Sermons on Job, Sermons · Chapter 33 · Sermon 122
The .Cxxij. Sermon, which is the first vponupon the .xxxiij. Chapter.
This Sermon is yet ſtill vponupon the three laſt verſes of the former Chapter, and then vponupon the text that followeth.
THerefore Iob heare thou my talke, and hearken vntounto all my vvordes.
2 Beholde I hauehave opened my mouth, my tongue ſhall ſpeake in my palat.
3 My vvordes are the rightneſſe of my heart, and my lippes ſhall vtter pure doctrine.
4 The ſpirit of God hath created me, and the breath of the Almightie hath giuen me life.
5 If thou canſt, anſvvere me, and prepare thy ſelfe agaynſt me, and debate thy cace ſtoutely.
6 Beholde I am to Godvvarde as thou [or according to thine ovvne mouth] I am alſo formed of the clay.
7 There is no feare of mee too trouble thee, and although I preſſe thee, yet ſhall it bee no heauie burthen to thee.
I HaueHave begonne alreadie to lay foorth the proteſtation that Eliu made ſpeaking rightly without regarde of men: and (as it hath beene declared) the man that will ſpeake rightly and godlily, muſt hauehave his eye ſhet that he accept no perſons. For if we be led either with hatred, or with fauor, there will be nothing wel ruled in vsus, there wil be nothing but trouble. Specially when it ſtandeth vponupon teaching in Gods name, it behoueth vsus to bee well aduiſed to turne away from all fleſhly affection. And Eliu ſaid purpoſely, that god might roote him out, if he ſhoulde hauehave reſpect of mens greatneſſe. Now it might ſeeme hard at the firſt ſight, that God ſhoulde deſtroy one for no more but magnifying ſome mans greatneſſe. Howbeeit let vsus marke firſt of all, that when God graunteth vsus the grace to ſpeake in his name: it behoueth vsus to yeelde all the authoritie to his worde, and too aduaunce the eſtimation thereof. But if wee bee ſo turned aſyde by looking vntounto creatures, that we ſpeake not freely as wee ought to doo: Is it not a diſhonouring of God? If a man bee ſent from an earthly Prince, and ſuffer other men to ſcorne him, and he playeth the gooſe, and dare not preferre the meſſage that is committed vntounto him: it is ſuch a lozelrie as is not to be pardoned. Beholde, God receyueth vsus to his ſeruice, euen vsus that are but duſt before him, euen vsus that are altogither vnprofitable: he putteth vsus in honourable commiſsion to beare abrode his worde, and he will hauehave it to bee borne abrode with authoritie and reuerence. Nowe there is a man that doth ſo diſmay vsus, as wee diſguiſe Gods truth, to turne it into a lie, or elſe brue it in ſuch wiſe, as it ſhal be put quite out of his owne nature: I pray you is not that as great a reproche as can bee done vntoo God? So then if Gods worde be not caryed abrode ſo ſoundly and freely as men may honour it: it is no maruell though puniſhment bee prepared as Eliphas ſpeaketh here. Thus hauehave we a double leſſon to gather of this text. The one is for ſuch as preach Gods worde, and are in office too teache as ſhepeherdes. Theſe muſt ſettle themſelues to ſuch conſtancie, as they ſwarue not howſoeuer the worlde go, according as it is ſayde in Ieremie, that he muſt take to him a foreheade of braſſe to fight withall, bicauſe the worlde will neuer bee without great ſtubbornneſſe, and ſuch as are exalted to any dignitie of honourable ſtate, cannot yeeld themſelues in ſubiection and obedience vntounto God, but do alwayes ſet vp their briſtles againſt him. Nowe ſeeing that they do ſo forget themſelues, as they cannot ſtoupe to him that hath created and faſhioned them: It behoueth vsus to hauehave an inuincible conſtancie, & to make our reckning that we ſhall hauehave enmitie and diſpleaſure when wee do our dutie: but yet neuertheleſſe let vsus go throughout it without ſwaruing aſide. Lo what we hauehave to marke on our ſide, we (I ſay) which are ordeined as paſtors to preach the worde of God. Notwithſtanding it behoueth all people to receyue a generall inſtruction. Therefore when we come to heare a Sermon, let vsus not carie ſuch a loftie ſtomackē with vsus, as to checke agaynſt God when we bee reproued for our ſinnes: let vsus not cary ſuch bitterneſſe, as too bee angry when our galled backes bee rubbed: neither let vsus bee ſo fooliſh and ouerwiſe as to thinke that God ought to hold his peace for vsus: neither let vsus ſeeke to be borne withall vnderunder the colour that there is ſome good qualitie in vsus. Though we were kings and princes, yet behoueth it vsus to bowe downe our neckes to receyue Gods yoke: for all loftineſſe muſt bee pulled downe, as S. Paule ſayth in the ſecond to the Corinthians. For the cauſe why the goſpell is preached, is to the end that both great and ſmall ſhoulde ſubmit themſelues vntounto God, and ſuffer themſelues to be gouerned by him: which thing cannot be done, except we caſt downe our loftineſſe (as S. Paule ſayth in that place) which exalteth it ſelfe againſt the maieſtie of our Lord Ieſus Chriſt. And we muſt not tarie till we be inforced and compelled to obey God: but eueryevery man muſt do it of his owne good will. Then let ſuch as are in any eſtate vnderſtand, that though they were more than kings, yet ought they to humble thēſelues at the preaching of Gods truth. And why? For they muſt thinke thus of themſelues. From what Lorde or maiſter is he ſent that preacheth? Euē from him that is ſoueraine Lorde of all mankinde, and vntoo whom al men owe ſubiection. Then if we be of meane degree: I pray you, is it not an ouerranke folly, to deſire that men ſhoulde beare with vsus, and winke at our faultes, and cloake them, yea and that the worde of God ſhoulde bee falſified for oure ſakes? Can God transforme himſelfe? No: But hee will hauehave his worde to be his liuely Image. Now then if we ſeeke to bee flattered, it is as much as if wee woulde deſire that God ſhoulde chaunge his nature, and renounce himſelfe, to the intent to pleaſe vsus. And is not that to diueliſhe a raſhneſſe? Then let vsus learne too come to the hearing of Gods worde with al humilitie and mildneſſe: aſſuring our ſelues that our obedience muſt be tried in this behalfe, and that none muſt be ſpared, but all mens faultes ſhewed with rightfull libertie, as is conuenient. Now let vsus come to that which Eliu addeth. Iob (ſayeth he) heare thou mee. Truely I ſpeake with my tongue, and I vtter my wordes from my palat. But yet notwithſtanding, my ſaying are the rightneſſe of my heart, and thou ſhalt not heare any thing but truth and vprightneſſe at my mouth. See heere what a proteſtation Eliu maketh, to the intēt to be heard: that is to wit, that hee will not ſpeake feynedly, and as a double minded man, but will ſet downe things purely, according as he knew them to be, and as they had bin reueled vntounto him. Marke that for the firſt poynt. Secondly he addeth, Behold I am in reſpect of God as thou art, or according to thy mouth. The worde that he vſeth ſignifieth properly a mouth: howbeit, ſometimes it is taken for Meaſure. Nowe wee hauehave ſeene heeretofore, how Iob deſired God to come to him, without bringing any ſuch terrour as hee felt. If God were my match (ſayth Iob) I could anſwere him: and although hee hauehave all authoritie ouer mee, yet could I mainteyn my cace. Lo after what maner Iob ſpeaketh. And ſo this ſentence might be expounded thus: Beholde I am according to thine owne mouth: that is to ſay, according as thou haſt deſired: or elſe thus: Beholde I am according to thy meaſure: that is to ſay, I am like vntounto thee, in reſpect of God. Neuertheleſſe, the meening will abide alwayes one: And therefore we neede not to ſtande much vponupon the worde. Let vsus conſider ſtill wherevntoo Eliu intendeth too come: that is to witte, that hee is not God that he might make Iob afrayde, but that he is created of clay as Iob is: that is to ſay, that he is a mortall and tranſitorie creature which hath no ſtrength in himſelfe. For (ſayth he) it is the ſpirit of God that hath faſhioned me: and the breath of the Almightie hath giuen mee life. To bee ſhort, we ſee how Eliu telleth Iob here, that he wil ſpeake againſt him with ſu… reaſō, as he ſhall be ouercome. Thou ſhalt no more alledge (ſayeth he) that God maketh thee afraid, that his glory is terrible to thee, and that thou canſt hauehave no right at his hande: thou ſhalt not bee able to ſay ſo. For who am I? Beholde, I am a wretched lumpe of earth and myre. True it is that I hauehave breath and life, howbeit I hauehave them of God: but yet am I as full of frailtie as thou. So then there ſhall nothing ouerſway betwene vsus two, but reaſon: and thou muſt be faine to be confounded. VVe ſee in effect the two poynts that are conteyned here. The firſt is that Eliu declareth that his wordes are the rightneſſe of his heart: and that he wil not ſpeake any thing which hee hath not thought and conceyued in himſelfe. This is well worthie to be noted: For therevpon we may gather, after what ſort hee ought too bee diſpoſed which beareth about the worde of God: namely that hee muſt not hauehave ſtore of bibblebabble at his tongues ende, nor caſt forth wordes at all aduenture, no nor yet play an enter lude: but according as God hath taught him, ſo muſt he deale forth that thing which is printed in his heart, vntoo thoſe ouer whom God hath giuē him charge, So then, will we ſerue God purely in our office? It behoueth vsus firſt and for moſt too brydle our tongues, that they ſpeake not any thing, but that which is printed in our harts. And ſurely we heare how it is ſaid by Dauid, and likewiſe alledged by S. Paule, (who applyeth it to all the miniſters of Gods worde) I hauehave beleeued, and therefore will I ſpeake. True it is, that this thing is common to all Chriſtians, and to all the children of God: but it ought to be cheefly obſerued of thoſe whom God hath ordeyned to be as inſtruments of his holy ſpirite. VVhenſoeuer wee ſpeake: then is it Gods will to be heard in our perſons. Seeing then that he hath done vsus ſo great honour: at leaſtwiſe his doctrine ought to be printed in vsus, and to take roote there, and afterward our mouth ſhould beare witneſſe that we knowe it. To bee ſhort, it behoueth vsus too hauehave beene taught by God, before we can be good maiſters or teachers. And ſpecially when we preach, let it not onelyonly be to teach others: but let vsus comprehend our ſelues in the ſame number and companie. Beholde I ſay what we hauehave to marke. And vndoubtedly when a man ſpeaketh Gods worde without feeling the operation of it in himſelfe: what doth he elſe, but play a part in an enterlude? And what a trecherie is that? VVhat a defiling is it of Gods worde? So then let vsus be think vsus throughly: and as oft as we go vp into the pulpit, let vsus remember well the leſſon that is giuen vsus here: namely, that the rightneſſe of our hart muſt ſhew it ſelfe in our tongue. And therewithall alſo when wee ſee that a doctrine is good, and that the man which ſpeaketh, laboureth to edifie vsus: let vsus know that we be vnthankfull, and vtterly rebellious agaynſt God, if we heare not his matter with all humilitie. Nowe when Eliu maketh this preface, he ſpeaketh not after the maner of men, as in the way of curteſie: but he ſheweth after what ſort God intendeth to holde vsus to himſelfe. By what meanes is that? Behold me (ſayth he) heare mee: for there is nothing but right in my talke. It is all one as if hee did ſet it downe for a rule in Gods name, that if a doctrine that is preached bee good and holy, and we conuinced that it is ſo: then if we yeeld not with all reuerence to frame our ſelues thereafter, we ſhall not be guiltie of reſiſting a man, but it is all one as if we ſpited the liuing God. So then let euerie of vsus bee attentiue when Gods worde is preached: and ſeeing h… is ſo gracious vntounto vsus, as to rayſe vp men to declare his will familiarly vntounto vsus: let vsus not be as wilde folke, but let vsus yeeld ourſelues teacheable in the things that we know to proceede from him. And foraſmuch as the lawe, the Prophets, and the Goſpell, hauehave been conueyed vntounto vsus, by ſuch maner of men, whoſe vprightneſſe is well ynough knowne and witneſſed: let vsus marke that whoſoeuer ſubmitteth not himſelfe too that doctrine, needeth no other proces to his damnation. To bee ſhort, let vsus marke, that our Lord hath authoriſed his Prophets and Apoſtles, too the end that the doctrine which they hauehave giuē vsus ſhould not be doubted of, but be taken as an vnrepealable decree. Marke that then for one poynt. But herewithall we bee warned, that the faythfull muſt not become ſo ſheepiſh as to receyue whatſoeuer is tolde them, but muſt examine the doctrine whether it be of God or no. And that is the cauſe why it is ſayd, that we muſt trie the ſpirites. And this muſt be well noted. For we ſee that the wretched Papiſts ſuffer themſelues to be led without any diſcretion, & the fayth which they hauehave is nothing but meere ſheepiſhneſſe that men muſt ſtoppe their eies, and hauehave no reaſon at all in them. But contrarywiſe, Gods will is, that we ſhoulde hauehave both skill and diſcretion, that we be not abuſed and ſeduced by the falſe doctrines that men ſhall bring vsus. How ſhall that be done? Truely we muſt not preſume to iudge of Gods truth according to our owne wit and fancie. But we muſt rather captiue all our reaſon and vnderſtanding, as the Scripture ſheweth vsus. Neuertheleſſe, wee muſt therewithall pray God to giuegive vsus diſcretion, to diſcerne whether that the thing that is ſet before vsus, be good and right or no. And furthermore, let vsus with al lowlineſſe deſire to be gouerned by him, and to be vnderunder his hande, aſſuring our ſelues that by that meanes, wee ſhall knowe whether there be any right in the matter that is told vsus or no. Alſo it is the thing that our Lorde Ieſus Chriſt alledgeth, when he will hauehave vsus to receyue his ſayings. I ſeeke not mine owne glorie (ſayth he) but the glorie of him that ſent mee. Therefore it behoueth vsus alwayes too ſearche to what ende the man tendeth that ſpeaketh vntounto vsus. For if wee ſee that the marke whiche hee ſhooteth at, is that God ſhoulde be glorified, and reigne ouer all men: there muſt bee no more diſputing agaynſt him, but wee muſt reſt fully there. But on the contrarie part, if his doctrine tende to the defacing of Gods glorie, too the turning of vsus from his ſeruice, or too the aduauncing of ambition and vanitie, ſo as it builde vsus not vp to bee the true Temples of God, or if it grounde vsus not vppon God, too remitte our ſelues wholly vntoo him, too call vppon him purely, and to reſt our ſelues vponupon his grace and fatherly goodneſſe: Then doo wee ſee that there is no rightneſſe in it. True it is, that we ſhoulde bee fore combred in that cace, if God had not firſt of all ſhewed vsus, what maner of one this rightneſſe is: but if wee hauehave once the principles that hee hathe gyuen vsus, wee can neuer ſwarue, vnleſſe it bee long of our ſelues. Beholde, God telleth vsus, that hee will bee exalted, and hauehave men too acknowledge, that all goodneſſe commeth of him. Againe, he will alſo hauehave all Lordeſhip and power ouer our life, and therin holde vsus ſo in awe, as we may be gouerned by him, and according to his good will: he will hauehave men to be vtterly abaced, and bereft of the truſt of their owne rightuouſneſſe, wiſdome and ſtrength: he will hauehave vsus to come and draw water in our Lord Ieſus Chriſt, as in the fountaine of all goodneſſe: hee will hauehave vsus to call vponupon him purely, and he will hauehave the Sacraments which he hath ordeyned, to be receiued as warrants of his grace, and as meanes and helpes to further vsus, to ſerue him with ſo much the more free and earneſt hart. Theſe are the things wherein there can be no gloſe, nor any darkneſſe or difficultie. So then let vsus always hauehave this touchſtone with vsus when we come to the trying of any doctrine. And then ſhall we perceyue whether it be right or wrong, true or falſe, pure or corrupted & mingled, or according to the true rightneſſe which God hath ſhewed vsus. I ſay wee neede not to bee wrapped any more in doubts in this behalfe: onelyonly let vsus open our eyes, and therewithall pray God to guide vsus by his holy ſpirit: for without that we ſhall alwayes wander, and not be able to diſcerne ſo much as little children, according as S. Paul ſaith, Gods ſpirit muſt be as a creſſet to giuegive vsus light, or elſe we ſhall neuer comprehend Gods ſecrets. They are ſpirituall, and we of our nature are fleſhly and earthly, and we alwayes beare downwarde. But if God inlighten vsus by his holy ſpirit, then do wee iudge of the doctrine, and diſcerne in ſuch wiſe as we cannot be deceyued by all Satans temptations. And although he ſend vsus deceiuers, & rayſe vp many turmoilers that labour to turne all things vpſide downe: yet cannot that preuaile any thing againſt vsus, ſo long as Gods ſpirit is our light, (as I hauehave ſayde alreadie.) Furthermore, although God do ſometimes ſpeake by the mouthes of the wicked (according as it is ſayde that the kingdome of our Lord Ieſus Chriſt ſhal be furthered now and then by occaſion, ſo as the hypocrits or folk that hauehave no feare of God, but are led with vainglorie and other vanities ſhall ſerue for a time, and God will make their doctrine auailable to the ſaluation of his choſen, howbeit that it be to the greater cōdemnation of themſelues) although ſay I, that this may now and then come to paſſe: yet notwithſtanding it is not the ordinarie meane. For when it pleaſeth God to hauehave vsus edifyed in him, immediately hee rayſeth vp men that ſpeake hartily and zealouſly, yea and he giueth ſuch a marke to the worde that commeth out of their mouth, as men may knowe the working of the holy Ghoſt, according as alſo Saint Paule ſayeth. And heere yee ſee, that ſuch as are in office to preache Gods worde, ought ſo much the better too practiſe that whiche I hauehave ſayde: that is too witte, too learne well themſelues before they teach others, ſo as their heart may ſpeake before their mouth. For the bringing hereof too paſſe, let them pray God ſo to touch them too the quicke, as they may hauehave the woorde well rooted in theyr mindes, that they may be able both to ſerue their neighbours, and too perceyue that they thruſt not forth themſelues at aduenture, but that they are drawne by the holy Ghoſt. Ye ſee then what wee hauehave to remember in this ſtreyne. Nowe in the ſeconde place Eliu proteſteth, that hee is a tranſitorie and frayle man, ſo that hee cannot make Iob afrayed. Neuertheleſſe will he not winne any thing at his hand, but by reaſon and truth. Before wee come to the cheefe poynt, by the way wee hauehave to marke the maner of ſpeache that is vſed here: which is, that the ſpirit of God hath created him, and that the breath of the Almightie hath giuen him life: and further, that hee is but myre and clay. Truely this is well worthie to bee noted of all men. For if we could beare well in minde that which is ſhewed heere: vndoubtedly all pride would be buried in vsus. For what is the cauſe that men do glory ſo much in themſelues, and are ſo full of ouerweening, but firſt for that they knowe not theyr owne originall beginning: and ſecondly for that they hauehave not the skill to conſider in good earneſt, that looke whatſoeuer they hauehave, they hold it of God, and that it is no heritage vntounto them, but that they hauehave their life & all the appurtenances therof, bicauſe it pleaſeth God to preſerue them. Then if men could firſt conſider from whence they come, and ſecondly that whatſoeuer goodneſſe is in them, they hold it of gods mere grace: it is certain that they ſhould be rightly meekned. Therfore it is ſayd, that we are faſhioned of myre and clay. Now let vsus go boaſt our ſelues, and make as great vaunts as we liſt, & yet ſhall we not be able to chaūge our nature. VVherefore, when a man feeleth himſelfe tempted with pride, ſo as he would exalt himſelfe to much: let him enter intoo himſelfe, and conſider from whence hee came, and out of what thing God tooke him. If but onelyonly our feete be myrie, it ſeemeth to vsus that wee are the leſſe woorth. And if the myre do but touch vsus, we thinke our ſelues defiled: yea if it doo but hang on our ſhooes. And yet for all this we be made of clay. Therefore wee ought not ſo too forget oure pedegree from whence wee come, namely that we are but earth and duſt. True it is that this ſaying is common ynough, and eueryevery man confeſſeth it: but in the meane ſeaſon no man acknowledgeth it. For ſuch a through conceyte were ynough too purge vsus of all pryde. VVhat elſe is the preſumption and ouerweening that is in men, but onelyonly a windineſſe, bycauſe they be puffed vp with ignorance, and hauehave forgotten themſelues? So much the more then ought we to wey wel this ſpeech, wherein it is ſayde that wee bee created of clay or myre. True it is, that there were ſome worthineſſe and excellencie in our nature meete to be commended, if we were throughly whole and ſounde: but yet were it not lawfull for vsus to be proude of it. And ſeeing we are ſo corrupted in Adam as we bee, it is certaine that we ought to be double aſhamed. And why? For wee were created after the Image of God. And what maner of Image is it nowe? It is a disfigured one: wee bee ſo defaced, that the marke which God had put into vsus too bee glorified thereby, is turned into his diſhonour: and all the gracious gifts that were beſtowed vponupon vsus, are become as many recordes to make vsus guiltie before God, bycauſe wee defile them, and ſo long as wee continue in our owne nature, wee do but abuſe the benefites that wee hauehave receyued, and applie them vntounto euill. And ſo ye ſee alwayes that our confuſion increaſeth, by all the giftes which God hath beſtowed amongeſt vsus. But yet let vsus put the cace, that we were as vncorrupted as euer oure father Adam was at the fyrſt. Should wee therfore preſume of our ſelues vnderunder the colour that God had ſo innobled vsus? Truely we holde all things of him. VVhat is it that putteth a difference betwene vsus and the brute beaſts, and maketh vsus more excellent? HaueHave wee it through oure owne purchaſe? HaueHave we gotten it by our owne ſtrength? HaueHave we it by inheritance from our forefathers? No. But we hauehave it of gods free gift through his owne meere goodneſſe. So then what is to be done, but onelyonly to humble our ſelues? This is the thing which we hauehave to gather ingenerall vponupon this ſtreyne, where Eliu confeſſeth himſelfe too bee made of clay, and that he is beholden to God for his life & breath, bycauſe he beſtowed them vponupon him of his meere goodneſſe. And nowe by the way, thoſe whom God will hauehave too ſerue him in ſtate of honour, ought to remember this leſſon the better. For when God reacheth men his hand, and ſetteth them in ſome degree of honour, it is not too the ende they ſhoulde vaunte themſelues, but rather acknowledge howe much they are bounde vntounto him, and bee ſo muche the more prouoked to honour him, ſharpening and applying al their wittes and affections to worke in ſuche wiſe, as God might bee honoured by them: according as it is ſayde, that a candle muſt not bee hidde, but ſet vponupon a table or cupborde that it may giuegive light ouer all the houſe. Thoſe then to whom God hath ſhewed the fauour too exalt them to any hie or worthie calling, ought to be the more inflamed to inlighten theyr neighbours, and to giuegive them ſuch example as the grace which they hauehave receyued, may not be as it were choked. This is the thing which we hauehave to marke here in this ſeconde place. And herewithall let vsus marke generally, that men cannot yeelde God his due glorie, except they ſtrippe themſelues ſtarke naked. For ſo long as we pretende to reſerue any thing too our ſelues, bee it neuer ſo little, the glorie of God ſhall bee ſo much diminiſhed. VVhat is too bee done then? VVhen wee hauehave well ſearched what graces or benefites wee hauehave: let vsus make ſo many Items of receyts in our account, and acknowledge that wee hauehave nothing at all of oure owne. The verie way for men to kepe themſelues from robbing God of his prayſe, is to indeuer to know thēſelues, how there remaineth not one drop of goodneſſe in them, but eueryevery whit of it muſt be put into an inuentorie, according alſo as they are accountable for it afore God. Furthermore when we bee ſo brought to nothing in our ſelues, we ſuſteyne no loſſe by it: for we ſhall not fayle to be apparelled againe: yea and if we be truly ioined vntounto God, and yeeld vntounto him his due prayſe: we ſhall be much richer than thoſe that are ſo full of ouerweening, ſurmizing thēſelues to hauehave I wote not what a kind of inheritance. So then let vsus not be loth to be diminiſhed and to be ſo vtterly ſtripped from all glory: for our lord will not ſuffer vsus to be vnfurniſhed of any goodneſſe: out yet notwithſtanding it behoueth vsus to be ſo abaced, as I hauehave ſaid. Beſides this when we know that we can do nothing but as it is giuē vsus frō aboue: let vsus apply al the things that God putteth into vsus, to ſuch vſe as he cōmandeth. For our Lord hath not indued vsus with the giftes of his holy ſpirit, that the ſame ſhoulde be otherwiſe applied than too good vſe, or that they ſhoulde bee vnprofitable. Therfore let vsus be well aduiſed, that the things which we hauehave receiued be preſented, and as it were offred in ſacrifize vntounto God and ſeing it is his wil to hauehave the welfare of our neighbours aduaunced, let vsus aboue all things hauehave a regarde to edifie one another. Lo what wee hauehave to beare in minde here. And now let vsus come to the talke that Eliu holdeth here, and to the ſubſtance of it. He had ſayd, the ſpirit of God hath created me, and his breath hath giuen me life. So then (addeth he) there is no terribleneſſe in mee to make thee afrayde, but onelyonly reaſon ſhall beare the ſway. Heere Eliu ſheweth what the duetie of a good teacher is: namely to looke well to himſelf, and to view and cōſider himſelf before he open his mouth. And why? for they that hauehave not knowne their owne frailtie, wil hauehave no cōpaſsion of their neighbours: and when they fall to rebuking of ſuche as hauehave done amiſſe, they go to it with ſuch rigour, as it ſhall be rather to make the wretched wanderers ſtray further, than to bring them into the way. And when it commeth to comforting, they hauehave no skill howe too do it: or if they come to teaching, they do it with a diſdayne. Therefore if we will teach Gods worde as we ought to do, let vsus begin at the knowing of our owne infirmities. And when we bee well acquainted with them, that will lead vsus to a modeſtie and meekneſſe, ſo as wee ſhall be of a milde heart to viter the worde of God. True it is that foraſmuch as there are many which are full of pryde and ſtubborneſſe: the worde of God had need to be vntounto them as a hammer to brooſe and breake their hardneſſe: but yet notwithſtanding wee ought firſt and formoſt to teach thoſe that yeeld thēſelues teachable. And how may we do that, when we knowe not what neede we hauehave to beare with them? But beare with them we cannot, except we feele how fraile we our ſelues are. For hee that knoweth not his owne wantes, hath no compaſsion to partake other mens ſorowes, and to comfort them. So then will we teach the ignorant faythfully? wee muſt vnderſtande that there is nothing but ignorance in our ſelues: and that it had bin worſe with vsus than with all other men, if God had not giuen vsus the things whiche wee hauehave receyued of him. Againe, will we comfort the wretched and afflicted? Let vsus firſt vnderſtande what it is to be afflicted, let vsus hauehave paſſed that way our ſelues, and let vsus be touched with greefe and heauineſſe, that we may comfort our ſelues with others that are in ſorrow, & hauehave skill to beare with them. Furthermore if we will rebuke ſuch as hauehave done amiſſe, let vsus not do it with ouer great rigour, but rather let vsus pitie their deſtruction. True it is that ſometymes vehemencie muſt needes be ioyned with it: for when wee ſee their wretched ſoules periſh, it is no time to cocker them: if men bee wilfull in their ſtubborneſſe, we muſt not only ſtrike them, but alſo wound them to the quicke. Yea, but yet therewithall it behoueth vsus to hauehave this poynt aforehand, namely that we hauehave bin acquainted with our own infirmities, and that it grieue vsus to deale rigorouſly: like as although a father beate his children, and vſe much more rougher words to them than he would do to ſtrangers: yet notwithſtanding his hart bleedeth, when hee is faine to tranſforme himſelfe after that ſort. Then let vsus marke, that a man ſhal neuer be meete to be a teacher, except he hauehave put on a fatherly affection, & firſt of all knowe his owne infirmitie, to the ende he may frame himſelf to ſuch a pitifulneſſe, as he may hauehave cōpaſſion of al ſuch as he hath to deale withal. This is the thing which is ſhewed vsus here by Eliu. Furthermore let all ſuch as are placed in authoritie, conſider wel that they muſt not abuſe their power vntounto tyrānie, to oppreſſe thoſe that are vnderunder them. For they ſhal hauehave a double account to make before God, if vnderunder the colour of theyr authoritie, they will hauehave men to feare them and ſtande in awe of them, and not ſeeke cheefly the honour of God and the welfare of thoſe that are committed vntounto them. And ſee here how Ezechiell ſpeaketh of euill ſheepherds which hauehave miſintreated Gods people through tyrannie. He ſaith that they reigned ouer them with all rigor and lordlineſſe. Yea but contrariwiſe it is ſhewed vsus here, that all ſuch as wil quite themſelues faithfully towards God and their neighbours when they be ſet in hie degree, muſt not therfore aduaūce themſelues, but rather know that if they intend to carrie terror with them to put poore folke in a feare: God muſt be faine to ſhew them that his minde was not to ſet wilde beaſts here to ſcare his flock, nor Goates to puſh at them with their hornes, and to trouble their water, as he ſpeaketh in the ſayd text of Ezechiel, God then will ſhew that thoſe to whom he hath giuen the ſwoorde and ſeat of iuſtice, and thoſe whom he hath put into the pulpit to teach his worde: are not ſet there to be Goates to treade downe and oppreſſe the ſilly ſheepe. Lo what we hauehave to marke in this text. And herewithall Eliu ſheweth, after what maner we ought to receyue doctrine: that is to wit, that if we know it to be true and right, we muſt out of hande paſſe with it without gainſaying, although we be not forced nor conſtrayned vntounto it. Ye ſee then what we hauehave to beare in mind concerning the circumſtance of the place and the matter: that is to wit, that when a good doctrine is propounded vntounto vsus: very well he is but a mortall man that ſpeaketh it, but do wee ſee that hee hath reaſon and truth. Then let vsus aſſure our ſelues, that in replying againſt him, we fight not onelyonly againſt God, but alſo againſt our owne conſcience, which is a ſufficient iudge to cōdemne vsus. And herewithall we hauehave a verie profitable warning to gather: which is that whenſoeuer wee come to bee taught in the name of God, if we ſee that the doctrine which is offered vsus is right, there muſt be no more replying: for wee ſhall win nothing by it: but if there be reaſon, it behoueth vsus to ſubmit our ſelues to it. Furthermore this ought not too hinder vsus from ſetting Gods maieſtie before our eies. For we muſt not iudge of the doctrine that is ſet forth vntoo vsus, according to our owne wit and fancie. Therefore two things had need to be matched here togither. The one is, that we fully determine to be ready to obey God, concluding in our ſelues that our maker ought to hauehave all ſoueraintie ouer vsus, and that we ought to be ſubiect vntounto him. This is the preparatiue that muſt be made aforehand. And afterward we muſt enter into iudgement, that is to ſay, we muſt examine the doctrine, howbeeit not with pride, nor with an opinion that wee bee wiſe ynough of our ſelues, but with praying vntoo God to gouerne vsus with his holy ſpirit, that we may follow the doctrine which he ſhal hauehave ſhewed vsus. Thus ye ſee the two things that ought to bee matched togither. And this matching or mingling bringeth no confuſion. For he that is prepared to obey God, will not leaue for all that, to open his eyes, and to conſider how he ought to diſcerne vntruth from truth. Howbeeit herewithall let vsus learne, not to be ſo frowarde as to hauehave no regarde of the man that ſpeaketh: but let vsus conſider that God ſheweth vsus great fauour in that it pleaſeth him to vſe his creatures, and too abace himſelfe after that ſort vntounto vsus, to the ende we ſhould hauehave the more leyſure to conſider his worde. For if he ſhould come vntounto vsus in his own Maieſtie, we ſhould be vndone. But when he offreth himſelfe to vsus by men, he applyeth himſelfe to our infirmitie, too the intent wee might the more commodiouſly know his truth which he ſetteth before vsus. Ye ſee then in effect what we hauehave to remember in this ſtreyne, and the reſt ſhall be reſerued till another time.
Now let vsus fall down before the face of our good God with acknowledgement of our ſinnes, praying him too make vsus ſo too feele our wretchedneſſe, as wee may bee taught, not to chalenge any thing at all to our ſelues, nor too bee abuſed any more with vaine follies, but too acknowledge that wee bee altogither miſerable, and therevpon to deſire to be ſuccoured of him through his mercy, and be thankfull for the benefites which hee hath alreadie beſtowed vponupon vsus, to the ende that by his gracious goodneſſe in continuing them towards vsus, wee may learne too apply them to the glorifying of his holy name, and to dedicate them vntounto his ſeruice, beſeeching him further too beare with our weakeneſſe, vntill he hauehave vtterly ridde vsus of it, and transformed vsus into his owne glorie. And ſo let vsus all ſay: Almightie God our heauenly father, wee acknowledge and confeſſe according to the truth, that we be not worthie to lift vp our eyes, &c.