Sermons on Job, Sermons · Chapter 38 · Sermon 148
The .Cxlviij. Sermon which is the ſecond vponupon the .xxxviij. Chapter.
4 VVherevvaſt thou vvhen I layde the foundations of the earth? ſhevve mee, if thou haſt vnderſtanding.
5 VVho hath layde the meaſures thereof? canſt thou tell? or vvho hath ſet the compaſſe vponupon 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, vvhichwhich 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 hauehave ſtabliſhed mine ordinance vponupon it, I hauehave 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 lifting vp of thy vvaues.
WE graunt well ynough all that is reherſed here concerning Gods works as wee ſee them bothe in heauen and earth. But if wee minded them earneſtly, 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 vsus 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 lyking. All this geere woulde be layde awater. For the incomparable greatneſſe and highneſſe of oure God, hys woonderfull power and might, and his infinite goodneſſe and wiſe dome whiche ſhewe themſelues in his woorkes, woulde ſuffiſe to humble vsus, and make vsus aſtoniſhed, and wee woulde do nothing but honour him, and do him homage with all feare and reuerence. VVee hauehave then two things to conſider heere. The one is, that when God ſpeaketh of his power, and therewithall ſheweth it vsus 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 vsus. And ſecondly it behoueth vsus to come to the end and intent that God purpoſeth, for it is not ynough for vsus 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 vsus 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 equitie and right, and by that meanes bee bridled when we bee 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 vsus, and to holde vsus in ſuch humbleneſſe and modeſtie, as wee may doo nothing elſe but honour him. And if the reaſon of his workes bee vnknowne to vsus: let vsus not therefore ceaſſe to take them all for good and rightfull, and to reſt therevpon without any gaynſaying. But now let vsus 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 ſay, wretched creature againſt whom doſt thou ſet thyſelf? It would behoue thee firſt to bee my match: it would behoue 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 vponupon the ſame, to make it to be ſo well proportioned? who hath ſetled the earth vponupon hir corners, and whervpon is it ſtayde? Iob, tell me all theſe things, ſayeth God. Truly when wee beholde the greatneſſe and weightineſſe 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 confeſſe, that it is made with as great reaſon as can bee, but yet we come ſhort of it, wherin God ſheweth vsus our own frailtie and feebleneſſe. Noweſeeing it is ſo, that euen in the things that are ſeene before our eyes, wee want ſufficient iudgement to comprehende them: I pray you what ſhall we do in Gods narrow and hidden ſecretes, whereby hee ordeyneth and appoynteth what hee liſteth in heauen? And if wee eſpie not the reaſon thereof, what ſhall we ſay? Is it meete for vsus 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 verie Angels cannot comprehende? Is it not an ouergreat folly, or rather madneſſe for men to preace ſo farre? Then let vsus be well aduiſed to what purpoſe this is ſayde. And for the better vnderſtanding therof, let vsus make this compariſon. 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 excellent 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 excellent ſo euer they be in theyr art,) are faine to helpe themſelues 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 building of the earth and the ſea? A man ſhall be curſtly combered 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 vponupon it. Againe if the reering of it bee not in good proportion 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 other? Seeing then that men, (bee they neuer ſo cunning) hauehave 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 vponupon the waters as we ſee, & made it in ſo goodly order: muſt we not needs be worſe thā witleſſe, if we take vponupon vsus too controll God in thoſe his doings, which are farre beyond all cōpariſon more hidden from vsus, than the things that are to be ſeene in the order of nature? Therefore whenſoeuer theſe things come to our remembrance, let them ſerue to rauiſh vsus into wonderment, and to glorifie him that hath made ſuch a building by his onelyonly 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 beſtow 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 mayſtermaſon, and yet hauehave no skill in the matter: ſhoulde not the maiſtermaſons and carpenters hauehave iuſt cauſe too laugh 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 vsus. VVill not then the skilfull in any art, take ſcorne that any man ſhould come ſo fooliſhly to control their workmanſhip? wil they not ſend an ouerweener backe againe to his Apcee? Yes ſurely will they. Nowe if we ſtande in ſuch awe of maiſtermaſons and carpenters, 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 vntounto God? Behoueth it not vsus to bee much more humble and modeſt? VVe know after what maner men will ſpeake of a handicrafts workmanſhip, when they be no craftſmen themſelues. 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 hauehave skill of it. Then if wee vſe ſuch modeſtie when it ſtandeth but vponupon the iudging of a building or ſomeother meane worke of a handicrafts mannes making: I pray you what honour ought we to yeeld vntounto God, when the cace concerneth his workes? In what eſtimation ought we to hauehave 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 workman, 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 no vnderſtāding in ſuch workmanſhip. But as for me that hauehave made ſo excellent a worke, which hauehave created both heauen, earth, and ſea, and all of nothing, and which hauehave finiſhed them in ſo goodly order and aray as men ſee: men take vponupon 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 hauehave wrought with incomprehenſible power and wiſedome, and yet ſhall I not bee free from mennes iudgements? Shall any man dare ſay, why doeſt thou this, or 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 hauehave not I deſerued to bee honored a hundred tymes more, which hauehave builded the worlde? Then let vsus learne too looke better vponupon Gods woorkes than we hauehave done: ſo as if wee caſt our eye vponupon the earth, wee may bethinke vsus of the terrible hougeneſſe 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 impoſsible 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 waters do compaſſe the earth, and how the whole maſſe togither hangeth in the ayre. They hauehave diſputed verie curiouſly 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 hauehave roome to dwell on. This coulde not come of it ſelfe, needes muſt it be the working of ſome diuine prouidence. After that maner ſpake they. And although they were blinded through their owne vnthankefulneſſe: yet neuertheleſſe they coulde not denie but it was ſo. Howbeeit (as I hauehave ſayde) it is not ynoughe too acknowledge that God created the earth: but wee muſte alſo beholde his woonderfull wiſedome therein, and acknowledge it to be ſuch a myracle, as our wittes come ſhort of. VVheras it is ſaid that God created all of nothing, and again, that he hath ſettled the earth vponupon the waters: is it not a thing too rauiſh vsus into wonderment? If wee looke round about vsus, 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 vsus? what excuce can we pretend, if we can find no leyſure to thinke vponupon 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 lewdneſſe is vnexcuſable. For when men fall aſleepe heere, and take not paine to thinke vponupon Gods works: are they not worſe than vnthankfull and churliſh? So then, howe ignorant ſoeuer we be, there is none excuſe for vsus, 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 hauehave to beare in mynde in this ſtreyne. Nowe by the way, whereas mention is made of Compaſſes and of meaſuring of the earth: we ſee well that there needed a wonderfull power and incomprehenſible wiſdome for the ſetting of all theſe things in order. For the earth woulde neuer hauehave 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 onelyonly 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 vponupon 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 ſteddineſſe of the earth, ought it not to rauiſhe vsus into woonderment? Althoughe wee ſee great varietie in it: yet 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 proportion 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 anſwerable to another, as the counterpeyſe abydeth alwayes ſtedfaſt. To be ſhort, whatſoeuer betydeth, the earth ſhall 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 notwithſtanding it continueth ſteddie ſtill: muſt it not needs be ſayde that God hath wrought after a paſsing woonderfull faſhion in that behalfe? Yes certainly. VVhat is too be done then, but onelyonly to woorſhip our God, confeſsing 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 order of nature. And ſo wee ſee verie cleerely what is conteyned heere. Yet notwithſtanding it behoueth vsus too come backe too this poynt, namely why God ſetteth the earth before vsus as a looking glaſſe. It is too the ende wee might beholde his infinite glorie, wiſedome, power, and might, too guide vsus and leade vsus, as it were by the hande, too the conſidering of his woorkes, whiche are exceeding greate and excellent, thereby too bee rauiſhed into woonderment, of purpoſe to humble our ſelues vnderunder 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 entering 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 vsus but open our 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 vsus, and yet notwithſtanding wee wote not howe. VVe ſee well ynough howe it is tilled, 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 hauehave a mirrour of Gods incomprehenſible power and wiſedome, euen in the verie earth that wee treade vponupon: what ſhall wee hauehave if wee looke vp too heauen which is farre aboue, and whereunto we be not able to atteyne? Is it meete for vsus to reply agaynſt God and to aske why he doth ſo or ſo, or why he ſuffereth this thing or that? Alas, who are we? So then let vsus marke well, that when we hauehave looked well vponupon the earth, it ought to ſerue to hold our affections in awe, to the ende wee attempt not to aduance our ſelues aboue the skies, but rather yeeld the glorie 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 hauehave profited greatly for one day. Now let vsus 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 betokeneth, 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 vsus, and to ſtirre vsus vp to ſing the Lordes prayſes, and to glorifie him: Yea though we were ſtarke deafe, yet ought wee to giuegive 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 vsus. Yet notwithſtanding it behoueth vsus 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 hauehave 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 vsus 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 vsus 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 glorifie our God, and ſuch a ioy ſhall bee a right and true ioy, and a farre other one than the ioy of theſe madde worldelings and vnthrifts, which cannot be merry but in diſpleaſing God. VVe ſee here a farre other gladneſſe ſet afore vsus, which is, that the Angels of heauen did as it were leape for ioy, when they ſawe the excellent courſe and wonderfull 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 vsus to the glorifying of God, & to the ſinging of prayſes vntounto 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 exhorted 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 although we be ſufficiently put in minde to do it: yet doth it ſlip from vsus. 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 it is that our Lord knoweth well ynough that hee cannot drawe any thing from out of vsus 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 vsus learne to profit in the doctrine that is conteyned here. By the way let vsus marke, that the Angels are termed Gods children, to the ende wee ſhould be the more perſuaded to runne too the triumphe that is ſpoken of heere, and ioyne with them in triumphing 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 eueryevery where. Truely this title of beeing termed the children of God is graunted to the Angelles by a ſpeciall priuiledge, bicauſe they approch neere vntounto him, & hauehave 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, 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 vsus 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 former ſtate againe, & Ieſus Chriſt hath done vsus the honour to come of the line of Abraham, that is to ſay, too clothe himſelfe with our nature, to the ende to reconcyle vsus too God his father. Then ſeing it is ſo, let vsus marke that God ſheweth vsus in this text, after what ſort we may bee ſure to be children, & cōſequently to poſſeſſe the heauenly heritage, which is ordeined for vsus, as well for vsus as for the angels of Paradiſe. For although we creepe here vponupon 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 vsus with the Angels of heauen. Heerewithall let vsus vnderſtande, that the Angelles 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 rauiſhed 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 ſee nothing? Shoulde wee playe the deafe men that wee myght heare nothing? So then lette vsus followe the Angels, who are ſet foorth to vsus 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 vsus for his children, and ſhewe himſelfe alwayes a father towards vsus. Thus ye ſee what we hauehave to cōſider vponupon this ſentence where it is ſayde, that all Gods children reioyced in triumphe, when they ſawe the ſtarres of the morning reioycing togither. And it is purpoſely ſayd All, to the ende we myght know, that ſuch as giuegive not their mindes earneſtly to the magnifying of God in his power whiche hee vttereth in his woorkes, ſhall be cut off from his houſe, and are vnwoorthie to be reckened in the number of his children. Nowe let vsus 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 & ſwallow 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 garment 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 vsus 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 hauehave ſet the bounds of the ſea? He ſayeth this, bycauſe the Sea is aboue vsus. True it is that the ſimple and ignorant perceyue not that the Sea ouerpeareth vsus, and that it is higher than the earth: but they ſuppoze that the water is vnderunder 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 vsus: 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 dreadfull iudgement of the fludde, God ſhewed vsus as in a mirrour, the thing that ſhould be continually vponupon 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 vsus not to worſhippe God, and to feare him according to his power, ſo as hee may hauehave all ſouerayntie ouer vsus, & we be vtterly beaten downe? And if men preſume to ſet vp their briſtles ſo againſt 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 waues of the Sea aſtoniſh vsus: Alas, how much more terrible muſte the maieſtie of our God be to vsus? 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 dealing 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 hauehave alledged the text before,) ſaying: Feare ye not mee? mee which hauehave bounded the ſea with ſands for an euerlaſting ordinance? But now let vsus 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 ſea. Yea and what maner of bounds are they? For the better 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 mothers wombe, than doth the Sea within his bounds. True it is that it maketh a great noyſe: and ſpecially if it be toſſed 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 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 nature: Euen ſo is it with the Sea. Beſides this, God addeth 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 pryſoner: Euen ſo is it with the Sea. It ryſeth in ſuche wiſe, as it would (by all likelyhoode) not onelyonly leape out of one place into another, but rather (as I hauehave ſayde already) ſwallow vp all and put the whole worlde to confuſion. VVe ſee then that the ſea fareth ſo: and is ther any 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 appoynted the Mystes to holde it backe: and therby we ſee 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 kindes of ſpeache too make vsus perceyue the incomprehenſible 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 vsus if wee acknowledge 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 his bounds: it may well leape and mount aloft, but it cannot paſſe any further. And therefore let vsus learne to glorifie our God in his wonderous woorkes better than we do: and let vsus 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 vsus returne to Gods principall intent: whiche is, that wee muſte not ſtay vponupon 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 vsus vp. VVhen we know this, is not eueryevery of vsus more than conuicted, that the life which God giueth vsus, is giuen by myracle? But that were not yet ynough if wee went not further? Behold, God ſheweth vsus his wonders, & maketh vsus to perceyue them in theſe viſible things, which notwithſtanding 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 determinations, when both generally and particularly hee woorketh after ſuch a faſhion, as ſeemeth ſtraunge to vsus, and farre outreacheth all our capacitie? Becommeth it vsus to preſume in that cace to iudge at all aduenture, and too giuegive our verdit vponupon it as though wee were able to comprehend 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 vsus to learne too confeſſe, that God is alwayes rightuous, & that he knoweth cauſe why to handle vsus ſo, and that the ſame cauſe is good & rightfull though it be vnknowne to vsus. 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 wieked and vngodly hauehave 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 dayly, 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 vsus not ſo ſoone as we would hauehave him? Let vsus wayt paciently till god deliuer vsus, as who knoweth what is expedient for vsus. And therewithall let vsus 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 vsus to ſettle ourſelnes to the magnifying and glorifying of our God: and ſo long as we ſhal be in this world, let vsus ſuffer ourſelues to be guided and gouerned by his holy ſpirite, to the ende he may order vsus after his good pleaſure.
Now let vsus fal downe before the preſence of our good God, with acknowledgement of our faultes, praying him too make vsus feele them better than wee hauehave doone, and ſpecially to knowe what we be, how there is ſuch frayltie in vsus, 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 modeſtie: and that we knowing howe muche wee be beholding and bounde vntoo him for the number of benefites which he beſtoweth vponupon vsus dayly, may be ſtirred vp, yea and wholly inflamed to yeld him thankes, that by our example 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, magnifie, 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.