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

The Cl. Sermon, which is the fourth vpon the .xxxviij. Chapter.

18 Hast thou considered the large places of the earth? tell if thou knovve all this?

19 VVhich is the vvay vvhere lyght dvvelleth? and vvhere is the place of darkenesse?

20 That thou maist receiue it into his boundes, and vnderstande the pathes of his house?

21 Hast thou knovvne before thou vvert borne, though thy dayes be many in number?

22 Hast thou entred into the treasures of the snovve? Or hast thou seene the treasures of the Haile?

23 VVhich I haue layde vp for the tyme of aduersitie, and for the day of vvarre and battel?

24 By vvhat vvay is the light parted? and is the East vvinde scattered vpon the earth?

25 VVho is hee that hath deuided the course of the Rayne, and the vvaye for the lyghtning of the thunders?

26 To make it rayne vpon the land vvhere no person is, & vpon the vvildernesse vvhere is no mā.

27 To fill the vvild and vvast places, and to make the budde of herbes to come foorth?

28 VVho is the father of the rayne? or vvho hath begotten the droppes of the deavve?

29 Out of vvhose belly came the yce? and vvho hath ingendred the frost of the heauen?

30 The vvaters are hidden as a stone, and the face of the deepe is frozen.

31 Canst thou restreine the pleasantnesse of the Pleyades? or vntie the bandes of Orion?

32 Canst thou make the Mazzaroth to come forth in their time? or canst thou guyde Arcturus vvith his Sonnes?

ALthough the matters that are rehersed heere do seeme to bee none other than such as are commōly knowne already: yet if wee looke well too all things, e∣uery man will deeme it needeful that our ouerweening should be repressed, not with a woord or twayne, but with long declaracions, such as God maketh here. For although we haue graūted that our wits are to weake to comprehend Gods works: yet notwithstanding there needeth but the turning of a [ 10] hand to leade vs into some foolish curiositie and presum∣ption: and that foolehardinesse caryeth vs away head∣long like a madnesse. And therefore let vs not thinke it straunge, that our Lorde vseth here so long talke to make vs perceiue how it is not for vs to iudge of his works, but that it is ynough if wee know them in part according to our rudenesse, and that he giue vs some taste of them. And that is the meane wherby we shall to our profite beare a∣way the things that shall bee spoken thereof. Now let vs looke vpon that which is sayd heere. Mention is made of [ 20] the earth, and God demaundeth whither a man be able to measure it or no. And there is a dubble measuring of the earthe. The one is too knowe of what largenesse the worlde that is inhabited is of: and this may after a sort be comprehended by coniecture. Also there is the whole earth in it self in comprehending the same parte that is so couered with the sea as it is not seene: and it is impossi∣ble too iudge of the greatnesse of that. But put the cace that men could determine of euery whit of it: yet not∣withstanding when men had knowne such a miracle, they [ 30] ought too bee abasshed at it and too glorifie the maker. So then, it is not without cause that God demaundeth whither we be able to do it or no. Neuerthelesse it is im∣possible. For (as I sayd afore) scarsly haue men any sub∣stantiall proofes whereby to know the length and bredth of the world that is inhabited. And if a man speake of the whole masse and bodie of the earth: it is impossible too bring it too passe, that the largenesse therof should bee knowne. There is not then any wit of man that atteyneth thervnto. And what a thing is it then to go about to in∣close [ 40] the maiestie and secret purpose of God within our vnderstanding? It is sayd that God holdeth the earth as if I hild three or fowre graynes of dust in my hand. I neede not to open my hand for it: I keepe my hand shet, & yet hold the dust still within it. God vseth the same si∣militude by his Prophet Esay, too shewe that when wee speake of him, or think of him, we must not measure him by the things that are seene. For the earth is infinite in re∣spect of vs, and yet notwithstanding he can hold it cloce in his fist: that is to wit, there is no proportionable respect [ 50] betwixt his incomprehensible being & inestimable glory, & the whole masse of the earth as great as it is: the earth is nothing at all in comparison of those. Yee see then that the thing whiche we haue to marke in this streyne, is that when we consider that the earth is of so greate largenesse as it outreacheth our vnderstanding: it behoueth vs to be well assured, that he which holdeth it or is able to hold it in his fist, hath another maner of greatnesse in himself, & therefore that there is no more for vs to do, but to con∣fesse our owne feeblenesle, and that wee bee to rude and [ 60] grossewitted. Herevpon let vs honour him, and acknow∣ledge that all his doings are of such perfection, as there is no fault to be found in them, and that it is not for vs too replie against him, bicause we be to ignorant. Thus ye see what we haue in effect to gather vpon that which is sayd here. By and by after there is speaking of the way of light, and afterwarde of the thunder and lightnings, according as mention was made of them afore. And not without cause is this matter repeated. For (as wee sawe yesterday) as soone as the breake of the day appereth▪ the whole world is by and by lightned throughout, and the wings of the Earth, that is to say, the vttermost partes of it are discoue∣red, so as the earth taketh a newe shape, and al this is done in one instant of time. Seyng then that such a miracle ap∣peareth before our eyes: is it not reason that God should bee gloryfied thereby? And if wee will needes play the iolie felowes here: do we not deserue to be punished for our ouerweening, and too be laughed to scorne at Gods hand for this foolish lust of ours, which we haue to com∣prehend the things that are to high for vs? By what path should the light go? Is it in vs to appoynt it? If we would appoynt it his way how farre and wyde it should spreade, how is it possible for vs too go beyonde the whole masse of the earth, ••nd too attayne to the vttermost part of the worlde? VVhat a furious madnesse were it for vs to pre∣sume to iudge of Gods wonderfull workes? Sith we can∣not conceyue howe it commeth to passe that the light is so soone spredde abroade, when it hath once taken pos∣session by the name of the Sunne, to reigne ouer the day? So then let vs learne to exalt God in such wise in all his creatures, for the greatnesse and highnesse of his workes: that wee on oure side acknowledging our owne slender∣nesse, may be as it were brideled to humble our selues before him. For, the way for men to honour God accor∣dingly, is by no mean〈…〉〈…〉 to glorie in themselues, nor to take any thing vppon them aboue him. For if I magnifie God neuer so muche, and in the meane whyle, will needes bee as his companion: to what purpose is that? VVee cannot doo God greater wrong, than to compare our selues with him, or to desire to abace him vnto vs, to say that hee shoulde bee our mate and fellowe. God then shall neuer bee duely honoured of vs, excepte wee bee firste as it were brought to nothing, and that wee ac∣knowledge that there is nothing in vs but wretchednesse. Lo what wee haue further too beare in minde, when mention is made heere of the way whiche is hilde by the light, eyther when it setteth, or when it ryseth too the worlde. It is sayde afterwarde, That no man knoweth the treasures of the Snow and the Hayle. It is not here only that God vseth the same similitude of treasures. For when he speaketh of any of the chastizements whiche hee sendeth vpon men, he sayth he hath terrible sortes layde vp in his treasures, which no man knoweth of. And this similitude importeth twoo things. The one is, a greate store (for a man will not say that a dozen of Frenchecrownes are a treasure, but there must bee a greate masse or quantitie of them:) and the other is, that a treasure is hidden or layde vp. Therfore whē God speaketh of the treasures of snow and hayle, he meaneth that there is a store of them so far passing the vnderstanding of man, as wee muste needes bee astonished too thinke vppon it: and therewithall he betokeneth also that the cause thereof is hidden from vs.

VVee see the Snowe and the Hayle wellynough: but doo wee perceyue any thing of the making of the hayle and snowe? Doo wee knowe howe it commeth too passe? True it is, that the Philosophers can well dis∣pute of it, and men shall see some causes by them alled∣ged: But yet is that a verie small insight of the wonder∣full order that God hath set in nature: hee hath a se∣crete priuitie by himselfe whiche is further off from the reache of our capacitie, so as wee come short of it. Nowe wee perceyue wherefore God speaketh after that ma∣ner [ 10] of the Treasures of Hayle and Snowe. It remayneth that we put the same doctrine in practise. VVhiche of vs is able too make one handefull of Snowe by arte or cun∣ning? VVho can turne the water or vapours into hayle or hoarefrost? Let men beate their braynes aboute it as much as they list, yet are they neuer able to compasse it. VVe cannot make one heare of our head white or black. Now sith it is so, haue we not cause to magnifie the inesti∣mable power of God when he couereth the whole earth with snow? VVhence taketh hee so greate a quantitie of [ 20] waters? Truly men will say it is ingendered in the middle roomth of the ayre which is colde, and that when a great quantitie of vapours bee drawne vp thither, at length the same cōmeth togither and freezeth, & thereof ingendreth the snow: & if the same stuffe be more harder bound, thē is hayle ingendred, bicause the thing is become more faste and substanciall. Men may well say so, and it is true: but yet is it not a straūge thing that in so short a time, so great store should vtter it selfe, whiche had bene hidden afore? Sometimes the weather shall be very fayre in winter, and [ 30] within a two or three dayes the snow shall fall a twoo or three foote deepe vpon the ground? I pray you ought not such a change to make the heares stand vp stiffe vpō our heades (at leastwise if we were not to dull) to the ende to leade vs to some feare of God? Furthermore, if wee bee rightly minded, ought we not to be moued to beare such reuerēce to our God, as to acknowledge his power to be so high aboue vs, yea euen in the visible & earthly things, as it giueth vs cause to glorifie him by cōfessing our own ignorance? Yee see then what we haue to gather vppon [ 40] this worde Treasure, for the well applying thereof to our owne vse. Besides this, let vs call to minde how it is sayd in the song of Moyses, That God hath his chastizements layd vp in his treasuries, which we comprehende not: to the ende we steppe not out of square as wee see men do, which oftentimes worke spite agaynst God, bearing thē∣selues in hand, that they be scaped Gods hand. For if hee haue deliuered them from any incōuenience: it seemeth to them that the worst is past, and so they doo but shake their eares, as the Prouerbe sayth. Let vs call too minde [ 50] this which God telleth vs: know ye (sayth he) the roddes that are layd vp in my treasures? As if he should say, whē I shall haue beaten you after one fashion, and afterwarde haue pitied you, thinke not your selues too be quit for all that: for I haue other meanes which you cannot cōceiue. VVhen wee haue bene chastized after one maner, there are a doozen scourges mo whiche you neuer thought of. Therefore stand ye in feare of me, and preuent mine an∣ger, and tempt me not hereafter, least I vtter my scourges more and more vpon you. And that is the cause why it is [ 60] sayde here, that God keepeth the treasures to the time of ad∣uersitie, and to the day of incounter and battell. As who would say, they be his artillerie, his speares & his swords wherewith to fight agaynst his enimies. No doubte but God in vsing this similitude of incounter and battell, ment too betoken that if wee haue any warre with him, he is fenced and furnished alreadie after suche a sorte, as wee muste needes go by the worse: for wee haue no strength nor power too stande agaynst his hande▪ VVee may well put on armour, and assemble all the ayde of the world: but which of vs can scape his hande when he shall haue set al his creatures in battell after that maner against vs, and commaunded them too gyue charge vppon vs? And therefore lette vs learne firste of all, that Godnee∣deth not too borowe helpe, when he would be auendged of his enemies: it is ynough for him to determine it in his owne purpose, or too speake the woorde, or to shewe but his will: and immediatly both heauen and earth will bring him armies out of number. For sith hee couereth the earth a foote or twayne thicke with snowe, is hee not able to ouerwhelme vs when he listeth? thinke wee that his power is abated that hee cannot sende snowe thirtie poles deepe aboue our heads? Againe, sometimes wee see the earth frozen, and the winde dothe so binde it as it be∣commeth as harde as yron: and what letteth that God shoulde not leaue it alwayes in the same plight? Lette vs marke then, that God needeth not to make any great pre∣paration to incounter his enemies, and to put them to the foyle. Let him but onely say the woorde, and the whole world shal be on fire, and there is not that creature which shall not serue to destroy men. Sith we heare this, lette vs learne to stoupe vnder the mightie hand of our God, and not make warre with so mighty a Lord: for what shall we gayne by it? Then let vs learne to obey him: for eyther we must be vphild by his hand, or else we must haue it a∣gainst vs, there is no meane betweene thē. True it is that God will beare with vs for a time, according as it is sayd that he wayteth for menne as it were in couert: but yet must we needes be vnder his protection, or else haue him our enemie, and so will it appeare in the ende. Therefore lette vs yeelde our selues vnto him that he may preserue vs and wee continue vnder his gouernance: and if he be the keeper of our welfare, lette vs assure our selues that wee be safe agaynst bothe hayle and all other stormes and tempestes. And why? For the hayle is not ingendered of it selfe, nother doth the snowe fall without his commaun∣dement: they are bothe of them his treasures. VVhen a man listeth, he will lay forth the things which he keepeth locked vp: and euen so is it with all creatures, for God sendeth them foorth at his pleasure. Therefore we neede not to feare the haile nor the stormes, so long as we be in Gods keeping: but contrarywize we must needes be dis∣quieted and vexed continually, if God be agaynst vs. And herewithall let vs marke howe it is sayde, that he reserueth them to the day of battell, and to the day of aduersitie. As if he should say, men neede not to vaunt themselues as they be wont to do, when God scourgeth them not: for prospe∣ritie doth so rocke vs asleepe, as we bethink vs not of our faults, nother enter into account with our selues, to know in what cace we be to Godward: but as long as wee haue any respit, we be like euill paymaysters and vnthrifts that wast away all. For he passeth not for the owing of a hun∣dred

crownes so long as he is not called vpon nor his day of payment come: but he maketh good cheere so long as he hath one pennie in his purse. Euen so play wee with God. If he giue vs any respite, wee do nothing else but ruffle it out, and we thinke nomore vpon him. Therefore according to that whiche is shewed vs here, if God sende nother hayle nor thunder, nor skare vs one way or other from heauen: wee muste not therevpon runne astray, nor fall asleepe. And why? For he can spie fitte time too chastize vs. Then lette vs preuent him, and not tarie till [ 10] the day of battell come. For when the trumpets sounde alarme & the battell is ioyned, it is to late then to say, let vs fall to compositiō, let vs deuize some meanes of agree∣ment: yea, yea, for the tyme is past. VVherefore whyle God forbeareth vs, and giueth vs leyzure to bethinke our selues, so as wee haue as it were a time of truce to looke about vs, and to enter into iudgement of ourselues. Let vs preuent his rigour, and become our owne iudges, to the end that we be not iudged of him, and let vs cōdemne our selues, to the intent wee may bee quit by his infinite [ 20] grace and goodnesse. Thus ye see what we haue to marke vpō this streyne where mētion is made of Gods reseruing [of things] to the day of battell: namely that it serueth to shew, that wee haue warre with him before it come to the giuing of the onsette: like as when warre is proclaymed betwene two princes that are enemies, there will be many bickerings, as they go abrode for booties and forage: but when it cōmeth once to a pitched field, then is it knowne who hath wōne or lost. Euen so is it with vs when we dis∣please our God, & plucke our selues from his hand, & be∣come stubborne against him: for then is open warre pro∣claymed on our side. VVe defie not god with our mouth, nother do we send a herault to him to defie him: but yet forasmuch as our sinnes proceede of a furious rage, it is a proclayming of warre agaynst him. And seing he is our e∣nemie, what tarie we for? neuerthelesse the battell is not giuen at the first day, but God letteth vs alone so as wee stand vp still for a time. But let vs looke to come to ioy∣ning of hand strokes at length, howbeit in looking for it let vs not linger for it: that is to say, lette vs bethinke vs [ 40] of it a long whyle afore hand, but let vs not welter in our sinnes and wicked deedes, least wee kindle the fire of his wrath by casting more wood into it to make it too con∣sume vs. Vpon the knowledge hereof, let vs take the ad∣uauntage of the tyme, and craue pardon at his hand. Be∣holde then what wee haue too marke yet further. True it is that God doth oftentimes punishe the rightuous as well as the vnrightuous both by hayle and tempests, (for afflictions are common to bothe parts, and contrarywise he maketh the Sunne to shyne both vpon good and bad:) [ 50] but yet behoueth it vs too bee alwayes persuaded, (as the Scripture telleth vs) that they be Gods scourges, where∣by he intendeth to correct our sinnes in sending vs hayle, tempestes, and suche other like things. Yet notwithstan∣dyng the rightuous haue whereof to reioyce: For they know that Gods chastizing of them is through a fatherly good will, to the ende they should not perish, as S. Paule sayeth: The temporall chastizements ought to put vs in minde of our sins, according as they be records of Gods displeasure. Neuerthelesse if we walke in his feare, & put [ 60] our trust in him: he will alwayes pitie vs, and handle vs with mercie & not with rigour: and although he correct vs, yet shall it be for our profit & welfare. God thē shew∣eth well by outward signes that he maketh warre agaynst those that serue him and walke in his feare. But yet what soeuer befall them, all redoūdeth to their welfare, bycause he abateth his rigour towards them, and maketh the tem∣porall chastizements to serue thē for medicines & salues, notwithstanding that generally corrections do put vs in minde of our sinnes▪ and therewithall shewe vs that we be at warre with God, and that we deserue to haue him fight agaynst vs, and arme all his creatures too our destruction. Lo in effect how wee ought to practize this texte. Nowe consequently it is sayde, that God will rayne vpon the wilder∣nesse where noman dwelleth, and that the earth shall be so moy∣stened as it shall yeeld frute. VVherin this matter is still cō∣tinued, namely that God worketh after such a sorte euen in the common order of nature, as wee bee abashed and our wittes bee dazeled at it. No doubt but wee shall see his doings, yea and conceyue some reason of them: but yet when wee haue cast our cardes throughly, wee shall alwayes bee driuen too conclude, that Gods wisedome is hidden from vs, (I meene euen in all these manifest things) and that there is a cause aboue vs wherevnto wee bee not able to reach. Therefore it behoueth vs alwayes to come backe too this poynt, to comprehende through∣ly what is conteyned here. VVee see the rayne fall, and wee know in effect that it is ingendered of vapours: but when wee see that the rayne causeth the earth to budde, yea and that the very wildernesses where dwell no inha∣biters wexe greene also: wee see a thing to wonder iustly at. It will trouble a man curstly to water a garden: and for all his trauell and labour he can bring nothing about, except God giue influence from heauen. All the wate∣rings in the worlde will do no good, vnlesse some rayne or dewe fall from heauen. One of these hath more work∣fulnesse in it, than all the waters that can be brought by mannes deuyce. Therefore when wee see the desertes growe greene: therein God intendeth to shewe by assu∣red tokens, the effectualnesse of the rayne whiche he sen∣deth. For in little Gardines men are continually wate∣ring of them, and afterwarde commeth the rayne and the dewe, so as things growe there euen apparantly to sight. But looke vpon a waste grounde whiche is burnt vp too day, and noman watereth it, and the soyle is drie of it selfe: and yet notwithstanding God maketh it to bryng forth abundance of hearbes and grasse, by meanes of his rayne. Sith wee see such things: the more familiarly that God sheweth himselfe to vs, the iuster cause haue wee to glorifie him: and if we do it not, we cānot by any meanes excuse our selues of vnthankfulnesse. Is it not a greate matter that we see Gods miracles with our eyes, (yea he poynteth vs to them with his fingar, and the thing is not seene onely once in a mans life, but it beginneth newe a∣gayne day by day): and yet notwithstanding wee thinke not rightly vpon them? VVee tread vpon the grasse with our feete, and yet we vouchsafe not to caste our eye thi∣ther to say, blissed be God that maketh the earth beare frute after this sorte. Furthermore let vs therewithall be∣thinke vs of our owne rudenesse and dulnesse: I cannot tell how one braunche of an hearb springeth forth: I see it with mine eye, but the cause of it is so hidden from me

as I am at my wittes end. I see that whē a grayne of corne rotteth [in the earth] it springeth agayne, and bringeth forth a number of graynes for the nurrishment of men. I see all these things: and are they not all of them miracles of God? and yet for all that, I cōsider them not as I ought to do. Surely a man woulde thinke at the first blushe, that this lesson were superfluous, and that it were a needelesse thing to treate of the growing of corne and grasse. For doth not euery man see it▪ And are wee not well ynough acquaynted with it? Yes truely: but yet for all that, who [ 10] is he that yeeldeth God his due honour? Do we not de∣face his glory and maiestie asmuch as we can? Therefore this knowledge which wee weene to haue, shall make vs the more guiltie, bicause our vnthankfulnesse be wrayeth it self therein. But howsoeuer the world go, let vs alwaies beare in minde, that euen in the basest things, there is an incomprehensible wisdome of God. VVe will perchaunce say, that this is knowne both to great and small: but if we come once to the souerayne cause, it will bee found that euen the wizest of vs are to seeke in that behalfe: and the [ 20] more that they would shew the finenesse of their wit, the more will God be auendged of their pryde, according al∣so as it is good reason, that he shoulde make vs perceyue how wonderfull his woorkes are, and that when we haue any knowledge of them, the same is but in parte thereaf∣ter as it pleaseth him to deale it vnto vs, and that (as hath bene sayd) he alwayes reserueth stil some part to himself, in somuch that he keepeth the causes of things hidden and secrete in his owne minde, whereinto it is not for vs to presume to enter as now. And it is a goodly lesson to [ 30] know how to put a difference after that maner, betweene the things that God reueleth vnto vs, and the things that he keepeth to himselfe, according also as Moyses speaketh thereof. Our God (sayeth he) keepeth his secrets to him∣selfe: and the things that are reueled belong to vs and to our children, according as it is cōteyned in the Law. True it is that there Moyses speaketh of the lawe that was pu∣blished: as if he had sayde, let vs bethinke our selues, for God hath graunted vs a singular benefite in vouchsafing too shewe vs his will, and in gyuing vs peculiar instru∣ction [ 40] howe to walke in his commaundements. There∣fore let vs receyue this record, let vs suffer God to schole vs, and let vs be good scholers to him: and in the meane whyle let vs let him alone with his secretes, that is to say, lette vs hold vs contented with the doctrine that he hath set downe vnto vs, let that bee our meeteyard, and lette vs passe no further. VVhy so? For our Lordes secretes (sayeth he) belong to himself, and the things that he reue∣leth belong vnto vs, and no more. By the way wee may apply this text to that which is sette downe here. VVhy [ 50] so▪ For we see what God sheweth vs in the order of na∣ture Howbeit but in small porcion: for he intendeth to holde vs alwayes shorte▪ and to shewe vs that wee bee too dull and simplewitted to mount so high as to know Gods secrets. So then let vs learne to take this instructiō which God giueth vs, and to profit our selues by it, and let vs go no further. This is a very necessarie admonition, conside∣ring on the one side the rechlesnesse, and on the otherside the fond presumptuousnesse that is in men. For if God hyde his secretes from vs, it should seeme that we would [ 60] go about to know them whither he will or no. Is it not apparant howe desirous and eager menne are to knowe things that are not reueled vnto them? O (say they) I would fayne know this, and I woulde fayne knowe that▪ and therewithall they streyne themselues to enter into discourse. Of what things? Of the things that are con∣cealed from them in the holy Scripture. Lo how menne haue alwayes ouer labored thēselues, to knowe the things that God ment not to teache them, bycause he knoweth that it is not good for them. VVee see then the madde presumptuousnesse that is in men, to be desirous to con∣ceyue in their brayne the things that are not graunted to them, and to enter into Gods secretes whither he will or no. Againe, on the otherside they be as retchlesse to take holde of the things that God teacheth vs. God declareth vs his will, so farforth as is for our behoof, & he chaweth our meate to vs to the intēt we might swallow it downe the easlier, & bicause he knoweth vs to be but weaklings, he teacheth vs familiarly according to our owne nature. Verely the holy scripture is as plain a discouerie of things as can be▪ the good will of God appeereth there outright: and if wee applied our mindes therevnto, we should finde all things there whiche are requisite for our welfare. For there God applieth himselfe to our rudenesse, hee tal∣keth familiarly with vs, yea and he lispeth (after a sorte) as a nurce would do with hir little babes. But yet are not wee carefull to profite our selues by folowing him. And therefore seing wee be so rechlesse and negligent to pro∣fite by the holy scripture: & yet in the meane while be so curious & inquisitiue, or rather so foolish & madbraynd, as to couet to know more thā is meete for vs: let vs beare in mind how Moyses telleth vs that our Lords secrets be∣lōg to himself, & therfore that we must not be inquisitiue of the things whiche God listed not to discloze vnto vs, but be contented to be taught here by the meane that he hath ordeyned, and in the meane whyle let God alone with his secrets without assaying to reach aboue him, and glorifie him, knowing that we be not yet come to the per∣fection of beholding him face to face, but that it beho∣ueth vs first to be trāsformed into his image, which thing shall not be fully done, till he haue ridde vs cleane of all our fleshly imperfections. So then let vs remember in ef∣fect, that when we haue tasted of Gods wisdome, iustice, and goodnesse in all his creatures: wee muste conclude that we come not to the highest degree, but fayle thereof in the middes of our way: & thereby let vs take warning, to honour him and to submit our selues wholly to him. Nowe after that mention hath bene made of the earth, of the deepes▪ of the waters, of the snow, of the rayne which moysteneth, and of suche other things: by and by here is speaking of the skie and of the starres. Here our Lorde setteth downe the thing we haue seene before: whiche is, that in the order of the skies a man shall perceyue many recordes of his goodnesse and loue towardes vs, and also many signes of his wrath when it pleaseth him to visite vs for our sinnes, and to make vs feele that he is our iudge. And for that cause it is sayd purposely, Come on, wa••t thou borne when I created the Planets, and the other Starres, ••nd all the signes of heauen? wa••t thou there? Or arte thou able to bid them go that they may go, or canst thou restreyne the plea∣santnesse of the Pleyades, or canst thou vntie (or vnknitte or loozen) the handes of O••ion? Here are certayne of the ce∣lestiall

signes named, wherin the Hebrues them selues do not agree: but yet notwithstanding, a man may perceyue that the first worde which is set downe here, betokeneth certayne starres that appeere in the springtime, and bring a sweete rayne too open the earth and too make it yeelde frute. For that cause it is sayde, Canst thou bynde vp or re∣streyne the pleasantnesse of the Pleyades whiche cause the earthe to become fresh and greene? Canst thou restreyne God from sending men the pleasant spring time to glad them with∣all? Afterwarde hee speaketh of Orion, which is a cleane [ 10] contrarie signe, and bringeth great blustring stormes and waterfloudes. Othersome translate it Arcturus, whiche is termed a keeper of the things that can be shet vp or re∣streyned, and of the vapours that are haled vp into the ayre. But it is not needefull to stande muche vpon that point: it is ynough for vs to know that it is a signe which betokeneth great tempests and rage of waters. Therefore it is sayde, Art thou able to vntie his bands? as who would say, wee beare no sway in the skies, in so muche that wee can not but be rauished out of our wittes to thinke vpon [ 20] it. Nowe first of all let vs marke in this texte, that men are warned of the shortnesse of their life: and that serueth to represse them when they would ouershoote them selues to farre. For whom do we thinke our selues to be? much ado haue we to be borne, and yet will wee needes blame Gods doings: Yea? and shall we teach him his lesson, as though hee had no skill too gouerne the worlde? where were we at the time that all things were created? were we of counsell with God to helpe him, when things were put in so goodly and wonderfull order? There is nothing at [ 30] all in vs, in so much that wee could hardly get out of our mothers wombe: and yet notwithstanding▪ wee will take vpon vs to be his iudges. It were a fayre sight that a yong babe which coulde scarce speake, shoulde take vpon him to gouerne the whole world, and chalendge all wisdome and discretion too bee in him selfe alone. And what are wee in comparison of God? Although we were come to fourescore or a hundred yeares of age, what is it in re∣specte of the euerlasting time and wisdome of God, who was before the worlde was created? And againe, what is [ 40] it in respecte of the gouernement that hath continued so long time. Therefore when so euer wee thinke vpon the shortnesse of our life: let vs bee sure that by that meanes God rebateth our pryde, to the intent wee should not be so selfewyze, as too take vpon vs to dispute againste him. And this is the firste and cheefe lesson that wee haue too learne in Gods schoole. Verie well, no doubt but wee shall haue whereof to make our boast, when we shall haue profited in that poynt: and therefore so long as wee bee conuersant in this worlde, let vs bee contented too heare [ 50] God speake, and to beare in mynde what so euer hee tel∣leth vs, that wee may profite more and more by it. And moreouer let vs not goe about to aduaunce our selues a∣gainst him, for if there were no more but this onely say∣ing, that our life is nothing, were it not ynough to holde vs in awe and meeldnesse? Lo what wee haue to beare a∣way on the one side. But heerewithall we haue also a good comfort to gather: which is, that for so much as wee see that God hath preserued the world so long a time in good state before wee were borne: wee neede not doubt but [ 60] he will prouide for the time to come. Therefore whensoeuer we be vexed and troubled with any great thought of minde, and therby prouoked to this or that: let vs put our selues into Gods hande, for he knoweth howe to go∣uerne, hee is no yong beginner. So then sith wee see that this order hathe continued euer since the creation of the worlde, and that (for all the chaunges which haue hap∣pened in the meane whyle) men perceyue that all things haue bene so well dispozed, that the world hath still bene preserued in his right state: I say if wee bethinke vs well thereof, we haue cause to glorifie God, and seing that his iustice, goodnesse, wisedome, and power appeere therein, let vs be contented therewith, and assure our selues that hee will aswell continue the same to the ende as hee hath begonne it. Lo what we haue to marke. Agayne, where∣as mention is made of commaunding the celestiall signes: let vs alwayes marke that it is impossible, that this order∣linesse which wee see, should come eyther of the starres themselues or of any other mouing, than of the hande of God which gouerneth from aboue. And so although the starres haue their seasons to mount aboue vs, and likewise to go down againe out of our sight: yet notwithstanding lette vs assure our selues, that the same happeneth not at all auenture, but that it is God which commaundeth it, and although hee haue giuen them their influences from heauen, yet hath he the guyding and ouerruling of them still. And for proofe hereof, the Planets moue all yeeres alike: and yet it is apparant that there is greate oddes in their mouing. VVhat is the cause that the earth is freshe in the springtime? It is bycause the Pleyades reygne then: howbeeit, not that God reygneth not ouer them. For although hee haue giuen the celestiall signes their in∣fluences: yet doe they not any thing of their owne pecu∣liar motion. For what a thing were that? VVe should see the spring time cōtinue in one euen and measurable rate: that is to say, that there should neuer be nother ouermuch heate nor ouermuch cold, that there should neuerfal one droppe of rayne more in one yeere than in another, nor that there should neuer bee any other alterations. But sith there is suche diuersitie, that wee see the yeeres farre vnlike one another: thereby wee perceyue that nother rayne nor snowe ingender of their owne power: but that God, (althoughe hee haue giuen some properties to the starres,) reserueth still the ruling of them to himselfe, and declareth that it is hee which hath the souerayne gouern∣ment, and disposeth all things as he knoweth to be expe∣dient. So muche the more then behoueth it vs to marke these texts, wherin God telleth vs, that although the stars haue their naturall courses and properties: yet notwith∣standing they be not driuen by their owne power, nother do they giue influence to the world▪ otherwise than God commaundeth them, so as they obey his souereygne do∣minion which hee hath ouer all creatures. Therefore let vs not learne too gaze at the starres as thoughe they had power of them selues to do either good or harme: but let vs pray vnto our good God, that when it pleaseth him to make his creatures serue to our vse, he will also graunt vs the grace so to profite thereby, as he onely may bee glori∣fied. Moreouer when wee see thunder, lightning, tem∣pests, and stormes: let vs assure our selues that seing they be at his commaundement and he maketh them to serue at his pleasure: we shall be safe if we be in his protection,

which we shall then be, when we haue the [inward] wit∣nesse that hee hath receyued vs to mercie, and taketh vs for his children. Furthermore, when so euer wee thinke vpon Gods works, let it be with such sobernesse and mo∣destie, as we may learne, not to be to inquisitiue of Gods maiestie, but to holde our selues contented to bee taught according to our measure and capacitie. And there withal when he openeth things to vs by the ordinarie meanes of his worde, let vs open our eyes to consider them as wee ought to do, and yeelde our eares to him to herken what [ 10] he telleth vs, so as we may not be rechlesse in that behalf. But as for the things that are to high and profoūd for vs: let vs let them alone, and wayt for the day of ful discoue∣rie, wherevnto our good God calleth vs, which shall be at such time as we be transformed into his glorie.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him to make vs feele them better than wee haue done, and ge∣nerally also to bewray our wantes, to the intent to deface vs vtterly and to make vs seke our whole welfare in him: and therewithall to apply vs to his seruice, that hee may bee exalted more and more among vs, so as wee on oure side may acknowledge him to be our God, and he on his side acknowledge vs for his people. And so let vs all say, Almightie God our heauenly father, we acknowledge and confesse according to the truth, &c.