make such accompt of them: for that were but to deceive ourselves. But contrariwise, lett us assure ourselves, that if it be Gods good pleasure to take away the goods that he has lent us, whither it be to night or to morrow, we must be ready to forgo them, and that he does us no wrong to bereave us in one minute of an hour, of all that we could get during our whole life.

As concerning the residue, Job leads us yet further, in saying, that God had given, and God had taken away, and that the name of the Lord was blissed therefore. When he says, that God had given, he shows howe it is good reason, that God should have the disposing of the things that he hath put into our hands, seeing they be his. For when God sends us riches, he releases not his own right, that he should no more have the sovereignty which he ought to have as the maker of the world. For this word Maker imports that he has made all things in such sort, as it is mete that all power and sovereign dominion should remain unto himself. And albeit that men possess their portion of it, according to the portion of goods which he has given them in this world, yet it is mete that he should still continue lord and master.

Job therefore knowing this, submitted himself wholly to Gods good will. And it is the thing that all of us confess to be most rightful, notwithstanding that in the mean while there is not any man that is willing to frame himself thereafter. And for proof hereof, if God give us leave to joy a two or three days in any benefit of his: we think he does us great wrong if he take it from us again, and we grudge against him for so doing. And what means this? It is the same unthankfulness that I spak of even now: namely that when God hath once showed himself liberal to us of his own free goodness: we are of opinion that he ought never to fail us what so ever we do.

Lo here a sentence common enough in talk, howbeit so ill practised, as a man may well see that it is understood but of a very few. So much the more behoves it us to consider what is meant by thys saying, The Lord hath given, and the Lord hath taken away: that we may know what maner of authority the Lord has, to give us the enjoying of his benefits, and also to take them away from us every minute of an hour at his pleasure. And here we see why Saint Pale exhorts us that forasmuch as the shape of this world passs away, and all the things therein do glide and vanish away: we should possess as if we possessed not, that is to say, we should not have our minds tied to them, as it is said in another place, that we must not settle ourselves upon the uncertainty of riches, but when God shall have bereft us of all that he gave us, we must be always ready to say with Job: very well, thou O Lord hast used thine own right, thou hast given and thou hast taken away at thy pleasure.

Thus ye see what is the effect of this strain: namely, that as often and whensoever we think upon the goods of this world, we must always bear in mind, that we hold them all of God. And upon what condition? Not in fee-simple, so as he should pretend no more title to them, nor be master of them any more: but upon condition that if it please him to put them into our hands, he may also pluck them from us when he thinks good. Let us understand then, that we be so much the more bound to him, when he causes us to enjoy some benefit of his for a day or a mons, or for some space of time, and that we must not think it strange if he bereave us of them afterward, but have recourse to the said knowledge which I have spoken of, namely that God does evermore hold such a superiority over us, as he may dispose of his own as he lists himself.

If it be lawful for mortal men to dispose of their goods as they list themselves: ought we not to grant it much more to the living God? Seeing then that God ought to have this mastership, not only over the things that we possess, but also over our own persons and over our children: let us humble ourselves afore him, to submit ourselves wholly to his holy will without gainsaying. Yea but for all that, there are very few that yeeld so much honor unto God. True it is that all men will easily say how it is God that has given them all that they possess: but what for that? They challenge all to themselves and vaunt themselves as it were in spite of him. And what is that?

I pray you is it any better than flat mockery? Yea verily it is to gross an hypocrisy when after we have protested to hold all things of God, yet notwithstanding we mean nothing less, than that he should have the disposition of them, or that he should change any thing, but we would have him let us alone and set us at free liberty, as if we were separated from him and exempted from his jurisdiction. This is as much as if a mann should say, O, I am well contented to acknowledge such a one for my prince: I will do mine homage and allegiance unto him: howbeit so as he enter not into my house, so as he come not to demand any thing at my hand, so as he trouble me not.

The world could not bear with such a villainy: and yet nevertheless we see howe men dally with God. And what is it that we mean by this confession, that we hold all of him, and in the mean while will not abide that he should touch any thing? We see then how the world does openly play mock-holiday with God: and yet that it becomes us always to follow that which is showed us here: that is to wit, that forasmuch as God has given us that which we possess, he may call it back again and withdraw it from us when he will. But yet that which is added by and by after (namely that the name of God should be blissed) imports more. For herein Job submits himself in such wise unto God, that he confesss him to be good and just, notwithstanding that he be scourged so roughly at his hand.

I have said that this imports more: because that every man may grant all power and sovereignty unto God, and he may say, well, seeing he has given, he may also take. But in the mean while he will not acknowledge that God deals justly and by good reason: for ther are many who when they be scourged, do blame God of cruelty, or of overgreat roughness, so as they can not reserve unto him this right of his to withdraw that thing which he has given them, nor consider (as I have said afore,) that they possess their goods with condition, that they may be stripped out of them to day, or to morrow. There are very few that have this consideration with them, to rest quietly upon it, and to confess that there is nothing better than to submit all things to Gods Majesty, and to acknowledge that if he should let us follow our own sway, there were no way with us but confusion: and that if he govern us according to his will, all will be to our profit and welfare.

Lo whereunto it behoves us to come. And also we see there is very much imported in this sentence when it is said, Blissed be the name of the Lord. For we must not only pick out the words: but also consider of what mind they proceed, and that they be spoken truly and unfeignedly. For howe is it possible that we should bliss the name of God, if we do not first acknowledge him to be righteous? But he that grudges against God as though he were cruel and unkind, curses God: because that as much as in him lys, he lifts himself up against him. He that acknowledges not God to be his father, and himself to be Gods child, ne yelds record of his goodness, blisss not God.

And why so? for they that taste not of the mercy and grace that God shows to men when he afflicts them: must needs grind their teeth at him, and cast up and vomit out some poison against him. Therefore to bliss the Lords name, imports as much, as to persuade ourselves that he is just and rightful of his own nature: and not only that, but also that he is good and merciful. Lo here howe we may bliss Gods name after the example of Job: that is, by acknowledging his Justice and uprightness, and moreover also his grace and fatherly goodness towards us. And here we see also why the text adds for a conclusion, That in all these things Job sined not, nor charged God with any unreasonableness.

Word for word it is thus: Job did not lay afore God or put upon God any unreasonable thing: and it is a maner of speaking well worthy to be marked. Whereof comes it that men martyr themselves in such wise when God sends things clean contrary to their desire: but for that they know not that God does all by reason, and that he has just cause to do so? for had we it well printed in our hearts, that all things which God does are grounded upon good reason: it is certain that we would be ashamed to encounter him as we do: considering (I say) how we know that he has just occasion to dispose of all things in such wise as we see. Now then, it is purposely said, that Job imputed not any unreasonable dealing unto God: that is to say, that he imagined not God to do any thing that was not just and upright.

Mark this for a special point. But it behoves us to mark, that in these words (unto God) there is very much implyed: for we consider not how horrible a matter it is to talk of Gods works after such sort as we do. If God send us not what so ever we wish, we fall to reasoning with him, and we hold plea with him. Not that we will seme to do so: but the deed itself shows that it is so nevertheless. We have an eye to every blow, saying: Howe comes this to passe? But of what mind is this spoken? Even of a venomous heart, As if a man should say, This matter should have gone otherwise, I see no reason why it should be 〈◊〉 and so in the mean while, God is condemned among us.

Behold howe men rush without their bounds: And what do they in it? It is all one as if they should accuse God to be either a t 〈…〉 not, or a brainless person that seeks nothing but to bring 〈…〉 to confusion. Lo what horrible blasphemy there follows every blast of mens mouths, and yet there be very few that consider it. But yet it is so great a mater as it has pleased the holy ghost to teach us, that if we mind to give glory unto God, and to bliss his name as becomes us, we must be fully persuaded, that God dos not any thing without reason. So then let us not charge him, neither with cruelty nor with ignorance, as though he did things of spite or at random: but let us acknowledge that in all points and in all respects he proceeds with wonderful justice, exceeding great goodness, and infinite wisdom, so as there is nothing but uprightness and equity in all his doings.

And true it is that here remains one point more to debate: that is to wit, howe Job acknowledged GOD to be the taker away of the things that he was spoiled of by the thieves, which seems a very strange thing unto us. But for as much as this time will not serve to declare it now: we will reserve it till to morrow. It shall suffice to show you, that if we be afflicted, we must not think it happens without reason, but rather that God has just cause to do it. And therefore when we be troubled and grieved, we must have recourse unto him, and pray him to grant us the grace, to know that nothing befalls us in this world, but by his ordinance: yea and to be assured, that he disposes things in such wise, as all turn continually to our welfare.

And when we have this maner of knowledge, it will make us to bear patiently the afflictions that he sends upon us. Also it will serve to humble us before him, and that when he has made us to taste of his fatherly goodness, we shall desire nothing but to glorify him by all means, as well in adversity as in prosperity.

Now let us fall down before the presence of our good God, with acknowledgement of our faults, praying him so to bridle us, as we may not overshoot ourselves in our vain imaginations, but rather that we knowing how all our benefit and welfare lys in him, may come to him to seek it, resting ourselves wholly upon his mercy: That when he has once made us to taste of it, we may be so fully persuaded of his love which he bears us, that although he cause us to walk in many troubles and adversities in this world, yet we may never cease to cleave fast to him continually, nor to walk in fear and obedience unto him, untill he have rid us out of this mortal body, and out of this imprisonment and bondage of sin wherein we be, to gather us up into his heavenly glory, where we shall have no let, but that we may rejoice in our God as partakers of his glory and of his goods. That he will grant this grace not only to us but also, etc.