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

The .lxxvij. Sermon, which is the first vpon 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 haue spoken, mocke you on.

4 Is my talking vnto man? If it vvere so, hovv should not my spirit faint?

5 Marke me and be abashed, and lay your hande vpon 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 haue seene here∣tofore [ 30] 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 re∣member 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 vs, [ 40] that God giueth vs 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 vs to acknowledge that God dothe by his prouidence gouerne the worlde, maynteyne and preserue the good, and punishe the wic∣ked: 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 suffe∣rance, nor reserueth any thing to the life to come: for thē [ 50] 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, be∣tweene 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 lin∣gring, [ 60] 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 pro∣testeth 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 giue 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 vs 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 iniqui∣ties are knowne to God, seing he layeth no punishment vpon them. So then let vs vnderstand that our Lorde re∣serueth many punishments to the latter day, whiche are not seene as yet: and agayne, that hee handleth those very rigorously whom he loueth and haue 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 vs 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 vs 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 giue 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 puni∣sheth 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 pro∣testeth agayne, that hee shapeth not his talke vnto men, as these hypocrites do, who seeke no more but to bee iusti∣fied before the worlde, alwayes shunning the presence of God, and neuer come to acknowledge [what they bee] but by force, and till men haue throughly tried what is in them. Iob then sayth, that his talking is not vnto men, that is to say, he is not led with vayne ambition, to make fayre [ 10] countenaunces and flourishings before men, but hee sha∣peth 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 haue 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 vpon him? Seeing I am not heere as a wauering Reede, can yee not per∣ceyue [ 20] that I haue a better and surer foundation? Forso∣muche 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 terri∣blenesse: and when wee reade what happened vnto him, the heares ought to stande vp vpon oure heade. His say∣ing then is that hee cannot thinke vpon himselfe, nor remember the great miseries that were befalne him: but [ 30] 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 vpon your mouth. That is too say, you will blame mee no more as yee haue done hi∣thertoo. For yee imagine of mee at your pleasure, and it is a signe that yee haue no pitie nor compassion of the great miserie that is in my persone. And heere you haue too marke, first if wee will comfort the miserable in their aduersitie, it behoueth vs too consider well howe. For there is required a singular discretion in that behalfe as [ 40] wee haue seene heeretofore. For afflictions are as di∣seases: and if a Phisition vse one medicine for all disea∣ses, 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 refre∣shed with moysture: one disease will haue a man kepte close, and another will haue him too go abrode. Yee see then that a Phisition shall kill his patientes, if hee haue not a regarde of their diseases: yea and it behooueth him also too be acquainted with the complexions of his pa∣tients. [ 50] 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 haue 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 [ 60] 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 fayth∣fully 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 comfor∣ting suche as are afflicted. And therefore it is not with∣out 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 si∣lence for a comfort. Yea and hee addeth, that when they haue heard him, hee will giue them leaue to mocke on, not that hee meeneth that they might haue 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 condem∣ning of Iob before they had hearde him. And so when he sayth that they may mocke on when they haue heard him speake: he meeneth that there is nothing but disor∣der and rashnesse in them, and that they descant vpon an vnknowne matter, whereof they were not yet through∣ly informed. Therefore wee haue 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 estee∣med too bee of ripe and settled iudgement: yet are there verie fewe too bee found, that giue 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 vs often∣times too throwe oure selues headlong intoo ouerhar∣dinesse, and too iudge crookedly and vntowardly of oure neighbours, without reason, or without indifferencie at all. Seeing that this maladie is so naturall too vs: let vs learne too examine things before wee speake. It is sayde that the wize man will alwayes heare, and the foole haue 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 vs when he sayeth, that we ought to bee slowe too speake, and willing too suffer our selues too bee taught. For when wee haue the modestie too re∣frayne from hastie speaking: God will giue vs the grace too knowe the matters: and when wee knowe them, wee shall tell howe they stande. At a woord, wee shall haue profited greatly, when we haue learned too refrayne ha∣stie 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 ap∣peare before his iudgement seate, as Saint Paule telleth vs. Then if I iudge my neighbour, before I knowe howe the cace standeth: I take vpon 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 ouer∣boldenesse

is that? True it is that when we once knowe the euill, I say when we knowe it, not after our owne ima∣gination, 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 onely 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 him∣selfe, and pull it to our owne persons. And againe besides this, we offende God in taking vpon vs to iudge of secret [ 10] matters. But it behoueth vs to knowe our owne mea∣sure, and that we haue 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 vs well in awe, that we be not ouerhardie in iudging our neighbours. Furthermore if it behoue vs too keepe this modestie towarde mens persones: what must wee do too Gods doctrine? I pray you when eue∣rie man stootes foorth his bolt vpon a doctrine before he haue throughly examined it: is not such rashnesse woor∣thie [ 20] to bee double condemned? I haue shewed alreadie that we bee traytours to God in robbing him of his ho∣nour, 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 [ 30] 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 a∣gaynst 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 haue their tongues walking, [ 40] and neuer haue their eares open too heare with pacience. So much the more then behoueth it vs too practize thys sentence and admonition that is giuen vs heere, that eue∣rie one of vs 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 schol∣ler. If a man will worke maystries at the first day, before hee haue 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 [ 50] is to be thought of Gods doctrine which surmounteth all mans vnderstanding, and is reuerenced euen of the An∣gels? And so, wee must not onely haue 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 him∣selfe is not bounde too learne any further. But let vs as∣sure our selues, that no man shal euer be a good and faith∣full teacher, except hee indeuer to learne still, as well as [ 60] other men. To bee short, it behoueth vs 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 vs come to the protestation that Iob maketh. My tal∣king (sayth he) is not vnto 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 vs? It is bicause we haue our eye vpon men. For besides that, men do bleare themselues, and discerne not things as they ought to do: we on our side are alrea∣die 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 haue 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, vn∣lesse 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 vnto men. True it is that we ought to haue 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 haue regarde that it might bee to their profite. But yet must wee haue the thing that is spoken heere of Iob: which is, to put God before. Iob then meeneth not sin∣gly that he despyzeth men, and that if hee see them rude and ignorant he will not in any wise applie himselfe vnto them: no: but that he is not led with such vanitie as too please men onely, and to forget God, or too put him be∣hind them: but rather that when he speaketh, hee maketh his reckening aforehande, that he is as it were in the pre∣sence of God, so as all his thoughts are knowne too that heauenly iudge, and therefore he must not disguise him∣selfe, nor thinke too further his cace by concealing the truth. Lo whereat Iob looked. And so (as I haue touched alredie) let vs haue the wit to pray God to cal vs through∣ly home to himselfe: that is to say, that as oft as hee vi∣seteth vs with his handes, he will so touch our mindes and hartes too the quicke, as wee may knowe that it is hee whiche punisheth vs for oure faultes, and that all oure thoughts are bare before him, and not be dazeled and sot∣ted in our owne talke, as they that are so full of babling, onely to please men. Beholde (I say) whereof wee bee in∣structed in this sentence. And it behoueth vs to remem∣ber 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 haue 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 desi∣rous to be had in reputation among men as the onely re∣spect that they haue: will surely tell many fayre tales, and [ 10] 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 [ 20] 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 vs marke [ 30] well this reason, to the ende we may learne to come vn∣to God of our owne accorde, and to haue a care to speake as in his presence, before he constreyne vs by force and violence. Thus then the reason that is set downe heere, ought to serue vs for a threate, to make vs shunne all hy∣pocrisie, and to follow the sayde vnfeynednesse of setling our selues as it were in the presence of God, and of ha∣uing an eye alwayes vntoo him in our talke. For if wee haue an eye vntoo him, surely hee will giue vs the grace to stande, specially if wee followe the example of Iob. For [ 40] 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 vs followe Iob: that is too say, let vs seeke to holde our selues before the face of our iudge, and let vs go to him with all humblenesse, acknow∣ledging his iustice, that we may giue him the glorie which belongeth to him, and which he deserueth. VVhen wee go so too woorke, and desire to bee succoured by his good∣nesse, surely our wittes shall not fayle vs though we were [ 50] pressed neuer so extreemely, yea and seemed too bee vt∣terly 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 giue them such a re∣sting stay, as they shall neuer miscarie, be their infirmitie neuer so greate. And nowe Iob (not without cause) ad∣deth, that when his freendes looke vppon it, they shall be amazed, and compelled to shet their mouth, and too lay [ 60] their hande vppon it to holde their peace. For if we knew Gods iudgementes in good earnest, surely wee woulde haue more holde of our selues than wee haue. But what is the cause that wee bee so hardie too iudge so at ran∣don, but for that wee examine not throughly the things that God sheweth vs. As howe? If wee see a manne af∣flicted, 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 haue better stay of oure selues. And why? For too consyder Gods iudgements aright, it behoueth vs first and formost too thinke vppon our sinnes, and that in the persone of one man God intendeth alwayes too instruct a thou∣sande and many more: and looke howe manye chastize∣ments and aduersities are shewed, so many teachings and instructions dooth God sende too vs all. Then if anye man bee scourged, wee must not onely looke what he is, but we must also thinke vpon our selues: and surely then shall wee not lift vp oure hornes when wee come before Gods Maiestie: but wee shall haue such a reuerentnesse, that if wee iudge oure neighbours, it shall bee with feare and greefe. For it shall behoue euerie one of vs to haue iudged and condemned oure selues aforehande, and too haue 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 vpon 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 vs? On the other syde, when wee see Gods iustice vppon a manne, ought wee not too perceyue that wee our selues haue deserued much more, and that hee might handle vs muche more ry∣gorously? 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 haue such considerations, they will serue too humble vs, and too make vs walke in awe before God. And not onely that, but also it will strike vs in a feare, and to know the condemnation that hangeth ouer vs, if God had not had pitie and mercie vppon vs, as hee maketh vs 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 vs more too the quicke, and wee ought too conceyue so great a feare, as too abashe vs 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 hum∣bled 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 vs too thinke yet better vpon them. For when God seeth vs asleepe, and o∣uerslouthfull, he weakeneth vs. 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 vs. For inasmuch as we be not moued with the common corrections that he sendeth vs, but are dull and retchelesse: he sheweth vs great and ex∣cessiue punishments, such as wee haue not heard off be∣fore, as if hee ment too waken vs perforce. VVhere∣fore let vs bethinke vs 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 [ 10] too be stirred. vp too runne vntoo him, and too walke in his feare. Also let vs desire him too holde vs by strong hande, and not to suffer vs too stumble, seeing it cannot bee otherwise with vs, except hee holde vs vp and pre∣serue vs. Thus ye see to what ende it behoueth vs 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 vs must profite oure selues by it, as I haue declared alreadie. On the contrarie part there [ 20] are verie few but they suppresse such doctrine: and (which more is) although God bende himselfe too vs, and beate vs 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 vi∣siteth vs. 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 haue [ 30] seene by examples here. VVhen our Lorde hath execu∣ted 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 haue 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 [ 40] bare him in hir wombe, deposed that the Diuell brought him in: they will say that men dishonour the Citie. Be∣hold 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 [ 50] 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 iuris∣diction. But yet when hee woorketh after a terrible fa∣shion, 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 vs mark that which is shewed heere: that is to wit, that when God liftes vp his mightie hande, and woorkes after an vnaccu∣stomed maner: it is to waken them that are to fast asleepe, [ 60] and to bring vs to such awe and feare, that being abasshed wee may resort vnto him, and learne too hide our selues vnder his shadow, and pray him to guide vs, and not suffer vs to fall into the bottomlesse pit. This is it that wee haue to marke in this text. Now when Iob speaketh of stopping their mouthes: it is a maner of speeche that is verie ryfe a∣mong the Hebrewes: as when it is sayd that the Prophet and the wise man will lay their hande vpon their mouth: it is to do vs 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 vpon their mouth to keepe silence. And why? For the iudgement that God executed vppon the persone of Iob, was terrible and dreadfull to mannes vn∣derstanding, 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 vs gather the common doctrine of this: which is, that when God worketh after such a ma∣ner as wee are not acquainted with, wee haue too glorifie him: for when he sheweth vs the reason of his woorkes, and will haue them knowne to vs, 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 vn∣derstanding, so as wee knowe not why hee disposeth the things so which we see: what is to be done? VVee must lay our hande vpon our mouth, that is to say, we must not be so bolde as to prattle of them. VVherefore let vs 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 vs: according also as Saint Paule bringeth vs to the same rule namely, to knowe no more. than God leadeth vs vnto. So long as he reacheth vs his hande, let vs go boldely: but when he leadeth vs no fur∣ther, we must stoppe there, and be as dumbe. True it is that we must always haue our mouth open after one sort: that is, to glorifie God. But when wee presume to bring him vnder the compasse of our vnderstanding, and would haue 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 vs. 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 ordi∣nance. So then (as I haue touched alreadie) whensoe∣uer God sheweth vs the reason of his works, let vs thank his goodnesse, and say, Lorde thou commest downe verie lowe to vs wretched creatures, when thou vouchsauest to shewe vs why thou doost this or that: and thy goodnesse deserueth well to bee magnified by vs, when thou com∣municatest it so familiarly too suche as are not woorth it. But if God hyde the reason of his woorkes from vs, and that it bee to highe for vs to reach vnto; Let vs shet our mouth, that is to say, let vs not be talkatiue to babble af∣ter our owne fancie: but let vs 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 vs make silence vnto God after what sort soeuer he worke, till the last day of disco∣uerie bee come, when wee shall see him face to face in his glorie and maiestie.

Now let vs fall downe before the face of our good god with acknowledgement of our sins, praying him to make vs feele them better, so as we being cast downe in our sel∣ues, 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 o∣ther men in aduersitie, but that euery one of vs may be∣thinke himself, to the ende that when we our selues be in perplexitie, and our God afflicteth vs, we may assure our selues that he will pitie vs, as no doubt but hee will shewe himselfe a pitifull father towardes vs, if wee returne vnto him with true humilitie and obedience, and grauntvs the grace to holde our selues contented with that which hee maketh vs priuie vnto as nowe, till hee haue gathered vs to himselfe too bee made like vnto him in glorie. That it may please him to graunt this grace, &c.