Sermons upon the Book of Job

As if he should say, thou art so far out of square against all reason, that men must needs find fault with thee, and there is not the mildest man in the world, but he should be constrained to rebuke thee, if he saw thy outrageousness and thy behaving of thy self here like a savage beast. Therefore thou must be restrained, for thou wouldest enforce the meekest man alive too speak. Lo here the plain meaning. But in effect Eliphassis mind is, too show that Job hath not walked aright, nor with a clear conscience before God. Lo here the first point. Afterward he entereth into this general argument which I have touched: that is to wit, that the righteous are never oppressed in that wise with affliction: but that it is always a token of Gods vengeance. And therefore when he perceived that Job was tormented in this wise, he deemed him to be a reprobate person. Thus ye see the two points. And now let us come unto the first of them. He saith unto him, Thou bee•etofore baste taught the whole world, thou baste strengthened the quivering knees. Thou hast refreshed the weary hands, thou baste amended such as did amiss, thou hast comforted such as were tormented: and now when the misery is come upon thy self, I see thou art out of quiet: and therefore I conclude, that the fear of God which thou hast had, was no more but the very same hope which thou pretendest: namely, that God should always have been favourable unto thee. Too be short, thou haste served God upon usury. It was not for that thou diddest give over thy self unto him in good earnest, but in respect that thou diddest hope he would always have been merciful unto thee, and so long thou couldest well find in thine heart to serve him, but now that thou feelest him somewhat rough, thou renouncest his service. Whereby it is to be perceived, that there was nothing else but hypocrisy in thee. Thus we see in effect, the whole ground of the discourse that Eliphas maketh here. But true it is, that we mark not what is in our selves, when we either counsel other men, or comfort them, or rebuke them. Every man can do that: yea even the most idiots. For (as it is said in a common proverb) it is easy for them that are in health, too comfort such as are diseased.

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 haue 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 vs come vnto the first of them. He sayth vnto him, Thou beeetofore 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 haue bene fauorable vntoo thee. Too bee shorte, thou haste serued God vpon 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 haue 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. Euery 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.