Sermons on Job, Sermons · Chapter 1 · Sermon 2
The ſecond Sermon vponupon the firſt Chapter.
2. And hee had ſeuen ſonnes borne vntounto him, and three daughters.
3. And hee had a greate ſubſtance of Cattell: to vvitte, ſeuen thouſand Sheepe, three thouſande Camelles, fiue hundred yoke of Oxen, fiue hundred ſhee Aſſes, and a greate houſeholde, in ſomuch that he ſurmounted all them of the Eaſt.
4. And his ſonnes vvent and made feaſts at their houſes, eueryevery man his day, and they called their three Siſters alſo to eate and drinke vvith them.
5. VVhen they had made an end of their feaſting, Iob ſent for his children and ſanctified them: and riſing vp betymes in the morning, offered ſacrifices according to the number of them: for he ſayde, It may be that my children hauehave ſinned, and hauehave not bliſſed the Lord in theyr hartes. And thus did Iob eueryevery day.
YEſterday wee heard the prayſes whyche the holye Ghoſte gaue vntounto Iob, not ſo muche for himſelfe as for our inſtruction, to the end we ſhould know how we ought to rule our life: namely that we walke in ſingleneſſe of hearte, ſo as there bee no peece of counterfaiteneſſe in vsus, and that therewithall our workes alſo may yeelde witneſſe of the ſame ſingleneſſe. And moreouer, that we feare God, knowing how it is he to whome we muſt referre our whole lyfe, and that his honoure is the thing that we muſt gyue our ſelues vntounto. And further, that for aſmuch as wee bee continually beſet with many ſtumbling blockes, and the Diuell practizeth to thruſt vsus out of the right way: wee ſhould ſtande vponupon our gard to withdraw our ſelues from euill, and too recouer our ſelues vntounto God, vntill ſuche time as we be quite diſpatched from all the defilementes of the world by death. And now it inſeweth in the texte, That Iob was an exceeding riche man: and a great part of his poſſeſsions is ſpecially recyted to vsus here. It is no ſmal thing to hauehave Seuen thouſand head of ſmall Cattell, fiue hundred yoke of Oxen, as many ſhee Aſſes, and as many Camells. Lo here a great ſubſtance for one man. And therefore it is ſayde, He ſurmounted all them of the East. But anon we ſhal ſee wherefore this is reherſed vntoo vsus. For his patience was ſo much the more prayſeworthy, for that hee beeing bereft of ſo greate goodes, and brought to extreame pouertie, did notwithſtanding continue quiet, as if hee had loſt little or nothing. See then how God hath ſo muche the better tryed him. But herewithall wee hauehave to conſider, what a vertuouſe mind was in Iob, ſeeing his riches had not blinded him with pride, nor cauſed him to ſet too much by the world, or to diſcharge himſelfe of the ſeruing of God, as we commonly ſee that many men by reaſon of their great riches, become ſo loftie, that it is vnpoſſible to tame them, abuſing their credite too the oppreſſing of poore folke: and beſides that they be full of crueltie, they be alſo ſtately and full of pompe: So that riches are accompanied with many inconueniences. Therefore it is not in vayne that it is told vsus heere, that Iob being ſo rich, had neuertheleſſe alwayes perſiſted in the ſeruing of God, and held himſelfe in the ſayde ſingleneſſe whereof mention is made here. For by his example the riche men of this world are warned of their dutie, whych is, to take good heede that when God hath put abundance intoo their hands, they be not entangled by them, according alſo as the Pſalme exhorteth them. And further (according as Sainct Paule ſpeaketh to Timothie) that they bee not puffed vp with pride, nor put their truſt in the tranſitorie things of this world, wherein there is no certaintie: for he that is rich to day, may become poore by too morrow, whenſoeuer it pleaſeth God. So then, ſeeing that the goodes of this world are tickle, and that we may ſoone be bereft of them: rich men (ſayth Sainct Paule) ought too take good heede, that they reſt not themſelues vponupon thē, nor make an ydoll of them, as though they were ſure too poſſeſſe them, and enioy them euer, but muſt be ready to yeeld them vp. And to be ſhort (according as it is ſayd in another text) ſuch as hauehave fields and vineyardes, medowes and corne ground, money and wares, muſt hauehave a care to vſe them in ſuch ſort, as if they had none at all, ſo as they may be poore in heart. Thus then we ſee what we hauehave to note vponupon this ſentence. For leaſt any man might alledge, that it is very hard too behaue himſelfe ſo purely in the middes of ſo great riches, conſidering how Chriſt himſelf calleth them thornes: therefore the example of Iob ſhall condemne all ſuche as keepe not themſelues vndefiled, how hardly ſoeuer it be to bee done. It is very certaine, that a rich man ſhall hauehave more ado to walke in the feare of God, than ſhall a poore man. And true it is alſo, that pouertie of it ſelfe bringeth ſtore of temptations. For when a man is in neceſsitie, he falleth to thinking in himſelfe, what ſhall become of me? and the diuell thruſteth him forward to diſtruſt. Herevpon he ſhall be induced to murmure againſt God, according as we ſee that many fal into a rage, and it ſeemeth to them that God doth them wrong, and they wot not on which ſide to turne themſelues: wherevpon they conclude thus: Sith I can not get my liuyng by my labor without doing other men wrong: I muſt take an other way to the wood. Herevppon they take leaue to rob and reaue, and they do many ſhrewde turnes, harmes, and damages to their neighboures. Behold (I pray you) the temptations whiche pouertie bringeth. But if a man make cōpariſon betweene it and riches: it is certain that the richer ſort hauehave far greater aſſaults, foraſmuch as Satan is euer at their elbowe, to blindfold theyr eyes, to the ende they ſhould ouerſhoote themſelues, and forgetting their ſtate, lift vp themſelues againſt God, tye themſelues wholly to the world, make a mock of the heauenly life, beare them ſelues in hande that nothing can hurt them, abuſe their credite in ſundrie wiſe, hauehave regarde of nothing, be loth to beare any yoke, bee vnwilling too yeelde to any reaſon, and thinke all other men too baſe to be in their company, in ſo muche that if it were poſsible for them, they woulde plucke away the light of the Sun from the poore, ſo that finally they beare themſelues in hād, that they deſerue of good right to be ſhoaled out, & to be ſet aſide, as it were on a row by themſelues. VVe ſee now the corruptiōs and other infinite miſeries that riches bring: and yet there is no excuſe for thē that be rich. VVherefore? For here ſhall Iob be made their iudge afore god, foraſmuch as he was not corupted nor peruerted by the great abūdance & quātitie of goodes that hee had, but alwayes ſerued God in ſingleneſſe of heart. But if the rich men be made vnexcuſable: let the poorer ſort alſo looke well to themſelues. For I hauehave tolde you already: that it is eaſyer for a man too walke ſimply, to whome God hathe not giuen ſo great abundaunce, than for ſuche as hauehave a great raunge. The cace is like as if a man were in ſome little boate and in ſome ſmall riuer. It is like ynough that hee might bee toſſed, and it is like ynough that hee might ruſhe againſt ſome ſtub, or againſt ſome banke of the riuer: but hee is not in ſuche daunger, as hee that is in a ſhippe on the middes of the ſea, where the waues and ſtormes are farre more violent. Euen ſo (ſay I) ſtands the cace betweene the poore and the rich. For ſurely ſo long as we be in thys worlde, we rowe vponupon the water, where wee may bee toſſed with tempeſtes, and ruſhe agaynſte ſome thing, and euermore be in daunger. Thus are the poore as it were on a little Ryuer: but the ryche are as it were on the middes of the ſea, ſo as they hardly can ſcape ſynkyng in ſome whyrlepoole or other. Now then if there be no excuſe for the rych ſorte: what ſhal become of thoſe to whome God giueth the meane too holde themſelues in ſimplicite? VVe ſee therefore that here is a generall leſſon to ſerue for all men, aſwel great as ſmall, and that it behoueth ech man to benefit himſelfe by the example that is ſet here before our eyes. But yet herewithall the vertue of Iob is right commendable: for wee heare the iudgement of our Lorde Ieſu Chriſte, how it is right hard for a rich man to enter into the kingdome of heauen. Not for that riches do of themſelues hinder vsus from ſeruing God as I hauehave ſayde: but it hapneth through our naughtineſſe and corruption, that where as it becommeth vsus to take occaſion to be drawen vntounto God by the benefits which he beſtoweth vponupon vsus, we be the further drawen backe from him. VVherefore we ſee that Iob was a man of wonderfull vertue: ſeeing that in the midſt of ſuch riches, he had not his eyes blyndfolded to conceiue any pride in his hart, ſo as hee ſhould tread other folkes vnderunder his feete, or forget God, or become a diſſolute, vaine, and pompous perſon: but hilde on his race whyche he had begon. Lo here the vertue that was commendable in him. And this is done, to the end that if wee can not attayne to be full equal with him, yet eueryevery one of vsus ſhuld looke to himſelfe, and goe on forward to the marke that is ſette afore him. Furthermore we ſee alſo, that riches of themſelues, are not to be condemned, as ſome fantaſticall perſons ſurmiſe, who hold opinion, that a riche man can not be a Chriſtian. For let them fynd me any of the pore that may be compared to Iob in this vertue, and then let thē condemne riches. But when a mā ſhal hauehave ſought throughout all the poore men in the worlde: hardly ſhall hee fynde one that ſhall come any thing neere thys man. Seeing then that the caſe is ſo, lette vsus marke that riches of themſelues and of their own nature are not to be condemned, and ſpecially that it is a great blaſphemie againſt God, if a man find ſuch fault with riches, that he thinketh the partie which poſſeſſeth them, to be vtterly mard. For from whence come riches but from God? Therfore when a man condemneth them, hee ſetteth hymſelfe agaynſte God. And further, it behoueth vsus too marke, that God muſt nedes work farre more maruellouſly in a rich man than in a pore man, as I hauehave ſayde afore. For I hauehave alreadye ſhewed the difficultie that a man hathe to mayntayne himſelfe in ſimplicitie and vprightneſſe, when hee hath abundaunce of goodes. Then had God neede to vtter a ſingular force of hys holie Spirite to preſerue rich menne from corrupting of themſelues. But if a man deſpyze ſuche a grace of God, doth hee not lyfte vp hymſelfe agaynſt God? Hereby then we be warned, not to cō demne Ryches in them ſelues, lyke alſo as we ſee howe our Lord Ieſus Chriſte hath ſhewed vsus, by matching the poore and the rich togither in the kingdome of heauen, when hee ſpeaketh of Lazarus in ſainct Luke. He ſayeth there, that the Angells caried Lazarus: For albeit that hee was an outcaſt among men, & a poore creature of whome no account was made, in ſomuch that he was forſaken of all men: yet neuertheleſſe behold how the Angells carie his ſoule into Abrahams boſome. And what was thys Abraham? A man rich both in cattell and in money, and in houſhold, and in all other things ſauing houſes and lands, for thoſe were not lawfull for him to hauehave, bycauſe it behoued him to tary Gods leyſure, till he gaue him the land of Canaan to inherite. True it is, that he purchaſed a burying place, but he had not any inheritance, notwithſtanding that his mouables were very greate. Therfore when we ſee the ſoule of Lazarus caried by Angels into the boſome of Abraham, who is the father of the faithfull: wee perceiue that God of his infinite grace and goodneſſe calleth both riche and poore to ſaluation. And vntounto this purpoſe maketh that alſo whiche S. Paule ſayth: namely that God wil hauehave al men to be ſaued. For he ſpeketh of kings and princes, who of ordinarie do miſſebehaue themſelues in their greatneſſe, and can not find in their harts to ſtoup vntounto God: yea it ſeemeth to themſelues that they be no mortall men: and yet God picketh out ſome of them to himſelfe, & will not hauehave al to be loſt and to periſh. Thus ye ſee what we hauehave to marke. Yet for all this, the rich mē muſt not flatter themſelues, but rather know howe they ſtand as it wer vponupon yee, where they may ſoone ſlide, and that they be as it were among thornes, ſo as it behoueth them to looke diligētly to themſelues for being pricked. Lo how eche one of vsus ought to be touched with carefulneſſe to cōmend our ſelues vntounto God, that we may walke according to his will. And vponupon this ſaying, That Iob had ſeuen ſonnes, and three daughters, I note how it doth vsus too wit, that God had ſent his bliſsing vponupon him, to make him proſper by all meanes. And (as I hauehave touched heretofore) we ſhal herafter better ſee the cauſe why al this is expreſſed, and the intent of the holie Ghoſt: that is to wit, that it was an incomparable vertue in Iob, to beare paciently Gods taking away of all the things which he had put into his hand. And it is very wel declared alſo, how his children behaued themſelues, and how he himſelf alſo on his part gouerned thē in the feare of God. And this is done to the end that we ſhould vnderſtand, that when God afflicteth vsus, he ſheweth by effect, that he can diſpoſe of hys creatures at his own pleaſure, and that although we be at our wits ende, and ſee not the reaſon why God handleth men ſo roughly: yet it becommeth vsus to caſt downe our eyes, and to confeſſe that he is rightuous, and to wait hys leyſure, vntil he diſcouer vntounto vsus the cauſe why he diſpoſeth things ſo. But now let vsus proceede with that which is reherſed to vsus here. It is ſayd, That Iobs children feaſted one another day by day, eueryevery one in his turne, and that they called their ſiſters to beare them company. True it is, that nature may well ſtirre vp brethren to louelove one an other: but yet are men become ſo euill, as there be very fewe that conſider what brotherhood importeth. For the proofe herof wee ſhall ſee manye brethren that agree like cattes and dogges. They be brethren, and yet for all that, they ceaſe not to ſpite and malice one another, as if one of them would eate an other. VVe ſee then by ſuche (according as men grow out of kynde into crueltie) that brethren are not acquainted with concord and louingneſſe: & althogh it be not ſo with all of them: yet is eueryevery man ſo addicted to himſelfe, as ther be very few that louelove one an other in ſuch wiſe as God teacheth. Thus doth the holy Ghoſt ſet a looking glaſſe before our eyes, to make vsus to beholde the good agreemēt & louelove that was among Iobs childrē, and ſpecially how they exerciſed themſelues continually therein, to the end they woulde not giuegive any occaſion of euill miſtruſt one to an other. For the feaſtes that they made, were to none other end, but to yeld record of their brotherlyneſſe and agreement. And ſee how it is ſaid preciſely, that they wente to ſeeke their ſiſters, to the intent that their frendſhip might vtter it ſelfe in all poyntes. Behold here a great vertue. Albeit a man may perceyue that Iob feared not that there was any fault in the thing that was ordeyned for a good purpoſe, and to a good end: yet neuertheleſſe we ſee how he thought in himſelf euē then that God might bee offended in it. Surely this is a very notable example. And out of all doubt, good agreement and frendſhip among mē, and ſpecially among brethren, is as pleaſant a thing vntounto God as any can be. VVe heare how it is ſaid in the Pſalme: It is a ioyfull thyng when brethren agree in one: It is like the deawe that falleth downe to giuegive foyzon and nouriſhment to the grounde, and lyke the oyle that dropped downe from Aarons bearde, ſo as the ſente of it was ſhead oute ouer all hys rayment. Lo what two ſimilitudes here be to ſhewe howe God loueth peace and amitie among men, and aboue all thinges among brethren. They doe vsus to vnderſtande, that when men embrace one an other with heartie louelove, it is all one as when the fieldes and herbes receyue nouriſhement by the deawe of heauen: and alſo that it is a thing that yeeldeth a very ſweete ſauoure afore God, as a good and acceptable Sacrifize vntounto him, euen like the ſent of the holy oyle that was poured vpō Aarons head. Neuerthelater: this is ſpoken of ſuch as imbrace one an other after a godly maner. For it may well be, that wicked men ſhall beare an affection of louelove one towards an other, and they maye peraduenture lynke themſelues togither to accompliſhe their appoyntmentes: but all thys is naught: frendſhip muſt come from god, and go to God. And marke here how the name of brotherhood is ſet downe, to the ende wee ſhoulde be taught to lift vp our eyes vntounto God, and to looke vntounto him as ofte as there is any queſtion of louing one an other. Furthermore we ſee here, that the beſt thinges in the world may eftſoones bee corrupted by the naughtineſſe of men: And hereby wee ſee alſo what our nature is, euer ſince Adam ſinned: that is to ſay, that euer ſince he ouerſhot himſelfe: hithertoo good hath bene turned into euill, notwithſtanding that our intent or meaning be good. As for example: VVhen a husband loueth his wyfe, or when a father loueth hys children, they be good, holy, and commendable things: and yet neuertheleſſe there is not a mā to be found in the whole world that loueth his wife in ſuche meaſure, as nothing may be founde faulte with in his louelove, or that loueth his children with ſo pure and heartie louelove: but that there ſhall always bee ſome medlie of corruption. And why ſo? For ſeing that God hath ordeyned, that the man ſhall louelove his wyfe, and that it is preciſely ſayd, LoueLove your wyues as youre owne bodies: ſhall their ſo doing be imputed to them for a faulte? Can the good be turned intoo euill? Doubtleſſe that commeth of our curſed nature: lyke as one grayne of ſalt, or one droppe of vineger fayleth not to marre a great deale of wine: Euen ſo is it with men, for holding them ſelues in meaſure, they hauehave not their affections ſo well ruled, as there maye no fault bee found in them, or not to be condemned in many reſpects. Then is it no ſtraunge cace, that Iob thought in himſelfe, that hys children might hauehave offended God in the thing that of it ſelfe was good and commendable. Not for that he condemned the feaſting of brethren togither, ſpecially ſith their making of good cheere one with another, was to mainteine themſelues in mutuall amitie. That was not the thing that Iob founde fault with: But for aſmuch as he was throughly acquainted with mans infirmitie: hee knewe it was very harde to keepe meaſure, ſo as no vice ſhould be intermedled with it by the way. And therefore he tooke good heede to himſelfe, and ſanctifyed his children But yet neuertheleſſe we hauehave further to note, that Iob had well marked and borne away the thing, which experience ſheweth vntounto vsus: namely that in all feaſtes and banquets there is ſome diſorder, wherethrough God is not ſo well honored as he ought to be. Firſt of all, in ſuche meetings there will be alwayes ſome ſuperfluitie of meates, and they that come thither, do for company ſake eate and drinke more than their ordinarie. And hardly could a man thinke of the exceſſe that is there: in ſo much that euen the holieſt men that feare God beſt, are ouerſeene there. True it is that they play not the gluttons in ſtuffing of the paunch, nor in cramming themſelues like ſwine, and much leſſe will they be ſo drunken as to bee out of theyr wittes like beaſts: no not ſo: but ſo much may be done, as they may ſomewhat paſſe meaſure. And how ſo? for we ſee that a man ouerſhootes himſelfe in that caſe ere he be aware. So then we ſee that ſome inconuenience hapneth in feaſts, notwithſtāding that they be made for a good cauſe, and that the intent as well of him that biddeth his freēds, as of thoſe that come to keepe him company, be good. For hardly can it be eſcaped, but that there ſhall be ſome faulte, wherof the very doer himſelfe ſhall not be priuie. And furthermore, whē a mā is there, what a deale of vaine and fond talke ſhall he hauehave to hold him withall? VVhere a man ought to eate as in the preſence of God, and to be merrie as it were with the Angels: there ſhall be ſtore of vanities, which ſhall carie men in ſuche wyſe, as many of thē (yea euen of the good men thēſelues) ſhall thinke that they make no good cheere, except they diſguiſe thēſelues I can not tell howe: There are yet many other euill incōueniences, wherby we ſee that God is offended diuers wayes, according as men finde in themſelues afterwarde. So then, let vsus marke well, that Iob did not without cauſe miſtruſt and doubt leaſt his children had ſinned agaynſte God, ſeeing they made feaſtes in ſuch wiſe, notwithſtanding that they were of the faithfull ſort, as I hauehave ſayde afore. Now if it ſo be, that where feaſtes and banquets are beſt ruled, yet there is ſome fault that God miſliketh: how is it with them that driue God out of their cōpanie, & frō their table, as men are commonly wont to doo? For if we ſhall ſpeake of feaſting: whereat do men begin? At calling vponupon the name of God? Nay, that woulde bee thoughte too ſad a matter. Therfore the name of God muſt be buried. Hath a man well ſuffized his appetite? then is it no tyme to ſay grace. For it behoueth them to remember the good cheere that they hauehave made, that is to ſaye, that they be ſwyne. For if a man make mention of God, it will be thought, that all the pleaſure which they hauehave taken in their feaſting, is turned into ſorow. And afterward al muſt runne ryot, in ſuch ſorte as there ſhall be no talke, but of ribawdrie and wantōneſſe, or rather of trecherie and malice, ſo as there ſhall be none other newes, but of backbiting theyr neyghboure, and of practiſing deuiſes agaynſt this man and that man. See what banqueting breedeth. Nowe then ſith that men are ſo inclined to vice, it is not poſsible but there muſt be ſome faulte, notwithſtanding that they gyue not themſelues the brydle in all poyntes. I pray you then, muſt it not needes be as it were a gulfe of hell, where they meete togither to make cōpactes of wickedneſſe and treaſon? Therfore let vsus marke well this ſentence, to the end that ſith we know men to be ſo much inclined to vices, that they marre the thing that is good, and turne it into euill: wee may take the more heede to our ſelues, that when we eate and drinke one with an other, we confeſſe oure ſelues alway ſinners, for offending God thereby. True it is in deede, that wee muſte not bee ſcrupulous and ſuperſtitious, as ſome bee which eate not a bit of breade with quietneſſe of conſcience: If a man tell them, that they ought to aduiſe themſelues what they doo: therevpon they conclude that men can neyther eate nor drinke withoute offending of God. And when they are once come to ſuche ſcrupulouſneſſe, as to thinke that they ſinne in all things that they doo: they fall to concluding: VVell, then let vsus ſet all at randon: I ſay, there are ſuche as theſe to be founde. But this is not as wee ought to doo, this is not as the Scripture leadeth vsus. Therefore let vsus wake and keepe ſure watche, that wee be not taken vnwares. VVhen wee be ſet at the table to drinke and to eate, let vsus pray vntounto God, beſeeching him of his gracious goodneſſe, to keepe vsus in ſuche ſobrietie, that being nouriſhed by his giftes, wee may bee the better diſpoſed to ſerue him: ſo as our meates may not ſerue to ouercharge vsus, but to ſuſteine vsus, and to giuegive vsus ſtrength, that we may bee the better able to occupie our ſelues in the ſeruice of our God. And that hee will graunte vsus the grace ſo to paſſe through theſe corruptible things, as we may alwaies labour for the heauenly lyfe, wherevnto he calleth vsus by his woorde. For God maynteyneth vsus not in this worlde to liue for a day, or for ten, or for fiftie yeares: but to the intent we ſhould come to the ſayd heauenly glorie. Let vsus then conſider howe wee ought to behaue our ſelues: and when wee bee at the table, let vsus feede for our repaſte in ſuche wiſe, as if God himſelfe dieted vsus. And althoughe we be in this worlde taking our nouriſhment of the foode that wee knowe: let vsus looke vp vntounto God, who ſheweth himſelfe a father towardes vsus, and hath witneſſed vntounto vsus that wee be his children, in ſo much as hee hath a care of theſe our poore bodies here, and will hauehave his louelove extēd euen vntounto them, notwithſtanding that they bee but rottenneſſe. Therefore when we ſee that God doth ſo nouriſh and ſuſteyne vsus, we may be the meryer and the better aſſured of his goodneſſe and fatherly louelove towardes vsus. And hereby we ſee why S. Paule ſayeth, that whither wee drinke or whither wee eate, wee muſte doo it altogither in the name of God. There are many which ſuppoſe that there ſhould bee no thinking vponupon God when men come to eating aud drinking: whereas in very deede we ſhould therefore thinke ſo muche the more of God. Seeing that God giueth ſuch vertue vntounto breade by his woorde, that we be ſuſteyned by it, will he not hauehave vsus to acknowledge his preſence, and how he hath his hand ſtretched out ouer vsus? So then it is rather a cauſe that wee ſhould thinke the more vponupon God. For we ſee that our eating and drinking are ſanctified by yelding all honor to his name. And therfore when it commeth to ſaying of grace, let vsus acknowledge that ſome fault may hauehave eſcaped vsus: and then will God ſurely forgiue vsus all our miſdoing, if ſo bee that wee repayre vntounto him. Thus you ſee the cauſe why it is ſayde here precyſely, that when Iobs children had made an ende of feaſting eche other by turnes, Iob commaunded them to ſanctifie themſelues, and afterwarde offered a ſolemne ſacrifize for eche one of them, ſaying: It may bee that my children hauehave ſinned, and that they hauehave not bliſſed God. But wee will ſpeake of this whole matter in the ende. VVee ſee then that Iob was none of that ſorte, which after they hauehave made nyceneſſe for a while, doo finally conclude to ſet all at randon. But hee goeth to the remedie: that is to ſay, that God will beare with vsus in our infirmities. Albeit (ſayeth he) that my children hauehave not done their dutie in all pointes: yet am I ſure that God will hauehave pitie bothe vponupon them and vponupon me. And therefore let vsus aske him forgiueneſſe. But yet for all this, Iob forbade not his children to vſe their accuſtomed feaſting: And wherefore? for the thing of it ſelfe was good, as I hauehave ſayde afore. If Iob had ſayde, I ſee here a leawd matter: truly he had not made ſacrifize: for that had bene to abuſe Gods name, and to make it a cloke of euil. Sacrifizes were not ordeyned to mainteyne vsus in euil, nor that any man ſhould fode and flatter himſelfe in his ſinnes, ſo as he ſhould ſay, I may do ſacrifize and then God will be contented. Iob therefore ſacrifized not to hauehave it ſayde that hee mayneteyned an euill thing: but hee knew that his children did well in gyuing ſuch interteynement one to another, and that it was a commendable thing ſo to do. Foraſmuche as hee knewe that, he ment not to finde faulte with the thing that was good, but ſought for the remedie, that if any faulte laye hid vnderunder it, it myght pleaſe God to amende it: as if hee ſhoulde ſay, Of good reaſon ought we to craue pardon at Gods hand, to the end he may ſupply our infirmitie. VVe ſee then after what maner Iob proceedeth here, and alſo after what maner wee muſte proceede. And furthermore let vsus marke, that Iob in cōmaunding his children to ſanctifie themſelues, hath ſhewed the maner of the bringing vp which he gaue them in their childehood, that is to wit, to ſerue God If it had bene ſimply ſayde, that Iob had ſanctified the Lorde: a man myght ſay, Very well, he was a good man for his owne behalfe, but he had no greate regard of his children: he did inough for the diſcharging of himſelfe to Godwarde, but he hath laide the bridle in the necke of the others. But contrarily it is ſayd, that he commanded them to ſanctifie themſelues: which thing it had bene in vayne and vnauaylable for him to doo, had they not bene taught long afore howe they ought to walke in the feare of God. And although they were as then mengrowen, and eueryevery of them had a houſe of his owne, and kept a table by himſelfe: Yet notwithſtanding, Iob ceaſſed not to keepe thē cōtinually vnderunder ſome awe. Behold here a doctrine very profitable for vsus, which is, that parentes muſt ſo guyde their children, as God may bee honored of them all. And it behoueth vsus to marke this doctrine the better, foraſmuch as we ſee it is ſo ill put in vre. For in theſe dayes they that hauehave children, coulde well finde in their harts to hauehave them taught: but hardly ſhall ye finde one among a hundred, that is led with a zeale and affection to Godward. How are they led then? EueryEvery man mindeth his owne profite. Hee may well ſay, I woulde fayne hauehave my ſonne taught: but what? that if he be of a good wit, he may come forewarde, that he may make himſelfe braue, that he maye gather goods, that he may come to credite and honour. Lo here the reſpects that fathers hauehave in their deſire to hauehave their childrē brought vp. But where is there a man to be found ſo well aduiſed or bent to ſuch ſimplicitie, as to ſay, It is ynough for mee that my childe ſerue God, for I am ſure that God will bliſſe him, and make him to proſper, and although he bee poore to the worldewarde, it is ynough for me that God is his father? And God alſo will render ſuch rewarde vntounto the fathers, as they hauehave deſerued. For they imagine that they hauehave done very muche for their children, when they hauehave aduaunced them: and God ſuffereth their children to put out their eyes, and to bee as hangmen to torment them. VVe ſee it to be ſo before our eyes: and yet they perceiue not howe it is God that chaſtyzeth them, and that iuſtly. And therfore ſo much the more hehoueth it vsus to marke well the doctrine which the holy Ghoſt ſheweth vsus here vnderunder the example of Iob, that is to witte, that fathers and mothers ſhould holde their children in ſuch awe, as they may cauſe them to ſerue God. And ſpecially this circumſtance is not to be forgotten: namely, that although Iobs children were growen to full yeeres of diſcretion: yet neuertheleſſe their father hilde them alwayes as it were vnderunder awe, warning them to aske forgiueneſſe of God when they had offended him, and to purifie themſelues. But now adayes as ſoone as children be ten yeeres old, by and by they thinke themſelues men: when notwithſtanding it were meete to gyue them the rodde fiftene yeeres after that they weare the furniture of a man, and ſeeme to thē ſelues to bee maruelous ſellowes, for they bee no better but ſillie offskoorings: and as for to ſuffer any correctiō or any inſtruction, it is very ſtraunge with them: yea they woulde thinke they had greate wrong and iniurie offered them. Contrariwiſe we ſee what is ſayde here. But what? The fathers are worthie to hauehave their children diſobedidient and ſtubborne agaynſt them, VVhy ſo? For meete it is that he which wil be honored ſhould be honorable: that is to wit, it is requiſite that he ſhoulde ſhewe cauſe why to be honored. Howe then ſhall a father purchace himſelfe authoritie towardes his children, to bee obeyed of them and to keepe them in feare? Euen by hauing ſuche a grauitie and ſtayedneſſe in himſelfe, as his children ought to be aſhamed to gaynſay him or to ſtand agaynſt him in any thing. But if the fathers ſhake off the feare of God: howe can it bee that their children ſhould obey thern, ſith that they themſelues yeelde not God the honour that belongeth vntounto him? Lo heere the cauſe why children ſhew themſelues ſo loth to bee corrected, and why they cannot be kept in awe: namely for that their fathers are diſobedient vntounto God. And ſo it is, that both the fathers and the children are condemned heere: the fathers for their negligence in not taking heede to bring vp their children in the feare of God, and the children for not ſuffering themſelues to bee gouerned by their fathers. And heere they hauehave a goodly example: for it is ſpoken of ſuche as may ſaye, My father hath kept me in awe as long as I was yong, and yet muſt I ſtill be alwayes vnderunder the rod? Iobs children might hauehave ſayde ſo. But wee ſee that although they be come to hauehave houſeholdes of their owne: yet are they ſtill vnderunder the gouernance of their father: for in the text it is not ſayde that they gayneſayde any thing that he commaunded them, as it is reported of the children of Hely: but rather that they obeyed him to the ende they myght be parttakers of the ſacrifizes which he offered for them. This that wee heare then, is inough to condemne all theſe petie royſters which make ſuch a brauerie, and carie their creſt ſo high. They know not what this awefulneſſe in any wiſe meaneth: they are but offskoorings, and yet neuertheleſſe they will beare the countenaunce of men. But wee ſee here how thoſe that are of age and diſcretion to guyde a houſehold orderly, be hilde ſtill vnderunder the gouernment and obedience of their fathers. Furthermore as concerning this worde Sacrifize, it is ment according to the ordinarie cuſtome of the lawe, whereby (to the intent a man myght be partetaker of the ſacrifizes) it behoued him to be puriſyed, that he myght be dewly diſpoſed therevnto. And albeit that Iob was not of the countrie where the lawe of Moyſes was written, but rather (by all likelyhood) was before Moyſes was borne: yet notwithſtanding it hath alwayes bene a cuſtome among the faithfull, that when they ſhoulde ſacrifize vntounto God, they had ſome ſigne of clenzing, that is to witte, of purging themſelues from the filthineſſe where with they had bene imbrewed and defiled. And this was not inuented by man: we muſt not thinke all this to hauehave bene deuiſed as a tryfling toy by men: but it was Gods will it ſhoulde bee ſo. And wherefore? for his meaning was to put men in remembrance, that they are not worthie to approche vntounto him. VVhen wee come vntounto God, it behoueth vsus to acknowledge our owne pooreneſſe, and to be aſhamed of it, and to ſay: Howe dare I preace before the maieſtie of my God? what fauour ſhall I find there? Gods will is to hauehave this knowen in all ages: and now although wee hauehave not the ſayde Ceremonic of clenzing our ſelues: yet it behoueth vsus to hauehave the meaning of it in vsus: that is to wit, that at all times, and as oft as we come vntounto God to make our prayers and petitions vntounto him, wee muſt acknowledge that we be vnworthie, ſauing that wee knowe the meane wherby he receyueth vsus, that is to wit, to clēze our ſelues by beleeuing in our Lord Ieſu Chriſt, knowing that he is the onelyonly waſſhing whereby all our ſpottes may be made cleane. VVill we then be acceptable vntounto God? It behoueth vsus to attayne to it by the meanes of our Lorde Ieſus Chriſt, ſhrowding vsus vnderunder the grace which he hath purchaced vsus by his death and Paſion, as who is the full perfection and accompliſhment of the things that hauehave bene giuen forth in old time in figures and ſhadowes.
Therefore let vsus caſte our ſelues flat before the face of our good God, with acknowledgmēt of our offences, beſeeching him to make vsus know better what we hauehave lefte vndone: and that as long as wee liue in this corruptible worlde, we acknowledging our ſelues to bee wrapped in many ſinnes, may reſiſt the temptations of our fleſhe, and buckie our ſelues to battell agaynſte all things that may turne vsus aſide frō the obeying of our God. And although we faile in diuerſe ſorts, yet neuertheleſſe let vsus pray that we may walke in ſuch ſoundneſſe afore him, as we may deſire nothing but to dedicate our ſelues wholy vntounto him and that it may pleaſe him to accept the ſeruice that wee offer vntounto him in the name of our Lord Ieſus Chriſt, notwithſtanding that it be vnperfect, vntill ſuch time as his glory ſhall ſhine fully in vsus. That it may pleaſe him to beſtowe this benefite and grace, not onelyonly vponupon vsus, but alſo vponupon all people and Nations of the Earth: &c.