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

The .xxxiiij. Sermon, which is the seconde vpon the ninth Chapter.

This Sermon conteyneth the rest of the exposition of the fourth, fifth and sixth verses, and then as foloweth.

7 It is hee that commaundeth the Sunne that hee shyne not, and the Starres are shut vp by hym as vvith a Seale.

8 It is only he that spreadeth out the heauens, and vvalketh aloft vpon the Sea.

9 He made [the starres] Arcturus, & Orion, and the Pleiades, and the chambers of the midday.

10 Hee doeth maruelous and incomprehensible vvorks, and vvonderfull thinges vvithout ende.

11 Behold, he goeth before mee and I see him not: hee passeth too and fro and I perceyue him not▪

12 If hee catch and snatch, vvho is hee that shall plucke it out of his handes? vvho is hee that vvill say vnto him, vvhat doost thou?

13 God vvill not vvithdravve his vvrath, and mightiest helpes shall stoupe vnto him.

14 VVhat can I do if I enter into talk, and make choyce of vvordes vvith him?

15 Although I vvere rightuouse, yet could I not ansvver him, but I should humble my self to my iudge.

IF wee had the wit to knowe God accor∣dingly as hee vttereth himselfe, there should neede no long processe to bee v∣sed: for euery of vs should bee able too discerne the thynges that are set afore our eyes. But forasmuchas we be so vn∣towarde in that behalfe, God had neede too vpbrayde vs with our vnthankfulnesse by telling vs of his works. And to this purpose maketh that which is sayd heere: namely [ 60] that when God listeth, the skie shall bee couered with great and thicke cloudes, so as the Sun shall not be seene: and contrarywise that when it pleaseth him to send lyght, the cope of the skies appereth & that faire pauiliō whych is the heauē of his maiestie sheweth itselfe: he walketh a∣loft vpon the Sea, that is to say, his power sheweth itselfe throughly there also, & he setteth the stars of the skye in order, according as they be certaine in number. Thys (I say) is rehersed to vs, to the ende we shoulde knowe our duetie the better, and apply our mynds to the cōsidering of Gods works, that wee may honour him as hee deser∣ueth.

And although that God hauing cast vs in the teeth with this vice which is in vs, might leaue vs there for such as we are: yet notwithstanding his intent is to instruct vs to our welfare. And the two poyntes that wee haue too marke in this streyne for our owne profit, are these. The first is, that we should vnderstand how there is not any of vs that thinketh vpon Gods wisdome and power in suche sort as he ought to do. In deede we can confesse ynough with our mouth, but the same entreth not into our hart, which thing wee shew by our contemptuousnesse. For (as [ 10] it was touched yesterday) if we were thorowly perswaded that all the wisedome of man is but vanitie, and that all the strength which wee see in creatures is nothing: God should hold vs in such awe as we should be (as ye woulde say) reyned vp hard to it with a short brydle, and none of vs should once be so hardie, as to thinke, speake, or do any thing that were not according to Gods good pleasure. Se∣ing then that we be so negligent, and that euery of vs bea∣reth with himselfe, and that we giue bridle to our wicked thoughts, and nourish them without any remorse of con∣science, [ 20] insomuch that they burst out euen into outwarde deedes: thereby we shewe that wee neuer knewe Goddes maiestie aright, or rather that we neuer tasted aught of it to any purpose, or else that the tast thereof was so vnsa∣uery, that it dyed out of hand. Do we then heare what is sayd of Gods wisdome & mightinesse here? Be it knowen that this is spoken after that sort vnto vs, bycause wee be so vntoward in applying our mynds to that which is most for our profit. And in good sooth, is it not a greate shame for vs that wheras we liue here in this world as in a good∣ly [ 30] large lists where God giueth vs the sight of al his crea∣tures: the same crosseth afore our eyes, and yet wee for∣get him that is the founder of them, euen him whose will is that heauen and earth and all that in them is, should be as mirrours of his glory, according as it is said that by the visible things wee maye see the things that are inuisible? Now then, seeing he hath put vs into this world, and wee make none account of al this geere, must it not needes be sayd that we haue a very naughty mind? Verely wee bee starke blind: and whensoeuer God is to be delt withal, we [ 40] conceyue nothing of him except hee gyue it vs. He must be fayne too inlighten vs, or else there shall bee nothing but darknesse in our wits. Howsoeuer the cace stande, we cannot excuse our selues by ignorance, when there shall haue bene any wilfulnesse ioyned with it: but wee shal be conuicted that we haue not regarded God, yea and that it hath greeued vs, to thinke of him, as if it had bene some matter of heauinesse. Yee see then that (first of all) oure Lord accuseth vs in this streyne. Howbeit, there is an in∣struction ioyned with it, wherein we perceyue his inesti∣mable [ 50] goodnesse. He might condemne vs, and leaue vs there, as I haue sayd alreadye. True it is that hee condem∣neth vs: howbeeit, that is to make vs feele our sinne, that it may be corrected in vs. And herevpon he dooth the of∣fice of a good schoolemaister, to the end we should lerne the thing that wee knewe not before. Therefore lette vs take good heede to that which shall be shewed vs heere. I cōfesse that the text speaketh not any thing whiche euery of vs knoweth not: the thynges will seeme too bee com∣mon and familiar to vs, and therefore it will bee sayd that [ 60] it is but superfluous talke. Some (I saye) will peraduen∣ture surmyze so. But forsomuchas we referre not thynges to their right marke: must not God be sayne to playe the schoolemaister, in repeating our lesson too vs often∣tymes? Ought not wee to seeke our owne profit by that which God dooth so lay afore vs? It is no verye darke matter, that God maketh the sunne too shyne when it pleaseth him, and that therewithall the whole cope of heauen should appeare like a greate pauilion, too the in∣tent that wee might knowe what oddes there is betwixte the maiestie of God, and the pompe of earthly Princes. VVhen earthly Princes indeuer to aduaunce themselues, what doo they with all their policies and councelles? Much a doo haue they too set vp one Pauilion of thirtie foote hyghe, yea and though it were two mile long, yet what were that in comparison? Yee see the skye is end∣lesse, God hathe streyned the same out, and the earth is but his footestoole. Therefore when we see such things, although we knowledge them to be so, yet is it nothyng woorth if we go no further in that consideretion. Always we must come backe to this poynt, namely, that when we see the heauen, we must the better bethinke vs of Gods maiestie which is incomprehensible, so as we may be mo∣ued to honour him, and to submit ourselues vnto hym as we ought too doe. Nowe then we perceyue it is no su∣perfluous matter when it is sayde heere, that the Lorde commaundeth the sunne that it shall not shyne out, and the sunne shall be hidden in the cloudes, in such wise, as it may seeme that God draweth a Curtayne afore it, and that afterwarde hee vnfoldeth the heauen as hee listeth. As muche is meant by that hee sayeth, That hee walketh vpon the waters of the Sea. Surely wee see him not walke vpon it: but were it possible for the sea too con∣tinue in such state as it dooth, if it were not restreyned by a woonderfull power? wee knowe that it is the nature of water to sheade abrode. And yet we see that the Sea which swelleth vp in likenesse of mountaynes, is besette wyth bounds (as we shall see in the eyghtandtwentith chapter) in so much as if that were not, the earth should needes be couered ouer out of hande. VVhereas wee haue drye ground to dwell vpon, let vs not thinke that that happe∣neth through any other cause, than for that it is Goddes will to lodge vs heere. During which time he holdeth the sea within barres and bounds, not of stone or timber, but of his owne only power. Although the sea haue so great a violence, as it may seeme that nothing is able to hold it backe: yet notwithstanding God holdeth it backe still e∣uen vntoo this day, by the only woorde that hee spake, which is, that there should be some drye ground for men to harber in. Then ought wee too bend all our wits, that way, but wee do not. And therefore let vs marke that it is not a superfluous or needlesse doctrine when it is sayde that God walketh so vppon the Sea. Afterwarde here is mention made of the starres. True it is that the number of them is infinite, according as it is sayde in another Psalme, that is to witte, that there is so great a number of starres, as would requyre a long discourse. But vnder these fewe names heere, Iob meant to put vs in mind of all the whole beautifull hoste of heauen. Besydes the Planets, we see the starres that are in the firmament, and we see they serue all of them to marke out something, that wee myght the better consider the woonderfull woorkman∣ship

that is in the mouing of the skyes. VVe see well that the Sunne keepeth one circuit euery day, that after hee is risen he goeth downe againe, and that he turneth about the earth as well beneathe as aboue. Men see this. Also wee see how the Sunne hath another cleane contrarie course. How? whereof commeth winter, whereof com∣meth Sommer, but of the Sunnes approching too vs, or of his retyring away from vs, and of his keeping of a hygher or lower gate in respect of vs? For according as he goeth further from vs or draweth neerer to vs: there∣after [ 10] maketh he the diuersitie of seasons. VVe see this I say euen the rudest and most ignorant of vs all. True it is that they perceyue not how the Sunne walketh a cleane con∣trary course to that which he maketh in keeping his day∣ly course: but the experience thereof is knowen by the ef∣fect. For wee haue nother winter nor sommer but by the Sunne. But although wee knowe this: yet do wee not suf∣ficiently conceyue after what sort God ordeyneth thys walke of the Sunne. On the other side, there are the starres that Iob nameth to vs heere, which informe vs of [ 20] other things. Like as we see the wheeles of a chariot turne about bycause there is an Extree ouerthwart, wherevpon are the twoo naues by meanes whereof the wheeles go: Euen so God hath set these twoo Starres to bee as naues in the wheele of a Charyot, about the which the Sunne is seene to turne. VVe see then that by the knowledge of these things, Gods inestimable wisdome may the better be perceyued, or at leastwise men shall haue some tast of it whereby they shall be prouoked to magnifie him, say∣ing, Lord how excellent is this thy woorkmanshp? Vere∣ly, [ 30] the thing that Iob toucheth here cannot bee fully vn∣derstoode, except a man haue ben conuersant in learning. For here he toucheth Astrologie: hee is not contented to speake of that whiche the rudest ideots doe see, hee passeth on further, and toucheth cunningly certayne par∣ticulars, to the intent that we shoulde▪ knowe the work∣manship of the skyes. Howbeit, althoughe that all men be not Astronomers, yet is there not any man that can ex∣cuse himselfe that God giueth him not sufficiente know∣ledge of those things, if wee shet not our eyes when the [ 40] Sunne shyneth. The shepherdes of the countrie can well skill too speake of the Starres, yea and they giue them names. Howbeeit in namyng them, it is certain that they darken the glorie of God: and wherof commeth that? must not the euill be imputed too men? There are twoo Starres that are named heere: And the Poets haue feyned many fables and fond things of them. VVherof commeth such vnreasonablenesse? Of the vaynesse and naughtinesse of men. They haue said that such a Starre was the crounet or Garlond of a woman, or else the woman hirselfe. Lo [ 50] heere a cow, [lo there an ox,] Lo heere this, and lo there that: to be short, Lo a sort of dotages. Neuerthelesse wee haue to marke that these dotages are sprung out of Satans suttlest wylinesse. For his desyre was (so farre as was pos∣sible for him) to deface this fayre lookingglasse wherein Gods will was to bee sene and knowen. It is sayd by Moy∣ses, that God garnished the heauen with all the hostes thereof. Moyses termeth the Starres (as well the Planets as the residue) the Hoste of heauen. And why so? for they be the furniture of the heauen: the skyes should be with∣out [ 60] beautie or fashiō, if it were not garnished with starres: and this was performed in the creation of the worlde, as Moyses declareth it. But see howe the diuell beguyleth men to make them forget the record that God hath gy∣uen them by his workes, and to make them beleeue that the Starres are come from this place and from that. Yea and men haue intermingled them with villanies and fil∣thinesse: ther was nothing else with them but the whore∣domes of their Idolls when they spake of the Starres of heauen. And lyke as the Pope canonizeth saincts whome he listeth: So the Idolaters canonized the Lemans of their Idolls, and woulde fayne haue had heauen infected wyth their filthinesse as well as the earth. Yee see then how Sa∣tan hath sent his illusions into the worlde to abolishe the knowledge of God (if it were possible for him) and too darken it in suche wise, as men might wander after theyr owne follyes, and haue no feeling at all of the pure truth, as were requisite. VVhat is too bee done then? Lette vs marke well that Iobs intent heere is to teache vs too bee Astronomers, so farre as our capacitie will beare, that we may referre all to the glorifying of God, so goodly order in the heauen as we see. As touching the first point, I sayde that God intendeth to make vs Astronomers, yea so farre forth as eche mans capacitie wil beare it. For to decypher particularly how many Starres there are, and therewith∣all to tell of the other Skylights which men call planets, to witte, what distance there is in highnesse and lownesse, how long and large they be, and what respects they haue one to another: in good sooth we cannot all comprehend that geere, were it not that wee see by experience that the Sunne is hygher than the moone. And how is that? It is bycause that when the moone commeth full betweene our sight and the Sunne, behold there is made an Eclipse: whereby (I saye) we perceyue that the Moone is the lo∣wer. Then may we well perceyue suche things. But yet notwithstanding in the meane while wee knowe not the space nor the reason howe it commeth too passe that the Moone passeth so betweene the Sunne and vs. Therefore euery man cannot knowe this. Howbeit wee haue some kynd of conceyuings of it, which ought to be ynough too humble vs, that we may consider the workes of God. And in the meane while, our Lord would that the grosser sort, (I meene those that haue not the meane to follow lear∣ning) should haue sufficient occasion and be wise ynough to glorifie him, in that it is sayd by Moyses, that there are two greate lyghts, the one to rule the day and the other to rule the nyght. Not that the Moone is bigger than the other Starres or Planets, for it is certayne that there are Starres in the skye which are bigger than the Moone. And why cannot wee see them so great? Bycause of their farre distance from vs. For they are exceeding hygh in respecte of vs, insomuch that they seeme not so great as they bee, by reason of the greate distaunce that is betweene the skyes and vs. And God speaketh vnto vs of these things, according to our perceyuing of them, and not according as they be. VVhy so? It is as if he should say. True it is that all men atteyne not to so sharp vnderstanding as too know how big the planets are, what is the proportion of the Starres, and how they bee diuided: euery man (I say) knowes not this: but open you your eyes and looke vp, and ye shall see the Sunne which is a lanterne of light, yea and the greate light that lighteneth the whole world,

and yee shall see the shyning of the Moone. Then if men had no more but this: it is ynough to make them glorifie the infinit wisdome of God. According also as it is sayde, that God hath cut off all excuse, to the intent they should not raunge at all aduenture. Bycause they bee no greate clerks, he sayeth no more but open your eyes withoute hauing any further skill, and ye shall be constreyned too honour mee and to woonder at my wisdome and power, and at the goodnesse also that I vse towardes you, in im∣ploying such creatures to your seruice. And al the matter [ 10] lyes in our referring of these things to their right ende: wherein we see the fondnesse of mannes wit. The Phi∣losophers displayed the great Treasures of Gods wis∣dome as in respect of Astrologie, for it is a thing that sur∣mounteth all opinion of man, to see how they could spye out that thing that was so hidden. True it is that suche as shall reade Astrologie, may well comprehend and knowe any thing that is spoken thereof in books. But the woon∣derousnesse is of them that did first write them. I speake of the ryght Astrologie, and not of the bastard astrologie [ 20] which the soothsayers and sorcerers vse in telling men their good fortunes and such like things. I speake of the learning of that science whereby men knowe the order of the skies and this goodly furniture which men see. And certesse a man shall see woonderfull things, so as he shall be abashed to heare the Astronomers speake. True it is that they imagin things that are not in the skyes: but they imagin them not without reason: for they doo it to shewe by certaine degrees and measures, the things that myght be to hygh and to deepe to comprehend. VVell, [ 30] and haue the Philosophers disputed much of thys mat∣ter? Hathe God giuen them a greater grace than can bee beleeued, to note and marke out Gods secrets that are on high? yet haue they missed of the principall poynt. For they haue not knowne God, yee see how they bee wanzed away in their owne thoughtes. But euill haue they profited to whome God hath bin so gracious as too lift them aboue the skyes, in such wise as they haue mea∣sured them as a man might measure a plat of lande, or a house, to saye, it is so many paces, or so many foote. [ 40] Then lyke as a man myght measure some place heere by∣lowe, so haue the Philosophers measured all the spaces that are betweene the Planets, and also the Starres them∣selues. To be short it is a thing that hath alwayes bin at∣teyned vnto. And yet in the meane whyle, how haue they knowne God, who sheweth himselfe openly in all hys creatures? So little hath their knowledge led them to the glorifying of him, that haue rather darkened his maiestie by it. VVee see then that it standeth vs in hand too take another way: and whereas here is speaking of the Sunne, [ 50] and of the Planets, and of the Starres: it is not to the end that we should only knowe these naturall reasons to rest there: but to the ende wee shoulde bee guided vntoo God to honoure him and to doo him homage when wee behold the glory that hee sheweth and vttereth vnto vs in his visible creatures. Thus yee see what wee haue too marke in this streine. But what? VVee see that now a∣dayes mens wits wander and become fond as at all times heeretofore. And that is not only in the thing that is she∣wed vs heere. For although we speake not of the Starres: [ 60] yet we neede to go farre to perceyue what God is. Let vs abyde still in ourselues as Saint Paule sayeth in the seuententh of the Acts: let vs but looke euery man into himselfe: and [we shall find that] we haue not any mo∣uing, nor any power in vs, but only by Gods dwelling in vs. And yet for all that, we comprehend him not. If wee say, O I haue no eyes, wee neede but too grope (sayeth sainct Paule, for hee vseth the same word) as a blind man that goeth groping in the darke: though we can but grope with our eyes shut, yet will God (spight of our teethe) make vs feele what his power, his wisdome, his goodnesse and his rightuousnesse are. But what? we continue bloc∣kish and beastly and vtterly witlesse. True it is that we be sharpwitted ynough in vayne and tryfling thinges: but in the cace of our saluation, there wee fayle: there wee bee woorse than the brute beastes that haue not one drop of good wit. So much the more therefore behoueth it vs to marke well these sentences, wherin our Lord sheweth vs, that if we looke vp to heauenward, we ought to bethink vs thus, behold it is God that hath giuen vs eyes to per∣ceyue thys goodly order. And if we looke downward, [we ought to thinke] what is it that sheweth itself euery where? lette vs assure ourselues, that it is God, whiche sheweth himself opēly, to the intent that we should think vppon him. Thus yee see how wee may profit our selues by this text. To bee short, let vs bee well aduised to oc∣cupie our selues in this studie, vntill wee haue compre∣hended the power and wisdome of God, that wee maye be put in mynd to honoure him. I say to honoure him as hee is worthy. For men acquit themselues lightly, and when they haue doone some ceremonie vnto God, they think he ought to hold himself contented with it. But the honour that he requireth and which is due vnto him, is that we should quake vnder him, as oft as we heare hym spoken of: and that we should acknowledge hym to bee our indge and be abashed, assuring ourselues that he is a∣ble too sinke vs with one onely loke, and that he is able too make the mountaynes too melt away as wax doeth against the Sunne. Then what shall become of vs that are so frayle First let vs be abashed at the maiestie of God, and afterward let vs also take hold of hir ryghtuousnesse as it behoueth, saying that nothing hath any being but of him, for hee is the fountayne of all benefits: when wee feele after this sort what God is, fearing him earnestly and trembling at his maiestie. It is the profit that we must make of it. Howbeeit forasmuchas wee bee yet very farre from that point: let euery one of vs learne to record this lesson. And thus yee see what we haue to beare in mynd concerning this texte. Furthermore, it is not requisite too go seeke the stories, whither any mountaynes haue bene sunken into the deepe or no. But when▪ it is sayde heere, that God remoueth the mountaynes and they feele it not at all: it serueth too shewe that like as hee hathe once settled the earth and builded it as it were vpon ve∣ry deepe foundacions: If it please him he can chaunge all in such wise, as the mountaynes shall be turned intoo valleyes. Iob then recyteth not a thing already come to passe, in some certayne tyme or place: but sheweth how it is a thing that God can doo, according as it is sayde in another text, when it pleaseth him, the mountaynes melt away before him as waxe doeth at the heate of the Sunne. And so this serueth to do vs to vnderstande that

he can doo it so often as hee listeth. Yee see then what we haue to marke cheefly. This doone, we must com∣pare them with our owne fraylnesse. For what are wee in comparison of a mountayne? howe greate firmnesse is in it? All the artillerie in the world can doo nothing to it: and as for vs, there needeth but one little finger to ouerthrowe vs. Nowe if Gods looke bee so terrible and dreadfull, that heauen and earth shake at it, (as the scripture sayeth:) shall a mortall man bee able to stande before him? VVhen wee shall haue knowne oure owne [ 10] frailtie, and throughly digested Gods myghtie power, we shall haue doone verye much. Howbeit forasmuchas we thinke very seeldome of it, let vs hardely learne all our lyfe long, and let vs study this lesson, and let vs al∣wayes bee scholers. Now after that Iob hath spoken so, hee addeth that God passeth before him, and be seeth him not: and that hee goeth too and fro, and hee perceyueth him not: wherein he doeth vs too witte, that although God vtter himselfe vnto vs, yet shall he be inuisible. How is it that God vttereth or sheweth himself vnto vs? By his works, [ 20] and not in his substance: for in his substance we shall ne∣uer see him. Neuerthelesse wee knowe him after suche a a sorte, as we be constreyned too see that his hand hathe passed that way. Thus ye see the recorde which he yeel∣deth vs of his presence. God then passeth before vs, that is to say, he maketh vs to perceiue his power which spred∣deth itselfe in such wise through all the whole worlde, as it is hard at hand with vs: and yet notwithstanding hee is inuisible, that is too say, although the sayde vttering and shewing of himselfe be according to nature: yet haue not [ 30] we the full knowledge thereof, nother aree we able too comprehende it by reason of the small capacitie of our wit: but wee stand astonyed at it. As for example: If I see the ground bring foorthe frute: behold, I am put in mynde of the goodnesse and power of our God. In the springtime when wee see the earth open hir bowels and vtter hir riches: behold, God sheweth himselfe and pas∣seth by vs. Agayne, when one whyle the sunne shyneth and another while it rayneth: Then doeth God passe by, on eyther side of vs: he maketh his walke to and fro [ 40] according too the varietie that hee sheweth, and it is as much as if he went from one place to another, to the in∣tent that men should vew him the better. For were hee settled in some one place too abide there, as it were in a chayre without remouing: we should not perceyue him so well. But now hee walketh vp and downe, verely to the intent to gathet vs the better to hymselfe. VVel then, is God shewed vnto vs so? that is to wit, if wee conceiue the sayd power or vertue that sheweth itselfe in trees, in corne, in Herbes, in Vynes, and in all things? no: we may [ 50] well haue some vnderstanding, and wee may well per∣ceyue some thing: howbeeit that is but in part: So then God shall neuerthelesse passe to and fro, and yet we shall not see him. Now if in these things which are so bace and which seeme to be of no greate value, God walke before vs and we perceyue him not as he is, but only very little: what shall wee do when wee come to his higher woorks that are more secret, and when God intendeth to worke after an extraordinarie maner? like as sometymes he exe∣cuteth his iustice, yea euē in such wise as we are astonied [ 60] at it, and cannot perceyue how it commeth to passe. Now if we bee astonied at the things that God sheweth dayly, and which may be comprehended by the order of nature: must we not needs fayle and be vtterly at our witts ende, when we shall come to those woorks of his that are farre greater? It is certaine that we needes must. Therefore let vs marke well how it is sayd here, that when God passeth by vs, we shall not perceyue him. Heereby we be warned, not to stand in contention with God, too say, how shall this bee doone? or how shall that come to passe? For hys power is infinite: Yea and although it shewe itselfe euen in the smallest things, yet can it not bee comprehended by reason: although it be there, yet do not we perceyue it but in part. I haue told you alreadye that this must not be expounded of the substaunce of God, but onely of hys woorke, whereby he vttereth himselfe vntoo vs: and yet when he sheweth himselfe there, and is come neere vs so familiarly, if we see him not then: how shall wee doo in comparison when we purpose to come vnto himself and to enter talke with him too surmount him▪ Shall wee bee mightie ynough to do it? So then wee see what the ouer∣weening of men is, when they mind to match themselues so with God, as they weene thēselues able to stie aboue the clouds. Alas: we see what folly, or rather what mad∣nesse is in them. Then let vs marke well to what purpose this sentence is placed here as I haue layd it foorth. Af∣ter this, Iob treateth of Gods power and strength, saying that God catcheth, and who is he that will plucke it out of his fist? who is hee that dare say vntoo him, why doest thou so? Verely it seemeth that Iob graunteth heere an absolute power too God, and such a one as hath nother right nor reason in it. But let vs marke that hee pursueth still the same poynt that was declared yesterday: that is too witte, that Gods iustice consisteth not onely in punishing of transgressors, when their crymes be notorious. VVherin then? Euen in that when God woorketh so straungely, as hee seemeth vntoo vs too haue no reason in his doo∣ings, but too doo vs wrong, so as euen the very vnbe∣leeuers take occasion too grudge againste hym: euen therein specially wee must acknowledge his ryghtuous∣nesse. But in this streyne it is sayde, that God will snatch. And doeth hee snatch? No: but hereby it is meante that if God vse anye terrible power that maketh vs afrayde, as if he were a Lion (as oftentimes hee likeneth himselfe to the wild beasts) in such wise as he ouerwhelmeth all, and turneth the earth vpside downe (as they say:) when God thundereth after such a sort, so as we be amazed at it: yet may no man say vnto him, wherefore doest thou so? and much lesse may hee plucke the play out of his fist. That is to say, it is not for men to pleade with God, for they shall but lose time. True it is that men thinke they haue a good cause to make complaints: yea and they are so senselesse in that behalfe, that when they haue spewed vp their blasphemies, they thinke they haue gotten the victorie of God. But in the end they must be condemned whensoeuer God listeth to reply against them, and too make them feele his power and might: not a tyrannouse power, as they haue imagined, but yet an infinite power which sheweth not itselfe to our vnderstanding, to saye whither god be rightuous or no, according to that which we perceiue of him. No, no: But God is rightuous euen then when we would condemne him: accordingly as it is

the one and siftith Psalme, Thou shalte bee found rygh∣tuouse, euen when thou haste condemned men. Then may men well striue againste God: but yet in the ende all mouthes shall bee stopped, and God shall be founde ryghtuouse. And why doeth the Prophet Dauid vse that manner of speeche there, but bycause men are so pre∣sumptuouse as to make God to stoupe to their lure, and make no bones in condemning of him, to iustifie them∣selues? Ye see then after what maner this sentence of Iobs must be expounded. And now wee see in effect how hee [ 10] hath confirmed the matter that we delt with yesterday: that is too wit, concerning the power and strength of God. Are we desyrous to knowe the power and strength of God? Then let vs settle our wits to the consideration of the order of nature as we see it in heauen and earth, that the same may serue to bring vs vnto God, yea and that we may so conceyue of him, as we may humble our selues before him to yeeld him all honour. Is not thys y∣nough for vs yet? Then let vs go on further. Surely it is ouergreate brutishnesse in vs, that heauen and earth and [ 20] all the whole order of nature suffizeth vs not to shewe vs what God is. For ye see the booke is written in letters big ynough, and there withall there is so great store of diuers instructions, that when we shall haue profited in a thou∣sand, there shall be a hundred thousand others wherat we ought to learne somewhat more: But if wee be so dull, as that nother heauen nor earth can profit vs: let vs come to our selues. Let vs bethinke vs, well then, doth God come so familiarly vnto vs, as well in his works, as in all things that we see in our selues? Though we cannot knowe him [ 30] as he is, yet at leastwise let vs perceyue him whē he wor∣keth so familiarly in vs. But it is certayne that we fayle in that behalf: and therfore we must conclude that wee haue no wit to knowe God. Now then when we shall haue in∣quired of Gods presence and power, let vs lerne to hum∣ble ourselues according as Iob addeth heere for a conclu∣sion. Behold (sayeth he) whensoeuer I shall come to answer be∣fore him, I will neuer attempt to iustifie my selfe, but I wil sub∣mit myselfe to my iudge to intreate him. Now we see where∣vnto all leaneth that Iob hath spoken, although his talke [ 40] be disordered. Verely we may gather a good lesson of it, though we haue no more but the generalitie that hath bin declared heeretofore. But now when Iob sheweth vs the mark that he shooteth at: it is certayne that that wil profit vs double. So then let vs marke well this word, how that after that Iob hath spoken of Gods power and wisdome, and giuen some mirrours and presidents of it: he sayeth, what is to be done then my frēds? Ye se God is our iudge. VVhen euery of vs hath looked into himself, put the cace that we be no euill doers that haue led altogither a wic∣ked [ 50] life: put the cace wee haue bin no whoremongers, no murtherers, nor Theeues: put the cace that God bee not able to charge vs that we haue liued naughtily and wan∣tonly: yet notwithstanding who is he that dares be so bold as to opē his mouth to say, I am rightuouse and I deserue well that thou shouldest receyue me to mercie? where is he that dares presume to be so bold▪ what is to bee doone then? VVe must come before our iudge too intreate him by fayre meanes. And this worde Intrcate importeth that we must pleade gilty: that is to say, that wee must knowe how there is nothing but matter of death and damnation in vs: that there is nothing but sin & wickednesse in vs: & that we haue none other refuge but only to his mere mer¦cie. Thus ye see what the word Intreate importeth. And so as oft as there is any speaking of presenting our selues be∣fore Gods maiestie, let vs marke well that he cannot bee glorified at our hands as he ought to bee, except wee bee brought vtterly vnder foote, so as all mouthes be stopped and the whole world confesse themselues indetted vntoo God, as S. Paule speaketh in the thirde to the Romanes. Therfore when we come to make intreatance before our iudge, let it not be with a mynd to iustifie our selues, for we shall get no good by so doing. Also let vs not imagin that the honor which God requireth of vs, consisteth in ceremonies nor in braueries, nor in any other like things: let vs not stand vpō apish toyes, as the Papists do, & vpō I wote not what other gewgawes that men haue broughte in of thēselues. I say let vs not think that God will be ser∣ued & honored at our hands with such geere. But let vs bend our wits to dedicate our selues wholly vntoo hym, framing ourselues after the rule that hee hath giuen vs in his word, assuring ourselues that if we do so, he will dayly increace his graciouse gifts more and more in vs, vntill he haue brought vs to saluation, notwithstanding that we be vnworthy of it.

And now let vs fal flat before the face of our good God with aknowledgemēt of the innumerable faults which we cōmit dayly against him: beseching him to make vs know thē better than we haue done, that wee may bee touched with true repentance, & desire him to guide vs in all our ways, leading vs by his holy spirit, and receiuing vs as hys childrē whom he hath adopted in the person of his onely Sonne: & that he wil make the preciouse bloud auaylable which he hath shed for our redemptiō: to the end that be∣ing confounded in our own sinnes, & in the offences that we haue cōmitted against him, wee may flee to his mercie for refuge: & that in the mean while it may please him to susteyn vs in our infirmities, & not suffer vs to be giuē o∣uer to worldly vanities, but that we may couet the heauē∣ly things, & apply al our wits therevnto. That it may. &c.