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

The .Cxliiij. Sermon, which is the first vpon the .xxxvij. Chapter.

ALso my hart trembleth at it for feare, and it leapeth out of his place.

2 Herken to the noise of his voice, and to the sound of his mouthe.

3 He directeth it vnder the vvhole heauens, his light is vpon the vvings of the earth.

4 Againe he brayeth vvith a greate sound, he thundereth vvith his myghtie voice, and he taryeth not after that his voice is heard.

5 God thundereth terribly vvith his voice, he dooth vvonderfull things, and vvhich a man can∣not comprehend.

6 For hee commandeth the snowe too fall dovvne vppon the earth: and [likevvise] the svveete shovvers, and the raynes of greate force.

THis serueth at leastwise, that whyle we bee in this world wee should haue our eyes open too consider the woorkes of God that are neere vs and easie to bee seene, though wee bee no learned nor deepewitted folk. For euen the veriest [ 20] idiots perceyue the order of nature to be such, that they see the maiestie of God there as in a mirrour. True it is, that we ought to lift vp ourselues yet hygher to consider well what God sheweth vs. Howbeit (as I sayd) we ought at least wise too consider the things that are present afore vs. Notwithstanding, it is not ynough to vnderstand that God hauing created the world doeth also gouerne it: it behoueth vs too knowe more ouer to what ende the thing ought to be referred. If wee knewe no more but that it is God which sendeth rayne and faire weather, it is God [ 30] that thundereth, it is God that maketh the lightenings to run flasshing through the ayre: that were an attributing of a soueraine power vntoo him, and so shoulde hee bee knowne too bee almightie. But there is yet more: For when God sendeth rayne, it is not only to shewe what he can do: but sometymes it is his mynd to chastize men for their sinnes, and other times it is his intent to yeeld forth the treasures of his goodnesse and bountie. So then it is not ynough too haue knowne that God is almightie, and that all creatures are in his hande and at his disposition: [ 40] but wee must marke also howe and after what maner hee vseth them: that is to wit, to iudge the world with, when hee hath borne long ynough with our sinnes: and againe to make vs feele his fauour, and to knowe him to be our father and sauiour, and the partie that maynteyneth and nurrisheth vs. VVe see then that Gods iustice, goodnesse, and wisdome must be linked with his almightinesse. And why? To the intent we may on the oneside be taught to feare him, and to walk in his obedience: and on the other side rest our selues vpon him, seeing we haue so fayre re∣cordes [ 50] of his loue, and that wee may call vpon him, assu∣ring our selues that hee regardeth vs and pitieth vs, and that we be vnder his protection, and that if we resort vnto him when we be destitute of counsell, hee will instruct vs by his holy spirite. Nowe then wee see, that the order of nature beeing well considered, serueth not onely too set out a soueraine power in God, too the ende men shoulde honour him by acknowledging him to be almightie: but also too make vs immediatly too take holde of his grace and goodnesse, too rest therevppon, and too seeke our [ 60] whole refuge there. Also it behoueth vs too knowe, that men shall not scape vnpunished, bycause he sheweth them before hande, that all things must come too accounte be∣fore him. And that is the thing whiche Eliu hath trea∣ted of, according as it was shewed yesterday, that by raine, hayle, and tempestes, God doth sometymes iudge the worlde, and sometimes giue men abundantly where∣with too liue. And now hee addeth, that his heart leaped out of his place at it, and that hee was afrayde at the sight of such things: as if he should say, that our knowing of God must not be a gazing in the ayre after our owne lyking, and in the meane while to cōceiue but only some dead thoughts: but it must bee a liuely touching of our heartes, and of all our powers to the quick. And this is generall to all men. But the vnbeleeuers (do as muche as they can) kill this feare wherewith they ought to bee touched, whereas the faythfull make theyr profite of it, and willingly prouoke themselues too the sayde awfulnesse, too the ende too doo homage with all reuerence too the Maiestie of God. Then let vs beare in minde, that Gods manifesting of himselfe vnto men, is not onely to put some fleeting con∣ceyte intoo them, so as they might say, There is a God, and fall too reasoning of him: but also therewithall too giue them a liuely instruction inwardly, so as they maye become the better minded. This (say I) ought too bee in all men. Howebeeit wee see that the vnbeleeuers doo (too the vttermost of their power) beate backe the feare whiche they haue conceyued, and labour too playe with God, and too get libertie too be quite and cleane oute of awe of him. Lo at what poynt the faythlesse sort are, so as they fight agaynste their owne naturall vnderstan∣ding, and indeuer themselues too become brute beastes, that there may not be ought in them to trouble them any more. And why do they so? For God is agaynste them, forsomuch as they bee giuen too all euill. They see that God cannot away with them, and therefore they shunne him, and labour too ridde him quite away, lyke as an Outlaw or a Theefe woulde faine that there were no ci∣uill Magistrate in the worlde, to the ende that his sinnes might escape vnpunished. In like cace is it wyth all worldelings: forasmuche as they cannot disbarre the hande of God, so long as hee sitteth in his maiestie too iudge: they would fain exempt themselues from his iuris∣diction: and that is the cause (as I sayd) why they labor to quench the light of reason which was giuen thē. But they cannot bring it to passe: and therefore they are as Mules that chawe vppon theyr brydles, and fall too repyning a∣gaynste God, and howsoeuer the worlde go with them,

they growe hardhearted, and wexe euerie daye more blockishe than other, till God haue giuen them quite o∣uer, so as they feele no more remorse of mynde, as Sainct Pa〈…〉〈…〉 speaketh of them. And surely it is the ex∣treemest of all miseries, and the verie vpshotte of theyr decay, when they feele no more greefe, that is too say, when they haue no more remorse of conscience, but beare with themselues in sinning, and go on still in their com∣mon trace, according also as Salomon sayeth, that the wicked man is then come too the gulfe, and dungeon of [ 10] iniquitie, when hee hath no more feeling too returne vn∣to God, and too humble himselfe, and too mislyke of his faultes. Contrarywise, when the faythfull are touched with the Maiestie of God, they kindle the fyre more and more, like as if a man hauing alreadie some Coales or svrebronde, shoulde kindle it more. Euen so deale all they that couet too walke vprightly. For after that God hath once touched them, and that they themselues by beholding the order of nature, haue once perceyued that there is a soueraine Maiestie, which guideth and gouer∣neth [ 20] all things: they applie that reuerende feare to their owne instruction, so as they pricke and prouoke them∣selues in their heartes, too resort vnto God, bearing him continually in their remembrance. And as oft as they haue occasion too looke vpwarde or downewarde, they prepare themselues too the knowing of God, so as they gaze not aboute at aduenture, but bethinke themselues throughly aforehande, that they must looke vpon God the maker of all things. VVee see then that whereas the wicked and heathenish sort labour to become blinde, and [ 30] therewithall too wexe hardhearted against God, and fi∣nally too become brute beastes, voyde of vnderstanding and discretion: the faithfull take profit of the knowledge which god giueth thē by the meanes of his creatures, and cōsequently the said light increaseth & groweth strong in them, & they inforce themselues to it to the vttermost of their power. And that is it which Eliu mēt here by saying, that his heart trembled and leapt out of his place. True it is, that the wicked shall be afrayd of thunder and lightning, and spite of their teeth the Maiestie of God must touch [ 40] them, too make some secrete alarum within them: but yet for all that, they dispatche away such thoughtes, and treade them vnder foote. On the contrarie part, suche as desire to knowe God, do vppon occasion of such be∣ginning, set and applie their whole studie too aduauntage themselues by that feare and dreade which God sendeth into their heartes. Furthermore, Eliu vseth goodly simi∣litudes here in describing the thunder, lightning, frost and tempestes. Hee sayeth that a man may heare Gods voyce, yea euen a voyce of great noyse (sayeth hee) and a sounde [ 50] that proceedeth out of his mouth. Heere Eliu speaketh not of the woorde, which is dayly preached vntoo vs, for vs too take learning by it, and wherein God doth familiarly shewe vs his goodnesse: but by Gods roaring voyce, and by the noyse that proceedeth out of his mouth, hee mee∣neth the thunders that are made in the ayre: and there in hee declareth by a similitude, that our Lorde hath a ma∣ner of speeche which is able too make all Creatures too quake. And not onely in this place, but also in the nine and twentith psalme it is sayde, That the voyce of God [ 60] thundereth, the voyce of God maketh the Mountaine of Libanus too rore, the voyce of God clyueth the greate trees the voyce of God maketh the Hindes to cast their Calues, the voyce of God is hearde in the Mountaynes, the voyce of God maketh the whole Earth too shake. This voyce is none other thing, than the same noise that is made by the thunder: neuerthelesse it serueth too re∣proue men of their vnthankfulnesse, in that they giue not eare too Gods thundering▪ according also as it is a com∣mon prouerbe when men play the madde men, to say that they are so lowde, that a man could not heare God thun∣der for them. Yee see then that the Scripture vpbraydeth vs with such blockishnesse, and bereeueth vs of all excuse. For if men say, Tush we neuer had any learning, the scrip∣ture was neuer opened vntoo vs: what then? Did it ne∣uer thunder in all our life? Did God neuer speake? Haue we not conceyued such a maiestie in him, as we ought of right to stoupe to honour him, and too submit our selues vnder his obedience? But all that we do, is too no pur∣pose, wee bee as bad as brute beastes, there is as it were a madnesse in vs matched with pride, if we cannot consider that hee hath all authoritie ouer vs. Ye see then that men are sufficiently conuicted when it thundereth. For they ought too consider the voyce of God, namely the greate and lowdsounding noyse whiche maketh the ayre too roare. Againe, if men say they bee ignorant and as it were in darkenesse: what matter makes that? The lightnings do as it were clyue asunder the Skies, and wee see suche a brightnesse, as God sheweth himselfe sufficiently, ye•• euen too take all couert from vs, that no man might flat∣ter himselfe in his hypocrisie, nor go about too iustifye himselfe, as though wee had knowne nothing of God. For the lightning is ynough too she we vs the glorie that is in him. Thus yee se•• why Eliu speaketh heere of the greate noyse and sounde that proceedeth oute of Gods mouth. And hee in ••argeth the matter, bycause menne are too retchlesse; and if one tell them in fewe woordes, the matter which I go aboute too lay forth▪ they haue no greate regarde of it, it slippeth away from them out of hand. Here therefore Eliu standeth longer vpon his mat∣ter, and pursueth it further, bycause wee ought to consi∣der well the order that is in the thunder and lightning, and also in the rayne and deawes, and in all the stormes that wee perceyue. And he speaketh expressely of sweete and gentle showers, and also of the boystuousnesse and violence that are seene oftentymes in that behalfe, as in pursuing that which he had touched alreadie concerning Gods iudging of the worlde, sometyme by sending raine from heauen, and somtyme by giuing abundance of food. For if a sweete rayne come in due season, it will make the Earth frutfull: but [otherwise] the raine will marre and destroy all the benefites whereby we looke for sustenāce. Therefore wee perceyue both twaine of these things in God: and that deserueth well to be considered. Also that is the cause why it is sayd, that God dooth wonderfull things which we comprehende not, by the thunders which hee sen∣deth. For in verie deede, after it hath so flashed, and that the Lightning hath flowen throughout, and the Thunder∣clappes haue beene heard: immediately there commeth a tempest, and God letteth the raine, and the storme, and the hayle too poure downe without tariance: and wher∣soeuer the dint of the tempest lighteth, there insue incre∣dible

things. For ye shall see a man consumed too ashes. He shall keepe still his shape, and hardly shall yee finde a hole so bigge as a pease, and yet notwithstanding the man shall bee quite consumed. A hard swoorde shal be vtterly molten, and the scabber that yeeldeth shall be whole still. Trees shall be sometime rooted vp, somtime wrung asun∣der, and somtime vtterly consumed, so as there shalbe no∣thing left of them. As much is done too houses. To bee short, if a man consider all the effectes of a tempest, they bee things that could not bee beleeued, if they were not [ 10] knowne by experience. And therefore it standeth men in hande to humble themselues, considering the weakenesse of their owne witte, and the mightinesse of Gods workes. If we be not worse than blockish, wee must needes learne heereby, to submitte our selues vnto him, and to honour him, and too yeelde him all glorie and soueraintie. This in effect is it that Eliu sheweth vs. But first of all let vs beare in minde what hath beene touched: that is to wit, that it is not ynough for vs too conceyue God too be the maker of the worlde, and to father all power vpon him: [ 20] but wee must also knowe him too be our father, because hee draweth vs too him with so gentle and louing a care, as if wee were his owne children. VVhat earthly father doth so much for those that are descended of him? Then too knowe rightly what God is, it behoueth vs too taste of his goodnesse, which hee vttereth too vs, and maketh vs too feele, and whereof wee receyue the frutes and the inioyment euen in this mortall lyfe. Nowe when wee do so taste Gods goodnesse: it is too leade vs further, that is too witte, that wee should trust in him, and consider that [ 30] hee hath not put vs intoo this worlde, too the ende wee should perishe as brute beastes: but too bring vs too the euerlasting heritage which hee hath promised vs. There∣fore wee may well ground a right must in God, by reason of the benefites which wee receyue of him: and wee may well conclude, that our soules are more precious to him, than our bodyes: and that if hee vouchsafe too sende vs the things that are requisite to mainteine vs in this world, hee will not leaue the cheefe point. VVee see then, that if wee had our eyes open too beholde Gods prouidence, [ 40] and the order of nature that is set afore vs: the same would serue too teache vs too put our whole trust in him. And when wee repose suche trust in him, wee may also call vppon him, assuring our selues that sith he watcheth ouer vs, our prayers shall not bee vnknowne vntoo him, but hee will accept them. Lo what wee haue too put in vre. And surely it woulde bee our true wisdome, if wee could minde these things, and settle our thought vppon them. VVe shoulde fare the better all our lyfe long. But what? VVe do nothing else but wander in fonde speculations, [ 50] and therefore wee reape none other rewarde but oure owne vanitie. VVe see howe men are intangled in these earthly things: and if a bodie speake too them of the hea∣uenly kingdome, they vnderstande him not: for surely they bee not worthie of it. So muche the more then be∣houeth it vs too take heede too that which is conteyned heere: namely that wee acknowledge the goodnesse of our God in that hee nourisheth vs, and that wee be bolde too call vppon him as our father, and too flee too him for refuge, seeing hee sheweth himselfe too bee our father, [ 60] and that we haue so good a gage of it, in that he not onely telleth vs it by hys owne mouth, but also hath his hande open too make vs feele wherewith. On the other syde, let vs learne too feare, when wee see him execute his iud∣gements, yea, euen by meanes whiche sometymes are for our welfare. So then let vs learne there, that God myndeth too subdue vs too himselfe, and too teach vs too serue him, and not too prouoke his anger wilfully: but rather too come vntoo him with all reuerence, sith wee knowe that hee is armed with suche power too reuenge himselfe of the dispysers of his maiestie, least hee poure out that greate and terrible puissance vppon vs. And that also is the cause why Sainct Peter bringeth vs too these considerations, namely, that God did once destroy the worlde, and wipe away all the inhabiters of the Earth by water, which notwithstanding is the beginning thereof. If a man demaunde whereof, or of what stuffe the worlde was made: wee see in the holy Scripture, that it was a confuzed matter, whiche God did set downe at the first beginning, and that the same was water, wherein there was nothing but depth and confuzednesse. VVell then, ye see that such was the originall beginning of the world: and when God intended to destroy all mankinde, where∣with armed hee himselfe? He sente a floud. Ye see then, that the water from whence wee drawe oure lyfe, and whiche hathe beene as it were the ground woorke of the whole worlde, hath neuerthelesse beene the destruction thereof. Sith wee see this, let vs consider that wee haue no being here by lowe without the hand of God: and that whereas we be lightened by the Sunne, whereas we draw breath from the ayre, and whereas wee be nourished and fedde with bread: it is not the Creatures themselues that doo giue or mainteyne our lyfe. And why? For God will turne all into death when he listeth: and the instrumentes of hys goodnesse shall bee turned intoo deadly swordes to destroy vs. So then let vs learne, that when God sen∣deth vs either hayle, or noysom rayne, or sore frostes: his shewing of himselfe terrible in those things, is to the ende that wee shoulde knowe our sinnes, and entering intoo ourselues, beseech him of forgiuenesse for our offences past, and learne to stande in awe of him hereafter, and to obey him better than wee haue done heretofore. More∣ouer, whensoeuer wee haue felt one stripe of his hande, let it not sticke in our minde for one day onely, but let it serue vs too thinke vppon euer after. Hath God sente vs any drought? Or hath hee sent vs any raine? VVe must beare it in remembraunce, and not looke too haue it be∣ginne againe, but bethinke vs thus: Go too, during the tyme that I haue liued in the worlde, I haue seene some∣tymes that the rayne hathè marred all the seede that was layd intoo the ground: in steade of Corne, men haue had Darnell, or nothing at all: and againe, God hath so par∣ched the earth with heate, that all hath beene seared a∣way: or else there hath beene some winde that hath sha∣ken downe or blasted all that was for the sustenance of man and beast. I haue seene all this, and I haue seene also that by suche meanes God hath sent famin. Nowe then, I must not tary till God strike againe, but it must be a learning to mee for all the tyme of my lyfe. Thus ye see in what wise wee must put this doctrine in vre. More∣ouer, as oft as we heare it thunder, let vs vnderstand that it is a sounde which proceedeth from the mouth of God.

For our wittes must not friske and wanze awaye in the ayre, as though the thunder were ingendered there, with∣out the commaundement of a superiour maister. Then let vs come vnto God, and assure our selues that the thunder must needes bee ingendered by the power of his mouth. And when the ayre is so troubled, and all on a rore: let vs vnderstand that the same is no dead thing, but the very order which God hath stablished, whereby his power is manifested vnto vs. Ye see then what we haue to remem∣ber. But if we can perceiue that God moueth mens hearts [ 10] by lightning, rayne, and tempests: let vs assure oursel∣ues that we be doublefolde guiltie before him, when wee be familiarly taught, not by a confused noyse, but by his worde, so as he offereth vs a doctrine that is certaine, and wherein we may be edified. And doubtlesse wee deserue to be much more greeuously condemned, if we take not profite of the hearing of this voyce, whereby hee dooth not strike vs in feare, but comfort vs. True it is that when soeuer Gods worde is preached, the ende whereto it ten∣deth is too make vs feele our wantes. For it is not with∣oute [ 20] cause that Gods woorde is tearmed a twoo edged sworde, to examine men, and to search all their thoughts and affections. And for the same cause it is sayde also, that we must bee sacrificed vntoo God by the meanes of the Gospell. There must then bee a kinde of dying in vs, or else Gods worde shall neuer preuaile in vs. VVe must re∣nounce our selues, and whatsoeuer is of our owne nature must bee beaten down. Thus ye see how our Lord thun∣dereth and lightneth by his worde. But on the other side, by the selfe same worde hee also quickeneth vs, cōforteth [ 30] vs, and (to be short) giueth vs a full ioy, in that he calleth vs to himself, & offereth vs his sonne to guide vs thither, telling vs that in him wee bee assured of our saluation. So then seeing that God speaketh so familiarly vntoo vs, if we hearken not vnto him to glorifie him, lyeth there not a more greeuous and horrible damnation vpon vs, than vppon suche as neuer had any teaching, more than theyr onely beholding of the order of nature, and their hearing of the thunder, and yet were moued inwardely at it? True it is that this perceyuerance shall be ynough to condemne [ 40] vs (as I haue sayd alreadie,) and although men had neuer heard eyther lawe or scripture: yet notwithstanding, if they lyued in this worlde, they haue not any excuse: for God is sufficiently declared vnto them to reproue them of malice and wilfull stubbornnesse. And vndoubtedly we see that God hath tormented and as it were racked the greatest despysers of his Maiestie that euer were, by his thunder: Reade the Storyes of the Heathen men, and ye shall see that the greatest scorners of God that euer were, haue beene so frayde and afflighted, that mauger their [ 50] heartes, they haue shewed at the hearing of the thunder: yea and confessed that there was a God aboue the thun∣ders and tempests, whome they were inforced too feare. God hath distressed them in such wise, that they were set (as ye would say) vppon a scaffolde, as if open execution should be done vppon some man that had wrought high treason agaynst his Prince. Euen the greatest Princes of the worlde haue taken knowledge by thunders and tem∣pests, that there was a God in heauen which gouerneth all. And that is a proofe, that the thunder ought too bee [ 60] ynough too bowe the hardest heartes that can bee, seeyng there is such a marke of Gods Maiestie in it. Then nee∣deth there none other thing than the tempests and light∣nings that are seene in the ayre, to condemne the dogges and swine that make a mocke of all Religion. Although there were neither lawe nor doctrine in wryting: yet doth the onely thunder holde them conuicted, so that spite of their teeth they must bee faine too graunt that there is a God in Heauen. So then this voyce whereof mencion is made heere, will be ynough to condemne all the men in the worlde, although they had neuer heard nor read so much as one worde of doctrine. How bee it wee must al∣ways come to the comparison that I haue touched: which is, that if Gods thundering in the ayre with a confused sounde bee a sufficient speaking too condemne the vnbe∣leuers, and his making of the lightnings to flash abroade, is a sufficient light too condemne the blinde: what shall followe when hee speaketh gently, and vseth so amiable a maner of teaching, yea and euen lispeth with vs, too the intent wee might vnderstande him the better? VVhen he not onely affrighteth vs not, but also allurerh vs with gentlenesse and curtesie too come vnto him, if wee bee stubborne agaynst him, what shall become of vs? VVhat excuse will there bee for vs? And heere ye see why (in the Psalme that I haue alledged) it is sayde, that in the Temple of God euerie man shall giue God glorie. For after that the Prophet had spoken of this mightie voyce of God which maketh the mountaynes too remoue, the Rockes too melt away, the Earth too quake, the trees too fall downe from mounte Libanus, and the wylde Goates too slinke their Kiddes in the Forrestes, and which moueth and shaketh the whole world: afterward hee addeth, that God shall bee glorifyed in his Temple. And howe then? VVhen the lightnings flash throughe the wings of the Earth, that is to say, ouer all the borders of the Earth, and the Thunderclappes are hearde from the one side of the worlde, to the other: ought not God too bee knowne in all things, and ought not both greate and small to doo him homage? Yes verely. And wherefore then doth the Prophete speake specially of the Temple of God? It is according too the comparison that I haue touched: which is, That God affrighteth and wakeneth the Heathen men when hee thundereth: howbeeit, that is not to bring them too saluation, but onely to conuince them vtterly, too the ende they shoulde not pretende any tryfling excuse that they knewe not God nor his Maie∣stie. They knewe him sufficientely too their vtter con∣demning, but as for vs, Gods intent is too drawe vs too saluation when hee speaketh vntoo vs. For there hee thundereth not too make the ayre rore, neyther maketh hee confused noyse, as I haue sayde: but hee speaketh gently and familiarly, hee vttereth his heart vnto vs, hee sheweth vs which is the way of life, and he inlightneth vs with the brightnesse of his worde which shineth vpon vs. Thus ye see why God deserueth too bee glorified in hys Temple. For although hee be manifested too the whole worlde, and all creatures are inuited too prayse him, yea and that they bee constreyned and inforced therevntoo: yet is there a farre other more mightie and royall power in the worde that is preached vntoo vs. For there God sheweth and vttereth himselfe in suche sort, as wee must needes bee worse than brutish and blockish, if wee thinke

not vpon him too submit our selues too all that is spoken too vs in his name and authoritie. Thus ye see what wee haue too beare in minde. And by the way let vs consider howe malicious the worlde is, seeing that the woorde of God (for all that it is so well preached and knowne,) is notwithstanding so ill receyued of most men, and so little reuerenced, insomuch that it shoulde seeme that men are purposed too spight God in reiecting all doctrine, not∣withstanding that they knowe and are fully assured that it is of him. See ye not howe rebellious the Papistes are [ 10] at this day? But let vs not go so farre, let vs come home among our selues. Men professe themselues too bee min∣ded too holde of the Gospell: and yet notwithstanding, let them bee spoken to in the name of God, let things be laid open before them, let matters bee made so plain vnto them, that euen the veriest diuels of thē be conuicted, that the things which are preached are taken out of the holy scripture: and yet they cōtinue still in their stubbornnesse, without making any conscience too striue agaynst God. Their maliciousnesse is matched with shamelesnesse, inso∣much [ 20] that men are come too such point, as we neede not too go out of Geneua too see most manifest rebellion in setting light by God, or too see such diuelish pride as too say, Tushe God shall not raigne ouer vs, let them prattle and talke what they list, & yet will we not yeelde a whitte for them. Verily there is such rebelliousnesse to be seene that men make as muche account of the things that are spoken in Sermons, as of Fables. This thing is too noto∣rious, the examples thereof are to open, and would God they were not such to our great confusion. But yet in the [ 30] ende, they that haue dallyed so with so great a mayster, must be faine to knowe him whome they haue wounded and pricked as the Prophete Zacharie sayeth. So then, it behoueth vs to marke well this sentence, and so to marke it, as wee may bee more apt and willing too bee taught at Gods hande, than these wilde beastes are, which sharpen themselues agaynst him, too reiect all that concerneth his doctrine and pure woorde. For there is yet some shamefastnesse in the Papistes. VVhen they fight a∣gaynst the holy Scripture, for the maintenance of their [ 40] Idolatryes and abhominations, they seeke false glozes and shiftes, and too bee short, although their couering of themselues bee but with a wette yet notwithstan∣ding they confesse that their intent is not too resist God. But when men steppe foorth with such vngodlinesse, as they cannot finde in their heartes too receyue one worde of that which is knowne too bee Gods truth, but frette and chafe agaynst it, so as there is not so much honestie in them as too admitte the thing which they knowe to be good, but doo the cleane contrarie: is it not manifest [ 50] therein, that wee bee much worse than the wretched Pa∣pistes? VVherefore (as I sayde) at leastwise let thys serue vs for a warning, that we bee not doublefolde con∣demned. And specially aboue all things, sith hee com∣meth vnto vs, and speaketh too vs, and gathereth vs to∣gither in his name, too the ende to be hearde, and to sitte in such wise among vs, as all of vs both great and small may referre our selues to him: let vs bethinke vs to glo∣rifie him: not only with our mouth, by confessing slight∣ly that wee be his: but also [with our deedes] by giuing [ 60] proof in effect that we be desirous to be his heritage▪ And sith he vouchsafeth this incomprehensible benefit, grace, and honour vpon vs, to giue himselfe to vs, and to be our life: let there also bee an interchaungeable gift on our side, let vs put our selues wholy into his hande, let him possesse vs, and let him inioy vs. Furthermore, whereas it is sayde, that God dooth great and mightie things in thunde∣ring, and in sending forth lightnings and tempests, and that wee comprehende it not: let vs be sure that in speaking both by his lawe, and by his Gospell, hee intendeth to lift vs vp aboue all our vnderstanding, as in verie deede wee shall neuer profite in the doctrine of God, nor in his word that is set forth vnto vs, if we haue not this principle, that is to wit, that God exerciseth vs in secrets that surmount all our capacitie: according as it is sayde, that God hath prepared suche things for those that loue him, as neuer eye of man sawe, nor eare of man hearde, nor neuer en∣tered intoo the heart of anie creature. Then if wee haue not that grounde, wee shall neuer taste the things that are preached too vs euerie day. Nowe too the intent wee may taste them well, what is to be done? Let vs consider that our Lorde calleth vs to his heauenly kingdome, and is minded to draw vs out of this worlde. Intend we then to be good schollers, and to profite in the doctrine of our Lorde Iesus Christ? Sith we see that we be plunged [o∣uer heade and eares] in this worlde, and in these corrup∣tible things: let vs labour too wade out, and let vs from day to day fight against our owne affections, that we may draw neere vnto God, and be made al one with our Lord Iesus Christ, according as Saint Paule sheweth vs in the thirde to the Collossians, that if wee minde to haue part in heauen, and too cleaue vnto Iesus Christ, who is gone vp aloft, and to bee made one with him: it behoueth vs too mortifie whatsoeuer is of the earth. Furthermore, let vs consider that oure wittes are too rude and feeble too conceyue what God is in full perfection, insomuch that wee shall neuer haue any small taste of him, except hee guide vs by his holye Spirite, according also as Sainct Paule maketh the same conclusion in the foresayde text which I touched, where hee cyteth the saying of the Pro∣phete Esay. Therefore after hee hath sayde that the sensuall man comprehendeth not the secretes of God: he sayeth we bee renued by the holy Ghost, too the ende wee may haue knowledge of them. True it is that wee haue not beene of counsell with God, according as hee declareth there againe afterwarde. But yet dooth hee admit vs counsell so farre foorth as is expedient for vs. Therefore when as wee knowe our owne infirmitie, let vs pray him too inlighten vs by his holy Spirite, that wee may know the things which otherwise would bee to high and profounde for vs.

Nowe let vs fall downe before the face of our good God, with acknowledgement of ours faults, praying him to make vs so to feele them, as wee may be touched with them, to condemne our selues for them, and to mislike of our selues: and that in the meane while he will so worke by his holy spirit, as we may be renued too obey him, and to walke in his feare: and that we may profit therin more and more, vntill such tyme as being quite rid of all fleshly corruptions, we be clothed againe with his righteousnesse and heauenly glorie. And so let vs all say, Almightie God our heauenly father, &c.

The .Cxlv. Sermon which is the second vpon the .xxxvij. Chapter.

7 He sealeth the handes of all men, to the ende to knovve the men of his vvorke.

8 The beastes shrinke into their dennes, and keepe themselues vvithin their lodgings.

9 Hee maketh the vvhirlevvinde too come out of a heape, and the colde commeth from the scat∣tering vvinde.

10 At the breath of God the frost is giuen, and againe aboundant vvaters out of a narrovve place

11 Hee maketh the Cloudes too labour too moysten, and sendeth rayne, and maketh the Cloude too shedde out through his light.

12 Hee maketh the circles too turne about by his gouernanee, too the ende to doo vvhat hee com∣maundeth ouer the vvhole vvorlde.

13 VVhither it be for a scourge, or for his Earth, or of mercie that he taketh it avvay.

WEe saw yesterday, that the astonish∣ment whiche men conceyue of the thunder, is as a proofe of Gods ma∣iestie and power. According there∣vnto it is sayde heere, that God in [ 20] thundering, doth as it were set a seale vppon mens handes, too keepe them close, namely, too the ende too knowe the men of his making. And the beastes also are faine too shrinke intoo their dennes. As if it were sayde, that God draweth men apart, as if some bodie shoulde gather all his folke togither, a house∣holder his householde meynie, a prince his subiects, or a Capitaine his souldiours, too the intent to muster them. Thus yee see the cheefe intent of this streyne. And the same extendeth euen too the wilde Beastes, too shewe [ 30] that euen they also are in the hande of God. And hee proueth that they are at his commaundement when it pleaseth him, if by nothing else, yet ••uen by the thun∣der, in that the same compelleth them too bee as it were shet vp in prison. In verie deede this verse is com∣monly translated, That God setteth as it were a Seale vpon mennes handes, to the intent they shoulde knowe their owne woorkmanship: as who shoulde say, that all the forwardnesse which men haue too applie themselues to one thing or other, is by reason that God hath printed [ 40] a marke vppon them, and that they haue it not otherwise than by instruction giuen them from heauen. But the text will not suffer it too bee vnderstoode so. VVorde for worde it is, too the ende too knowe the men of his making. It folloueth therefore that God doth then knowe men, when he holdeth them after that maner as it were locked and shet vp within their houses. Too the ende that this may bee vnderstoode the better: when men haue libertie to go and run, it seemeth that they bee as it were exemp∣ted from subiection. If it be fayre weather, one goes into [ 50] the feeldes, another in the streetes, and so men seeme not too bee hilde any more vnder subiection. But if it bee fowle weather, so as it thunder, or that there is any bluste∣ring winde abrode; then men are faine too keepe within doores. Therefore it is like as if a man shoulde assemble his housholde and say to them, I will know how they be∣haue themselues, and what euerie men doth, and euerie man shall make me his account. Lo howe God appoyn∣teth men a time too be gathered togither, to the ende to make his musters, and to shewe that all are in subiection [ 60] vntoo him. And this (as I sayde) extendeth euen too the wilde beastes. For when the beastes wander abrode, they seeme not too be in subiection to God. But when he ma∣keth some tempestes, so as they bee driuen home too their dennes: then must men needes perceyue, that God hath a secrete bridle to holde them with, when he listeth. VVee see then, that the thing that was treated of yesterday is declared heere yet more expressely: that is to witte, that the thunder is the messanger of Gods Maiestie, not one∣ly in that it astonisheth men: but also in that it compel∣leth them too hide themselues in their houses: which is all one as if God shewed that hee holdeth men in hys hande, and that mennes going and comming abrode, is bicause hee giueth them leaue, howebeeit that hee could holde them shette vp at his pleasure. Sith wee see this, let vs learne too yeelde obedience vnto God at all tymes. For if wee acknowledge not the subiection that wee owne vntoo God, but when it thundereth: we shall haue profited but slenderly in his doctrine. Neuerthelesse the same is a putting of vs in remembrance, too consider that hee ruleth all our steppes, and that wee cannot stirre one finger withoute his guiding. Therefore let vs acknow∣ledge it, and learne too bee subiect too him at all tymes, and too suffer our selues too bee gouerned by him. Lo what wee haue too beare away in this streyne. And if we haue not this aduisednesse and discretion with vs, behold the verie beastes are able too teach vs. For wherefore do the Lions, Beares, VVoolues, and all other wilde beasts, keepe themselues in their Caues and Dennes: but by∣cause God sheweth himself too bee superiour ouer them. Therefore if wee will needes runne astray, and not suf∣fer God too holde vs as it were shet vp vnder his hande, but will shake off the signet or Seale that is spoken of heere: the Beastes shall condemne vs by their example. Beholde yet further what wee haue too beare in mynde, that wee may the better profite our selues by the whole sentence. The Hebrewe woorde that Eliu vseth heere, signifyeth properly too Seale, as when men seale a Let∣ter, too the ende it shoulde not bee looked intoo. Also a man maye seale a Cofer, or a Cupboorde, by setting a Seale vpon it, when he will not haue anie bodie to looke intoo it. God then vseth a dreadfull kinde of sealing, when hee sendeth thunder and tempests. Heere is no printing of waxe with a ring or other materiall Seale: but hee compelleth men too keepe themselues as it were shet vp, so as they bee after a sort close prisoners in theyr owne house. It is not with their owne good wittes: and

therefore let them consider that there is a mayster aboue them, and that no part of their whole life is in their owne hande. Thus yee see howe this similitude is set downe heere, too the ende wee shoulde compare the incompre∣hensible maiestie of God, with all the things that we can see among the worldly creatures. And it is sayde imme∣diatly, that God maketh the tempest to come out of the beape of Clowdes, and againe, that it is the scattering winde, or the Northwinde that causeth the colde too come. These chaun∣ges heere do set forth Gods mightie power the better, to [ 10] the ende hee shoulde bee glorified thereby. Truely if God kept alwayes one ordinarie rate, so as there were neuer greate heate, nor great colde, nor anye winde or raine, but that the ayre were alwayes temperate, and suche a measure were kept, as men might continually feele themselues disposed after one manner: it were a thing more too our lyking. If wee were delt with after oure owne desyre, w〈…〉〈…〉ulde finde in oure heartes too haue a continuall sprin〈…〉〈…〉 so it might bee too oure profite. Then like as the 〈…〉〈…〉th vs, so also the [ 20] colde greeueth vs, and wee wou〈…〉〈…〉ine bee exempted from them both, and haue the ayre so temperate, as no∣thing might bee misliked, nor nothing go agaynste oure myndes. But in the meane while, Gods glorie is better perceyued in the chaunges that are made: as when hee causeth raine too fall vppon the grounde, and anone after scattereth the Clowdes, and remoueth them, rayseth vp whirlewindes, and causeth colde too succeede heate: the same doth better set out his Maiestie, and also waketh vs, to the ende we shoulde thinke thereon. For we see howe [ 30] dull mens wittes are, and therefore it is requisite that wee shoulde be touched more to the quicke. True it is that if wee had the witte too looke vpon God with a cleare and pure eyesight: his giuing of vs life and sustenaunce in this worlde woulde be ynough for vs. But forsomuch as we be so grosse, and therwithall also so malicious, that we neuer come vnto him except he driue vs perforce: it is for our behoofe too bee touched by the chaunges that are made. For when we see the weather fayre, and then sodainly the ayre is troubled: when the Clowdes thicken after a heate: [ 40] when a raine commeth and cleareth the ayre, and by and by followeth a frost: when there is suche a drought as it maye seeme that the Earth shall bee brunt vppe, and anon God sendeth the clowdes and maketh them labour too releeue vs if hee intende too giue vs reasonable weather: I say when we see such alteracions: then must wee needs be woorse than blockish if we thinke not vpon God. And vndoubtedly (as I sayd afore) he bringeth himself to our rememberance, and sheweth himselfe after a more mani∣fest and visible maner, than if things should alwayes kepe [ 50] on in their owne course. This is the cause why Eliu stan∣deth so much vpon this text, too lay foorth and expresse the alterations that are made in the ayre by fayre wether and fowle, by heate and cold, by clowds & cleere wether, by whirlwinds and frosts, and by diuers other things. And for the same cause also it is sayd, that God by his gouern∣ment maketh the Circles too turne about: for I expound this as though it were sayd, that the world is renewed when such alteracions happen. If there were but one season all the yeare long: things woulde looke alwayes after one [ 60] sort. But when as the Sunne shyneth one daye, and anon after is suddeinly hidden and couered: behold, there are as it were twoo diuerse worlds, and such varietie prouo∣keth vs to consider the better, that there is a God which gouerneth all things. For howe is it possible that things should alter in suchwise, and that there should bee such a turning about: but that God woorketh it aboue? VVe see one whyle that the earth is shet vs with cold, and that the ayre also is possessed with it: and contrarywise we see that all is set at libertie again by fayre and pleasant wether: Lo heere newe worldes. And so it is not without cause that Eliu addeth for a conclusion, that God maketh the Circles (that is to say the world) to turne about, making them too chaunge now after one fashion, and now after another. And why? To the intent that if wee bee not sufficiently taught by one meane, wee should lift vp our countenance too heauen, and looke round about vs, that at leastwise by beholding the sodein alteracions that are made, wee myght bee prouoked the more too knowe God, that hee myght be glorified, according also as we haue more occa∣sion so to do. This is it that we haue to remember in this streyne. And now wee see that the mo meanes that God giueth vs too come too him, that we myght bee taught to feare and honour him: so much the lesse can wee excuse our vnthankfulnesse, and so much the more shall wee bee too blame if wee cannot profit ourselues by them. Ther∣fore▪ there is nother fayre weather nor fowle, heate nor cold, hayle nor tempest, which shal not set it self against vs at the iudgement of God. They shall beare witnesse a∣gaynst vs, to discouer and shewe the lewdnesse that is in vs, bycause wee haue not honored him that hath shewed himself so many wayes, and on all sides allured vs to be∣hold his maiestie. And therefore as oft as the weather chaungeth, although the alteracions bee troublesome too vs at the first sigh〈…〉〈…〉 yet let vs vnderstand that they be for our welfare, for by that meanes God wakeneth vs, as I sayd afore. The hauing of faire weather were ynough too besotte vs, if there should bee no chaunge. But if rayne come, then wee thinke with ourselues, verie well, God can make a new world in the turning of a hand, yea euen without perishing of the substance of it at all: Howbeeit the fashion of it shall be so defaced, as it shall seeme to be new turkined. Now then, when wee consider this: wee knowe that Gods vsing of such alteration as we see, is for our welfare and saluation. Furthermore let vs marke well the fashyons of speeche that are set downe heere. For if there be a greate drought, the skye seemeth to be of yron or brasse, and after the same maner also doeth the holy•• scripture speake of it. VVhen God threateneth to punish men by taking away the Rayne, he sayeth, I will giue you an earth of yron, and a heauen of brasse: the earth shall bee shet vp so as shee shall not open hir brests to giue you sucke, and the heauen also shall be so hard, as it shall giue you no rayne. Now if Rayne come after a great drought: the same is the more woonderfull: for men would not haue looked for such a chaunge, if they had not seene it come to passe. Therfore they maruell at it. But the woon∣tednesse dimmeth our eysight, and maketh vs not to e∣steeme Gods miracles as we ought to do. Neuerthelesse, when the wether is so soone chaunged and altered, and so suddeinly darkened: the thing in it selfe sheweth a sin∣gular woorking of God. Also it is sayd, that God maketh

the clowdes to labour to moysten the earth▪ namely as though they clyued asunder and emptied them selues, that the earth might receiue nourishment. Mark this labor wher∣vnto God imployeth the cloudes for their seruice, in that he dreepeth down the rayne from them, and afterwarde when they haue sucked vp the moysture from beneathe, they yeld ouer their nourishment back againe, and in the ende wanze away and consume to nothing. Therfore whē wee heare that God guideth his creatures after that ma∣ner, to imploy them to our vse, as if he shuld send vs men [ 10] seruantes and maydseruants for wages: let vs therein ac∣knowledge his infinite goodnesse. And this is not sayd of the clouds only: but also of the Sunne and Mone, which are right noble creatures, and yet neuerthelesse God voutsafeth to imploy them to our vse. Seing then that so much is sayd of the Sunne and Moone whome God im∣ployeth to our seruice: therein wee see the loue that hee beareth vs, and how highly we are in his fauor, and howe precious our life is vnto him. Truely this commeth not of our own worthynesse, for who are we? And yet notwith∣standing, [ 20] behold how God submitteth the heauens to our vse. So much the more then haue men playd the beasts in worshipping the Sunne and the Moone: and for the same cause God telleth them in way of vpbraiding, that he had appointed them to do them seruice. Therefore seing that God maketh the cloudes and the earth also to labour and trauell after that sorte: let vs remember that both aboue and beneth, he sheweth vs more than a fatherly loue, ma∣king vs to feele his goodnesse, to the intent we should cō∣sider how deare and welbeloued we be of him, notwith∣standing [ 30] the wretchednesse that is in vs. For wee be not worthy to be reckned amōg the residue of his creatures. If men be compared with the earth, with the ayre, or with the very brute beasts: it is certaine that they are vnworthy to be nourished here. And why? Bicause we be corrupted and marred: and therfore we haue somuch the more cause to magnifie Gods goodnesse towardes vs. Furthermore, whereas it is sayde, that he chaceth awaye the cloudes with his bryghtnesse: it is yet one chaunge more, whiche is woon∣derfull and oughte to make vs too perceyue the hande of [ 40] God. For beholde, when the wether is close, it seemeth to vs that wee haue quyte and cleane lost the sight of the Sunne. And if wee were not acquainted with suche alte∣rations, wee woulde thinke that the water threatned too burie vs out of hande. And in good sooth what are the cloudes when they haue so ouercast the whole ayre, and that the earth is so wet as men see? Are they not as it were a graue? Now then, God maketh the cloudes to vanishe away in a minute of an hour: and to whome may that be imputed? Truely wee will say, too the order of nature: [ 50] we will say, to custome. But howsoeuer it be, yet must we needes perceiue the hande of God, if we be not too bloc∣kish. Therefore let vs beare in mynde, that it is no super∣fluous talke when Eliu vseth this diuersitie of matters, to shewe the maiestie that God setteth foorth in the worlde by the saide varietie of times, to the intent to draw vs vn∣to him. And he sayth expressely that he sendeth both clo••∣des and whirlwindes: and all to doe the things that he hath or∣deyned through the whole worlde. As hee should say, that it behoueth vs alwayes to consider Gods mightie power [ 60] and dominion ouer all things which wee see, that we may learne too perceiue our owne sinnes when hee punisheth vs, (as if he will adde againe anon) and also to the end we may so taste of his goodnesse, as we may be throughly fil∣led with it when it pleaseth him to handle vs gently. To the end then that we may knowe these things: let vs con∣sider that the creatures gouerne not them selues, but that God disposeth of them as he thinketh good: and that is, to do whatsoeuer he commaundeth vpon the e••th. Here∣of we haue a good lesson to gather. For what is the cause that we be so afrayde of thunder and of other things, but for that we feare not God? And it is a iust punishment of of our vnbeleefe. Men will not feare God: and whither sendeth he them? Euē to the senslesse creatures: and that is to put them to greater shame. Loke vpon a despizer of God, which trampleth all religion vnder foote: he is ca∣ried away with a diuelish rage: he shaketh off al difference of good and euill: and yet notwithstanding he is inforced to be afraid of the thunder, insomuch that he is as it were out of his wittes and in a traunce. Marke the payment which all they deserue that are loth to yeelde obedience vnto God: they stand in awe of a senslesse creature. So then let vs learne to graunt oure God the mightie power which belongeth vnto him, to the end we may be exemp∣ted from this fearefulnesse which the ignorant and vnbe∣leeuers haue, and all the cankerdhearted sort, and the des∣pizers of all religion. For if we knowe that God guideth and gouerneth the tempestes: then shal we perceiue that being in his hande we shall be free from all danger when it pleaseth him. The thūder can do nothing. And although we see it flie abroad, and shoote from heauen to the earth in a moment: Yet is it still in the hand of God. And ther∣fore like as a sworde cannot wound men when it is either flat vpon the earth, or when it is in the scabberd: euen so is it with the thunder and lightning: they can do nothing simply of themselues, but God darteth them where hee listeth. If wee once knowe this, wee shall not bee afrayde of the thunder. True it is that it will abashe vs, but there∣withall it will serue vs for a spurre too pricke vs fore∣warde, that wee may bee confirmed in the feare of God, and profite more and more therein. Neuerthelesse what so euer come of it, wee can not bee dismayed at the thun∣der, bycause wee are sure that God dispozeth of it, and that we ourselues also are in his custodie, so as the thun∣der can not doe any thing againste vs more than pleaseth him, likewise wee must not bee afrayde of the hayle, but of him that sendeth it. VVee must not bee ouerfeare∣full of a tempest so as wee should bee dismayed at it: but wee must tremble before the maiestie of oure God: and when wee haue trembled, we must mortifie all our flesh∣ly affections, and take the comfort which he giueth vs on the contrarie part in shewing him selfe a father towardes vs. Beholde (I say) howe wee ought to put this sentence in vre. But these creatures also must serue vs for example. For sith wee see that the rayne, the windes, the stormes and all things doe execute what so euer God commaun∣deth them, what ought wee to doe? Hath the rayne eares too heare what God appoynteth? nother Sunne, nor earth, nor clouds, nor ayre, haue any reason or vnderstan∣ding: and yet wee see that all these creatures serue and obey God. There falleth not one droppe of rayne to the grounde, without his will. The Sunne doth nother ryze

nor set otherwise than God hath limited his pace and as∣signed his course, in so muche that hee misseth not one twincling of an eye of it. As much is to be sayde of all o∣ther creatures. As for vs then which haue speech, whiche haue eares to heare, which haue vnderstanding and rea∣son: haue we not sufficient euidence to condemn vs, if we apply not al those things to the obeying of our God, seing that the whole order of nature is nought else thā a proof of the obedience which all creatures both aboue and be∣neath do yeeld vnto God? VVee (as hath bene sayde al∣readie) [ 10] are men of his making: for (as it is also sayd in the Psalme.) It is not man that made him selfe, but it is God that made him. Seing then that we hold all things of him: ought the strength (which he hath giuen vs) to be as a fu∣rie to rush against him and to resist him, and to stoppe his will from hauing free course? And yet notwithstanding, that is the marke that all our indeuers shoote at. For if we consider wherein men are most frowarde: wee shall finde that they neuer leaue resisting of god and fighting against him, so as all their seeking is to abolishe his truth, where∣in [ 20] wee see so muche the greater spitefulnesse. Therefore let vs bee sure, that the rayne, wyndes, stormes, tempestes and such other like things, shall giue a glosse to this diue∣lishe rebelliousnesse of ours, in that we ceasse not to pro∣uoke Gods wrath, and too plucke men from obeying of him, and from submitting them selues to his will, to bee quietly gouerned by him. Lo what wee haue to marke in the seconde place of this sentence, where it is sayde, that throughe the vniuersall worlde the creatures doe what so euer God hath ordeyned. Nowe in effecte we see heere the pro∣uidence [ 30] of God in the order of nature. Howbeit we must come backe to that which was treated yesterday, as Eliu bringeth vs to it. Hee sayth, whither it be for his scourge, or for his earth, or for his mercie. In saying so, he sheweth (as was touched yesterday) that it is not ynough too knowe that all things are vnder Gods hand, and that nothing is done but by his will and disposing: but we must also marke the ende of his purpose, and the causes why hee worketh so. But as nowe our wittes are feeble, in so muche that al∣though God chawe our meate to vs, yet can wee not dis∣gest [ 40] it in our mindes. The doctrine is set foorth vnto vs by percelmeale, and God maketh it as familiar as can be: and yet we bee so dulheaded, that wee vnderstande it not as were requisite. Howe should wee doe then if wee had but only a generall knowledge of Gods gouerning of the world, and that wee had not a better and more particular instruction whereby to knowe his goodnesse, iustice, and wisdome, to the ende wee might bee drawne to his feare, and settle our selues vpon the truste of his mercie? That is the cause why it is sayde heere agayne, whither it bee for [ 50] a scourge, or for his earth, or for his mercie. VVhereas it is sayde whither it bee for a scourge: thereby Eliu sheweth, that God chastizeth the world by raine, heate, cold, tem∣pestes, and stormes. These then are euerie one of them Gods scourges, wherewith he smiteth vs for our sinnes. Yet notwithstanding it is not for vs onely that hee hathe created the world: considering that hee pitieth the earth saying that it is his. Also men are not woorthie that hee should vse mercie towardes them: Howbeit he myndeth too maynteyne the earth as his owne workemanshippe, [ 60] which afterwarde serueth for them. Then may hee some∣times haue an eye too himselfe and to the thing that hee hath created, so as hee restreyneth his rigour, and execu∣teth it not to the full, but moderateth it, notwithstanding that we haue prouoked him. Therefore it behoueth vs to consider his gracious goodnesse in that poynte aboue all other. For vnlesse hee forgiue vs our sinnes, or at least∣wise beare with them for a time: surely the earth shoulde perishe vnder vs, and all the world should be consumed, yea euen to our vtter destruction. So then, God giueth a right great record of his mercie, in that it pleaseth him to spare vs after this manner. And this conclusion ought to serue vs to double purpose. The one is to confirme that which hath bene set forth alreadie. And the other (as was told you yesterday) is to make vs feare God, and to serue him, and to put our whole trust in him. I say that this dis∣course concerning Gods gouernement in respecte of the worlde, is the better warranted when wee see the diuers fashions of it, with the varietie of chaunges. As for exam∣ple: Peraduenture God too chastize vs, sendeth some dearth. Nowe the dearth commeth of some one of the causes afore mencioned: namely eyther of frost, or of drought, or of noysome rayne, or of tempestes, and so the ayre punisheth vs. But the ayre is a senslesse thing. Is it the rayne that bethinketh it selfe too correcte our faultes? Men may alledge vs natural reasons, and say that the rain, the windes, and the stormes are ingendered by such mea∣nes and such. The Philosophers can well bring reasons, to say that it hath some beginning, and that it is dispozed by some inferiour causes. But in the meane season, doe not the chastizementes that God sendeth vpon vs, come of him? Shall any man father them vpon inferiour causes? Beholde, there is a countrie that was misgouerned, and it was meete that Gods hande should passe vpon it, accor∣ding wherevnto there commeth a rough scourge vpon it: now shal we say that this was of natures working? Ought wee not too acknowledge, that it is the iudge of heauen which chastizeth coūtries, and sheweth vs that we cannot scape his hande when we haue done amisse? So then let vs bee sure that God vttereth his fauoure and goodnesse when he sendeth vs seasonable and pleasant weather, and contrariwise, that he punisheth our sinnes and transgres∣sions, when he sendeth vs foule and vnseasonable wether. Nowe if we knowe this, namely that the rayne is not ray∣zed of his owne naturall mouing, nor the stormes and tempests ingendered without Gods sending and appoin∣ting of them to what so euer he thinketh good: this doc∣trine shall bee so muche the better ratified. Lo howe this speciall conclusion leadeth vs so muche the better vntoo God. But there is also a seconde poynt: which is, that seeing that the rayne, whyrlewyndes and hayle are Gods scourges, wee must learne to humble our selues when hee correcteth vs. Let him not strike vpon vs in vayne, but let vs bee plyable vnder him, to the ende to humble oure selues in suche wise, as hee may reygne quietly ouer vs. Truely it is a foule shame for vs that wee must be driuen to his seruice by force and by main strokes of the cudgel, seeing that hee allureth vs so gently: Is it the nature of a childe to looke to be so inforced, and to be loth to come too his father but by compulsion? Yet notwithstanding God is faine too worke after that fashion with vs, and considering oure stubbornesse and vntowardnesse to bee

handled, he is constreyned to vse roughnesse. At leastwise yet let vs then bow vnder him, when wee feele his rough strokes, in striking vs with hayle, rayne, thunder, wynde, frost, tempestes, and drought. Therefore when as wee feele so smart blowes, and the hand of God maketh vs to quake, and that the same feare serueth not to dismaye vs, but too bring vs vnder his lure that wee might craue for∣giuenesse of oure sinnes: let vs learne that wee bee wor∣thie to be so beaten, and let vs further vnderstande: that wee shall not ceasse too prouoke his vengeance more and [ 10] more, except he giue vs harts by his holie spirite. So then ye see howe Gods scourges ought to stirre vs vp to come vnto him, to the intente to feare and honour him. Heere∣withall let vs marke, that whereas it is sayde for his earth: God hath a respect to him self when he destroyeth vs not vtterly. Doe we then see that God suffereth vs to liue? Although it be with many aduersities: yet doe wee see a fauour and forbearing in him. For needes should wee bee vtterly wyped away at the first brunt, if hee should deale with vs after our deseruing. And therefore let vs marke [ 20] howe it is sayde, that God doth it for his earthes sake. Yea: for we bee not worthie to haue it done for our sakes: and therefore he shetteth his eyes and voutsafeth not to think vpon so shamefull creatures as we be. Ye see heere a dis∣deyne set forth vnto vs: that is to witte, that if God had none other consideration than of vs, hee might rende vp both heauen and earth to destroy vs. And this serueth to bereaue vs of all our pryde, and to make vs so much the more ashamed, to the ende we might leaue our flattering of ourselues: for we see that mē wold fain hide their own [ 30] filthinesse. In what plight soeuer they be, they cesse not to like well of thē selues▪ and to conceyue I wote not what a vayne imagination that they bee of great value. But it is sayde heere, that God esteemeth and valueth the earth at more than we deserue to be esteemed at. Neuerthelesse, to the intent we should not be dismayed, hee addeth pur∣posely, that therethrough, God setteth foorth his mercie. Hath hee then abashed vs by saying that hee disdeineth to haue respect to vs? He turneth againe and saith, yet will I vse pitie, and make you feele my mercie▪ I will spare you. [ 40] Yea: Howbeit, not bycause we bee worthie of it, (for wee must alwayes conclude, that what so euer God do for vs, he hath not respect vnto any thing that is in vs (but when we be once come to humilitie, and acknowledge that wee haue deserued to be destroyed at Gods hande, then doth hee shewe vs that hee by his goodnesse surmounteth oure naughtinesse. This is the cause why hee addeth in the ende, That God doth it euen of his meere goodnesse and mercie. Nowe hereof we haue to gather, that if rayne come in due season, and faire weather also when we wold wish it: wee haue not deserued that God should deale so gently with vs, nother must our myndes rome vpon any wages that he yeeldeth vs, as though hee were bounde to vs, and that we on our side were such as he of dutie ought to vse so tenderly as his children. VVhat then? It is his meere mercie: for we deserued wel to starue for hunger. Then is there no reason why he should sende vs nourish∣ment, but only bycause he is good and pitifull. VVee de∣serue to be rooted out of the world, and hee reacheth out his hand to feede vs as a father doth his children. Therin therefore wee see his vndeserued goodnesse. Lo howe we ought to magnifie God in all the benefits that he dea∣leth vnto vs, not taking them as any wages or hyre (as I sayde) which he ought to pay vs, and which wee haue de∣serued at his hande: but as free giftes of his meere good∣nesse and liberalitie towardes vs. And heerevpon we haue to conclude, that in as muche as hee beareth with vs, and that euen after we haue offended him, and ought to be o∣uerwhelmed by his hād, he ceasseth not to play the father still, yea euen vpon oure bodies whiche are but carions, smoke, and things of nought: inasmuch (say I) as our Lord worketh so bountifully towards our bodies: we ought to bee confirmed in a right trust, that hee will receiue vs too mercie, and be readie to forgiue vs our faultes when so e∣uer we aske forgiuenesse at his hand. So then we see how our Lord doth dayly call vs to saluation. For we can not eate one bit of breade, nor vse any of the temporall bene∣fits that hee bestoweth vpon vs: but hee openeth heauen vnto vs to say, come to me, and I will bee your father and haue mercie vpon your sinnes. Ye shall alwayes finde me readie to receyue you so ye desire to bee maynteined by my meere mercie.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our sinnes, praying him so to touch vs to the quicke, that we misliking ourselues, may desire earnestly to be clenzed by his grace: and ther∣withall that in as much as in all the order of nature he gi∣ueth vs so faire lookingglasses of his glorie, goodnesse and iustice, wee in beholding them, may bee rauished to walke in his feare, so as we may serue and honour him, and yelde ourselues wholy to his obeysance, to the end that he may lead vs peasably whither it pleaseth him. That it may, &c.

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.