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

The Cxlvj. Sermon, which is the third vpon the .xxxvij. Chapter.

14 Heare these things ô Iob: stay thy selfe, and consider the vvonders of God.

15 Knovvest thou hovv God hath set them a lavve, and hovve hee maketh the light to shine out of his clovvde?

16 Vnderstandest thou the scatterings of the clovvdes, and the myracles of him that is perfecte in knovvledge?

17 Hovve thy clothes are vvarme vvhen he maketh the Sovvthvvinde to blovve?

18 VVart thou vvith him to stretch out the heauen, vvhich is fast as a molten glasse?

19 Tell vs vvhat vvee shall saye too him: for vvee can not order oure matters bicause of darke∣nesse.

20 If thou speake, vvho vvill report it too him? and ifany man tell it him, shall hee not be svval∣lovved vp?

21 VVhen the Sunne is hid men see not his light: and againe the vvinde blovveth and bringeth cleerenesse.

22 Fayre vveather commeth from the North: and therefore God ought too bee exalted vvith prayse.

23 Hee is mightie in his goodnesse: hee is strong in povver, in iudgement, and in iustice: and hee afflicteth not.

24 Therefore doe men feare him, and hee vvill not regarde any that are vvize in their ovvne conceyte.

IF wee knewe what is sayde heere of the works of God, that is to wit, that they be wonderfull: there is none of vs but hee would take much more paine to consi∣der them, specially seing our wits are so slender and frail. But what? we think our selues so skilfull, that euen with one little cast of our eye wee haue learned all that is too bee knowne, and in the [ 20] meane whyle we esteeme not Gods workes according to their worthynesse: they are but as common things to vs: bycause wee be accustomed to them, and so we ouerpasse them lightly. Therefore it behoueth vs to mark wel what is conteyned in this verse, where on the one syde Eliu protesteth: that all Gods workes are myracles: and on the other side he saith it behoueth vs to stay vpon them, name∣ly bicause our wit is to feble to haue any true knowledge of them out of hand. Therefore we had neede to bestowe all our studie therevpon. Furthermore we be commaun∣ded [ 30] expresly too bea••ken: for except God speake vnto vs, as for vs, we may well apply al our wittes to the conside∣ring of his workes: but we shall neuer come to the cheef point. Yee see then how we haue three points to beare in mynde. The one concerneth the excellencie and maie∣stie that is to bee seene in all Gods workes, so as they bee not to be despized. The second is, that for as much as men are rude and grosse witted, their looking vpon the things that God setteth afore them, muste not bee with casting their eyes aside at them with a glaunce and awaye: but [ 40] they must stay vpō them, and settle their minds through∣ly to them, and be diligent in them to the vttermost. The third is, that that they must not trust in their owne reason, nor thinke them selues to haue skill ynough to iudge of them: but consider how it belongeth to God to shew vs by his worde what we haue to conceyue, and that that is the point whereat we must beginne, and that till we haue bene at Gods schole, wee shall haue but a dim eyesight, so as his workes shall passe away before vs, and wee not per∣ceiue them as were requisit for vs to do: and to be short, [ 50] wee shall haue no discretion at all vntill God haue made vs wise. Yet these things neede not so greatly to be layde foorth at length, as to be well weyed of euerie of vs. And therefore as ofte as we come to the considering of Gods workes, let vs lifte vp our wits alofte to reuerence them: that is to say, to honour Gods infinite wisedome, power: and rightuousnesse which appeere in them. Let that serue for one point. To bee shorte, who so euer thinketh vpon Gods works, without reuerencing of them, that is to say, without yeelding him honour, and without acknowled∣ging [ 60] them to be full of wisdome, power, and goodnesse: he is vnkynd and traterous vnto God. And therefore as oft as any man speakes to vs of Gods works, let vs yeeld this reuerence to them, to take them as miracles that sur∣mount all our wits, and wherein God vttereth his maie∣stie after suche a sorte, as wee haue good cause to honour him. Besides this, (as I haue touched already) we must on the other side consider what is in ourselues, to the end we take not ourselues to bee so sharpwitted, as to knowe all things in a moment. Then let vs be contented to breathe vpon the things that we conceiue not at the first sight, and let vs not bee wearie of that studie. If wee haue lyued a good while in the worlde, and be still but as nouices, and haue not that perfecte vnderstanding which were to bee wished: yet let vs not be out of heart, but go forward stil without studie, for wee shall haue profited much, if we can in oure whole life haue learned to vnderstande the won∣ders that are conteyned in the workes of God. Howbeeit it is true that it behoueth vs to go still on foreward: and whereas in this place here is mention made of staying, it is not ment that wee should bee ydly occupied in gazing a∣boute: for our musing vpon God muste not hinder oure seruing of him nor our imploying of our selues about the things that he hath appoynted. It is cleane contrariwyse: that is to wit, the more a man considereth Gods workes, the more ought he to bee stirred vp to do his duetie, and the more ought hee to be prouoked and thrust foreward therevnto. Truely they that stay in thinking vpon Gods workes, doe but as it were goe backe to leape the better. For the end of it is that wee should not bee wanderers as wee see men do, which runne trotting vp and downe from place to place, and could find in their harts to remoue the world with them when they be so letted in their enterpri∣ses. But what for that? They may well breake their armes and legges, and yet be neuer the further soreward, if they hold not the right way. VVhat is to bee done then? Let vs bee guided by sober aduisednesse. And so let vs stay in such wise vpon Gods workes, as wee may bee restreyned from wandring after that sort, and not become stragglers. Howbeeit therewithall let vs also apply our selues to that which God commaundeth, and let that bee our marke to shoote at. Furthermore let vs assure ourselues that of our owne nature we haue nother wit nor reason to giue eare vnto God: for it belongeth to him to shewe vs what wee ought to consider in his workes, that we may fare the bet∣ter by them. True it is that the heathen men haue dis∣puted curiously of the secretes of nature, and in a manner nothing hath beene hidden from them. Yea: but all was but a musing vpon the worlde, and not a comming vnto God. And what else is suche wisdome than a confuzed

dungeon? For what an vnthankefulnesse is it, that men should so curiously search out all Gods workes, and not thinke vpon the maker of them, nor any whit regarde him? Therefore cursed be the wisdome, which buzieth it selfe about the curiouse searching out of the inferiour or lower causes, and in the meane whyle despyzeth the ma∣ker. Yet notwithstanding it is certayne that God gaue vn∣derstanding to those that treated so curiously of the order of nature: howbeeit for as much as they heard not God speake, he had his worde to guide them aright: they mis∣sed [ 10] their way. For the cheefe point was that they should haue submitted themselues vnto God, and considered his glorie whiche appeereth to vs in all his workes: but they did it not. So then let vs marke well, that whensoeuer we reade these great philosophers, or heare them speake, and perceyue howe they knew the things that seeme incom∣prehensible to vs: they be as lookingglasses of the blind∣nesse that is in all men, vntill that God haue taught them in his schole. Are we sharperwitted than those men were? VVe come farre short of them: and yet we see they had [ 20] not any taste of God. And therefore if we be desirous to comprehende Gods workes: let vs not trust to our own skilfulnesse, nother let vs presume vpon our owne natu∣rall power. But let vs herken to that which God speketh to vs, and when we be taught by his wordes, let vs go on after his guiding, and then shal we know his works in such sorte, as wee shall apply them to oure vse and instruction. Thus much concerning this first verse. Nowe Eliu goeth forward immediatly with this matter. He asketh whither Iob can tell what commaundement God hath giuen to all his cre∣atures, [ 30] what ordinance he hath set in the clouds, how he she∣deth the light through thē, & whether he know the order and disposition of the cloudes, and the woonders of him that is perfect in knowledge. VVhen hee sayth, knowest thou how God did set a lawe to his creatures? there are here two things to be noted: One is, that God not onely hath created his workes once for a do: but also that hee gouerneth them still, and applyeth them to such vse as he thinketh good, according as I haue declared these former dayes. How∣beit, for as much as this saying is set downe here newe a∣gaine: [ 40] let vs wey it throughly, for it importeth a good lesson. For what a thing were it, if a man shuld tell vs that God did but only create the world, & that as now things fall out as they may? It were a verie slender and cold tale. And yet so did the heathen men almost euerie one of thē. I meane those that had some good sparke of religion in them. For I let passe those braynsicke beasts which are of opinion that the world was without beginning, as the wi∣zest of them that euer was (I meene Aristotle) suppozed: He neuer had his match, and yet notwithstanding hee re∣steth [ 50] vpon that poynte, and the Diuell did so carie him a∣way, as hee knewe not the maker of the worlde. And al∣though he knewe that there was a God, yet knewe he not the creation of the worlde which is as yee would say the face of God, which he will haue men to looke vpon. But as for all those whiche had any seede of religion in them, although they knewe that God created the worlde: yet vnderstood they not his prouidence wherin all things are conteyned, in so much as the things that were created by his power, continue stil through his goodnesse, wisdome, [ 60] and iustice. This thing was vnknowne too the heathen men. Therefore let vs remember well the doctrine that is conteyned heere, whiche is conformable to the saying of our Lord Iesus Christe, that the father worketh yet still, and he with him, who is the same wisdome whereof Salo∣mon speaketh in the eyght of the Prouerbes. So then, will wee knowe surely that God is the maker of heauen and earth, as we confesse him to be? Let vs therewith call to remembrance, that hee guideth all things, and that hee hath not forgotten his creatures, but ordereth them after his owne pleasure, and therby wee may conclude, that the clouds gather not togither in the aire at auenture, nother are ingendered at the pleasure of the earth: but it is God that guideth all thinges, and setteth an order bothe for fayre weather and for foule, so that bothe of them come of his souerain dominion, insomuchas there neuer falleth any one drop of rayne, nother is there euer any fayre we∣ther, nother is there euer any little puffe of wynd, but our Lorde hath commaunded it, and the creatures (although they bee senslesse) haue a secrete mouing, from him that gouerneth all and is aboue al. Thus much concerning the first point. And in the second place it is shewed vs, that we vnderstand not this▪ nor are sharpwitted ynough to know it, and therefore we must stoupe vnder the word of God, and fayth must be all our vnderstanding. Ye see then that on the one side Gods prouidence is warranted vnto vs, to the intent we should not doubt but that all things are go∣uerned by his wil And therwithall it behoueth vs to take knowledge of the rudenesse that is in vs, to the ende that although wee cannot iudge of all things, but many things passe our reach: yet we shuld not therfore think that they be nothing: but run backe to that which is sayd here con∣cerning herkening. Then if our wits be to small and fee∣ble, let vs resort to our God, who will shewe vs the things that are hidden and vnknowne: and wee must not iudge of them after oure owne fancie, for there is not a more horrible confuzion th••n mannes reason when it can not submit it selfe to God and his worde. Nowe if we can not iudge of the visible things and of the things that concerne this worlde, furtherforth than God inlighteneth vs by his holie spirite, and guydeth vs by his worde: what can we doe concerning Gods euerlasting kingdome, whiche is farre hygher without comparison, than all the things that are spoken of heere? VVe be not able to iudge of world∣ly, visible, corruptible, and flyghtfull things: and how then shall our iudgement reache to the spirituall kingdome of God? Must we not needes come short there? Therefore let vs learne to humble our selues and to be modest by all meanes. And when we come to the knowing of the things that belong to our saluation, if wee mynde to profit well therein, let vs first acknowledge that wee bee not able to knowe aught otherwise than God teacheth vs: therefore let vs referre our selues vnto him, and be contented to be guyded by his worde. And when wee see not the thing that wee couet to knowe, let vs assure our selues that our Lord intendeth to humble vs: and let vs not in this cace play the braynlesse sorte, to iudge after our own imagina∣cion, but be contented to remember the lesson that is she∣wed vs in Gods worde. Thus yee see howe wee ought to put this sentence in vre. Nowe by the way Eliu speaketh here of the things that are to be seene: and yet the reason of them is incomprehensible. True it is that men may say

somewhat of them but in the end they must needes con∣clude, That Gods wonderfull workes are to high for vs. Therefore he sayth, come on, canst thou discusse mee why thy clothes are warme whē God giueth rest to the earth by the south wind? That is to say, in sommer when the wether is whot, and the Sunne beareth power, if the wynde drawe not northward, but that the south wynde reigne: yet notwith∣standing the wind is none such as a man may perceiue it. L••ke as in Sommer time when the wether is calme, true it is that the coole gales come peraduenture frō the south: [ 10] but yet it is no such winde as may bee perceyued, for the weather shall bee so still as a man shall not perceyue that there is any wynd stirring. And then doe men swelt with heate, bycause the weather is then whottest. And that is the cause why it is sayd, that God maketh the earth to be quiet by the Southwinde. Canst thou at suche times so muche as iudge why the sweat issueth out of thy bodie? Thou seest thy clothes wet with it. And besides that, thy clothes shall burne thee if the Sunne haue shone so long vpon them as to heat them through, so as they shal not be able to fence [ 20] off the heat from thee. Canst thou tell the reason hereof? Againe, wart thou with God (saith he) when he did spread out the heauen? VVe see this work as a mirrour of molten glasse. Lo what a maruellous molten work this spreading out of the heauen is. Art thou able to comprehend the inestima∣ble power of god which sheweth it self in al these things? Now we haue in effect to gather vpon these sayings, that although there be some naturall causes of heate and cold: yet doth it not followe that wee vnderstande what is in them. Specially where as the southwind beareth sway in [ 30] Sommer time, and men burne for heate without feeling any great blast or gale of wynde: wee may well perceyue some inferior reason thereof: neuerthelesse when we haue known what we can, yet must we come to the power that is hidden in God, yea and so hidden, as all our wittes are forced to faile of it, and to be dazled at it. Hereby then we see howe proude men are in flinging out at rouers to dis∣pute against God, and to set him to schoole, and to reply vpon him, and too murmure at his doings, and to shewe some token or other of misliking. That is a diuelish pride. [ 40] And why so? For wee be not able to perceyue so much as the cause of our sweating, and of the heate of the Sunne. VVe will perchaunce say that the Sunne is whot. Yea: but howe is the sweate ingendred? It is bycause the bodie is then loozened, and the same loozening doth so open the bodie, that the moysture cannot tarie within. Again when it is cold wether, the poares are shet vp, and the moysture shrinketh inwarde too nourishe a mans life, whereas the contrarie is doone by heate. Agayne, the heate ingende∣reth feeblenesse, and that feeblenesse maketh the humors [ 50] to melt: and so ye see the the causes of sweting. Men may well dispute after that sorte. But when all is done, must it not needes be acknowledged that there are maruellous secretes in the bodie of man, and that God hath planted such a workmanship there, as wee bee at our wittes ende when we haue well considered it. If we thinke not so, it is to much shame for vs, & our vnthankfulnesse it to beast∣ly. Againe we will perchaunce discourse howe the heauen was made in such roundnesse, and how much bigger it is than the earthe, and moreouer of what matter or sub∣stance [ 60] it is made, that is to wit, of a firie matter, and howe it is maynteyned in suche perfecte state and order as it is, and finally after what maner it wheeleth about. But whe all is sayde, we must needes acknowledge that God wor∣keth with greate reason in that behalfe. And with howe great? Euen with infinite, whereat all mennes wit must needes stoupe, and say: Surely there is a wonderful work∣mayster, there is a God that worketh in suche sort as we must needes honor his secrets, and worship him in all his works, and acknowledge that it is not in our power to at∣teyne to such hyghnesse. Thus ye see wherevnto the holy Ghostintendeth to bring vs in this texte. And therfore as ofte as we see any reason in the things that are doone by nature, so as we perceiue by what meanes God worketh, and therewithall, vnderstande his iustice, power, and wis∣dome: let vs always learne to conclude, that yet notwith∣standing we cannot comprehend all, no nor the hundreth part: It is very much that we haue some litle tast of them, so as wee get a licke at them as it were with the tip of our tung, and yet can we not haue that tast nother, excepte it be giuen vs from aboue. Howbeit let vs by the way marke well, that all the knowledge which wee can haue, serueth but to make vs feele the rawnesse of our own vnderstan∣ding, that wee might humble our selues before God, and vpon the knowing of our vnabilitie seke to be taught, and to profite more and more. Furthermore let vs neuer be werie of setting oure mindes to the considering of Gods workes, seing we may get an inestimable treasure by lear∣ning neuer so small a portiō, yea though it be but the en∣tering into some taste of them, as I sayd afore. For when we shall haue spent our whole life in them, we shall haue done much, if we haue come half way, vntill such time as our Lord do gather vs wholy and fully to himselfe. Thus ye see that as touching the heate that is spoken of here, & as touching the workmāship that we see in the skies: they be as it were a molten lokingglasse, and yet notwithstanding the scope of them is infinite: and therfore needs must the workemaister of them be wonderfull. Lo how we ought to put this lesson in vre. Now it is sayd immediatly, Tell vs what we shall say to him: for we can not order our matters by∣cause of darkenesse. Heere Eliu mocketh Iob: but in the meane while the doctrine toucheth vs all, whiche is, that he which will presume to take hold to talke with God, & to reply against him, must tel vs how we shuld speak vnto God, & what we may alledge to him, to the end we may shew him that there is some fault to be found in him, and in his works. It is all one then as if the holy Ghost should say, go to, ther is none of you all but he is so selfwise as he will take vpon him to picke some quarel to Gods works. And soothly if we consider the ouerboldnesse that is in al men, wee shall see that God can not content vs, and that if it were in oure power, euerie of vs would put too his peece, and haue a snatch at him, [saying:] VVhy is not such a thing doone? And this or this were good. To bee short, there would be a terrible hotchpotch, if God shuld herken to our wishes and follow them. And wherof com∣meth that? Of diuelish pride, for that we will needes bee wise in finding fault with Gods doings. But Behold heere howe the holie Ghoste scorneth suche presumptuous∣nesse, and sayth: Seing that euery of you taketh vpon him to bee so great craftes maisters: ••ell vs how we shal speak vnto God. If ye come to him and say, goe to, I will haue

such a thing done: ye must shewe him some reason why. And what reason can ye bring vnto God? This is told vs of set purpose, bycause men intangle them selues in their owne fantasticall imaginacions, when they be discontēted with God and his workes. And I beseech you, who giueth vs such leaue to missebehaue ourselues against God, and to reply this and that, but only for that we regard not his maiestie? for had we any regard of that: it is certen that we would quake for feare. So then it is not for nought that the holie Ghoste bringeth vs to speaking with God, as if [ 10] he should say, Go to, tell vs what we shall say to him: for you fall to muttering as it were behind his backe, as some cowardly wretch would do when he seeth a mā of corage and authoritie, whose doings he misliketh. Such a one wil find fault: but yet hee dares not open his lippes at him to his face, but goes away moyling to himself to worke spite and to forge slaunders behinde his backe: and when he is among his mates, then spueth he out all that he had con∣ceiued afore, saying: Behold I pray you, such a man thinks him selfe verie wise and of great skill: but I like not of [ 20] him, and I maruell howe men can suffer him to talke after that fashion. After the same manner deale wee with God. For we bee not so hardie as to speake openly against him, (and in verie deede nature teacheth vs that it ought too make vs shudder, when we do so lift vp our selues against him that hathe made and fashioned vs) but in the meane whyle wee ceasse not to bee so spitefull and wicked as to grudge and repine against him in huckermucker, and too picke quarels to this and that. VVherefore as oft as we be tempted to find fault with Gods works: let vs learne to [ 30] come before him, and to bethink vs of that which is con∣teyned heere: namely how we shall speake vnto him, and at what poynt we may begin. And then shal we haue cause to represse ourselues, and the folie that was in vs before, must needes be subdewed and fall vtterly to the grounde. Thus yee see how we must take this sentence, where it is sayd, Tel vs what we may say vnto God. And wheras it is said, we cannot order our matters bycause of darknesse: therein the ignorantnesse of men is the better expressed vnto vs. For heere we be as it were wrapped in darknesse, so as we see [ 40] not a whit. And how then can we order our matters? Be∣hold, God dwelleth in light, so as he seeth, not only when the Sunne shyneth, as a mortall man doeth. For if a man walke at hygh nonedayes, he seeth his way: and when he giues himselfe to the doing of any thing, [the light of the Sunne] is his guide and direction: and again if he intend to view his grounds and possessions, he looketh round a∣bout him. God therfore not only hath that: but also dwel∣leth in so gret and infinit light, that nothing is hiddē from him: al things are open vnto him: there is no time past nor [ 50] time to come with him: he reacheth euen into the deepes and dungeons as we haue seene heretofore. How then can we teach him his lesson, seing that we dwell in darknesse? It is as if a man wereshet vp and sawe no whit of light, and yet should say to another man, thou wotest not what thou doest. Shall a blinde wretch tell a welsighted man that he knowes not his way, or that he seeth not what hee doth? Now if we compare our selues with God: it is certein that we be worse than blind? As for him, he seeth not after the maner of men, but hath a far other maner of fight. There∣fore, [ 60] must we not needs be worse than mad, if we presume to gainsay him, or to find occasion to reason against him? That is the cause why darknesse is spoken of heere. Then let vs consider our own state, and also the state of God: & we shall shet our mouthes, and not presume any more to pleade against him with such libertie as we doe, but there shalbe a lowlinesse in vs to fal low whatsoeuer god doth, and confesse that there is nothing but rightfulnesse, wis∣dome, goodnesse, equitie and iustice in him, so as there re∣maineth not any thing for vs but to glorify him in all res∣pects. If we knew no more but some one litle peece of his doings: yet should we needs condemne our owne infir∣mitie, in that we cannot glorifie God as we ought to do, by reason of our ignoraunce. And heere by the way let vs marke well, that men are rebuked for their rashnesse, in that they make haste too speake before they knowe any thing. VVee see howe tickle our tongues are, specially if it be to talke of God and of his wonders. VVee descant vpon them. And howe? At all aduenture. And yet not∣withstanding wee bee as it were in darkenesse. Therefore let vs learne to rule our talke according to our own smal∣nesse. Howbeit therewithall on the other side, let vs con∣sider the infinite goodnesse of God in that he inlightneth vs in the middest of darkenesse by his word, and that al∣though we vnderstande nor perfectly in all poynts, howe he made the world, nor perceyue the meanes whereby he worketh still: yet he ceasseth not to make vs priuie of his minde, so farre forth as is needefull for vs. And that is the cause why it is sayde, that Gods wisdome kept him com∣panie, when hee made the worlde, rayzed vp the moun∣taynes, sunke down the valleyes, and stablished the order which wee see. But it is sayde also that the same wisdome cryeth out in the streetes, saying, come and I will giue my selfe to you: I am redie to talke familiarly with men, yea and my delight is in them, and it is my whole pleasure to dwell with the inhabiters of the earth. Seeing then that Gods wisdome which of it selfe is incomprehensible too vs, protesteth that hir delight and pleasure is to dwel with vs, and to bee familiar with vs: I pray you haue wee not cause to be of good chere, and to be watchfull to take pro∣fit of the things that God sheweth vs, howbeit with such sobernesse and modestie, as wee may not couet to knowe ought but that which he teacheth vs, and to glorifie him, by yeelding him his deserued prayse? Thus yee see what we haue to marke in this verse. Nowe it is consequently sayde, If I speake, who shall reporte it vnto him? shall not bee bee swallowed vp that dareth vtter one worde? Here Eliu ex∣presseth yet better the thing that I haue touched afore: that is to witte, that all the vnaduised wordes whiche wee shoote foorth concerning God, and all the wanderingi∣maginations which wee conceyue in our braynes, are as it were grudgings that are made in huckermucker. And therevnto tendeth the similitude whiche I alledged of a cowarde that durst not stirre one finger, and yet notwith∣standing falles to moyling against those to whome God hath giuen more discretion, and seketh to be wise by back∣byting of other men. Euen so deale we to Godward. For there is none of vs but he hath to much boldnesse & skill to reply against gods doings: but yet for al that we do but brabble: and as for him hee voutsafeth not to heare oure words. So then, Eliu sheweth here, that men shal gaine no∣thing by settling thē selues after that maner against God.

And why? Who is he that shall reporte it to him? This is as if some begger should speake of a great King and say, O▪ it were meete that the King shoulde be better aduized than to do this or that. For it might be answered, my freende, you muste then get some messenger, too goe giue aduer∣tizemente of this whiche you speake, for seeing that the Kyng hath not aduice and wisedome ynoughe excepte you be of his counsell: you were best to go to him to giue him your aduice, or else to finde out some messanger too send him your counsell by. If a poore begger should speak [ 10] so, euery man would mocke him: But there is more cause to mocke at our follie when we take vpon vs to speak so vnaduisedly of God and his workes. Therefore let vs marke well this manner of speaking whiche is set downe here, namely who shall report it to him? we debate matters heere by lowe: and yet in the meane whyle wee bee but frogges. The frogges can make a great crooking well y∣noughe in their marishes and puddles: and yet men passe by them and stay not for all their crooking. Euen so is it with all the talke that men hold: for there is no reason in [ 20] it. They do but babble, and yet they beare themselues in hande, that God will hold his peace, and doe all that they would haue him to do. But it is cleane contrarie. There∣fore let vs learne that when so euer we lifte vp our neb a∣gainst God, we shall winne nothing by it, but our wordes shall slip into the ayre, and vanish away as smoke. Neuer∣thelesse let vs marke by the way, that our words shal not fall to the ground, but must be registred to our great and horrible confuzion. Then if our pryde be such as we dare murmure againste God: suche blasphemousnesse muste [ 30] needes come too a reckening, and not scape vnpunished. Therefore let vs not imagine too gayne any thing against God: but whensoeuer we be tempted to stand in conten∣tion with him, let vs call this saying to remembrance, na∣mely who shall report it to him? True it is that God hereth it, and nothing escapeth him: but yet for all that, he vout∣safeth not to stoupe to our bibblebabble, as thoughe wee were his matches. Tush we be but frogges, as I sayd afore. To be short, this serueth to shewe vs, that wee shall neuer get the vpper hande in pleading against God: and more∣ouer [ 40] that there is no reasō why he shuld abace him self so much as to answere vs. And why? For it toucheth him not: we cannot come neere him with our babbling: although wee fyle our tungs, so as they cut and slyce smoothely in the aire: yet shall God abyde still safe and sound, and hee needeth not to streyne himselfe to reply againste vs, or to find any excuse, for that were needelesse. So then let vs learn to speak with such reuerence, that the words which we shall vtter, may bee made of praysings, so as God may accept them. And how may we do that? By his purging of [ 50] oure tunges, that is too say, by vttering nothing but that which commeth of his word, and which we haue learned in his schole. And for a conclusion let vs marke what Eliu addeth, If any man speake (sayth he) shall be not be swallowed vp? He sheweth vs heere, what confusion is prepared for all such as dare so set themselues against God, and would fayne finde fault with his workes. VVhat shall they gayne then in the end. They shall all be swallowed vp. VVe see that all creatures must needes tremble at God maiestie. And what shalbe done then when there is manifest rebel∣lion? God can with one frown make the mountaines and rocks to melt, emptie the sea, & destroy the whole world, if he list. And surely there is no rebellion nother in the earth nor in the water, nor in any of all the rest of suche creatures. But behold, man who is but a handfull of dust, will needes wage battle against his maker: and I pray you, can he hold out? All the world should perish as sone as it came vnder Gods hand: and behold a worme, a wretched carion wil put God to silence. And not only so: but he wil also rob God of his honoure, and not haue him too bee counted wyse and ryghtuouse as hee is woorthie. Alas, must we not needes be worsse than blynd when we come rushing with such boldnesse against him? Therfore let vs marke well (according to that which I haue touched) that when we set vp our bristles after that sorte against God: wee seeke but our owne destruction, and too bee quyte swallowed vp. VVill we then be mainteyned vnder the hand and keeping of our God? Let vs learne to humble ourselues to him, and to pray him to shewe him selfe too vs, and according as it shall haue pleased him too shewe himselfe, so also to graunt vs the grace too walke in con∣tinuall modestie, and to haue our eye alwayes vpon this marke, namely that hee deserueth to bee honoured at our hand, and that we acknowledging our selues to owe him suche reuerence, may learne too submitte vs wholly vnto him. Thus ye see howe we may approch vnto our God without feare of the fyre of his terrible wrathe. Nay ra∣ther let vs be sure that he will bee as a refreshing vnto vs, so as wee shall be mainteyned by his grace, condicional∣ly that wee come too him with all humilitie, withoute preacing ouer farre too inquire of him and his secretes. Therefore wee must contente our selues with that which he sheweth vs by his worde, assuring our selues that it is for him to reach vs his hand, and for vs to go as hee guy∣deth vs.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our faults, praying him to make vs feele them continually more and more: And that for as much as it pleaseth him to graunt vs so greate aboundance of worldly benefites, as to haue applyed and ordeyned all his creatures to our vse: wee by receyuing suche bountifulnesse at his hande, may learne to knowe him for our father, assuring our selues that seeing he hath a care of our bodies in this world, hee will not fayle vs in the things that concerne the spirituall life of our soules: and that although in this world we bee tangled in many affections which comber our wittes, so as they bee not at libertie too consider Gods workes accordingly: yet wee may not therefore ceasse too take courage to muze vpon them: and that in the meane season he guide vs in suche wise by his holie spirite, as wee may learne to like well of all his doings, and to glorifie him in his iustice, truth, and goodnesse, and in all his other vertues which he sheweth vs dayly in his workes. That it may please him, &c.