Sermons on Job, Sermons · Chapter 38 · Sermon 150
The Cl. Sermon, which is the fourth vponupon the .xxxviij. Chapter.
18 Haſt thou conſidered the large places of the earth? tell if thou knovve all this?
19 VVhichWhich 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 VVhichWhich I hauehave 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 vponupon 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 vponupon the land vvhere no perſon is, & vponupon 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, eueryevery 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 hauehave graūted that our wits are to weake to comprehend Gods works: yet notwithſtanding there needeth but the turning of a hand to leade vsus into ſome fooliſh curioſitie and preſumption: and that foolehardineſſe caryeth vsus away headlong like a madneſſe. And therefore let vsus not thinke it ſtraunge, that our Lorde vſeth here ſo long talke to make vsus perceiue how it is not for vsus to iudge of his works, but that it is ynough if wee know them in part according to our rudeneſſe, and that he giuegive vsus ſome taſte of them. And that is the meane wherby we ſhall to our profite beare away the things that ſhall bee ſpoken thereof. Now let vsus looke vponupon that which is ſayd heere. Mention is made of 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 impoſsible too iudge of the greatneſſe of that. But put the cace that men could determine of eueryevery whit of it: yet notwithſtanding when men had knowne ſuch a miracle, they 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 impoſsible. For (as I ſayd afore) ſcarſly hauehave men any ſubſtantiall 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 incloſe 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 ſimilitude 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 reſpect of vsus, and yet notwithſtanding he can hold it cloce in his fiſt: that is to wit, there is no proportionable reſpect 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 hauehave 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 vsus 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 vsus to do, but to confeſſe our owne feebleneſle, and that wee bee to rude and groſſewitted. Herevpon let vsus honour him, and acknowledge that all his doings are of ſuch perfection, as there is no fault to be found in them, and that it is not for vsus too replie againſt him, bicauſe we be to ignorant. Thus ye ſee what we hauehave in effect to gather vponupon 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 diſcouered, ſo as the earth taketh a newe ſhape, and al this is done in one inſtant of time. Seyng then that ſuch a miracle appeareth 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 hauehave to comprehend the things that are to high for vsus? By what path ſhould the light go? Is it in vsus to appoynt it? If we would appoynt it his way how farre and wyde it ſhould ſpreade, how is it poſsible for vsus 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 vsus to preſume to iudge of Gods wonderfull workes? Sith we cannot conceyue howe it commeth to paſſe that the light is ſo ſoone ſpredde abroade, when it hath once taken poſſeſsion by the name of the Sunne, to reigne ouer the day? So then let vsus 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 ſlenderneſſe, may be as it were brideled to humble our ſelues before him. For, the way for men to honour God accordingly, 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 vntounto vsus, to ſay that hee ſhoulde bee our mate and fellowe. God then ſhall neuer bee duely honoured of vsus, excepte wee bee firſte as it were brought to nothing, and that wee acknowledge that there is nothing in vsus but wretchedneſſe. Lo what wee hauehave 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 vponupon 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 vsus. 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 diſpute of it, and men ſhall ſee ſome cauſes by them alledged: But yet is that a verie ſmall inſight of the wonderfull order that God hath ſet in nature: hee hath a ſecrete 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 maner of the Treaſures of Hayle and Snowe. It remayneth that we put the ſame doctrine in practiſe. VVhiche of vsus is able too make one handefull of Snowe by arte or cunning? 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, hauehave we not cauſe to magnifie the ineſtimable power of God when he couereth the whole earth with ſnow? VVhence taketh hee ſo greate a quantitie of 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 within a two or three dayes the ſnow ſhall fall a twoo or three foote deepe vponupon 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 vsus 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 vsus, yea euen in the viſible & earthly things, as it giueth vsus cauſe to glorifie him by cōfeſsing our own ignorance? Yee ſee then what we hauehave to gather vppon this worde Treaſure, for the well applying thereof to our owne vſe. Beſides this, let vsus 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 hauehave 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 vsus call too minde this which God telleth vsus: know ye (ſayth he) the roddes that are layd vp in my treaſures? As if he ſhould ſay, whē I ſhall hauehave beaten you after one faſhion, and afterwarde hauehave pitied you, thinke not your ſelues too be quit for all that: for I hauehave other meanes which you cannot cōceiue. VVhen wee hauehave 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 anger, and tempt me not hereafter, leaſt I vtter my ſcourges more and more vponupon you. And that is the cauſe why it is ſayde here, that God keepeth the treaſures to the time of aduerſitie, 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 hauehave any warre with him, he is fenced and furniſhed alreadie after ſuche a ſorte, as wee muſte needes go by the worſe: for wee hauehave 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 vsus can ſcape his hande when he ſhall hauehave ſet al his creatures in battell after that maner againſt vsus, and commaunded them too gyue charge vppon vsus? And therefore lette vsus learne firſte of all, that Godneedeth 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 vsus 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 becommeth as harde as yron: and what letteth that God ſhoulde not leaue it alwayes in the ſame plight? Lette vsus marke then, that God needeth not to make any great preparation to incounter his enemies, and to put them to the foyle. Let him but onelyonly 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 vsus learne to ſtoupe vnderunder the mightie hand of our God, and not make warre with ſo mighty a Lord: for what ſhall we gayne by it? Then let vsus learne to obey him: for eyther we muſt be vphild by his hand, or elſe we muſt hauehave it againſt vsus, there is no meane betweene thē. True it is that God will beare with vsus for a time, according as it is ſayd that he wayteth for menne as it were in couert: but yet muſt we needes be vnderunder his protection, or elſe hauehave him our enemie, and ſo will it appeare in the ende. Therefore lette vsus yeelde our ſelues vntounto him that he may preſerue vsus and wee continue vnderunder his gouernance: and if he be the keeper of our welfare, lette vsus 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 commaundement: 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 diſquieted and vexed continually, if God be agaynſt vsus. And herewithall let vsus 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 proſperitie doth ſo rocke vsus aſleepe, as we bethink vsus 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 hauehave any reſpit, we be like euill paymayſters and vnthrifts that waſt away all. For he paſſeth not for the owing of a hundred crownes ſo long as he is not called vponupon 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 giuegive vsus any reſpite, wee do nothing elſe but ruffle it out, and we thinke nomore vponupon him. Therefore according to that whiche is ſhewed vsus here, if God ſende nother hayle nor thunder, nor skare vsus 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 vsus. Then lette vsus preuent him, and not tarie till the day of battell come. For when the trumpets ſounde alarme & the battell is ioyned, it is to late then to ſay, let vsus fall to compoſitiō, let vsus deuize ſome meanes of agreement: yea, yea, for the tyme is paſt. VVherefore whyle God forbeareth vsus, and giueth vsus leyzure to bethinke our ſelues, ſo as wee hauehave as it were a time of truce to looke about vsus, and to enter into iudgement of ourſelues. Let vsus preuent his rigour, and become our owne iudges, to the end that we be not iudged of him, and let vsus cōdemne our ſelues, to the intent wee may bee quit by his infinite grace and goodneſſe. Thus ye ſee what we hauehave 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 hauehave 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 vsus when we diſpleaſe our God, & plucke our ſelues from his hand, & become ſtubborne againſt him: for then is open warre proclaymed 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 enemie, what tarie we for? neuertheleſſe the battell is not giuen at the firſt day, but God letteth vsus alone ſo as wee ſtand vp ſtill for a time. But let vsus looke to come to ioyning of hand ſtrokes at length, howbeit in looking for it let vsus not linger for it: that is to ſay, lette vsus bethinke vsus of it a long whyle afore hand, but let vsus 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 conſume vsus. VponUpon the knowledge hereof, let vsus take the aduauntage of the tyme, and craue pardon at his hand. Beholde then what wee hauehave 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 vponupon good and bad:) but yet behoueth it vsus too bee alwayes perſuaded, (as the Scripture telleth vsus) that they be Gods ſcourges, whereby he intendeth to correct our ſinnes in ſending vsus hayle, tempeſtes, and ſuche other like things. Yet notwithſtandyng the rightuous hauehave 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 vsus in minde of our ſins, according as they be records of Gods diſpleaſure. Neuertheleſſe if we walke in his feare, & put our truſt in him: he will alwayes pitie vsus, and handle vsus with merciemercy & not with rigour: and although he correct vsus, yet ſhall it be for our profit & welfare. God thē ſheweth 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 temporall chaſtizements to ſerue thē for medicines & ſalues, notwithſtanding that generally corrections do put vsus in minde of our ſinnes▪ and therewithall ſhewe vsus that we be at warre with God, and that we deſerue to hauehave him fight agaynſt vsus, 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 vponupon the wilderneſſe where noman dwelleth, and that the earth ſhall be ſo moyſtened 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 hauehave caſt our cardes throughly, wee ſhall alwayes bee driuen too conclude, that Gods wiſedome is hidden from vsus, (I meene euen in all theſe manifeſt things) and that there is a cauſe aboue vsus wherevnto wee bee not able to reach. Therefore it behoueth vsus alwayes to come backe too this poynt, to comprehende throughly 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 inhabiters 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 giuegive influence from heauen. All the waterings in the worlde will do no good, vnleſſe ſome rayne or dewe fall from heauen. One of theſe hath more workfulneſſe 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 aſſured tokens, the effectualneſſe of the rayne whiche he ſendeth. For in little Gardines men are continually watering of them, and afterwarde commeth the rayne and the dewe, ſo as things growe there euen apparantly to ſight. But looke vponupon 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 vsus, the iuſter cauſe hauehave 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 vsus to them with his fingar, and the thing is not ſeene onelyonly once in a mans life, but it beginneth newe agayne day by day): and yet notwithſtanding wee thinke not rightly vponupon them? VVee tread vponupon the graſſe with our feete, and yet we vouchſafe not to caſte our eye thither to ſay, bliſſed be God that maketh the earth beare frute after this ſorte. Furthermore let vsus therewithall bethinke vsus 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 eueryevery man ſee it▪ And are wee not well ynough acquaynted with it? Yes truely: but yet for all that, who is he that yeeldeth God his due honour? Do we not deface his glory and maieſtie aſmuch as we can? Therefore this knowledge which wee weene to hauehave, ſhall make vsus the more guiltie, bicauſe our vnthankfulneſſe be wrayeth it ſelf therein. But howſoeuer the world go, let vsus 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 vsus are to ſeeke in that behalfe: and the more that they would ſhew the fineneſſe of their wit, the more will God be auendged of their pryde, according alſo as it is good reaſon, that he ſhoulde make vsus perceyue how wonderfull his woorkes are, and that when we hauehave any knowledge of them, the ſame is but in parte thereafter as it pleaſeth him to deale it vntounto vsus, 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 vsus to preſume to enter as now. And it is a goodly leſſon to know how to put a difference after that maner, betweene the things that God reueleth vntounto vsus, and the things that he keepeth to himſelfe, according alſo as Moyſes ſpeaketh thereof. Our God (ſayeth he) keepeth his ſecrets to himſelfe: and the things that are reueled belong to vsus and to our children, according as it is cōteyned in the Law. True it is that there Moyſes ſpeaketh of the lawe that was publiſhed: as if he had ſayde, let vsus bethinke our ſelues, for God hath graunted vsus a ſingular benefite in vouchſafing too ſhewe vsus his will, and in gyuing vsus peculiar inſtruction howe to walke in his commaundements. Therefore let vsus receyue this record, let vsus ſuffer God to ſchole vsus, and let vsus be good ſcholers to him: and in the meane whyle let vsus let him alone with his ſecretes, that is to ſay, lette vsus hold vsus contented with the doctrine that he hath ſet downe vntounto vsus, let that bee our meeteyard, and lette vsus paſſe no further. VVhy ſo? For our Lordes ſecretes (ſayeth he) belong to himſelf, and the things that he reueleth belong vntounto vsus, and no more. By the way wee may apply this text to that which is ſette downe here. VVhy ſo▪ For we ſee what God ſheweth vsus in the order of nature Howbeit but in ſmall porcion: for he intendeth to holde vsus alwayes ſhorte▪ and to ſhewe vsus that wee bee too dull and ſimplewitted to mount ſo high as to know Gods ſecrets. So then let vsus learne to take this inſtructiō which God giueth vsus, and to profit our ſelues by it, and let vsus go no further. This is a very neceſſarie admonition, conſidering on the one ſide the rechleſneſſe, and on the otherſide the fond preſumptuouſneſſe that is in men. For if God hyde his ſecretes from vsus, it ſhould ſeeme that we would 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 vntounto 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 concealed from them in the holy Scripture. Lo how menne hauehave 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 conceyue 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 vsus. God declareth vsus his will, ſo farforth as is for our behoof, & he chaweth our meate to vsus to the intēt we might ſwallow it downe the eaſlier, & bicauſe he knoweth vsus to be but weaklings, he teacheth vsus 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 talketh familiarly with vsus, 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 profite 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 vsus: let vsus beare in mind how Moyſes telleth vsus that our Lords ſecrets belōg to himſelf, & therfore that we muſt not be inquiſitiue of the things whiche God liſted not to diſcloze vntounto vsus, 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 perfection of beholding him face to face, but that it behoueth vsus firſt to be trāsformed into his image, which thing ſhall not be fully done, till he hauehave ridde vsus cleane of all our fleſhly imperfections. So then let vsus remember in effect, that when we hauehave 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 vsus 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 hauehave ſeene before: whiche is, that in the order of the skies a man ſhall perceyue many recordes of his goodneſſe and louelove towardes vsus, and alſo many ſignes of his wrath when it pleaſeth him to viſite vsus for our ſinnes, and to make vsus 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 pleaſantneſſe of the Pleyades, or canst thou vntie (or vnknitte or loozen) the handes of O…ion? Here are certayne of the celeſtiall 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 reſtreyne 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 withall? Afterwarde hee ſpeaketh of Orion, which is a cleane 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 reſtreyned, and of the vapours that are haled vp into the ayre. But it is not needefull to ſtande muche vponupon that point: it is ynough for vsus 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 vponupon it. Nowe firſt of all let vsus 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 hauehave 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 all in vsus, in ſo much that wee could hardly get out of our mothers wombe: and yet notwithſtanding▪ wee will take vponupon vsus to be his iudges. It were a fayre ſight that a yong babe which coulde ſcarce ſpeake, ſhoulde take vponupon 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 reſpecte of the euerlaſting time and wiſdome of God, who was before the worlde was created? And againe, what is it in reſpecte of the gouernement that hath continued ſo long time. Therefore when ſo euer wee thinke vponupon the ſhortneſſe of our life: let vsus bee ſure that by that meanes God rebateth our pryde, to the intent wee ſhould not be ſo ſelfewyze, as too take vponupon vsus to diſpute againſte him. And this is the firſte and cheefe leſſon that wee hauehave too learne in Gods ſchoole. Verie well, no doubt but wee ſhall hauehave whereof to make our boaſt, when we ſhall hauehave profited in that poynt: and therefore ſo long as wee bee conuerſant in this worlde, let vsus bee contented too heare God ſpeake, and to beare in mynde what ſo euer hee telleth vsus, that wee may profite more and more by it. And moreouer let vsus not goe about to aduaunce our ſelues againſt him, for if there were no more but this onelyonly ſaying, that our life is nothing, were it not ynough to holde vsus in awe and meeldneſſe? Lo what wee hauehave to beare away on the one ſide. But heerewithall we hauehave 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 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 vsus put our ſelues into Gods hande, for he knoweth howe to gouerne, 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 hauehave happened in the meane whyle) men perceyue that all things hauehave bene ſo well diſpozed, that the world hath ſtill bene preſerued in his right ſtate: I ſay if wee bethinke vsus well thereof, we hauehave cauſe to glorifie God, and ſeing that his iuſtice, goodneſſe, wiſedome, and power appeere therein, let vsus 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 hauehave to marke. Agayne, whereas mention is made of commaunding the celeſtiall ſignes: let vsus alwayes marke that it is impoſsible, that this orderlineſſe 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 hauehave their ſeaſons to mount aboue vsus, and likewiſe to go down againe out of our ſight: yet notwithſtanding lette vsus aſſure our ſelues, that the ſame happeneth not at all auenture, but that it is God which commaundeth it, and although hee hauehave 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 hauehave giuen the celeſtiall ſignes their influences: yet doe they not any thing of their owne peculiar 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 hauehave giuen ſome properties to the ſtarres,) reſerueth ſtill the ruling of them to himſelfe, and declareth that it is hee which hath the ſouerayne gouernment, and diſpoſeth all things as he knoweth to be expedient. So muche the more then behoueth it vsus to marke theſe texts, wherin God telleth vsus, that although the ſtars hauehave their naturall courſes and properties: yet notwithſtanding they be not driuen by their owne power, nother do they giuegive influence to the world▪ otherwiſe than God commaundeth them, ſo as they obey his ſouereygne dominion which hee hath ouer all creatures. Therefore let vsus not learne too gaze at the ſtarres as thoughe they had power of them ſelues to do either good or harme: but let vsus pray vntounto our good God, that when it pleaſeth him to make his creatures ſerue to our vſe, he will alſo graunt vsus the grace ſo to profite thereby, as he onelyonly may bee glorified. Moreouer when wee ſee thunder, lightning, tempeſts, and ſtormes: let vsus 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 hauehave the [inward] witneſſe that hee hath receyued vsus to merciemercy, and taketh vsus for his children. Furthermore, when ſo euer wee thinke vponupon Gods works, let it be with ſuch ſoberneſſe and modeſtie, 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 vsus by the ordinarie meanes of his worde, let vsus open our eyes to conſider them as wee ought to do, and yeelde our eares to him to herken what he telleth vsus, ſo as we may not be rechleſſe in that behalf. But as for the things that are to high and profoūd for vsus: let vsus let them alone, and wayt for the day of ful diſcouerie, wherevnto our good God calleth vsus, which ſhall be at ſuch time as we be tranſformed into his glorie.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of our faultes, praying him to make vsus feele them better than wee hauehave done, and generally alſo to bewray our wantes, to the intent to deface vsus vtterly and to make vsus ſeke our whole welfare in him: and therewithall to apply vsus to his ſeruice, that hee may bee exalted more and more among vsus, ſo as wee on oure ſide may acknowledge him to be our God, and he on his ſide acknowledge vsus for his people. And ſo let vsus all ſay, Almightie God our heauenly father, we acknowledge and confeſſe according to the truth, &c.