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

The .xlv. Sermon, which is the first vpon the twelfth Chapter.

IOb ansvvered and saide,

2 Yea, you are a people, and vvisedome shall die vvith you,

3 I haue vvit as vvell as you, and I am no vvhit inferiour to you: and vvho is he that knovveth not the things that you alledge?

4 I am aiesting stocke to my friendes, to him that calleth vpon God, and vvhome he heareth: the rightuous and perfect are skorned.

5 As a torch that is despised of a rich man, vvhose foote is at the point to slip from him.

6 The tents of robbers do prosper, and they that hold God in their hands do boldly prouoke him.

IT seemeth at the first blushe, that these two sayings, (namely that suche as feare [ 30] God shall be blissed of him: and that the wicked shall be in prosperitie) are cleane contraries. And in deed, Iob in answe∣ring as wee haue heard, (that is too witte, that the despizers of God lyue oftentymes at their ease) gaynesayth that which was propounded heere∣tofore by Zophar. But Iobs answering contrarie to that which hath bin said, is to shew that this doctrine, although it bee taken out of the lawe, is neuerthelesse misapplyed. Therefore it behoueth vs to consider well howe it is too [ 40] be vnderstoode. VVhereas God declareth and auoucheth in his lawe, that hee will keepe the good vnder his prote∣ction, that hee will giue them their hearts desire, that they shall want nothing, and that themselues, their cattell, and all their goodes shall bee blissed: he meeneth not that the good shall neuer bee troubled. For where then were pa∣cience? and how should it be knowne that he riddeth hys seruants out of trouble? If all things should fall out too our mynde, wee should not know what it were to call vp∣pon God and to desire him to pitie vs, nother should wee [ 50] feele his goodnesse in reaching vs his hande. Then let vs marke well, that God hathe not promised the faythfull suche a prosperitie in this world as should bee vtterly ex∣empted from all the ordinarie troubles wherevnto it be∣houeth vs to bee subiecte: but all such promises of God serue to do vs to vnderstande, that commonly God will make them too prosper whiche walke in his feare. And this wee see. Howbeit by the waye wee haue these two poyntes too marke: that is too witte, that oure synnes make vs vnworthy that God shoulde blisse vs after all [ 60] sortes and at all times. For there is no man but hee pro∣uoketh God, no not euen the perfectest, in whome (too our seeming) there is no fault to be founde. For euen the rightuousest doe finde themselues blameworthy before God. And therefore if he chastize them, hee doth it iustly. Againe, it is not sayd, that God doth alwayes measure the afflictions which hee sendeth, by the sinnes that wee haue committed. Hee hathe other reasons why too visite vs: namely hee will mortifie the euill that is in vs. For often∣times God is faine to preuent the vices that lurke in vs. Although wee haue not as yet offended, yet do the God see well that wee will fall into some euill, and therefore he steppeth afore it to remedie it. Besides this, hee inten∣deth to humble vs, that wee may not put our trust in the world, nor be tied to the earth. Moreouer he meeneth to knowe whither wee will be obedient to him in aduersitie as well as in prosperitie. Also he purposeth to know what our fayth is, and whither wee will flee to him for refuge. To be shorte, he will make vs to haue an eye to the king∣dome of heauen, to the ende wee should know that oure welfare is there. So then, if these two points be well con∣sidered: it will bee easie for vs to conclude, that God blis∣seth suche as keepe his commaundementes, and sendeth them whatsoeuer hee knoweth to bee for their behoofe. Yea: but that is not after their appetite: it is after his own knowledge: hee is alwayes iudge of that. Furthermore if he scourge them, he doth it for some cause: and the same is no let but that they feele hys fauoure and goodnesse continually, and haue whereof to reioyce in him. Thus ye see howe all the promises of this present life are to be taken: not that God bindeth himselfe to handle vs all af∣ter one indifferent rate: but in effecte his meening is, to shewe that wee shall perceyue him to bee fauourable and neere at hand to such as are his. Seeing then that it is saide

in the lawe, that wee shall liue in peace and rest if wee fol∣lowe Gods lawe: what is the cause that men vexe vs and trouble vs, but for that we haue made warre against God? VVhen a mortall man aduaunceth himselfe against hys creator, it is meete that hee also should haue enemies to vexe him and anoy him. Are we then persecuted by men? Let vs looke if we haue kept peace with God: let vs con∣sider that wee haue prouoked his displeasure: and there∣fore let vs not maruell thoughe hee giue men leaue too vexe vs after that sort on their side. And heere ye see why [ 10] it is sayd in the lawe, that God will send warre vpon those that haue in such wise incountered his will. And further∣more, although no man pursue them nor do them harme: yet ceasse they not to carrie their hangman within them. For among other cursses of the lawe, it is sayd also (which is the forest curse and that which ought to abash vs most) Thou shalt bee alwayes as it were agast, thou shalte haue thine eyes sunken in thy heade, thy lyfe shall hang as it were vpon a thread: in the morning thou shalt say, howe shall I continue vntill night? and at night thou shalte say, [ 20] who will warrant me to passe ouer this night? Thou shalt be in continuall fearefulnesse (sayth the Lorde.) Behold a rightfull punishment vpon suche as are not framed to the meekenesse of seruing God purely: namely that they are driuen to bee their owne tormenters. Let vs marke well then, howe it is not without cause that in the lawe this blissing is giuen vs, that we shall liue in peace and no man shall vexe vs, if we cleaue vnto God without gayne∣saying. For God will holde the wicked shorte, so as they shall not bee able to hurt vs, thoughe they practize what∣soeuer [ 30] they can against vs. Let vs marke also by the way, that although we be assayled outwardly, and be as it were a pray: yet neuerthelesse we must assure our selues, that God will defende vs. This sayd promise is not deceitfull, howe be it that nowe and then God will not sticke to suf∣fer the wicked to spurre vs and too gall vs, euen too trie our constancie: also he will not sticke to suffer vs to bee tempted in our minds, so as we shall be in some doubt and distrust. And why? To the ende we should call vpon him, and praye him to strengthen vs. Then shall all this come [ 40] to passe. But yet in the meane tyme, the faythfull shall feele that God will not cast them vppe in the middes of their troubles, but that he will be at hand with them. And the faythlesse shall be vtterly dismayde, so as in the ende they shall feele, that God hathe forsaken them as they deserue. As much is to bee sayde of all the residue of the blissings of the lawe. To be short, as oft as we be troubled let vs haue an eye to the faultes, and humble our selues before God, assuring our selues that the chastizementes which he sendeth are rightfull. Are we desirous that hee [ 50] shoulde assuage our sorrowes? Let vs runne vnto him, and let vs ceasse from misdoing. Notwithstanding, (as I haue sayd alreadie) we must not therfore imagin that God holdeth one ordinarie measure of punishing offenders [after the rate of their deserte.] VVe see how he chasti∣zeth men in this worlde, some more and some lesse, yea and hee reserueth many punishmentes to the laste daye. Therefore wee muste not pronounce suche a definitiue sentence in generall, as Zophar hathe doone. And that is the cause why Iob speaketh against him: yea (saythe hee) [ 60] you are a people. Some haue expounded this sentence as though Iob had meante that they which had spoken, had brought nothing but suche stuffe as was knowne too all men, yea euen to the verie idiots. But it is cleane contra∣rie. For his meening is to say, It seemeth that you are the whole world, it seemeth that wisdome shall dye with you. And thinke ye that I haue no witte? Esteeme yee me to be your vnderling? The things that yee alledge are too well knowne. Therefore must I bee fayne to bee despised of them that call vpon God and are heard of him: that is to say, of such as God seemeth to fauoure, and therefore agreeth to all that they wishe. I muste bee fayne to bee a mockingstocke to such folke, I must bee fayne to bee as a torch that wasteth, which is despized of you that are rych. To be short, they that hold God in their hand (sayth hee) doe boldly spite him and prouoke him. And all this whyle the tentes of the wicked and of the vnthriftes do prosper. Heereby Iob sheweth howe it is a great follie to affyrme generally and without exception, that God dothe in thys present life punishe all suche as haue offended him, and that as soone as a man hath doone amisse, God redresseth it by and by, and hath his hande vp to take suche venge∣ance as the partie hathe deserued. VVee see the cleane contrarie. This (as I sayd afore) seemeth to be repugnant to the doctrine of the lawe, where it is sayd, that God will curse all the transgressers of his commaundementes, and that hee will shewe his fauoure and goodnesse towardes those that keepe them. Men see that the hauockmakers are as it were fauoured at his hande: and men see that the good are despised and disquieted. VVhat is meante by that? Did Godiest when he promiseth to blisse the faith∣full, and pronounced suche a curse vpon the despisers of his word? No: But I haue alreadie loozened this knot, by shewing that God executeth not his iudgementes all af∣ter one rate in this world. And why? VVee must alwayes beare in mynde what hath bene sayd heretofore: that is to witte, that if God should punishe those that haue doone amisse, like for like (as they saye,) so as if the faulte were great, the punishment should bee answerable to it, and if the fault were light, the chastizement should be suddeine vpon them: and that the good should be dealt with after their hearts desire: whereto should the comming of oure Lorde Iesus Christ serue, and the resurrection which wee waite for? There should be no more hope: we would con∣clude, beholde, God sheweth himselfe to bee the iudge of the world: and let him doe well that listeth, if hee will re∣ceiue well at Gods hande: there would be no more anye heauenly life: we should haue our heauen heere. So then wee see that God should prouide yll for oure welfare, if he should make the punishmentes like to the offences of all them that do amisse. And therefore it is requisite that diuerse yea and the most part of punishmentes should be reserued. VVhen God punisheth the wicked, well, it is to make vs walke in feare and warinesse: and also it she∣weth vs that we can not escape his hande. For he iudgeth without respect of persons. Then must we conclude, that all the faultes which are committed at this day, and which abyde vnpunished as in respecte of thys presente lyfe, shall come to accounte at the ende, that is to witte, when the great assyses are hild. Lo how Iob speaketh not against the doctrine of the lawe, but againste the false exposition that is giuen by Zophar, who woulde that God shoulde

presently make suche execution of his iudgementes as hee shoulde leaue no faulte vnfounde oute, nor wee neede too wayte for anye further dooyng. But it fal∣leth not oute so, as hathe bene shewed afore. Heereby wee bee taught too praye God too giue vs the spirite of wisedome, that we may apply well to oure owne vse the doctrine that is true and good, so as we may haue skill to take profite by it. For heere we see a doctrine that is verie profitable for our edifying, when God sheweth vs that if we serue him, we shall not loose our laboure, but hee will [ 10] mainteine vs continually, and make vs to perceyue it all our life throughout. For what a thing were it if we should thinke that God regardeth vs not? Or that all the seruice that we do him, slippeth away without any regarde had to it on his part? Therefore wee must come to that whiche Esay sayth. Bee yee contented, for the rightuous shall re∣ceiue his hyre. Otherwise it would betyde vs as Dauid confesseth that it happened vnto him, namely that hee was as good as slidden awaye, that his foote was slipped, and that he was at the poynt to fall as if he had bene vpon [ 20] yee, at suche time as hee thought that his washing of hys handes in innocencie and his seruing of God, had bene in vaine. Then must wee vnderstande that God watcheth ouer all the worlde, and that hee knoweth who they bee which seeke to serue and honoure him: and also that hee hath his eyes vpon the wicked, as it is sayd in the Psalme: so that in the ende he must needes shewe, that he can not beare so great a contempt of his grace. But in the meane season let vs tarrie Gods leysure till hee sende his iudge∣mentes in due time. For it is not for vs to hasten them: [ 30] It were a great doltishnesse if we would haue God to pu∣nish the faultes of such as prouoke his wrath, presently as sone as the toy taketh vs the in head. Yea verely: but he will delay it till another time. Is it not in him? Is it for vs to abridge him of his libertie? Behold why I sayd that we haue neede to praye God to giue vs the spirite of wise∣dome, to the ende we may not take the sayde texte of the lawe after our owne imagination, but that wee maye bee good expounders of it, so as wee doe not as Zophar doth heere, who concludeth, that all suche as serue God muste [ 40] be rewarded out of hand, and that this prensent lyfe must be as a Paradise to thē, and that God must bee fauourable to them that all the world may see it, and that he shewe it in verie deede. He doth not so, saith Iob. VVhy so? For ye see that the wicked are in prosperitie, and prouoke God so much the more boldly. Sith the cace standeth so: ex∣perience sheweth vs that God will not execute his iudge∣mentes out of hande, but holdeth them in couert and in suspence, vntill the houre that hee thinketh good. In the meane whyle, the good and the chyldren of God, euen [ 50] they that haue walked before him with a single meaning heart, may be scourged extremely. Yet must not that bee imputed to their sinnes, as though they were the furthest out of square of all men, so as it should be sayde. Suche a man is punished rigorously and therefore it must be con∣cluded that hee is a heynous offender, and that God as it were abhorreth him. It is not so: but God knowes wher∣fore he scourgeth the good, hee hath diuerse reasons too do it, and it is not for vs to giue sentence of it. It is not for vs to saye, That man hathe sinned more greeuously [ 60] than others, seeing that God vseth suche roughnesse to∣wards him. Thus yee see howe we must restrayne the pro∣mises and threatnings of the lawe, to Gods prouidence, and to the cursse thereof, suche as wee see it to bee daily. The threatnings of God are true when hee sayth, that he will cursse the transgressers. Yea, but hee executeth it not at the first day. God must do his workes as it pleaseth him selfe, in such proportion and measure as hee knowes too be conuenient. God promiseth to blisse those that serue him and walke according to his will: yea, but yet for all that, hee will haue authoritie to afflicte them. And why? Euen for their welfare and for their saluation. Hee ceas∣seth not to bee alwayes neere at hande with them, and to heare them at their neede, and to make them perceyue how profitable their afflictions are to them: and yet for a time they be as it were plunged ouer head and eares, and they bee tossed too and fro, so as they wote not where to become. And why? It is good for them to bee meekened to their welfare. Lo howe God is soothfast in his promi∣ses and in his threatnings, and yet gouerneth the worlde in suche wise by his prouidence, as it seemeth that the godly haue lost their laboure in seruing him, and that the wicked haue the bridle layd loose in their necke to skoffe at God, as if they were scaped out of his hande. So will it seeme to vs if we iudge by that which wee see present∣ly, and according as wee measure thinges by oure owne witte. Then let vs humble our selues and say, VVell, God is iudge of the world: howbeit that appeereth not at the first blow: therefore howe close soeuer he keepe himself, yet neuerthelesse wee muste haue the fayth and hope in vs to conclude, that the thing whiche is vnknowne to vs as now, shalbe shewed vs in the end. But now let vs come to Iobs words as they be set downe heere. You bee a people, and wisedome shall dye with you. Heereby hee meant to re∣presse the foolish haughtinesse and presumption of them that haue spoken. For otherwise there is no dealing with such as are so puffed vp with vayne truste of theyr owne skill: men must needes shew them their follie. True it is that oftentimes men shall nothing auayle by so dooing. For hee that is throughly sotted in his owne fonde ouer∣weening, what so euer a man tell him, will neuerthelesse bee wedded too his owne opinion, and take himselfe too be that which he is not. Yet notwithstanding when wee are too incounter against suche as miswrest God truth, wee must not sticke to shewe them their follie and igno∣rance. Verely it may not bee done as though men would shewe whither of them are sharpwitted or of better skill. For beholde, so doe they that haue nothing but ambition and vaineglorie in them. Euery of them would faine make a great shew. Hee that beginneth would faine amaze men with his talke, and he that answereth would also aduaunce himselfe: very well, yee see a battell of fooles. But wee must not deale after that sort. Therefore if wee incoun∣ter them that corrupte Gods truth and wrest it vnto vn∣truth, and that we come to shewe them their ignoraunce: VVee must not doe it to seeme better learned or skilful∣ler, nor to purchaze our selues the more estimation: but wee muste content ourselues to haue made waye for the truth, that it may be receyued, and that men be no longer wedded to suche as bee in reputation, to the ouerthrowe of that which was well builded. As how? At this day a man shall see many poore sillie folke hilde still in their super∣stitions

bycause they say, what? So many great learned men haue hild the doctrine that is followed nowe adays, and stand still in the same to this houre: and will they be beguiled? Beholde at what poynt many poore weakiings are, bycause they before possessed with this imagination, that it is not possible for the Prelates of the Church, the learned men, and the great personages, to be ouerseene. Nowe if we will teach such folke, to make them come to the knowledge of God: it is requisite that they learne to knowe the beastlinesse and ignorance of those whome [ 10] they haue esteemed so highly before: and that they which lift vp them selues againste God (as these superstitious hipocrites doe whiche mainteyne the abhominations of the papacie at this day) should be conuicted of their beast∣linesse. For how malapart so euer they be, yet are they so doltish, that euen the little babes may perceiue their gew∣gawes when they be told of them: and they are in a rage when men do so. True it is that they haue skill ynough: but they are loth that Gods truth should by any meanes come neere the simple sort, and such as are alreadie snar∣led [ 20] in the saide false opinion that I spake of. Yee see then in what wise Iob rebuketh heere the euill expounders of Gods lawe, and such as had wrested it to a straunge mee∣ning. For he telleth them that (as great clearkes as they would faine seeme to be) they had not alledged any thing at all to the purpose, nor any thing that ought not to bee knowne of all men. Finally hee mocketh them, saying, You bee a whole people, wisedome shall dye wyth you. VVhen as Iob sayth, I am not inferioure to you, I haue hearte or witte as well as you: he meeneth not to magnifie hym∣selfe [ 30] thereby after the maner that I haue tolde you that it were a fonde vaingloriousnesse if euery man shoulde on his owne side bee desirous to shewe him selfe more cun∣ning and sharpwitted than others, [as if hee should saye] VVhat I pray you: who is he? verely there will be much bickering among men: but yet Gods truth shall conti∣nue still. Iob meeneth no more heere, but to shewe that God hath giuen him the grace to know and discerne the truthe better than they that are so full of ouerweening. And so yee see in what wise it may bee lawefull for vs to [ 40] boaste ourselues. Not to the ende that men should clap their handes at vs as at great learned men, and at men of great witte and knowledge. Awaye with all these fonde toyes: for it is vnpossible for vs to settle our minds to the seruing of God, excepte wee forget all that euer concer∣neth our selues. So long as we haue an eye to our selues, and couet to be had in estimation: it is certaine that oure Lorde will suffer vs to fall into many ouersightes, and to become a laughingstocke to oure vtter shame. For heere ye see also the hire of all suche as couet to bee had in esti∣mation. [ 50] And it is good reason that it should bee so, seeing that Gods truth is thereby as it were layde flat vpon the ground, and in the meane whyle men haue no regard but to their owne honoure. VVhat is to be done then? VVe must forget our own selues: but yet so as therewithall we aduaunce Gods gracious giftes, namely to the ende that when we haue a good cace, the same may be mainteined, and that the things which we shall alledge may be recey∣ued with authoritie. If a man bee taken for an idiot, and haue nother skill not witte, what will become of it? No∣thing [ 60] that he speaketh will be receiued, we will disdayne him. Then if a man intende to fare the better by aughte that is spoken: he must thinke thus with himselfe: well, God hathe giuen some grace to this man, and the same grace is not to be despised: for we should do wrong vnto God, bycause it proceedeth of the holie Ghost. Sith it is so, let vs beware that wee lifte not vp our selues againste God. Thus ye see howe that the cause why we do hum∣bly receiue good doctrine, is to know that the man which teacheth vs hath bene taught of God before. Lo to what intent Iob declareth that hee had witte, and was no whit inferioure to those that did set so great price and estima∣tion on them selues. To bee shorte, let vs learne to ad∣uaunce the gracious giftes that God hathe put into vs. Yea verelie, not to exalt ourselues by them: but to the in∣tent that the thing that we haue receiued may profite and bring forth fruite. Thus much concerning the person of Iob. And heerewithall also the faithfull are warned, that when they see a man hath receyued excellent gifts of the holie Ghost, so as he is able to aduaunce Gods honoure, and to edifye his Church: they must giue eare to him, and he must bee receyued with all reuerence in that which hee shall saye. VVhyso? For otherwise it were a dispising of God. Now let vs come to that which Iob saith: I am (saith he) as it were a despiser of my frundes. True it is, that as the words lie, he saith he is as it were despized of his frinds & forsaken of him: but in very deed, he speaketh of himself in the third person. Afterward he likeneth himselfe to a torch or a linke that wasteth and is shunned. VVhat can a man looke for in a torch when it commeth to the ende? For the waxe droppeth down, and men drawe backe from it that it ray them not, and if any of it light vpon them it is ynough to marre their garment. Therefore when a linke or a torch hath lighted men for a time, and serued men as long as it can: they cast it away, euery man shunnes it, and there is nothing more in it but stinch. This is it that Iob meaneth in saying that the cace stoode euen so with him∣selfe. Yee see that I am readie to fall (sayth hee) and ther∣fore yee despize me. Hee sheweth the reason of this si∣militude, saying: bycause yee see I am as it were at the brim of my graue. That is the cause why I am forsaken of you. And hee sayth also that the rich men doe mocke him that is afflicted. And why? They call vpon God (saith he) and hee heareth them. Iob meaneth not heereby that the wicked wayte for their welfare at Gods hand, or that they seeke it in him: but he meaneth that they haue the world at will so as it seemeth that they haue God in their hands and that they carie him in their sleeue (as men say) accor∣ding as wee shall see that hee addeth afterwarde. True it is that some expounde this sentence to bee meant of the Idolaters which make God to come to their handes: but that is a foolish and vnreasonable exposition. For Iob lo∣ked no further than to the prosperitie which the wicked haue. For al welfare cōmeth of God, and the wicked haue more abundance of it than other mē: and doth it not seem then that God is as it were in league with thē, and that he sotheth thē, & yeldeth himself to their lust? A man might properly say that God flattereth them when they liue so in reste, and prosper in suche wise as they haue shortely whatsoeuer they desire. Iob then sayth, that those mē pro∣uoke God so much the more boldly, and yet in the mean while their houses are happie. VVhereby hee ment to be∣token

that which I haue told you afore, that is to witte, that Zophar did him wrong in saying that he was a great sinner. VVherefore? For (sayth hee) the contrary is to bee seene. Now let vs come to that which he sayth concerning their contempt. I am despised (sayth he) as a linke or a teach that is wasted. Heere in the person of Iob wee be taughte that our Lord giueth the world leaue to skorne vs, and suffereth our state to be so miserable as it seemeth that we be vtterly forlorne: and therefore behoueth it vs to be pacient. VVhy so? VVe see what befell vnto Iob: and [ 10] would we be more deere than he? Seeing then that so ex∣cellent a seruant of God was so giuen vp that men moc∣ked him and tooke him to be a castaway: let vs not be a∣stonished nor murmure against God if hee suffer vs too come to the same poynt: nother let vs thinke him ouer∣cruell for handling vs so: but let vs consider howe it is good for vs to be meekened after that sort: let it waken vs: & let vs learne that our hope must not be rooted here beneath, but fastned with sure ankerhold in heauē, as the Apostle saith. Is it not a great lesson whē the mockages of [ 20] the world are ordeyned to our saluation? True it is that such laughters shall in the end be ••long in the faces of the wicked that as now dofling them at vs: but in the meane season they be profitable for vs, in that (as I sayde) they make vs to regard God and to know that our hope lieth and consisteth wholly in him. Thus ye see what we haue to remember when it is sayde, I am laughed to skorne of those that haue bin my friends. Verely it is the greeuou∣sest temptation that can be, when they that haue loued vs heretofore, do as it wer abhorre vs: it is hard to digest. [ 30] But seeing that it besell vnto Iob, let vs follow his steps, and stoupe when God listeth to abace vs after that sorte. Hee sayth expressely that his foote slid: meening that so long as he was able to stand, he had bin as a torch or link. For it will do a man ease too haue a burning torche, and the light of it will do him seruice: yea so long as it is whole and able too last. But if it bee once wasted, a man wyll cast it away intoo the canell: for he that beareth it must needes burne his handes, and there remayneth no∣thing but a little glimcing darke smoke. So then, Iobs in∣tent [ 40] is to shewe, that during the time that God hild hym vp hee was honored and esteemed: but nowe that hee is falne, hee is as it were cast away. Heereby we be warned, that sometimes we may be as it were forespent, so as men shall see no more light in vs, there shall be nothiug lefte but a little smoke, it will seeme that we shall fall in pee∣ces, there shall be no whole peece left in vs, and we shall come too the last cast: but let vs take it paciently, foras∣much as Iob came to the same point before vs. And see∣ing that he hath shewed vs the path, let vs follow hym, [ 50] and pray God to strengthen vs in such wise as wee may not vtterly decay. Touching this saying, That the despi∣sers of God do call vpon him and he heareth them: as I haue told you already, it is referred to the common per∣ceuerance of men. For it seemeth that the wicked are at a couenant with God, to obteyne whatsoeuer they list at his hand. True it is that the veriest hipocrits and the loo∣cest liuers do in deede cal vpon God: howbeit, that is but in way of mockerie, [as to say,] O that God would giue me such a thing. VVhen a wicked man is desirous to rob [ 60] another mā of his goodes, [he prayes in his hart,] O that God would giue me such a mans goodes. This is not a praying vnto god: but a disguising of him, and a stayning of his maiestie. To be short, men are starke mad whē they be not ashamed to mocke God after that sort, by wrap∣ping him in their sinnes. They be cursed kayti••es, and yet as farre out of square as their desires be, they wold fayne haue God intermedle him selfe with them. Then is there no right calling vpon Gods name among the wic∣ked, nother is there any true prayer. Thus ye see how it is to bee taken when Iob sayth heere, that forasmuch as the wicked desire what they list, and receiue it at Gods hand, it seemeth that God hearkneth too them: that is to say, it seemeth that he is willing to graunt them all theyr lusts. By the way let vs marke, that when the wicked de∣sire of God whatsoeuer their hearte wisheth, yea euen without any reuerēce, or faith, or lawfull forme of pray∣er, but only by casting it foorth at auenture as an inor∣dinate desire: it is to their greater damnation. VVher∣fore? For nature teacheth vs that we ought to resort vnto God for that which we want. Verely the wicked neuer bethink themselues aforehand to saye, God must be ho∣nored at our hande, hee holdeth all welfare and welth in his hand, he is the fountayne thereof, from thence must we draw, and therefore it is reason that we should craue it of him with all lowlinesse. The wicked can no skill of that. But yet doth God thrust them forward with a blind motion, so as they be cōstreyned to know how that God is he at whose hand wee must demaund that which wee want: according as we see how they say, I wold that God wold giue me such a thing. Then haue they this know∣ledge ingrauen in their harts, which maketh thē so much the more guiltie before God for dishonoring his holye name after that sort, by mingling him with their outra∣geouse desires and horrible wishes. And heereby wee bee warned that when wee pray vnto God, wee must doo it with all reuerence, calling vpon him with this full be∣leefe rooted in our harts, that we be wretched, and that nothing can remedie our miseries and calamities, except wee flee for refuge to the meere goodnesse of our gra∣cious GOD, and that it please him to giue vs of the goodes that he hath in his hād. By and by after, Iob sayth That the tents of the wicked shall be in peace: verely (sayth he) bycause they hold God and make him come into their handes: and yet euen those same do prouoke him the more boldly. Be∣hold whereof commeth the contemptuousnesse of the vnbeleeuers, and what is the cause that the wicked are not contented to vaunt themselues as though God fauo∣red them, but also proudely and cruelly trample all those vnder their feete, which walke singly and vprightly, say∣ing, what is he? and what is he? For it seemeth to thē that Gods exalting of them is to the end they should despise others and shake them off. And heere ye see a temptation which is troublesom and hard to ouercome. But so much the more standeth it vs on hand to marke well this texte. Then let vs vnderstande that it is no newe cace, that the wicked are now adayes aduaunced, and that they raunge abrode and triumph for a time. It hath always bin so but God suffereth it to their greater decay, and he suffereth it also to meeken vs. Then if the wicked happen to haue theyr full scope: let vs not lose our courage for all that, but let vs serue our God stedfastly, and let vs glory in

this hope that he hath giuen vs a lasting life, notwithstan∣ding that he suffer vs to be combered as now. For if wee bee not miscaried when wee see God aduaunce naughti∣packs and set them as it were aboue the cloudes: if we bee not ouerthrowne thereby, but continue alwayes sure and stedfast in oure vocation: beholde that is a good warrant of our faith. And this is it also which I sayd afore, namely that it is good and profitable that God should trie vs after any sort: and that when the same happeneth, wee ought not to thinke it straunge, considering that it hath bin so [ 10] before Iobs time. Those then that make God come intoo their hands, euen those prouoke him most malapartly of all. This maner of speech betokeneth not that God fauo∣reth or loueth the wicked. No certesse, but so do we iudge according to the flesh, by cause we say, that God loueth al those that haue prosperitie. Neuerthelesse, all the prospe∣ritie that the wicked haue in this world, is but to their de∣struction and ruine, bicause God is not on their side. Al∣though they seeme to be fauoured at his hand, and to bee his deere derlings: yet in the end they shall perceiue that [ 20] all that euer they haue shal be turned to their destruction. But on our side, although God seeme to shrinke from vs, and make no countenance to help vs, but seemeth to bee separated from vs: yet let vs learne, I say let vs learne too humble ourselues vnder his mightie hand, to submit our selues to his good will, and too follow his word, waiting till he shew by effect, that he was always neere at hand to vs. And in the meane while let our faith continue alwayes in true stedfastnesse. And although God plague vs: let vs not be weerie of seruing him, but let vs hold on our race continually, till he haue made vs to passe out of all the in∣counters, and out of all the temptations that we haue to indure in this world.

But let vs fall downe before the face of our good God with acknowledgment of our faults, praying him to make vs feele them in such wise, as we may come to submit our selues vnto him, not to stand vppon the defence of oure owne righteousnesse and sound dealing: but to yeeld our selues giltie, and to desire him to vse his infinite mercie towards vs. And that forasmuch as hee hath alreadye she∣wed vs the way whereby we must come vnto him, that is to witte, by bringing vnto him the obedientnesse of oure Lord Iesus Christ, that by the meane thereof all our faults may be buried and forgottē, it may please him to receiue vs in the said name, and not only forgiue our sinnes, but also gouerne vs in such wise by his holy spirite, as we may always get the vpper hand, euen till oure liues ende, yea and euen ouer death it selfe and ouer all the temptations that the diuell is able to raise. That it may please hym to graunt this grace, &c.

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.

The .xlvij. Sermon, which is the third vpon the twelfth Chapter.

This Sermon is yet stil vpon the. 14. 15. and. 16. verses which haue bene touched in the former Sermon.

WHen we see the things come to passe which are reherced here it seemeth to vs that God gouer∣neth not the worlde but that all goeth at aduēture, or rather that [ 30] ther is no reason or purpose why God should do so: and we could find in our hartes (if it lay in vs) to set him foorth a new lesson, and to point him what hee should do, and to correct him as though he did amisse. Ye see then, that mens wits are out of order, and that they are so rash as they could find in their hartes to controll God. But contrariwise, heere Iob meeneth to auow the mighty power, prouidence, and wisdome of God, whereof menti∣on hath bin made. Therefore he telleth vs, that when wee [ 40] see things so out of order in the world: we must not father any thing vppon fortune, but assure ourselues how it is God that sitteth aboue and guideth all. Besides thys, al∣though we thinke it straunge that he should worke so yet let vs not be so presumptuouse as to reply againste hym, but let vs honour the secrete and incomprehensible wis∣dome that is in him. Thus ye see the two points which he fathered vpon God heretosore: that is to wit, That it is he in whom is al power, & that it is he in whom is al counsel, wisdome, & skil. He hath set down these three words pur∣posely, [ 50] to represse mens folish presumptuousnes in taking vpō thē to haue more discretiō & reason thā god, & in mis∣liking his doings thogh they find thē good. Therfore it be∣houeth vs to marke well Iobs drift: whiche is to make vs know Gods prouidence in all things that are done in this world. Neuerthelesse, to know that god gouerneth, is not all that we haue to doo. But wee must also graunt him the wisdome that hath bene spoken of. True it is that often∣times we may perceiue some reason of Gods works, and he also will haue men to knowe why hee doeth some one [ 60] thing or other: but that is not alwayes: nother muste wee make a generall rule of it. Sometimes God blindeth those that haue forsaken his truthe: verie well, That is a venge∣ance that is euident, and we knowe that men haue well deserued that God shuld vtterly bereue thē of all know∣ledge, bycause they had no mind to be taught at his hand. But sometimes we knowe not wherefore God taketh a∣way his word, and it daunteth vs, in that cace it behoueth vs to reuerence his secret determinatiō: and although we knowe not as yet nother the reason nor the end of his worke: yet must we acknowledge and confesse that he cannot bee but righteous. And yet in the meane whyle let vs bethinke vs of the weakenesse of our wit, to the in∣tent that we presume not to shut vp, ne bee desirouse to measure the thing that is infinite, by our owne capacitie. Now let vs lay foorth the things particularly which are set downe here. It is sayd, that if God breake downe, no manshall buyld vp. VVhereby is meant, that if Gods hand be against vs although wee had that help of all creatures, all of it shall not boote vs, but wee must needes perishe. Behold in effect what is conteined in this sentence. At the first blush wee may well say it is so: but we be not yet tou∣ched. Ard for proofe heereof, If God scourge vs, wee bethinke vs not with whome wee haue too do: but wee go to seeke meanes to succour our selues, and it seemeth too vs that we may well shifte off the mischeefe by our owne cunning, or if so be that men bee willing too helpe vs. True it is that God forbiddeth vs not too thinke vp∣pon our selues, to shift for our selues, and too haue a re∣gard how too remedie things: yea hee maketh this dea∣ling too auayle: howbeit not after suche maner as wee haue bin inured to. For when God afflicteth vs, the first remedie is to humble ourselues vnder his hande, and too seeke atonement with him. This done, we may well de∣sire him too giue vs meanes too prouide for our necessi∣ties. But to arme ourselues against him, is not the way to warde the blowes of his hande. Thus yee see what were

our dutie. But cleane contrary to this kind of dealing, we see there is nothing but rebelliousnesse in thys worlde when God intendeth to humble it. Then if wee mynded thys doctrine throughly, we should not vse suche maner of dealing as we do. For it would come thus to oure re∣membrance: will God cast vs downe? and who is hee that can build vs vp againe? therfore must he hymselfe be faine to put to his hand. And so, haue we offended him? Let vs craue pardon of hum, to the end he may haue pitie of vs. And though his iudgements be hidden from vs: yet must [ 10] we humble our selues vnto hym, to the ende that he may receyue vs so cast downe. And in deede wee ought too gyue good eare to the threatenings whiche God vttereth to this purpose against the reprobates: as when he sayeth that he will cast downe Edom, aud that if any man labour to set it vp again, it shall be but lost labour. Heerein we see that if Gods hand be against vs, all the succour that com∣meth to vs by men or by creatures must needes be vaine and vnauaylable. VVee may well haue them (to our see∣ming) to maynteyne vs: but wee shall finde no profit in [ 20] them: all shall go cleane contrarie too our expectation. Moreouer it is sayde of Babylon, whosoeuer will build it vp againe, must lay the foundation of it vppon his firste borne: that is too say, All they that will resist Goddes iudgement, shall followe those that haue beene punished afore them, and keepe them company themselues. Ther∣fore let vs bethink vs well, and let vs desire to be streng∣thened by the hand of God, and mainteyned in our state by the same. For without that, we must needes perish: yea though all the world were on our side, as I haue sayde al∣ready. [ 30] And heere yee see also why it is tolde vs in the Psalme, that men may well take vppon them to buylde, when they haue all thinges at commaundement: but yet can they not go forward with it, for God will make all to go backwarde, if hee blisse them not. And no doubte but that in this word Buyld, Iob comprehendeth all that con∣cerneth mans state: as if he had said, That it belongeth on∣ly to God to build vs vp: whensoeuer he hath set vs in a∣ny trade, we must be stablished in the same by his power: and when he listeth too throwe vs quite downe and too [ 40] bring vs vtterly to nought, we may well be doing, but all that euer man can do for vs shall be vtterly vnauaylable. Contrariwise if God bee on our side, wee may despize all things that are against vs. Againe, if God be our enimie: Lette vs haue all the commodities that can bee, and they shall all turne to our confusion. Thus much concerning this point. It is sayd immediatly, That if God locke vp a man, no body can let him out. As if Iob shoulde saye, that it belon∣geth onely to God to giue vs libertie: so as if hee list, al∣though we seeme to haue both handes and feete at liber∣tie, [ 50] we shall bee forclozed from all oure limmes, and wee shall not bee able to stirre one finger: And although men labour to drawe vs out: yet shall they not auayle at all, so long as God holdeth vs inclozed and shet vp. Fynally he betokeneth that which I haue touched already: that is to wit, that God must bee fayne to fauour vs, or else all will go wrong with vs, so as we shall but waxe worse and worse: insomuch that if we tumble not right downe at the first blow, yet shall we be digged downe by little and little till God haue vtterly consumed vs. After he hath spoken [ 60] so, he addeth foorthwith, that If God hold backe the waters, and stop them, there will be drought and that if God list to le•• the waters looce, there shall be fluddes, to beare al afore them, as it were to rake vp the earth, that there shall bee nother trees nor houses left vnouerthrowen. And Iob speaketh purposely of holding the waters and of letting them go, bycause wee knowe not Gods hand sufficiently when it worketh all after one rate wherewith wee are acquain∣ted. Doeth the Sunne ryse in the morning? That is an or∣dinarie thing with vs, we thinke not of it, nother doeth it waken vs sufficiently to come vnto God. Doth hee sende any Rayne? That commeth not in our minds. VVhen we see it rayne, if a man aske vs who sent it, we will confesse well ynough that it is God. But yet for all that, this con∣sideration pierceth vs not to the quicke, and therefore it moueth vs not to humble our selues vnder Gods proui∣dence, and to acknowledge that all is in his hand, and that he directeth our life. There are very few that thinke of that. So then Iob hath made his choice here of such works as are rarest and least accustomed am••••g men. For when we see a drought that lasteth, then euery man is touched. If he make faire wether, and rayne now and then in the meane while, so as the earth doeth not vtterly drye vp: men thinke not of it. But is there come so great a drought as men perceiue that corne cannot growe, it thriueth not, behold the seede is dryed vp in the ground and commeth to nothing, there can no frute come of it: if there come such an extraordinarie drought: then ye shall see vs tou∣ched. Euēso is it also with great rage of waters. If he send Showers and they anoy not: tush we ouerpasse it, and haue no regard at all of God. But if there be continuall rayne, so as all riuers ouerflowe their banks, and it seemeth too be as a new generall flud: then we marke and beare that in mind. Iobs meening then is this, that when things happen in such wise as it may seeme that the order of nature shal change, and that there be so excessiue droughts as it may seeme that all shall be burnt vp: wee must know that God hath not layd the bridle looce in fortunes necke, but that it is he himselfe that worketh after that fashion. Also whē there falleth so great rayne as it is likely that all shall go to hauocke, let vs assure our selues that it is God whyche worketh it. But certesse as drought may well come some∣times for notorious sinnes, so as men may perceiue wher∣fore Gods vengeance lighteth: according as hee threate∣neth vs in his law to shet vp the heauen in such wise as it shall be as brasse, that no drop of moysture can be gotten thence: and that the earth shall become as hard as yron, so that the seedes shall dwin, and the ground shall yeelde them no nurrishment nor hart: and also that the ayre shall be deafe, that when the earth openeth his cranyed mouth as if it were a thirst, the ayre shall not answer it. Our Lord then doeth rightly manace vs in his lawe, that he will ex∣ecute such punishmentes vppon vs, verily for oure sinnes sake. Neuerthelater it will sometimes fall out, that wee cannot discerne why God worketh so, wee shall not haue any such knowldge as may leade vs to iudge that it is god which sheweth vs the reason therof. Neuerthelesse it be∣commeth vs to honour his power and wisdome, althogh the end thereof be vnknowen to vs. Then must we hum∣ble our selues in all sorts: whether wee see the earth as it were drowned with water, or whether it bee seared vp with drought, let God bee alwayes glorified. And after

what maner? Euen by confessing that it is he which doth it. For first it behoueth vs to acknowledge his power, and afterward we must match his power with such wisdome, as we do not grudge agaynst him, nor blame him of tyran∣nie and outrage. For it is not all one too say, It is true that God gouerneth the worlde, and therwithal to imagin a ti∣rannicall power in him. But (as I haue touched alreadie) if we will glorifie God aright, we must acknowledge him to be almightie: and therwithall we must also honor his infi∣nite wisdome whervnto we cannot attayne: in considera∣tion [ 10] wherof, the same ought not to be made subiect to our vnderstanding, neither ought God to yeeld vs an account of his doings. But Iob repeateth againe, That in him only is all power, and all skill and rightnesse. The second word which is set here, commeth [in the Hebrue] of Beeing, so as it signifieth Beeing: and therefore a man may take it for all things that haue any seeming to be, and yet are not firme and substantiall: like as the creature may well make some shewe and seeme to flourish, howbeeit the same is but a shadow, it perisheth out of hand, & they thēselues vanishe [ 20] away vnlesse God maintaine them. But in God there is an euerlasting firmnesse: for it is he that euer hath beene and euer shall bee, it is he also that giueth power too all creatures so as they continue in their state. This sayde worde therfore is well deriued of Beeing. Neuerthelesse it is oftentymes taken for Gods lawe, and for instruction: and it is also taken for a Princes commissiō or proclama∣tion. But wee haue seene heretofore, that Iob speaketh not onely of Gods mightie power, as who shoulde say, he hath all things in his hand: but also he sayd that he is per∣fectly [ 30] wise, & that his prouidence is wōderfull. Thē let vs mark well, that in this streyne he meeneth not to speake of Gods Beeing, but rather of the vprightnesse or gouern∣ment which he vseth. For wee knowe that in asmuch as he is the Iudge of the worlde, he must needes gouerne all things vprightly. And so it is nothing but a repetition of the matter that had bene delt with before: howbeeit not without cause doeth Iob repeate it. For although Gods workes be before our eies: yet is it hard to come too the consideration of them: and when wee are com to it, wee [ 40] forget it by and by, if the remembrance thereof be not re∣freshed in vs. Then let vs marke well, what this sentence meeneth: that is to wit, that in God is all power, and also that the gouernment of the worlde belongeth to him, too order all things with indifferencie & vprightnesse. VVhē wee shall haue recorded this lesson throughly, wee shall haue profited greatly, not onely for a day, but for all the time of our life. Also there is one speciall cause for whiche Iob repeateth this lesson. For his intent is to enter into o∣ther of Gods iudgements which are straunger to vs than [ 50] those that he hath spoken of, and specially when hee say∣eth, That both hee that deceyueth, and bee that is deceyued, are both in Gods hande. Yee see heere a thing that seemeth a∣gaynst all reason, namely that God hath the deceyuers in his hand, and that he driueth them thervnto. This semeth to be a point vtterly repugnant to his nature. Iob thē hath purposely vsed this preface, as it were to brydle vs, that we should not r••sh headlong agaynst God: and that al∣though wee bee troubled wyth some temptations at the first brunt: yet notwithstanding we might be restreyned, [ 60] that we become not like many wilde beasts which lift vp themselues agaynst God, rayling at him, and blaspheming him if hee will not spoyle himselfe of his owne mightie power: insomuch as wee see howe they are not ashamed to f••••sh out this villanous and cursed speeche. That they will not beleeue that God is rightuous, if he bee the doer of all things, specially so farre foorth as to driue forwarde the euill. For by that meanes (say they) he shoulde be the author of sin: and who is he that hath shewed that vnto them: It is euen as much as if they would frame God to theyr owne fancie, bycause they comprehende not hys wonderfull wisedome to honour the same though it bee hidden from vs. Yee see then howe they be but arrogant beasts, which cannot agree that God should be almightie, except they might make him subiect too their owne fa∣shion and fancie. And (as the common prouerbe sayeth) none so bold as blind bayard. O (say they) behold I con∣ceyue it not. And who art thou▪ we haue seene this in sil∣lie fooles. For although they play the doctors in some one science or other: yet notwithstanding they bee so ouer∣ignorant, as it is pitie to see, and a man may perceiue how there is nothing but beastlynesse in thē, yet neuerthelesse they will be so bolde as to say, I vnderstand it not, & ther∣fore I cānot agree thereto. But although it were the wisest and wilyest man in the worlde, yet ought men to spitte in his face and to abhorre him if hee dare set vp his bristles after that maner agaynst God. Now then we see that Iob hath giuen vs a good and profitable lesson: namely that whereas he ment to say, that God hath both the decey∣uers and the deceyued in his hand: he did put this preface afore it, that all power and skil is in him. Now let vs come to make comparison betwene our wits, and Gods migh∣tie power. Are we able to inclose it in our brayne? If a mā should go about to inclose it in heauen and earth, it were to narrowe a roome for it. And yet will a man aduaunce himselfe thither: and I pray you, is it not a monstrous∣nesse when a man knoweth no more whether there be a creator or no, ne passeth what apperteyneth vntoo him? Then let vs remember wel what is said here, namely that although we think it very hard, that God shoulde haue in his hande both them that deceyue, and them that are de∣ceyued: yet is it so neuerthelesse. VVhy? For God were not almightie if things might bee done in this worlde a∣gainst his will, and without his medling in them. For how were he almightie. Yes truly, but (will some man say) what reason is there in it? Thou must seeke the reason other∣where: and bycause thou canst not attayne vnto it: thou must with all lowlinesse honour that which surmounteth thy capacitie: thou canst not stye aboue the cloudes. God must be acknowledged to bee wise and almightie: and if thou perceyue not the reason: well, tarie thou his leysure with silence and quietnesse, vntill hee discouer that thing vntoo thee which as yet is vnknowne. For what is ment by this saying, that we shall behold that thing face to face, which we cannot see now, but as it were through a glasse or dimly? would we make the scripture false▪ These vai••∣glorious beasts that deface and darken the prouidence of God vnder colour that they conceyue not the reason of it, and that they cannot brooke that which is cōteyned in the holy Scripture, would haue God to reserue nothing to the last day. And why do they not finde fault with him then, for not making them greater clerkes, seing that men

perceiue them to be so ignorant and dulheaded? Although they make a greate shewe, (for they haue neyther iudge∣ment nor discretion in deed) & although men haue them in estimation whether it be in way of scorn or otherwise: yet is it to be seene that they be as dull beastes as can be. VVhy blame they not God for not giuing them a fyner wit? and for not giuing them the meane to profite better in his schoole? For they seeme to themselues to bee the worthiest men in the world▪ and yet hath God giuē them ouer. VVhy do they not blame him for not handling thē [ 10] after their owne lust? For in their owne opinion they bee so wise men, as the worlde ought to make them too ryde triūphing in chariots: and yet in the meane while they are seene what they be. So then they will haue store of replies to find fault with God, when they take in hande to bring him to an account. But on our part let vs kepe that which is sayd here: namely that wee must bee so simple as to ho∣nor Gods prouidence and wisdome, notwithstāding that the same be hidden from vs. Furthermore let vs come to that whiche Iob sayeth heere concerning him that is de∣ceyued, [ 20] and him that deceyueth. VVhereas he sayth that both twaine of them, as well the deceyuer as the deceiued are in Gods hand, he meeneth it not in respect that they be his creatures, and haue their life of him. For that were a very colde saying, and shoulde import nothing. VVee knowe he treateth here of Gods iudgementes whiche are incomprehensible, and whervnto our wits are not able to reach. Nowe then were it so straunge a verdite to say, that God hath made all men, & that he beholdeth as well the wicked and deceytfull, as also him that is deceyued? This [ 30] were no whit at al without the common order of nature. But wee see that Iob ment to wade further: that is to wit, that when any man erreth & is deceiued, the same cōmeth not to passe without Gods wil & ordinance: and also that whē a deceiuer bringeth his crafts & suttleties about, god gouerneth them from aboue. As for those that woulde ac∣cuse God of vnrightuousnesse, vnder colour that he suf∣fereth the things that are done by men, but he doth them not himselfe. I beseech you do they resolue this question? For after that Iob hath sayde, that there is power and vp∣rightnesse [ 40] in God, hee addeth that both the deceyued and the deceyuers are in his hand▪ Lo how Iob auoweth Gods mightie power, and that hee hath the gouernment of the world, in saying that both the deceyuers and the deceiued are in his hand. If there were but a single sufferance, Iob had spoken very ill. Then must it be concluded, that God guideth all things in suche wise as nothing is done other∣wise than he hath ordeined. But by the way we must beare in minde that which I haue touched alreadie, namely that God wil sometimes haue men deceiued, & the reasō why [ 50] he wil haue it so, is apparant: but sometimes also we know not at al wherof it cōmeth, nor whereto it tendeth. And in this cace it behoueth vs to hold our wits in, and to brydle them, acknowledging our selues too ignorant and feeble∣witted to atteyne so high. That it is Gods wil that deceits should reigne, and that men should be beguiled: the holy scripture sheweth. It is not tolde vs there that God doeth but only giue leaue, as if he shuld say, I passe not, I will not medle with it: but that he cōmaundeth it: insomuch as he sayth, who is he that shall go out to deceyue: Beholde how [ 60] God seeketh for deceiuers, and will haue deceites to haue their full scope: for so speakes the holy Scripture. VVhat glose cā be alledged to darkē so euidēt a text? And the di∣uell offereth himself, saying: I will go & be a lying spirit in the mouth of al the prophets to begu••le Achab. Thervpō God sendeth Satan forth▪ and willeth him to deceyue & to blind both the king & all the people. Now then we see wel that God shrinketh not into a corner to say, I wil suf∣fer it to be done: but ordeineth & disposeth it. For other∣wise (as I sayd) he were not almighty. VVhē the scripture giueth that title vnto God: it meeneth not that he can do it if he list, & that he is at rest in heauen, & doth nothing: but it meaneth gods mighty power matched with effect: that is to wit, that he is present in all things, & that there is not any thing done otherwise than hee disposeth it. Yee see then after what manner God is almightie. And as for thē that babble so, to disfeate or to restreme Gods pro∣uidence, they denie the first article of our fayth, lyke wit∣lesse folke as they be, possessed with diuelishrage. There∣fore vnlesse we will make the scripture false, it is a settled point, and we must hold vs to it, that God will haue men to be deceyued▪ And it is not sayd so in this text only, but also throughout the whole holy Scripture. Aboue others there is a notable place in S. Paule which ought to bee so much the more familiar to vs, bycause we haue the expe∣rience & proofe of it. For S. Paule treating of the state of the christian church to come, sayeth there shall be a fal∣ling away, so as mē shal become renegats after the gospel hath bin preached vnto them: & they shall renoūce God, & there shall be a horrible scattering through the whole church: which thing we see. Yet notwithstanding the Pa∣pists forbeare not to say, hath God suffered the Churche to erre so long a time? Behold, S. Paule telles vs it should be so. Now if the same come of God, is it but a single suf∣ferāce? No no, But S. Paule sayeth expresly that God will send effectuall errour. He sayeth not onely that God will let Satā looce to deceiue men: but he saith that the deceits and leazings must take effect, & that mē shall not be able to kepe thēselues from being beguiled. Then see we gods horrible vengeance before our eyes, in that men haue bin blynded, so as they haue not perceyued the lyes and de∣ceits of Satan, but haue bin caryed away by thē like brute beasts. VVhose doing was that? Gods. S. Paule auoucheth it expresly. How beit it is true that in that behalfe there is a manifest reason. For S. Paule sayth, that the sayd scatte∣ring shall happen for mens vnthākfulnesse: bycause they haue refused to honor God, therfore they must be faine to beare the yoke of men, and be subiect to their tiranny. They had no mind to obey the truth, & therfore god fed them with lyes, according also as it is shewed in the firste chapter to the Romans. For somuch then as the world co∣ueteth to be deceiued, yea & shetteth his eyes whē God goeth about to inlighten it by his word: needs must Satā beguile & misleade it. But somtimes the same shall come to passe & we not know why: if a man demaund the rea∣son of it, when he hath made long discourse, he shall be at his wits end. Thē let vs marke wel, that although we per∣ceyue not the reason why God doth a thing, yet must we stoupe downe our necke (as they say) and reuerence his mightie powe, rassuring our selues that the same is ruled with al vprightnes & indifferencie, notwithstanding that we be not priuy to it: yea euē at suche times as God blin∣deth

men, and raiseth vp deceiuers to beguile them, so as false doctrines, abuses & heresies haue their full scope, & God giueth Satāful power to punish our sinnes. Further∣more a man might moue yet many other questiōs. How? Is it possible that God shoulde serue his owne turne by Satā? There is nothing but malice & naughtinesse in him: And besides that looke vpon a wicked mā that hath none other intent but to ouerthrowe all goodnesse and to de∣stroy it: and yet he doth it and bringeth it to passe: See∣meth it not that hee is acquit, bycause his seruice hath [ 10] bene to the accomplishing of Gods will? Men will moue such questions as these, which serue to grauell oure wits: and for that cause, Iob (as I sayde) hath vsed this preface, Power and dominion are in God: that is to say, that for∣somuch as he hath al things in his hande: it is reason that he should dispose of his creatures at his owne pleasure: & that forsomuchas he is iudge of the whole worlde, there∣fore he cannot do amisse, nother it is impossible for him to swarue one waye or other from right dealing. For his will (although it be vnknowne to vs) is the fountayne of [ 20] all rightuousnesse. VVhen a man hath doone any thing, his doing is examined. VVhy so? For wee haue a rule a∣boue vs, and verely our wittes are changeable from good to euill: yea and (which worse is) they be naturally altogi∣ther euill, crooked, & vntoward, & there is no rightnesse at all in thē. For we be subiect to be caried heere & there by our owne fancie. By reason whereof our dooings had neede to be examined, and that there should bee a hygher rule ouer thē. For if mē should haue the rule of thēselues, it is certaine that there would be nothing but cōfusion in [ 30] their state. And here yee see why the heathē mē thēselues sayd, that the lawe ought to be as a God ouer vs, and that God ought to bee our lawe. But the cace standeth not so with God. Therefore when we come to his will: it is the rule of all right. The rightuousnesse wherby we muste be ruled and wherto we muste be subiect, is aboue vs, but is Gods will aboue that according as I haue shewed alredie that Gods rightuousnesse is after two sorts: the one as he hath shewed vs in his lawe, by the which he will haue the world to be ruled: and the other incomprehensible, inso∣much [ 40] as now & thē we must be faine to winck whē God worketh, and be content to knowe nother how nor why he doth it. And so whē the reason of any of Gods doings is not reueled vnto vs, let vs vnderstand that the same is a poynt of the rightuousnesse that is in his secrete wyll, whiche surmounteth the ••ule that is manifest & knowne to vs. Verely this doctrine wil be very hard to many mē, but let vs content our selues with that which is auouched to vs. Seing that the Scripture speaketh so, all of vs muste answer Amen, and acknowledge the thing that is told vs [ 50] here: that is to wit, when we see folke erre, and deceyuers to haue their full scope: the same happeneth not without Gods prouidence. But besides this that hath bene sayd, let vs also bethink vs of the warning that Paule and also the prophet Esay giue: which is, that if men looke well vpon themselues, they shall not be so hardie as to lifte vp them selues against God, and to checke agaynst his truthe. For what are we? VVee bee earth and dung. And what an au∣thoritie hath God? So then if men looked well vpō their owne state, surely they would not presume to lift vp thē∣selues [ 60] in suche wise against God: and also, these dogges which forbeare not too barke though they cannot byte, would not be so bold But let vs leaue them at that point stil. If they cōtent not thēselues with that which the holy scripture speaketh, let them go seeke their answers other∣wheres. For there are that take greate paynes to answere their questiōs: But that is to no purpose. And why? For we tempt God manifestly if we desire to passe our boundes. Behold, God telleth vs that he doth many things, where∣of the reason is concealed frō vs as now. If we be desirous to know the same, is it not a forcible breaking of the wall that God hath set agaynst vs? He hath barred vs frō it as if he should say, ye shall not passe beyond this: now if wee passe it, is it not a plaine despising of God? So then let vs not ouer labour our selues to content the fond curiositie of those that auaunce themselues after that maner against God: but rather let vs lerne to con••ute them after the fa∣shion & maner of S. Paules speeche, saying: who art thou ô man? That one word (Man, Man) is ynough too stop the mouthes of all such as lift vp themselues in that wise a∣gaynst God. For vnder the word Man is comprehēded so much wretchednesse as we ought not only to cast downe our heads, but also (if the earth could open) we should be swallowed into the bottomlesse pit, when we haue this di∣uelishe pride in vs of lifting vp our selues against God. Moreouer lette vs marke that this doctrine bringeth vs great comfort, if so be that we can applie the same too our vse. VVhen it is said that both the deceiuers & the decey∣ued belong vnto God: thereby we vnderstande that God bridleth Satan & all deceyuers, so as we cannot, (without his will,) bee troubled with false doctrine, nor with here∣sies, nor with any other darnell that serueth too turne vs aside frō the purenesse of the Gospel. And why? For God holdeth the deceyuers in his hand: yea euen from Satan who is their head, vnto all thē that serue his turne. Seeing that God holdeth them so in his hande, it is certaine that they can attempt nothing farther than he giueth them the bridle. And although they attempt, yet haue they no ad∣uauntage ouer vs, bycause that those which are deceyued are likewise in the hande of God too. Now seing we be in his hand, let vs referre our selues vnto him, & he will not suffer vs to be of the number of those whom Satan ouer∣throweth: but we shall alwayes get the vpper hand of the lies which he shal trump in our wayes. Lo how we ought to practize this doctrine: not in murmuring against God, nor in desiring to make a fond she we and foolish braue∣rie to say, Tush I will dispute agaynst all this, and if a man cannot yeeld me a reason of it, I will neuer bowe. Let vs beware of making such brags: and (as I haue sayde) let vs rather humble our selues to honor that thing with all re∣uerence, which we know not. And although we see things so confuzed in the world, as there remayneth nothing for vs but to fal into destruction: let vs not be afrayd, but for∣asmuch as God gouerneth all things, and hath soueraine dominion ouer all creatures: let vs warrant our selues in that. For God can well ynough disappoint the policie of our deadly enemie Satan, and all the crafts and deceits of men, so as we shal haue the vpper hand. On the otherside, although God list too afflict vs, and suffer heresies to run abrode, so as many troubles insue, and wee see all things cōfounded in this world: yet can he full well preserue vs that we shall not miscarie. For it is he that must giue Sa∣tans

error effect: if he do it not, we be senced wel inough: & (as our Lord Iesus Christ faith) it is impossible that euer the chosen shoulde be turned out of the way of saluation. Seing thē that the cace stādeth so, let vs put our selues in∣to gods protection, & forsomuch as it pleaseth him to cō∣mit the charge of our welfare to our Lord Iesus Christ: let vs cōtent our selues therwith, let vs be at rest, & let vs not be tossed with vnquietnesse to say, how shal we scape? we be in daūger of vndoing. True it is, that we ought to stand vpon our gard, & be carefull to call vpō God: but whē we [ 10] haue called vpō him, walking in purenes of life, let vs not dout but he maintemeth vs in such wise as al the troubles in the worlde can doo vs no harm, that we should not al∣ways abide stedfast in his truth, & the same truth be an in∣uincible fortresse to vs, according also as S. Paul speaketh.

But let vs cast our selues downe before the face of our good God with acknowledgement of our faults, praying him to make vs perceyue what maner of ones we be, and what our rudenesse & brutishnesse is: to the end we may lerne to humble our selues vnder him, and to glorifie him in all caces, and to walke after such sort in his feare, as we may thinke all to be good and rightfull whatsoeuer he di∣sposeth of vs and of all other creatures. And so let vs all say, Almightie God our heauenly father. &c.

The .xlviij. Sermon, which is the fourth vpon the .xij. Chapter.

17 He putteth Counsellers to the spoile, and maketh Iudges dull vvitted.

18 He loozeneth the band of kings, and girdeth their reines vvith girdles.

19 He putteth princes to the spoile, and distresseth the mightie.

20 He taketh avvay speech from the faithfull, he taketh avvay courage from Princes.

21 He poureth out contempt vpon the noble, hetaketh avvay strength from the mightie.

22 He bringeth hidden things to light, and the shadovv of death vnto open light.

23 He increaseth people and destroyeth them: he enlargeth nations and streitneth them.

24 He taketh avvay the heartes of the gouernours of the earth, and maketh them vvander as in a vvildernesse.

25 He maketh them to grope as in the darke vvithout light, and he maketh them to reele like drun∣ken men.

LIke as yesterday we saw that god hath in his hand both the decey∣uers [ 30] & the deceiued: so now Iob proceedeth too declare, that the changes & turnings that are sene in the world, com not to passe by haphazard, but by Gods disposi∣tion, & that it stādeth vs in hand to knowe, that when the worlde is so turmoyled, there is a secrete brydle from aboue, so as things are neuer so confounded, but that God dispo∣seth them as he thinketh good. And hee taketh the nota∣blest [ 40] things, that wee might thereby perceyue Gods pro∣uidence the better. It shoulde seeme that Princes are priuiledged aboue the rest of the worlde, and that they are (as ye would say) sholed out from the common ranke of men. But Iob sheweth that God doth there cheefly vt∣ter his power, and will haue it too bee cheefly knowne there. If some poore man be afflicted, or if there light any aduersitie vpon him, there will be regarde had of it: for we be commonly inured with such matters. But when a Prince that seemed to be hoyssed vp aloft, is cast downe, [ 50] there we bee more touched, and wee must needes espye Gods prouidence if we be not to blockish. Also when they that haue the gouernment of the people, become so dull witted as there is neyther vnderstanding nor reason in them: that also is well worthie to be marked and we loke neerlier to it than if they were priuate persons. And speci∣ally when men haue had good wit, when they haue had some learning and experience, and when they haue bene wholy fashioned to deale with publike gouernment, and afterward are sodenly become dullards, and are no more [ 60] the men they were afore: such maner of chaunge is so no∣table, as it constreyneth vs too looke vp vnto God. And that is the cause why Iob speaketh not here of the cōmon people, but of the gouerners. He speketh not of the simple ydiots, but of those in whom men haue knowne greate wisdome, insomuch as they seemed too haue bene able y∣nough to haue gouerned a whole worlde, and yet not∣withstanding are destitute of wit and reason. Lo in effect what is shewed vs heere. Howbeit forasmuch as the talke cōcerneth notable things, & such as import much matter. Iob thinketh it not inough for him to vtter his minde in a word or twaine, but he repeteth it, saying, that God putteth the princes, the strong men, and the men of might to the spoyle, & that he vntieth their band, so as ther is no more subiectiō to them, their alliances are nothing worth, whē they haue their sword by their side it shall fall to the groūd: & (to be short) the meanes whiche the Princes of the earth haue, shall not serue thē to any purpose whē God listeth to pul thē downe. Iob therfore stādeth vpon that poynt, bicause [that on the one side] there is such a lazinesse in vs, and that on the otherside he seeth, we be so blind in the thing which we ought to consider most of all. For although we do partly know it to be gods doings when such chaunges happen: yet cannot the same sink in our minds after such maner as Iob speakes of: and although we haue well be∣thought vs of it, yet can we not make our profit of it. Ne∣uerthelesse it behoueth vs to know that if God do so go∣uerne the cheef states of the world, his arme is also stret∣ched out to the lesser things, so as nothing escapeth him: Lo what we haue to marke in effect. But (as I haue sayd) whē the cheef states be changed, euery mā will be moued, but anon after we will think no more of it. And indeed we see the stories are full of that which is conteined here: & yet the world fareth not so much the better therby, as to

be so persuaded as it ought to be, of gods prouidence, and that hee hath soueraine dominion ouer all things. This thing was neuer yet throughly well knowne. And what hath bin the let of it but our owne blockishnesse? For let vs mark wel that God delighteth not to chaunge, as men imagine the wheele of fortune, nor as heathenishe folke say, that God playeth with men, as a mā tosseth the balles at a tenisplay. It is not so: but these chaunges happen by∣cause me cannot suffer God to cōtinue his grace towards them. VVhen all things are setled in good plight: behold, [ 10] men are wearie of their ease: they friske, and kicke lyke horses that are too well fed. They that are in authoritie forget themselues and despise God, & they imagine that ther is no more any brydle vpō thē. Lo our Lord sendeth chaunges into the world bicause we cannot abide that he should hold one euen & cōtinuall rate ouer vs. Again it is for our behoofe that he make vs to knowe what a one he is, & that we should perceyue him to be the soueraine of all his creatures. For although Princes and such as are in honour, abused not their state in auauncing themselues to [ 20] al vngraciousnesse: yet will they be puffed vp with pride, and thinke themselues worthie to come to that high de∣gree, and haue purchased the same by their owne policie, so as God is nobodie at all with them. And on the other∣side we would be of opiniō, that nothing els reigneth but fortune. God therefore must bee faine too discouer the things that were as good as buried, to the ende wee may knowe how he hath the ordering of all things And that is the cause why so great alterations happen in the worlde. VVhen a man readeth the Chronicles, he would wonder [ 30] how it should be possible, that whereas had bin so great a monarchie, things haue bin ouerthrowne in so smal time, and after so straunge a fashion, as men would neuer haue thought. Let vs loke vpō the first monarchies, which were of the Assyrians & Chaldies: let vs take that which was so great as the state might well haue seemed too be euerla∣sting, and should neuer haue bin ouerthrowne: & we shall find the same thing that I spake of. Loke vpō the Persians and Medes who reigned ouer all Asia, insomuch that if a man had won a hundred leagues of that Countrie, it was [ 40] nothing. Armyes of fiuehundred thousand men were in a readines. And these things are sufficiently warrāted, so as they be no fables nor things inuented: but (as I sayde) the certentie of thē is euident ynough. But yet for al that, one Prince with thirtie thousande men discomfited one hoste of three hundred thousand, and another of seuenhundred thousand. And how was that? A man would wonder at the reading of such things. Yea, but God had blinded those which had erst thought themselues to bee so come to the toppe of all strength, as (to their owne seeming) no man [ 50] durst open his lips at them, and that they had bin able too haue ouerwhelmed all their enemies with a blast of their mouth. God ment too mocke such a pride. And by that meanes this great monarchie was ouerthrowne, as if God should break a mans girdle asunder, and his sword should fall away from him Euen so (say I) did it befall to the Per∣sians and Medes, VVell then, hath great Alexander gotten such victories on all sides? Is he like a thunderclap which ouercommeth a man when he doth but heare the noise of it? It is seene that God tooke him out of the worlde in the [ 60] floure of his age. And what remayned of him? Hee had heires males, he had a wife, a mother, and brethren: to be short he had so great a kinred, as it might seeme that hys race should neuer haue fayled: and he had gotten such an Empire, as at leastwise his children were worthie to haue succeeded him. For he was no more taken for a mortall man, he was honored as a God, and his men of warre yel∣ded him such a reuerence, as would not haue sticked too haue died for him, and for all ins linage. But yet for al that there was not one taile of his whole ofspring left, al were fayne to go to the slaughter, and the blud of them to bee shed, like as he had filled the earth with bloud by his cru∣eltie. God rooted out all his house. VVhen we see this, see we not wonderfull iudgements: And as for them that neuer read the holy Scriptures, may they not espie so di∣uine a power, as they must (spite of their teeth) cōfesse that there is a God reigning in heauen, who executeth such iu∣stice as neuer was looked for? I haue alledged but one ex∣ample: But (as I sayd) all stories are full of these things: and yet for all that: how little do men fare the better by them? If a man come to the Empire of Rome: it is a state settled in such wise, as there was no likelyhood that euer it should be remoued. For they that bare authoritie in the common wealth of Rome, had neuer suffered any other bodie too impeache their state, and yet neuerthelesse the same was faine to come to passe. And how came it to passe that the Empire fell vnto him that obteyned it? verely e∣uen by sorce of warre when libertie was oppressed. But he that had it, had neither heire nor successor after him, that could be sayde to be Prince or Emperour, insomuch as it was to be hoped that things should haue bin set againe in their former state. Notwithstanding, things were so tur∣moyled, as a child became Emperor. For when Augustus Caesar began to reigne, he had neither wisedome nor wit, nor any thing else, so that the Empire was as it were cast into his lap as he was asleepe. And in deed when he should haue fought in the field he was in his bed, and he had much a doo to rize. Therefore it seemed to him that the Empe∣rourship fell to him as it were in his dreame. Yet was not this done by haphazard, but it was Gods will to abate the pryde that was in the Citie of Rome, so as afterwarde a neatcherd became Emperor, the sonne of a brothell, who could brag of nothing but that he was his owne brothers sonne, and that his mother was an vnkindly incest. And of whom came they? or of what aunceters? No man can tell from whence they came, whether they were bredde ou•• of the earth, or out of the water. Ye see then so shame∣full things, as would make a mannes heare to stande vp vpon his head to heare the storyes of them read. But God ordeyned it in such wise, too the ende it might the better be knowne that such chaunges happen not but for mens instruction, as it is sayde more fullye in the hundreth and seuenth Psalme Then let vs marke well how it is not without cause that Iob standeth so much vpon this poynt, when hee sayeth, That God blindeth Princes so as there is neyther wisdome, nor discretion nor aught else in them, but it seemeth that they be bereft of their wits, yea, & that that thing shal light vpō them in the minute of an houre, and afterwarde he will cut asunder their girdle, and theyr sword shall fal from them, in such wise as there shall be no more force in it. Besides this, if men haue had thē in esti∣mation. God maketh thē despised, insomuch as it is sayde,

that be poureth out reproch vppon them. Heere are three things▪ wherof two are visible in mainteyning of princes, & the third is secret. The two visible things are Force and wisdom, ye see a king reigneth: & whēce hath he that au∣thoritie? If he be wise, or if he haue skilfull counsellers so as things be well guided, and that they aduise him in hys affayres and lay for them aforehand: beholde that is one meane. The other is, when a king hath men and greate furniture of warre, is well alyed, and hath strong holds in his countrie. Thus ye see the two things that we perceiue [ 10] to be the standards of the kingdomes, Principalities, and states of this world, that is to wit, Force and wisdome. But God ouerthroweth their force, & so becommeth it no∣thing worth. And he will take away the wisdome of those that be of great forecast, & ye shal see them all so daunted, as they haue lesse wit than little children. There is a third thing which is secret to the world: which is, that God im∣printeth a certain maiestie in Princes, so as they be hono∣red, and it is not knowne why: according as it is sayde in Daniel, that when God minded to stablish the great Em∣pire [ 20] of Chaldie: he put a feare and terror of it into al crea∣tures. Looke vpon Balsasar, and looke vpon Nabuchad∣nesar who were kings. God magnified them in such wise, as the birds of the ayre stoode in feare and awe of them. And wherof came such a conceyt? euen of that, that God had printed his image in them. Considering the pride that is in all men, let not vs think that kingdomes could stand stedfast, except God mainteyned them by the meanes a∣foresayd. Euery man would be a Lord, and no mā would beare the yoke. There is such statelinesse in the nature of [ 30] all men, as euery man esteemes himselfe worthie to be a king. How commeth it to passe thē, that men suffer a smal number or some one alone to reigne ouer them, but by∣cause it is Gods wil that that order should be among mē? And now it is sayde, that God will poure out contempt and reproch vpon those that haue bin noble, and whom men haue reuerenced, so as God will make them a laughing stocke, insomuch that men shall flout them, and make none ac∣count of them. VVhy so? Bicause it belongeth to him to set vp, and to pull downe. Therfore let vs marke well the [ 40] three things that are spoken of here. Do the Princes of this world trust in their munitions, and fortresses, in their people and reuenewes, and in all that can be had to main∣teyne them? O, it is sayd that God will cut their bandes asunder, abate their forces, and vnbuckle their girdle. So then it is in vaine for princes to think that they shall con∣tinue euer bicause they bee well stored, fenced and furni∣shed with all things at their hartes desire. For as soone as God shall but blowe vpon them, nothing shall auaile thē. If Princes trust in their wisedome, it shall happen to them [ 50] likewise. And we see also how the Prophets mocke at the vaine ouerweening that was in the vnbeleeuers and ene∣mies of God. VVhere are the sage counsellers of Pha∣rao? Hath not Egypt had the renoume vntill now, in such sort that if there were any greate policie in the worlde it was there? And behold they be dulled & bereft of discre∣tion, and howe are they vanished away in that wise? who would haue thought it? It is God that hath done it, sayeth the prophet Esay. So then, let those that be the great ones of the worlde learne to humble thēselues, & let them not [ 60] bee caried away with this fonde ouer weening, as though they were able to mainteyne thēselues by their own wis∣dome and strength: for wee see that all that geere is but smoke before God. But if the great men of the world cā∣not yeelde themselues therevnto: nor herken to this do∣ctrine, at leastwise let their example serue for our instru∣ction: let vs thinke vpon it, and be it knowne vnto vs that God hath shewed vs no small fauour in that hee setteth Kings and Princes vpō the scaffold to teach vs, to the end that euery of vs should humble himselfe and walke adui∣sedly, knowing that God gouerneth all things, and that he disposeth of his creatures at his owne pleasure. Then shall Princes be blinded: but in their persones God giueth vs a profitable instructiō if the fault be not in our selues. The little ones therfore must vnderstād that it is a singular fa∣uour that God sheweth them when he teacheth thē so in his schoole, and in the meane while leaueth those a far off that are highliest aduaunced in the world. Herewithal also let vs marke well, that if God do so chaunge the states of Princes, and abate the force of those that seeme to be so puissant and strong as al things quake vnder thē: what shal become of such as are nothing in cōparison of them? Let vs go boast of our owne greatnesse and strength. Looke vpon these great Kings and Monarkes that haue Lorded ouer al men, how God hath cōfoūded them, in the twink∣ling of an eye: and I pray you what shall become of these glorious fellowes that haue nothing in comparison, when vnder colour of I wote not what, they thinke themselues to be maruelous men, & beare thēselues in hand that they ought to flie aboue the clowds, bicause they haue but one peece of a finger vpon other men, and yet are but as Idols thēselues? God needeth not in that cace to vtter any great iudgemēt & worthie of remēbrance: for their foolishnes is a laughingstocke euen to little children. And thinke we then that God leaueth such ouerweening & pryde vnpu∣nished, seeing it stinketh so in the sight of the world that it cannot bee abidden, & moreouer hath no ground nor co∣lour? And as for vs that are priuate persones, let vs be well ware that we set not vp our bristles. For it is Gods pecu∣liar office to daunt the proude and to resist them. And the more they labour and striue to aduaunce themselues, so much the rougher must Gods hande be to cōfound them. Therefore let vs bee afrayde to lift vp our selues agaynst God: for his hande is ouerheauie if wee come against it. Furthermore, (as I haue touched alreadie) wee muste vn∣derstand, that men must not glorie in their owne skil and wisdome. For we see what is sayd here of Iudges, Coūsel∣lers, & Kings. God to mainteyne common weales, (which is a holy thing in this world) bestoweth of his spirit vpon those that are not worthie of it. Kings, or their Coūsellers, or such as haue charge too gouerne the people, may haue some wisedome, howbeeit not of themselues: but for so much as God setteth them in that state, it is requisite for them to haue some peculiar thing whiche is not of their owne nature. And God doth this although men bee not worthie of it: the reason whereof is that he intendeth to maynteyne the order which he hath set. Neuerthelesse he fayleth not afterwarde to bereeue Kings and Princes and their Coūsellers of wit & reason. If he deale thus towards those on whom he bestoweth his spirite extraordinarily: what shall betyde too priuate persones? So then lette vs learne to walke modestly, and not to thinke our selues so

well appoynted as to do any thing of our owne witte and reason. For God is able to bereeue vs of all. True it is that now and then God will leaue men witte and reason, and yet in the meane while it shall take none effect, as wee see in the example of Achitophell. God suffereth him to bee alwayes a man of great aduice as he was in deed, and there was great policie in the counsell that he gaue to Absalom. VVell then, yee see that Achitophell had a very politike wit of his owne, and God abated it not a whit, and yet he brought not his enterprise to passe. And why? For God [ 10] blinded as well Absalom as also all his counsell, so as A∣chitophell was not beleeued. VVee see then that God abridgeth the effect and force of them that are craftie and wylie to the sight of the worlde: And sometimes also he maketh them dull and doltish as Iob speaketh here. Euen so likewise befalleth too priuate persons if a man looke vpon them. Howe? Yee shall see a man that can so good skill to lay aforehand for his owne matters, as there is no fault to be found with him: and yet for all that, he pros∣pereth not. And why? God hath cut off the effect of such [ 20] a mans wisedome, and made it to no purpose. Therefore when this befalleth, we perceyue the prouidence of God. Howbeit it may also come to passe, that a man whiche is very polityke and of great forecast, shall do so fond an act as shall irke men to see it. Is it possible (shall men say) that so forecasting a man which hath giuen counsell too all o∣ther men, should fall into such and so grosse a follie? And what is the cause of this? God hath wrought it. So then, what is to be done? If God giue vs wit and wisdome▪ first let vs vse it as wee ought too do: that is to say, let vs not [ 30] apply our wit vnto euill, to beguile men, to deale deceyt∣fully with them, nor to doo them harme or hinderance: but let it serue to mainteyne goodnesse, and too represse euill: and therewithall let vs still pray God to stablish the wit which hee hath gyuen vs, assuring our selues that it is no continuall heritage, but God had neede too continue his grace as he hath begoone it. For wee may bee vtterly bereft of it too day ere to morrowe: [and therefore wee must thinke thus with our selues:] my God, thou haste assisted me, and I am so much the more indetted too thee: [ 40] but yet take not thy spirite from mee. If a mans owne wit haue serued his turne well, a day, a yeare, or the whole tyme of his life: let him yeelde the honour vnto God, saying: Lord, I am beholding too thee for this, and I haue not stoode by my selfe: therefore thou must bee fayne to vpholde me still, for I can do nothing at all of my selfe. Yee see then what wee haue too doo whereas it is sayde that it is God that taketh away the witte of those whiche were well aduised before: Making them too grope as in the darke, in such wise as they bee both blinde and drunken, [ 50] and the power that they had to fore is vanished away, and they are become nothing, so that if God listed, they must needes come to vtter decay. VVhen we heare this, let vs take example by it, as I haue sayde. But we must not leaue the other first article, namely That God poureth out reproche also vpon such as were noble before, and whiche were had in reuerence and honour, vppon them will God spreade out contempt, and then shall they be so full of shame, as men shall scoffe at them, and they shall haue no reputation any more. Hereby we bee taught, that although wee haue all [ 60] that is possible to be wished, nothing shall serue vs when this contempt commeth: but we shall be as if we had no∣ther shape nor fauour, nor aught els, when men see vs in such contempt. And if it bee demaunded whereof that commeth, no man can tell why. I say yee shall see men aduaunced too great estate and dignitie, yea euen of the mightiest Kings of the world, and yet they shall runne in contempt, not for want of good iudgement and aduised∣nesse, or for want of any meanes of force and policie: but men know not why. Therefore when they bee so imbased and runne in contempt, may not men perceyue that the hand of God is vpon them▪ Let men search and they shall find that Princes haue sometimes beene so shamefull and looce liuers, as they were not worthie to haue bene in the bottom of an alehouse or of a borthelhouse: and yet for al that, they were mainteyned in authoritie: and that other∣some hauing erst bene men of age and of great wisedome and authoritie, were by God made despysed, so as there was no shifte for them of themselues but too fall downe. Herein then let vs beholde Gods iudgements, and learne that if such things happen vnto those that are aduaunced aboue the common aray of men: God may well abace vs when he wil & fill vs full of shame, although we had bene in great dignitie and reputation. Furthermore Iob hauing spoken so of Princes, and of the chaunges that happen to their states, addeth, that we must also behold Gods iudge∣ments in the bodie of the people. Hee hath spoken of the heads, and now he cōmeth to the bodies, Behold a people (sayeth he) that is growne great and mightie, and see howe God bringeth them to nothing. Again another people in∣largeth and spreadeth out their boundes very far, and then God hemmeth it in. Certesse men do cōmonly father this thing vpon fortune: but that is bycause men blinde them∣selues through their owne vnthankefulnesse. For if wee would open our eyes, it is certaine that Gods iudgements are so manifest in this cace, as men could not gainsay thē. And that also is the cause why it is sayd in the ende of the 107. Psalme, (where Gods prouidence is treated off) that the mouth of vnrightuousnesse shall be stopped. The wic∣ked may well deface Gods maiestie too the vttermost of their power, but yet must they needes be conuinced: and when they haue wel considered the doings of things here through the whole worlde, they must needes haue theyr mouthes stopped. And lyke as I sayd that when God smi∣teth vpon the thigh and proude heads, the smal ones must needs take occasion to tremble & to humble themselues: So when God visiteth the whole bodye togyther, (that is to say, the people) what shal become of euery seueral mē∣ber and euery seuerall persone? God spareth not a whole countrie: and what shal become of me. Thus ye see howe we ought to applie the great things vnto the small, to the ende that euery man seuerally may learne to walk hūbly vnder the mightie hande of God, and too frame him selfe thereafter. For if we acknowledge God to bee our whole soueraine: hee will handle vs after another fashion than is spoken of here: that is to wit, so as we shall perceyue that his protection is wonderfull towards vs. For if men offer themselues to God, and suffer him to gouerne them: he wil stretch out his hand to mainteyne them in their state: he will alwayes vphold them by his power: and he wil be a shielde and defence to them agaynst all euill aduentures. But if men will needes flye too highe: God must needes

stoppe them. So then must not euery of vs needes crouch when we see that God smyteth whole nations after that sort? But first of all it standeth vs in hand to be throughly persuaded of that which is conteyned here. For how shall we else take instruction by that which I haue layde forth? let vs assure our selues that when the Lord shal haue mul∣tiplyed a people, he can well diminish them again to lesse than nothing. And when there happen any great alterati∣ons in a Realme, let vs assure our selues that the same cō∣meth not to passe by hap hazard, but that God is the wor∣ker [ 10] of it. Therefore wee must bee throughly resolued of those two things. True it is that we may wel talke of thē: but that shall neuer be in good earnest, till wee haue well studied this lesson, and that euery of vs bee well practized in them, in such wyse as the same may neuer bee blotted out of our remēbrance. Let vs assure our selues, that howe soeuer the world goeth, God ruleth all things in such wise as we ought not to bee so witlesse as too father any thing vpon fortune. That (say I) is the poynt whereat we ought to begin: namely at the hauing of the full assurednesse of [ 20] Gods prouidence, and then apply the same to our owne vse. But I sayde that we must make our owne profite by it, bycause we see that when some fantasticall heads talke of Gods prouidence, it is to none other ende but to intangle thēselues in such speculatiōs as are so grosse that it is pity to see thē, & they bring no edification at all. They can wel ynough say, God chaungeth & God remoueth: but what for that? It is not to be edified in his feare. But the verye truth is, that when the holy Scripture speaketh too vs of Gods prouidence, the intent of it is that therby we should [ 30] know his mightie power. And in what wyse knowe we it, and to what end? To honour him that holdeth vs in hys hand, & hath ful soueraintie ouer life and death: that is to say, to bee subiect vnto him, seeing he hath all authoritie ouer vs. On the other side the Scripture sheweth vs that God is wise in gouerning the worlde, according as I haue said already. Thē it is not for vs to say, God doth what he listeth, and we wote not whither it be good or bad: But contrarywise we must cōfesse that all that euer he doth is wel done, and although we knowe not the reason of it, yet [ 40] must wee honour his secrete wisdome. And in conclusion wee must tarie his leysure tyll hee shewe vs wherefore he chaūgeth and shifteth the states of the world in that sort, and therwithall we must haue our eyes open when things are manifest. Behold, God blesseth a people. And where∣fore? Euen for his owne mere goodnesse sake: wee must not seeke for any desertes in men when God sheweth thē any fauour. So thē, when we see God spred out his good∣nesse vpon a people: hee is to be magnified for the same. But if a people be outrageously gyuen to euill, and God [ 50] visit them: must wee not also thinke what is the cause in that behalfe? lyke as in these dayes we see so great confu∣sions in the worlde as would greeue a mans hart: but wee see also how wickednesse is become like a flowing floud. Yee see a Countrie farre out of square in great and out∣ragious vyces, and Gods scourges follow by and by, that is too say, within a while after: muste wee not needes in that cace acknowledge God too bee a rightuous Iudge? And wee may iustly condemne them that perishe. But haue we once condemned them? Then must wee streyt∣wayes [ 60] come too our selues. For the principall poynt is, for vs too profite oure selues by other mens cost, when God doth vs the pleasure to warne vs aforehande, to the ende that euery of vs shoulde come home againe. Yee see then after what sorte wee may fare the better by Gods prouidence according as it is shewed vs in this streyn. But it is sayd immediatly, That God bringeth the darknesse in∣to light, yea euen the darknesse: hat is as darke as death: that is to say, which is as the darkenesse of Hell: the same will he bring to light when hee lysteth. Here Iob expresserh what his meening is: namely to rehearce vntoo vs those workes of God which are most famous. For if he shoulde speake of cōmon and ordinarie workes: we would be as it were a slepe, and it would not touche vs a whit, as I haue declared alreadie. Therefore we must be warned in such sort, as our wittes may be astonished at it, yea and as wee may be quickned vp, how lazie or dullminded so euer we bee. Thus ye see what Iob ment by saying that God will bring the darkenesse of death vnto lighte. He might well haue sayd, God maketh his sunne to shine euery day: we see how the night hath his course, & the day succeedeth. Lo heere is a great and wonderfull chaunge. Iob might haue spoken so. But forasmuche as that is an ordinarie thing among vs: we passe not of it. Therefore he inten∣ded to touch the extraordinarie things, as if he had sayd: God maketh such alterations, as if Hell were aduaunced vp aloft, or as if death were set vp on high for men to be∣hold. Now when darknesse chaungeth so into light, it is a straunge fashion, and such a one as neuer was looked for. But thereby God wakeneth vs vp and giueth vs cause too thinke better vpon his power than we haue erst done. So then let vs remember this lesson well. But wee be neuer the better for all the instructions that god giueth vs from day to day: yea and although he worke such miracles as ought to moue vs throughly when we do but think vpon them: yet are wee no whit touched with them. VVhere∣fore he must bee fayne too worke after another fashion, & too crie out aloude, VVe bee like as when a man is layde in his bed and falne fast asleepe: a thousande things may be spoken to him which hee heareth not: folke may talke and discourse of many matters, and he that is asleepe shall knowe neuer a whit of it. But if one make a great noyse, then ye shall see him wake, and a man cannot speake so softly but he will heare what is sayd. So standeth the cace with vs. For God sheweth vs many things that ought too serue for our instruction: but we haue our eyesshet: hee speaketh to vs, but we heare nothing. And why? Bicause we bee asleepe. And therefore he must be faine to make a great noise to waken vs, to the end we may think so much the better vpon his prouidence, and acknowledge that it is God that wakeneth vs, therefore it is not now for vs to be sluggishe, so as we shoulde not haue regarde of him to profit our selues by the iudgementes that hee sheweth vs. VVherfore let vs aduisedly shroud vs vnder his protectiō, doubting not but that inasmuch as he hath all creatures in his hand, (yea euen vnto the little sparrowes, which are of small value and estimation) he will neuer forget vs: not only for somuch as we be his creatures sashioned after his owne image: but also bicause we be his children, according as he hath adopted vs by our Lord Iesus Christ.

But let vs fall downe before the presence of our good God, with acknowledgem••t of our faults, praying him to

make vs feele them better, that we may abhorre them, & condemne this flouthfulnesse which is in vs & in all our senses: & to inlighten vs by his holy spirite, bicause we be blinde, euen in the lighsommest and manifestest things. Therfore [let vs pray him] to open our eyes in such sort as we may behold the great secretes of his heauēly king∣dome: yea and that we may beholde his maiesty so farre forth as is expedient for out welfare (according also as he she weth himselfe to vs by the meanes of our Lord Ie∣sus Christ) vntill we may come to the full & perfect sight of it, which shalbe at the last day, when wee shall see him face to face in such wise as it shall be fully fashioned like vnto his glory. That it may please him to graūt this grace not only to vs, but also to all people and nations, &c.