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

The .Cxlviij. Sermon which is the second vpon the .xxxviij. Chapter.

4 VVherevvast thou vvhen I layde the foundations of the earth? shevve mee, if thou hast vnder∣standing.

5 VVho hath layde the measures thereof? canst thou tell? or vvho hath set the compasse vp∣on it?

6 VVherevpon are the foundations thereof stayed? or vvho is hee that hath layde the cornerstone thereof.

7 VVhen the Starres of the morning reioyced togither, and all the children of God soong in triumph?

8 VVho hath shettevp the Sea vvithin doores, vvhich in emptying it selfe commeth foorth as out of a vvombe?

9 VVhen I made the clovvdes as the garment thereof, and the darknesse as the svvadling bandes thereof:

10 I haue stablished mine ordinance vpon it, I haue shet it vp vvithin barres and doores.

11 And I sayde, hither shalt thou come and not passe any further, and heere shalt thou stay the lif∣ting vp of thy vvaues.

WE graunt well ynough all that is re∣hersed here concerning Gods works as wee see them bothe in heauen and [ 10] earth. But if wee minded them ear∣nestly, we coulde hardly be made to speake one worde. Neuerthe lesse if we wist howe to profite our selues by the things that are conteyned in this doctrine: it woulde bee ynough to teach vs lowlinesse, so as wee shoulde no more open our mouthes to grudge agaynst God, or too complayne of him when hee doeth not things to our ly∣king. All this geere woulde be layde awater. For the in∣comparable greatnesse and highnesse of oure God, hys [ 20] woonderfull power and might, and his infinite goodnesse and wise dome whiche shewe themselues in his woorkes, woulde suffise to humble vs, and make vs astonished, and wee woulde do nothing but honour him, and do him ho∣mage with all feare and reuerence. VVee haue then two things to consider heere. The one is, that when God spea∣keth of his power, and therewithall sheweth it vs too our face euen in the things which we may see: the same is not more than needeth: for we consider things very il though they be neuer so manifest to vs. And secondly it behoueth [ 30] vs to come to the end and intent that God purposeth, for it is not ynough for vs too confesse that God made the earth, and setled it in the middes of the sea. True it is, that Gods shetting vp of the sea after that sort, as though it were inclosed with great walles, is a wonderfull thing: and of good right ought wee to confesse, that the workmaister is excellent. Howbeit it behoueth vs to passe yet further, and to applie our whole indeuer too glorifie God in such wise, as we confesse all his doings to bee iust, full of equi∣tie and right, and by that meanes bee bridled when we bee [ 40] tempted to grudge and repine at him, or too finde fault with his workes. Then let the things that are conteyned heere, serue to subdue vs, and to holde vs in such humble∣nesse and modestie, as wee may doo nothing else but ho∣nour him. And if the reason of his workes bee vnknowne to vs: let vs not therefore ceasse to take them all for good and rightfull, and to rest therevpon without any gaynsay∣ing. But now let vs come to the words that are conteyned here. The first question that God demaundeth is, where Iob was when be layd the foundation of the earth: as if he shuld [ 50] say, wretched creature against whom dost thou set thyself? It would behoue thee first to bee my match: it would be∣houe thee to come neere mine vnderstanding. And howe farre art thou off from it? Againe he sayeth, come on, let me see if thou hast vnderstanding? who bath layde the measures of the earth? Tellmee if▪ thou knowest him. Or who hath set the compasse vpon the same, to make it to be so well propor∣tioned? who hath setled the earth vpon hir corners, and wher∣vpon is it stayde? Iob, tell me all these things, sayeth God. Truly when wee beholde the greatnesse and weightinesse [ 60] of the earth, wee bee abashed at it: the hougenesse of it dazeleth our witts: and we be not able to comprehend it. VVe see well ynough, and wee bee constreyned too con∣fesse, that it is made with as great reason as can bee, but yet we come short of it, wherin God sheweth vs our own frailtie and feeblenesse. Noweseeing it is so, that euen in the things that are seene before our eyes, wee want suffi∣cient iudgement to comprehende them: I pray you what shall we do in Gods narrow and hidden secretes, where∣by hee ordeyneth and appoynteth what hee listeth in hea∣uen? And if wee espie not the reason thereof, what shall we say? Is it meete for vs to be so selfe wise as to iudge of them after our own fancie, seeing that they surmount our vnderstanding? Shall we comprehend that which the ve∣rie Angels cannot comprehende? Is it not an ouergreat folly, or rather madnesse for men to preace so farre? Then let vs be well aduised to what purpose this is sayde. And for the better vnderstanding therof, let vs make this com∣parison. Take mee all the masons and carpenters of the worlde, yea and all the cunningest builders that can bee chozen, and yet is neyther mason nor carpenter so ex∣cellent in his art, but hee had neede of lyne, compasses, rules, plummets, and such other lyke things too buylde withall, or else his building will bee crooked, and he shall not raise it twoo poles highe without some fault in it. Nowe if those woorkmaysters (howe cunning and excel∣lent so euer they be in theyr art,) are faine to helpe them∣selues with lynes, compasses, and measures, and yet the greatest palaces, or castels that shall bee so builded, are not a hundred pole high: what is it in comparison of the buil∣ding of the earth and the sea? A man shall be curstly com∣bered if hee intende but too make a castle of hewen stone. For first of all, if there be not a good foundation and sure groundworke, all the building is in vayne that is layd vp∣on it. Againe if the reering of it bee not in good proporti∣on and order, the working of it will not be wel borne. And I pray you if all palaces and castles were put togither, what are they in comparison of the sea and the lande? VVhat proportion is there betweene the one and the o∣ther? Seeing then that men, (bee they neuer so cunning) haue neede of helpes, and seeke heere and there for ayde and succour, yea euen in the things that are nothing in cō∣parison of the most excellent and houge woorkmanship which appeareth in the earth alone, in that God hath so setled it vpon the waters as we see, & made it in so goodly order: must we not needs be worse thā witlesse, if we take vpon vs too controll God in those his doings, which are farre beyond all cōparison more hidden from vs, than the things that are to be seene in the order of nature? There∣fore whensoeuer these things come to our remembrance, let them serue to rauish vs into wonderment, and to glo∣rifie him that hath made such a building by his onely will, and not by long continuance of time. VVee see that men cannot at the first day builde and make perfect the thing that they go in hande with, and that they are fayne to be∣stow

much labour and time about it. But it is not so with God: for we see that hee did quickly finish all his goodly workmanship that is seene in heauen and earth. To bee short, we see heere that God mocketh mens pride, in that they presume to controll his works. If I spake but of some meane worke too such as are cunning in masonrie and in carpenters craft, and should say to them, it were better for you to do thus or thus, so as I would play the maysterma∣son, and yet haue no skill in the matter: shoulde not the maistermasons and carpenters haue iust cause too laugh [ 10] mee to scorne, and to say, how now? This fellow can not skill to make a windowe of halfe a foote ouer, and yet hee falles to controlling of vs. VVill not then the skilfull in a∣ny art, take scorne that any man should come so foolishly to control their workmanship? wil they not send an ouer∣weener backe againe to his Apcee? Yes surely will they. Nowe if we stande in such awe of maistermasons and car∣penters, as wee dare not speake of their woorke but with modesty, and with protestation that we be vnable to iudge of them, what shall we do when we come vnto God? Be∣houeth [ 20] it not vs to bee much more humble and modest? VVe know after what maner men will speake of a handi∣crafts workmanship, when they be no craftsmen themsel∣ues. True it is (will they say) that I am not seene in this occupation, it is not my trade, neuerthelesse ye shal heare mine aduice: howbeeit I referre it still wholly to such as haue skill of it. Then if wee vse such modestie when it standeth but vpon the iudging of a building or someother meane worke of a handicrafts mannes making: I pray you what honour ought we to yeeld vnto God, when the cace [ 30] concerneth his workes? In what estimation ought we to haue them? Now then we see what God intended in this text, in speaking of the line and the compasse. As if he should say how now? If I were a mortal and corruptible creature, yet would men in beholding my workes do me the honor to say, Beholde, here is a very excellent and skilfull work∣man, he is very cunning, his worke speakes for him. Yea if some handicraftes man (as I sayde afore) had done some meane peece of work, men would not be so bold as to find fault with it: or at leastwise they would not do it which had [ 40] no vnderstāding in such workmanship. But as for me that haue made so excellent a worke, which haue created both heauen, earth, and sea, and all of nothing, and which haue finished them in so goodly order and aray as men see: men take vpon them neuerthelesse to controll me. And what a dealing is that? VVhat are all the works of men if they be layd to my workmanship? Shall they come neere mine? I haue wrought with incomprehensible power and wise∣dome, and yet shall I not bee free from mennes iudge∣ments? Shall any man dare say, why doest thou this, or [ 50] why doest thou that? it were better for thee to doo so or so? VVhat a pride is that? Shall men preferre mortall creatures before mee that am the liuing God? before me that am almightie and alwise? Is not that an intollerable vnthankefulnesse? If a mortall manne make a peece of woorke, men will doo him the honour not to iudge of it without great modestie: and haue not I deserued to bee honored a hundred tymes more, which haue builded the worlde? Then let vs learne too looke better vpon Gods woorkes than we haue done: so as if wee cast our eye vp∣on [ 60] the earth, wee may bethinke vs of the terrible houge∣nesse thereof. It is not as some great castell well wrought, wherevnto none other commeth neere: but we see what a weight it hath, insomuch as it may well seeme impossi∣ble for any foundation to bee founde able too beare it vp. And wherevpon is it grounded? Euen vppon the water. The earth muste needes hang in the ayre (as it doeth in deede) and it hathe the water rounde aboute it. Truely euen the Philosophers which considered not God the maker thereof, did well perceyue by reason howe the wa∣ters do compasse the earth, and how the whole masse to∣gither hangeth in the ayre. They haue disputed verie cu∣riously thereof, and alledged some reason for it. But yet for all that, they were constreyned spite of theyr teeth, to graunt that it was a thing aboue nature, too say, that the waters shoulde so shrinke aside, too the intent that men might haue roome to dwell on. This coulde not come of it selfe, needes must it be the working of some diuine pro∣uidence. After that maner spake they. And although they were blinded through their owne vnthankefulnesse: yet neuerthelesse they coulde not denie but it was so. How∣beeit (as I haue sayde) it is not ynoughe too acknow∣ledge that God created the earth: but wee muste also beholde his woonderfull wisedome therein, and acknow∣ledge it to be such a myracle, as our wittes come short of. VVheras it is said that God created all of nothing, and a∣gain, that he hath settled the earth vpon the waters: is it not a thing too rauish vs into wonderment? If wee looke round about vs, we shal see that the waters do inuiron the whole earth about: and yet notwithstanding wee see that the earth abideth stable, and what a myracle is that? True it is that sometymes men shall see an earthquake, and it will seeme that all should go to wreck, and so also might it come to passe, if God prouided not for it. But howsoeuer the worlde go: wee see that the bodie of the whole earth standeth stedfast still. And is not that a wonder to vs? what excuce can we pretend, if we can find no leysure to thinke vpon such a worke of God? doeth he not vtter his power and mightinesse therein so many wayes as we must needs be sufficiently conuicted therby? But we see and will not see one whit to magnifie God in his works. And this lewd∣nesse is vnexcusable. For when men fall asleepe heere, and take not paine to thinke vpon Gods works: are they not worse than vnthankfull and churlish? So then, howe ig∣norant soeuer we be, there is none excuse for vs, but wee be alwayes blame woorthie, if we glorifie not God in his workes which are so open and manifest. Ye see then what wee haue to beare in mynde in this streyne. Nowe by the way, whereas mention is made of Compasses and of measu∣ring of the earth: we see well that there needed a wonder∣full power and incomprehensible wisdome for the setting of all these things in order. For the earth woulde neuer haue settled and stood still as it doeth if it were not in the middle of the ayre, in suche iust measure and proportion, and in suche conueniencie and temperature, as nothing were amisse. Furthermore when wee beholde the greate and farre distance not onely betweene the earth and the clowdes, but also betweene that and the skie where the Starres and Planets are: should we not be more abashed? And now when we consider the highnesse which wee see in the skie aboue the earth: what is the earth? As greate a masse as it is, and as weightie and houge as men see it

to bee: if we compare it to the greatnesse of the heauen, must wee not needes confesse with the Philosophers that it is but a little Ball? VVhat proportionablenesse is there betweene the one and the other? And yet neuerthelesse if wee looke but vpon the Mountaynes that are on the earth, wee shall finde euen there whereat to maruell, and wherefore too glorifie the woorkemayster that made all. Againe, when on the other side we behold the steddi∣nesse of the earth, ought it not to rauishe vs into woon∣derment? Althoughe wee see great varietie in it: yet [ 10] doeth it alwayes abyde in his place without fleeting. Ye see then, that the high mountaynes which doo as it were imbosse the earth, and the vnleuelnesse of the places, seeme able to shake it, yea and too ouerturne it quite and cleane. But God hath peysed the earth in such propor∣tion and measure: as it keepeth alwayes his owne place still, and although it seeme that the mountaynes shoulde ouersway it, yet notwithstanding one of them is so an∣swerable to another, as the counterpeyse abydeth alwayes stedfast. To be short, whatsoeuer betydeth, the earth shall [ 20] stande stedfast and bee preserued still too the ende, by the proportionable and euenleueled counterpeyse of it selfe, and it shall not bee any whit remoued whatsoeuer happen to it. Neuerthelesse, when wee see howe it is inuironed with the water, and that the houge mountaynes aduaunce themselues as it were to tumble it into the sea, & yet not∣withstanding it continueth steddie still: must it not needs be sayde that God hath wrought after a passing woonder∣full fashion in that behalfe? Yes certainly. VVhat is too be done then, but onely to woorship our God, confessing [ 30] our selues to come farre short of so houge greatnesse, and so incomprehensible wisedome? For of a truth it is good reason that we shoulde walk in all humblenesse and feare, when we come to the considering of Gods woonderfull workes, which shewe themselues euerie where in the or∣der of nature. And so wee see verie cleerely what is con∣teyned heere. Yet notwithstanding it behoueth vs too come backe too this poynt, namely why God setteth the earth before vs as a looking glasse. It is too the ende wee might beholde his infinite glorie, wisedome, power, and [ 40] might, too guide vs and leade vs, as it were by the hande, too the considering of his woorkes, whiche are excee∣ding greate and excellent, thereby too bee rauished into woonderment, of purpose to humble our selues vnder his incomprehensible greatnesse, and too honour him. VVee see that God adorneth himselfe so excellently, as there is no more replying agaynst him, nor no more en∣tering intoo such boldnesse, as to desyre to controll him as though hee had done amisse. VVho is hee that shall comprehende his infinite highnesse? Let vs but open our [ 50] eyes, and wee shall bee confounded. For on the other side, if wee looke too the earth, it is as our fostermother that feedeth and cherisheth vs, and yet notwithstanding wee wote not howe. VVe see well ynough howe it is til∣led, and we can tell well ynough howe to talke of it: but yet must wee needes bee astonished euen in that behalfe. And that is the conclusion of the text. Seing then that we haue a mirrour of Gods incomprehensible power and wisedome, euen in the verie earth that wee treade vpon: what shall wee haue if wee looke vp too heauen which is [ 60] farre aboue, and whereunto we be not able to atteyne? Is it meete for vs to reply agaynst God and to aske why he doth so or so, or why he suffereth this thing or that? A∣las, who are we? So then let vs marke well, that when we haue looked well vpon the earth, it ought to serue to hold our affections in awe, to the ende wee attempt not to ad∣uance our selues aboue the skies, but rather yeeld the glo∣rie to oure God in all things that it pleaseth him too do, knowing that he is the soueraine God, and that he hath a perfect and substantiall glorie, and that his woonderfull power and might are matched with infinite rightfulnesse and wisedome, so as there is no fault to bee found in him. If we conceiue this well, we shall haue profited greatly for one day. Now let vs come to that it is said, That the starres sung prayses, and the children of God reioyced in triumph, at the creating of the worlde. By these wordes God betoke∣neth, that as soone as the starres were made, it was a sette song or melodie to glorifie him. Not that the starres sung, nor that they be sensible creatures: but for somuch as god did therin set out his owne greatnesse, goodnesse, power, and wisedome: it is all one as if he had spoken lowd and shirle. Do we then lift vp our eyes to heauen? VVe must needes heare the melodie of the starres, according as they began to sing at the creation of the worlde. And surely such melodie ought of right too waken vs, and to stirre vs vp to sing the Lordes prayses, and to glorifie him: Yea though we were starke deafe, yet ought wee to giue eare to so melodious songs, and to receyue them: for behold, euen the Angelles of heauen are prouoked so to do. But wee bee to blockish in that behalfe, insomuch that when we lift vp our eyes to heauenwarde to behold the starres, wee consider not too what purpose they shoulde serue vs. Yet notwithstanding it behoueth vs too applie this text to our instruction, to the end we may fare the better by it. Now then it is sayd in the first part, that the starres began to sing from theyr first creation. After what maner? As I haue tolde you alreadie, not with tongue, for they be senslesse and dumbe creatures: but the goodnesse, power, and wisedome of God whiche shyne foorth in the starres ought to serue vs for as many songs. If the ayre rung with shirle and cleare voyces, wee ought not to be more stirred to glorifie our God, than when wee see the woonderfull order which hee hath set before our eyes. Howbeeit to moue vs yet better to glorifie him, it is sayd that the Angels reioyced at that sight, and at the hearing of such melodie of the speechlesse creatures, in so muche as it made them for to triumph. Hereby we ought to bee moued to glori∣fie our God, and such a ioy shall bee a right and true ioy, and a farre other one than the ioy of these madde worlde∣lings and vnthrifts, which cannot be merry but in displea∣sing God. VVe see here a farre other gladnesse set afore vs, which is, that the Angels of heauen did as it were leape for ioy, when they sawe the excellent course and wonder∣full order of the heauen by gods appointment. They were then moued to such a reioycing as is mencioned heere. Seeing that the Angelles do guide vs to the glorifying of God, & to the singing of prayses vnto him: ought not we to be glad when we beholde the goodly order which is in the skie? Is not that the poynt wherevnto wee ought to come as oft as we lift vp our eyes aloft: But what? we bee farre off from putting the thing in vre which wee bee ex∣horted to heere: for truly when we heare any text of that

doctrine, it slippeth away. Although we be warned neuer so muche that we ought to glorifie God in looking vp to heauen and reioycing at the lighte of the Sunne: and al∣though we be sufficiently put in minde to do it: yet doth it slip from vs. But seing that the cheef seruice which god requireth of men, is to be praysed at their hands, and we make none account of it, but (whiche woorse is) doo rob him of his honour, & disfeate him of that which is his, in that we glorifie him not as he deserueth: surely wee shall pay deerly for it when it commeth to the reckening. True [ 10] it is that our Lord knoweth well ynough that hee cannot drawe any thing from out of vs whereby to be magnified as he is worthie: but yet he is contented that men should exalt him and glorifie him in his works, & that we should be moued to prayse him, by the beholding of them. Now if wee do not so, are wee not woorse than traytours? Yes doubtlesse are wee. So then let vs learne to profit in the doctrine that is conteyned here. By the way let vs marke, that the Angels are termed Gods children, to the ende wee should be the more persuaded to runne too the triumphe [ 20] that is spoken of heere, and ioyne with them in trium∣phing out Gods prayses, and in glorifying him with one common accord, when wee heare the sayde melodie both aboue and beneath, inasmuche as God hath spred out his glory euery where. Truely this title of beeing termed the children of God is graunted to the Angelles by a speciall priuiledge, bicause they approch neere vnto him, & haue suche a noblenesse in them, that they bee aboue all other creatures. They are not only Gods messangers: but also are called principalities & powers, bicause that by them, [ 30] as by his hāds he executeth whatsoeuer he thinketh good. Beholde how the Angels are surely the children of God: but yet are we called so as well as they. VVhy so? Bicause God created vs after his owne image and likenesse. And although this were defaced by the sinne of Adam: yet was it repayred agayne in the chozen by the comming of our Lord Iesus Christ, who is the liuely image of God, & we were so exalted by his spirite, as we be now set in our for∣mer state againe, & Iesus Christ hath done vs the honour to come of the line of Abraham, that is to say, too clothe [ 40] himselfe with our nature, to the ende to reconcyle vs too God his father. Then seing it is so, let vs marke that God sheweth vs in this text, after what sort we may bee sure to be children, & cōsequently to possesse the heauenly heri∣tage, which is ordeined for vs, as well for vs as for the an∣gels of Paradise. For although we creepe here vpon earth & be creatures so wretched and fraught with infirmities, as we may be ashamed of our want & wretchednesse: Yet will God finde the meanes to couple vs with the Angels of heauen. Heerewithall let vs vnderstande, that the An∣gelles [ 50] tremble when they beholde heauen and earth, and although they be excellent creatures, yet are they driuen to bee abasshed at the beholding of suche a sighte as is in heauen and earth. Now seeing that the Angels, which are so excellent aboue men, bee neuerthelesse abashed at the greatnesse of God: ought not wee too bee more than ra∣uished into woonderment, when wee open our eyes and behold Gods woonderfull woorkes, and when wee heare the goodly melodie that is in all his woorks? Alas, should we be so vnthankfull as to shet our eyes that wee myght [ 60] see nothing? Shoulde wee playe the deafe men that wee myght heare nothing? So then lette vs followe the An∣gels, who are set foorth to vs here as guides, to the intent that God myght bee glorified at our handes. And if wee glorifie him in all his woorkes, he will take and auowe vs for his children, and shewe himselfe alwayes a father to∣wards vs. Thus ye see what we haue to cōsider vpon this sentence where it is sayde, that all Gods children reioyced in triumphe, when they sawe the starres of the morning reioy∣cing togither. And it is purposely sayd All, to the ende we myght know, that such as giue not their mindes earnest∣ly to the magnifying of God in his power whiche hee vt∣tereth in his woorkes, shall be cut off from his house, and are vnwoorthie to be reckened in the number of his chil∣dren. Nowe let vs passe further. Our Lorde commeth to the Sea. VVho hath set barres (sayeth hee) to the Sea? who hath shet it vp within barres and doores? Thou shalt not passe any further, thus farre shalt thou come and no more. VVhen the sea swelleth, it seemeth that it should drowne & swal∣low vp all: yet notwithstanding we see it is all the whyle as it were in pryson, yea and God holdeth it as a nource shoulde holde a little babe▪ Hee hath set the clowdes and mistes about the sea, as little swadling bands, and as a gar∣ment to couer it. The sea thē seemeth to be as a litle babe whome God weeldeth as he listeth. And heerein also he continueth the magnifying of his woorkes, too shewevs that such an excellencie ought to suffise to make vs walke in humblenesse, and not to be any more so bolde as to set vp our bristles agaynst him, according also as he speaketh by his Prophete Ieremie: Feare ye not mee (sayeth hee) me which haue set the bounds of the sea? He sayeth this, bycause the Sea is aboue vs. True it is that the simple and ignorant perceyue not that the Sea ouerpeareth vs, and that it is higher than the earth: but they suppoze that the water is vnder the earth and farre beneathe it. But it is cleane contrarye. And when wee bee neere the Sea, wee see and perceyue euen by eyesight, that it is hygher than the earth. Nowe seeing that the sea is so aboue vs: whereof is it long that wee bee not swallowed vp euerye minute of an houre, seeing that the water mounteth farre aboue our heades? And specially when mention is made of the fludde that did once drowne the whole earth, it is sayde that God opened the springs and all the windowes of heauen, and also that hee opened the deepes, so as the waters were not restreyned, but let looce. By that dread∣full iudgement of the fludde, God shewed vs as in a mir∣rour, the thing that should be continually vpon the earth, if he with hilde not the waters by miracle. VVee see then that the sea shoulde ouerwhelme all. And what letteth it? See yee not an open miracle? Are wee not conuicted too be woorse than churles, if this cause vs not to worshippe God, and to feare him according to his power, so as hee may haue all souerayntie ouer vs, & we be vtterly beaten downe? And if men presume to set vp their bristles so a∣gainst God: let them but picke their quarell to the sea, & see if they shall be heard aboue it or no. And what else is the Sea with his greate surges and hideous waues, than a signe of the power of him that made it? Nowe if the wa∣ues of the Sea astonish vs: Alas, how much more terrible muste the maiestie of our God be to vs? VVhen the Sea casteth vp his boylings with such hideousnesse as we see: wee tremble at it: and shall wee not feare the maker of it?

but rather bleare out our tongues at him? VVhat a dea∣ling is that? Must it not nedes be sayd that men are starke madde? And that is the cause why God vpbraydeth men be his Prophet Ieremie (according as I haue alledged the text before,) saying: Feare ye not mee? mee which haue bounded the sea with sands for an euerlasting ordinance? But now let vs come againe to the words that are placed heere. God sayeth, that he hath bounded the Sea. And what are those boundes? Like as erewhile he made mention of the compassing of the earth: so nowe he speaketh of the [ 10] sea. Yea and what maner of bounds are they? For the bet∣ter expressing of that which he had sayd: he addeth, That the Sea is in his hande as a little babe is in the wombe of his mother, so that the child lieth not more stil in his mo∣thers wombe, than doth the Sea within his bounds. True it is that it maketh a great noyse: and specially if it be tos∣sed with windes and tempestes, and that it swell: then it seemeth that all the world shall be ouerwhelmed. But yet can it not passe beyond his bounds. And what restreyneth it? Like as wesee a miracle in that a child is kept close in [ 20] his mothers woombe, as in a graue, and howesoeuer hee fare, yet hee getteth not out till the day of his byrthtyme be fully expyred, according to the common order of na∣ture: Euen so is it with the Sea. Besides this, God ad∣deth yet another similitude: which is, that the Mistes serue too restreyne the Sea, that it shoulde not passe out of his boundes and borders, like as Swadlingban••es are to keepe in a yong babe. The childe woulde fayne pull oute his armes and legges to make sport: but he is so hild in with his swadlingclothes, as hee is fayne to tarye there like a [ 30] prysoner: Euen so is it with the Sea. It ryseth in suche wise, as it would (by all likelyhoode) not onely leape out of one place into another, but rather (as I haue sayde al∣ready) swallow vp all and put the whole worlde to con∣fusion. VVe see then that the sea fareth so: and is ther a∣ny cheyne to restreyne the headynesse that wee see in it? Although they had neede too bee very greate lettes that shoulde restreyne so furiouse a creature: yet dooth not God vse any violent meanes to stay it, but only hath ap∣poynted the Mystes to holde it backe: and therby we see [ 40] that he handleth it as a little babe, according to his owne saying. And for proofe thereof, wee see that the mistes are nothing but vapoures ingendred in the ayre, and it is a wonder that the same should get the vpper hande of the Sea, so that as soone as a myste ryseth, by and by the Sea becommeth calme. VVhereof commeth that? of nothing? VVhat shall a man say then, but that the Sea is as a little babe that is tyed vp in Swadlingcloutes? Now although these similitudes seeme verie straunge at the firste blush: yet notwithstanding it is impossible too finde fitter [ 50] kindes of speache too make vs perceyue the incompre∣hensible maiestie of our God. VVe neede not to mount vp to his maiestie too knowe it as it is: his woonderfull workes which he setteth dayly before our eyes, do proue his greatnesse and highnesse so sufficiently, as wee cannot denie it. And it is a fowle shame for vs if wee acknow∣ledge not his incomprehensible power, in that it is sayde heere, that the Sea is restreyned by the Mystes, as a little babe is hilde in by his Swadlingclothes. For what though the Sea bee as hideous as men see it? Yet is it hilde within [ 60] his bounds: it may well leape and mount aloft, but it can∣not passe any further. And therefore let vs learne to glo∣rifie our God in his wonderous woorkes better than we do: and let vs be ashamed of our carlish vnthankfulnesse towards him, in not acknowledging his goodnesse, power and wisedome, that we myght yeelde him the prayse that belongeth to him. Thervpō let vs returne to Gods prin∣cipall intent: whiche is, that wee muste not stay vpon the sea, to consider the thing simplie in it selfe. True it is, that men myghte take some good instruction, by beholding howe God restreyneth the Sea from swallowing vs vp. VVhen we know this, is not euery of vs more than con∣uicted, that the life which God giueth vs, is giuen by my∣racle? But that were not yet ynough if wee went not fur∣ther? Behold, God sheweth vs his wonders, & maketh vs to perceyue them in these visible things, which notwith∣standing are so high, that we be dazeled at them. Nowe if we be constrayned to honour him in acknowledging our wittes to weake to comprehend his highnesse in the very things that are sene with our eyes: what shal we do to his incomprehensible secretes, and to his priuy & hidden de∣terminations, when both generally and particularly hee woorketh after such a fashion, as seemeth straunge to vs, and farre outreacheth all our capacitie? Becommeth it vs to presume in that cace to iudge at all aduenture, and too giue our verdit vpon it as though wee were able to com∣prehend the things that he doth so beyonde our wit and capacitie? He sendeth many aduersities and miseries: One man looseth his goods, another is smitten with sicknesse, another falles into reproche and slaunder, and another is wronged and beaten. it might be thought that God is far ouerseene in handling men so roughly. No, not so. In all these things it behooueth vs to learne too confesse, that God is alwayes rightuous, & that he knoweth cause why to handle vs so, and that the same cause is good & right∣full though it be vnknowne to vs. And if we acknowlege not this, yet forasmuch as we be still in his hande, we shall gayne nothing by all our grudgings. Do wee see the wie∣ked and vngodly haue their full scope in this worlde? Do we see the despisers of God liue at their ease? Do we see them in credit and authoritie, and to be as the maisters & Lords of the worlde? Do we see that they spite God day∣ly, and yet notwithstanding are not punished at the firste brunt? Do we see on the contrary part, that wee are fayne to indure one whyle shame, another whyle trouble, and another while to bee intrapped by treason, and that God succoureth vs not so soone as we would haue him? Let vs wayt paciently till god deliuer vs, as who knoweth what is expedient for vs. And therewithall let vs vnderstande, that if we wonder at the things which he doth here bilow euen in our owne persons, and in the things that we may beholde as it were before our feete: much more reason is it that we shoulde wonder at, yea and honour the secrecie that surmounteth euen the capacitie of the Angelles. And therefore let these lower things teach vs to settle oursel∣nes to the magnifying and glorifying of our God: and so long as we shal be in this world, let vs suffer ourselues to be guided and gouerned by his holy spirite, to the ende he may order vs after his good pleasure.

Now let vs fal downe before the presence of our good God, with acknowledgement of our faultes, praying him too make vs feele them better than wee haue doone, and

specially to knowe what we be, how there is such frayltie in vs, as we faile in all points, and our wits are so rude and grosse, as we cannot attaine to his glorie, that thereby we may learne to be vtterly cast downe in ourselues, and yet not ceasse too seeke to bee lifted vp by fayth in our good God, namely so it bee alwayes with sobrenesse and mo∣destie: and that we knowing howe muche wee be behol∣ding and bounde vntoo him for the number of benefites which he bestoweth vpon vs dayly, may be stirred vp, yea and wholly inflamed to yeld him thankes, that by our ex∣ample the poore ignorant and misbeleuing soules may be drawne to one selfsame fayth & knowledge of the truth, so as all men may with one common accord, praise, mag∣nifie, and exalte him as hee deserueth: And that for the bringing heereof to passe, it may please him too rayse vp true and faithfull ministers of his worde, &c.