Sermons on Job, Sermons · Chapter 1 · Sermon 3
The third Sermon vponupon the firſt Chapter.
This Sermon is yet ſtill vponupon the text of the fifth verſe, which is ſet downe in the laste Sermon afore, according alſo as it bath partly bene ſhewed alreadie.
I Began to tell you yeſterdaye, what is ment by this ſaying, that Iob ſanctified his children, or commaunded them that euerye of them ſhoulde ſanctifie himſelfe. For vnderunder the Lawe and before the Lawe, when men offered ſacrifizes, it behoueth the offerers to bee clenzed before hande: and that was to doe them to wit, howe wee be not worthie to approche vntounto God, by reaſon of our vnclenneſſe and filthineſſe. If wee come vntounto God ſuch as wee bee of our ſelues: wee deſerue to bee ſhaken off, and to be taken at his hand for ſtinking carions. Therfore it ſtandeth vsus in hand to make our ſelues cleane. And how may that be done? The men of old time had certaine Ceremonies, according as it was needefull that they ſhould hauehave ſuche healpes before the cōming of our Lorde Ieſu Chriſt, by reaſon of the raweneſſe of the tyme. But nowe in theſe dayes we know, how we ought to hauehave recourſe to the preciouſe bloud of Gods ſonne, which was ſhedde to waſhe vsus withall. Therefore if we meane to be receyued for cleane before God: it behoueth vsus to repayre to the bloude of our Lorde Ieſus Chriſt. And furthermore wee muſt alſo ſighe for our ſinnes. For by this meanes are we to be clenzed: namely by acknowledging the euill that is in vsus, which by and by cauſeth a ſorineſſe and hatred of ourſelues, for that wee hauehave bene ſo vnhappie as to diſpleaſe God. And thus we ſee, why we hauehave no more the figures that were before the comming of our Lorde Ieſus Chriſt, and yet do keepe ſtill the truth and ſubſtance of them. VVhat is to bee done then at all times and as oft as we call vponupon God? EueryEvery one of vsus muſt hauehave an eye to his owne pooreneſſe and vnclenneſſe, and be diſpleaſed with himſelfe for it, and therewithall alſo deſire our Lorde Ieſus Chriſt to waſhe vsus and make vsus cleane with his bloud, ſo that we may appeare as if we were pure and cleane, in the preſence of God his father. And this is to be done, not onelyonly one day in a weeke, nor for ſome certayne tyme: but continually all our life long: and we muſt beare in mind how ſainct Paule ſayeth, that our Lorde Ieſu Chriſt was ſacrifized as the true Eaſterlambe, to the end that we ſhoulde ſtill be coparteners of that ſacrifyze, ſpecially (as he ſayeth) in all pureneſſe. He ſayeth not that Chriſtians ought to ſanctifie themſelues vntounto God once a yeere: but that they ought to continewe their holineſſe all their lyfe through out. VVherefore? Bycauſe the ſacrifize which Ieſus Chriſt hath offered, and whereof wee be made coparteners, is euerlaſting, and the vertue thereof indureth for euer. So then, let vsus eueryevery morning and euening apply our indeuour to that which is ſhewed vsus here: that is to wit, to ſanctifie our ſelues, vntill it pleaſe God to be ſo graciouſe vntounto vsus, as to dwell with vsus for euer. From the time that the lawe was publiſhed, God ſpecially cōmaunded the Iewes, ſaying: Sanctifie your ſelues: for to morrow (ſaieth Moyſes) the Lord will ſhew you his glorie. But God is openly ſhewed vntounto vsus in the perſon of his ſonne, yea and that in ſuch wiſe, as we may behold him as it were face to face, ſo the Goſpel be preached, for ther hath God diſcouered himſelfe familiarly vntounto vsus. Therefore it becommeth vsus to hauehave the ſayd affection and zel… which I hauehave ſpoken of: that is to wit, that we be wholly and fully giuen vntounto him, forſaking all filthineſſe that may hinder vsus from the ſeruing and honouring of him. But it foloweth, that Iob offred ſacrifyzes according to the number of his children. VVe hauehave alreadie briefly ſhewed, that although Iob feared leaſt his children had offended God: yet notwithſtanding hee forbade them not to keepe companie ſtil togither: bicauſe their ſo doing was a good thing: but ſought the remedie of the infirmities wherevnto men are inclined and ſubiect. Moreouer it may be demaunded, how it came to paſſe that Iob durſt offer ſacrifize, ſeeing he was not inſtructed in the lawe, ſpecially for aſmuch as it is very likely, that he liued before Moyſes was borne. For the Sacrifyzes that mē offer vntounto God without fayth, deſerue to be miſlyked. How then coulde Iob offer ſacrifyze, hauing not any aſſurance of Gods will? VVe muſte call agayne to minde that which hath bene touched in the firſt Lecture: that is to wit, that it was Gods will, to hauehave alwaies ſome ſeede & remnāt of people in the world, that ſhould call vponupon him with a pure hart, vntill ſuch time as his Church were ſetled among the Iewes▪ and his law publiſhed in writing. True it is that by and by after the flud, Noes children were corrupted: I meane thoſe that were deſcended of his race, who hauing yet the freſhe remembrance of Gods horrible vengeance, ceaſed not to inuent many ſuperſtitions, and to diſſannll the true ſeruing of God: yet notwithſtanding there were alwayes ſome fewe remayning, whiche maynteyned themſelues in the ſayde pureneſſe that God commaundeth. And that was to the end that God might cōtinually hauehave ſome Church in the world, & ſome ſmall nūber of people to worſhip him. And herwithal he would alſo that the ſame ſhould turne to the dānation of the vnbeleeuers, & that they ſhould be made the more vnexcuſable. VVe know that men labour continually to ſhroude thēſelues vnderunder the couert of ignorāce: and they beare thēſelues in hand, that they be cleared before God, when they hauehave gotten that buckler. But Gods will hath all wayes bene, that there ſhould euer bee ſome ſmal nūber of people to ſerue him in all pureneſſe, & the ſame hauehave euermore bene as iudges of all thoſe that are turned aſide, and gone aſtray frō the right way. So hath it alſo bene cōcerning Iob. Yea all wee know alſo, that God hath ordeyned Sacrifizings euen frō the beginning of the world. For had they bene inuented at mans pleaſure, they had bene but trifles and apiſhe toyes, which God woulde hauehave reiected. And furthermore we know, that the ſacrifizes of Abel were preferred before the ſacrifizes of Cain, by reaſon of faith. But if Abel had deuiſed the ſayd māner of ſacrifizing to God, of his own head: he could not hauehave had any faith. For the chiefe point is, that God do le…devs and gouerne vsus: and faith can neuer be without obediēce: it muſt needes be anſwerable to that which God hath ordeyned. So then we ſee that God is the author of the Sacrifizes that hauehave bene euer ſince the creatiō of the world. And when he commaunded men to do ſacrifize vntounto him: he did it not without ſhewing thē the end & marke wherto the ſame tēded. For had me offred but the brute beaſtes without vnderſtanding: it had bene of no valew, and it had ſerued but for a mockery. But we know that God inſtructeth thoſe that be his, vntounto their ſaluation. Therfore there is no doubt, but that God in cōmaūding Sacrifyzes, did alſo ſhew the true vſe of thē, & how they might profite men to their ſaluation. And this was to the ende they might know themſelues to be vtterly vnworthy to come neare him, and that they had deſerued death, ſo as it behoued them to acknowledge themſelues wholly blameworthie, and therewithall alſo vnderſtande, that there was yet ſome meanes whereby to reconcyle themſelues vntounto him. And ſo in the firſt place wee note, that ſuche as hauehave vſed ſacrifizes rightly and according to Gods will, hauehave graunted themſelues to hauehave bene gilty of death, in caſe as if a man ſhould paſſe a lawfull obligation or bond of ſome debt. Alſo this is the cauſe wherefore Sainct Paul ſpeaking to the Coloſſians of the Ceremonies of the Lawe, termeth them obligations, bonds, and handwritings which ſerue to hold men in bondage before God, and to ſhewe them that they could not ſhunne the iudgement of endeleſſe death, were it not for one remedie which God hath giuen of his owne free merciemercy. And it is a very good and profitable leſſon, when men acknowledge and confeſſe themſelues giltie before God, and ſet before their owne eyes what they hauehave deſerued, ſo as when a brute beaſte is ſlayne, they know it is for their ſinnes ſake. Lo howe Gods minde was to allure men to lowlineſſe. Herewithall it was his will alſo to nouriſh them in hope, that although they were wretched, yet notwithſtanding there ſhould be one ſacrifize offred, wherby their ſinnes ſhould be waſhed away. Behold how the fathers of old time vſed their Sacrifizes. And heerevpon the Heathen …olke hauehave done the like: but that hath bene without faith, bycauſe they knew not the God vntounto whome they ought to hauehave done the honour, & on the other ſide they knew not what ſeruice was acceptable to God, and therefore they had no ſure ground to ſtād vponupon: to be ſhort, they knew not, neither to what end, nor to what purpoſe they made ſacrifize. By reaſon whereof all was done at auenture, (as they ſay) and ſo was it but a needeleſſe labour, ſpecially for aſmuch as God hated and abhorred all ſacrifizes that were made without knowledge and faith. True it is, that there was ſolemnitie ynough in them: but that auailed nothing, for aſmuche as it behoueth alwaies to holde the rule which the Apoſtl giueth vsus: namely that the outward ſacrifizes boote not at all, furtherforth than they be grounded vponupon obedience vntounto God and to his word. And true it is that Iob had not the Law written: but it was ynough for him that he had the doctrine that came from God, and which Noe had giuen vntounto his children. Thoſe that had perſeuered in the ſame, were not taught it by mē: but although they hard the doctrine by men, yet notwithſtanding they hilde the rule therof as the rule of God. For it was ynough for thē, that God gaue them knowledge of his will, without vſing the meane of Prophets as he did afterwards. VVe ſee here then that Iobs Sacrifizes were not made at all aduenture, but vponupon an aſſured and grounded faith. VVhen it is ſayde that Noe after the flud tooke of the cleane beaſts to ſacrifize: therby we ſee he had inſtructiō frō heauen, for it lay not in him to diſcerne betwene beaſte and beaſte, ſo as he ſhould ſay, Amōg theſe I ſee ſome that be pure & cleane, and the reſidew bee vncleane. Needes muſte God hauehave taught him that. Euen ſo alſo is it with Iob: who made not ſacrifize, for that he was the only deuiſer of it▪ but he yeelded himſelfe to Gods will, wherby he was guyded & gouerned, & that is the property of faith, according as I hauehave ſayd alreadie. And herevpon we hauehave to conſider, firſt that frō the beginning of the world, God hath in ſuch wiſe ſuffered mē to go on in darkneſſe, that yet notwithſtāding he hath left them certayne recordes, whereby they might be cōuicted of their curſedneſſe: in ſo much that if there were nothing elſe but the outwarde Ceremonies, it were fully ynough to condēne the vnbeleeuers. Furthermore we ſee alſo how men be wholly giuen to euill, in ſo much as they peruert the things that are good and holie, and when God hath declared his will vntounto them, they turne it altogither backward and to the flat contrarie. For aſmuch then as we ſee men ſo fleeting and vnconſtant: we may perceyue that we hauehave neede to pray vntounto God to keepe vsus in awe, and not to ſuffer vsus to ſtep aſide from the pureneſſe of his ſeruice, as it will befall vsus if he holde vsus not backe. And herewithall we be alſo warned, that the ſeruing of God in outward ſhew, and the ſetting of a fayre face vpō it, is not all that is to bee done: but that the chiefeſt poynt, is to ſerue him in deede, by knowing what a one he is, and what his will is, to the ende to hold our ſelues thereunto. For there hath bene greate pompe in the ſacrifices of the Paynims, yea and euen of thē that hauehave ſerued God aright: and yet notwithſtāding the one ſort hauehave bene reiected, and God hath abhorred them, & the other ſort hauehave bene acceptable vntounto him. The Heathē men made their ſacrifizes with great pompe, they had incenſe & perfumes & ſuche other like things. And the Iewes (ſpecially in the Law,) did aſmuch. But how? As for the Paynims which ment to honor God without knowing him, for aſmuch as they knew not any whit of God or of his maieſtie: needes muſt they do ſacrifyze vntounto the Idols which they had forged and ſet vp in their own brayne. God thē accepteth not any other ſeruice, than that which is done vntounto him by one that knoweth him. Thus much for the firſt point. And for the ſecōd, it behoueth that the ſeruing of God bee ſpirituall. The Pagans hauehave ſurmyzed, that God woulde bee appeaſed if a man offered him an Oxe or a Calfe: but that was a greate mockery, as who would ſay, that God were transfigured, and that when he is angry with men, they coulde appeaſe him by the meane aforeſayd. Therefore it behoueth men to ſet downe this rule firſte of all, namely that the ſeruing of God is ſpirituall: wee muſt mounte farre hygher than theſe viſible ſhapes: for they muſt leade vsus to a heauenly ende, and not holde vsus downe here in the worlde without lifting vp of our mindes vntounto heauen. Yee ſee then howe the faythfull had alwayes their eye vponupon God when they made ſacrifice: and therby were put in minde of their vices and ſinnes, to the ende to be diſpleaſed with themſelues for the ſame. The Paynims knewe no whit of this. Now then we perceyue, that wee may not reſt vponupon the outwarde ſhewe, when wee deale with the ſeruing of God: but we muſt come to the well heade: that is to wit, we muſt know which is the God whome we ſhould worſhip, and we muſt vnderſtand how and in what wiſe it becommeth vsus to preace vntounto him, and that the Ceremonies which we vſe, do leade vsus to this ſpirituall ſeruice wherof mention is made here. As for example, in theſe dayes the Papiſts hauehave many Ceremonies like vntounto vsus: for they can well bow downe their knees when they purpoſe to pray, and they hauehave ſuch other things: And yet for all that, we ſee they know not wherevnto they ſhape themſelues, for as much as they go to kneele downe before a puppet of wodde or ſtone: whereby they ſhew how they know not what God is: and ſo it muſt needes bee, that all the religiō which they thinke themſelues to hauehave, is vncleane & vnholie. They hauehave ſtore of apiſhe toyes: but they turne all vpſide downe, bycauſe they regard not what God hath commaunded, but rather folow their owne inuentions, bearing themſelues in hande, that they hauehave done much, when they hauehave patched a greate ſorte of ragges togither. But they labour in vayne, for aſmuch as they holde not themſelues vnderunder the rule of Gods worde. Behold wherin we differ from them which know not how there is but one God whome we ought to worſhip, and vntounto whome we muſt come by meanes of our Lord Ieſus Chriſte, and that it behoueth vsus to ſerue him according to his worde. VVhen we know this: wee may well ſay, that the ſacrifizes which wee offer vntounto God are acceptable vntounto him, and that he taketh them in good woorth. But we obſerue alſo, that many men abuſe euen the ſayde manner of worſhipping God which is good and holy, in aſmuch as they do it after a beaſtly maner. How is that? True it is that we hauehave not any Idolles in it: true it is that we hauehave none of all the fine masking knackes that are in the papacy, wherwith the ſeruice of God is infected and marred. But yet there are which thinke they hauehave well quit themſelues, when they hauehave done ſome Ceremony, as whē they hauehave put of their cap, or made curſie. Beholde how they diſcharge themſelues afore God (for ſo they beare themſelues in hand) and yet in the meane while regard not the lowlineſſe that I hauehave ſpoken of: namely that when wee preace vntounto God, it becommeth vsus to acknowledge our ſelues giltie before him by reaſon of our ſinnes: they regard not the meane of ſeeking fauour in our Lorde Ieſus Chriſt: they regarde not the yeelding of themſelues vntounto God in all pureneſſe, ſo as they may bee holy vntounto himward. They paſſe not a whit for all this geere. They hauehave good ſtore of outward Ceremonies. Yea verely, but (as I hauehave ſayde) all this is nothing. Nowe then let vsus learne to ſerue God in ſpirit and truth, & faith will be a good guide therevnto, when we hauehave our eyes faſtened vponupon Gods worde, which will leade vsus alwayes to our Lorde Ieſus Chriſt, who is the heauēly patterne & the mirrour wherin we muſt behold the will of God his father, to frame our ſelues thereafter? Thus much concerning the Sacrifizing whereof mention is made in this place. Nowe when it is ſayde that Iob offred Sacrifizes according to the number of his children: it is to ſhew that he ſpared not his ſubſtāce which God had indewed him withall. If hee had bene a poore man, he had bene neuer a whit leſſe welcome vntounto God, though he had brought no ſacrifize at all. But in aſmuch as he had the meane and abilitie wherwith to do it: it is ſayde that he imployed it thereabout. And now let vsus apply the ſame to our ſelues. I hauehave told you already, that wee hauehave not any more the ſacrifizing which was before the comming of our Lorde Ieſus Chriſt. But when the cace concerneth praying vntounto God: (according as the principall ſeruice which hee demaundeth at our handes, is that we ſhoulde call vponupon him, that we ſhould profeſſe him, that our whole welfare ſhould depend vpō him, that we ſhould giuegive him thankes for his benefites, and that we ſhould inforce ourſelues to be holy both in body & ſoule: euen ſo, (to the end that all the whole may be conſecrated to his honour,) we muſt alſo ſerue our neighbours turnes with the things that he hath giuen vsus, aſſuring our ſelues that our being in this world, is to the end that we ſhoulde be partakers one with another, in ſuch wiſe as no mā ought to be giuen to himſelfe, but all of vsus ought to profite the members wherewith God hath knit and vnited vsus togither. Seeing it is ſo, let eueryevery man hauehave an eye to himſelfe. True it is that to pray vntounto God is a thing common to all men. Neuertheleſſe it behoueth eche one of vsus to pricke forward himſelfe, according to the knowledge which hee hath. VVhen a man is better taught than others: it is certayne that he ought to be ſo much the more earneſt and feruent in praying vntounto God, and alſo to hauehave a greater care of himſelfe. Thus ye ſee howe wee ought to conſider what our abilitie and meaſure is. And afterwarde when it commeth to the offering of our ſelues vntounto God: it behoueth vsus to hauehave an eye to that which hee hath indewed vsus withall, for according as eueryevery of vsus hath receyued, ſo ſhall he be the more blameworthy if he glorifie not God. So then, whenſoeuer God giueth more abundance of his ſpirit vntounto vsus, than to other men: we muſt looke well to it, that we make our neighbours parte takers with vsus: that ſuche as hauehave wiſedome, giuegive coūſell vntounto others: & that ſuch as hauehave abundance, ſuccour ſuch as hauehave neede of it. Lo heere howe wee ought to frame our ſelues vntounto that which is ſpoken here of Iob: namely that hee offered ſacrifizes according to the number of his children. As for the reſidewe, whereas it is ſayde that Iob offered ſacrifize for his children: it is to ſhew vsus, that ſuche as hauehave charge of others, muſt be watchfull, and that when any fault happeneth, they muſte hold themſelues blameworthie before God for the ſame. And this is well worthie to be marked. For we ſee how ambition reigneth in the worlde. If a man hauehave many children: he is glad that he hath ſo many reaſonable creatures to be vnderunder him at his cōmaundement. If he hauehave wherwith to finde a great houſehold: he liketh well of himſelfe for it. But what? All is but meere Ambition or vayneglorye. For there is no regarde had of the charge that is matched with it. True it is that God doeth men great honour, when he gyueth thoſe whome he hath created after his owne Image, vntounto thē to be their vnderlings. But yet therewithall, this honour carieth a greate bonde with it: namely that ſuch as hauehave houſeholdes to gouerne, muſt alwayes be watchfull. For if an offence bee committed agaynſt God in any houſehold: he that is the head & maiſter of the houſe, muſt thinke himſelfe blameworthie. He muſt mourne before God as if himſelfe were the partie that had done the deede: and although he bee not conſenting vntounto it, yet muſt he thinke thus with himſelfe, I hauehave not diſcharged my ſelfe of my dutie, albeit that I watch both night and day. Although I exhort as well my children as alſo my men ſeruants, and my mayde ſeruants to ſerue God: yet is it impoſsible for me to doe all that I ought to do. For I ſee my childrē offend, I ſee faults in my men ſeruants, and maide ſeruantes. Of whome take they it? Although I take payne to inſtructe them, yet are there many things to be founde fault with. For I hauehave not giuen them ſuch example as I ought. Had I walked in the feare of God as becommeth me, they muſte needes hauehave folowed my ſteppes: and ſo it may be that their ſtepping aſide from the right way, hath bene through my defaulte and offence: and therefore I muſt ſhew them ſuch example as I would hauehave them to folow. If fathers and maiſters that hauehave children and ſeruants vnderunder their hand, had this regarde with them: things would be better ordered than they bee. And aboue all others, Princes and Magiſtrates ought to marke this preſident, that it behoueth them to be watchfull, and to ſet good gard vponupon ſuch as are committed to their charge: ſo as if there be any fault, they muſt thinke themſelues to blame for it: and if they eſpie any diſorders or looceneſſe, they muſt aſſure themſelues, that it is bicauſe they thēſelues hauehave not diſcharged their dutie. Likewiſe is it with the Miniſters of Gods worde. If they perceyue that the Church behaueth not it ſelfe as it ought to do, ſo as it hauehave troubles and contrarieties in it, and ſpecially that Gods name be blaſphemed: it behoueth them to ſigh for it, and to beare the burthen of it, aſſuring themſelues that God ſheweth vntounto them, that they hauehave not diſcharged themſelues as they ſhould hauehave done. And heere ye ſee why Sainct Paule ſayeth, that hee is brought lowe bicauſe of the faults that were in the Church of Corinth. Behold, it was Gods will (ſayeth he) to do me ſhame there. Had Sainct Paule conſented to whoredome, or to robberie, or to wantōneſſe, or to other ſuch vices of the Corinthians? No, he had laboured to rebuke them by all meanes poſsible: can it be ſayde that he had ſhewed them the way of riot? No whit at all. But although hee had diſcharged himſelf to the vttermoſt towards men: yet notwithſtanding he ceaſſed not to feele ſtill, that God ment as it were to diſgrace him in part, ſo as he was faine to bewayle the offences and diſorders that happened in the Church wherof he had the direction and charge. If Sainct Paule, who had had ſuch a zeale to do his dutie, did neuertheleſſe feele himſelf blameworthy when there befell any miſorder in the Church: I pray you what will become of vsus, who are as colde as yce in reſpect of him? what ſhall become of them whiche make no account at all whither God be honored or no? but all is one with them ſo they may make theyr owne profite and mainteyne their owne ſtate? Then let vsus marke well that which is ſaid here: that Iob ſacrifized according to the nūber of his children: and let vsus likewiſe take good aduice to hūble our ſelues afore God, and not onelyonly to aske him forgiueneſſe when the miſchiefe is come to paſſe, but alſo to preuent it as much as is poſsible. And how? That parents holde their children ſhort: that Maiſters looke well about them, ſo as God be ſerued and honored by them, and their houſes well ruled in all pureneſſe, that they may be as it were litle churches: Alſo that ſuche as hauehave a more honorable charge and authoritie, be ſo much the more diligēt. As for example, that the Magiſtrates be circumſpect to make lawes conuenient to hold their people in good order, & to cut off all things that are againſt the ſeruice and honour of God: and that when they hauehave done ſo, they be diligent to ſee good order kept whē it is once appointed, ſo as they ſhut not their eyes to make countenance of not perceyuing the miſorder a whit when a faulte is committed, but alwayes hauehave medicines preſeruatiue at hande: That the Miniſters of Gods word tarie not tyll all be marred, and till the Diuell hauehave gotten his full ſcope: but that aſſoone as they perceyue any breach, and that things folow not on in good aray, they indeuour to remedy it with all ſpeede poſsible, to the end that things go not to hauocke as they be cōmonly wont to do. And now it foloweth that Iob ſayd: It may bee that my Children hauehave ſinned: and that they hauehave bliſſed God: for ſo it is worde for worde. But the worde Bliſſe is ſometimes taken to Curſe: as when it is ſayde, that Naboth had Bliſſed God and the King, that is to ſay, had Curſed them. And we ſhall ſee ſuche examples againe hereafter, and thē will I declare more at large, after what maner this word is put in two contrarie ſignifications. But before wee come to that, let vsus mark how it is reported here in the text, that Iob ſayde: It may be that my children hauehave ſinned. Heere we ſee that Iob wayted not that God ſhoulde ſende him ſome meſſage to threaten him for the ſinnes of his children: but preuented the matter & was careful of it without any mans warning, ſaying: It maye bee that my children hauehave done amiſſe. And this is a poynt which we ought to marke well. For now adayes there are very few that can abide to be admoniſhed and to be told of their faults, although their faults be notorious in al reſpects: yet (if it be poſsible) they will finde ſome ſhift or other to excuſe and hide thēſelues, in ſo much that if a man will rebuke them that do amiſſe, he muſt prepare himſelf to ſuſtaine mortall war at their hand, ſo as he ſhal be as a deadly foe to them for procuring their welfare. But if men cannot abide to be rebuked when they do amiſſe: how wil they of thēſelues and of their owne good will, blame themſelues as worthie to be reproued, and ſay: It is poſsible that I hauehave committed ſuch a fault, either I or mine? But we ſe here how Iob thought always in himſelf, It is poſsible that my children hauehave ſinned. And ſo the holy Ghoſte hath ſhewed vsus what oure duetie is: that is to wit, that when we perceiue our ſelues faultie and worthie to bee condemned, eueryevery of vsus muſte pricke and ſpurre vp himſelfe to make his owne accuſation of his owne good will. And vponupon farre ſtronger reaſon, I ſay that when God is ſo gracious vntounto vsus as to prouoke vsus, ſo as we hauehave others to exhort vsus to do our duty if we be ſtubborne againſt God vponupon his ſending of ſuche meſſengers vntounto vsus, and ſuffer not our ſelues to be reproued by them: it is certaine that wee ſet not our ſelues againſt mortall men, but that we bende our ſelues agaynſt the Maieſtie of God, who would fayne plucke vsus backe to ſaluation, when hee ſeeth vsus readie to throwe our ſelues headlong into euerlaſting deſtruction. Marke this for a ſpeciall point. And by the waye we ſee that Iob tooke not thought onelyonly for himſelfe, but alſo for thoſe that were committed to his charge, according to that which we hauehave ſayd. But now adayes, men do the cleane contrarie. For if a mā can excuſe himſelf: by and by he taketh couert as faſt as he may. Hath a man done this or that? Hee will ſtreyt make a leazing to diſcharge himſelfe, that he maye not be acknowne of his faulte. If he hauehave eyther children or ſeruants, he will ſeeke to diſcharge himſelf that way, ſaying: yea marie, I hauehave heard that ſuch a thing was done, but it was not long of me. Thus wee ſee how the moſt parte of men do ſeeke ſuch ſtartingholes. And it had bene muche more for Iobs behoofe to hauehave layde the burden vponupon others. But he knewe that if his children did amiſſe, he himſelfe ſhould yeeld account for it. So then let vsus learne, not to ſoothe our ſelues in hypocriſie, nor to deuiſe howe to cheriſh the vices which wee ought to redreſſe as muche as in vsus lieth. Behold what is ſhewed vsus here. And by the way it may be demaūded, whither Iob ought to hauehave tormented himſelfe ſo in vaine, ſo long as the faultes were vnknowne to him: for it ſeemeth to bee ſufficient if a man humble himſelfe afore God as ſoone as he perceiueth that he hath done amiſſe: but as for to imagine, it may be that I hauehave done amiſſe, it may be that I hauehave committed ſuche a fault: it ſeemeth that that is more than needeth. Firſt of all let vsus beare in mynde that which Salomon ſayeth in his .xxviij. Chapter. Right happie (ſayeth hee) is the man that feareth, or which maketh himſelfe to feare, (for ſo doth the word import,) that is to ſay, which iniureth himſelfe to be afrayde: but he that hardneth his hart (ſayeth he) ſhall runne headlong into all euill. In ſaying ſo, Salomō ſheweth vsus, that we muſt walke heedefully, looking ſtyll afore vsus, whither we may hauehave committed any fault. And this feare is doubled there: to doe vsus to vnderſtand that we muſt feare, as wel for that which is to come, as for that which is paſt. Our feare for that which is to come, muſte be this: namely that wee beare in minde howe wee ought to walke aright in al our ways, & that we hauehave the forecaſt and skill to aske coūſell at the Lordes mouth as the Prophet Eſay commaundeth vsus, and to betake ourſelues to his holy ſpirit, to the ende that he may giuegive vsus wiſedome to keepe ourſelues from ſwaruing one waye or other after what maner ſoeuer it be. Thus ye ſee howe we ſhould feare for the time comming. Our feare for that which is paſt, ought to be this: that although wee knowe not the faultes which we hauehave committed, and that there hauehave ſcaped many vices ouerthwart our eyes without perceiuing them: yet neuertheleſſe it behooueth vsus to bethinke vsus thereof, and to miſlike of it, and to condemne our ſelues for the ſame. And thus we ſee after what ſort it behoueth vsus to be afrayd, both for the time paſt and for the tyme to come. And this is it that we hauehave to note vponupon the ſayde ſentence whē Iob ſayd: It maye be that my children hauehave ſinned, notwithſtanding that they ment not ſo to do. And the care that wee ought to hauehave to prouoke ourſelues to call vponupon God, is that he ſhould pardon our offences, to the end hee ſuffer vsus not to ſteppe aſide any way, but that wee maye continue in the pathe which hee ſheweth vsus. In concluſion, when Iob ſayeth, It may bee that my children hauehave bliſſed the Lorde: wee muſt marke that the worde Bliſſe is taken to Curſe, notwithſtanding that it ſignifie to bliſſe. And that is done to make the matter more odious, to the intent we may know what a fault it is, not to bliſſe God, that is to ſay, not to yelde him the prayſe which he hath deſerued at oure handes. For at ſuche a deede, the heares ought to ſtand vp vponupon our heade, and wee ſhould ſhake and quake for feare when mention is made of Curſing God. Ye ſee now wherfore the wo… bliſſe God, hath bene applyed to the contrarie vſe. And this is it that is ment when in ſhort wordes it is ſayd, that Iob feared leaſt his children had not bliſſed God as became them, or that they had not bliſſed him at all, which is all one as if they had curſed him. For the principall point that wee hauehave to conſider, is how we ought to glorifie God in all our lyfe: and hereby wee ſee alſo to what ende wee bee created, and wherefore we liue. Therfore if we be deſirous to hauehave our life allowable before God, wee muſt alwayes ame at this marke: namely that hee be bliſſed and glorified by vsus, and that we hauehave ſuch a burning zeale and affection to ſerue to his glorie, as we may aſſure our ſelues, that it is an intollerable, yea & euen a moſt horrible thing in all reſpects, that his name ſhoulde bee blaſphemed and as it were curſed through vsus, that is to ſay, that we ſhould cauſe his glory to be as it were defaced, ſpecially ſithe he hath put his image in vsus, to the ende it ſhould ſhine forth in vsus. To the intent therefore that we ouerſhoote not our ſelues as many do, who liue not but to blaſpheme God, that is to ſay, to bee accurſed of him, bycauſe his name is blaſphemed by them: let vsus beare in mynde, that ſuche people are as monſters made againſt kynde. Neuertheleſſe let vsus pray God, to giuegive vsus the grace to know, why he hath ſet vsus in the world, whiche is, to the ende wee ſhould magnifie him, wayting for that moſt happie daye wherein he ſhall gather vsus vp wholly to himſelfe, when wee hauehave liued in ſuche wiſe in this world, as we hauehave not ſought to bee gouerned otherwiſe than by him, ſubmitting oure ſelues vntounto him in all reſpectes and all caces.
But let vsus caſt downe our ſelues before the face of our good God, with acknowledgement of our ſinnes: praying him of his goodneſſe to make vsus fele better what we hauehave done, ſpecially in ſuch ſort, as we may com to preſent our ſelues vntounto him, without deſire of any thing, ſaue onelyonly to finde him mercifull for our Lord Ieſus Chriſtes ſake. And for aſmuch as we know we be beſet with ſo great infirmities as we finde in our ſelues, and that he is the only Phiſition that can heale vsus: let vsus pray him to purge vsus more & more, vntill he hauehave brought vsus to the perfection for the which we long continually. And ſo ſet vsus all ſay, Almightie God our heauenly father we acknowledge in ourſelues and we confeſſe as truth is: &c.