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

The Cxxiij. Sermon, which is the second vpon the .xxxiij. Chapter.

8 Doubtlesse thou hast spoken to mine eares, and I haue heard this voyce of thy saying.

9 I am pure and vvithout sinne. I am cleane and there is novnrightuousnesse in me.

10 He hath found occasion agaynst me, and taken me for his enimie.

11 He hath put my feete in the stockes, and taken heede to all my vvayes,

12 In this thou shalt not be iustified, I vvill ansvvere thee that God is greater than thou.

13 VVhy striuest thou agaynst him? for he vvill not ansvvere to all vvordes.

14 God speaketh once and tvvice, and men heare it not.

WE must call to minde what was trea∣ted of yesterday: that is to wit, that God doth vs a great pleasure, when he vouchsafeth to applie himselfe so farre to our infirmitie, as too speake familiarly vnto vs by the mouthe of [ 60] a mortall man whiche is like vntoo our selues. For it is too the ende that beeing not put in feare by his maiestie, wee should haue the better leysure to think vpon the things that he sheweth vs, so as we may haue a quiet and troubled minde, too conceyue well the doctrine that wee heare, and too make our profite of it. True it is that if God spake to vs from heauen, it woulde moue vs the more, and consequently the doctrine should

be of the more authoritie: howbeeit in the meane season we would be as it were agast, and so should we not be ma∣sters of our wittes to consider what he sayeth. But when a man speaketh, wee may the better at our owne ease, both ••aste and digest the things that are spoken. Yee see then in what wise God beareth with vs. Surely wee see that when the lawe was to bee published, the people of Israell sayde, let not the Lorde speake vnto vs, for wee be vn∣done if we must heare him. And why? For since the time that God had begonne too shewe his Maiestie, there was [ 10] such a feare striken intoo their harts, as the poore soules wist not where too become: insomuch that they conclu∣ded, that if God shoulde haue spoken to them still, they should haue bin destroyed. VVhen Moyses came abrode, he was faine to hang continually a veyle before his face, bycause God had giuen him a marke of his glorie, and the Iewes were not able to abide it. So then wee see that when God raysed vp men to teach vs by, therein he hath a respect vnto our feebleuesse, and vttereth not his power vnto vs, too the intent we shoulde not be too muche dis∣mayed, [ 20] but that we might haue our wittes at libertie too be edified by his doctrine, so as the same might be familiar to vs, and wee haue the more leysure to thinke vpon it, and to applie our studie to it. And hereby we be warned that we must not despise Gods worde when it is preached vnto vs by men: for it were to villanous an vnthankeful∣nesse in vs, if God shoulde abace and humble himselfe from his owne greatnesse to the intent to applie himselfe to our vnabilitie, and we take occasion thereat to make no account of the things that hee sayeth vnto vs. And [ 30] therefore although this treasure of Gods woorde bee set before vs in earthen vessels, that is to say by mortall men which are full of all infirmities: yet muste wee alwayes esteeme it as it deserueth, knowing that the men speake not in their owne name, but are sent vnto vs of God, who will be heard by their mouth. Nowe let vs come to the vpbraydings which Eliu offereth here vnto Iob. Doubt∣lesse thou hast sayde in my hearing, and I haue heard the voyce of thy woordes: That thou art rightuous and without sinne, and that thou art not guiltie of any iniquitie. Therefore there∣in [ 40] thou canst not iustifie thy selfe, that is to say, thou canst not maintaine thy quarell that thou hast not done amisse. And that it is so: howe wilt thou answere God, seeing hee is greater than thou? Thoū accusest him that hee hath sought occasion to punish thee, and that hee hath set thy feete in the stockes, so as thou hast no libertie to mainteyne thy cace. But think not thou to escape by that. For thou must be condemned, and God must make thee feele that hee doth iustly punish thee after this sort. Heere wee haue to examine, first of al, whether Eliu do charge Iob wrong∣fully [ 50] or rightfully with intent too iustifie himselfe: for it seemeth at the first sight, that he hath mistaken Iobs talke, and that hee turneth it slaunderously too another mee∣ning. And for proofe heereof, Iob neuer went about to chalenge such perfection, as to haue no sinne in him: wee haue seene the contrarie. Therefore it should seeme, that Eliu doth falsifie the wordes that he had heard, and apply them to a contrary meening. Howbeit forasmuch as God blameth him not (as we shal see:) and that we haue already herd how he protested that he would not assaile Iob after [ 60] the maner that the other had done: let vs marke that here he taketh Iobs wordes as Iob himself ment them: that is to wit, that Iob had an eye to his present affliction, as •••• he should say, true it is that I am a poore sinner, I cannot denie but I haue committed many offences before God, but in this I finde my selfe rightuous, and God vseth hys absolute power against me, in that I see not the reason why he tormenteth me after this sort: for my affliction is ouer▪ greeuous. Although then that Iob ment not too iustifie himself generally: yet notwithstanding he ment to iustifie himselfe in the cace of his affliction. And it seemeth that Eliu doth him wrong still in this behalfe also. For I haue tolde you alreadie, that in very deed, God ment not to pu∣nish Iob for his sinnes, although hee might haue done it iustly: but thought it ynough to trie his pacience. And had not Iob reason, seing he knew that? For he framed himself to the ordinance and will of God. But the answere is, that in receyuing the afflictions which God sendeth vs as try∣alles of our obedience, after we haue perceyued that God punisheth vs not in respect of our offences, or for that he is angry with vs, but rather for that he intendeth to hum∣ble vs, and to knowe whether wee will bee subiect vntoo him in all poyntes: and also to mortifie our lustes: when wee are in this forwardenesse, wee muste immediately haue an other consideration: whiche is, that yet neuer∣thelesse God can well finde good cause to punishe vs if it please him. Although then that God spare vs, and will not vse his rygour towardes vs in respect of our sinnes: yet notwithstanding he may do it, and there is iust cause to do it. VVhy then doth hee it not? Bicause of his goodnesse: and yet in the meane while hee afflicteth vs for some o∣ther respect. Marke that for one poynt. And the seconde is, that if God shewe vs not why hee afflicteth vs, it be∣houeth vs to cast downe our heades, vntil he come neerer to vs, and make vs perceyue why hee dealeth so with vs. Therefore wee ought to tarie his leysure, and not to giue brydle to our affections. Iob fayled in these two poyntes. For although he acknowledged himselfe to bee a sinner: yet notwithstanding he gaue not God the glorie whiche was due vnto him. The reason whereof was, that hee had not sufficiently minded this poynt, that God (if hee had listed) might haue punished him much more rigorously, yea euen for his sinnes. And againe we haue seene, how he raunged abrode, and chafed in himselfe, saying: what mee∣neth God? I am here a wretched creature, and is it meere that God should stretch out his arme against me? And is there any reason in this dealing? It seemed then that hee ment to accuse God of some tyrannie: not that he con∣cluded so in himselfe, but that hee was tempted so to do. That is the thing wherein Iob fayled. And therefore it is not without cause, that Eliu sayeth vnto him: how now? Thou hast ment to iustifie thy selfe as if thou were pure and cleare without sinne: And therein thou shalt neuer be acquit, nor get the better ende of the staffe. So then: to the intent we may profite by this doctrine, let vs beare in minde that if God punish vs for our sinnes, it behoueth vs first of all too yeeld our selues guiltie. And there is no∣thing more expedient than that. For if we intende to bee iustified afore God: what els haue we to do, but to looke vnto our owne lyfe, and to knowe that we are well wor∣thie to be beaten with Gods scourges, seeing we haue of∣fended him so many wayes? Notwithstanding, if God

haue some other respect in afflicting vs, and yet handle vs more roughly, than such as are altogither vnruly & make an vtter skorne of Gods maiestie: lette vs marke that his doing of it, is not bicause of our sinnes. VVhy then? Hee intendeth to trie vs & to make vs knowe whither we be wholly his or no. For so long as things go as wee woulde haue them, what knowe wee whether wee be forwarde to serue God or no▪ But when we must be fayne to renoūce our owne will, to subdue all our owne naturall witte and vnderstanding, and (to be short) to fight against our owne [ 10] affections: that is a true triall of oure seruing of God. Therfore when the cace shall stand so, let vs thinke in our selues: truly my God may iustly ouerwhelme me a hun∣dred thousand times. For although he haue graunted mee the grace to walke in his feare and to indeuer my selfe to serue him: yet were that nothing at all, I could not stand one minute of an houre, vnlesse he vphild mee by his in∣finite goodnesse. Surely he will vpholde mee: Howbeeit therewithall he maketh mee subiect vnder his hande, and sheweth me that I ought to hang wholly vpō him. Go to, [ 20] he doth it for a good cause, and therefore it behoueth vs to be quiet, so that after wee haue inquired, why God ve∣xeth vs so sore, & why he persecuteth vs so extremely, & we perceyue no cause why: It behooueth vs to conclude, O my God, thy determinations are incomprehensible: & forasmuch as I am not able as now to knowe any more by reason of the rudenesse and infirmitie of my vnderstan∣ding: I will wayte paciently till thou make me to perceiue the cause why. So Lorde, when I shall haue taried in this sort like a poore blinde soule, thou wilt open mine eyes, [ 30] and make me perceyue wherevnto these things tende, & what shall bee the ende of them, and I shall profite better by them, than I do now. Yee see then that the wisedome which ought to be in the faythfull, is to haue such milde∣nesse as too confesse alwayes that God is rightuous, al∣though they perceyue not the reason of his workes. And heerewithall also, they muste with all humilitie acknow∣ledge themselues wretched sinners, and that God mighte finde cause ynough to make cleane riddance of them, if he listed not too beare with them of his owne meere grace. [ 40] Thus ye see in effect what we haue to gather of this text. Now let vs come to that which he addeth. God (sayth he) hath taken occasion (or picked a quarell) against mee, and ther∣vpon hath sette my feete in the stockes, and tormented mee and looked vnto all my pathes: he spieth mee out, & hath his eye so vpon me, as I cannot stirre a finger, but by & by I haue committed a faulte. True it is that Iob intendeth not too accuse God of vnrightuousnes, or of punishing him with∣out cause. Howbeit herewithall let vs marke well, that he was so caried away with his affections, as ther scaped ma∣ny [ 50] disordered woords by fits, whiche are not to be excu∣sed. And I haue noted all this heeretofore as opportunitie required, & as they came in place. For I haue shewed you that Iob skirmished to much against God, & yet was still pacient, resting in full purpose too glorifie him, notwith∣standing that he was troubled at times, and was broughte so lowe as he wist not howe to recouer. And this is well woorthy to be noted, as whereof wee may gather a good lesson: which is, that although we be not so caried away, as to purpose too blaspheme God: yet notwithstanding [ 60] assoone as we haue neuer so little libertie, immediatly we ouershoote oure selues, and there is no ho in vs. It is a pitie to see what man is: for hee is so fraughte with euill, that assoone as he hath a little libertie giuen him, by & by hee raungeth out on the one side or on the other, and wil not hold the right way, but gaddeth astray, yea euen or e∣uer he thinke it. It is certayne that if Iob had bene asked whether God sought occasion against him to handle him so cruelly: he would haue answered, no, he is rightuous: yea and hee woulde haue sayde it without hypocrisie. Yet notwithstāding he is charged here, (& not without cause) to haue striued agaynste God, as if hee had sought vayne shiftes. How cōmeth that to passe? and why? Bycause Iob was tossed too and fro in his sorrowe, and nowe and then had not so good stay of himselfe as he ought to haue had. So then let vs marke, that although a man be well groun∣ded in the feare of God, and had leuer to die than to vt∣ter a blasphemie: yet notwithstanding, we cannot giue our passions the bridle, but by and by there will scape vs some euill woordes that are to be condemned: and specially if we be pinched with aduersitie, the passion of sorrow is so vehemēt, as it cānot be ruled: for then a man skirmisheth in such wise, as he iustleth agaynste God, and that is to his owne destruction in the ende. Sith we see this: first of all let vs consider, that our nature is to sinfull and frowarde. And so ye see one poynt which we haue to marke, which is, that it followeth of necessitie that we are corrupted, se∣ing we cānot thinke vpon God without doing him wrōg and iniurie. And furthermore also we are admonished to enter into an other consideration: which is, to holde our selues in subiection whēsoener God scourgeth vs, and to say, alas, I perceyue thou art disposed to afflict me: do thy will. VVhen God hath graūted vs the grace to be at that poynt, let vs assure our selues, that we haue well profited, inasmuch as we are ready to obey him and to receyue the stripes of his roddes paciently. Howbeit when God hath brought vs to so much reason: we must not thē slip aside, but rather say, Go to, thou art alredy boūd vnto thy god, in that he hath made thee willing to receyue the chastise∣mēts that he sendeth thee: Neuerthelater, there are stil so many infirmities in thee, that in the turning of a h••d thou shouldest by & by become impaciēt & rebel against him, & blaspheme him also without thinking of it. So then let vs learne so to mistrust our selues, as we may stand vpon our gard to preuent these temptations. That done: let vs know further, that notwithstāding the good wil which we haue had to yeeld ourselues vnto God & to beare the af∣flictiōs paciētly which come of him: yet is not our paciēce perfect & faultlesse. For what a nūber of euil imaginatiōs will run in our heade? And although we sticke not to thē, but rather do mislike them, & alwayes settle our selues to say, behold, my God shall gouerne mee, he shall haue the rule of mee, & it behooueth mee to haue the meekenesse to hūble my self vnder him, euen though he would trāple me vnder his feete: yea, and although he would thrust we downe into the depth of the bottōlesse pit, yet ought I to yeeld my self vnto him. VVhē we be come to this point, yet will there be many euill thoughts in our mindes. And againe if we speake, there wil alwaies some what slip from vs, & we shall neuer haue our wordes so well restreined, but that there will still be somewhat of our filthinesse, and of our own naturall imaginatiō lapped about It. Therfore

let vs learne to cōdemne ourselues, although we haue bin pacient. And seeing Iob is reproued so greuously by Eliu in this sentence: let vs be sure we shall be founde muche more blameworthy: specially if we haue not indeuored to obey our God, nor yeelded him the honor which belon∣geth vnto him. Lo what we haue to marke in this streyne. And by the way, if Iob be condēned here to haue blasphe∣med God: what shall become of vs, when we be so caried, as there is no more pacience in vs, as it is moste cōmonly seene? Then how can we beare this condemnation, if we [ 10] haue charged God, as though he sought vayne and fonde clokings to execute his rigour vpon vs. But it is certayne that if men confesse not freely and willingly, that God is rightuous in al his punishments, nor do fully cōclude and rest vpō it: it is all one as if they shold say: yea verely, be∣hold, God is a tyrant. They will not vtter such words, for it were horrible: but yet so is their meening: for there is no meane. If wee glorifie not God in his rightuousnesse, acknowledging all his doing to be groūded vpon reason, equitie, & right: it is as much as if wee charged him with [ 20] executing of tirānie vpō vs. I graūt that the blasphemies shall not be alwayes alike, nother shall there alwayes be a consent. Iob ouershot himselfe so far as to say, there is no reason why God should afflict me: howbeit forsomuch as the headinesse of his passiōs caried him away, as wee haue seene heretofore: therfore the holy Ghost is fayne to cō∣demne him in this text. VVherfore let vs be sure, that our dānation shall be the greater, if we be not quiet in our af∣flictions, but fall to grudging, & that although our mouth speake not a worde, yet we be so ful of hartburning with∣in, [ 30] that we play the mule which chaweth vpō his bit. Now then, whē we haue such bitternesse in vs against God: it is asmuche as if wee accused him of picking couert quarrels to vs, to punish vs without cause. As touching that it is said heere, God hath set my feete in the stockes: Eliu rehearseth Iobs woordes as Iob had ment them. For God gaue him no libertie: as when men hold an offender in the stockes, it is a kind of punishmēt to make him cōfesse that which he would not, whither he wil or no. Iob then had vsed the sayde cōparison, saying: that God gaue him no meanes to [ 40] mayneteyne his quarrell, although it were good. Neuer∣thelesse it is true, that Iob of al the while was sure in him∣self, that God knew well some reason why to afflict him: but yet for all that, he ceasseth not to wonder & to chafe at his afflictiō as though God pressed him to sore. If a mā had asked him whether he had ment so, hee woulde haue answered no: he would haue vnsayde it out of hande: ne∣uerthelesse his passions were so vehement and prouoked him so sore, that this saying scaped from him, ere hee was ware. Nowe if Iob were rebuked for a worde that had sca∣ped [ 50] him vpon the suddaine & vnwares: what shal befal vs when we be wilfull & hardharted, & not only haue spokē some worde vnaduisedly, but also purposed long afore, so as wee bee willfully stubborne? Truely God warneth vs therof, & sheweth vs that we haue done amisse: & ther∣fore if we wil not receyue the warnings that he giueth vs, but follow still our owne wit & naturall cōceytes: I pray you shal not thisstubbornes cōdēne vs a hūdredfold more than this ouersight which was in Iob? And it is worthy to be maked wel, that whēsoeuer we thinke of Gods mighty [ 60] power, we must not take it to be a tirānical power, to say, Beholde God may do with vs what hee listeth, we are his creatures: he seeth that there is nothing but frailtie in vs, & yet notwithstāding he ceasseth not to vexe vs without cause. VVhen we speake after that fashion, it is not onely outrage, but also cursed blasphemie. And therefore let vs match Gods mightypower with rightfulnesse, saying: true it is that the power of my god is terrible vnto me, & I am wholly dismaide at it: but yet doth not my God ceasse to be rightuous: he doth all things rightfully. Thus then the thing which we haue to gather vpon this sentence, is that when we be astonished and feele as horrible torments as may be possible: yet must we not therfore say that God is excessiue in afflicting vs, nor that he will shew what he is able to do: let vs keepe vs frō saying so: for what a thing were that? let vs consider that euen in the greatest extre∣mities that we can feele, God mainteyneth vs, & so alay∣eth his power, as we are not consumed at the firste blow. And therwithall let vs know, that although the afflictions be sore to vs warde, & as heauy as may bee, yet notwith∣standing God ceasseth not to bee rightuous. Marke once againe what we haue to beare away in this sentence. And wheras God watcheth our steppes: let vs be sure he doth it not without cause. Nowe let vs come to the argument which Eliu vseth to reproue Iob. Heerein thou shalt not bee quit (sayth he:) And why? For God is greater than thou. This present reason seemeth to be very colde to conuince Iob, & to decide the present cace. For first of al, who knoweth not that God is greater than men? And who is so mad, as not to cōfesse his greatnesse, & to acknowledge it in him: VVe see many fantasticall heades that despyse God: but yet they sticke not to graunt that God is greater thā they. Eliu thē sayth no new thing: & although the same speech were not very cōmon, yet notwithstanding what a reason is it to say, God is greater thā we, & therfore it followeth that it shall not boote vs to mainteyne a good cace. It see∣meth rather that Eliu agreeth to that which Iob had sayd: that is to wit, God vseth such rigour agaynst me, howbeit that is of his absolute power: he is great, & I am not able to make my part good with him: he is my maker, & I am but a poore earthen pot: there is nothing but infirmitie in me. It seemeth here then, that Iob doth father an absolute power vpon God, as who should say that he did what hee listeth agaynst men, without reason or equitie. But let vs marke that it behoueth vs to take this sentence otherwise than the woordes sounde. For whereas mention is made of Gods greatnesse: it is ment to go ioyntly with all that euer is in him. And truely we must not separate the ver∣tues that are in God: for they are his owne proper being. Men may well haue some vertues in them, that may bee taken from them: but it is not so with God. VVhen wee speake of his power, or his iustice, or his wisedome, or his goodnesse: we speake of himselfe: they are things insepa∣rable, and cannot be seuered (that is to say, they cannot be taken away from his Being:) for they are so ioyned togi∣ther, as the one of them cannot bee without the other. Is God myghtie? so is hee also good. His myghtinesse de∣feateth not his goodnesse, nor yet his Iustice. Therefore whereas Eliu sayeth heere, that God is greater than man: he meeneth not that his greatnesse is onely in power, but also that with his greatnesse of power, there is infinite iu∣stice, infinite wisdome, & all other things infinite in him.

And what are we in comparison of him? That therefore is the natural sense of this streyne. Now we see that this ar∣gument is good to put al men to silence, & to make them stoupe to humilitie, that they may stand no more in con∣tention agaynst God. And why? what is the cause that we murmur in our afflictions? That we cānot suffer God to handle vs according to his will? that hee seemeth to haue done ynough and to much already? And that we demaūd so curiously why God vseth such rigor against vs? what is the cause of all this? for that wee thinke not vppon Gods [ 10] greatnesse. For it is certaine that if a man considered what God is, it would at the firste brunt stay him and shet him vp, so as he woulde not take any more libertie to grudge nor to reply in any wise. Therefore let vs marke, that all our ouergreat & excessiue affectiōs, al our murmurings, and all other such like things: proceede of this, that wee know not what God is, & that we spoyle him of his Ma∣iestie, asmuch as lyeth in vs. That is a cursed thing, & ther is none of vs, but he lotheth it: and yet for all that (as we see by experience,) it happeneth vnto vs, ere we thinke of [ 20] it. For if things fall not out, as we would wish: do not we breake out of aray to enter into disputation against God? No doubt but we would that all should be well, I put the cace that our zeale were good: yet woulde we bring God to dispose things according to our liking. And if they hap∣pen otherwise: by and by yee see we are out of pacience. And whereof commeth this? Bycause wee be to desirous that God shoulde giue vs leaue to cōmon familiarly with him, and we beare ourselues in hand, that we could shew him how things ought to go otherwise. And though wee [ 30] cānot do so, yet notwithstanding his will cānot cōtent vs. To be shorte, we muste come to this poynt, that all things are gouerned by Gods prouidēce: but it seemeth vnto vs, that al should go cōtrariwise. Ye see then, that to enter in∣to debate & disputation agaynst God, is all one as if wee would defeate him of his greatnesse & bereeue him of his right, asmuch as in vs lieth. So thē it is not without cause that Eliu vseth this principle here agaynste Iob: namely, God is greater than thou, and how then wilt thou pleade a∣gaynst him? Hereby we be warned, first of all that when∣soeuer [ 40] we be to much grieued in our afflictions, & would haue things to go otherwise, and cannot abyde that God should gouerne vs after his pleasure: it is all one as if wee would first rob him of his right, and afterwarde make him our fellow & cōpanion, so as he should haue no more au∣thoritie nor superioritie ouer vs. Our intent shall not bee so, but yet are we worthy of blame for it. And therfore so muche the more ought wee to be sory, and to gather our wittes about vs, seing there is such a loftinesse in vs, as we cannot be thorowly subdued to glorifie God in all things [ 50] that he sendeth vs, but wold that things should go cleane contrary: taking vppon vs to taske God to do what wee would desire him: for it is all one, as if we would take his greatnesse from him. Marke that for one poynt. Further∣more lette vs marke, that it is not ynough for vs to haue conceyued generally that God is greate: but it behoueth vs also to consider the greatenesse. For else wee shall wel ynoughe confesse that God is Almightie, and that as hee created the worlde, so he hath all things in his hande and gouernaunce. VVee shall neuer sticke at that, howbeeit [ 60] these are but fleing confessions houering in the ayre, and we shall fare neuer the better by thē, if we go no further. VVhat is to be done then? it behoueth vs to apply these miracles of God to our own vse, that it may come to our remēbrance after what sort god shold be great: namely to the end we may be wholly giuē to obey him: that whatso∣euer he do, we may thinke it to be good: that how soeuer he dispose of vs, we may agree vnto it, & acknowlege him to be rightuous: & that although he tosse vs to & fro, wee may alwaies stande stedfast in beleefe that he sendeth vs not any thing which is not rightful. Ye see thē that the ac∣knowledging of this greatnes of God, is by graūting him to do with vs what he thinketh good: & not only with vs, but generally with all creatures. Now we know what it is to cōfesse that God is almighty, at leastwise earnestly and vnfainedly. But yet shal men neuer yeeld thēselues to the obeying of God, nor neuer giue him the glory that he de∣serueth, but by knowing what they thēselues are, & what God is. VVhē we haue made this cōparison, & perceyued that we are nothing, & that God surmounteth all that we cā thinke, & that he hath an infinite glory in himself: I say when we know this: then shal we haue no more the vaine trust to exalt ourselues, nother shal we any more play the wild coltes as we were wont to do: but we shall learne to graūt God an infinite greatnesse, & to know that we our∣selues are nothing. And for the better expressing heereof, Eliu addeth that God answerēth not all words. This impor∣teth a great substance. For Eliu intendeth to shew vs, that we cānot cōprehend al things as now, bicause God listeth not to reuele thē vnto vs. This is in effect the thing which he ment. And it behoueth vs to marke, that God manife∣steth himself vnto vs in part, to the end we should not be left vntaught in the things that are good & expedient for vs. Neuerthelesse he knoweth our capacitie, & according thervnto reueleth his wil vnto vs, reseruing in the meane whyle vnto himselfe, the things that we could not cōpre∣hend, bicause they passe our vnderstāding. If we beare this lesson in minde, wee shall haue profited well for one day: Behold, God hath taken vpō him the charge and office to teach vs, and therefore we must not be negligent in hea∣ring: seing that he is so gracious to vs as to be our master, let vs in any wise be his schollers and giue diligent heede to that which he sayeth. Howbeit let vs marke therwith∣all, that whē he executeth the office of a scholemaster to∣wards vs, it is not to open vnto vs all things that we wold doubt of, or wherof we would be inquisitiue. VVhat thē? The things that hee knoweth to be for our edifying, that is to say, which he knoweth to be for our behoofe. And so it behoueth vs to mark three things. One is, that we must haue our eares opē to receiue the doctrine that God tea∣cheth vs, and not be as brute beasts when he doth vs that honour, but apply our indeuer to profite vnder him. Thus ye see the first poynt. VVe muste not do, as the wretched Papists do which would know nothing: O (say they) it is a daungerous matter to inquire of Gods secrets. It is true that we must come to it with lowlinesse & reuerence: but ought wee therefore to haue our eares stopped, or deafe, whē God speaketh to vs? So then let vs alwaies learne to be ready and willing to receyue whatsoeuer is sayde or set forth vnto vs in the name of God. Thus muche cōcerning the first point. Secōdly let vs mark that God wil not shew vs all things as now, but we must content our selues with

that which S. Paule sayeth in the first to the Corinthians: that is to wit, that as now we know in parte, and see as it were in a glasse and darkely: for as yet we be not come to the day of the full reuelatiō. For although the Gospell be called the brightnesse of the noone day: yet notwithstan∣ding the same is referred to our measure. God inlighte∣neth vs there sufficiētly: we see his face in our Lord Iesus Christ: & we behold it to be transfigured into the same: but howsoeuer the worlde go, wee see not that whiche is prepared against the latter day. It behoueth vs to increase [ 10] cōtinually in fayth: but faith presupposeth that the things are yet hiddē, according as we haue the measure of fayth, as the Scripture sayeth. If we haue it in measure, then is it not in perfection. Thus yee see howe we haue to beare in minde, that the faithfull during this present lyfe, ought to content themselues with some taste of Gods will, and to know some portion of it, but not all of it. For if wee haue fond desire to say, I will know all things & be ignorant of nothing: that were a mad wisedome, and it were muche better for vs to bee starke fooles. Therefore let vs marke, [ 20] that the faithfull must cōtent themselues with that which is reueled vnto them: and that is a far greater and better wisedome, than to be inquisitiue of all things without ex∣ception. Marke that for the second point. And the third is that Gods holding of vs at that point is not for that he is niggardly to shewe vs his will any further, but bicause he knoweth what is conuenient for vs. And therefore let vs marke well, that God teacheth vs for oure edification. VVhat then is the measure of fayth? what is the doctrine of the holy scripture? It is the rule which god knoweth to [ 30] be expedient for our saluatiō: and men neede not to cō∣plaine, if they may know the things that are conteyned in the holie Scripture, and haue them declared vntoo them dayly in Sermons, if men know that: they neede not to cōplayne as though they had not vnderstanding ynough. For looke whatsoeuer is good and conuenient for vs, our Lorde hath declared it vnto vs. So then sith wee see that God hath cōmaunded his worde to be brought vnto vs, and would not hide any thing frō vs which might bee for our saluation: we haue so much the more thankes to giue [ 40] him for disclosing himselfe so familiarly vnto vs, and we haue wherwith to cōtent our selues, rather than to be cu∣rious as wee see many are, which be desirous to bee sear∣ching out of measure. And the Papistes also haue had the same, so as on the one side they sayde, O we must not bee inquisitiue of Gods secrets: & vnder that colour, they re∣iected al the holy scripture: & on the other side they had a foolish curiositie in seeking things that apperteyned not vnto them: and they were full of fond dotages, too say, what is such a thing? And howe is suche a thing done? To [ 50] be short, nothing contented them: insomuch as the whole holy Scripture was no better vnto them thā an Apce. For they were not ashamed to spew out this diuelish blasphe∣mie, that when we haue all that is in the holy Scripture, it is not ynough for vs, but we must haue other secrete my∣steries which God hath reserued to his Church. VVher∣vppon haue they forged all this? Like as Mahumet sayde that his Alcorā was to great perfection: so also the Pope sayeth that there be certayne secretes reserued vnto him, besides the holy Scripture. VVhat a shame is this? But yet notwithstanding we be warned heere, that the cause why our Lord hath fitted his doctrine to our capacitie & mea∣sure, is for that it behoueth vs to be cōtēted with it, & not bring thither our wādring lustes, to say, how goeth this or that? For what are wee? And therefore let vs heare God speake, and let vs open our eyes & receiue that which he sheweth & telleth vs by his worde. And agayne, when we be come to that point: let vs hold vs in quiet. For he shew∣eth vs after what sort we must put our trust in him: after what maner we must liue: and after what maner we must woorship him. Hath he shewed vs this? well, Lette vs set∣tle our selues wholly there, and bee contented with that which he sheweth vs in the holy Scripture: for he know∣eth what our vnderstāding can bruck. And also the things which he hath declared vnto vs are not very darke, so we do him the honor to receyue them with all lowlinesse, & be not so mad & ouerweening, as to desire to vnderstand that which he will haue hidden frō vs, & that we will not graunt him to be rightuous, except he shewe vs the cause why, according as we see many which will say: Tush, I be∣leeue it not, for it passeth mine vnderstanding. Thou vile to ade, darest thou blaspheme God after that sort, bicause he giueth thee not an account of all his doings? & disday∣nest thou to forbeare the thing whiche is hidden frō thee bicause thou canst not cōprehend it by reason of thy own beastlinesse? So then lette vs not be puffed vp with suche pride, as might make vs rush against God: but let vs con∣tent ourselues with that which is declared heere, wayting paciently for the greate day, wherein the things which we know now but in parte, and which we do but tast and be∣hold as it were in a glasse, shall be shewed vnto vs face to face and in full perfection.

Now let vs fal down before the face of our good God with acknowledgement of our faultes, praying him too make vs feele them better than wee haue done, that wee may not only craue pardon of him, but also beseech him to renewe vs by his holy spirite, and to clense vs from all our fleshly affections: and that forasmuch as there is no∣thing but vanitie in vs, and we cannot but stray from the right way, if wee followe our naturall inclination: it may please him to redresse it & to guyde vs by his hande vnto the end of our life. That it may please him to graunt, &c.