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

The .Cxlvij. Sermon, which is the first vpon the .xxxviij. Chapter.

THe Lorde ansvvering Iob out of a vvhirlevvinde, sayde:

2 VVho is he that darkeneth the secretes in vvordes vvithout knovvledge?

3 Girde vp thy loynes like a valiant man: and tell me the thing that I shall demaunde thee?

4 VVhere vvert thou vvhen I layde the foundation of the earth? tell it, if thou haste vnder∣standing.

WEe haue seene heretofore, that Eliu [ 10] intending too rebuke Iob, protested that he himself was a mortall man as Iob was, to the end he should not cō∣plaine that hee was handled with too high a power. And so he shewed that Gods will was to win him by reason and gentlenesse, according also as he dealeth towards vs. For he beareth with vs making his worde to bee preached to vs by men like our selues, so as we may come the more familiarly to heare things that he telleth vs, and the doc∣trine [ 20] is chawed and put into our mouthes. VVe see then that God pitieth vs, when he appoynteth men to bee the ministers of his worde, and to teach vs in his name & au∣thoritie. For he knoweth our abilitie, and that forasmuch as we be feeble, we should out of hand be swallowed vp of his maiestie, and ouerwhelmed with his glorie. And that is the cause why he stoupeth downe to our lownesse, in in∣structing vs by the meanes of men. Yet for all that it is re∣quisit also that we should be touched, to yeeld him the re∣uerence that he deserueth. For without that, wee woulde [ 30] abuse his goodnesse, and whereas he commeth vnto vs, we in the ende woulde play haile fellowe wel met with him. And that is it that is rehersed to vs here presently. For god perceyuing that Iob was not sufficiently subdued with the matters and reasons that Eliu had alledged: maketh him to feele his greatnesse by a whirlewind, to the ende that be∣ing therwith put in feare, he should yeeld himselfe to the acknowledging of his fault, and wholy obey whatsoeuer should bee sayde to him. And so we see that God applieth himself to vs after all fashions, to the intent to win vs. For [ 40] one wile he stoupeth downe [vnto vs.] And why? Bicause he perceyueth vs to be to grosse & rude to mount vp vn∣to him. Neuerthelesse forasmuch as there is ouergreat pryde in our nature: it behoueth vs to feele him as hee is, to the ende we may learne to feare him, and too heare his worde with all humilitie and diligence. And that is a point which we ought to mark well. For therein we see the loue that he beareth vs, and the care that hee hath of our wel∣fare. For needs must he be carefull of vs, when he doth (as ye would say) so transfigure himselfe, as he not only vout∣safeth [ 50] to talke familiarly with vs, but also to stammer and lispe with vs when hee seeth it meete and conuenient for vs. And againe, forasmuch as he seeth that this goodnesse of his might turne to contempt: hee doth also aduaunce and magnifie himselfe as is meete for him to do, to the in∣tent we should knowe our owne state too submit our sel∣ues wholy vnto him. And so much the more ought wee to desire to be taught by his worde, sith it is agreeable to our capacitie, and that therein God hath not ouerslipt a∣ny thing that is requisite and profitable for our saluation. [ 60] Seing then that our good God hath vouchsafed to stoupe downe in that wise vnto vs, and yet therewithall aduaun∣ceth himselfe to frame vs to his obedience: let vs bee the willinger to heare him when he speaketh. And let vs no more make this fonde excuce, that Gods worde is to high and darke for vs, or that it is to terrible, or that it is too simple. For when we shall haue well cast vp our account: we shall find for a certaintie that our Lord setteth vs forth such a maiestie in his woorde, as is able to make all crea∣tures to quake: and yet is there also a simplicitie, to the end to make it to bee receyued of the most ignorant and vnskilfull: [moreouer] there is so great light in it, as wee may vnderstand it without going to schoole, at leastwise if we bee teachable: for it is not without cause that hee cal∣leth himself purposely the schoolemaster of the lowly and little ones. Thus ye see that the thing which wee haue to marke in the first streyne, is that Gods speaking too vs by the mouth of men, is to the intent wee shoulde come the more freely too him, receyue the things with better ley∣sure which he on his behalf telleth vs, and not be astoni∣shed out of measure. Howbeit forasmuch as we be dul vp∣on the spurre, and yeeld him not the honour which he de∣serueth: hee maketh vs to feele him as he is, and exalteth himselfe in his maiestie, to the intent that the same should bring vs to do him honour. And it is purposely sayde, that the Lorde spake vnto Iob out of a whirlewinde. It was not y∣nough for him to haue giuen some token of his presence, but he did also rayse as it were a vehement tempest. VVe shall finde in the Scripture, that sometimes God raysed thunder after the same sort, when hee listed too speake to his faythfull ones. But we haue specially to marke heere, the circumstance of the place, that forsomuch as Iob was not sufficiently tamed: God was saine to shewe a terri∣ble force to him. The cause then why hee thundered and raysed this whirlewinde, was that Iob shoulde know with what a Lord he had to deale. In generall, it is commonly sayd, that God dwelleth as it were in a darke cloud, or ra∣ther that he is compassed about with light: and therefore that we cannot come at him, insomuch that if we woulde looke vpon God, our senses dazle by reason of the thicke darkenesse betweene him and vs. This then is verie well spoken in generall of the glorie of God, to the ende wee should not presume to bee ouer inquisitiue of his incom∣prehensible determinations, but tast so farre of them as it pleaseth him to discouer them vnto vs, and therewithall consider that all our senses fayle vs if he vouchsafe not to come to vs, or else to lift vs vp to him, and yet neuerthe∣lesse, that for another respect, (that is to wit, bycause of our sturdinesse) God must be faine to shewe himselfe ter∣rible to vs. True it is that he would faine drawe vs to him by gentlenesse, and we see that when men bee well dispo∣sed to submit themselues vnto him, he vseth the sayd lo∣uing maner of inuiting them vntoo him as gently as may

be. But when he perceiueth any sturdinesse, he must needs first of all make vs to stoupe, for otherwise what shoulde he win by speaking too vs? And that is the cause why in publishing his lawe, hee rayzed thunders, blew trumpets in the ayre, and made all to shake, insomuch that the peo∣ple were so afrayde, as they sayd, let not the Lorde speake vnto vs, for then are we but dead, wee be vtterly vndone. VVhy did God shake the earth after that maner? and why did his voyce rore with such terriblenesse? Ment hee too driue away his people that they shoulde not heare him? [ 10] Truely it is cleane contrarywise sayde, That hee gaue not his lawe in vayne, but that he ment to giue the people a certaine rule, to the ende they might knowe the way of lyfe. So then his raysing of whirlwindes and tempests in the ayre, is not too scare vs: that (say I) is no part of his meening: but it serueth for a preparatiue too subdue the loftinesse of those folke, which would neuer haue obeyed God and his word nor neuer haue acknowledged the au∣thoritie of him that spake, without these tokens whiche were added. And therfore let vs mark wel, that gods spea∣king [ 20] to Iob after that fashion out of a whirlwinde, was no more than needed. Nowe if such a holy man who had ap∣plied his whole indeuer to the honouring of God, needed to bee subdued after that maner: what had wee neede too be? Let vs compare our selues with Iob. He was a mirrour of Angellike holinesse: wee haue heard the protestations that he made here before: and although he were extreme∣ly afflicted, and by reason therof did murmure and let slip many wilde words: yet did he alwayes hold himself to the grounde of woorshipping God, and of humbling himselfe [ 30] vnder his hand: he hilde still that generall poynt, though he swarued aside in some particulars. But we bee as fleshly as may be, and our vanities do so carie vs away, as we bee in maner starke drunken. Hardely can wee discerne that there is a God in heauen: and if a man set his woorde a∣fore vs, we make slowe haste to it, yea and we bee duller than Asses in it. Had not our Lorde neede then to make vs feele his maiestie, and too touche vs with it in good earnest? Nowe truely God needeth to rayse vp stormes and whirlwinds to make vs know that it is he which spea∣keth: [ 40] but hee must dispose vs after another maner too come vntoo him, according also as hee doeth. Then if one man haue hartbitings and troubles in his conscience, and another be afflicted with diseases, and the thirde bee touched with aduersitie: let vs vnderstande that it is God which calleth vs to him, bycause wee come not too him, of our owne accorde, nor do drawe neere him to heare his worde: he subdueth such hardhartednesse as meete is it shoulde be, to the ende that our mindes should be hum∣bled in true obedience. Doeth God then see such rebel∣liousnesse [ 50] in vs? Hee muste needes vse the maners and meanes aforesayde to draw and win vs to himselfe: and to the ende wee may heare him, hee must be fayne to speake to vs as it were out of a whirlwinde, not that this preuay∣leth in all men. For wee see some that kicke against the prick, and play the restie iades: and although god quicken them vp, yet winneth he nothing at their hand. How ma∣ny of these wretches are to be seene whom God chastiseth so many wayes, stri••ing so hard blowes vpon their heades with a beetle, that if they were neuer so harde they must [ 60] needes bee softned: and yet notwithstanding they neuer leaue gnashing theyr teeth at him? VVe see they cannot be trayned, neither can they by any meanes be moued: so full of pride and stubbornnesse do they shewe themselues agaynst God, euen spyting him to the vttermost of theyr power. So then it were much for the behoofe of all those whom God chastizeth, that they were disposed too come vnto him, and that is his intent. Therefore let vs beware that we disappoynt not our God: but as oft as he sendeth vs any aduersitie, let vs learne to resort to him, as well as though hee spake with thunder, or thundered vpon vs to make vs heare him. Let vs consider this, and let vs so cōsi∣der it, as our mindes may be truly subdued vnto him, and our whole seeking may be to bee wholly humbled vnder his obeysance. Lo what we haue to marke in this streyne. And let vs marke further, that although God doo not in these dayes thunder from heauen: yet notwithstanding, all the signes that haue bene giuen in olde time for the war∣ranting of his worde, ought too serue vs also at this daye. VVhen Gods lawe is preached vnto vs, wee must imme∣diatly match therewithall the thing that is spoken in the ninetenth of Exodus: which is, that the lawe hath beene duely warranted, and that our Lorde gaue full authoritie therevntoo, when hee sent thunder and lightenings from heauen, and made the ayre to ring with the noyse of his trumpets: and that all this was done, too the intent that the lawe shoulde bee receyued with all reuerence euen to the worldes ende. As much is imported in this verse. For wheras it is sayd that God appeared in a whirlwind: it be∣houeth vs to vnderstand that his intent was to warrant the thing that is conteyned in this booke: and not only that: but we must also extende this authoritie vnto his whole word. There is yet this one thing more to be considered, that if God begin to call vs too him after a louing maner, and shew himself rough & sharpe in the end: we must not think it strange, but rather examin well our life, to knowe whether wee haue obeyed him or no: and in so doing let vs on the one side acknowledge his apparant goodnesse, and on the other side consider that he must needes vse the second meanes to win vs, when hee seeth that he gayneth nothing by his fauourable dealing which hee had shewed vs. As for example, God doth sometimes cocker vs when he intendeth to take vs for his owne, and to haue vs of his flocke: and hee setteth foorth his worde vnto vs without sending vs any affliction. Verie well, wee see it is his will so too do, and wee like well of it. But yet in the meane while we profite not our selues by it, to bee confirmed in his goodnesse as wee ought to be, to renounce our owne wicked lustes, to forget the worlde, and to giue our selues wholly vnto him. Hee beareth with vs for a time: but in the ende when he seeth vs so retchlesse, he beginneth to smite. Heerein we ought too perceyue, that his speaking to vs as it were out of a whirlwinde, is not without cause, forsomuch as we had no will to heare him when he spake graciously vntoo vs, and after a kindeharted and fatherly maner. Therefore it is requisite that God should speake to vs with such vehemence, sith hee perceyueth that wee will neuer come too him, till hee haue prepared vs after that fashion. True it is that hee winneth some by his bare worde: howbeeit when hee seeth othersome stub∣borne, he sendeth them some trouble and aduersitie. And doubtlesse there are a number that had neuer come too

the Gospell, nor neuer bene touched rightly at the heart to obey God, if he had not sent them some token that hee was minded to chastice them. Heerevpon when they felt once by afflictions, that there is nothing but wretched∣nesse in this world: they were inforced to mislike of them∣selues, and to cut off their pleasures wherein they had bin plunged heeretofore. Ye see then how God draweth men to him after diuerse sortes. But let vs profite our selues by the meanes that he vseth towards vs, and againe, when he speaketh not to vs in a whirlwinde, let vs on our side bee [ 10] familiar with him, and suffer our selues to be ruled by him as sheepe and lambs. For if he spie any hardhartednesse in vs, he must needes subdue vs whether we will or no. And although he suffer vs to play the looce colts for a time: yet at length we shall feele his terrible maiestie to make vs a∣frayde, at leastwise if it please him to shew vs fauour: for God doth vs a singular good turne when he wakeneth vs after that maner, and thundereth so with his voyce, as it entereth into our harts & woundeth vs. I say it is a priui∣ledge which he granteth not to all men. Againe, his thūde∣ring [ 20] vpō the vnbeleeuers, is to late: for there is no more hope of their returning vnto him, but hee summoneth thē to heare their condēnation. So much the more then ought wee to receyue quietly this helpe which God giueth vs, when for the subduing of all the stubbornnesse of oure flesh, he rayseth some whirlwind, that is to say, maketh vs to feele his maiesty. Ye see in effect what we haue to mark vpon this sentence. Now let vs come to that which is said in these wordes: who is he that darkneth the secretes in wordes without knowledge? Gird vp thy loynes like a valiant man, and [ 30] answere me to all my demaundes. In the first place here God mocketh at Iob, bicause he had striued with him, & borne himself in hand that he could mend his cace by his dispu∣ting. And that is the cause why it is sayd, who art thou? Now when the scripture sheweth vs who or what we be: it is to make vs vtterly nothing. True it is that men will make great account of themselues, and beare themselues in hand that there is some great woorthinesse in them. And well may they esteeme highly of themselues, but God in the meanewhile knoweth that there is nothing in them but al [ 40] filth and stinch, and therfore he shaketh them off, yea euen with a lothing of them. And so although we bee so foolish and ouerweening, as to glorie of the wisdome and vertue that is in vs: yet notwithstanding god to deface vs and put vs to shame, vseth but only this word, what art thou? Thou art but a man. The pronouncing of this is as it were an vt∣ter bereeuing of vs of all occasion of boasting. For wee knowe there is not so much as one drop of goodnesse in vs: and then haue wee no more cause to vaunt our selues in any maner wise. That is the cause also why god addeth, [ 50] Girde vp thy loynes like a valiant man: that is to say, Set as much store by thyself as thou listest, beare thy self in hand that thou art as a Gyant, bee thou furnished throughly, and bee thou armed from top too toe, and what shalt thou gaine by it in the ende? Thinkest thou too stande, if I set myself agaynst thee thou wretched creature? VVhat hast thou? Heere we see what Gods meening is. For (as I sayde afore) this foolishnesse of selfe estimation, and of selfe∣weening that wee bee of some value, is so rooted in vs: that it is verie hard to bring vs to a right vnderstanding of [ 60] our owne wantes, so as wee might bee cleare from all pryde and presumption. So much the more then beho∣ueth it vs to marke the text of the scripture, where it is shewed vs, that there is not any thing of estimation in vs. And let vs wey it well: for it is not spoken of some one part of the worlde onely, but of all mankinde in generall. Therefore let both great and small learne to bee ashamed of themselues, seing that God byndeth them vp all in one bundle togither, when hee sayeth that the wisedome of men is but foolishnesse and vanitie, their strength but weaknesse, and their rightuousnesse but vncleannesse and dung. For when God speaketh in suche termes: it is not to two or three men, but to all men vniuersally. There∣fore let all of vs from the greatest to the least, learne too stoupe, acknowledging all our glorie to be but confuzion and shame before God. And for that cause let vs thinke vpon this saying: who is this? Let vs not take it too bee ment onely of the persone of Iob, but of all mortall crea∣tures, as if our Lorde should say, How now? Is there such malapertnesse in man that is but a pot •• of brittle earth, in man that is but a vessell ful of all filth and naughtinesse, & in man that is lesse than nothing? is there such malapert∣nesse in him as to dispute agaynst mee, and to bee so in∣quisitiue afore hande? whether were that to go? VVho art thou ô man? According also as we see that Saint Paule setteth the same woorde as a stoppe in our way, saying: VVho art thou ô man whiche reasonest with God, and pleadest against him? And this he setteth downe after hee hath alledged the obiections wherein men thinke them∣selues to haue a fayre colour to dispute agaynst God, and to demaunde why he should destroy those whom he hath created, and why he should put a difference betwene one and another without knowing any cause, so as the one should bee called to saluation, and the other bee reiected. After that Saint Paul•• ••athe set downe those things: al∣though men take pleasure in such obiections: yet he sayth, O man, who art thou that settest thy self after that fashion against God? And this is it which we haue to marke vp∣on this saying, who is this? Therfore whensoeuer any man is tempted to pride, lette him thinke with himselfe, Alas, who art thou? Here is no entering into battell against such as our selues are, and agaynst our matches: but if we will needs be so bold as to be inquisitiue of Gods secretes, and to l••t our fancies and tongues looce to imagine vnprofi∣table things, or to talke against God and his honour: wee must be faine to thinke, Alas, who am I? when euery of vs shall haue entered into himselfe, and considered his owne feeblenesse, and perceiued that in effect we be nothing: we shall be cooled well ynough, all this prittleprattle, and all our former conceytes will be layd a water: yea and all our imaginations will be brideled and imprizoned, as shall be declared yet more fully hereafter. Now it is sayd expresly, Gird vp thy loynes like a valiant man: too do vs to wit, that when the whole world hath layd their force togither, and vttered the same, all is nothing. Ye see here how God spi∣teth or defyeth Iob in bidding him to furnish himself, and to come armed and weaponed as a Gyant, or as the vali∣antest man that could be found. Hereby he expresseth yet better the thing that I haue sayde alreadie: that is to wit, that the condemning of men in the scripture, is not ment simply of the common sort, and of such as are despised and out of credite and estimation: but extendeth euen to the

greatest, and to such as thinke they touch the clouds with their heades. So then although men imagine themselues too haue some apparaunce of honour: let them assure themselues that the same is nothing before God. As for example, They that are excellent in comparison of their neighbours, will surely conceyue some opinion and well lyking of themselues: if a man bee counted skilfull, of good wit, and of good behauiour, he will set much by him selfe in respect of those that haue not the same qualities: finally if a man bee indued with great and commendable [ 10] vertues afore men, the hauing of such speciall induements will perchaunce make our hearts hoppe in our belly (as they say) and too set much store by our selues: but when we come vnto God, then must all of it quite quaile. There is not then so lustie and stoute a fellow that hath [in that cace] one whit of strength at all: all holinesse, all wisdome, and all that euer else is, fayleth vtterly in that behalfe. Therfore at a worde, let all the worlde knowe, that their furniture shall not boote them before God, but we must be vtterly desaced and emptied before God, so as he leaue [ 20] not one drop of power or strength in vs, other than wee shail take of him as by way of borrowing, acknowledging that all proceedeth of his meere goodnesse. Now then we see what this worde valiant man importeth, It doth vs too wit, that what speciall power or vertues soeuer wee haue, the same must not puffe vs vp with pride agaynst God. Furthermore it is sayd also, that Iob wrappeth (or darkneth) secrets in wordes without knowledge. Hereby God sheweth that when we haue to deale with his secrets, we must be∣thinke our selues well, that we may proceede soberly and [ 30] with all reuerence. For vnder this worde secrets, God in∣tended to signifie the high things wherof Iob had spoken. VVe may well dispute of many petie trifles, yea and dis∣course of them at randon: and in so doing our talke shall be but vaine and fond, but yet shall there not be any blas∣phemie there in, neither shall Gods name be vnhallowed. But when we enter into the doctrine of saluation, and in∣to Gods works, and fal to disputing of his prouidence and wil: thē must we not go to it so vnaduisedly, for we do but wrap vp or intangle secrets in vnskilfull wordes. VVe see [ 40] then wherein God rebuketh Iob: namely for speaking to hastily of things that outreached his capacitie. For althogh he had excellent giftes of grace: yet ought he alwayes to haue humbled himselfe with acknowledgement of his in∣firmities, and also to haue brydeled himselfe, sith hee was well neere out of his wittes, and wist not what to think of Gods iudgements. And forasmuch as hee felt himselfe at such an afterdeale, he should haue had an eie to the feeble∣nesse of his owne vnderstanding, and acknowledging him self to be a n••••rtall man, he should haue said, Alas there is [ 50] nothing but ignorance and foolishnesse in me. Herewithal he should also haue looked vp to the inestimable maiestie and incomprehensible purpose of God: and that shoulde haue meekned him. Howbeeit he did neither the one nor the other. So thē▪ although he were not quite strayd from the right way, but went forwarde still to the true marke: yet doo wee see here, that hee is rebuked by Gods owne mouth. And this text putteth vs in mind of the reuerence which God will haue vs too beare to his mysteries, and to the things that concerne his heauenly kingdome, [ 60] If we reason but about our owne matters, we need not to go to it with so precise carefulnesse: for they be but earth∣ly things, which passe away. But whensoeuer wee fall too talking of God, or of his workes, or of his truth, or of the things that are conteyned in his worde: we must come to it with reuerence and feare, and not open our lippes too flush out whatsoeuer commeth to our tungs end: ••orhaue our witts to busie to inquire of the things that belong not to vs, nor are lawful for vs: but we must restreyne our de∣syres and brydle our tongues. And why? For they be the secretes of God: that is to say, they be to darke and high things for vs to meddle with. Therfore we must not think to atteyne to them, furtherfoorth than God listeth too in∣struct vs of his owne mere goodnesse. And woulde God that this thing were wel put in vre: for then should we not haue the bickerings that are nowadays through the whole world. But what? It is to be seene that verie fewe are tou∣ched with the maiestie of God. VVhen wee treate of his worde, and of the doctrine of our saluation, and of the ho∣ly Scripture, euerie one falles to it at aduenture, and euery man shootes forth his verdit, as though they reasoned but of mooneshine in the water. They be such things as passe all vnderstanding of man, and yet notwithstanding it is manifest that we be bolder to treate of Gods so high my∣steries, which ought too rauish oure wittes too wonder at them, and which we ought to honor with all awefulnesse, I say wee be bolder to babble of thē, than if a mā spake but of a matter of fiue shillings value, or of some trifle I wote not what. And what is the cause here of, but that men haue not considered howe God hydeth and ouercasteth his owne secrete determinations, and hath in his holy scrip∣ture vttered vnto vs his will, wherevntoo it behoueth vs to bee subiect. VVe see on the one side howe the Papists blaspheme God, wresting, falsifying, marring, and cor∣rupting the whole holy Scripture, so as they sticke not to scorne God and all his woorde. And why? For they ne∣uer tasted what this woorde secrete meeneth. Also there are drunkards among vs which coulde find in their harts to subdue God to their fantasticall minde. Though they were the wisest men in the worlde, and the best seene in the holy scripture: yet should they bee fayne to come too this poynt. That Gods secrete determination is aboue vs. But they be vtterly dull and brutish, there is neither skill nor reason in them, the wine ouermaystreth them lyke swine: and yet they will needes playe the diuines, and controll things in such wise, that if a man shoulde nowe adayes beleeue them, hee shoulde be driuen to frame and forge a newe Gospell. And therfore let vs remember how it is shewed vs heere, that when wee talke of God, wee must not take libertie too pleade and babble as wee oure selues thinke good: but consider that he hath reueled his secretes vntoo vs in the holy Scripture, and that bothe greate and small must submit themselues therevntoo too honour them. And that is the cause why heere is men∣tion made of wordes without knowledge. Nowe then God sheweth vs heere, that whensoeuer wee speake of him, and of his workes, it is a matter of secrecie, a high mat∣ter. On the other side, what is it that we can bring forth? what is that little which wee can conceyue in our vnder∣standing? It is but woordes without knowledge. Let men put themselues into the balance, and they shall bee found lighter than vanitie it selfe, as it is sayde in the Psalme. So

much the more then behoueth it vs too marke this doc∣trine, that there is neither skill nor aptnesse in vs to treate of Gods workes, except hee teach vs. The way for vs too become wise, is to be gouerned by the spirit and word of God. And therfore when we finde not the thing in Gods worde, which we desire to knowe: let vs vnderstand that it behoueth vs to abide ignorant of it, and therevpon too keepe our mouthes shet. For whensoeuer we go about to speake, there shall be no knowledge nor any thing but vn∣truth in vs. This then is the accusation that God setteth [ 10] downe heere agaynst Iob. And thervpon he sayth, Answere me to all my demaundes. At leastwise, if thou haue vnderstan∣ding, make me also to vnderstande that which I woulde knowe of thee. Heere God proceedeth in mocking the foolish o∣uerweening of men, in that they weene themselues to be so fine witted, that they are able to dispute and pleade a∣gaynst him. Therefore he sayth, Verie well, no doubt but you be verie able men (to your owne seeming,) when you speake and I let you raunge [at your will.] But I also must haue my turne too speake too you: and replie you vpon [ 20] mee, and then shall you well see your default. VVhat is the cause then that men are so rashe too aduaunce them∣selues so foolishly against God? It is for that they take libertie to speake and occupie the place, bearing themsel∣ues in hand that God hath nothing to reply against them. But beholde the remedie that God giueth vs to abate this our foolish rashnesse, is to be thinke vs what hee may de∣maund. If God begin to question with vs, what shall wee answere. Surely if we bare this thing well in minde, wee should be vtterly restreyned: and although our mindes be [ 30] verie egre, and that to our owne seeming wee bee able to remoue the whole worlde: yet should wee bee as it were brought home to our owne state, too followe the things simply which our Lorde sheweth vs, condicionally (I say) that we can think with our selues, Alas, if we come before God, is not his mouth open as well as ours? or hath not the authoritie and maistershippe too question with vs? And what shall we answere vnto him? Ye see then where∣vnto it behoueth vs to come: and that is the thing which we haue to consider in this text to be rightly instructed by [ 40] it. Forasmuch then as we be hastie to speake, that is to say, forasmuch as we haue naturally this vice of thrusting our selues further forwarde than becommeth vs, let vs learne to restrayne our tongues. For what is the cause that they runne by and by at libertie too flushe out things that wee can no skill of? It is for that we consider not that it is our dutie rather to answere God, than to put foorth our sel∣ues too speake. For is it not a peruerting of the order of nature, that a mortall man which is nothing, shoulde in∣croch vpon his maker, and cause audience to bee giuen to himselfe, and God in the meanewhile shoulde holde hys peace? VVhat a dealing is that? And yet not withstan∣ding we do it as oft as we murmure against God, or teare his worde in peeces, or cast foorth wordes at randon too say: Thus and thus doeth it seeme to mee. VVhat is the cause hereof, but that we woulde put God to silence, and haue our selues heard aboue him? Is not this a starke mad∣nesse? Therefore too correct this statelinesse that is in vs, let vs learne not too presume too answere our God; knowing that when we come before him, he hath autho∣ritie to examine vs, yea euen according to his owne will, and not after oure lyking and appoyntment, and that it shall be toto much to our shame when he shall haue stop∣ped our mouth and begon to speake him selfe. And why? VVhereof will God examine vs? Of things that are more than hidden from vs, and wherein all our wittes faile vs. Lo wherevnto God bringeth vs, to shewe vs our beastli∣nesse and frentike presumption. Seeing that God hathe such questions to put to vs, and is able too alledge things where at we shall be more than confounded: let vs learne so to humble our selues, as it may be to learne at his hand, and when we haue lerned, he may make vs to see his light in the middes of the darkenesse of this worlde. And in the meane season let vs learne also too serue and honour him in all respectes and all poynts. For then shall we haue pro∣fited well in Gods schoole, when we shall haue learned to magnifie him, and to yeelde him such glorie, as too haue good opinion of all that proceedeth from him. And more∣ouer let vs also mislike of our selues, to the ende wee may resort vnto him, to finde the goodnesse there which wan∣teth in ourselues, that therevpon it may please him so to gouerne vs by his holy spirite, that being replenished with his glorie, wee may haue whereof to glorie, not in our sel∣ues, but onely in him.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our sinnes, praying him to make vs so to feele them, as wee may returne too him with true repentance, and he thervpon vouchsafe so to re∣forme our whole life, as our whole seeking may bee too submit our selues to his holy commaundements. And so let vs all say, Almightie God heauenly father, we acknow∣ledge and confesse. &c.

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.

The .Cxlix. Sermon which is the third vpon the .xxxviij. Chapter.

This Sermon is yet still vpon the. 8. 9. 10. and. 11. verses, and then vpon the Text that is added.

12 Hast thou since they dayes commaunded the breake of the day? or hast thou appointed the light his place?

13 That it myght take holde of the Corners of the earth, and that the vvicked myght bee shaken out by it?

14 It is transformed as clay vvhereon a marke is set, and they holde themselues as a garment.

15 And the light shall be hidden from the vvicked, and the arme that is lifted vp shall be broken.

16 Haste thou entered intoo the deepe vvaters of the Sea? or hast thou searched the bottome of the depthes?

17 Are the gates of death knovvne vnto thee? or hast thou seene the gates of the shadovv of death?

THe thing that causeth men to iudge fo∣lishly of Gods works, is that they make too muche haste, and tarry not for the ende, that they might know how God hath prouided for all things. And so all [ 30] of vs do put this prouerbe in vre, That hast maketh wast. Therfore we haue need to refraine our selues, that we be not too hasty in casting forth our iudge∣mēt aforehand: & thereof the things ought well to warne vs whiche are spoken here concerning the Sea. For if wee loke vpō the moūting vp of the waues, it semeth that they shold ouerwhelme all, & that the worlde should be swal∣lowed vp: and we perchaunce will say, that God ought to haue remedied it. But when the waues retire agayne, and breake in thēselues, & cannot passe their bounds: then do [ 40] we by & by perceiue Gods wōderfull wisdome & power the better, forasmuch as we see that although the sea rush foorth with suche headinesse, yet notwithstanding he hol∣deth it back as a man should weeld a litle babe, as was de∣clared yesterday. Then if we be once able to comprehend Gods workes in their p••••••ection: we shall haue wherfore to glorifie him in all respectes. But if we fall too shooting foorth of our iudgement in post haste, as we be woont to do: our rashnesse will shewe it selfe, and confuzion shall befall vs for our ouerboldnesse. Therfore let vs beare wel [ 50] in minde how it is sayde heere, that God hath giuen the Sea a lawe, to say to it, thou shalt go but thus farre and no further, If the sea were euer calme, and that there were neuer any storme or tempest: men shold not so well perceiue Gods prouidence, and his fatherly care whiche he hath of men to maintaine them where he hath planted them. But whē as the sea hath leaue to lift vp it selfe so high & mightily, & yet it cannot passe his bounds, but is restreyned by this ordinance of God: therby we may perceine that god hath dispozed all things in good measure and reason. Now this [ 60] may be extended further. For whē we see warres moued it seemeth that all things both high and lowe shoulde bee mingled togither, and by and by wee woulde condemne God, if it lay in our power, or else wee fall to iangling a∣gainst him, for suffring all things too go after that maner. But if we tary the end of them paciently, we shal perceiue that on the one side God chastizeth men iustlye by styr∣ring vp warres among them: and on the other side, that thereby hee intendeth to shewe his power. For when the fire is so kindled: it shall anone after be quenched in a mi∣nute of an houre. And then doeth God execute his office, wherof it is sayd in the. xlvj Psalme, that it belongeth too him to breake the speares, to knap asunder the swoordes, to ouerthrow the Chariots, and too appease the things a∣gaine that were so troubled afore. VVee muste then haue Gods ordinance alwayes before our eyes & in our mind, whereby hee so guydeth and gouerneth the troubles that seeme to tend to an euill end, as he turneth them altogi∣ther vnto good. For God thinketh it not ynough to cure the mischefe, but he also vseth it to a good end, insomuch that we be driuen to confesse, that it is much better for vs that these troubles shoulde happen, than if we shoulde al∣wayes liue in peace and rest. And therefore if we consider well the causes whiche moue God to sende such troubles into the worlde: we will no more murmure against him. And although we conceiue thē not: yet let vs not therfore ceasse to honor reuerētly the secret determination which God kepeth to himself, but let vstary his leysure pacient∣ly, acknowledging our owne small capacitie & rudenesse: and then shall we folow the rule that is giuen vs here, ac∣cording as it is further saide, Hast thou in all thy dayes com∣maunded the morning light? Hast thou made it too knowe his place when it ought to come forth? Heere our Lorde procee∣deth to mocke at mens pride when they take vpon thē to iudge of him, saying how long is it since you were borne? VVas there no light nor day before you were? Seeing ye be so wise as to find fault with mee, it is as much to say as

there was no order in the world before you were borne: the morning light wist not whence to come, nor whither to go: without you there had bin no orderlinesse: nothing had bin made, if you had not bin. Sith ye thinke your sel∣ues so wise, & will needes control me: I do but only aske you whether you haue at any time appointed frō whence the light shall arise: and [although ye neuer did it, nor can do it] yet you are stil finding of sault with my doings. As for me, I haue alwayes set the difference betwixt light & darknesse euer since the beginning of the worlde: I haue [ 10] appoynted the night tyme for darkenesse, and caused the breake of the day too come foorth at my pleasure. I haue set an euerlasting order which ought to bee wonderfull. And if ye were not to churlish, ye could not but confesse that these things are as excellent as can be. Nowe all this was done before you were borne, or any of all your aun∣ceters: yea euen before any man was created. And what meane you then to fall to controlling of mee? VVhy set you vp your bristles against me? Do but recken the yeres a little, which the world hath continued. I haue gouerned [ 20] hitherto, yea and that in suche wise, as all creatures muste nedes cōfesse, that they be astonished at the sight of that which I shew them. And yet to your seeming, I haue done nothing at all before your times. Do ye knowe howe the light should be disposed, and how to draw it out of dark∣nesse, as wise as yee weene your selues to bee? Heere then first of all, our Lorde bringeth vs backe to our birth, as if hee shoulde say, recken your yeares, howe long is it ago since yee came into the worlde? Beholde, men are but as Snayles: assoone as they bee borne, death threatneth thē. [ 30] Go too, if God graunt them to liue any tyme heere, they doo but make a walke of it, as it is sayde in the fourscore and tenth Psalme. They must backe againe by and by, and when they haue made twoo or three••urnes, and leaped a while like frogs, God draweth them away to himself. And yet notwithstāding euen in such shortnesse of life, whiche passeth as a winde, and slippeth away incontinently, men which are but rottennesse will needes contend and go to lawe with theyr maker. And what a dealing is that? Lette men consider a little his euerlastingnesse. Therfore when [ 40] soeuer we be tempted to be so buzy aforehand with God and his works: let vs consider that the time is of no lēgth since we were borne, and that during the time of our life, we haue scarcely lifted vp our eyes vnto heauen, too con∣sider any whit at all the euerlastingnesse which is in God, and contrariwise the shortnesse of our owne life. Had we once bethought our selues throughly of that: we would soone stop our mouthes, and all our wits shoulde be shet vp, so as we woulde not by any meanes go about to mur∣mur agaynst God. Nowe let vs compare our life with the [ 50] long continuance of the world: and yet must we passe fur∣ther: that is to wit, that God continued by himself & with his maiesty before the world was made. Sith it is so: let vs learne to referre ourselues wholly to him, knowing it to be an intollerable thing that we shold so passe our boūds, & desire to raūge out in iudging of things that we knowe not. That is one point which we haue to marke vpon this saying, Haste thou in all thy dayes commaunded the breake of the day? For before we were created, God hath already set all things in order, yea and that so well, as it shall be to no [ 60] purpose to carpe at them. VVherefore let vs humble our selues seing that god had such a fatherly care of vs before he sent vs into the worlde, that he prouided all things ne∣cessarie for vs aforehande. Furthermore, whereas here is mētion made of the morning light: let vs therin acknow∣ledge Gods infinite wisdome, and his power therwithall. If we were not inured to see the breake of the day: shold we not be sore afrayde, when hauing seene the darknesse which did daunte and dull vs afore, sodaynly as it were in the turning of a hande, wee see the whole worlde so in∣lightned as it is? VVoulde we not say it were impossible, if wee were not acquainted with it? But wee esteeme not Gods working when it is once knowne vnto vs: and the woontednesse of it whiche hee gyueth vs, bringing vs to that vnthankefulnesse: not of it selfe, but thorough our naughtinesse. VVherefore not without cause dooth God say here, that whē a man looketh vpon the morning light, he must needes be abashed, if he consider from whence it commeth. For although the East standeth alwayes in one certayne Coaste: yet notwithstanding men see that the Sunne riseth sometimes higher, and sometimes lower, ac∣cording to the seasons of the yeare. In VVinter time, by∣cause the Sunne is somewhat further off from vs, hee ri∣seth in a further Coast. And againe in Sommer time, as he draweth neere to vs, so riseth he higher and higher, till he seeme to bee almoste ouer our heades. To be shorte, like as the East, so also is the morning light. Now seeing there is such an order, set out as it were by a payre of compas∣ses, so as the Sunne swarueth not one hearebreadth from the circuite that God hath appoynted him, but commeth alwayes iumpe to the poynt: is it not a thing that we may well woonder at? VVee see that the Sunne neuer goeth out of his way, insomuche that if a man marke all things well, hee shall finde that there is a diuersitie in euery daye of the yeare, and yet notwithstanding, if he compare one thing with another, yea euen through the whole yeare, he shall perceyue that all goeth in one continuall race: so as though the Sunne ryse at one poynt [of the sky] too day, and at another too morow, and likewise do set: yet when the yeare commes about, he returneth agayne to followe the same trace whiche hee hath continued euer since the making of the worlde, keeping his orderly course in such wise, as a man can nothing neere make a Clocke to keepe so iuste compasse as the Sunne doeth in his going aboute. And what a masse is it? It is a thing much greater than the whole earth. Agayne, it were verie muche if hee had no greater race too go throughout all the whole yeare, than he goeth in one day: and yet neuerthelesse seeing that he keepeth his order so iust, is it not a thing that ought too rauishe vs into woonderment, that we might honour the incomprehensible maiestie of God? Yes, if wee were not woorse than brute beastes. VVee haue eyes and see not. God maketh his dumbe creatures too sounde by imprin∣ting his glory in them: and we heare nothing of that me∣lodie. So then it is long of nothing but of oure owne naughty lewdnesse, that we take not hold of Gods glory whiche is visible to vs, and sheweth it selfe to vs in all his creatures, and in the order which he hath stablished in the worlde, and whiche hee maynteyneth as stedfastly as hee doeth nothing more. It is sayde by and by, that the breake of the day spreadeth abroade and lighteth vppon all the wings (that is to say, vpon all the vttermost partes) of the earth.

For in the Hebrue tongue, the woorde wing signifieth the borders or vtmost partes of any thing. Yee see then, that the lighte casteth it selfe abroade, and spreadeth ouer all the worlde as soone as it is in it. VVhen wee beholde the darkenesse of the night, wee woulde say that there muste needes bee some greate battell to chace the same awaye. Howe so? VVho is he that coulde rid the earth of darke∣nesse, so as men might see euerywhere about them, wher∣as they were earste as good as shette vp in a dungeon? VVho woulde thinke that the light shoulde so preuayle [ 10] without some great and terrible battel? And yet notwith∣standing, the morning doeth no sooner open his eyelids, but he sheddeth forth his light ouer the vttermost partes of the earth: and anone after the Sunne commeth to take possession of his dominion, according as God hath giuen him soueraintie ouer the day, to execute his office which he hath committed vnto him. VVe see he entereth pos∣session so swiftly, as we cāscarcely cōceiue it in thought. As soone as wee open our eyes, the Sunne stryketh in his beames, & the darknesse is driuen quite away. Now, shall [ 20] we father this vpon the Sun which is a lifelesse creature? It is impossible. Then must we go to the VVorkeman, & acknowledge his Maiestie to bee so excellent, as all men ought to humble thēselues & to sinke vnder it, & to giue their neckes to the yoke, in honouring the greatnesse and excellencie which appeare in all Gods workes, & not re∣pine any more againste him whatsoeuer he do. For if wee must nedes be cōfoūded, & our wits faile vs in the things that are visible & open before vs: nedes must we of good right stoupe & wayt for the full discouery of the last day, [ 30] when the cace concerneth his incomprehensible secretes. So then, let it nowe suffize vs to conceiue those things by faith, which we cannot yet perceiue till wee haue learned more: which shall be when our good God hath bereft vs of this mortall flesh, drawne vs home to himselfe, and fa∣shioned vs like to himselfe in glory. It is sayd immediatly that the wicked shall be shaken out of the earth. Some expoūd this, that the Sunne ingendreth many diseases, and there∣fore that when the day breaketh, it is as yee woulde say, a clensing of the worlde from wicked men, in asmuche as [ 40] some disease dispatcheth them. But that agreeth not in any wise to the matter. For firste and formost the breake of the day doth rather releeue men, forasmuche as at that time we haue our bodies most weeldie and best disposed. Yea and euen the poore soules that are sicke, and haue beene turmoyled all the nyght, are somewhat cheered when morning is come, insomuche as yee shall see them well eased by it. And that is the cause why the Prophete Malachie speaking of our Lorde Iesus Christ, calleth him the sonne of Rightuousnesse, wherein hee taketh his simi∣litude [ 50] of the daysunne, and of the things that we finde by experience, namely, that hee bryngeth vs health in hys wings, that is too say, in his beames, and that the same clenzeth the earth, and cheereth oure bodyes that were dumpishe with humors, according as wee knowe that the night bringeth suche things. And truely if the breaking of the day ingendred diseases, good men shoulde be subiect to them as well as ill men. And therfore the fittest expo∣sition is, that the wicked shall be shaken out of the earth, that is to say, they shall be discerned or spyed out. For if [ 60] there were darkenesse continually: men coulde not dis∣cerne blacke from white. But when God hath so spreade out light ouer all the worlde, then it is seene howe euerie man behaueth himselfe. True it is that the wicked ceasse not to misbehaue themselues all the daye long: for they haue no feare of God, and although they bee ashamed of men, yet fall they to all licentiousnesse, insomuch as they ceasse not to play their looce prankes euen at high noone day: but yet do we perceiue some footesteps of that which is spoken here. Things are out of order in the worlde, and yet notwithstanding, Gods order appeareth in them, and is seene through them: so that wee may say, it is true that God giueth Satan head, & restreyneth not the wicked so much as he could do, but giueth them libertie to triumph in naughtines, & so are things in a broyle on the one side: and yet notwithstāding, for the preseruation of mankind, Gods intēt in sending the light, is to represse the wicked. For what a thing were it, if the wicked were not bridled by the secret prouidence of God? Surely we shoulde pe∣rish at euery turne. Yea, and into what rage would Satan the driuer of them thrust them headlong, if god wrought not in that behalf? VVe know that Satan is the deadly so of all men, & desireth nothing so much as to make cleane riddance of all creatures, & to wipe the remembrance of God out of the worlde: and therfore needes must the or∣der come of God, and the troubles and disorder come of men. So then although the wicked do still dwell vpon the earth in the broade day light, and put theyr disorders in practise: yet doeth God continually discouer them, and by that meanes brydle them▪ so as the earth is after a sort clenzed by the rising of the Sunne, I meane not from va∣pours that had raigned in the night, nor from other cor∣ruptions that gathered toogither when the ayre was so thickned: but I meene that God purgeth or clenzeth the earth from wicked foll••••▪ by abridgiug them of theyr ly∣bertie, bycause men can poynte oute the naughtipackes with their finger, and they are as then somwhat asnamed: I say that euen the shamelesse whiche haue (as ye woulde say) sealed vp their owne eies, haue notwithstanding some inward remorse, so as they suffer not themselues to rushe out into the extremitie of theyr lewdenesse. Thus yee see that the breake of the daye purgeth the earth after a sort, howbeit not altogither, for God maketh dayly purgings. Now he addeth one other effect of the Sunlight: whiche is, that the earth taketh as it were a newe shape, and that the things whiche the earth conteyneth, serue it for a garmente when the Sunne shyneth after that manner. For in the nyght season the earth is shapelesse, a man seeth nothing of it. It is then (as ye woulde say) a great Quamire, where no∣thing can bee discerned. But when the Sunne beginneth to rise, it is as a man had taken pottes oute of a lumpe of earth, and made them and well trimmed them. Then is the earth fashioned, which before was withoute fashion. Therefore when God sendeth the light of the daye, it is all one as if hee fashioned the whole earthe by giuing it beautie, to the ende we shoulde beholde it with woon∣dering: and so whereas it was naked, shet vp and barreyn afore, (at leastwise as in respect of our eyes:) he clotheth it againe. For heere the cace concerneth mens sight. The earth in the night is as it were desert and waste, and there is nothing seene vpon it. But in the daytimes it is clothed agayne, bycause that whiche waye soeuer wee turne our

eyes, we see the goodly deckings that god hath put vpon it, according as he sayth, that he crowneth the yeare with his blessing: insomuche that when hee replenisheth the earth with frutes, it is all one as if hee did put on goodly garmentes, Crownes, Garlandes, and suche other things vpon it. VVhen we see that God worketh after that ma∣ner, haue we not whereat to bee astonished, yea and cause to confesse that the greatenesse of his woorkes surmoun∣teth all our wittes, and that we vtterly fayle of them? For although wee may in parte taste of his goodnesse, power, [ 10] wisedome and iustice: yet notwithstanding we muste be fain at length in conclusion to crie out with Dauid, Lord how wonderfull & deepe are thy workes? They be a bot∣tomlesse pit, and who shall reherse them vnto thee? True it is, that Dauid restreyneth himselfe to recken vp Gods works, & not to babble of them without knowing ought of them. God then had shewed him that which he sayeth: and we also may partly well iudge of the things that God sheweth vs in the whole creation of the worlde, & in the order which he hath stablished therein. There we shall see [ 20] some footsteps of his iustice, goodnesse, power, and wise∣dome (as I touched before:) but as for the comprehen∣ding of al things that we perceiue to the vttermost point, we shall come farre short of that. Then must we be fayne to cry out with woonderment, Lorde how maruelous are thy works? Lo what we haue to marke in effect vpon this streyne, where it is sayde, that the earth taketh a new shape or fashion, and that the things which God hath set vpon it, are as garments wherwith it is decked. And whereas this is done day by day: yet if common custome inured vs not [ 30] vnto it, surely we would say they were wonderful things. VVherfore let vs learne not to measure the worthinesse of Gods workes by our dayly inioying of them: but to be so much the more stirred vp to say, that there is a worker whome we must not touche to carpe at any of his doings, but rather submitte our selues to him with all humilitie. Now God addeth immediatly, that the wicked shall not in∣ioy the light, & that the loftie arme shall be broken. This ser∣ueth to preuent a question that might be obiected. Howe now, [might some man say?] Seing that god hath ordey∣ned [ 40] the Sunne to giue light to the world, & set things in so goodly order: why suffereth hee the wicked too inioy that benefite? For hee ought to haue sette it aside for his owne children whiche serue and honour him. It shoulde seeme therefore that hee doth amisse in this cace, that the light of the Sunne is common both to good and bad. But truely, heerein we ought to consider Gods goodnesse the better, according also as our Lorde Iesus Christ telleth vs. Follow your heauenly father (sayth he) who maketh his Sun to shine euen vpon the vnworthy: therefore do good [ 50] to your enimies, & to such as haue done you harme. Iesus Christ would not haue spoken so, if he had not iuste cause to glorifie god for inlightning the whole world after that maner, notwithstanding that the moste parte bee nought woorth and wicked. Howbeeit in this streyne there is yet somwhat more shewed, that is to wit, that God calleth vs after a sort to his iudgement, as if he should say, True it is that the Sunne doth for a tyme shine vpon the wicked as well as vpon the good, & the one of them liueth as well as the other. But tarrie a whyle, for the wicked are not [ 60] heyres of the worlde: and although that as now they re∣ceyue that which belongeth not too them, and haue theyr eies open to receiue the light of the Sunne: yet shal they be vtterly bereft of it in the end. Therfore he sayeth, theyr light shall be taken from them. VVhen he sayeth their light, hee sheweth that for the present tyme wee haue no more aduauntage (to outward appearance) than the despisers of God and the heathenish sort haue. For they draw the aire as well as we they haue the light as well as wee, and they eate and drinke as well as we. Ye see then that it behoueth vs to beare paciently suche mingling as nowe. Neuerthe∣lesse it is not without cause that God dooth heere lende the lyght vntoo the wicked. For it is too make them the more vnexcusable, yea and in verie deede it is but suche a light as shal not continue with them for euer. But wheras we on our part do homage vnto God, as well for our life as for all the appurtenances therof: it is for that we shall be heyres of the worlde as his children: and not without cause doth S. Paule in the fourth to the Romanes cōuey the same to Abraham, & to all the faithfull. Therefore let vs learne that whensoeuer the Sunne shineth, the same is a part of our inheritance: & forasmuche as God hath ad∣opted vs to be his children, the Sunne is a detter vnto vs, and we may recken it as a parte of our goodes. As muche is to bee thought of our eating and drinking, and of oure inioying of all the things that the earth bringeth foorth. It is not due to vs on Gods behalfe, but it proceedeth of his meere liberalitie. But forsomuch as he hath chozen vs too be his childrē, & we do with a pure hart claime him to be our father: the earth oweth vs nourishment, and al crea∣tures are in our hand, that is to say, we may vse them free∣ly. And the same vse of them shal continue to vs for euer: not that wee shall haue any neede too eate or too drinke, when we be once gone out of this world: but my terming of the vse of them to bee continuall or euerlasting, is for that it is blessed and blissefull: and oure presente vsing of Gods creatures is a helpe to further our saluation: for by that meanes god maketh vs to feele his goodnes & loue. And when we be made partakers of the heauenly glorie, the worlde shall then be more ours than euer it was, not∣withstanding that we shall not haue any neede of meate, or of drinke, or of rayment. For yet shall we haue a better and perfecter possession of it than wee haue at this daye. So then, not without cause doth God adde heere, that the light which the wicked haue, & which they claime to them∣selues, shall be taken from them. And that may serue vs for a declaration of that whiche was touched afore, namely, that the wicked shall be shaken out by the breaking of the day, that is to say, that they will disguise themselues, but oure Lorde doth then restreyne them, and that although there bee some disorder, yet men see some order intermedled with it, whereby the greate troubles are asswaged, whiche without that, were ynoughto destroy the whole worlde. Therefore if nowadayes wee see that the wicked maye boast of their hauing of the light as well as wee, yea and (which woorse is) that they haue their full scope, and that the poore children of God are troden vnder foote, trou∣bled and put to open shame, and scarcely haue wherewith to feede themselues slenderly: it behooueth vs to beare it paciently. And why? For in the ende the light shall bee ta∣ken from the wicked. It is sayde also, that the loftie arme shall bee broken. By the loftie arme, God betokeneth the

power and credit which the wicked haue in the worlde, in asmuch as hee giueth them their full scope for the exerci∣sing of his children: for it is for our behoof to be tamed. If we had the world at will, we should no more know what it is to beare Gods yoke. therefore it behooueth vs too passe through the troubles & disorders that are seene. Al∣so it is to trie our faith: for had we a Paradise here in this worlde: where were our hope? VVe coulde not be mo∣ued to seeke the spirituall life. Yea and although wee be as miserable as may be: yet can we not perceyue that there [ 10] is a better state to be desired: and what would we then do if we had all things as we woulde wishe? So then it is re∣quisite that God should quicken vs vp to seeke his king∣dome: & that is the cause why he giueth the wicked their full scope, and suffreth them to lift vp their arme. Truely it is a very sore and trouble some temptation, when we see the wicked to be after that sort as it were Lords and ma∣sters of the world. And wherof commeth that, but bicause God hath reached them his hand, and is minded to mag∣nifie them after that fashion? VVe see then that the sillie [ 20] weaklings shall be troubled: but let vs content ourselues with that which is said here, namely that the armes of the mighty shalbe crushed & broken in the end. So thē as oft as we see the wicked beare sway in pride and crueltie, and vaūt thēselues of their credit: let vs resort to this doctrine for our cōfort: that is to wit, that wheras they haue their armes vpō vs as now, & it seemeth that they should break our heads: God can welynough broose and breake them asunder. And therefore let vs tary paciently till God per∣forme that which he hath spoken, & then shall we not be [ 30] disappointed, so our mindes be quiet to giue place to his prouidēce. For he knoweth the conuenient times of wor∣king, and it is not for vs to appoynte him any thing. Fur∣thermore, the wicked ought here to bethinke themselues wel. True it is that this doctrine ought to serue chiefly to the comfort of the faythfull, that they may be vphilde in the mids of their aduersities and oppressions, when men trouble them and wrong them. Let them at suche tymes call to remembrance, that the armes of the wicked muste be aduanced for a time, vntill God breake them. Yet not∣withstanding [ 40] the holy Ghostement also too threaten the wicked, bicause they bee so outrageous, & beare themsel∣ues in hande, that they be able to woorke woonders, and remoue mountaynes. God sayth to vs in one worde, Ta∣rie yee till the armes that are nowe lifted vp bee broken: and that muste needes come to passe. VVill wee not then haue God to bee our enimie and aduersarie partie? Lette vs not lift vp our armes: that is to say, let vs not stretch them out (as the Scripture sayeth) to committe outra∣ges: Let vs not go aboute to hurte or harme our neygh∣bours, [ 50] but let euery of vs modestly consider what is law∣full for him. Lette vs so restreyne our armes, as they may be ruled by Gods woorde, and no man presume beyonde his owne calling. If we proceede after this maner, god wil alwayes giue vs new strength. And although our armes be wearied, yet will he strēgthen them againe in the end, ac∣cording also as he sayeth, that the doctrine of the Gospell must serue to strengthen vs when we be weake. But who soeuer lyfteth vp his arme alofte, that is too say, whosoe∣uer taketh more vppon him than he ought to doo, muste [ 60] in the ende haue his armes broken by God. For God is an enimie too all these greate takers vppon them, whiche mounte vp so hyghe in pryde, and haue no myldnesse in them. Thus muche concerning that poynte. Nowe it is sayde by and by after, Diddest thou euer atteyne to the drops of the Sea? The Hebrue woorde which God vseth heere, betokeneth Teares, for it commeth of a worde that signi∣fieth to weepe or shedde teares. And if a man translate it, vnto the greate deepes of the Sea: the woorde will also very well agree with it. But by the waye it behooueth vs too marke the similitude: whiche is, that God meeneth that the springs whiche are in the greate deepes, are as Teares. VVhence commeth the infinit abundance of water in the Sea, but of the droppes that are there, whereof flowe the waters? Nowe the sayde abundance is as it were Teares. And surely the welsprings are termed (as ye woulde say) the eyes of the earthe. For looke as the eyes doo shedde foorth teares in a man: so doo the fountaynes ooze oute moysture in the earth. God therefore in this streyne v∣seth that similitude and sayth: Come on, diddest thou e∣uer go downe into the bottome of the Sea, to searche out the drops that it yeeldeth forth? That is to say, didst thou euer enter into the depes, to see the waters that sewe out there, and to know whence the abundance cōmeth which thou seest, and wherat thou art abashed? And for the bet∣ter confirmation heere of, hee addeth, Haste thou seene the gates of Death? or hast thou behilde the gates of the shadowe of Death? Here and in the things that he will adde afterward concerning the greate roomth or largenesse of the earth: he intendeth to shew in effect, that our wittes are to slen∣der & feeble, to cōprehende what is in the things that are most apparant and neere vnto vs: and that we must needs (spite of our teeth) confesse that god sheweth vs such wō∣ders, as serue too rauishe vs aboue all our vnderstanding. Then if we be inforced to confesse that there is such wise∣dome in God, yea euen in respect of his works which are open to vs, & which he sheweth vs as it were with his fin∣ger: what shall we doo in the things that are hidden, and which he reserueth to himselfe till the last day? As when he suffereth or appointeth many things to be done in the world, which seeme straunge and secrete to vs, & wherin we perceyue no reason, for they be [perchaunce] some of his spirituall Secretes. VVhat will we say to them? If wee cannot comprehende the things that are heere as it were before our feete, and wherevpon wee treade, I say if wee can not fasten vppon them: what shall wee saye too the things that are aboue Heauen, and whiche surmounte all creatures, and outreache the common order of nature? Lo in effecte what Gods meening is. But nowe lette vs learne when our wittes are too eger in iudging of things that are not lawfull for vs, let vs learne (I say) to thinke vpon the Sea, and vppon the deepe places of the waters, and say, Go too wretched wight, what intendest thou too doo? It is sayde that Gods Secretes are so deepe a gulfe, as a man can neuer come too the bottome of them: and that those gulfes doo farre exceede the gulfes of the Sea. Canst thou but drayne a Ryuer, to see from whence the waters spring? No, thou canst not so muche as conceyue what the spring of a little fountayne is, whereoutof ne∣uerthelesse there issueth a greate Brooke. VVhen thou hast bethought thee throughly, thou canst not tell howe too drayne out a Riuer or a Fountayne: and howe canst

thou then enter into the gulfes of the sea, too spie out by inchmeale whence that abundance of water commeth, which is gathered togither there? Nowe if thou compre∣hendest not a materiall thing: how darest thou pleade a∣gainst God, and be so rash & ful of presumption, as to re∣ply against the iudge, & to go about to subdue him vnto thee? Lo what we haue to marke vpon this streyne. True it is that this doctrine seemeth to be common among vs: and there is no man but he vnderstandeth it. But what for that? Do we fare euer the better by it? [No no:] we see [ 10] that euery man taketh leaue & libertie to iudge foolishly of Gods works. And why? Bicause we be not acquainted with oure owne smalnesse, nor haue at any tyme learned that God intendeth to holde vs in awe, to the ende wee shoulde not presume aught of our selues, when he giueth vs such instructions here bilowe. VVe nede not mount a∣boue the cloudes to know the incomprehensible maiesty of our God: let vs but cast downe our eyes, and looke to our feete (as I haue sayd afore) & we shall be confounded out of hand. How then should it be possible for vs to en∣ter [ 20] into the secret purpose of our God, to know al things so as nothing might escape vs? Our nature were rather to go downwarde than to mount vpward. VVho is he then that hath giuen vs wings to stie so high? Nay we be so lū∣pish, that we fall alwaies to the ground: and yet notwith∣standing, if we looke but euen vpon the things heere be∣neath: beholde they be as bottomlesse pittes to swallow vs vp. And howe shall wee then mount vp to heauen, too searche the things that God hath shet vp there? Muste it not needes be a marueilous ouerweening, and such a one [ 30] as cōmeth of forgetfulnesse? For if we had but one drop of settled witte, surely we would rather learne to be mo∣dest. Yee see then, that this doctrine is not superfluous, at leastwise if men woulde put it well in vre. But for a con∣clusion let vs learne, that God hath granted vs a singular benefite, forsomuch as in this our weaknesse & rawnesse of vnderstanding, hee hath gyuen vs a farre better thing than the sight of the bottomlesse deepes. VVhy so? For in the Lookingglasse of his Gospel he maketh vs to behold the secretes of heauen, so farre foorth as is expedient for vs. Yea, I say so farre as is necessary for vs: for it is not for vs to follow our owne foolish and inordinate lustes: but we must cōtent our selues with that which God openeth vnto vs, & not be curious in searching beyond his word. Let it contente vs that hee inlighteneth vs with his holy spirite, to the ende wee may iudge of his woorkes as be∣commeth vs. And if we do so, then shall the thing be ful∣filled whiche Moyses sayeth: namely, Say not any more, who shall go downe into the deepes? VVho shall climbe vp aboue the clowdes? VVho shall go ouer the Sea? Be∣holde, the woorde of God is in thy mouthe, and in thine heart: Content thy selfe. So then, seeing that God gran∣teth vs this prerogatiue of teaching vs all things in his schoole which hee knoweth to be for our profite: it is as good as if he made vs to passe ouer the sea, or to go down into the deepes, or to climbe aboue the clowdes, or (to be short) to come as it were into his bosome. VVhat desire we more? Then let vs bee contented with the knowledge whiche hee gyueth vs as nowe by his woorde, and by the learning of his Gospell, wayting till hee discouer it more fully and largely vnto vs, which shall then come to passe, when hee maketh vs to see the things face to face, which we see now but in part.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our sinnes, praying him to make vs so to feele them, as we may thinke better vpō the wantes and corruptions of our nature than wee haue done, to the end that we distrusting ourselues, and being vtterly at our wittes end, may run vnto him, & not desire any thing but that he will so gouerne vs, as wee may bee clenzed from all our vices, & so reformed after his image as all the sinfulnesse of our nature may be beaten downe & killed, to the ende that we feeling how his power hath wrought so in vs, may glory in nothing but in his meere goodnesse. That it may please him to graūt this grace not only to vs, but also to al people and nations of the earth, bringing backe al poore ignorant soules frō the miserable bondage of errour and darknesse, to the right, &c.

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.

The Clj. Sermon, which is the fifth vpon the .xxxviij. Chapter.

And the first vpon the .xxxix. Chapter.

33 Knovvest thou the vvay of the heauen? or canst thou set the rule thereof vpon the earth?

34 Canst thou crie out aloude to the cloudes, that the aboundance of vvater may couer thee?

35 Canst thou sende the lightenings? canst thou make them to vvalke, or vvill they say vnto thee, Lo heere vve be?

36 VVho hath put vvisdome into the heart, and giuen it vnderstanding?

37 VVho is he that by his vvisdome can appoint the heauen vvhat it should doe, or vvho can stay the barrels of heauen?

38 VVhen the dust cloddeth and the earth hardneth?

The .xxxix. Chapter.

VVIlte thou hunte the praye for the Lyon, or giue the Lyons vvhelpe vvherevvith to satis∣fie him,

2 VVhen they be in their dennes or vvhen they lie lurking in their corners?

3 VVho prepareth meate for the Rauens, vvhen the yong ones crie vnto God and vvander vvith∣out meate?

4 Knovvest thou the time vvhen the vvilde Goates do yeane, or knovvest thou the caluing time of the Hyndes?

5 Canst thou tell the time of their going vvith calfe and vvhen they should calue?

6 They bovve them selues, and make their yong ones parte from them, and caste out their ovvne sorovves.

7 Their yong ones vvex fat and grovve vvith Corne: they go out and returne not to them againe.

HEere the same matter is pursued still, that hathe beene treated of these former dayes: whiche is, that men comprehende not the whole order of nature, but rather are conuicted of their owne vnskilfulnesse, where [ 50] by they ought too take warning too humble them selues before God, and too admitte all his doings for good and well done. Therefore it is sayde, that men knowe not the way of heauen: that is too say, that they wote not what order should bee kept there, and yet not∣withstanding that for as much as they see what God hath done, they ought to bee amazed at so great wisdome as is shewed there. If we were put to the building of a heauen, at which side would wee beginne? Nay, if it were but the making of the bodie of some one Starre or Planet, could [ 60] wee bring it too passe? Nowe, there is a great number of Starres, and therwithall great diuersitie in them, & more∣ouer great distinction and distance betwixt them: yea and the Planets are placed in such order, as that the Moone is neerest vnto vs, the Sunne far aboue that, and other Pla∣nets yet far aboue the Suune, and again the Starres of the skie hold the highest roome of all. Considering then that there is suche varietie in the heauen, which of vs were able to compasse it in his vnderstanding, so as he might by parcelmeale set forth al the courses and order of them, in such wise as we see them? and therfore not without cause doth the scripture say, that the Stars are (as ye would say) the hosts or armies of heauen. For God hath there a fur∣niture which ought to astonish vs all. Sith it is so, let vs learne to honor God: and for as muche as he sheweth so infinit wisdome in the things that we see in the skies: let vs acknowledge that he hath wrought aboue our capaci∣tie, yea euen in suche wise as it is great wisdome in vs to

of the things that are seene with our eyes, that is to say, to know the reason of them and to refer them to a right end. Nowe it followeth not by and by, that bicause we haue a thing in estimation, therfore we be able to do it ourselues. If we looke vpon a singular peece of worke, wee shall bee constreyned to commend him that made it (I meane euen among mortall men:) but yet doth it not therefore fol∣low, that we can do it as well as he: but contrary wise the same welliking of ours is a record that we vnderstand no∣thing at all of it in comparison. And now let vs come vn∣to [ 10] God. Is it ynough for vs to commend him as a person that hath made an excellent peece of woorke? No: but we ought to be rauished at his doings. Seing it is so, let vs come backe to this poynt: namely to submit oure selues wholly vnto him, and not to attempt any thing aboue our abilitie, nor to bee hastie in iudging as we haue bene wont to be. It is sayde immediatly, who is hee that shall restreyne [or stay] the barrelles of heauen? The cloudes are so ter∣rned, not only in this text, but also in the Psalme, to make vs vnderstand Gods wonderfull power in holding backe [ 20] the waters as it were against their nature. For wee knowe that the water sheadeth and sinketh downeward, bycause it is of a heauie nature. And yet for all that, the waters are hanging in the ayre, and stay there neuerthelesse. And wherof commeth that staying, but bycause God holdeth them fast shet vp, as it were in barrelles, tonnes, or tubs? For the Hebrue worde that is set downe in that place, be∣tokeneth properly a Tubbe or a water potte. Yee see then that the cloudes are as it were Gods vesselles, (how bee it not made of wood or of earth:) and without any thing to [ 30] holde them in, Gods onely commaunding of the waters too keepe them selues there, suffyzeth to make them stay there. And here withall it is shewed vs also, that it standeth vs greatly in hand that God shuld so shet vp the heauen, that it might not rayne continually. For what a thing were that? The earth should be always in one clodde, and men could not sowe. Likewise on the contrarie parte, if there should come no Rayne at all, the Earth woulde bee to hard, so as it coulde yeelde no frute, but would become like y∣ron, so as men could get nothing out of it. Nowe then it [ 40] is needefull that God should make it to rayne in conue∣nient seazon, and that hee also shoulde reserue some time for fayre weather. VVee see it, and wee thinke it a thing worthie of admiration: and must wee not then bee ouer∣frowarde, if we glorifie not God by confessing that it be∣longeth to him too order all things according to his will and that it belongeth vnto vs to accepte all his doings for good and rightfull, euen with acknowledging the weake∣nesse of our owne wittes? For whosoeuer presumeth to murmure against God, maketh him selfe wyzer than hee [ 50] euen in despite of him. If wee yeelde God his deserued prayse by acknowledging our owne ignoraunce, wee will take good heede that we iudge not of his workes. And so we see wherevnto all the wordes tende that are alledged here. Also it is sayde here expresly, that it is not in vs to sende foorth the lightening, or the Planetes, or stormes to haue them in such wise at oure commaundement, as they shoulde say, lo heere wee hee. VVe may well commaund the Sunne and the Moone: but can wee cause them to make euer the more haste? Can wee eyther hinder or further [ 60] their course a whit? No. Seeing then that wee perceyue that by the one commaundement which God gaue at the creating of the world, when he said, I will haue the Sunne to reygne ouer the daye, and the Moone ouer the nyght, and that there shall bee a diuersitie of seasons, as Spring∣time, Sommer, VVinter, and so forth: I say, Sith wee see that by this only one commaundement the heauen main∣teyneth his course, and keepeth a perfect order as can be: ought not wee to confesse that it belongeth too God too gouerne all things, and that if wee take not all his doings in good woorth, there is a diuelish pryde in vs which shall not scape vnpunished? Therefore lette vs wey well this speech, where it is sayde, that wet can not sende foorth the Planets, Thunders, and Lightenings. True it is that Iosua did once stay the course of the Sunne by saying, Sunne, stande thou still in thy place, and go not forewarde. But did he that by his owne power? Nay rather, God shewed in the mouth of a mortall man, howe mightie and effe∣ctuall his worde is. Iosuaze wordes were but a sounde that vanished away in the ayre: but for as muche as hee spake them by the authoritie of God, and attempted not any thing vpon his owne heade, the Sunne could not but obey him. Then if the Sunne obeyed a mortall mannes voyce bycause it was the commaundement of God: is it not a muche more mightie thing when God hathe in his owne Maiestie, in his glory, and in his euerlasting Being, spoken and settled the course of the Sun and the Moone. and all the order of heauen? Therefore if we marke well these wordes to oure owne profite, they will make vs ex∣alt our God as hee is worthie, and to submitte our selues wholy vnto him, and to hold al our conceits and thoughts captiue, to the ende wee take not vpon vs more than is lawfull for vs. And surely it is too no purpose for vs too start out of our bounds against him: for it is sayde heere, that the Planets and 〈…〉〈…〉 will not say heere, I am. Ought they to be 〈…〉〈…〉 commaundement? VVhen men will needs take more vpon them than is meete for them, when they will neades worke spite against him, yea and when they leape so farre oute of square as too blaspheme him, can they chaunge any thing in the order of nature? Can they make the Sunne, or the ayre, or any parte of the worlde to stande in awe of them? Is there any creature that will moue for them? God therefore doth mocke at our follie and pryde in speaking after that maner. On the contrarie parte, wee see that the Sunne and the Moone and the Starres do say vnto him, lo here we be. For with∣out speaking they do whatsoeuer God appoynteth them. They haue nother witte nor vnderstanding: and yet for all that, they be led by a secret inclination to execute gods will, and what so euer he bade them at the creation of the worlde. Sith wee see this, ought wee not to reuerence the Maiestie which euen the senslesse creatures obey? Ye see then what wee haue to gather vpon this saying. Nowe it foloweth consequently, that it is not in vs to hunt the praye for the Lyons, and too feede the Lyons whelpes their fill: nor to giue the Rauens whereon to feede and to nourishe their yong ones when they crie vnto God. VVe knowe what manner of feeding the Lyons and other wilde beastes craue. It is not a two or three morselles that will satisfie them, but they require much sustenance bycause they be beastes that de∣uour and swallowe vp muche. Nowe who is he that can finde them prouision? True it is that a Prince may well

keepe some Lyons for his pleasure, or some other wylde beastes: but what Prince is able to finde foode and suste∣naunce to all the Lyons in the worlde? nowe were there nothing else but this, that all the wylde beasts (as we see) haue wherewith to susteyne them, and specially of Gods prouision: is it not a sufficient miracle to stirre vs vp too acknowledge the goodnesse of God? But wee shall see Gods meening in this texte yet better if wee haue an eye to our selues. VVhat letteth the Lions and other wylde beastes to deuour all the men in the world? How happe∣neth [ 10] it that wee be not a pray to them? If God should let looce the Lions, Beares, Elephants, and al other wild bea∣stes which are many in number and of diuers kinds: I pray you should we not be destroyed out of hand? what is the cause thē that the Lions are satisfied (notwithstanding that they haue need of great nourishment) and that therwith∣all the worlde is preserued and continued in his state, but for that God prouideth a remedie for the matter? Accor∣ding also as it is sayde that the light of the Sunne driueth away the wild beasts, and maketh them to get thē to their [ 20] dēnes, that men may haue libertie to go about their busi∣nesse. For if God should not shet vp the wilde beasts after that maner, and giue men the earth to traffike and labour vpon, what a thing were it? Shoulde wee haue any one corner to hide our heades in? Yee see then that the thing which is ment in this text, is that if God gaue not the Li∣ons their foode, all men should be quyte and cleane ridde off from the earth, and all should go to hauocke and de∣struction: and that Gods working after that manner com∣pelleth vs to commend his gracious goodnesse, in that he [ 30] pitieth vs; and holdeth vs vnder his protection so as wee perish not, as wee must needes haue done if he had not a fatherly care too preserue vs. True it is that sometimes Lyons may well deuour men, and that happeneth cheefly in the deserte Countries and in the hote Landes where there is greate store of wylde beastes. And when it com∣meth so to passe, God warneth vs thereby, that the same mischeefe should be vniuersall, if he prouided not other∣wise for it. For when we see that wilde beasts deuour men after that sorte, therein wee haue fayre lookingglasses. [ 40] VVhereof is it long that they followe not on forewarde, and that they raunge not out vnto mens houses, and con∣sume not all? Muste not the setting of that stop in their way needes be of Gods hand? It is not mans pollicie that preuenteth it. So then, let vs magnify our God for vouch∣safing to feede the wilde beastes in such wise, as we liue in the worlde and inioy the benefits that he hath bestowed vpon vs: and furthermore vpon the reading of this text, let vs remember also how it is sayd in the foure and thir∣tith Psalme, that althoughe the Lyons bee so strong and [ 50] seeke their praye with such violence, yet they suffer hun∣ger: and although it passe mannes power to satisfie them and that they suffer hunger: yet will God alwayes nou∣rish those that are his. And this comparison is well wor∣thie to bee marked. For if God feede the Lyons whiche are wilde and terrible beastes, yea and irkesome to our na∣ture: how shall he not feede men which are created after his owne image, and whom he termeth his children? Spe∣cially, ought they to doubt that he will nourish them, whē they call vpon him as their father in true fayth, and when [ 60] his holie spirite reigneth in their hearts? Thinke we then that God will forsake vs if wee flee vnto him for refuge, seing he feedeth the wilde beasts, and giueth foode to the Rauens, as shall be sayde anon? So then we see that this serueth vs to double vse. The one is, that we must hold of Gods wonderful goodnesse in that he prouideth food for the Lions and al other beasts, so as we be preserued in the midst of thē: and the other is, that if God feede the Lions and wilde beastes: it is much more likely that he will be carefull to feed vs, bicause we be his children: and that se∣ing he cōmaundeth vs to come vnto him, and to seke him he wil deal vs our ordinarie bread, and feed vs bicause we haue not any thing but that which hee giueth vs. This in effect is the thing that we haue to marke vpon this texte. Now it is sayd immediatly after of the Rauens, That God feedeth them, both them and their yong ones, when they cry vnto him. True it is that the litle birds haue not vnderstanding to cry vnto God, nother haue they speach to speake with, and much lesse are they led in that cace by true faith: but yet notwithstanding for as much as they lacke foode, and haue no means to susteine themselues in this world: ther∣fore it is sayd that they crie vnto God, according as it is sayd in the Psalme, where the selfe same maner of speach is v∣sed. And this saying ought too bee weyed well, for it is a great confirmation of the things that haue bin sayd: that is to wit, that if God feede the wylde beasts which houle and crie and bray without knowing that there is a maker which should nourish them: what ought they to do which are sure that God who hath set them in the worlde, reser∣ueth to him selfe the office of maynteyning them, and of giuing them what so euer they haue need of? Thinke we that he will fayle them? Agayne, let vs first of all marke what is ment by this worde Crie, The Rauens birdes do crie vnto God. VVhy so? Not for that they crie in fayth or vnderstanding, not for that they praye as men are taught to do: but for that they crie for want of means [to helpe thēselues.] Behold then, the Rauens birds are a hungred, their dāmes flie abroad to seeke their pray, and sometimes they finde none. In the meane whyle their yong ones are halfe starued, and no bodie prouideth for them. Nowe is God fayne to put to his helping hande, whether it bee by giuing them wormes to iobbe at, or by some other secret meanes. Thus yee see how the yong Rauens do crie vnto God. The like may be sayde of all other beastes: namely that when they bee helplesse, they resort vnto God: not that they do it of any vnderstāding, but the cace is such as they may well wander in the world, & be still destitute of al succour, so as there is no shift but that God must reach out his hande, and of his goodnesse giue them the thing they haue neede of. But now let vs returne to the foresaid comparison betweene ourselues and the brute beasts. For seeing it is sayde that God sheweth himselfe [bountifull] when the beastes are destitute of naturall meanes to help themselues, and that it is all one as if they repayred vnto him: what ought we to do? For although we haue abun∣dance euen till we be readie to perbrake our goods vp a∣gaine: yet must wee alwayes vnderstand that the things which we haue are giuen vs of Gods owne hande: and if we happen to suffer penurie and want, we be so much the more prouoked to repaire vnto him. Therfore men must not shrinke backe, nor chafe vpō the bridle when they find themselues destitute of help. VVhat must they do then?

Let them thinke thus with themselues: behold God cal∣leth vs to him. And in good soth he declareth and prote∣steth that his mind is (after a sort) to prouoke the beasts to repayre vnto him, and therein also to shew himselfe to be the [soueraine] gouerner: for otherwise he shuld leaue nothing in the world, but all should lie wast: howe much more then ought I to repayre vnto him? Now then let vs marke well, that whensoeuer we want prouision, so as we wote not where to become or which way to turne vs: it is asmuch as if God tolde vs that it is his charge to giue vs [ 10] whatsoeuer is meete for vs, & that by the same means he will haue our whole trust settled in him. And when wee haue such beleef and inward feeling: prayer and supplica∣tion must be matched with it out of hand. For whosoeuer braggeth that he wayteth for his sustenance and foode at Gods hand, and yet in the meane while vouchsafeth not to call vpon him for it, doth he not shew that there is no∣thing els but hypocrisie & leasing in him? Therfore fayth must stirre vs vp & driue vs to cal vpō God, to the end we may confesse him to be our fosterfather, and receyue our [ 20] foode as it were at his hand, and vpon the receyte thereof acknowlege our selues to be nurrished by his mere good∣nesse. Thus yee see after what maner wee ought too put this text in vre. Furthermore it behoueth vs to come yet to a hygher comparison: which is, that sith we vnderstand that God feedeth our bodyes after that sorte, it is muche more reason that wee shoulde also seeke the nurrishment of our soules at his hande. Although wee had meate and drinke in this worlde, and wee needed no more but too bow down our heads to be filled with it: yet is the foode [ 30] of our soules too precious a thing too be found here by∣lowe. Neuerthelesse, euen the corruptible foode is giuen vs by Godshande, and hee sheweth expresly that it is he onely too whom it belongeth to feede our bodies in this present trasitorie life. So then it behoueth men to repayre vnto him, cheefly when they will be fed spiritually. And if we haue not this consideration & skill with vs: the yong Rauens, the fowles of the ayre, and all the beasts of the worlde must be witnesses and iudges to condemne vs: for God sheweth vs as it were to eyesight, that he calleth thē [ 40] to him when they be succorlesse. And if hee call the brute beastes too him, so as hee do his office in their behalfe: ought not wee to haue a right minde and true beleefe to∣wardes him, so as wee may bee throughly perswaded that wee shall not bee disappoynted in demaunding of him whatsoeuer wee haue neede of? This is in effect all that wee haue to remember in this text. Now it is sayd after∣warde, knowest thou the time when the wylde Goates or the females of them doo kidde? knowest thou the tyme of the Hyndes, or howe they bowe themselues at their Caluingtyme? [ 50] Truely the example of all mankinde which wee haue in ourselues, ought to be ynough to reproue mennes follie in being so selfewize as to take vpon them to reason with God. For if a man shoulde aske them, howe wart thou created or begotten? How wart thou caried and nurrished by the space of nine monethes after thou wart begotten and haddest taken shape in thy mothers womb? Howe camest thou out agayne in the ende? Couldest thou an∣swere directly to all these things? They would stande a∣bashed. So then man (without stepping a whit from him∣selfe) [ 60] shal finde it more than sufficiently proued, that God worketh wonderously in his begetting. VVhat a thing is it, that a little creature should bee ingendred, yea euen of corruption and filthe, and yet notwithstanding receyue such shape as wee see fashioned in our bodies? Agayne, what a thing is it that the childe shoulde bee nurrished in vncleannesse and infection in his mothers wombe euen among all the excrements: and yet notwithstanding re∣ceyue sustenance and growe so big as to finde meanes to come into the world? what maner of things are all these? Are they not such excellent miracles of God as we ought too bee rauished at them? And therefore (as I haue sayde already) wee needed not to bee sent to the wilde beastes, nor to the Hyndes, nor to the Sheegoates, it had bene y∣nough if euery of vs had considered after what maner hee was borne and nurrished in his mothers wombe, and how hee came out from his mother into the worlde. Neuer∣thelesse it is not without cause that God sendeth vs too the wilde beastes. And why? For women haue yet some helpe when they come to their deliuerance: they haue o∣ther women to do them seruice, and one of them can suc∣cour another. Agayne they bee taught by custome and experience, and they keepe themselues from daungers: they consider what is expedient for them, and prepare and furnish themselues aforehand. Yee see then that the same ought to be esteemed a greter miracle in the brute beasts than in women. For when the poore beasts are great with yong, they know not what they beare, onely they feele a cūbersome burthen, they may be greeued, they may rush their bellies agaynst something to make their yong ones slinke, and the struggling of their yong ones within them may after a maner cast them in despayre. Howbeeit God preserueth them in such wize as they keepe theyr frute: and although the same be heauie and troublesome to thē, yet is it preserued as it 〈…〉〈…〉 by miracle. For it is seene that the redde Deere, (I ••••••ne the Hyndes,) cannot indure their owne fatnesse▪ in somuche that if they growe too fatte, they fal to fasting: and it is a propertie of theirs that they cannot beare with any thing that hindereth them: and yet notwithstanding they carie theyr yong Calues still, yea euen with great payne: and specially it is repor∣ted of them, that they haue exceeding great payne and greefe in caluing: according also as mention is made thereof in this text, where it is sayd that they howe them∣selves as though they shoulde cliue asunder, and strayne themselues exceeding sore. True it is that women also are sayne to streyne themselues: but the streyning of the Hyndes is greater: in somuch that they which haue had skill of the secretes of nature, say they are fayne too vse a medecine, which is the taking of a certayne hearb to help themselues withall, and that otherwise they should stand at a stay, if they tooke not somewhat too haste their deli∣uerie. VVee see then heere how it is not for nought, that God sendeth menne too the Hyndes and Sheegoates (for the kinde is not altogither certayne, but that is no matter of importance.) And why? For it is a straunge cace that the beastes which know not what they beare, should not∣withstanding haue the wit too beare out the burthen and to fence themselues against it, as though God had taught them, or that it were sayd vnto them, it behoueth you to preserue your owne kinde and offpring. Seing then that the beastes haue suche an inclination, is it not God that

worketh it from aboue? For what woulde become of them if he gouerned them not? Againe, when the beasts come to bee deliuered, their brutishnesse is suche, as it is no telling of them that they muste keepe thēselues quiet, and that they muste haue yong ones, and that they shall bee gladde of it, as it is sayde vnto women that they shall haue wherof to reioyce when they see a manchilde borne into the worlde. None of these things can bee sayde too the beastes, for they knowe not what shall passe out of their bodies, nother can they tell whither the thing which [ 10] they carie shall burst their bellies and make their bowells fal out. And yet notwithstāding they keepe it stil, & after∣ward when they come to the bringing foorth their yong, they know how to remedy their needes, without any suc∣cour. They make their yong ones cleane, and for all the peyne that they haue had, yet do they go abroade after them, so that they miscarie not through their default. Se∣ing then that wee perceyue all this: haue wee not cause too magnifie our God? And specially when wee consi∣der the diuersitie of beastes, and yet see that they multi∣plie [ 20] after that maner: I pray you is it not proued too our faces, that God stretcheth out his arme and worketh by way of miracle? Neede we to go to schoole to vnderstād it? Neede we to be of high capacitie, or to haue the mat∣ter debated with great and profound reasons? There is not so slenderwitted and ignorant a person, but he know∣eth as well the begetting of menne, as the ingendering of cattell and beastes to be a miracle of God, and that Gods hand must needes be perceyued there, according also as it beareth the whole sway. And in knowing this, ought we•• [ 30] not also too wonder at the goodnesse of our God, which extendeth it selfe euen too the brute beasts? VVhen wee see him pitifull in that behalfe: ought wee not too glo∣rifie him for the same? O〈…〉〈…〉 wee not at leastwize too yeeld him the sacrifyze of prayse, when we see his power and wisedome? Lo howe the ignorantest are conuicted of vnthankefulnesse, if they set not their minde too the considering of Gods wisedome, power, iustice, and good∣nesse which shewe and vtter themselues euety where, yea euen toward the brute beasts. Now although mention be [ 40] made here precisely of the Hinds and of the shee rockegoates or other wilde Goates: yet haue wee a generall lesson to gather of all beastes: namely that God muste needes stretch out his hand in guyding the sayde order when he intendeth too multiply liuing creatures, and that by his guyding thereof they haue ofspring and increace, and that without the some guyding, all things woulde come too horrible confuzion. And specially sith wee know the sayd secrettes, how there are peculiar difficulties in Hyndes o∣uer that there are in other beasts, as I sayd afore, and that [ 50] therefore God giueth them the skill too seeke out the sayd hearbe: Let vs profite our selues by that knowledge. And who hath beene the Phisitiō of the Hyndes? In what schoole haue they learned the skill to seeke out an hearb, and to know that it is expedient for their deliuerie, and for the voyding of their yōg ones out of their bodies? VVho hath shewed it them? VVho hath beene their teacher? Ought not God to be knowne and glorified in this cace? So then wee ought to marke well these particular kindes that are set downe heere before our eyes, wherein Gods [ 60] glory sheweth it selfe liuely. But yet must we also gather this foresayd generall lesson, that God worketh through∣out, as shall bee sayd hereafter of the Egges which fowles do lay, and whereoutof their yong birdes do come: for euen there also must Gods prouidēce be acknowledged. Howbeit when we haue so applyed our whole indeuer to consider Gods doings in the wilde beasts, it behoueth vs also to come backe to our selues. For the cheefe poynt is that men should know Gods goodnesse, power, wisdome, and iustice according as they bee shewed vnto them, and as they perceyue them and are partakers of them. Ther∣fore whereas it is sayde heere, that the caluing tyme of the Hyndes is not knowne vnto men: that is to say, that it is not in men to appoynt it: let vs vnderstand that we must not trie maystries with God, in going aboute too wreste our¦selues out of his subiection. And why? For before wee were borne, God hath shewed that our life is not in our owne hande, but at his order and disposition. It is well y∣nough knowne how long tyme Hyndes do go with calfe, and men may iudge it by certayne coniecture. Not that men do looke so narrowly to it: but if a man marke from the time that the males and females go to rutte, hee shall finde that they go full eight moneths. Very well, their caluingtime then may wel be knowne. But here it is sayd, knowest thou the Caluing tyme of the Hyndes? Yea: for that is not to the purpose that God speaketh: but yet hath he so ordered it. It is not for vs to know how long the Hynds should go with calfe: that is to say, it is not we that haue appoynted them eyther their monethes or their dayes. VVe bee skilfull folke. Nowe then, seing that God will haue the Hyndes to go with calfe full such a time, and that when the terme is expi••ed, he deliuereth them, giuing thē helpes and guyding the matter as he himselfe hath ordey∣ned: It behoueth vs to conclude therevpon, that he hath reserued the Lordship of all beasts to himselfe, and that in asmuch as he fedde them in their dammes bellies, he hol∣deth them in subiection after they bee come foorth, so as he guydeth them at his owne pleasure. And whē we haue so thought vpon the beastes, lette vs come too our selues. I would fayne start out to play the suttleheaded fellow, in replying against God, saying: why doth God deale thus or thus with mee? VVhy doth hee not sende mee mine owne desires? But when we enter into such murmurings to lift vp our selues after that fashion against God: let vs come backe to our birth and say, Alas howe camest thou out of thy mothers wombe? who tooke thee out of it? True it is that there were helpes: but yet must wee come too that which is sayde in the two and twentith Psalme, that it was Gods hād which tooke vs out of our mothers wombe. All the women in the worlde may beate their braynes about it, but they can do nothing in that cace, ex∣cept God worke with them, euen by a wonderful power. Therfore if we do no more but thinke vpon our birth, we must needes stroupe to say, Lorde, before I came into the world thou diddest well shewe that I was in thy guiding. For in what cace was I when thou tookest mee out of my mothers womb, yea and of all the whyle that thou diddest maynteyne mee there? VVere it not a passing straunge thing, if the shetting vp of children there, were not an or∣dinarie ▪matter among vs? VVee liue by the ayre: and whensoeuer we cannot take breath, by and by we be cho∣ked out of hand▪ the life of man consisteth in his breath:

do but stop our breath, and we be dispatched immediatly. True it is that the little babes haue some vent too take breath at in their mothers wombe: but whereby? euen by the nauill. And in the meane while, wherewith is the childe susteyned? with all maner of corruption: hee lieth there among all maner of excrements, and all kinde of wretchednesse: in somuch that if it be considered how he is borne there by the space of eyght moneths, and howe hee is maynteyned: a man may see Gods mightie hande, yea and that so passingly, as wee must needes bee amazed [ 10] to thinke vpon it, and acknowledge that it is God which gouerneth all things and which hath the ordering of vs all. And if wee bee not moued with such and so mightie workes of God, and stand astonished at them: I pray you must wee not needes bee worse than hardharted? And if wee will not bee touched by our owne record, the brute beasts must condemne vs, and beare witnesse agaynst vs at the last day. So then let vs learne to profit our selues by this doctrine, specially to confesse that God is wonderful in all his woorkes, and that the order of nature is such a [ 20] tootingglasse, as wee must needes be rauished to wonder at the knowledge of the things that are seene there. Howbeit let vs alwayes knit it vp with the bridling of our selues, knowing for a certaine that wee be not of power, wit, and capacitie to iudge of Gods doings, and therefore that wee must not sall to controlling of him, to aske why this or that is done. No: but let vs vnderstand, that when soeuer we go about to find fault in his doings, we shall bee confounded, yea and bee driuen too perceyue our owne ignorance and weakenesse, euen too our vndoing if wee [ 30] presume to auaunce our selues beyond our bounds. Then sith it is so, let vs learne to be contēted with that which it pleaseth God to reueale vnto vs, and let vs restreyne our selues from this diuelish ouerweening which we see to be in some men: specially when the cace concerneth mat∣ters that passe our capacitie: like as when it is sayde that God doth so dispoze all things, as it is not for vs too finde fault in any of his doings, notwithstanding that all bee guyded and performed by his prouidence. Herevpō some do reply: as for mee, I cānot beleeue it: for I vnderstand it not: and therefore I conclude that it is naught. Howe now thou vnhappie wight? wilt thou shet vp God in so small a roome as thy foolish brayne is? It is all one as if thou shuldst say, I beleeue not that there is a God, except I may see him before mine eyes and as it were betweene my legges. And what a dealing were that? But wee must not do so. VVe must not presume to draw downe Gods maiestie vnto vs: but it behoueth vs too mount vp alofte and too send vp our wittes thither, to honour the incom∣prehensible greatnesse that is in him. Yea and wee muste mount vp thither with humilitie, without presuming any thing of our selues, but rather acknowledging that we do nothing but creepe here bylow. Thus ye see how it beho∣ueth vs to put this doctrine in vre, according also as it is set before vs to the same end.

Now letvs fal down before the face of our good God with acknowledgement of our sinnes, praying him to o∣pen our eyes, that wee may learne to perceyue howe we ought too be so beaten down in our wants and wretched∣nesse, as wee may be cleerely bereft of all pride, so as wee attempt not too waunt our selues, nor too chalendge any thing at all vnto vs, but that we acknowledging that there is no goodnesse in vs, and that we be altogither vnprofita∣ble, may resorte to our good God to receyue power and strengh at his hande to follow his will, to the ende that in walking according too the same, wee may be brought too yeelde him prayse and thankesgiuing. And for the doing thereof, it may please him too tame the pride that is in vs, and which hindereth vs to prayse him as he deserueth, to the end that being all of vs made cleane, we may returne vnto him with one cōmon accord, framing our selues pe••∣sably vnto his woord. That it may please him to, &c.