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

The .xlvj. Sermon, which is the second vpon the twelfth Chapter.

7 Aske the cattell, and they vvill teach thee: aske the foules of the aire, and they vvill tell thee.

8 Or speake to the earth, and it vvill informe thee: and to the fishes of the Sea, and they vvill report it to thee.

9 VVho is he that knovveth not these things, that the hand of God hath done this?

10 In vvhose hand is the soule and all the breath of all liuing things.

11 Doth not the eare discerne vvords, and the roofe of the mouth the sauoure of vittells?

12 There is vvisdome in old men, and age bringeth skilfulnesse.

13 In him is vvisdome and strength: in him is counsell and skilfulnesse.

14 He vvill throvv dovvne, and no man shall be able to build vp▪ he vvill shut vp, and no man shall be able to let out.

15 He vvill restrayne the vvaters, and all shall drie vp: hee vvill sende them foorth, and they shall o∣uerflovv the earth.

16 He hath strength and might in him: of him commeth both the deceyued and the deceyuer.

TO shewe that there was nothyng but meere ambition and vaynglory in all that Zophar had sayde too hym, Iob telleth him that hee knowth well what Gods prouidence importeth in gouer∣ning the whole worlde, and that it is a [ 50] very manifest doctrine, so as the other man needed not to haue made so great protestation of the thing which he ment to propounde. For these (saith he) are knowē things. Yea and it was a great follie in Zophar, to thinke himself to haue had a great witte in magnifying Gods prouidēce after that sorte. Iob therefore sheweth that all this geere is common and ordinarie ynough▪ and afterward for a se∣conde poynte hee declareth that hee wondered that his friends did no better vnderstand the matter that hee had discoursed afore. VVhereto serueth it you (sayth he) too [ 60] haue eares? For if you eate or drinke, your palat can well ynough discerne your foode whither it bee sauery or no. Therefore like as the palat is giuē a man to tast the things that he eateth: so do the eares serue to heare words. But it seemeth that ye be deafe and haue heard nothing. Thus much for the second poynt. Thirdly it is said, that if a mā will seeke true wisdome, he must not stay vpon men nor vpon creatures. It is he (sayth he) in whome is al wisdome, bycause he had bin vpbraided afore, that he voutsafed not to inquire of the auncients, nor regarded the time past. Yea, (saith he) if I beleeue you, I must hold my selfe alto∣gither vnto men. But the wisdome of them vanisheth a∣way. VVe must rather go vnto God: there must we seeke all the sure stay that we can haue to rest vpon: we shall al∣ways be in a māmering vntill we be wise by being taught in his schole. And further wee must vnderstande, that all that euer he shall haue shewed vs, shal be nothing in com∣parison of the infunite wisdome which is referred behird.

And for proofe hereof hee will cast downe, and no man shall build vp: if he list to shut vp a man and to keepe hym in prison, no man may deliuer him. So then let vs vnder∣stand, that there is a wisdome in God, which is ouerhigh and secret for vs. Verely (saith he) vnto him belong, both bee that beguileth and he that is beguiled. As if hee should saye, God will sende the spirit of erroure (this is a straunge thing, and such a one as we thinke very hard) and he will so blind those that ought too keepe themselues from be∣guiling, as they shall be vtterly blockish: and that cōmeth [ 10] not to passe without his will. But this maketh vs at oure wits end. Therfore we must conclude, that it is too high a wisdome for vs to atteyne to the great secretes of Gods iudgemēts. And that is my meening (saith he) to the ende we debate not heere in vain. VVe see now what is the ef∣fect of Iobs words. Howbeit, that wee may receiue good instruction by this sentēce, let vs marke, first that Iob me∣neth that Gods glory doth in such wise shine in the whole world and in euery creature: that if wee had such discretiō as wee ought to haue, the same were ynough to make vs [ 20] learned. VVhat is the cause then that we become so bru∣tish, and that we know not what belongeth to God? It is as much to say as we marke not that which is altogither visible and open to our sight. Some man to excuse hym∣selfe, will say: I am no clerk, I neuer went to schoole. Yea verely, but ye neede no more but too learne of the brute beasts. The earth which is speechlesse, and the fishes which are dumb, can teach vs of God: not all that is in him, but to giue vs some vnderstanding of him. But we are become starke dolts: and therefore we must conclude, that ther is [ 30] none other let but our owne vnthankfulnesse, and that we vousaf not to opē our eyes to see the things that god she∣weth vs. Behold here a text which is well worth the mar∣king. And it is not in this place only that the holy Ghost telleth vs that Gods glory shews itselfe euery where: but it is said, that the heauens tell it foorth. The goodly order which we see betwene day & night, the starres which wee behold in the sky, and al the residew are vnto vs as a liue∣ly picture of gods maiestie. And in good faith, although the starres speake not: yet euē in holding their peace they crie [ 40] so loude, as ther shall nede none other witnesse against vs at the latter day, bicause we haue not taken heede to that which hath bin shewed vs ther. Ye see then what we haue to beare in mind, according also as S. Paul saith in the first chapter to the Romanes, That wheras God is inuisible to himself & in his own being, he hath vttered himself opēly ynough in his cretures, to the intēt we shuld be left with∣out excuse: and (as it is said in the Acts of the Apostles) he hath not left himself without witnesse, but crieth lowde & shril in his creatures, that al goodnes cōmeth of him. Now [ 50] if God haue created this world, and al is in his hād & vn∣der his subiectiō: I pray you is it not reason that we should do him homage, whē as wee hold our life of him and are wholly his? And if we do it not, needeth hee to make anye long proces to condemne vs? No: for oure naughtinesse is too common in that we haue denied the obedience which is due to our maker: labored to plucke our selues away frō him: & (in sted of honoring him) spited him with our vices & corruptiōs. Seing thē that al this is notoriously knowē: are we not vtterly confounded? Therefore let vs remēber [ 60] well what is said here: namely that ther is no excuse of ig∣norance left for men if they go about to alledge that they knew not God, & that it is to high a thing for them to at∣tein vnto. VVhy go they not to schole to the beasts? For they wold be sufficiēt teachers for thē. Ther is nother Asse nor Oxe but he could teach vs what god is▪ Did the bests create thēselues? Doth not mē see that welynough? Now, when it is said that God made al things: do we not cōsider to what end namely that he hath applied all to our vse? Doth not this shew that we be boūd vnto him exceding∣ly? VVhat things hath he giuē vs aboue al other creaturs? Seing he hath shewed himself so bountifull towards vs, is it meete that the powring our of his riches should be as it were to cast thē in the mire? Is it not reason that we shuld set store by the goodnes which he hath made vs to feele? So thē, the cōparison which we make betweene ourselues and the beasts, ought of right to bring vs so far as to wor∣ship & serue God, according to the discerning of good & euil, which he hath ingraued in our heart. But we through our retchlesnesse, dulnesse, & vnthākfulnesse do so burie all things, that oftentimes it is to be seene, that the very bests haue more witte and reason than we haue. True it is that when it is said here, that the bests teach vs: that is, not by their examples: but bicause we haue to behold the glo∣ry of God in thē. Furthermore (as I haue touched alredy) the very beasts do shew vs our duety: they do their duetie better than we: & thereby are we cōdemned double. And that also is the thing whervnto the Prophet Esay sendeth vs. The Asse (saith he) knoweth his masters stable, and the Oxe knoweth his owners crib: but my people knoweth not me. VVe will say wee bee of Gods Church and of his house, & we could find in our hart to be aduanced higher. But he saith that in his Church he makes himselfe to bee herd, his voice soundeth high & cleere: & yet for al that, we know it not. And wherof cōmeth it that there is more wit & reason in an Oxe or in an Asse, thā in mortal men? VVherfore hath he giuē vs reason? Yea why haue we bin taught his word & his wil? Is not this an vtter peruerting of Gods goodnesse? VVe see thē after what fort men may be rebuked by the exāple of beasts, whē they be slouth ful in dscharging their duetie to Godward: & (as I saide) that turneth to their double cōfusiō. But in this text Iob ment that the creatures do sufficiētly teach vs how we ought to honour God. And why? Let vs but opē our eyes, saith he. VVe neede not to be learned, nor to haue any great capa¦citie. For we cānot cast our eye vpward or downward, but God presēteth himself on al sides, In what sort? I haue told you that his glory is visible throughout all things. And wherin consisteth Gods glory? In his power, goodnesse, wisdome, and iustice. VVe see that god hath set the world in as good order as can be. Ye see a wonderfull wisdome whereat we ought to be rauished. There is an infinite po∣wer in that God mainteineth and preserueth the things that he hath made, & that the whole is vphild in hys full state. For it may well seeme that that were an impossible thing. Ye see then how we ought to reuerēce Gods migh∣ty power. There is also his goodnesse: For wherfore hath he made the world? VVherefore hath he stuffed it with such riches? VVherefore hath he so decked it? Is it not to vtter his loue, and specially his mercie towards men? ac∣cording as it is said in the Psalmes that he extendeth hys mercie euen vnto the beastes. And what shall betide vs then who are much neerer to him, and in whome he hath put much more noblenesse without comparison? Ye see

then how Gods goodnesse sheweth and declareh it selfe. VVe see hys righteousnesse in that he watcheth ouer his creatures, and careth for them: and therewithall on the o∣ther side we see also his iustice: we see how he gouerneth the world after a wonderful fashion, so that although the wicked seeke nothing else but to bite at it, yet must they bee fayne to be confounded by it. Therefore let vs learne to applie our indeuoure better to the beholding of Gods works. VVhen the sunne shineth, let vs cōsider that God kindleth that light, to the end we should be led and gui∣ded [ 10] vnto him by beholding the heauen and the earth and all things conteyned in them: that we should do him ho∣mage for the benefites that hee bestoweth vppon vs: and that nothing myght hinder vs from marking and consi∣dering them throughly. Lo how God would haue vs to comprehend what he is. Not that wee can atteine to the vttermost depth of that wisdome, (for it is too deepe a gulfe) but yet for all that, it behoueth vs to be diligente, and to do our indeuoure that we may prooue good scho∣lers in Gods schoole, according to our abilitie. If we do [ 20] not so, doutlesse it shall at the latter day bee cast in oure teeth, that wee haue not conceyued that which the verie beastes and the dumb & witlesse creatures haue shewed vs. The Angels of heauen are ready to declare Gods wil: the same hath bin witnessed to vs by the Prophets and Apostles: and specially by our Lord Iesus Christ. If we fare not the better by it, what excuse shall we make? But al∣though we were bereft of the holy scripture, and had no doctrine at all: Yet notwithstanding euen the thynges that the beasts do shew vs were ynough to condemne vs, [ 30] and to bereeue vs of all excuse. To the intent then that it be not cast in our teeth at the last day, that wee haue wil∣fully shut our eyes when God would haue drawen vs vn∣to him and offered himselfe familiarly vnto vs, to the end we should haue knowen him: Let vs bethinke vs better of this matter than we haue done heeretofore, and let vs follow this warning of Iobs, Aske the beasts and they wil answer thee, talke with the earth and it will shew thee, the birds of the aire will informe thee, and the fishes of the sea haue skill to tell thee, yea though they bee neuer so [ 40] dumb. Thus much concerning this sentence. Now let vs come to the second point which Iob alledgeth heere. The palat (saith he) ••rieth the tast of vittels, and the eare discerneth words. Hereby he findeth fault with his friends for letting the things passe which he had spoken afore, and for that they had not voutsafed to consider wherevnto it tended, as if they had bin deafe. Iob then blameth them for suche retchlesnesse: but the matter pointeth at vs all. For proofe heere of let vs marke how quicke a tast we haue to discern our foode: euery of vs hath skill to say, This is good for [ 50] me, I haue a good appetite to this. And not only oure pa∣lat, but also all the rest of our senses are suttle mough. For if wee spie a thing that delighteth vs: our eyes are neuer off of it. If wee haue a mind to go to runne any whither: we spare nother hands nor legs. To be short, a man wil be sharp witted ynough yea & ouersharp witted, in al things that like his flesh, and are to the contentation of his foo∣lish lusts. But when hee commeth to the iudging of any doctrine that might be for our soule helth, and whereby we should receiue edifying: there we be such dullards, as [ 60] it seemeth that we be but blockes of wood. And whereof commeth it that we be so doltish, but bycause we bestowe not all our whole witte in such wise as were requisite wee should? Moreouer, our eares shew that they keepe not an egall measure. For if a man tell vs a foolish tale, or vtter any lewde talke, which is as a poyson to infect vs with (as Sainct Paule saythe:) wee haue our eares attentiue to it, a man needeth not to tell vs one thyng twice, wee vnder∣stand him incontinent. For wee come with a hungrie ap∣petite to such things, so as wee cannot bee satisfied with fond things and trifling toyes, no nor with things that are hurtfull and wicked. Ye see then wherevnto a man casteth him selfe altogither. But in the meane season if God tell vs any thing that is good to edifye vs: there wee fare as the Prophet Esay sayeth, that if a man tell vs a thing two or three times, yet we let it slip away, and perceiue it not. For the prophet Esay likeneth those that are so vnlustie and dulheaded (bycause God bereueth them of witte and reason for their naughtinesse sake) vntoo little babes, to whome folke say, A. A. And rightly: for when a man hath told it them fower or fiue times, and well harped vpon it, they will perchance say, A: but if a man aske them what letter that is, they know not awhit more. Afterward one will come with B. B. So long as a man is pronouncing of the letter to them, they can say B: for once. But if a man aske them anone after what letter it is, they by and by forget it. The Prophet Esay saith that a man must be faine to repeate things after such a sorte to those that haue not profited in Gods schoole, as hee must chaw euery worde and euery sillable to them, and yet they will be neuer the wiser, nother will the thing euer sinke intoo their heads. Euen so fare we also. VVherefore let vs marke well that the holy Ghost by the mouth of Iob heere, doth not only blame those three men: but also condemne vs al for being so attentiue to heare of things that belong to our bodily life, and that in that behalfe a man needeth not to tarrie till we haue bin at schoole, and are become clerks. For e∣uery man can be a master and doctor for his owne plea∣sure and profite. If [we can say,] This comes well to my purpose, this is for mine owne tooth: incontinently wee haue concluded vppon the matter. There neede no long perswasions, and much lesse any long talke about the mat∣ter. For wee preuent it, we be altogither vpon the spurre, and there is nothing more nimble than our witte when it is to be applyed to fond things. But when wee come to Gods doctrine, wee bee worse than beasts. And whereof commeth that? Our mouth can iudge of our foode, but Gods doctrine shall haue no sauoure with vs. VVee tast it not, insomuch that wee cannot discerne betweene truth and vntruth. Let vs marke then that at the last day there shall neede none other thing to confound all mankynde, but only this article, that we haue bin so much giuen too worldly things, as we had no leysure to giue eare to the things that wer for the euerlasting welfare of our soules: and that wee haue heere degenerated into brute beastes, by reason that our wittes haue bin tangled either in ri∣ches, or in pleasures, or in other vanities and wicked af∣fections. Looke vpon a man that coueteth the goodes of this world. VVhat will he do? A man shall not beguile him of one penie: hee is always in his reckenings, and counting vppon this and that: and nothing scapeth hym without looking to: I may gayne by this, sayth hee: hys

mind wandreth abrode: he aduentureth, and trudgeth vp and downe. And whence cōmeth such wittnesse? It is by∣cause a mans affection leades him and carries him away in such wise, as he knoweth not where he is. VVe see as much in those that labour to come to estimation and too set themselues in credite and dignitie. Those also will ga∣ther all the meanes that are possible to aduaunce them, and they will haue reasons to alledge for them selues on all sides. Yea euen the whoremongers that are caried a∣way with a beastly lust, and the drunkardes that are as [ 10] swine, haue a skilfulnesse in their kinde of tast after what manner they may compasse their wickednesse. And what shall become of vs then, when wee haue no wit to come home vnto God? Doth not this happen bycause we hold skorne to vse the thing that God hath giuen vs, as I sayd afore? But heere is yet one other accusation against men, which is, that we see many now adayes which think them∣selues to haue a faire starting hole to knowe nothing of God and to cast all doctrine vnder foote, if they can say, O see I pray ye, I am notable to iudge, a man may beguile [ 20] me vnder coloure of God and of Religion, and therefore it were better for me to know nothing. Yea, and what an vnthankfulnesse is that? God hath giuen vs eares to heare him obediently: and we say, As for me, I will make no see∣king for the matter. And that is all one as if a man shoulde say, I will not eate, for there are euill meates: a man might giue me a naughtie weede that woulde poyson mee, and therefore it were better that I eate no meate at all. If a man should make so foolish a determination in himselfe, were he not woorthy to starue? Lo how they deale which [ 30] say, I will not know the holy scripture, I may be deceiued. VVretched creature as thou art, it is the foode of thy soule. Our Lord nourisheth mens bodies with meate and drinke: and he nurrisheth their soules with his word: and yet for all that wee would refuze that foode for feare of some corruption: and is not this a manifest tempting of God? And (as I sayd) wherefore are eares giuen vs, but to heare and herken, and to receiue whatsoeuer God sayth vnto vs? True it is that of our selues we shall not bee able to do it, except God enlighten vs. But yet if wee come [ 40] meekely to heare what is tolde vs in the name of God, and that wee desire him to gouerne vs with his holy spi∣rit that we may not be abused by vntruth: hee will shewe that he hath not made our eares for nought, but to heare and receyue that which is told vs, with all feare and re∣uerence. Thus yee see what wee haue too marke in thys streyne. And so in effect the holy Ghost exhorteth vs too herken vnto God when he speaketh to vs, and to be dili∣gent in receiuing the doctrine of saluation, not doubting but he will make it preuaile in vs, if wee haue oure eares [ 50] ready and well disposed to heare what he sayth. But now let vs come to that which Iob addeth: VVisdome is in olde men, and age bringeth skilfulnesse: In him is wisdome, skilful∣nesse, and counsell, and altogither. Heere Iob maketh compa∣rison betweene God and men. For the poynt whereof hee had bin accused was this, that hee regarded not the tyme past, that he considered not the things of antiquitie, and that he bare not in mind what had bin taught by suche as had liued long time in the world. And heerevpon he saith, yea verely, there is wisdome in old men. Truly this may [ 60] be taken in way of mockerie, as thus: you alledge mee the auncient time and old men, to the end I shoulde hold me to them: and what shall become of God: Then must God be bereft of his honoure, that men may take his roome. But Iob graunteth here that there may be some wisdome in men, so beit that they be not exalted aboue measure. As if hee should say, True it is that if a man haue liued long time heere and seene muche, hee may haue gotten some skill: but must the same be a derogation to God? No: all the wisdome of men is but vanitie, although it deserue to be esteemed in it selfe. For if comparison be made betwixt men and God: all that euer they haue must needes be da∣shed downe, and only God must be reputed for wise, and men must knowe that there is no wisedome but in him. Thus ye see Iobs meening. But we haue a good and profi∣table lesson to gather out of this sentence. First it is cer∣tayne that we ought not to despise the wisdome that is in men, whome God sendeth to vs as helpes. If there be any folke that haue seene much, God intendeth to teach vs by them: and if wee holde skorne to profite our selues by that which they shew vs, to whome do wee offer wrong? Euen to the liuing God. Also if God haue giuen a man a good wit, so as he is able to giue counsell and aduice: or if he giue him abilitie and grace to teach others: if other folke make no account of all this, but refuse it: it is cer∣tayne that the holy Ghost is trampled vnder foote. For the man that is able to instruct vs, hath it not of himselfe, nor of his owne growing: but it is giuen him from aboue, and it is giuen him to helpe vs withall. For when God dealeth foorth his gifts, it is not to the ende that euerye man should keepe them to himselfe, and not make other men partners with him: but for the common edifying of vs all. Then if we be so stately, as we cannot abide too bee taught by those that haue good doctrine, nor to be guided by those that can giue good counsel: in so doing we quēch the light of God, and refuse the benefite which he would bestow vpon vs. Therefore when wee haue men that are able to teach vs: we must willingly heare them, and yeeld our selues teachable with a meeke mind, that we bee not stubborne as we see the more part are. But yet must wee not hold our selues at that poynt altogither and without exception. And why? VVe see how the wretched world is blinded at this day with the sayd credit giuing, in so much that men wil say, VVhat? Is not the manner of liuing that men vse now adayes, of time out of all mind? VVhat a long time haue men kept themselues to it? Hath not this bin vsed thus long time? And heerevppon the wretched folke do cast themselues intoo destruction, when God is ready to bring them into the right way: according as wee see that his word is preached to vs, to the intent it should haue full authoritie ouer vs, and that we might not be led into the snare by deceitfull words, as Sainte Paule sayth in the fourth to the Ephesians, That mē should not leade vs after their lure: but that God mighte gouerne vs, and we become wise in obeying him. Ye see then that the way which we haue to hold, is that when wee haue receyued at mens hands, the things that they can bring as Gods mi∣nisters and the instruments of his holy spirite: VVe must neuerthelesse vnderstand that God must haue the whole preheminence ouer vs, that it is he from whome all wis∣dome proceedeth, to the end we be not caried away with trusting too much vnto men, to bee tossed suddainly hi∣ther

and thither, but that we may bee fully settled in cer∣taintie that we hold our doctrine of him. For the better perceyuing heereof, we must note that there are two ex∣tremities. For we shall see some brainlesse persons despise all the gifts that God giueth to men: and the vnskilful∣lest will be presumptuousest in that cace (and that is too common a thing) in so muche as they will brag of theyr beastlinesse. Looke vpon a man that neuer had any know∣ledge: and he will thinke that he hath so much more cause to stand vpon his reputation. And wee see diuers now a∣dayes [ 10] which wrest the texts of the scripture to aduaunce themselues in greater pride. Ye see it is sayd that God hy∣deth his secrets from the wise men and greate men of the world, and openeth them to the little ones: and yet some of them are but very beastes. But yet they glory in it, as though there were no diuinitie but in them. But what? Is it Gods will that men should vaunt themselues of theyr slendernesse, to despise the gifts that are of him, and de∣serue to be esteemed: VVhēce come all sciences? VVhēce commeth the discretion, that is more in one man than in [ 20] another? Are they not all riuers flowing out of one foun∣taine, that is to witte out of the spirit of God? Yes vndou∣tedly are they. So then let vs learne, not to despise Gods gifts when they appeere in men: but to profit our selues by them, and to applye them to our owne vse. For if wee refuse all that is in men, without discretion: Surely that is too great a folly. Men say, A fooles bolt is soone shot: and are not we double fooles when wee iudge without anye knowledge or discretion? And yet we see many such: and diuerse will say, Such a thing was hilde and obserued, yea [ 30] and ther is reason in it, howbeit forasmuch as it commeth of men, I refuze it. Nay, but what canst thou tell whither such a thing came first from God by the meanes of men? Therefore when a man layeth any doctrine before vs: we must not be so swift and hastie to refuze it, but wee muste sift it. Thus ye see the modesty that we must vse to eschue the extremitie that I spake of. But there is also the other extremitie that I touched: that is to witte, as the same which we see in the Papists. Behold (say they) I will holde me to that whiche hath bin taught me from my childhod, [ 40] I will follow my fathers and auncesters, and that is of an∣tiquitie. And shall God forgo his authoritie in the meane while? Must men be aduanced so high that God should be thrust vnder their feete? VVere it not better that the sunne were plucked out of the skie, and throwne into the bottome of the sea? For behold heere a greater and more outrage ouse confusion. Therefore let vs keepe our selues well from offering suche outrage vntoo God, as to leaue him behind vs, and to hold our selues wholly vnto men. For our receiuing of that whiche commeth by men, and [ 50] which God giueth vs by their meanes, must bee after such a sort as God may always haue his whole due, as hee may be exalted, as both great and small may be taught by him, & as we may protest that our teachablnesse towards men, serueth not to abate any whit of Gods duetie, nor of hys soueraintie which he hath ouer vs: but to guide vs vntoo him, and to stop all mouthes when he speaketh, so as wee may hold our peace, and he not bee hindred too leade vs whither he listeth, and that we may (without any gainsay∣ing) receyue whatsoeuer proceedeth out of his mouth. Ye [ 60] see then the modestie that ought to be in vs. And heereby a man may perceiue what a doltishnesse it is for the pa∣pists to say, O see, humilitie is so great a vertue, as it can neuer be condemned at Gods hand. Yea verely: but what manner of humilitie is the humilitie of the Papists? It is a crouching vnto men, and shaking off of Gods yoke, yea and a spiting of him by all meanes possible. And what a diuelish humilitie is this, that the creatures should be ad∣uaunced and obeyed, and the creator be as a thing of no∣thing? Then let our humbling of our selues be after such a sort, as that for the maintenance of the sayd meekenesse towards men, we may bee of a mild mind, to receyue that which is for our behoofe and profite: and yet neuerthe∣lesse that God may reygne ouer vs, and be our only ma∣ster and teacher, so as the authoritie which he lendeth to men, may be no derogation at all to himselfe. Let vs not be forepossessed with any fond imagination to say: such a man sayd it, and therefore it must be beleeued. And who is this suche a man? Is he not a mortall man? Is hee not a frayle creature wherin ther is nothing but vanitie? There let vs beware of sticking so much vnto men that wee re∣turne not alwayes vnto God, nor be grounded vpon him, and that the certaintie of oure fayth bee not ioyned and knit to his word. Thus ye see what wee haue to marke. It is he therefore in whome is wisdome, and skifulnesse, and wit, and counsell. VVhen it is sayd, It is he: it is to exclude al that is in men. For when the Sunne shineth, it darkneth the light of all the Starres: and what can men doo when God commeth among them? And that is the cause why it is sayd by the prophet Esay, That all creatures must ceasse when God shyneth. And Iob ment too repeate expresly heere with many words, that the perfection of all wisdom is in God: too the intent wee shoulde not surmise that it needed to bee supplyed: as wee see men so foolish, that if they haue receyued anie blissing at Gods hande, they must be adding of somewhat to it, they must make some mingling of it. No no: there must be no patching and pie∣cing in that matter. VVhen God putteth his wisdome in∣to vs, it must bee vsed pure and simply, and men must not adde any thing to it whatsoeuer it be. But Iob ment too step yet farther (as I haue touched afore) namely that there is in God a secret wisdome which surmounteth all the capacitie of man, and wherevnto wee cannot attayne as yet. True it is that Gods wisdome is not diuers and of sundrie sorts as in respecte of it selfe: (for his wisdome is a thing inseparable, and such as cannot be diuided or par∣ted) But in respecte of vs and to our seeming, God is wise after two sortes: that is to wit, wee may say there are two particular kinds of Gods wisdome, howbeit but in respect of our selues. And howe is that? There is the wisdome which is conteyned in his word, the which hee imparteth in such wise vnto vs, as we become wise by receyuing the instruction that hee giueth vs, and that is the wisdome whiche hee communicateth to his creatures: and moreo∣uer there is that wisdome which he keepeth still in hym∣selfe And what manner of one is that? It is the woonder∣ful Prouidence whereby he gouerneth the world beyond all that wee can conceyue. Beholde God dispozeth the things which we take to be very confuzed to our vnder∣standing. VVhen tyrants beare sway (as shal be sayd here∣after) when wicked mē seduce sillie folke, and carie their soules to destruction, and when the other sort are saued:

all this is done by the wonderfull prouidence of God. But if we seeke what is the reason of all this: then are wee in such a gulfe, as all our wits must needes be swallowed vp. Thus ye see a wisdome which God keepeth to himselfe whereof he maketh not men partakers, according also as it is vnpossible for them to atteyne vnto it. So then when wee shall haue bene taught in Gods schoole, and are be∣come wise by comprehending that thing according too the measure of oure capacitie, which it shall haue pleased him to teache vs by hys worde: let vs knowe that there [ 10] are yet other secrets in him, which it behoueth vs too ho∣nour, forasmuchas we cannot atteyne to the knowledge of them, bycause it is vnpossible for vs to mount so high: Ye see how wee ought to consider Gods wisdome twoo wayes. Ye see also how Iob ment too speake that thyng whereof he will make a larger discourse heereafter. How∣beit forasmuch as the time will not beare it now, we will keepe the residue till to morowe.

Nowe lette vs kneele downe before the face of oure good God and father, with acknowledgement of oure faultes and sinnes: praying him to voutsafe too make vs know them better: that feeling the seeblenesse which is in vs, we may learne to humble our selues vnder him, and not presume vpon our owne strength and wisdome, but seeke in him all that we want, and walke vnder his hande and vnder his guidance. Also let vs pray him to gouerne vs in suche wise, as all our wittes and senses may be hyld prisoners [vnto him,] that hee may haue suche a soue∣raintie ouer vs, as he may raigne peasibly, and we consent with his Angells to obey him willingly: and that in the meane season we take not any thing vpon vs aboue oure abilitie, nor abuse the giftes that hee dealeth vntoo vs, but that we may alwayes acknowledge them to come of him, to the end we may seeke them there, and yeeld hym his due prayse for them. That it may please him to graunt this grace not only. &c.