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

The .Cxlij. Sermon, which is the fourth vpon the .xxxvj. Chapter.

20 Consume not the night to roote out the people vnder them.

21 Keepe thee from turning to iniquitie, for thou hast chozen it rather than affliction.

22 Behold, God exalteth by his povver, vvho is like him to teache?

23 VVhome hath he set ouer him in his vvayes (or who hath ouerlooked him in his way?) vvho shall say vn∣to him, thou hast done amisse?

24 Remember thou to magnifie his vvorke vvhich men beholde.

WE knowe it is a good and profi∣table thing to thinke vpō gods works. And that also is the thing whence we muste fetch all oure learning and wisdome through our whole life. But speciallye in the night time whē we be alone by our selues, wee haue leysure to be occupyed in applying our minds to that study. For we ouerpasse the things that we [ 10] see a day times: but in the night we thinke vpon thē with more leysure & settlednesse, & we cōprehēd them better. Neuerthelesse we must keepe a measure in musing vpon Gods works. That is to wit, if they be to high for vs and passe the reache of our vnderstanding, wee muste stoppe there and glorifie him, specially when it pleaseth him too conceale the reason of his doings from vs. And that is the cause why he sayeth in the text, that we must not spende the night in musing to muche bowe the people are rooted out vnder them. It is good to seeke howe God rooteth out nations, [ 20] to the end to learne humilitie. For it behoueth vs to rea∣son in this wise: namely that if God passe not to destroy a whole countrie and the inhabiters thereof: what shall become of any one poore man? Shall one man be proude and thinke to haue an euerlasting state, whē he setteth be∣fore his eyes that God sweepeth away a great multitude of people in the minute of an houre? Ye see then a profi∣table comparison. How? If God spare not a whole coun∣trie when they haue offended him: what shall become of mee in whom he knoweth an exceeding great number of [ 30] sinnes? For I am but a wretched creature. Furthermore when we shall haue muzed vpon such things, and now & then our minds are troubled & amazed by reason of sun∣dry doubts that come in our heades, which we be not a∣ble to resolue: what haue we else to do, but to holde our selues within such sobrietie, as to reuerence Gods iudge∣ments although we comprehend them not. Therefore it behoueth vs to take good heede to Gods works: but yet must we beware that we ouershoot not our selues in ma∣king to lōg & depe search for them. And that is the cause [ 40] why we be forbidden in this text, to consume or swallowe vp the night Marke that for one poynte. And furthermore let vs marke, that wheras it is said, that the people are rooted out vnder them: it is to magnifie gods power the more, in that he causeth mē to sinke as it were into a bottomlesse pitte in the same place that he shall haue giuen thē to dwell in. If a whole nacion were driuen out before our eyes, & cō∣ueyed into some far countrie, & continued still the same that it was: that were no matter to make vs to wonder so much. But when suddeine changes come in the world: it [ 50] will seeme that God maketh mē to melt away like snow. And in very dede we see that some countrie hath bin ve∣ry well peopled, & now at this day it is layd waste. VVhat is become of the inhabiters? True it is that they be scar∣tered here & there: but yet the remēbrance of them is as it were razed out, forasmuch as a man cannot poynt them out to know where they are become. Thus ye see what is imported in this sentence, where it is sayd that nacions shall be rooted out of their place, and as it were vnder their foote, as though the earth had opened & swalowed them vp, so as [ 60] a man might not perceiue the print of their path. VVhen God worketh after that fashiō, it is a wonderfuller thing, than if the people were remoued from place to place, and that it were seene how God dislodgeth a whole countrie to giue them a new dwelling. And hereby we be warned, that in considering Gods iudgementes, wee muste looke hygher than our owne wittes can reach vnto: for that is the cause why we feare not God so much as wee ought to do. Yet notwithstanding wee diminishe not his power, in not fearing the highnesse that is in him, whiche ought to make vs afrayde. Therfore as oft as we set our mindes to the considering of Gods iudgements which he executeth in this world: let vs learn to consider with ourselues, that it is to high a thing for vs, & that when we haue through∣ly thought vpon it, we must be faine to stop short, for our wittes reach not so far and wide▪ Besides this, heere is also one other good admonition: which is, that God needeth not to vse the inferiour and visible meanes, if hee liste to consume vs: for when we stande fastest, hee can make vs melte away. The earth that beareth vs too day, shall fayle vs [tomorrow.] Although we haue none enimy to assaile vs, and although God sende no greate armies agaynst vs: truly he nedeth no more but to giue vs one angry looke, and we shall be consumed, yea euen without putting any hande vnto vs. Hee shall not neede to chaunge our place, hee shall not neede to remoue vs a farre off, hee shall not neede to caste vs downe to breake our neckes: for when we stand surest vpon our feete, and we seeme best able to hold ourselues in good plight: euen then shall we soonest perishe if God be agaynst vs, and no man shall be able to rid vs from his hande. Seeing that this is tolde vs, lette vs learne too humble ourselues and not too haue any other foundacion than the souereyne power from aboue. And forasmuch as God promiseth to reache vs his hand, let vs truste therevnto and referre our selues wholly vnto him, therewithall acknowledging oure owne vanitie and vn∣sufficiencie, to the end we be not puffed vp with any pre∣sumption that maketh vs drunken. Thus ye see in effect what we haue to beare away in this verse. Now it is sayde immediatly, keepe thee from turning to iniquitie: for thou baste chozen it rather than affliction, or else bycause of affli∣ction: for the Hebrew woorde and manner of speach im∣porteth both twayne. First & formost Iob is warned here, that hee shoulde not turne to euill. And vnder that terme wee meene not eyther robberie, or murther, or spiteful∣nesse, or suche other like things: but we vnderstande the hartburnings againste God, and the grudgings and rebel∣lings that proceede of impaciencie. The cause then why it is sayd that lob must keepe himselfe from turning vnto euill, is for that he shewed not himselfe to bee pacienty∣nough in submitting himselfe vnto God, and in acknow∣ledging his rightuousnesse during the time of his aduer∣sitie. And it is purposely sayd vnto him, that he should stand vpon his gard: for it is a harde thing too forbeare falling, when we be pinched with aduersitie. Agayne, looke what is sayde vnto Iob, ought to serue vs all. And so let vs take this saying as an exhortatiō of the holy Ghosts to vs al in cōmon, that we should be watchfull whē we bee afflicted, so as we swarue not aside vnto euill. VVhat is the reason? For assoone as Gods hand toucheth vs, we be greued out of measure, and there needeth no more to put vs out of patience. Specially if the affliction be greate and violent,

then are we vtterly dismayd, what stoutnesse soeuer there were in vs afore: and whereas a man would haue thought vs to be inuincible, we bee quite out of hart, and wote not where to become. Seeing then that there is such frailtie in vs, it standeth vs in hande to looke well to our selues, and to doo our indeuer to holde fast that which is good. Yea verily: for although a man streyne himselfe to the vtter∣most, yet shall hee haue much ado to stande out, that hee stumble not by some meanes or other. Yet notwithstan∣ding wee haue cause to bee of good cheere, forsomuch as [ 10] we see that the spirite of God considereth howe hard our battels are. For if wee labour to keepe our selues from e∣uill, let vs not doubt but that God will holde vs vp euen when he seeth vs at the last cast. And if wee holde on and inforce ourselues therevnto, although there bee feeble∣nesse in it, and that wee do not our dutie to the full: yet will God accept the paynes that we indure and take them in good woorth. Beholde the thing that ought to giue vs courage. But yet must we be diligent in that behalf, accor∣ding to that which is shewed vs here. Therefore let vs not [ 20] flatter our selues, but sticke to it that wee turne not aside vnto euill, that is to say, that we be not ouermuch greeued when God beateth vs with his roddes. I say, let vs labour to keepe our selues from striuing agaynst him, that wee murmure not at his iustice. For (as we haue seene hereto∣fore) it is extreeme wickednesse when men lift vp them∣selues after that sort agaynst God, and are so stubborne as they cannot thinke well of his doings too glorifie him in the same. And although it appeare not to bee such an euill in the iudgement of men: yet doth God esteeme it as a [ 30] most heynous crime, and not without cause. VVherefore as oft as wee feele any aduersitie, let vs looke well to our selues, that we be quiet and submit our selues wholy vn∣to God. And that is the thing which Eliu sheweth more euidently, when hee addeth, that Iob bad chozen euill rather than affliction, or bycause of affliction. Both these transla∣tions tende to one ende: which is, that Iob bare not his cace peasably with humbling of himselfe, but lyfted vp himself agaynst God in his affliction, and considered not that it behoued him to haue stouped vnder the hande of him that hilde him in his power. If a man aske howe Iob [ 40] can be condemned of such sturdinesse, seeing he is set be∣fore vs as a myrrour of pacientnesse: I haue answered that question already: namely that God accepted him for pacient. And certesse that vertue is commended in him, not onely by the recorde of mortall men, but also by the recorde of the holy Ghost. Yet notwithstanding that is no let but that hee had imperfection in him, and did a∣misse in some respect. Now if Iob hauing indeuered him∣selfe to bee quiet that hee might glorifie God, and knowe [ 50] and publish his mightie power, was blamed neuerthelesse: I pray you what shall become of vs? If we make compa∣rison betweene the pacientnesse that was in him, and the hartburnings and repinings that are in vs: wee are so coy, that if God do but ticke vs with his little finger, we are by and by in a pelting chafe, and there is nothing else with vs but murmuring and spyting. Seeing then that we bee so farre of from the vertue of Iob: do we not deserue to be a hundred times more condemned than hee? And there∣fore let vs vnderstande first of all, that although affliction [ 60] bee sent vs to tame vs withall: yet doth it stirre vs to re∣belling agaynst God: not of it owne nature, but bycause of our sinfulnesse. VVhen God chastizeth vs, it is to the end to deale the better with vs: according as he sheweth vs our sinnes, to the intent that in condemning them wee should flee to him for refuge, and hauing knowne him to be our iudge, beseech him of pardon and grace, and learne no more too delight and sooth oure selues in oure vyces. Thus ye see to what end God chastizeth vs. But we turne our afflictions to the contrarie: for in steade of stouping vnder Gods hande, we do nothing but fret and grinde our teeth, and storme. To be short, wee cannot abide to bee either poore or sicke, or too suffer any other miseryes in this worlde, but we woulde faine that God shoulde let vs alone in peace, yea and that hee shoulde gouerne vs after our owne fancie, and not do ought at all to our misliking. And so by reason of affliction wee swarue aside vnto euill. Seing then that there is such a frowardnesse in vs, that the meanes which God ordeyneth too holde vs in awe vnder his obedience, are turned by vs to the cleane contrarie, in so much that they make vs to play the wilde beastes, and to chafe agaynst him, and too kicke agaynst the Spurre: seeing (I say) that there is such sinfulnesse in vs: lette vs learne to resist it as muche as is possible. And seeing that Iob, for all that hee could do, is blamed here to haue cho∣zen iniquitie in his affliction▪ let vs consider that the same will much more happen vnto vs, if we looke not well a∣bout vs. Furthermore whereas it is sayd, rather than affli∣ction: (for that is the most conuenient and fit translation, notwithstanding that both of them (as I sayde) do come to one end:) that maner of speaking hath a certaine grace in it, whereof we may gather instruction. It is sayde then, that Iob choze iniquitie rather than affliction: And howe▪ VVhen a man chafeth agaynst God, doeth hee therefore scape his hande? No: but hee holdeth not himselfe in his aray, for aduersitie ought to make vs to stoupe, but wee fight agaynst the hande of God. True it is that our so do∣ing is in vayne, for wee shall bee disappoynted of all our hope, and wee shall gayne nothing by it: but yet for all that, as oft as we gnash our teeth after that maner against God through impaciencie, our meening is (if it were pos∣sible) to bee no more subiect vnto God. And that is the cause why I sayde that this saying importeth a good do∣ctrine. For if we perceyued throughly that all such as can not yeelde meekely vnto aduersitie, are loth to be subiect vnto God, and coulde finde in their hartes to beate backe all his force: wee woulde abhorre impacientnesse muche more than we do, yea and we would thinke it to be an in∣tolerable blasphemie. Then if wee sticke not to chafe and turmoyle when Gods hande is vppon vs: it is a token that we bee not acquainted with that which is sayd in this text, namely that all such as are vnpacient are loth to bee subiect any more vnto God, and woulde fayne haue the soueraintie and authoritie abolished which hee hath ouer them. This is a thing that ought to put vs in minde to be more pacient than we haue bene wont to be, whensoeuer it pleaseth our God too frame vs to humilitie. And after this Eliu addeth, That God exalteth by his power, and who is like him in teaching? or who is such a lawmaker as hee? O∣thersome translate it, who is hee that rusheth or casteth forth as he doth? For the Hebrew worde betokeneth also to cast or throw Neuerthelesse, the processe of the text sheweth,

that forasmuch as Gods wisedome is treated of here, it is better to take the woorde for ••o teach or to taske men too a lawe or doctrine, according as the worde betokeneth most commonly. Nowe then it behoueth vs too take this sen∣tence after the first maner: which is, that God bath not his like in teaching. This is not referred simply to the woorde of God, but also too the inwarde power which God vtte∣reth, when it pleaseth him to touch vs to the quicke, and to pierce our harts in such wise as we come to him. Tru∣ly whensoeuer Gods woorde is preached, or when men [ 10] reade the holy Scriptures, then is God our teacher, and it is he with whom we go to schoole, and it may wel be sayd that there is no teaching like vnto his. For when we shall haue bene taught by men all our life long: yet shall there be nothing but vanitie in vs, vntill we be grounded in the wisedome of God, bicause there is no substantialnesse, but there: all other things vanishe quite away. And in good fayth, were the wise men of this worlde neuer so highly learned and sharpe witted: yet was their vnderstanding darkened continually with some cloudes, in so much that [ 20] there was no certaintie in them, but they were euer newe to seeke. As much is to be sayd of all such as are taught of men. Therefore it is a verie true saying, that there is no teacher like vnto God: for we shall neuer be taught per∣fectly, till we haue knowne the worde of God. But Eliu procedeth here yet further: that is to wit, that we be then taught of God, when it pleaseth him to touch our hartes inwardly by his holy spirite, and that hee woorketh after such a sort as wee knowe his Maiestie and obey the same. But there is not that creature to be founde, which can do [ 30] that: that is the peculiar office of God and of his holye spirite, yea and he reserueth it wholly to himselfe, and ex∣perience sheweth that hee onely is worthie of that prayse. For though wee should reade the holy Scripture continu∣ally without ceassing, and that it were expounded to vs by men of excellent skill and great cunning: yet shoulde all their labour be vnauaylable, and we shall profite nothing at all vntill God inlighten vs by his holy spirite, touch our harts and soften them, perce our eares (as hath bene seene heretofore) and open our eyes, so as our hartes which are [ 40] as hard as flint may be turned into flesh, and we bow vnto his obedience. Vntill such time as God do this: it shal be to no purpose for men too speake too vs, for all their tea∣ching will slip and vanishe away from vs, and yet shall ne∣uer bee able to take roote in our mindes. Therefore not without cause is it tolde vs heere, that there is no teacher like vnto God. Furthermore this is not sayd, onely to the ende wee shoulde repayre vnto him to bee rightly taught: but also to the ende we should learne not to be selfwise in the discourses and imaginations which we conceiue. And [ 50] why? For that were the next way to shet our selues oute of the doore, that wee might not come to Gods schoole. VVhat is to be done then? let vs learne to be vtterly igno∣rant, till our Lord haue taught vs his will. And morouer let vs cōtent our selues with the knowledge of that which we haue learned at his hande: and whatsoeuer else com∣meth in our head, let vs thrust it vnder foote, assuring our selues that it is euery whit of it but leasing and falsehood. Thus ye see what Eliu ment in this streyne. And that also is the cause why he sayeth, Beholde, God exalteth or aduaun∣ceth [ 60] by his power. Heereby he sheweth, that if God worke with vs, we must not go about to knowe the vttermost of all things that he doth, as we may trie the workes of men: for inasmuch as wee haue them before our eyes, wee be∣holde them and looke euery corner of them, and also we be able to handle them with our hands, and to tosse them and turne them at oure pleasure. It is not so wyth the workes of God. And why? For he exalteth in his power: that is to say, hee is woonderfull in his doings. Therefore men must not attempt nor preace so farre, as to search the vttermost of his doings, or to iudge at aduenture of them and to giue bridle to their rashnesse, when they compre∣hend not all that is in them. And why? Seeing that Gods woorkes are so high, (as which do proceede of his infinite power,) it behoueth vs also to stay at them. For wee bee couched heere by lowe, there is a great distance betweene them and vs, and we cannot flie so high. VVherefore let vs holde vs contented with that which God sendeth, and suffer our selues to bee gouerned by his holy spirite, and neither couet nor desire too knowe any thing, saue that which he shall haue shewed vs. To be short, let vs be his scholers, assuring our selues that all our wisedome consi∣steth in brideling our owne fancies, so as they raunge not abroade. Nowe wee see what the meening of Eliu is. And therefore for the better confirming of the matter which I haue dealt with heretofore, let vs follow the sayd admonition. It hath bene sayde that it is a good thing to apply our minde to the considering of Gods woorkes, so bee it that wee deale soberly, acknowledging the slender∣nesse of our owne vnderstanding. Therefore whereas it is sayd, that God exalteth in his power: let vs vnderstand that hee intendeth not to let vs wander after our owne liking. And therfore let vs not be so proudas to say, that his wor∣kes are to be esteemed as mens workes: but let vs assure our selues that he will haue men to magnifie them, and to honour them. Furthermore forasmuch as wisedome fay∣leth vs, and yet notwithstanding our fleshe tempteth and tickleth vs to be desirous to seeke more than is lawfull for vs to know: let vs beare in minde that there is none like god in teaching, and therfore that it behoueth vs to come to him, to the ende that he may inlighten vs, and that our mindes may bee gouerned by his hande and direction. VVhen we be taught in that schoole: wee shall profite y∣nough in Gods workes, and therewithall wee shall haue wherewith to barre all our owne curiosities. And vndoub∣tedly it behoueth vs to be alwayes watchfull, that we may restrayne our selues. For although the faythfull bee mo∣dest, and framed a long while aforehande to receyue in∣struction at Gods hande: yet notwithstanding there are still some curiosities flittering in their heads, so as they be haled away, and many imaginations come in their minds, causing them to say, why is this? and why is that? But let vs alwayes come backe to this conclusion, that forsomuch as we be not able to comprehend Gods woorkes, no nor any creature else is of power to do it: it behoueth vs too come vnto him, and hee muste not onely teache vs by his woorde, but also inlighten vs and order our thoughts, and bring vs vnder his lure, to holde vs fully in awe. Thus yee see in effect what wee haue to remember in this sentence. Now it is sayde anon after, who shall ouersee him in his way? And who shall say to him, thou hast done amisse? or else, whom hath be set ouer him in his way? for the Hebrue worde

signifieth to giue preheminence and lordship, and sometime to visite or ouersee. Neuerthelesse the meening of Eliu is euident inough: namely that it is not for mortal creatures to controll God, or to make search to finde fault with his doings, and to blame them as though he were misaduised and knewe not howe to order things as they should bee. This is the summe of that which is conteyned here. Now to the intent wee may gather a more familiar doctrine of this sentence: let vs set it downe for a grounde, that men muste bee iudged by God, and that they haue not au∣thoritie [ 10] too bee iudges ouer him. That is the thing which is shewed vs heere by these woordes which Eliu vseth. VVill wee then iudge God? It is high treason: for wee vsurpe that which is his. It is written that all knees shall bowe before him. And why? To come before his iudge∣ment seate, as Saint Paule declareth in the fourtenth too the Romanes. Seeing then that God reserueth the iud∣ging of vs to himselfe alone: what remayneth for vs too do, but to absteyne from that Diuelish boldnesse of desi∣ring so to control him and to striue against him, as though [ 20] there were any fault too bee founde in his doings and hee were blamewoorthie, and that wee were of some better discretion and skill than hee? Nowe were this well put in vre, we should see another maner of modestie in men too lyke of God, and whereas blasphemies flush out of mens mouthes, wee shoulde heare Gods prayses sounde euery∣where, so as there shoulde be one agreeable melodie too magnifie hys inestimable rightuousnesse, wisedome, power, and goodnesse. But what? Although eueryman confesse at the first blush that it is good reason that God [ 30] shoulde woorke after such a maner as no man might ad∣uaunce himselfe agaynst him: yet notwithstanding all men do it, and there are verie fewe that can refrayne such pryde, when they see themselues inclined thereto by na∣ture. Therefore it standeth vs the more in hand to holde fast the doctrine that is giuen vs here by Eliu, or rather by the holy Ghost: which is, that wee must bee mindefull to magnifie Gods woorkes, yea euen those woorkes of his which are knowne too men. Nowe then, after that Eliu hath sayde that no man can reproue God in any of all his [ 40] workes: he telleth vs that wee must remember to magnifie them. And why? For at length we shall finde men to bee conuinced by experience, that God dooth not any thing but in all vprightnesse and equitie. Therefore lette vs consider it that our mindes may be restreyned, to the end wee fall not to straying and gadding ouer all the fieldes. And it behoueth vs too ioyne these two sentences togi∣ther as they be matched here. The first is, who is hee that can say vnto God, thou hast done amisse? And the other is, That wee must remember to magnifie him. Truely moste [ 50] menne can well ynough presume so farre, [as too accuse God of misdealing:] and in very deede a man shall heare nothing but grudgings agaynst God: and although hee be vpright in all poynts, yet do not men ceasse too finde fault with him: but yet for all that they bee not able too reach vnto him. And that is the cause why Eliu scorneth that foolish ouerweening of theirs, in that hee sayeth, that no man is able to charge God with any misdealing. Men may well spewe out their blasphemies: but yet shall they vanish and shed away like water, and in the meane while [ 60] God shall continue in his perfect state still, and laugh such presumptuousnesse of menne to scorne, when they will needes rushe after that maner agaynst him. Then let vs marke well, that such as hold not themselues in such mo∣destie as I haue shewed that they ought to do, shall not a∣uaile at all when they haue replied neuer so much against God. And why? For hee hath not set any persone ouer him∣selfe. Herein is shewed vs that men are ouerfoolishe and distitute of reason, when they dispute so agaynst God: VVhy? For who hath set them in any such office? If a man shoulde take vpon him to iudge those ouer whome he hath no authoritie, and to set taskes and tallages vpon them, and too giue sentence vpon their doings: woulde the world thinke well of such presumptuousnesse? would it not take such a man to be a starke foole? But wee bee farre more fonde in lifting vp our selues agaynst God. If a poore Begger shoulde giue away Dukedomes and Lord∣ships, and appoynt Iudges and Lieutenantes in a Coun∣trie: euerie man woulde laugh him to scorne. But we do much more when wee take vpon vs to rule God, and to giue him his lesson. And what a presumptuousnesse is that? If wee would take in hande to subdue all Princes to our lure, it were not so great and furious statelinesse as this. Nowe then Eliu sheweth here, that if wee be temp∣ted too iudge ouerhastily of Gods woorkes, and that our reason wexe to bolde and prowde: we must come to this poynt to say, VVhat? when all things are throughly con∣sidered, is it meere for vs too looke vnto God to controll him, or to spie out his doings too finde faulte with them when they haue passed his handes? Haue we the ouersight of him? Is it for vs too examine his wayes? Then if wee be once fully resolued of that poynt, it will bee ynough to barre all curious questions, and to hold vs in awe. For (to be short) it behoueth vs to conclude, that gods shewing of his workes vnto vs, is to the end that we being vnder thē, should looke vpon them, and consider them. It is sayde heere, who is hee that shall ouersee [or ouerlooke] him? This saying importeth much: for there are two sortes of loo∣king vpon Gods woorkes. The one is when we perceyue our owne smalnesse, and acknowledging that wee do but creepe here bylow, do lift vp our minds aloft by fayth, as∣suring our selues that we bee not able to comprehende so high & profound secrets, and (to bee short) when with our fayth there is matched this lowlinesse of honouring the things that are vnknowne to vs. Thus yee see one good maner of looking vpon Gods workes, for it is vnder him. Therfore when we be so lowly and meeke harted, and ha∣uing considered our owne measure, do lift vp our heades and cast vp our eyes, desiring reuerently to knowe what it pleaseth God to shew vs, and no more: then do we looke vppon Gods woorkes vnder him. But contrarywise it is sayde in this text, who is he that shall ouerlooke him [or looke aboue him] in his wayes? Lo here a contrarie way of loo∣king, when men aduaunce themselues and mount aboue with their Ergoes, and with a desire too ouerlooke Gods workes as though the same were vnder them. But when they mount after that maner, they muste needes breake their neckes: for what maner of Ladders haue they? A∣gaine, let vs labour as much as wee can in our vaine ima∣ginations, and it is certaine that wee shall haue no foun∣dation to beare vs vp. So then it is an vntowarde and cur∣sed fashion of looking vpon Gods woorkes, when men

steppe to him as though they would thrust all his doings, vnder their feete, and call him to account, and sit in iudge∣ment vppon him as thoughe they had superioritie to o∣uerrule him. Let vs keepe vs from such diuelishe pryde: for it is added as an appurtenance, that wee must remem∣ber to magnifie Gods workes. And that is the seconde sen∣tence, which I sayde was too bee matched with the other former one. But why is it sayd, that wee must remember it? For it seemeth that Eliu might haue sayde at one worde: Magnifie thou the workes of God: but he sayth Remember [ 10] thou. VVhy so? For we bee willingly occupied about our owne wicked imaginations, which hinder vs from yeel∣ding God his deserued and due glorie. And therefore it standeth vs in hande too quicken vp the remembrance of our minde, seeing we be so forgetfull of God. As for ex∣ample. VVhen we should thinke vpon God, the first thing that will come to our thought, shal be some illusion of Sa∣tans, to make vs fall in a rage, or too cast vs into dispayre, or to snarle vs in some distrust, or else to make vs tumble into our destruction. Ye see then that our wittes are ouer∣wrapped [ 20] with such ignorance, as we thinke not vpon god, and in the meanewhile Satan is wilie ynough to put some wicked fancie in our head, too turne vs away from God if it were possible for him. True it is that many men know not what this meaneth: for they be vtterly blockish: but they that knowe it are warned to bethinke them of the disease that is rooted in all men. And forasmuchas wee may bee tempted with wicked conceyts: therefore it is sayde that wee must bethinke our selues, and not suffer God to be as it were buried, but call to remembrance that [ 30] which God himselfe hath printed in all men, that is too wit, that the Creature muste not exalt hymselfe agaynst his maker: and the same muste serue vs for a brydle too holde all our affections in captiuitie, and too thrust them vnder foote, so as wee may say, wretched creature, where art thou? Commest thou heere to dispute agaynst thy God and to subdue him? Is it reason that thou shouldest take vpon thee to controll him, and make him too passe as it were vnder thy hande? what a malapertnesse is that? then if men enter intoo suche an examination of themselues: [ 40] it will driue away all the lewde imaginations that come in their mindes, and are a hinderance too them to magni∣fie Gods workes as it becommeth them. And therefore let vs beware that the Diuell put no lewde conceytes in our heades, but let vs warde them a farre off by magni∣fying Gods workes as they bee woorthie. And howe shall wee magnifie them? not by iudging of them after our owne knowledge. No: but wee muste honour them al∣though they passe our reach: and although wee perceyue not the reason why they bee done, yet let vs not ceasse to say, Lorde thou art iust▪ rightuous, and full of equitie. Thus yee see that the thing wherein wee must occupie our selues all the tyme of oure life, is to knowe that the greatnesse and excellencie of Gods workes is such, as we cannot yeelde them such prayse as they deserue, without aduauncing them aboue ourselues. And Eliu also sayeth expressely, that men know them, to do vs to wit, that when menne haue fought their fill agaynst God, (according as we see that pryde is alwayes in vs:) yet in the end we must needes be ouercome. For God will peraduenture suffer vs to inquire of him vnaduizedly: but when wee haue so giuen the brydle to our fleshly lustes, and Satan hath ca∣ried vs away in our foolishe affections: in the ende wee shall perceyue (how be it all to late) that God is rightuous, and that we shall continue so, spyte of our teeth. So then seing that experience sheweth that Gods workes deserue all prayse, what is to be done? Shall wee take vpon vs to inquire of all his doings too the vttermost? let vs shunne that: and let vs rather learne to honour him with all hu∣militie, and in so doing too yeelde him the rightuousnesse which he deserueth, and to confesse that his wisedome, his iustice, his goodnesse, and his mightinesse appeare in such wise in all his workes, as he must needes be knowne to be such a one as he is, that is too wit, a most louing father to∣wardes those that are his, and a iust iudge towardes those whom he hath forsaken.

Now let vs fall downe before the face of our good God with acknowledgement of our faultes, praying him so to touch vs, as wee may vtterly condemne ourselues before him, namely to the ende wee may bee acquit through his mercie: and that therwithall it may also please him to re∣medie all the vices that are in vs, and so too clenze vs, as we may draw neerer and neerer to the heauenly life. And forasmuch as wee bee so much inclined to pryde and pre∣sumption, as we cannot bow vnder him as were requisite: let vs pray him to graunt vs the grace to submit ourselues to him with all humilitie and feare, so as we may be fit too receyue instruction, both by his woorde, and by his holy spirit, to the intent that in all poynts and all respects wee may yeelde him his due honor, and he guide vs as obedi∣ent children vnder the gouernment of their father. That it may please him to graunt this grace, &c.