Sermons on Job, Sermons · Chapter 21 · Sermon 77
The .lxxvij. Sermon, which is the first vponupon the .xxj. Chapter.
ANd Iob anſvvered and ſayde,
2 Heare my vvordes and let it be for your comfortes.
3 Beare vvith me and I vvill ſpeake: and vvhen I hauehave ſpoken, mocke you on.
4 Is my talking vntounto man? If it vvere ſo, hovv ſhould not my ſpirit faint?
5 Marke me and be abaſhed, and lay your hande vponupon your mouth.
6 Verely vvhen I bethinke me, I am afrayde, and feare taketh holde on my fleſh.
IT ſeemeth after a ſort, that the woordes whiche Iob ſetteth downe heere, are contrarie to the worde of God, inaſmuche as hee auoucheth that God puniſheth notthe wicked, but letteth them alone ſo as they proſper. But wee hauehave ſeene heretofore that wee muſt conſider the iudgements that God executeth in the worlde, according to the recorde of the holy Scripture. Then at the firſt ſight, this talke of Iobs ſeemeth vtterly repugnant too all truth: but we muſt remember what hath been ſayde heeretofore: namely that when the holy Scripture ſpeaketh of Gods iudgements, it ſayeth not that hee accompliſheth them peremptorily: for ſomtimes he taketh in hande to ſhew himſelfe iudge of the worlde, but that is not in all poynts and all caces, nor yet after all one rate. Therfore it ought to ſuffize vsus, that God giueth vsus ſome token that the wicked cannot ſcape his hande, but muſt come too account before him. Neuertheleſſe God doth ſometimes diſſemble, and we ſee it by experience. So then it behoueth vsus to acknowledge that God dothe by his prouidence gouerne the worlde, maynteyne and preſerue the good, and puniſhe the wicked: as wee make it no generall rule that all ſuche as bee wicked are puniſhed out of hande, and that god delayeth not their puniſhment till afterward, nor vſeth any ſufferance, nor reſerueth any thing to the life to come: for thē ſhould we enter into a great diſorder. VVherfore ſith that our knowing of Gods iudgements ought too be in ſuch wiſe, as to wayt for the accompliſhment and fulfilling of them at the latter day: thereby wee maye well diſpatche the contrarietie, that ſeemeth too be at the firſt bluſh, betweene Iobs ſaying heere, and the holy Scripture. VVhat is it that Iob meeneth? That wee ſee the wicked proſper, and that God is ſo farre off from puniſhing them, as they bee caried on ſtill in all pleaſures and delightes euen till their dying day, ſo as they pine not away with long lingring, but rather ſeeme to bee exempted by priuiledge at Gods hande from all aduerſitie. Nowe it ſeemeth after a ſort that Iob intended too beare men in hande, that all things are gouerned by fortune, and that God hathe no regarde of worldly matters, ne careth for them. But his meening is nothing ſo, according alſo as he himſelfe proteſteth at the ende, to the intent that men ſhould not take offence at his woordes. VVhat then? His purpoſe is too ſhew that when God viſiteth a man, wee muſt not at the firſt daſhe giuegive ſentence of condemnation vppon him, to ſay, ſuch a one is a wicked man, ſuche a one is hated and forſaken of God: but it behoueth vsus to examine well his life. And why? For wee muſt not thinke that God doothe alwayes handle men in this worlde wholly according too their deſerts. VVherefore ſee wee ſo many wicked men ſpared? For it ſhoulde not ſeeme that their iniquities are knowne to God, ſeing he layeth no puniſhment vponupon them. So then let vsus vnderſtand that our Lorde reſerueth many puniſhments to the latter day, whiche are not ſeene as yet: and agayne, that hee handleth thoſe very rigorouſly whom he loueth and hauehave not offended ſo greeuouſly as other men, which thing he doth not for their ſinnes ſake. If wee knowe not why he doth it, let vsus humble our ſelues: for God muſt bee glorifyed in all his workes, although wee knowe not the reaſon of them as yet. Nowe then wee ſee what Iob pretended. How bee it, that wee may the better profite our ſelues by that which is conteyned heere, let vsus lay foorth and ſerche out the things in order, as hee ſetteth them downe, Hearken to mee (ſayth hee) and take beede too my woordes, and let it bee too you for a comfort: that is too ſay, let it bee in ſteede of the comforte that you come too giuegive mee. Truely wee knowe that Iobs freendes came too that ende: howebeit they were ſore combered when they ſawe him in that plight: and according to mans reaſon they concluded that Iob was a caſtaway. See howe they were dazeled with this generall ſentence that God puniſheth the wicked. And ſo they ſet Iob in the rancke of the wickeddeſt ſort, which thing they ought not too doo. Now therefore hee telleth them, that whereas they be come too comfort him, hee deſireth nothing of them but pacience and quiet hearing. And afterwarde he proteſteth agayne, that hee ſhapeth not his talke vntounto men, as theſe hypocrites do, who ſeeke no more but to bee iuſtified before the worlde, alwayes ſhunning the preſence of God, and neuer come to acknowledge [what they bee] but by force, and till men hauehave throughly tried what is in them. Iob then ſayth, that his talking is not vntounto men, that is to ſay, he is not led with vayne ambition, to make fayre countenaunces and flouriſhings before men, but hee ſhapeth himſelfe to God. And for proofe there of (he ſayth) might my ſpirit holde out if I had reſpect vntoo men? Yee ſee me here in ſuche neceſsitie, as no creature were able to indure in ſo miſerable ſtate. By all likelihoode I could hauehave beene diſpatched a hundred tymes ere this: but ſith you ſee neuerthelater, that my ſpirite fayleth mee not: is it not a ſigne that I knowe the hande of God, and that I ſubmit my ſelfe too it, and that I reſt vponupon him? Seeing I am not heere as a wauering Reede, can yee not perceyue that I hauehave a better and ſurer foundation? Forſomuche then as you ſee that I ſpeake as before God: heare mee. And afterwarde hee addeth. Thinke not that I am without feeling. For when I beholde my ſelfe I cannot but be ſore abaſhed, and I am greatly diſmayde at the things whiche I ſee. For ſurely Iob was a ſpectacle of all terribleneſſe: and when wee reade what happened vntounto him, the heares ought to ſtande vp vponupon oure heade. His ſaying then is that hee cannot thinke vponupon himſelfe, nor remember the great miſeries that were befalne him: but terrible feare muſt catche holde on him. Therefore when ye knowe my ſtate throughly (ſayth he) then will you bee aſtoniſhed, and lay your hande vponupon your mouth. That is too ſay, you will blame mee no more as yee hauehave done hithertoo. For yee imagine of mee at your pleaſure, and it is a ſigne that yee hauehave no pitie nor compaſsion of the great miſerie that is in my perſone. And heere you hauehave too marke, firſt if wee will comfort the miſerable in their aduerſitie, it behoueth vsus too conſider well howe. For there is required a ſingular diſcretion in that behalfe as wee hauehave ſeene heeretofore. For afflictions are as diſeaſes: and if a Phiſition vſe one medicine for all diſeaſes, what a thing will that bee? Some diſeaſe is whote, and ſome is colde: ſome diſeaſe requireth that a man ſhoulde bee kept drie, and ſome other that hee ſhoulde bee refreſhed with moyſture: one diſeaſe will hauehave a man kepte cloſe, and another will hauehave him too go abrode. Yee ſee then that a Phiſition ſhall kill his patientes, if hee hauehave not a regarde of their diſeaſes: yea and it behooueth him alſo too be acquainted with the complexions of his patients. Euen ſo ought wee too conſider of thoſe whome God viſiteth with afflictions. Firſt we muſt marke what the perſones are, and then howe wee ſee them diſpozed. I ſay wee muſte marke what the perſonnes are. For if a man hauehave liued without ſtayne, walking in the feare of God, and ſhewing all tokens of ſounde meening: what a thing were it too condemne him when wee ſee him in aduerſity? Agayne, though a man had committed foule offences, and for a time beene in a rage agaynſte God: if hee bee daunted by the aduerſities that hee indureth, ſo as wee perceyue nothing but true repentance in him: were it not a beaſtly and wicked crueltie, too ſteppe too him neuertheleſſe, and too vſe great roughneſſe agaynſt him? Nay wee muſt rather reache our hande too ſuche as are beaten downe, and helpe them vp: according as it is ſayde, that the duetie of them that will teache faythfully in the name of God, is too ſtrengthen the weake knees and feeble hands, and to herten and comfort thoſe that are in deſtreſſe, and in anguiſhe of minde. Yee ſee then that wee ought too vſe great diſcretion in comforting ſuche as are afflicted. And therefore it is not without cauſe, that Iob telleth his freendes, it were muche better for them too holde their peace, than too increaſe his trouble by ſpeaking, and hee woulde take theyr ſilence for a comfort. Yea and hee addeth, that when they hauehave heard him, hee will giuegive them leaue to mocke on, not that hee meeneth that they might hauehave reaſon ſo to doo: but he rebuketh them for their raſhneſſe, according as it is ſayde prouerbially, that a haſtie iudge giueth a ſwift ſentence. For they were ouer haſtie in condemning of Iob before they had hearde him. And ſo when he ſayth that they may mocke on when they hauehave heard him ſpeake: he meeneth that there is nothing but diſorder and raſhneſſe in them, and that they deſcant vponupon an vnknowne matter, whereof they were not yet throughly informed. Therefore wee hauehave a common doctrine to marke in this ſentence: whiche is too brydle our ſelues, when we come to iudging, and not too bee ſo heddie till wee knowe the verie truthe indeede. And ſo muche the more ought wee too minde it, bycauſe wee ſee that men are by nature ouermuche inclyned to this raſhneſſe and ouerhaſtineſſe. For although wee woulde fayne be eſteemed too bee of ripe and ſettled iudgement: yet are there verie fewe too bee found, that giuegive themſelues to bee ſo: yea and (which worſe is) we ſhall ſee a great number that make haſte too ſhewe their fine witte, for feare leaſt men ſhoulde take them for dullardes. This cauſeth vsus oftentimes too throwe oure ſelues headlong intoo ouerhardineſſe, and too iudge crookedly and vntowardly of oure neighbours, without reaſon, or without indifferencie at all. Seeing that this maladie is ſo naturall too vsus: let vsus learne too examine things before wee ſpeake. It is ſayde that the wize man will alwayes heare, and the foole hauehave his mouth open, and neuer leaue babbling. It is not for naught that Salomon ſayeth ſo, and wee can well skill to ſay ſo too: but in the meane while wee doo yll put it in vre. And therefore what is oure cheefe wiſedome? Saint Iames ſheweth it vsus when he ſayeth, that we ought to bee ſlowe too ſpeake, and willing too ſuffer our ſelues too bee taught. For when wee hauehave the modeſtie too refrayne from haſtie ſpeaking: God will giuegive vsus the grace too knowe the matters: and when wee knowe them, wee ſhall tell howe they ſtande. At a woord, wee ſhall hauehave profited greatly, when we hauehave learned too refrayne haſtie iudgement. For wee cannot iudge oure neighbours after that ſort at aduenture, without a double deſpiſing of Gods goodneſſe. VVhy ſo? For wee muſt all appeare before his iudgement ſeate, as Saint Paule telleth vsus. Then if I iudge my neighbour, before I knowe howe the cace ſtandeth: I take vponupon me the authoritie of God, and I chalenge to my ſelfe that which belongeth not too me, no nor too any Angell in heauen. And what an ouerboldeneſſe is that? True it is that when we once knowe the euill, I ſay when we knowe it, not after our owne imagination, but as it is of verie truth: we may bee bolde too condemné it, and we ſhall not be raſh in ſo doing. VVhy? For we iudge not at all: but onelyonly ratifie the iudgement that God hath giuen by his worde. But when wee bee ſo haſtie [as is ſpoken of afore:] it is high treaſon to God, bycauſe we rob him of the right that is peculiar too himſelfe, and pull it to our owne perſons. And againe beſides this, we offende God in taking vponupon vsus to iudge of ſecret matters. But it behoueth vsus to knowe our owne meaſure, and that we hauehave neede to inquire of the things that we knowe not, and not to ſay it is ſo, or ſo, vntill wee bee throughly informed of the matter. Thoſe twoo reaſons ought to holde vsus well in awe, that we be not ouerhardie in iudging our neighbours. Furthermore if it behoue vsus too keepe this modeſtie towarde mens perſones: what muſt wee do too Gods doctrine? I pray you when euerie man ſtootes foorth his bolt vponupon a doctrine before he hauehave throughly examined it: is not ſuch raſhneſſe woorthie to bee double condemned? I hauehave ſhewed alreadie that we bee traytours to God in robbing him of his honour, if wee iudge the perſones of our brethren before we knowe them throughly. But it is certaine that Gods doctrine is muche more precious than mennes perſones. I go aboute too infrindge ſome doctrine at aduenture, yea, euen ſome doctrine of the holye Scripture, or ſome article of the fayth: and is not that an vnhallowing of the holy things? Neuertheleſſe wee ſee men bolde and ouerbolde in this cace. For nowadayes, who ſhall bee ſooner beleeued in matters of doctrine, than drunkardes, looce liuers, and heatheniſh men, whiche can as muche skill of Gods ſecretes, as can brute beaſtes, yea as can the verie Swine? Theſe muſte ſnuffe vp theyr groyne agaynſt Gods doctrine, and diſpute with might and maine agaynſt the truth, that hath beene well ſtabliſhed by the holy Scripture. And what maketh them ſo bolde? Euen bycauſe they vouchſafe not to heere. But God puniſheth them for their preſumption, ſhewing that they bee but ranke fooles which alwayes hauehave their tongues walking, and neuer hauehave their eares open too heare with pacience. So much the more then behoueth it vsus too practize thys ſentence and admonition that is giuen vsus heere, that euerie one of vsus muſt learne to bee ſlowe to iudge. And when wee do ſo, wee ſhall bee teachable. For hee will neuer proue a good maiſter, which hath not bene a good ſcholler. If a man will worke mayſtries at the firſt day, before hee hauehave euer beene bounde prentice too the occupation: hee ſhall make fayre woorke and aduauntage himſelfe greatly. Nowe if the cace ſtande ſo in handie craftes: what is to be thought of Gods doctrine which ſurmounteth all mans vnderſtanding, and is reuerenced euen of the Angels? And ſo, wee muſt not onelyonly hauehave beene ſcholers, that we may bee mayſters: but wee muſt alſo perſeuer all our life long in profiting and vnderſtanding, when wee mynde to teache others. VVhen God hath giuen a man grace to teache others, hee muſt not thinke that hee himſelfe is not bounde too learne any further. But let vsus aſſure our ſelues, that no man ſhal euer be a good and faithfull teacher, except hee indeuer to learne ſtill, as well as other men. To bee ſhort, it behoueth vsus all, (as well thoſe that teache, as thoſe that learne) to be Gods ſcholers, and to proceede further and further in his learning, yea euen till we die. Thus much concerning that ſentence. Nowe let vsus come to the proteſtation that Iob maketh. My talking (ſayth he) is not vntounto men, for were it ſo, howe ſhoulde my ſpirite not fayle? Heere Iob ſheweth all the children of God how they ought to ſpeake. He had proteſted the like alreadie heretofore. How beit it is not without cauſe that he repeateth it againe, foraſmuch as it is certain that while wee wander here bylowe, our talke will alwayes trayle a long trayne of ſuperfluities after it, and wee ſhall not go to the matter roundly and ſubſtancially as wee ought too do. VVhat is the cauſe that wee are woont to ſnarle our wordes in ſuch wiſe, as a man cannot wring out any pure truth out of vsus? It is bicauſe we hauehave our eye vponupon men. For beſides that, men do bleare themſelues, and diſcerne not things as they ought to do: we on our ſide are alreadie enclyned to followe it, and the diuell alſo thruſteth himſelfe in, too make a hotchopotche of all things. So then oure woordes ſhall neuer bee well conueyed and cleare, except wee hauehave God before our eyes, and ſpeake as in his prefence. On the other ſide, wee are neuer throughly touched, when wee talke but with men. For they iudge no further than they ſee, and wee paſſe for no more but to hide our vices, and we thinke it ynough if the euill be not apparant. Lo howe men fall aſleepe in theyr ſinnes, and neuer ſpeake freely as they ought to doo, vnleſſe they knowe that God ſummoneth them before him, and frameth their inditements, and that they muſt preuēt it, and not tarie till God condemne them, but rather yeeld themſelues giltie of their owne accorde. This is the cauſe why Iob proteſteth here that his talking is not vntounto men. True it is that we ought to hauehave regard of our neighbors when wee talke with them, that our wordes may edifie them. For if we caſt forth light and wandring ſpeeches: we ſhall lay ſtumbling blockes in their way, and we may hurt them diuerſe wayes. Therefore when we ſpeake to men, we muſt bethinke our ſelues afore hand: that is to ſay, we muſt hauehave regarde that it might bee to their profite. But yet muſt wee hauehave the thing that is ſpoken heere of Iob: which is, to put God before. Iob then meeneth not ſingly that he deſpyzeth men, and that if hee ſee them rude and ignorant he will not in any wiſe applie himſelfe vntounto them: no: but that he is not led with ſuch vanitie as too pleaſe men onelyonly, and to forget God, or too put him behind them: but rather that when he ſpeaketh, hee maketh his reckening aforehande, that he is as it were in the preſence of God, ſo as all his thoughts are knowne too that heauenly iudge, and therefore he muſt not diſguiſe himſelfe, nor thinke too further his cace by concealing the truth. Lo whereat Iob looked. And ſo (as I hauehave touched alredie) let vsus hauehave the wit to pray God to cal vsus throughly home to himſelfe: that is to ſay, that as oft as hee viſeteth vsus with his handes, he will ſo touch our mindes and hartes too the quicke, as wee may knowe that it is hee whiche puniſheth vsus for oure faultes, and that all oure thoughts are bare before him, and not be dazeled and ſotted in our owne talke, as they that are ſo full of babling, onelyonly to pleaſe men. Beholde (I ſay) whereof wee bee inſtructed in this ſentence. And it behoueth vsus to remember well the reaſon that Iob addeth. If it be ſo (ſayeth he) how and wherefore doth not my ſpirite faynt? It ſeemeth that hee leaueth his talke heere as it were cut off. But the ſenſe is that ſuch as doo ſo direct their talke to men without regarde of God, ſhall quayle in the ende, and that when they hauehave made fayre countenaunces at the firſt ſight, their hypocriſie will bewray it ſelfe at the laſt. And in good footh wee ſee it ſo by experience. For they that are ſo ledde with vainglorie, and are alwayes deſirous to be had in reputation among men as the onelyonly reſpect that they hauehave: will ſurely tell many fayre tales, and roll ſo trimly in their Rhetoricke, as their woordes will vtterly bleare mens eyes, and it will bee a woonder too heare them ſpeake. Heerevpon they ſtreake themſelues when men ſooth them: but in the ende God pincheth them after ſuche a ſort, as hee ſheweth that all was but hypocriſie. God then taketh away that ſtarche, as when a woman that ſtarcheth hir face commeth intoo the Sunne, and the heate lighteth vppon hir, by and by the ſtarche falleth off, and hir wrinckles appeare, by meanes whereof hir ſhame is ſo manifeſt as ſhee is faine too get hir away to hide it. Euen ſo is it with hypocrites. For by reaſon of their goodly ſhewes, they ſhall bee commended exceedingly of the worlde, and men will thinke there is none euill in them. VVell, God leaueth them there for a time, ſo as they ſhyne bright before men: but in the ende hee mocketh theyr hypocriſite, and then are they vtterly defaced, they bee pynched double and treble, till they can no more, all the babling that they were woont too make is layde a water, and beholde all theyr goodly Rhetoricke fayleth them. Therefore let vsus marke well this reaſon, to the ende we may learne to come vntounto God of our owne accorde, and to hauehave a care to ſpeake as in his preſence, before he conſtreyne vsus by force and violence. Thus then the reaſon that is ſet downe heere, ought to ſerue vsus for a threate, to make vsus ſhunne all hypocriſie, and to follow the ſayde vnfeynedneſſe of ſetling our ſelues as it were in the preſence of God, and of hauing an eye alwayes vntoo him in our talke. For if wee hauehave an eye vntoo him, ſurely hee will giuegive vsus the grace to ſtande, ſpecially if wee followe the example of Iob. For Cain and Iudas, and ſuch other like were faine in the end to feele Gods preſence, not for that they were moued by it to returne too repentance, but that God brought them therevntoo by force. But let vsus followe Iob: that is too ſay, let vsus ſeeke to holde our ſelues before the face of our iudge, and let vsus go to him with all humbleneſſe, acknowledging his iuſtice, that we may giuegive him the glorie which belongeth to him, and which he deſerueth. VVhen wee go ſo too woorke, and deſire to bee ſuccoured by his goodneſſe, ſurely our wittes ſhall not fayle vsus though we were preſſed neuer ſo extreemely, yea and ſeemed too bee vtterly ouerwhelmed. VVe ſhould (ſay I) be neuertheleſſe hilde vp, and in the ende ſo reſtored, as God ſhould ſhew that all ſuch as ſeeke him, and come too hym willingly, are receyued at hys hande, yea euen as it were too bee hilde in his lappe, and that hee will giuegive them ſuch a reſting ſtay, as they ſhall neuer miſcarie, be their infirmitie neuer ſo greate. And nowe Iob (not without cauſe) addeth, that when his freendes looke vppon it, they ſhall be amazed, and compelled to ſhet their mouth, and too lay their hande vppon it to holde their peace. For if we knew Gods iudgementes in good earneſt, ſurely wee woulde hauehave more holde of our ſelues than wee hauehave. But what is the cauſe that wee bee ſo hardie too iudge ſo at randon, but for that wee examine not throughly the things that God ſheweth vsus. As howe? If wee ſee a manne afflicted, ſurely we can perceyue well ynough that the ſame commeth of God: for foorth with wee fall too raunging: and ſaye that God puniſheth ſuche a one for his ſinnes: wherevpon we fall to thundering at him. But (as I ſayde) if wee conſider Gods iudgements aright, we ſhould hauehave better ſtay of oure ſelues. And why? For too conſyder Gods iudgements aright, it behoueth vsus firſt and formoſt too thinke vppon our ſinnes, and that in the perſone of one man God intendeth alwayes too inſtruct a thouſande and many more: and looke howe manye chaſtizements and aduerſities are ſhewed, ſo many teachings and inſtructions dooth God ſende too vsus all. Then if anye man bee ſcourged, wee muſt not onelyonly looke what he is, but we muſt alſo thinke vponupon our ſelues: and ſurely then ſhall wee not lift vp oure hornes when wee come before Gods Maieſtie: but wee ſhall hauehave ſuch a reuerentneſſe, that if wee iudge oure neighbours, it ſhall bee with feare and greefe. For it ſhall behoue euerie one of vsus to hauehave iudged and condemned oure ſelues aforehande, and too hauehave acknowledged that wee deſerue too receyue muche greeuouſer condemnation at the handes of oure God▪ I am a wretched mortall creature, and ſyllie woorme of the earth, and I take vponupon mee too iudge my neighbour, and what ſhall God doo agaynſt mee when hee holdeth his aſſyzes? If wee thought of this, I pray you woulde it not ſtryke a terrour intoo vsus? On the other ſyde, when wee ſee Gods iuſtice vppon a manne, ought wee not too perceyue that wee our ſelues hauehave deſerued much more, and that hee might handle vsus muche more rygorouſly? True it is that wee coulde not blame God of crueltie: for he is rightuous. Then if hee puniſhe ſuch a one ſo roughly, what ſhall hee doo with mee? I ſay, when wee hauehave ſuch conſiderations, they will ſerue too humble vsus, and too make vsus walke in awe before God. And not onelyonly that, but alſo it will ſtrike vsus in a feare, and to know the condemnation that hangeth ouer vsus, if God had not had pitie and merciemercy vppon vsus, as hee maketh vsus too perceyue it. But aboue all, when we ſee the iudgements of God, whiche are notable, that is too ſaye, whiche are worthie of remembrance, and vnaccuſtomed: that ought too touche vsus more too the quicke, and wee ought too conceyue ſo great a feare, as too abaſhe vsus that wee dare not open our mouth. As for example. VVhen wee ſee but the common aduerſities, wherevntoo wee bee as it were inured by cuſtome: yet muſte wee not bee ſo groſſe headed, as not too acknowledge the hande of God, and at the knowledge thereof bee ſtricken downe and humbled with feare. But when wee ſee God ſometymes ſtretch out his arme after ſuch a ſort as we ſee things that wee neuer knewe nor thought of before: as there are dreadfull puniſhments: Howe then? That is ſtraunge, there was neuer any ſuche thing hearde of. Suche things (ſay I) ſhall wee ſee, and it behoueth vsus too thinke yet better vponupon them. For when God ſeeth vsus aſleepe, and ouerſlouthfull, he weakeneth vsus. And like as if a man were falne intoo ſo ſounde a ſleepe, as hee coulde not anſwere when hee is called, and yet notwithſtanding muſt needes wake if hee be iogged, or pulled harde by the arme: euen ſo dealeth our Lorde with vsus. For inaſmuch as we be not moued with the common corrections that he ſendeth vsus, but are dull and retcheleſſe: he ſheweth vsus great and exceſsiue puniſhments, ſuch as wee hauehave not heard off before, as if hee ment too waken vsus perforce. VVherefore let vsus bethinke vsus too profite oure ſelues by Gods iudgements: not ſimplie to bee ſtriken in feare by them, nor too bee ſo afflighted as wee ſhoulde ſhunne him: but too be ſtirred. vp too runne vntoo him, and too walke in his feare. Alſo let vsus deſire him too holde vsus by ſtrong hande, and not to ſuffer vsus too ſtumble, ſeeing it cannot bee otherwiſe with vsus, except hee holde vsus vp and preſerue vsus. Thus ye ſee to what ende it behoueth vsus to bee aſtoniſhed at Gods iudgements, but contrariwiſe wee ſee that men ſeeke nothing but too forget them, for to their ſeeming they bee too Melancholike matters. If God ſmyte any man, all of vsus muſt profite oure ſelues by it, as I hauehave declared alreadie. On the contrarie part there are verie few but they ſuppreſſe ſuch doctrine: and (which more is) although God bende himſelfe too vsus, and beate vsus with his roddes: yet doo wee labour too intangle our myndes, and to ſeeke vaine ſhiftes too hyde Gods hande withall: and although we feele the ſtrypes well ynough, yet will wee not bee acknowne howe it is God that viſiteth vsus. See howe we woulde burie the remembrance of Gods ſtraunge iudgementes, whiche ought too fray men, yea and to moue euen the verie ſtones. Yet are wee (I ſay) ſo wicked as too wiſhe too burie them, as wee hauehave ſeene by examples here. VVhen our Lorde hath executed ſo terrible iudgementes as mennes eares ought too glowe at them: a man needes not too ſpeake of them: For theſe good defenders of the honour of Geneua make complaint of it. I ſay, when a man ſpeaketh o… the man whome God woulde hauehave too bee an horrible ſpectacle, and a feare and terrour too all men, if a manne bring that thing too rememberance, and ſhewe that the blaſpemer which ſpyted God and all religion, was as ye woulde ſay, ſtraught [of his wittes,] inſomuch that the mother which bare him in hir wombe, depoſed that the Diuell brought him in: they will ſay that men diſhonour the Citie. Behold theſe good men that are ſo zealous of the honour of Geneua, they coulde finde in their hartes that the towne were ſunken (it is well knowne who they bee, and a man needes not to poynt them out with his finger, nor too call them by their names, for they be knowne well ynough) and yet for all that they pretende a deſirouſneſſe too the honour of the Citie: but it is well ſeene of what heart their dooings proceede. Yee ſee then howe the wicked woulde fayne burie the iudgementes of God, bycauſe they bee deſirous to plucke him out of his ſeate if it were poſsible, that they might not be ſubiect too his iuriſdiction. But yet when hee woorketh after a terrible faſhion, needes muſt wee bee woorſe than brute beaſtes, if we be not moued at them: and yet for all that the gallants would fain that all were buried. Furthermore let vsus mark that which is ſhewed heere: that is to wit, that when God liftes vp his mightie hande, and woorkes after an vnaccuſtomed maner: it is to waken them that are to faſt aſleepe, and to bring vsus to ſuch awe and feare, that being abaſſhed wee may reſort vntounto him, and learne too hide our ſelues vnderunder his ſhadow, and pray him to guide vsus, and not ſuffer vsus to fall into the bottomleſſe pit. This is it that wee hauehave to marke in this text. Now when Iob ſpeaketh of ſtopping their mouthes: it is a maner of ſpeeche that is verie ryfe among the Hebrewes: as when it is ſayd that the Prophet and the wiſe man will lay their hande vponupon their mouth: it is to do vsus too wit, that things ſhall bee ſo confuzed as the skilfulleſt and beſt practized men that are, ſhall not knowe what to ſay, but ſhall bee vtterly paſt their wittes. And ſo ſayeth Iob nowe, that ſuch as are ſo abaſſhed muſt lay their hande vponupon their mouth to keepe ſilence. And why? For the iudgement that God executed vppon the perſone of Iob, was terrible and dreadfull to mannes vnderſtanding, and if a manne ſhoulde iudge of it after the fleſhe, hee coulde not bee but amazed at the ſight of Iobs perſone. But nowe let vsus gather the common doctrine of this: which is, that when God worketh after ſuch a maner as wee are not acquainted with, wee hauehave too glorifie him: for when he ſheweth vsus the reaſon of his woorkes, and will hauehave them knowne to vsus, then he putteth words into our mouth that wee may bee able to ſpeake of them. Againe, when we ſee that Gods workes outpaſſe our vnderſtanding, ſo as wee knowe not why hee diſpoſeth the things ſo which we ſee: what is to be done? VVee muſt lay our hande vponupon our mouth, that is to ſay, we muſt not be ſo bolde as to prattle of them. VVherefore let vsus lerne to knowe our owne abilitie, that wee fling not our ſelues aſtray ouer all the feeldes: but rather follow alwayes the right way. For the doing heereof, we need to knowe no more but what is giuen vsus: according alſo as Saint Paule bringeth vsus to the ſame rule namely, to knowe no more. than God leadeth vsus vntounto. So long as he reacheth vsus his hande, let vsus go boldely: but when he leadeth vsus no further, we muſt ſtoppe there, and be as dumbe. True it is that we muſt always hauehave our mouth open after one ſort: that is, to glorifie God. But when wee preſume to bring him vnderunder the compaſſe of our vnderſtanding, and would hauehave him too reſerue nothing too himſelfe: whither go wee then? Is …it not an open deſpyting of God? Hee intendeth too hyde the thing from vsus. And why? Too the intent wee ſhoulde knowe our owne ignorance, and yet not ceaſſe to acknowledge him to bee rightuous, and too honour his woonderfull and incomprehenſible ordinance. So then (as I hauehave touched alreadie) whenſoeuer God ſheweth vsus the reaſon of his works, let vsus thank his goodneſſe, and ſay, Lorde thou commeſt downe verie lowe to vsus wretched creatures, when thou vouchſaueſt to ſhewe vsus why thou dooſt this or that: and thy goodneſſe deſerueth well to bee magnified by vsus, when thou communicateſt it ſo familiarly too ſuche as are not woorth it. But if God hyde the reaſon of his woorkes from vsus, and that it bee to highe for vsus to reach vntounto; Let vsus ſhet our mouth, that is to ſay, let vsus not be talkatiue to babble after our owne fancie: but let vsus glorifie God and not bee aſhamed to be ignorant. For the verie wiſedome of the faythfull is too knowe no more than it hath pleaſed God to ſhewe them. Therefore let vsus make ſilence vntounto God after what ſort ſoeuer he worke, till the laſt day of diſcouerie bee come, when wee ſhall ſee him face to face in his glorie and maieſtie.
Now let vsus fall downe before the face of our good god with acknowledgement of our ſins, praying him to make vsus feele them better, ſo as we being caſt downe in our ſelues, may not ſeeke to be ſet vp by any but by him, & that we may be taught to pitie our neighbours, and to reache them our hand, and not to be cruell iudges when we ſee other men in aduerſitie, but that eueryevery one of vsus may bethinke himſelf, to the ende that when we our ſelues be in perplexitie, and our God afflicteth vsus, we may aſſure our ſelues that he will pitie vsus, as no doubt but hee will ſhewe himſelfe a pitifull father towardes vsus, if wee returne vntounto him with true humilitie and obedience, and grauntvs the grace to holde our ſelues contented with that which hee maketh vsus priuie vntounto as nowe, till hee hauehave gathered vsus to himſelfe too bee made like vntounto him in glorie. That it may pleaſe him to graunt this grace, &c.