Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The second Sermon vpon the first Chapter.

2. And hee had seuen sonnes borne vnto 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, euery 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 haue sinned, and haue not blissed the Lord in theyr hartes. And thus did Iob euery day.

YEsterday wee heard the prayses whyche the holye Ghoste gaue vnto Iob, not so muche for himselfe as for our instru∣ction, to the end we should know how we ought to rule our life: namely that [ 20] we walke in singlenesse of hearte, so as there bee no peece of counterfaitenesse in vs, and that therewithall our workes also may yeelde witnesse of the same singlenesse. And moreouer, that we feare God, kno∣wing 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 vnto. And further, that for asmuch as wee bee continually beset with many stumbling blockes, and the Diuell practizeth to thrust vs out of the right way: wee should stande vpon our gard to withdraw our selues from [ 30] euill, and too recouer our selues vnto 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 vs here. It is no smal thing to haue Seuen thousand head of small Cattell, fiue hun∣dred 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 vs. For his patience [ 40] was so much the more prayseworthy, for that hee beeing bereft of so greate goodes, and brought to extreame po∣uertie, 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 haue to consi∣der, 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 ser∣uing of God, as we commonly see that many men by rea∣son of their great riches, become so loftie, that it is vnpos∣sible [ 50] to tame them, abusing their credite too the oppres∣sing of poore folke: and besides that they be full of cruel∣tie, 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 vs 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 [ 60] their hands, they be not entangled by them, according also as the Psalme exhorteth them. And further (accor∣ding as Sainct Paule speaketh to Timothie) that they bee not puffed vp with pride, nor put their trust in the transi∣torie things of this world, wherein there is no certaintie: for he that is rich to day, may become poore by too mor∣row, 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 vpon 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 haue fields and vineyardes, medowes and corne ground, money and wares, must haue 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 haue to note vpon 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 haue 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 him∣selfe, 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 them∣selues: 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 haue far greater assaults, foras∣much 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 hea∣uenly life, beare them selues in hande that nothing can hurt them, abuse their credite in sundrie wise, haue 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 possi∣ble 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 ri∣ches 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 [ 10] 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 haue 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 haue 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 [ 20] 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 vpon 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 [ 30] 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 here∣withall 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 vs [ 40] from seruing God as I haue sayde: but it hapneth through our naughtinesse and corruption, that where as it becom∣meth vs to take occasion to be drawen vnto God by the benefits which he bestoweth vpon vs, 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 vnder his feete, or forget God, or become a dissolute, vaine, and pompous person: but hilde on his race whyche [ 50] he had begon. Lo here the vertue that was commendable in him. And this is done, to the end that if wee can not at∣tayne to be full equal with him, yet euery one of vs 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 fantasti∣call 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 haue sought [ 60] 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 vs marke that riches of themselues and of their own nature are not to be con∣demned, 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 vs too marke, that God must nedes work farre more maruellously in a rich man than in a pore man, as I haue sayde afore. For I haue al∣readye shewed the difficultie that a man hathe to mayn∣tayne 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 hym¦selfe 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 vs, 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 A∣braham? 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 haue, bycause it be∣houed him to tary Gods leysure, till he gaue him the land of Canaan to inherite. True it is, that he purchased a bu∣rying place, but he had not any inheritance, notwithstan∣ding that his mouables were very greate. Therfore when we see the soule of Lazarus caried by Angels into the bo∣some of Abraham, who is the father of the faithfull: wee perceiue that God of his infinite grace and goodnesse cal∣leth both riche and poore to saluation. And vnto this pur∣pose maketh that also whiche S. Paule sayth: namely that God wil haue 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 vnto God: yea it seemeth to themselues that they be no mortall men: and yet God picketh out some of them to himselfe, & will not haue al to be lost and to perish. Thus ye see what we haue to marke. Yet for all this, the rich mē must not flatter themselues, but rather know howe they stand as it wer vpon 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 vs ought to be touched with careful∣nesse to cōmend our selues vnto God, that we may walke according to his will. And vpon this saying, That Iob had seuen sonnes, and three daughters, I note how it doth vs too wit, that God had sent his blissing vpon him, to make him prosper by all meanes. And (as I haue touched heretofore) we shal herafter better see the cause why al this is expres∣sed, 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 in∣to his hand. And it is very wel declared also, how his chil∣dren

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 affli∣cteth vs, 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 vs to cast downe our eyes, and to confesse that he is rightuous, and to wait hys leysure, vntil he discouer vnto vs the cause why he dispo∣seth things so. But now let vs proceede with that which is [ 10] rehersed to vs here. It is sayd, That Iobs children feasted one another day by day, euery 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 loue one an other: but yet are men become so euill, as there be very fewe that con∣sider 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 [ 20] 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 euery man so addicted to himselfe, as ther be very few that loue one an other in such wise as God teacheth. Thus doth the holy Ghost set a looking glasse before our eyes, to make vs to beholde the good agreemēt & loue that was among Iobs childrē, and specially how they exercised themselues continually therein, to the end they woulde not giue any occasion of euill mistrust one to an other. For the feastes that they [ 30] made, were to none other end, but to yeld record of their brotherlynesse and agreement. And see how it is said pre∣cisely, that they wente to seeke their sisters, to the intent that their frendship might vtter it selfe in all poyntes. Be∣hold 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 [ 40] and frendship among mē, and specially among brethren, is as pleasant a thing vnto 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 giue 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 vs to vnderstande, [ 50] that when men embrace one an other with heartie loue, it is all one as when the fieldes and herbes receyue nou∣rishement 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 vnto 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 wic∣ked men shall beare an affection of loue one towards an other, and they maye peraduenture lynke themselues [ 60] 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 vnto God, and to looke vnto 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 loue, or that lo∣ueth his children with so pure and heartie loue: but that there shall always bee some medlie of corruption. And why so? For seing that God hath ordeyned, that the man shall loue his wyfe, and that it is precisely sayd, Loue your wyues as youre owne bodies: shall their so doing be im∣puted 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 fay∣leth not to marre a great deale of wine: Euen so is it with men, for holding them selues in measure, they haue 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 haue 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 chil∣dren But yet neuerthelesse we haue further to note, that Iob had well marked and borne away the thing, which ex∣perience sheweth vnto vs: 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 mea∣tes, 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 e∣uen 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 a∣ware. 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 haue 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 in∣cōueniences, wherby we see that God is offended diuers wayes, according as men finde in themselues afterwarde. [ 10] So then, let vs 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, notwithstan∣ding that they were of the faithfull sort, as I haue sayde a∣fore. 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 vpon the name of God? Nay, that woulde bee thoughte [ 20] too sad a matter. Therfore the name of God must be bu∣ried. 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 haue 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 haue 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 ma∣lice, so as there shall be none other newes, but of backbi∣ting [ 30] 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 wic∣kednesse and treason? Therfore let vs 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, [ 40] and turne it into euill: wee may take the more heede to our selues, that when we eate and drinke one with an o∣ther, 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 [ 50] they sinne in all things that they doo: they fall to conclu∣ding: VVell, then let vs 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 vs. Therefore let vs wake and keepe sure watche, that wee be not taken vnwares. VVhen wee be set at the table to drinke and to eate, let vs pray vnto God, beseeching him of his gracious goodnesse, to keepe vs in suche sobrietie, that being nou∣rished by his giftes, wee may bee the better disposed to serue him: so as our meates may not serue to ouercharge [ 60] vs, but to susteine vs, and to giue vs strength, that we may bee the better able to occupie our selues in the seruice of our God. And that hee will graunte vs the grace so to passe through these corruptible things, as we may alwaies labour for the heauenly lyfe, wherevnto he calleth vs by his woorde. For God maynteyneth vs 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 vs then consider howe wee ought to behaue our selues: and when wee bee at the table, let vs feede for our repaste in suche wise, as if God himselfe dieted vs. And althoughe we be in this worlde taking our nourishment of the foode that wee knowe: let vs looke vp vnto God, who sheweth himselfe a father towardes vs, and hath witnessed vnto vs that wee be his children, in so much as hee hath a care of these our poore bodies here, and will haue his loue extēd euen vnto them, notwithstanding that they bee but rot∣tennesse. Therefore when we see that God doth so nou∣rish and susteyne vs, we may be the meryer and the better assured of his goodnesse and fatherly loue towardes vs. 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 vpon 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 vnto breade by his woorde, that we be susteyned by it, will he not haue vs to acknowledge his presence, and how he hath his hand stretched out ouer vs? So then it is rather a cause that wee should thinke the more vpon God. For we see that our eating and drinking are sanctified by yelding all honor to his name. And ther∣fore when it commeth to saying of grace, let vs acknow∣ledge that some fault may haue escaped vs: and then will God surely forgiue vs all our misdoing, if so bee that wee repayre vnto 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 haue sinned, and that they haue 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 haue 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 vs in our infirmities. Albeit (sayeth he) that my children haue not done their dutie in all pointes: yet am I sure that God will haue pitie bothe vpon them and vpon me. And therefore let vs aske him forgiuenesse. But yet for all this, Iob forbade not his chil∣dren to vse their accustomed feasting: And wherefore? for the thing of it selfe was good, as I haue 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 ordey∣ned to mainteyne vs 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 haue it sayde that hee mayneteyned an e∣uill thing: but hee knew that his children did well in gy∣uing 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 vnder 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 vs marke, that Iob in cōmaunding his children to san∣ctifie themselues, hath shewed the maner of the bringing vp which he gaue them in their childehood, that is to wit, [ 10] to serue God If it had bene simply sayde, that Iob had san∣ctified the Lorde: a man myght say, Very well, he was a good man for his owne behalfe, but he had no greate re∣gard 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 com∣manded 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 men∣growen, [ 20] and euery of them had a house of his owne, and kept a table by himselfe: Yet notwithstanding, Iob ceassed not to keepe thē cōtinually vnder some awe. Behold here a doctrine very profitable for vs, which is, that parentes must so guyde their children, as God may bee honored of them all. And it behoueth vs to marke this doctrine the better, forasmuch as we see it is so ill put in vre. For in these dayes they that haue children, coulde well finde in their harts to haue them taught: but hardly shall ye finde one among a hundred, that is led with a zeale and affecti∣on [ 30] to Godward. How are they led then? Euery man min∣deth his owne profite. Hee may well say, I woulde fayne haue 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 haue in their desire to haue 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 [ 40] 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 vnto the fathers, as they haue deserued. For they imagine that they haue done very muche for their children, when they haue ad∣uaunced 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 vs to marke [ 50] well the doctrine which the holy Ghost sheweth vs here vnder 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 circum∣stance is not to be forgotten: namely, that although Iobs children were growen to full yeeres of discretion: yet ne∣uerthelesse their father hilde them alwayes as it were vn∣der 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 [ 60] 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 haue their children disobedi∣dient 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 gra∣uitie 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 belon∣geth vnto him? Lo heere the cause why children shew themselues so loth to bee corrected, and why they can∣not be kept in awe: namely for that their fathers are dis∣obedient vnto 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 haue 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 vnder the rod? Iobs children might haue sayde so. But wee see that although they be come to haue householdes of their owne: yet are they still vnder 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 vnder the go∣uernment 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 in∣tent a man myght be partetaker of the sacrifizes) it beho∣ued 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 notwith∣standing it hath alwayes bene a custome among the faith∣full, that when they shoulde sacrifize vnto God, they had some signe of clenzing, that is to witte, of purging them∣selues from the filthinesse where with they had bene im∣brewed and defiled. And this was not inuented by man: we must not thinke all this to haue bene deuised as a try∣fling toy by men: but it was Gods will it shoulde bee so. And wherefore? for his meaning was to put men in re∣membrance, that they are not worthie to approche vnto

him. VVhen wee come vnto God, it behoueth vs to ac∣knowledge 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 haue this knowen in all ages: and now although wee haue not the sayde Ceremonic of clenzing our selues: yet it beho∣ueth vs to haue the meaning of it in vs: that is to wit, that at all times, and as oft as we come vnto God to make our prayers and petitions vnto him, wee must acknowledge that we be vnworthie, sauing that wee knowe the meane [ 10] wherby he receyueth vs, that is to wit, to clēze our selues by beleeuing in our Lord Iesu Christ, knowing that he is the onely wasshing whereby all our spottes may be made cleane. VVill we then be acceptable vnto God? It beho∣ueth vs to attayne to it by the meanes of our Lorde Iesus Christ, shrowding vs vnder the grace which he hath pur∣chaced vs by his death and Pasion, as who is the full per∣fection and accomplishment of the things that haue bene giuen forth in old time in figures and shadowes.

Therefore let vs caste our selues flat before the face of our good God, with acknowledgmēt of our offences, be∣seeching him to make vs know better what we haue 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 vs aside frō the obeying of our God. And although we faile in diuerse sorts, yet neuerthelesse let vs pray that we may walke in such soundnesse afore him, as we may desire nothing but to dedicate our selues wholy vnto him and that it may please him to accept the seruice that wee offer vnto him in the name of our Lord Iesus Christ, not∣withstanding that it be vnperfect, vntill such time as his glory shall shine fully in vs. That it may please him to be∣stowe this benefite and grace, not onely vpon vs, but also vpon all people and Nations of the Earth: &c.