Sermons on Job, Sermons · Chapter 4 · Sermon 14
The fourtenth Sermon, which is the first vponupon the fourth Chapter.
This Sermon conteyneth ſtill the expoſition of the two last verſes of the third Chapter, and then the fourth Chapter as followeth.
1. ELiphas the The manite anſvvered and ſayd.
2. If a man aſſay to talke, ſhall it greeue thee? And vvho can holde himſelfe from ſpeaking?
3. Behold, thou haſt taught many, and thou haſt ſtrengthned the vverie handes.
4. By thy vvordes thou haſte ſtayed them vp that vvere falling, thou haſt ſtrengthned the vveake and trembling knees.
5. But novv that the euill is come vppon thee, thou art out of quiet: and novve that it hathe touched thee, thou art aſtonyed.
6. Is not this thy feare, thy truſt, thy hope, and the vprightneſſe of thy vvayes?
VPonUpon Iobs talke whych we treated of yeſterday, ther remaineth to vnderſtand, that when we be in proſperitie we can not hope that God will continue it for the time to come, nor let vsus be in reſt ſtill. For Iob ſeemeth to meene, that the faithfull muſt alalways ſtand in doubt, and that they muſt thinke that the thing which they hold with the one hand, ſhall be forthwith taken away in the other. Herevpon wee note, that wee muſt not imagin more than God promiſeth vsus. For it is a vayne and fonde preſumption, when men behight them ſelues that thing which God leaueth them in dout of. And therefore God puniſheth ſuch maner of ouerwening, when we imagin what wee liſte, and write vponupon it that it ſhall be ſo. God will not hauehave vsus to hauehave any other leaningſtock than his word, whiche is the aſſured truthe that can not lye. Therfore whenſoeuer men preſume vppon themſelues, there is nothing but vanitie and leaſing, and it is no wonder though they be diſappointed of theyr purpoſe. For our Lord hath good reaſon to mocke them, when they paſſe meaſure after that faſhiō. And ſo muſt we hold this for a generall rule, that our truſt muſt be ſettled wholly vponupon Gods promiſes. And now lette vsus conſider what God promiſeth. He ſayeth that if he hauehave thought vponupon vsus to day, he will not forget vsus any more tomorow but we ſhall be helped by his hand al the time of our life. Behold what his promiſe is. Then may we well aſſure our ſelues, that God will always keepe vsus, and that by meanes thereof we ſhall not be in daunger of falling intoo decay. But yet herewithal we muſt make our account to be ſubiect to manie inconueniences. For our Lord ſayeth not that he will keepe vsus ſhut vp in a mew, ſo as we ſhall ſee no aduerſitie, nor be acquainted with any trouble, but be in continuall ioy and felicitie: hee promiſeth vsus no ſuche matter: but onelyonly that he will aide and ſuccour vsus in all our neceſsities. VVherfore it behoueth vsus to vnderſtand, that God will exerciſe vsus in manye aduerſities, and that we be ſubiect to the cōmon afflictions of this preſent life: and that in the meane ſeaſon it ought too ſuffize vsus that we ſhall be ayded by him, and that we ſhal not bee vtterly forſaken. Seing the caſe ſtādeth ſo, we perceiue very well, that we muſt not ſleepe when wee bee in proſperitie, as though this ſtate of ours were euerlaſting, ſo as nothing could change it. And therfore in preſuming ſo far, we ſtep beyond our boundes: and why ſo? For God telleth vsus that we may peraduenture ſuffer many aduerſities: but he will help vsus cōtinually. Now then, in the meane while we ſhal fight, yea & be aſſayled on al ſides. And therfore thoſe that paſſe their boundes in ſuch wiſe, ſhal be puniſhed for their ouerhardineſſe, as I hauehave ſaid already. At a word, the faithfull may euer be in doubt, and yet neuer ceaſſe to bee in quiet. How ſo? For when we conſider the chaunges and turmoylings of this world: we muſt needes be afraid and carefull, and eueryevery of vsus muſt prepare himſelf to receyue blowes, whē it ſhal pleaſe God to ſmite him. But yet herewithall we know, that in our falling wee can not light otherwiſe than vponupon our feete, bicauſe wee bee hild vp by the hande of God: nor bee vtterly oppreſſed, bycauſe he releeueth vsus. VVe ſee then how wee can not bee vexed with ouergreat vnquietneſſe, and yet wee may bee ſore greeued in oure heauineſſe, not to withdrawe our ſelues from God, and to make no accompt of calling vponupon him, but to hauehave our recourſe vntounto him. To be ſhort, there is great diuerſitie betweene the careleſneſſe wherevnto we be inclined by nature, according to the diſpoſition of our …leſhe, and the aſſuredneſſe that wee hauehave by reſting oure ſelues vponupon Gods promiſes. For when we hauehave the ſayd fleſhly preſumptuouſneſſe, it is like a certaine drunkenneſſe, which maketh vsus blockiſhe, ſo as wee hauehave no regarde of God nor of hys helpe, making oure reckening that all ſhall go well with vsus though hee neuer looke to vsus, nor thinke vponupon vsus. But if we reſt vponupon Gods word: we will call vponupon hym, and we will looke about vsus on all ſides, and conſider that oure life is a thing of nothyng, that our ſtate is wretched, that death manaceth vsus on all ſides, and that we bee hemmed in with infinite miſeries. Heerevpon wee pray vntounto God, and make our moane vntounto hym: and yet neuertheleſſe, if it pleaſe hym too puniſhe vsus, wee are readye to receyue his ſtripes with all meekeneſſe: Loe howe wee ought to deale. But there is yet more: which is, that the faithfull man muſt enter intoo himſelfe, acknowledge his ſinnes, and conſider that he giueth continually newe occaſion why God ſhoulde iuſtly puniſhe hym. So then, although wee bee promiſed that God will mainteyne vsus in this worlde, as though wee were brooded vnderunder his wings, ſo as we ſhal bee there in peace and without anye diſquietneſſe: yet doo our ſinnes cauſe hym to chaſtize vsus, and too ſhewe ſome roughneſſe towardes vsus. God can not abyde too ſuffer vsus to runne ſo into decay: and if he ſhould leaue vsus after that ſort at randon without any chaſtizemente, it woulde bee oure vtter vndoing. If earthlye fathers marre their children when they cocker them too much: it is certaine that we ſhoulde bee much more marred, if God ſhoulde not chaſtize vsus and ſhewe ſome ſigne of roughneſſe towardes vsus. For as experience ſheweth, we abuſe his goodneſſe in all reſpectes. The faithfull therefore, acknowledging themſelues too offende God without ceaſing, muſt alſo beare in minde, that hee hath roddes in a readineſſe too beate them for their ſinnes, and that either to day or tomorrow he can chaunge the proſperitie which they preſently enioy, and therevppon deale rigorouſly with them. So then let vsus marke, that we muſt not ſleepe after ſuch a ſort, but that when GOD mainteineth vsus here in quietneſſe, wee muſt alſo hauehave an eye to that which may betide vsus, and be alwayes ready to receyue the afflictions that he ſhall ſend vsus. Now let vsus come to that which is reported heere: that is to witte, that Eliphas the Themanite one of Iobs friendes that came too comfort him, is entred into talke againſt him. For he telleth him in effect, how he ſeeth too well, that the feare of God and the pureneſſe which he ſeemed to hauehave in outward appearance, was but hypocriſie, bicauſe hee delte ſo farre out of ſquare, and could not paciently receyue the correction that God ſent him. But anon after he entreth yet further: that is to witte, that of force it muſt needes be that Iob is a reprobate, conſidering that God handleth him ſo roughly. And why ſo? for the good men are neuer ſmitten with ſuch extremitie. Lo heere the firſt grounde that this Eliphas taketh to reaſon vppon againſt Iob. But we muſt be thinke vsus of that whiche I hauehave declared heeretofore: which is, that Iob hath a good caſe, but hee handleth it very ill: and that his countercompanions hauean ill caſe, and handle it very wel: according as ſometimes a man may ſet a faire coloure vponupon an euill matter, and ſo do they. It ſtandeth vsus in hand to mark this: for otherwiſe all the talke that is rehearſed too vsus here, will be confuſed. Iob (as I hauehave ſaid) hath a good caſe. For he acknowledgeth that it is God whiche ſcourgeth him: and although he account himſelfe worthie of ſuche corrections in as much as he is a ſinner, yet notwithſtanding hee is fully perſwaded that God looketh not at that, and that his ſending of ſo great aduerſities vntounto him, is not in reſpecte of his ſinnes, but for ſome other ſecrete cauſe whereof he is not priuie. In the meane while he ſhutteth his mouth, and ſayth that he can win nothing by pleading againſt God. Yet ceaſſeth he not to vſe muche wandring talke: And that is the cauſe why I ſayd that he handled a good caſe amiſſe. But they that viſite him do take an vntrue principle: which is, that God doth alwayes deale with men in this earthly life, according to their deſertes. Thys ſaying is vtterly falſe: for we ſee the plaine contrary, and the ſcripture ſheweth it vsus, and experience ſerueth vsus for another proofe of it. But yet the caſe ſo ſtandeth, as in the meane ſeaſon they that ſay ſo, ceaſſe not to alleage good and holy reaſons, whereoutof wee alſo may gather good and profitable doctrin. Howbeit for the better vnderſtanding of the whole, let vsus call to remembrance howe it is ſayde in the Pſalme. Bleſſed is the man that conſidereth aright of hym that is ſmitten: that is to ſaye which iudgeth diſcreetely of hym that is afflicted. And what maner of wiſedome is that? It is too thinke that God will deliuer him in the tyme of aduerſitie. Thus wee ſee what the holy ghoſt requireth of vsus, if wee will not bee raſhe iudges, and turne all Goddes woorkes vpſide downe. VVhen wee ſee poore men beaten that they can beare no more: wee muſt vnderſtande that God is ſo mercifull, as he will ſuccoure them: and that it is not to be ſayd, that hee meeneth to deſtroy them vtterly. To be ſhort, if we will bee diſcreete iudgers of the chaſtizements and corrections that God ſendeth vppon men: wee muſte wayte for the ende of them: and we muſt not bee ouerhaſtie to giuegive ſentence at the firſt daſh: but we muſt ſtay our ſelues, and marke what it pleaſeth God to do. And according as he ſayeth that his diſpleaſure is ſhort, and that his merciemercy laſteth vntounto life: wee muſt encline our ſelues to wayte on the hitherſide, that is to witte, to hope well, and to wayte for a good and happie iſſue. Thus we ſee what wee hauehave to marke. But Iobs friendes remembred not that, and that was the cauſe why they ouerſhot themſelues. They ſee Iob ſmitten with extremitie, and therevpon conclude, that God meant to ſhew in hym an example of a reprobate perſon, and that thoſe thinges had not happened vntounto him, if hee had not beene a wicked and vngracious perſon. And why ſo? for they conceyued not that which the ſcripture ſheweth vsus: namely howe it is the propertie of God too ſuccoure thoſe that are his, when they be in diſtreſſe. And the ſcripture telleth vsus, not onelyonly that God aydeth the afflicted, but alſo that he draweth thoſe out of their graues, which ſeme to bee alreadye deade. Although then that our afflictions bee great and exceſsiue, yet muſte wee ſtill hope for Gods helpe, whych doubtleſſe will bee beyonde all the opinion of man, and beyonde all the meanes that we can conceyue. And it is not in thys Text onelyonly that the Scripture ſpeaketh ſo: but it is a doctrine very ryfe through out. It is ſayde that the righteous man not only ſhall bee ſhaken, but alſo that hee ſhall fall ſeuen tymes a day. Then may we fall many tymes: but yet ſhall Gods hande bee ready to hold vsus vp, ſo as our fallings ſhall not bee deadly, at leaſtwyſe not too brooſe vsus ſo ſore, but that God ſhall delyuer vsus. Beholde howe the Scripture ſpeaketh. True it is that there bee dyuerſe promiſes whereby it ſeemeth that God maketh a difference of his owne children from the reprobates and deſpiſers of hys woorde: as when hee ſayeth, that the hardhearted man ſhall bee tamed by force of ſtrypes lyke a Mule or a reſtye horſe, and that GOD wyll not ceaſſe too beate vppon them wyth greate ſtrokes, whyche are ſo rebellious and ſturdye againſt him: and contrariwiſe that ſuch as truſt in him ſhall be hedged in with mercy, that is too ſay, that God will on al ſides bleſſe them and make them to proſper. VVee ſee heere a princely promiſe, whyche ſeemeth to exempt Gods children from all aduerſities. But yet it behoueth vsus ſo to expound theſe ſayd promiſes, as we hauehave an eye to that whych is ſayde, howe God will be knowen to be the preſeruer of his ſeruaunts, by drawing them from their graue. So then, if God hedge vsus in with hys mercy, it is not to make vsus cockneys, ſo as no aduerſitie ſhould touch vsus, ſo as we ſhould not be needy, ſo as we ſhould feele no ſcarſitie, or ſo as wee ſhould neuer hauehave any greefe: God mindeth not to vſe ſuche maner of dealing: for it were not conuenient for vsus. But he will hauehave vsus to paſſe through fire and water (that is to ſaye, through all kynde of myſeries) and to be ſo diſtreſſed, as wee wote not where to become. And herevppon he will remedie our neceſsitie, to the ende wee may knowe how it is he to whome wee bee beholding for our welfare. Thus we ſee after what manner our Lord worketh. Alſo let vsus note, that too iudge well, it behoueth to beare thys point always in mind: that is too witte, not onelyonly that God puniſheth ſuch as are the worſt ſort, but alſo that he exerciſeth the pacience of hys faithfull ones, ſcourging them and handling them farre more roughly than he doth the wicked. To be ſhort, let vsus alwayes hauehave an eye to the iſſue, as I hauehave ſayd, and let vsus not maruell though wee ſee not Gods help at the firſt day. Lo heere the principle whych wee muſt lay before vsus, that wee may know how to make our owne profite by that whyche is recited to vsus here. As touching the wordes that Eliphas vſeth, they bee theſe: If a man attempt talke, or If a man rayſe talke: for as well the one as the other maye bee ſpoken, bycauſe the Hebrue wordhath a double ſignification. And foraſmuch as the Hebrue word whych is put heere for talke or ſpeech, is ſometimes taken alſo for a thing: Some vnderſtande it thus: If God tempt thee, is it meete that thou ſhouldeſt bee ſo farre out of pacience? Is it meete that thou ſhouldeſt bee ſo ſore moued? For wee knowe that the Scripture termeth it a temptation, when we be troubled, and when God trieth vsus after what manner ſo euer it bee. So then, the meening ſhoulde bee ſuche as this: is it meete that thou ſhouldeſt repine againſt God, when thou ſeeſt that hee tryeth and tempteth thee? that is too ſaye, when thou ſeeſt that hee mindeth too proue what is in thee? But if all things bee throughly conſidered: the naturall meening is, If a man aſſay or atumpt too ſpeake. And why ſo? For Eliphas addeth immediatly, And who is bee that can withheld him ſelfe from ſpeaking? As if hee ſhould ſaye, thou art ſo farre out of ſquare agaynſt all reaſon, that men muſt needes fynde fault with thee, and there is not the myldeſt man in the worlde, but hee ſhoulde be conſtrayned to rebuke thee, if he ſawe thy outrageouſneſſe and thy behauing of thy ſelfe heere lyke a ſauge beaſte. Therefore thou muſte be reſtrayned, for thou wouldeſt inforce the meekeſt man aliue too ſpeake. Lo heere the playne meening. But in effect Eliphaſsis minde is, too ſhewe that Iob hath not walked aright, nor with a cleere conſcience before God. Lo heere the firſt poynt. Afterward hee entreth into thys generall argument whych I hauehave touched: that is to witte, that the righteous are neuer oppreſſed in that wiſe wyth affliction: but that it is alwayes a token of Gods vengeance. And therefore when hee perceyued that Iob was tormented in thys wyſe, hee deemed hym to be a reprobate perſon. Thus yee ſee the two poyntes. And nowe lette vsus come vntounto the firſt of them. He ſayth vntounto him, Thou bee…etofore baste taughte the whole world, thou baste ſtrengthned the quiuering knees. Thou haſt refreſhed the weerie handes, thou baste amonded ſuche as dyd amiſſe, thou hast comforted ſuch as were tormented: and now when the miſerie is come vppon thy ſelfe, I ſee thou art out of quiet: and therefore I conclude, that the feare of God whyche thou haſt had, was no more but the very ſame hope which thou pretendeſt: namely, that God ſhould alwayes hauehave bene fauorable vntoo thee. Too bee ſhorte, thou haſte ſerued God vponupon vſurie. It was not for that thou diddeſt gyue ouer thy ſelfe vntoo him in good earneſt, but in reſpect that thou diddeſt hope he would alwayes hauehave bene mercifull vntoo thee, and ſo long thou couldeſt well finde in thine heart to ſerue him, but nowe that thou ſeeleſt him ſomewhat roughe, thou renounceſt hys ſeruice. VVhereby it is to bee perceyued, that there was nothyng elſe but hypocriſie in thee. Thus wee ſee in effecte, the whole ground of the diſcourſe that Eliphas maketh here. But true it is, that wee marke not what is in our ſelues, when wee eyther counſell other men, or comfort them, or rebuke them. EueryEvery man can doo that: yea euen the moſte ideotes. For (as it is ſayde in a common prouerbe) it is eaſie for them that are in health, too comſort ſuche as are diſeaſed. But if wee can ſhewe by oure owne dooyngs, that the thing whiche wee ſpeake vntounto others is in our ſelues, and that wee ſpeake it from the heart: that is a true proofe that wee deale not deceitfully. VVee ſhall ſee diuers that are as eloquent, and more eloquent than needeth, and whych can babble ſo well too the purpoſe as yee woulde wonder, and they neuer want tongue, if it bee but too prattle. But if it happen that God doo but fillip them wyth his fingers ende, they wote not what comforte or any thing elſe meeneth. VVhat is too bee done then? VVhen wee ſpeake too our neighbours, let vsus ſhewe vntounto them, that the thing whych we ſpeake vntounto them with our mouth, is throughly grounded in our harts. Thus we ſee how we ought to proceede. Yet is it not meant heereby, that wee ſhould ceaſſe to comforte and incourage our neighbours, & to reproue one another. For they that paſſe not to chaſtize ſuch as do amiſſe, and to comfort ſuch as are in heauineſſe, and to reforme ſuch as go aſtray: ſhewe themſelues to hauehave no care, neyther of God, nor of hys ſeruice. For if we louelove God with a right affection: it is certayne that (as muche as in vslyeth) we will ſeeke that all men may doo the lyke. A true Chriſtian will not content himſelfe too walke aright: but hee will [doo his beſt] too drawe the whole worlde to the ſame accorde. And therefore it behoueth vsus to put that thing in vre, whiche Sainct Paule alſo ſheweth vsus, of teaching and reforming one another: but (as I ſayde) wee muſt do it from our hart. And how is that? Verely that when it ſhall come to the triall, we may ſhew in very deede that wee hauehave not ſpoken from the teeth outwarde, but that the worde whiche iſſued out of oure mouthe, is throughly rooted in our hart. But here we ſee what the vſe of Gods word is: namely not only to teache and to ſhewe what is good: but alſo too correct ſuche as hauehave done amiſſe, to rebuke ſuche as deale diſorderly, and to ſtrengthen the weake, the feeble, and thoſe that are of ſmall courage. And therefore the Prophet Eſay auoucheth, that it belongeth too the charge of all Prophets, all teachers of the Church, and all ſuche as hauehave charge too beare abroade the worde of God not onelyonly too vtter that whyche is commaunded them too ſpeake, (wee may ſee heere what God will hauehave declared vntounto vsus) but alſo too hauehave the cheerefulneſſe too ſpurre and pricke forwarde them that are lazie, too giuegive courage too the weake, too lift vp them that are falne, and too bring backe them that ſtray, into the right way. Thus ye ſee what is the true vſe of Gods worde: namely that it is the way, aſwell too inſtruct men aright as alſo to ſhewe the effectualneſſe of the Goſpell, according alſo as when Sainct Paule telleth vsus howe wee muſt applye the holy ſcripture too our inſtruction, he ſayeth, that it ſerueth not onelyonly to knowe what is good, and too diſcerne betweene good and euill: but alſo to exhorte, too reproue, and to conuince vsus. And heereby wee muſt bee the more prouoked to receyue Gods worde deſirouſly, and with a cheerefull and louing affection, for ſomuch as wee ſee howe all that belongeth to our welfare is comprehended therein. God then not onelyonly bringeth vsus that whyche is for our behoofe too knowe: but alſo foraſmuche as he ſeeth our frailtie, he intendeth too remedie it, and will hauehave hys word to ſerue to ſtrengthen vsus: and foraſmuch as he ſeeth wee be brittle and in daunger too fall, hee ſetteth vsus vp agayne anone after: and foraſmuch as hee ſeeth vsus inclined too hypocriſie, and too ſoothe our ſelues in our owne vices: he ſpurreth vsus, too the ende wee may perceyue our owne euills, and not delight in them.
Seeyng then that wee perceyue how God hathe ſo well prouided for all things whiche hee knoweth too bee behooſefull, as hee will hauehave hys worde too ſerue vsus throughly in that behalfe: ought not wee to bee the more inſlamed too receyue the ſame worde? Seeing wee perceyuc it too bee ſuche a treaſure, ought wee not (I ſaye) too receyue it with a cheerefull minde? conſidering howe it is ſweeter than hony, as it is ſayde in the nyneteenth Pſalme. Alſo when wee heare the worde of God: it ſtandeth vsus in hande too knowe wherefore. There are that would hauehave a man too doo nothing elſe but ſay, Beholde what wee hauehave too marke vponupon this text: and that man ſhould make colde expoſitions, and that there ſhoulde bee no exhortations, no rebuking of vices, nor liuelyneſſe. Yea, but that were as muche as too deface the doctrine of God, as if a man ſhoulde cut a ſunder the ſinewes of a body, that it might hauehave no more ſtrength in it. VVhat is too bee done then? VVhen wee come too a Sermon, or when any man readeth alone by him ſelfe, wee muſt vnderſtande, that it is Gods intent, not onelyonly too ſhewe vsus what is good, as if he ſhould ſay, go on that way: but alſo too rebuke our ſinnes in vsus, that it may be as a meſſenger too pricke vsus forwarde too learne too humble our ſelues before him. Is it euen ſo? Then let vsus marke alſo howe ſluggiſh wee bee, and that wee hye vsus not vntounto him with ſuche zele as were requiſite, inſomuch that hee is fayne to gyue vsus ſome ſtrokes of the ſpurre too quicken vsus vp, and all his exhortations ſerue too humble vsus, and too make vsus too ſubmit oure ſelues frankly to hys will: Thus we ſee how wee ought to deale to make the worde of God to ſerue oure vſe, and in what wiſe we ought too put it in vre. Aboue all, they that are cheefe in this charge muſt marke well, that they bee not quite diſcharged when they hauehave faithfully informed the people what is good: but alſo that they muſte hauehave the foreſayd liuelineſſe of encouraging them, too the intent that ſuche as are dull, may be ſomewhat quickned: and of comforting ſuche as are in diſtreſſe, too the intent they may finde reliefe in God: and of rebukyng ſuch as delight in their owne vices, too ſpurre them in ſuche wiſe as they may be abaſhed and aſhamed in them ſelues. And like as the miniſters and teachers muſt applye theſe things to all men openly: ſo muſte eueryevery one of vsus apply it to himſelfe, following that whiche the Apoſtle ſayth in the Epiſtle to the Hebrues: for in alleaging the ſaying of the prophet Eſay, he ſayth wee muſt not tarrye till others ſpeake too vsus, but eueryevery one of vsus muſt bee a ſcholemaſter to him ſelfe. As if he ſhould ſaye, Beholde how that vntounto all ſuch as are appoynted to carrie abroade Gods worde in his name, the Prophet Eſay giueth commaundement to comfort the trembling knees, to ſtay vp the handes of ſuche as faynt, to releeue ſuch as are oppreſſed, and too pull them backe intoo the right pathe, which are gone aſtray. But yet neuertheleſſe my freends (ſayth he) marke howe eueryevery one of you alſo is bounde to ſuccour him that is weake and feeble, to cheriſhe him that is weery and out of heart, to comforte them that are oppreſſed with ſorrowe, and (to be ſhort) to imploy him ſelfe in that which he knoweth to bee meete and expedient for the welfare of his neyghbours: and finallye, that eueryevery one of vsus muſt do the duetie of a preacher towards him ſelfe. Lo what we hauehave to marke in this texte. And whereas recorde is gyuen vntounto Iob, that he had inſtructed many. Heere is ſhewed vsus, firſt the excellent vertue that was in hym. And we muſt alſo take inſtruction by it too doo the lyke: that is to witte, to drawe all men with vsus (as much as in vsus lyeth) too ſerue God with one common conſent. True it is, that all men are not indewed with ſo great giftes: but yet muſt eueryevery man conſider hys owne meaſure, and imploy him ſelfe according as God hathe gyuen hym abilitie towardes hys neyghbors. Therefore wee muſt vnderſtande, that whatſoeuer God hath imprinted in eche of vsus for the common buylding vp of hys Churche, wee muſt diſcharge our ſelues of it, and according to the giftes that eueryevery of vsus hath receyued, ſo muſt he profite others, and all of vsus muſt communicate togythers, that we may go to God with one accorde, and eueryevery man ſhewe openly that he hath a deſire too ſerue his neighbours turne. But nowe let vsus come to the concluſion that Eliphas maketh. Foraſmuche (ſayth hee) as thou art out of pacience when the aduerſitie is come vppon thee: it muſt needes bee ſayde, that thou haſt beene but an hypocrite, and that the feare which thou haſt had, was but a hope and a looking that God ſhould alwayes fauour thee. Verily had Iob beene ſuche a one as Eliphas ſurmizeth him to bee, hys ſaying had beene true. For (as I hauehave touched afore) the marke to knowe hypocrites by, is when they can babble to teach others, and ſhewe not in deede that their doctrine ſerueth their owne turne: and when they hauehave a fayre vtterance, but keepe nothing within too ſerue their owne turne at their neede. Then let vsus learne too bee eueryevery man hys owne ſcholemaſter and teacher: And if we minde to profite our neighbours by this doctrine: let eueryevery one of vsus begin with it at hym ſelfe. And whereas Eliphas dothe Iob wrong, in ſaying that hee founde hym aſtoniſhed, as though there had beene nother witte nor reaſon in hym: wee perceyue thereby, that to humble vsus therewith, God may well ſuffer vsus to bee ſo delte withall: but yet wee muſte alſo preſuppoſe, that whatſoeuer temptations happen too Gods children, they ſhall neuer vtterly decay, but God will ſuccoure them in ſuch wiſe, as they ſhall hauehave wherewith too ſtabliſhe and ſtrengthen themſelues, notwithſtanding that of nature they bee ſo feeble and weake, as euen to ſtumble without ableneſſe to riſe agayne, were it not that God reached out hys hande vntoo them. Then let vsus vnderſtande, that when wee hauehave taught other men, and wrought wonders, in reprouing the ſturdie and wilfull ſorte, in refourmyng thoſe that went aſtray, and in ſtrengthning ſuche as are faynthearted: wee ſhall bee ſo muche the more blameable and worthie to bee condemned, if we ſhewe not by our owne dooings, that we ſpeake it from our hearte and earneſtly. The greater then ſhall the damnation of thoſe bee, who hauyng medled wyth teachyng of others, doe themſelues take no profite at all by the doctrine. And this ought well to make vsus too walke in feare and humbleneſſe. Therefore when it commeth to the cace of inſtructing, let vsus thinke thus: True it is that God will hauehave mee ſerue my neyghboures turnes. But ſo it is that I muſte bee myne owne iudge: I carye abroade his woorde, and therfore I muſt teach myne owne ſelfe. Otherwyſe, if I frame not my life according to that whiche I ſpeake and vtter with my mouth, it wil be to my greate and horrible confuſion. Aboue all men, the miniſters of the Goſpel muſt well conſider this. Here we ſee alſo why Sainct Paule ſayeth, that he blamed and condemned himſelfe, to the ende he might be the firſt in the ranke, when the condemning of others ſhall come in queſtion. To be brief, we that hauehave the charge to beare about the woorde of God, ſhall bee ſo muche the more blameworthie, though we hauehave faithefully taughte that whiche God himſelfe hath ſhed out vponupon vsus▪ by the gift of his holy ſpirit, if we hauehave not begonne to ſhewe the ſame at our owne perſons. And ſo muſt we amende others? Lette vsus firſte amend our ſelues. Muſt we exhort others? Lette vsus firſt exhort our ſelues, and lette vsus alwayes bee the firſte in leading of the daunce. Specially when we rebuke ſuch as hauehave doone amiſſe, let vsus practiſe that whiche Saincte Paule ſayeth, that is to wit: let vsus vſe all ſofteneſſe in reprouing them that hauehave doone amiſſe. And that it is ſo, looke vponupon thy ſelfe (ſayeth he:) and if thou find thy ſelfe frayle, then muſt thou beare with thy neighbours, and yet in the meanewhyle the ſame muſte not hinder the liuely admoniſhments whiche God enioyneth vsus. Thus wee ſee what we hauehave to gather, that we may profit our ſelues by this text: [that is to wit,] that as ofte as it ſhal pleaſe God to correct vsus, [after what maner ſo euer it be) wee muſte ſhewe, that when wee be deſirous to comfort other men that are in lyke troubles, we hauehave bin good and faithfull teachers towardes our ſelues. As concerning the ſentence where it is ſayde, Was not thy feare then a counterfea…neſſe … were not thy hope and the ſimplicitie of thy wayes, [ſo lykewiſe]? Here Eliphas meaneth to ſhewe Iob, that he had bene an hypocrite, and hadde not ſerued God but for deſire too ſeeme and to be ſeene. And certain it is, that if we ſerue not God (yea though we feare that wee ſhall hauehave him agaynſt vsus:) it is but a ſlauiſh maner of ſeruice. For God will not hauehave vsus to bee as hirelings in ſeruing him: but he will hauehave vsus to goe to it with a free courage, and to be ſo wholly giuen vntounto him, as we may ſay, Lorde, we be thyne, and reaſon it is that eueryevery one of vsus ſhoulde dedicate himſelfe vntounto thee, and labour to glorifie thy name. VVe ſee then howe we ought to hauehave a free heart in ſeruing of God, and not bee led to it by ſlauiſhe conſtraynt. True it is that in ſome other textes it is rightly ſayde that we may well ſerue God, conſidering that we ſhall not be diſappoynted of our labour, according as it is ſayde in the nintenth Pſalme, and in other lyke places. But all thys doth eaſily agree togither, that is to wit, that in ſeruing of God we muſt be led▪ with a free mynded affection: and yet neuertheleſſe muſt aſſure ourſelues, that God wil not ſuffer our laboure to bee vnprofitable, according alſo as Sainct Paule ſpeaketh. God (ſayth he) is rightuous, who promiſeth that your trauailing ſhall not be in vayne, ſo as it ſhoulde be loſte labour when you bee ſo perſecuted. The holie Scripture is full of this doctrine, and ſpecially it is ſayde in effecte, that ſuche as truſte in God ſhall not loze their rewarde. Then as touching the firſt poynt wee may well hauehave an eye too the promiſſes that God hathe made vsus, namely that wee ſhall not loze our labour in ſeruing him, nor bee diſappoynted of our longing, but that our rewarde is greate in heauen: and yet notwithſtanding that in the meane time the ſeruice that we doo vntounto God, muſt bee free harted: that is to witte, that whē ſoeuer it pleaſeth hym to plague vsus, wee muſt not therefore ceaſſe to continue our obedience towardes him, and to walke in hys feare, as wel as when he dealt gently with vsus, and mainteyned vsus in good plight. And in doing hereof ye ſee how we muſt not loke too hauehave a hyrelings rewarde, to ſay, ô I will ſerue God conditionally that hee deale with me after mine owne deſire. If wee come too this poynte, it is no ſeruing of God after the manner of children: but after the manner of thoſe that be hyred for wages by the day. VVhat is to be done then? wee muſt hauehave a freeharted affection too dedicate our ſelues wholy vntounto God and to giuegive our ſelues wholly to the ſeruing of him, yea euen as well in wo as in weale: being well aſſured that our labour ſhall not be diſappointed, when wee ſhall hauehave proceeded in ſuch ſimplicitie. But for aſmuche as this matter can not be layde foorth at length as nowe: we will keepe the reſt till tomorrow.
Now let vsus humble our ſelues in the preſence of our good God with acknowledgement of our ſinnes, praying him to make vsus vnderſtande them better, that wee maye diſlyke them, and ſeeke the remedies which hee offereth vsus, to the ende they maye bee corrected: and therewithall guyde vsus in ſuch wyſe in this worlde, as wee may deſire nothing but to pleaſe him in all pointes and all reſpectes, and to follow hys holy commaundements. And ſo let vsus all ſay, Almighty God our heauenly father, &c.