he hath set boundes to the waters euen vntill light and darknesse come to an end Beholde yet another woorke of God well worthie to bee remembred namely that the waters bylowe are bounded and that God holdeth them fast so as they caÌ„not passe their bounds and that the same indureth and shall continually indure vntoo the worldes end He had spoken asore of the waters aboue that is of the waters that God draweth vp in the cloudes and are hild in the ayre til he make them poure downe in rayne and now it is certayne that if God did not bound the sea and the other waters all the earth should be couered with them If a man aske the Philosophers and such as serche the whole order of nature they will confesse that if the Elementes had theire full scope throughout according vntoo theire nature the earthe shoulde bee hidden vnder the water and in good sooth experience shewes it to be so For why is the earth in the middle of the world but bycause it is firme and substantiall by reason of his weyght For the waters are lighter and there withall they shedde so as they are not so firme Consequently the ayre is aboue the waters and the fyre is also aboue the ayre VVe see then that the Elements are distinguished according to their properties Seeyng that the ayre inuironeth the whole earth as wee see the waters also ought to goe round betweene them bothe that is to say betweene the earthe and the ayre For that is theire propre place and situation And lyke as the fyre ouerspreadeth all so also would the waters not leaue one foote of dry ground the very mountaynes yea euen the hyghest of them should be couered vnder them But now wee see lowe and hollowe places abyde drie and yet the Sea mounteth aboue them And so a man may perceyue the reason that I shewed before For when wee consider what a thing the sea is specially when it riseth aloft it is a woonder that the earth is not ouerwhelmed by it VVe see heere a notable miracle yea if men did not shet their eyes through their owne vnthankfulnesse The very heathen men as reason driueth them therevnto acknowledge that whereas it pleased God too haue some place voyde the same was too plant mankinde in it and that hee had a respect vnto men when he ordeyned a part of the earth to abide drye the verye infidelles speake this And why For the truthe is so strong as they are inforced to confesse it But in the meane whyle who is he that glorifieth God How do we acknowledge the good that he hath done vs wee be dumb for any praysing of him and whiche worse is wee defyle the earth which he hath giuen vs to dwel vppon He hath made the waters too withdraw themselues and he hath as it were fettered them vp in cheynes although he giue vs roome here to dwell vpoÌ„ yet as I said we defile the earth with our filthinesse sinnes Verely all the acknoweledgement that God receyueth at our hands is that no man openeth his mouth to glorifie him And so it is not without cause that these things are tolde vs considering how our witts are so dull as we think not vpon them Specially we must marke that which shall be sayd new againe according also as it is spoken of cheefly by the Prophet Ieremie which is that the sea is so violeÌ„t a thing as there seemeth to be no meanes to hold it in yet for all that it is barred within listes The sea seemeth to threaten to drowne the earth and it seemeth that the earth should be swallowed vp at the rushing forthe of enery waue Considering then that wee see so great a violeÌ„ce in the sea which is so terrible a thing as it maketh the heares to stand vp vpon our head must we not nedes behold there the mightie and inuincible hand of God and confesse that his power which is spoken of heere is more than manifest So much the more then ought wee to bee touched to the quicke with it But what â–ª when God maketh the Sea to remoue after that sorte wee haue not the wit to know Gods infinite goodnesse towards vs his like power to yelde him thankes for it and too confesse our selues beholding too him diuerse wayes for our lyfe not only for creating vs and putting vs into the worlde for nurrishing vs here but specially for that the earthe is not drouned vnder the waters and that there is some dry ground left for vs to dwell vpon Beholde I say for what purpose heere is speciall mention made of the sea and of Gods withholding of it so as the waters are after a sorte shet vp in it whiche thing no cheynes nor cordes could bring too passe All the wilde beasts of the worlde might easlyer be tamed than the Sea and yet God ruleth it yea and ouerruleth it after a woÌ„derfull and incomprehensible maner And it behoueth vs to marke the saying that Iob addeth heere which is that the same shall continue till light and darknesse come to an end and bee medled togither This is to do vs to vnderstand that God doeth not this miracle for one day or for a short tyme but alwaies so as the same hathe and shall continue for euer For although the often surges rush forward and backward Yet notwithstanding God doeth alwayes restreyne the Sea from winning any further than it pleaseth him to threaten men withall to the end they should lerne to humble themselues and to walk in greater warinesse Thus ye see howe Iob ment too augment the commendation of the power that is declared here to be in God when it is sayd That the waters are bounded bordered till the worlde come to an end and till lyght and darknesse bee mingled togither that is too say till the order of nature ceasse for that is it that is imported in this maner of speeche If any man alledge that not only the Sea but also the â—yuers do some times get the vpper hande and so passe their boundes as they teare vp all things before them so that bothe howses and vineiards are ouerwhelmed and exceeding greate and excessiue breaches are made by violence of the Sea The answer therevnto is that yet notwithstaÌ„ding God ceasseth not to preserue the worlde in generall and his suffring of the Sea to passe his bounds in that wise is to make vs to thinke vpon his power which is shewed vs here For if wee were well aduised yea or if there were but a little reason in vs it is certain that we would daylye honor God for our life in that he preserueth vs euen in the graue â–ª How are we here vppon earth Surely euen as in a graue For beholde the sea the waters are ouer vs And of whome is it long that they swallowe vs not 〈…〉 but of God who holdeth his hand betwixt them and vs But wee bee so farre off from marking
the yeare with thy goodnesse and thy steppes drop fatnesse 766. a 2. 66. 3. O God how maruellous are thy workes 766. a 12. 10. O God thou hast proued vs thou hast tried vs as siluer is tried 69. a 37. 12. Thou hast caused men to ride ouer our heads we went into fire into water but thou broughtest vs out into a wealthy place 69. a 73 110. a 58. 320. b 5â— 68. 21. God is our God to saue vs to the euerlasting Lorde belongeth the issues of death 74. a 28. 109. b 13. 69. 2. 3. 4. The waters are entred euen to my soule I sticke fast in the deepe myre I am wearie of crying my throte is drie mine eies fail whilest I waite for my God. 564. b 15. 5. They that hate mee without a cause are mo in nuÌ„ber than the haires of my head they that would destroy me and are my enemies falsely are mightie so that I am constreined too restore that which I toke not 75. a 36. 10. The zeale of thine house hath eaten mee the rebukes of them that defamed thee are falne vpon me 45. b 16. 71. 20 God hath taken me vppe from the depthe of the earth 320. b. 48. 2. As for mee my feete were almost gone and my steps had welny slipt 44. b 12. 4. There are no bands in the deth of the children of God. 344. b 48. 6. Pryde compasseth the wicked as a chayne and crueltie couereth them as a garment 309. b 10. 7. Their eyes stande out for fatnesse they haue more than heart can thinke 88. b 7. 310. b 6. 723. b 14. 9. The wicked set their mouthes against heauen and their tong trotteth through the earth 795. b 39. 13. It is in vayne that I haue washed my handes in purenesse and kept my hart pure 668. b 33. 700. a 54. 17. It is too troublesome a thing to consider the ende of the wicked 313 b 59. 77. 11. I sayd it is my death then I remembred the yeares of the right hand of the Lord. 284. a 14. 20. Thy way hath ben in the sea and thy pathes in the great waters 30. The meate was yet in their throte 392. a 8. 32. The reprobate sinned still when the wrath of God came vpon them 392. a 9. 39. God remembreth that we are flesh and as a wind that passeth and returneth not again 140. a â—8 566. a â—3 71. From thence where Dauid followed the Ewes with yong God brought him to feede his people laacob and Israell his heritage 30. a 61. 7â— 5. Howe long Lord wilt thou be angrie for euer shall thy Iealousie burne like fire 138. b 36. 80. 4. O God cause thy face too shine and we shall be saued 796. b 15 8. Lorde cause thy face too shine vpon vs and wee shall bee deliuered 796. b 16. 81. 3. God letteth the wicked goe aecording too the presumption of their harts and walke in their counsels 257. a 47. 82. 1. God standeth in the assemblie of gods and iudgeth among the Gods. 17. a 29. 6. You are Gods and ye are al the children of the most high 61. b 10. 88. 4. Blowe the trumpet in the newe moone in the solemnitie and on the day of our feast 114. b 12. 89. 33. God wil visit the sinnes of his with a rod. 361. a 14. 90. 3. God turneth man too destruction againe thou sayest returne ye sonnes of men 277. a 7. 504. b 56. 4. A thousand yeares in thy fight are as yesterday 157. b 53. 11. VVho knoweth the power of thy wrath for according to thy fear is thine anger 643. a 27. 12. Teach vs rightly to nuÌ„ber our dayes that we may apply our hartes vnto wisdome 83. a 4. 20. O Lord cause thy face to shine and we shall be saued 796. b 15. 91 4. The faithfull are sure vnder the wings of the Lord. 395. a 10. 11. Hee shall giue his Angelles charge ouer thee to keepe thee in all thy wayes 16. a 51. 12. The Angelles shall beare thee in their handes that thou hurte nor thy foote againste a stone 108. b 47. 277. a 7. 359. b 44. 15. Hee shall call vpon me and I will heare him 413. b 29. 92. 8. O Lord howe glorious are thy workes and thy thoughtes are verie deepe 766. a 14. 13. The rightuous shall florishe like a palme tree 350. a 18. 94. 7. The wicked say the Lorde shal not see neyther will the God of Iacob regard it 678. b 56. 11. The Lorde knoweth that the thoughts of men are euill 695. b 25. 19. VVhen I had many thoughts in my selfe thy comforts haue reioyced my soule 303. b 6. 95. 1. Come let vs reioyce vnto the Lord let vs sing aloud vnto the rock of our saluation 155. b 34. 6. Come let vs worship and fall downe and kneele before the Lord. 155. b 35. 7. The Lord is our God and we are the people of his pasture 285. b. 60. 8. Harden not your hearts as in Meribah and as in the day of Massah in the wildernesse 50. b 48. 97. 5. The mountaines melted like wax at the presence of the Lord. 173. b 58. 100. 3. God hath made vs and not we 746. a 12. 102. 17. God shall build vp Sion 388. b 38. 27. 28. 29. The earth and the heauens shall perish â–ª but thou shalt endure all shall waxe olde as dooth a garment as a vesture shalte thou change them and they shal be changed But thou art for euer thy yeears shall neuer haue end The children of thy seruantes shall continue and their seede shal be established before thee 84 â–ª b 17. 103. 4. The Lorde redeemeth the life from the graue and crouneth vs with mercie and compassion 74. a 6. 14. God knoweth that we be but dust â–ª 140. a. 28. 20. Praise the Lord ye his Angels that excell in strength that doe his commaundement in obeying the voice of his word 17. a 5. 104. 1. 3. God is clothed with glorie and honor which layeth the beames of his chambers in the waters and maketh the thicke cloudes his chariot walketh vpon the wings of the winde 735. a 55 795. a 53. 4. God maketh the windes his messaÌ„gers and a flaming fire his ministers 29. b 40. 12 VVhen the sunne riseth they retire and couch in their dennes 776 a 17. 13. Then goeth man forth to his worke and too his labour vatill the euening 344. a 58. 14. God causeth grasse to growe for the cattell and herbe for the vse of maÌ„ that he may bring forth bread out of the earth 344. a 14. 15. God causeth wine too growe which reioyceth the heart of man 509. b 57. 19. God made the Moone for certaine seasons the Sunne knoweth his going downe 344. a 38. 20. God hath made the darknes 344. a 38. 24. O Lord howe manifold are thy workes in wisdome hast thou made them al the earth is full of thy riches 95. b 4. 26. The ships runne in the Sea
52. 9. For seeing thy iudgementes are in the earth the inhabytauntes of the worlde shall learne righteousnesse 153. a 1. 387. b 35. 438. b 40. 534. a 1. 626 b 29. 683. b 33. 18. VVee haue conceyued and wee haue trauayled as though vve should haue brought forth the wind 317. a 2. 28. 9. 10. VVhome shall the Lorde teache knowledge them that are vveyned from mylke and drawen from the brestes For precept must bee vpon precept precept vppon precept line vpon line line vppon line a little here a little there 236. b 15. 15. The wicked saith the scourge that runneth shall not come vpon vs for wee are hidden vnder falshoode 417. a 42. 518. a 60. 603 a 3. 29. 10. The LORDE shall couer you vvith a spiritte of slumber hee will shutte your eyes hee vvill couer your prophetes and your chiefe Seers 99. b 19. 13. This people dravve nere me vvith theyr mouth and honour me wyth theyr lippes but theyr hearte 20. is farre from mee 62â— b 40. 508. a 14. The wisedome of the wise men shall perishe 620. b 29. 15. VVoe vnto them that seeke deepe to hyde theyr counsayle from the Lorde for their vvoorkes are in darkenesse and they saye who seeth vs and who knovveth vs. 101. a 7. â—0 2. They haue not asked at the mouth of the LORDE 15. b 9. 33. His buyldinge is much fire wood and the breathe of the LORDE is lyke a ryuer of litymstone that dooth kyndle it 395 b 1. 33. 1. VVoe vnto thee that spoylest vvhen thou shalt cease too spoyle thou shalt bee spoyled 75. a 9. 6. The stabylitie of times shall bee strength saluation wisedome knowledge and the feare of the Lorde 530. a 6. 11. Ye shall conceiue chaffe and bring sorth stubble 717. a 21. 34 4. The hoste of heauen shall bee dissolued and the heauens bee folden lyke a booke and all their hostes shall fall as the leafe falleth from the vine 35. 3. Strengthen the weake handes comfort the feeble knees 70. a 33. 70. b 46. 37. 24. 25. 26. By thy seruauntes hast thou rayled on the Lorde and hast sayd I will come vp in the multitude of my chariots to the toppe of the mountaines to the sids of Lebanon and will cut dovvne the highe Cedres thereof and the faire firre trees and I will goe vp to the height of his toppe and to the forests of his fruitfull places I will pearce through the earth and drinke the waters and with the plant of my feet will I drie all the ryuers of the besieged places Hast thou not heard hovv I haue of olde time made it and haue formed it long agoe and novv will I bring it that it shall be destroyed and layd on ruinous heaps as cityes defenced 99. b 53. 38. 12. 13. My age is departed is tourned behinde me like a sheppards tent I haue cut of my life like a weauer he will cutte mee of from the beginning from day to night thou wilt consume mee 139. a 49. 114. b 10. I rekened to the morning he hath broken all my bones like a Lyon from day to night wilt thou make an end of me 114. b 10. 14. Like a crane or a Swallovv so didde I chatter I didde mourne as a Dooue mine eyes are fayled in looking vp on hye Lord euill oppresseth me comfort mee 116. b 14. 17. Beholde for felicitie I bytternes vppon bitternes but it was thy pleasure too deliuer my soule from the pitte of corruption thou hast cast all my sinnes behinde thy backe 69. a 30. 20 VVee will sing my songes all the dayes of our lyfe in the house of the Lord. 210. a 61. 39. 2. Ezechias vvas gladde of Ambassadours of BABYLON and shewed them the house of the treasures the siluer and the golde and the perfumes and precious oyntments and all the places of his munitions 30. a 44. 40. 1 Comfort ye comfort ye my people will the lord say 2. Geeue ioy to the hearte of Ierusalem for her time is accomplished the iniquitie thereof is pardoned 135. b 58. 6. 7. 8. All fleshe is grasse and all the glory thereof is as the flovverof the fielde The grasse vvithe reth the flower vadeth beecause the vvinde of the LORDE bloweth vppon it surely the people is grasse The grasse withereth the flower vadeth but the vvoorde of the Lorde shall stande for euer 83. b 46. 12. VVho is hee that hath measured the vvaters in his fiste and compassed the heauens with his spanne vvho is hee that comprehended the dust of the earth vvith three fingers 769. a 46. 13. VVho hath instructed the spirite of the Lord or who hath ben his counceller 525. a 4. 22. The inhabitauntes of the earth are as grashoppers 427. b 26. 463. b 29. 715. b 43. 24. God vvill blowe vppon the Princes of the earth and they shall be withered and the whyrle winde vvill take them away as stubble 804. b 42. 27. VVherefore then sayest thou O Iacob and wherefore speakest thou O Israell My waye is hidde from the LORDE and my iudgementes is passed ouer of my God. 5â— b 3. 41. 1. Let the Ilandes keepe scilence beefore mee and let the people renue their strength and then let them speake let vs come together in iudgement 190. a 39. 8. Thou Israell art my seruaunt and thou IACOB whome I haue chosen the seede of Abraham my welbeloued 15. b 3. 14. Feare not worme of Iacob you deade men of ISRAELL I will helpe thee sayth the Lord and thy redeemer the holy one of Israell 51. b 3. 42. 16. I will tourne darkenesse into light 535. b 50. 4â— 2. VVhen thou passest through the waters I will bee with thee and through the flouddes that they doe not ouerflowe thee vvhen thou walkest throughe the verye fyre thou shalt not bee burnte neyther shall the flame kindle vpon thee 110. a 58. 100. b 25. I putte avvaye the iniquitie of the sinners for myne ovvne sake sayeth the LORDE 333. b 30. 45. 7. God hath created light and darkenesse and hathe made peace and created aduersitye 323. b. 6. 9. VVoe bee vnto him that stryueth vvyth his maker 243. a 55. 19 I haue not spoken in secret I sayde not in vaine to the seede of IACOB seeke you mee 220. b 42. 23. Euery knee shall bowe beefore GOD. 481. b 42. 497. b 33. 731. a 14. 48. 22. There is no peace vnto the vvicked 518. b 48. 49. 8. Thus sayth the Lorde in an exceptable time haue I hard thee and in a day of saluation haue I helped thee 155. b 40. 13. Reioyce O yee heauens and bee ioyfull O earthe braste foorth into prayse O mountaines for the Lorde hath comforted his people 650. b 4. 15. Canne a vvoman forgette her Chylde though they shoulde forget yet will I not forget thee 784. a 61. 50. 2. The hande of the Lorde is not shortened that it can not deliuer 359. b 30. 51. 8. The worme shall eate the wicked lyke vvoolle 590.
thinke they shall neuer fayle but they shall be so wasted that there shall not remayne one droppe of strength in them So then if wee take not this sentence according to the minde of Eliphas wee may gather a good and profitable doctrine out of this place that is to say that although God do not punish the wicked at the first euen in this life but spareth them yet they ceasse not too be like vnto a riuer that runneth out there is no soundnesse in them ▪ yea and they shall perish before theyr time And why before their time bycause they persuade themselues that their shal liue heere for euer and thinke that thier felicitie shall continue alwayes but God cutteth off there life and laugheth them too scorne And when they say my soule fill thy selfe and thinke that they should swallow vp the whole worlde they shall be but a strawe breadth from their liues ende for God throweth them downe It is not without a cause then that he sayth that they perish before their tyme for they are disapoynted of their hope when they promise themselues long life and our God cutteth them shorte as it is sayde of them that they are as if a man shoulde cutte the threede of a weauers webbe It seemeth that the threede shoulde go still on when wee see the weauers worke apace but the threde breaketh and the webbe ceaseth So happeneth it to the lyfe of man when we thinke to go forward and it seemeth vnto vs that we shall neuer haue an ende wee are become dronken with our selues and beholde in the meane season God cutteth of the threede there is no more to do Let vs then minde this doctrine here so that when wee knowe the shortnesse of our lyfe wee may so consider the heauenly enheritance which is promised vs that our expectation may bee settled there knowing that all they that lay their foundation in this worlde haue no great surenesse bicause they builde vpon the water or in the ayre All that then muste vanishe away as wee see that God punisheth the presumption of them that buyld in this world put their trust in things present he sheweth thē that they do nothing else but buyld in the water or in the ayre as wee haue sayd There is nothing but the kingdome of heauē that is certaine vnchāgeable VVe must then be grounded there that is the true stay as the Scripture speaketh of it This is a brief note of that which wee haue to marke out of this place And that wee may yet profit more by this doctrine lette vs way this saying before their time that the wicked shall bee destroyed before their time bycause our God taketh them hence as if he should pul them vp by the rootes by force For they fasten themselues here vpō earth as though they should neuer be taken away they take roote here but it is onely in imagination The wicked then and the despisers of God shall take such roote in their pryde that they shall thinke they haue a foundation an hundreth foote deepe in the earth and that it is impossible to shake them yea but God wil giue them but a little fillup and they shal be ouerthrowne for this roote is but imagined And so it is not without cause that he sayeth the wicked perish before their tyme Neuerthelesse let vs hold fast that which hath bene shewed that is to say that if the time continue long and we do not perceyue that our God will represse the wicked and despisers of his maiestie let vs not therfore be discouraged Let vs walke on still and suffer God to vse his libertie that is too witte if it seeme good vnto him let him chastise the wicked in this worlde if nor let his iudgement be hidden from vs vntill wee come to the latter day when all things shall be disclosed Eliphas sayeth moreouer that the rightuous shall see them laugh at them and the innocent shall make a mocke at them It seemeth at the first sight that this is not cōuenient seing that the children of God ought to folow their heauēly father VVe know that God is inclined to mercie and pitie and when men mocke at them that are afflicted the same is not without crueltie How is it then that the holy Ghost attributeth such an affection to the childrē of God as to mocke at the wicked when they see them so throwne down Let vs note first of al that for to behold the iudgements of God aright to take some profite thereby we must be purged of all our carnall affections we must not be led with a desire of vengcāce nor be moued with excessiue passions as wee are wont to be all that muste bee amēded in vs and we must haue a pure cleere sight to behold the doings of god If we be thus disposed we may then without any crueltie mocke at the wicked whē god destroyeth them as in deede wee muste like well of the iudgements of God and finding them good wee muste also reioyce at them bycause that our saluatiō is thereby aduāced and god thereby declareth his loue that hee beareth vs Let vs learne then that when God punisheth the sinnes of the wicked wee haue matter to reioyce at Yea but wee muste knowe wherefore There are two causes we haue cause to reioyce for that god thereby declareth himselfe to be a iudge and his glorie and his maiesty do therby appeare Lo this is a matter of reioysing for as oft as our God sheweth himselfe giueth vs some triall of his strength and power to glorifie him it behoueth vs to reioyce at it For what greater ioy can we require than the presence of our God and that he should thus draw neare vnto vs And for the second cause God thereby declareth that he hath a care ouer vs as ouer his children whē he punisheth our enemies and those that troubled vs delt outrageously with vs God thē by chastising the wicked doth ratify cōfirme the loue that he beareth to the good faithfull mē This is againe a secōd cause of ioy But yet wee must as I haue sayd be cleane purged of all desire of vengeance and of all malice To be short when we haue put off al that is of our flesh the spirit of God guydeth vs we shall haue a right pure zeale to reioyce at the fall of the wicked and to take some profite by the iudgements of god There is yet one thing to be noted which is that where it is sayd that the righteous shal mocke at them whom God ouerthroweth and destroyeth the same is not ment of all those that are afflicted for there be many whome God chastiseth for their wealth whiche are not men altogither past amendment and he punisheth them only in their bodies too the ende that their soules might not perish But heere is no mention made but of the reprobates VVe know not whom God hath vtterly
whole heauen And that is bycause the skie turneth about vpon the pole that is there For like as in the wheeles of a chariot there is an extree that runneth through the midds of them and the wheeles turne round about the extree by reason of the holes that are in the naues of them euē so is it in the skies It is manifestly seene that is to say they that are wel acquainted with the course of the firmament doo see that the skie turneth so about For on the North side there is a Starre apparant to our eye which is as it were the extree that rūneth through the naue of the wheele about the whiche the skies are seene to turne There is another pole hidden vnder vs whiche we cannot perceiue and that is called the Antartik And why Bycause the skie turneth about that also as though one extree were put through bothe the wheeles ▪ as hath beene sayde afore VVhen I speake of this course of the Heauen I meane not the daily course of the sunne that we see for the sunne hathe a peculiar moouing by it selfe but this is an vniuersal mouing for the whole cope of Heauen And the sayd two starres are as it were fastned to those places so as they do not remoue nor stirre Thus ye see why Iob sayth That God hath spred out the Heauen vpon the Northside And why speaketh hee so of it Bycause it is suche a miracle as ought to amaze vs True it is that men haue some experience of it whiche causeth them to speake of it But yet doth this so wel disposed order shewe that there is suche a wisedome in God as wee must of force cōfesse that the same surmounteth all reason of man and that we ought to do nothing else but honour our gods greatnesse which is so vttered in the creation of the world And that is the cause why he sayth that be hath founded the earth vpon nothing For wherevppon doeth the earth rest vppon the ayre Like as wee see the ayre aboue vs so is it likewise on the other side of the earth so as the earth doeth as it were hang in the midd◠of it True it is that the Philosophers make muche disputing why the earth continueth so seing it is in the very bottome of the world and they say it is a maruell that it sinketh not considering that nothing vpholdeth it Neuerthelesse they are able to yelde none other reason than is seene in the order of nature whiche is so woonderfull a thing as men are forced to be abashed at it and to mount aboue themselues too glorifie God acknowledging that there is an infinite wisdome in him So then we see whervnto Iobs woords tend namely to shew that hee was not so beastly as to deny Gods maiestie but that he acknowledged his glorie Howebeeit his meaning is too say that the whole cace standeth not in treating of it generally but in applying of it too right vse according as wee will speake more fully of it to morrow if God giue vsleaue Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes praying him too make vs so too feele them as wee may come with all humilitie to seeke help in his mere mercie and not wander to and fro but bee so cast downe in our selues as wee may seeke altogither to bee releeued by the grace of our Lord Iesus Christ dayly profit in him more and more till we be fully restored by him assuring our selues that as he hath already begonne the good that is in vs so will he also continue the same and correct all the faults and imperfections of our flesh euen til he haue brought vs to the perfection wherevnto he calleth vs after hee hath rid vs cleane from all the letts which hinder vs and drawe vs backe from comming vnto him That it may please him to graunt this grace not only to vs but also too all people and nacions of the earth bringing backe all poore ignorant soules from the miserable bondage of errour and darknesse c. The .xcvj. Sermon which is the second vpon the .xxvj. Chapter 8 He bindeth the vvaters vpon the Cloudes and the Cloud sinketh not vnder them 9 He holdeth backe the face of his throne and spreadeth a Cloud vpon it 10 He hath set bounds about the vvaters vntill that lyght and darknesse be consumed 11 He maketh the pillers of heauen to shake and maketh it afrayd at his threatening 12 Hee clyueth the Sea by his povver and appeaseth the pryde of it by his vnderstanding 13 He hath garnished the heauens by his spirite and with his hande hathe he formed the slipperie serpent 14 These are but the outleets of his wayes and hovve little heare vvee of them and vvho is hee that can vnderstand the terriblenesse of his povver YEsterday I began to shew after what sort wee ought too profit ourselues by that whiche is conteyned in the workes of God which is to consider them reuerently and too yeelde him the honour that he deserueth For if we thinke neuer so muche vpon the miracles that God doeth and yet in the meane whyle honour him not what shall wee bee the better for it Then let vs learne that as oft as gods works are set afore vs it is to the end that we should know his maiestie and yeeld him his worthy prayse Iob hath tolde vs that the earth is founded and settled vnto this day by a wonderfull meanes VVe go vppon it dayly and yet there are very fewe of vs that thinke vppon that which hath bene spoken that we might fare the better by it Againe when it is sayde vntoo vs that God bindeth the waters in the Cloudes and yet the Cloudes sinke not behold it is a miracle that wee see dayly with oure eyes and yet no man thinketh vpon it but very slenderly so as it slippeth away from him and the sayd power of God is not honored at our handes For this cause Iob minding to protest that he was none of the number of them that passed brutishly through the world without knowing their maker saith I know that God byndeth vp the waters in the Cloudes But forasmuch as this is a wonted thyng to vs we make no greate reokening of it howbeeit that in the meane whyle God ceasseth not too shewe vs a maruellous power in so doyng Is it not a miracle that the waters should hang after that sort in the ayre and abyde fast there VVe see that the waters do flow yea that the ayre is so fyne and thin as it gyueth place continually to them and the waters are of their owne nature heauier than the ayre And therefore the waters ought of reason to fall downe Neuerthelesse wee see they are hilde there as it were in Tubbes according as it is sayde in the Psalmes For the Prophet meening to expresse the miracle whiche is misknowen of men vseth that similitude Now then we see what this
verse importeth where it is sayde that God byndeth vp the waters in the Cloudes yea euen without sâ—nking of the Cloudes Thys is to shewe vs that as oft as the Cloudâ—â— gather in the ayre and we see the waters iÌ„nclozed in them and yet the earth is not drowned by them that commeth too passe bycause God stretcheth out hys hand And thereby let vs knowe that hee sâ—eweth hymselfe to vs and would make vs too perceyue what power he hath namely an infinite power and meeneth to wake vs bycause that when the wether is fayre and cleere wee regarde it not nother perceyue his glory that sheweth it selfe after that maner And therfore he myndeth to teach vs after another new fashion by shetting vp the waters in that wyse and by lodging them in the ayre so as they hang there and are hild as it were in a bottle tub or barrell By the sight heereof God vpbraydeth vs with oure vnthankfulnesse and calleth vs home to him shewing vs that in all caces he hath a wonderfull power But we see and see not If any man aske how the thing that Iob speaketh of is possible VVee bee conuinced by very reason and it is a thing that appeereth euidently that God is aboue the order of nature and yet for al that there is none of vs all that is touched at it nother do we acknowledge him but by compulsion Herein therfore it is to be seene that men as much as in them is do darken Gods glory and thrust it vnder foote And so much the more oughte we to be warned to marke the thing that is tolde vs here when we see the alterations that are in heauen earthe God could well make the ayre alwayes close or alwayes fayre that there should neuer be Clowde But it is hys wyll to haue chaunges For if thinges continued at one stay we would fall asleepe and wee woulde imagine that fortune gouerned But now in such varietie we bee constreyned whither we will or no to thinke that Gods haÌ„d worketh and that he is not ydle in heauen that he hath not only created the world once afterward let it alone there but also that he disposeth al things and guideth his creatures after such a sort as he wil haue vs to know that he is neere at hand to vs Lo then whervpon we ought to muse when we see the skye troubled and Clouds thickned in the ayre and rayne and alterations of seasons namely that by that meane our Lord sheweth himself to vs and draweth vs vnto him bycause wee consider it not ynough of our selues Thus ye see what we haue to mark in this streyne And it is sayd that hee withholdeth the face or sight of his throne and putteth a clowd before it when it pleaseth him The Hebrew worde that Iob vseth signifieth sometimes to shet vp and sometimes also to ioyne or câ—ose together â–ª as wheÌ„ a man maketh Barres of yron for a building to ioyne the timber woork and the stones togither shetting them one within another that they may holde fast with the morter It is sayde then that God maketh such a barre at the foresyde of his Throne for heauen is termed his seate Not that hee is inclosed in it for wee knowe that hee filleth all things and that his beeing is so infinite that it is spredde through the earthe as well as through heauen but to teache vs to looke vpward wheÌ„ we intend to thinke vpon god For such is our infirmitie and rudenesse that insteade of exalting God wee dayly abace him So theÌ„ as oft as there is any speaking of him it behoueth vs to lift vp our mynds to worship him with all reuerence we must not thinke vpon earthly things to surmise aught of him after our owne deuyce and fansie Loe why Gods throne is in heauen according as the scripture sayeth It is not saye I for that hee is shet vp there but to shew vs the highnesse of his maiestie to the ende wee should not surmyze of him after our owne fashion and after our owne rude grosse and beetleheaded wit as men terme it To be short it behoueth vs to mouÌ„t aboue all creatures if wee intende to thinke vppon God rightly â–ª But now let vs come to the sentence where it is sayde that God hathe made a barre in his Throne And truly if wee marke well the order that is in heauen it is a thing that ought to rauish our wittes All the Philosophers haue bene very inquisitiue curiouse in searching what the heauen should be and of what nature it is But all is but coniectures so as the beste conclusion that wee can make is to acknowledge that God hathe made there such a principall peece of woorke as it behoueth vs all to wonder at it confessing our selues vnable to compreheÌ„d so hygh so profounde and so secrete a thing And so it is not without case that Iob intending to magnifie the maiestie of God speaketh heere of the sayde Barre whiche he hath made in the foreside of his Throne Afterwarde he addeth now agayne that God spreadeth out a cloude vppon it when be listeth VVhen wee see the sayd alteration it is not to the end we should knowe that God hath stablished an order in things and that when hee had once created the world he ment to be ydle euer after but that he dayly guydeth and gouerneth all things that he hathe once created holding his hand continually bothe vppon heauen and earth and vppon all things else and shewing himselfe to be our father making vs to feele it So theÌ„ let vs not be so blinde in loking vpon the skyes as not to perceyue the liuely image of Gods maiestie and of the wonderfull power that he sheweth there â–ª For it were better for vs that our eyes were picked out than to haue the fruition and sight of these goodly works of God except we proceede to turne them to our behoofe by mounting vp too the authour of them The brute beastes shall beare no blame for their hauing of the lyght that is bycause they haue no reason to know the workemayster But on our parte it is certayne that there shall neede none other thing to condemne vs before God and to take all excuse from vs but that besides our eyes hee hath also giuen vs some reason and vnderstanding too comprehende the woonderfull things that he sheweth vs bothe aboue and beneathe Ye see then whereof we haue neede to be warned And for the same purpose is it that the ho 〈…〉 Ghost setteth before vs this varietie which is in heauen wherof we wil speake yet more hereafter To be short the chiefe poynt of our life is that beyng partakers of all the things which God hath created to our vse we shoulde learne to magnifie him that hath giuen vs such grace and not possesse his creatures without dooing him homage for theÌ„ Lo in effecte what is shewed vs heere Iob addeth immediatly that
good God with acknowledgement of our sinnes praying him to make vs feele them more and more that wee may bee sorie for them in such wise as we may desire nothing but to bee gouerned by his holie spirite and therewithall let vs beseech him humblie too vouchsafe to vse his infinite mercie towards vs in releasing the offences whereby we be bound before his iudgement and that we may so passe through the world as we may not be wedded to worldly things but stablished in fayth and hope vntill our Lorde haue called vs into his Kingdome where we shall fully see the things of which we know but a small portion as now and that in the meane while wee may bee strengthened against all the stumbling blockes of the worlde and neuer ceasse to giue glorie to oure God notwithstanding that ourfleshly reason comprehend not the huge depthes that are in his workes That it maye please him to graunt this grace not only to vs c. The Cj. Sermon which is the fift vpon the .xxvij. Chapter and the first vpon the .xxviij. Chapter 19 VVhen the rich man sleepeth hee shall not gather ought hee shall open his eyes and nothing shall be seene 20 Troubles shall come vpon him as vvater and a tempest shall carie him avvay by night 21 The East vvinde shall beare him avvay and hee shall be gone and it shall hurle out his place like avvhirle vvind 22 He shall rush in vpon him and not spare him he shall flee from his hande 23 Men shall clappe their handes togither against him and hisse at him out of their place The .xxviij. Chapter SIluer hath his spring and golde hath a place to grovve in 2 Iron is taken out of the earth and Brasse is molten out of the stone 3 God hath set an ende vnto darknesse and vnto all things that tende vnto end the bounds of darknesse and the shadovve of death 4 He ouerflovveth the riuer against the inhabiter the vvaters are forgotten of the foote and vvhen they haue risen aboue a man they sinke againe 5 Out of one selfe same earth commeth breade and vnder it there is a chaunge as it vvere fire 6 There is a place vvhere of the stones are Saphyres and the moulde is golde 7 No birde hath knovvne the vvay of it neither hath the eye of the kyte seene it 8 The Lions vvhelpes haue not vvalked there neyther hath the Lion passed by it 9 He layeth his hand vpon the rocke and turneth vp the mountaynes by the rootes ACcording to yesterdayes talke it is said heere that the riche man shall open his eyes and finde nothing VVhereby it is ment that the rich men shall be safe for a time and thinke that they shall neuer want any thing But in the end all shall bee hidden from them and there shall bee no more hope for them they shall awake and seeke succoure but not fynde it The summe is that although riche men sleepe in their wealth for a time bycause they thinke they shall neuer wante and haue their eyes blynded with ouerweening yet notwithstanding God doth afterwarde inforce them to seeke helpe without fynding it and then they perceyue that their trusting their riches was in vayne and so they are confounded This iudgement of God is dayly seene and therefore wee bee warned that althoughe God giue vs all that wee can wishe so as wee thinke wee shall neuer want wee must not fall asleepe in it knowing that our life is subiect to so many chaunges as you woulde wonder to see it Therefore let vs watch in calling vpon God let vs watch that wee rest not vpon the things that we haue in our owne handes let vs watch to knowe that we haue neede to be succored many ways and by that meane let vs learne to returne vnto God and to settle and ground our selues vpon his only prouidence and goodnesse This is the warning which wee ought to gather of this sentence But this is not seene alwayes Therefore as I sayde let vs learne not to make a general rule of it and although the rich men ouerflow in welth and haue a great trayne about them and euery man laboreth to doe them seruice And finally that they want nothing let vs not thinke that God hath giuen ouer his office but that hee reserueth too him selfe the iudgemente which he executeth vpon some to the ende wee shoulde not thinke but that hee is able too accomplishe it in this worlde if it pleased him Other men take this sentence somewhat otherwise that is to wit they referre this saying bee shall open his eyes or looke about not to the rich men but to all men And so the meening should be that men shall looke about them where those folke are become that liued in wealth and bare so great port in the worlde and not see them any more according as it is sayde in the seuen and thirtie Psalme I sawe him perking vp as a hie Ceder in Mount Lybanus and hee touched the clowdes with his heade But anon after I came backe by him and founde his place no more Yee see then howe God maketh the wicked to vanishe away in such wise that the remembrance of them is wyped out of the world and this sense will agree well to this text Furthermore there are othersome which vnderstande not this sentence neither of death nor of buriall as was expounded yesterday but as though it were sayde that when the wicked man layeth him downe to rest he shall finde none Yet notwithstanding the easiest interpretation is to saye that the wicked shall not scape but that God will shewe his iustice vpon them and as I haue sayde this commeth to passe howebeit not alwayes So then we must not euer seeke the execution of Gods iustice in this worlde for that were an euill principle and it would trouble vs as I haue declared afore if we saw not these things with our eyes which wee haue imagined vpon Then let vs vnderstande that our Lorde delayeth his iudgementes when hee thinketh good and maketh them not manifest to the world Nowe it is consequently sayde that fearefulnesse shall ouertake the wicked man as a rage of water He speaketh here of waters but hee meeneth that it is as a sodaine storme when a tēpest or a whirle winde commeth by night As this iudgement of God is cōmon so it is also notable that is to wit that God sendeth suche fearefulnesse vpon the wicked as they know not where to become and that the same cōmeth as a storme and as a tempest in the night whiche a man foresawe not ne yet tooke heede of This is spoken purposely bycause the wicked doe beare them selues in hande that God ought to let them alone in rest and yet notwithstanding though they be not troubled they can not be throughly in quiet bicause they haue an euill conscience but yet they behight them selues wonders And as it is sayde in the Prophets specially in Esay they make a
our fleshly vices and from all the heauie drosse that wee feele in ourselues so maketh hee vs the meeter to beholde him And so vpon the knowledge of the weakenesse of our owne wittes we haue to pray vnto God to reforme vs more and more to the ende wee may profite and increase in his knowledge VVheras mention is made of the numbering of his yeares and whereas it is sayd that they cannot be reckned truely a man may thinke it rude geere at the first blushe for inasmuch as God had no beginning it needeth not to bee sayde of that euerlastingnesse that the yeares thereof cannot bee reckned and therefore that saying might seeme superfluous But if wee consider what Eliu amed wee shall finde that saying greatly to our profite And why As I haue sayde heretofore men are so caried away with pride as they find fault with Gods doings and will needes controll him And whereof commeth such saucinesse but that in effect they think themselues wizer than God Nowe to beate downe such ouerweening it is sayd here that a man cannot recken the number of Gods yeares Therfore whensoeuer we would be iudges ouer him and are tempted with the sayde presumptuousnesse and desire to mount higher than becoÌ„meth vs or is lawfull for vs lette vs bethinke our selues thus wretched creature thou are but as a snayle it is not past three dayes ago since thou camest first vpon the earth I meene euen them that had liued a foure or fiuescore yeares yet thou wilt take vpon thee to iudge thy god And in what plight art thou For when thou shalt haue reached to the verie creation of the worlde it is nothing in comparison of the euerlastingnesse that is in him So then thou seest nowe thine owne follie and that thou art out of thy wittes when thou enterest into such a maze as too go aboute to iudge him Therefore let vs learne that here is not only told vs that Gods age is endlesse but we muste also compare it with the shortnesse of our life according as we be warned to do For we knowe that we be transitorie and slippe away like a shadowe Then must we compare the sayde shortnesse of our life with the endlesse time of God and the euerlastingnesse which hathe neither time nor bounds and that wil serue well to keepe vs from aduauncing our selues into such presumption as wee haue bene woonted to Thus wee see in effect what Eliu telleth vs here Now must we come to the declaratioÌ„ of that which he sayeth concerning Gods workes For hee alledgeth the Raine thunders and vapours and such other like things as Hayle tempests and whirlewinds VVhen wee see those things God giueth vs suche signes of his maiestie as wee must needes honour him or else wee bee too vnthankfull and blockish True it is that God hathe other woorkes higher and harder too comprehende than these but the intent of the holy Ghost was to teach vs grossely according to our rudenesse and homelinesse and therfore Eliu setteth down here an example of the works of nature which we say are common VVee neede not to go to schoole nor to be great Clerkes to haue knowledge of Rayne of hayle of faire weather and of the chaunges that we see in the ayre True it is that the reasons of them are not verie common and ordinarie For if a man should aske a poore sillie soule how Raine is ingendred he could not resolue him of it bicause wee see not howe the water mounteth vp nor also howe the water can bee ingendred in the ayre and it might seeme a thing agaynst reason So the playne countrymen cannot discusse the things that are to be knowne by Philosophie as howe the rayne is ingendered by drawing vppe of the vapours of steames in so much that when the Sunne strykâ—th vpon the earth forasmuch as the earth is full of holes and not so close shet but that there are little vaines in it he draweth vp the vapours aloft and by little and little they become thicke and when they be in the middes of the ayre there they ingender rayne For by that meanes the moystures are drawne vp by little and little vntil that al of theÌ„ grow ripe to giue vs raine Againe the countryfolke vnderstand not wherof it commeth to passe that there is not so great heate in the middle roome of the ayre although the same be neerer to the Sunne For the cause of it is that the heate setteth it self here vpoÌ„ the earth as vpon a harth whereas in the ayre it spreadeth abroade in such wise as it cannot rest there And that is the cause why hayle is ingendred there as we see It is a straunge matter in so much that we would hardly beleeue it if it were not a common thing among vs that the hayle should thicken in the ayre and that although the Sunne be neerer therevnto than to vs yet notwithstanding as we see there must needes bee a great coldnesse there The ignorant therefore haue no knowledge of these things neither can they find oute the reason of it but are amazed at it Howbeit although wee knowe not the reason yet the thing it selfe is sufficiently knowne insomuch that it appeareth that the drawing vp of the vapours from the earth after that maner and the ingendering of raine afterwarde and also the holding of the raine in the ayre after it is ingendered there according as it is sayde that the clowdes are bottels barrels or tubbes are a woonderfull woorke of god And in good sooth if there were barrelles in the ayre to holde the water in it were not a notabler myracle than too see the clowdes hanging ouer vs VVhat letteth that they fall not downe to ouerwhelme vs and too destroy the earth Muste it not needes bee an excellent power whereat our wittes must be amazed This is the cause why I sayde that without any going too Schoole or without any curious great booke learning a man shal find sufficient knowledge of Gods workes in the order of nature to make him vnexcusable bycause the same is so common among vs As for example when wee looke vppon the rayne hayle thunder and such other like things the same shewe vs a certaine maiestie of God too make vs afrayde so as wee must needes bee moued spyte of our teeth for by that meanes our Lord inforceth vs to know the maiestie that is in him notwithstanding that we through our vnthankfulnesse indeuer to quenche it too the vttermost of oure power Now then we see why mention is made here vnto vs of the raine such other like things Not bicause that God hath not other workes more wonderfull and excellent but to the ende we should not pretende ignorance for the holy Ghost setteth before vs the things that are seene and knowne of the whole world Seing it is so what haue wee to do but to worship God yeelding him his deserued honor and to beate downe all pride in our selues so as
we learne to submit our selues to his ordinance and allow whatsoeuer he doth or disposeth Howbeit it will bee good for mee to expounde the wordes before I gather the generall doctrine It is sayde that God restrayneth or holdeth backe the droppes of water And it serueth too expresse better his excellent power which would not be beleeued if men sawe it not with theyr eyes If a man should tel vs that the droppes of water were hild vp that is to say that the water which is so fine and suttle a thing that it sheadeth and soketh away and hath no fastnesse in it is neuerthelesse hild vp in the ayre notwithstāding the great number of the droppes and the greate quantitie of it we would thinke it straunge if we had not experience of it If water were a firme and substantiall thing there might well be some mountayne of it for God to hold togither But wheras there are a hundred Millions of drops in one little clowde and euery droppe is of it own nature readie to fall away and to disperse all the rest of the bodie as soothly nothing is more sheading and slipperie than water in somuch that looke how many little portiōs there are so many diuisions there are and yet notwithstanding they are all hild togither if we knew it not and perceyued it not wee would neuer beleeue it Must wee not needes then acknowledge an infinite power in God when we see the things that could not be beleeued And so Eliu in saying that God holdeth togither the droppes of water ment to expresse better the mightie power that God sheweth vs in holding vp the rayne in the ayre And afterward he sayeth that of his vapour he maketh Rayne If a man demaunde whereof rayne is ingendered I say of nothing The vapour of it owne selfe would not ryze vp from the earth whiche hath hir steames within hir holes for that is hir nature but the ryzing vp of it is by the drawing of the sunne whiche sucketh vp the moysture to hale it vp on high Otherwise what ropes needed there to drawe it vp VVere it possible to beleeue it if wee sawe it not But it is seene manifestly Yee see then that the vapours which were nothing that is to say which appeered not at all in our sight do rize vpward against their nature And when they be vp aloft rayne is made and fashioned of them and afterwarde the earth is moystened with it and bringeth forth frute and men take their nurrishment thereof Behold our Lorde drieth the earth by drawyng the vapours from it after that maner and it is asmuch as if a man shoulde drawe the sappe and iuice out of a thing so as he should leaue nomore strength in it Ye see then that it withereth But God findeth a contrary meanes VVhen he hath so dried the earth and drained as it were the bloud and substance out of it he moysteth it agayne with the same and we see that rayne giueth abundance of frutes according as it is shewed here Seing then that wee perceyue it to be so muste it not needes be that we are cōuicted of the Maiestie of God which we would not cōsider before Although then that we shet our eyes yet doth God spite of our teeth shew himself to vs his maiestie is visible to vs in all sortes Immediatly it is declared that God hath as it were his Pauilions or Tents according as wee know howe it hath bene declared heretofore that the clowdes and all the cope of heauen are termed Gods Pauilions or Tents And diuers times it is said that the clowdes are his chariotes namely bicause he guideth them and maketh them to go foreward or else doth as it were walke vpon them to make his triumphes Thus ye see how God is presented vnto vs as a Prince in that he vseth the heauen as his palace and his maiestie sheweth it selfe there Agayne the clowdes are as yee would say the pillers of his Pauilion to the ende wee shoulde be the more moued to consider his royall workemanship Then seing it is so let vs learne to yeeld God that whiche is his owne and let not his glorie be defaced through ou◠vnthankfulnesse Moreouer it is not for nought that whereas this similitude hath bene set downe already heretofore Eliu repeteth it here yet once again For we know the foolish curiositie that is in men They will needes behold God as he is in his owne being But they cannot So much the more heede therefore must we take to these maner of speaches whiche are agreeable to our infirmitie Behold God is visible vnto vs but in what maner He dwelleth in his palace and wil we then preace vnto him would we know him according as our capacitie cābeare Let vs go to that palace Howbeit let vs not enter into it with a frentike boldnesse to comprehende all Gods secretes For seyng he dwelleth in a palace he must at leastwise haue as much power as a worldly King who is but a frayle creature So then let vs content our selues with the sight of that excellent palace to honour his maiestie And if it please him to come neere vnto vs it behoueth vs to come before him with all reuerence and not to passe our bounds Behold I say what wee haue too consider in this maner of speach where the Clowdes are termed the pillers of Gods palace and are sayd to holde vp his Pauilion or else to be ioyned to it as a parte of it For it serueth to shewe that it is ynough for vs to taste what Gods maiestie is so farre foorth as he vttereth the same too vs by his workes Eliu speaketh also of the effects of Rayne He sayeth that God executeth his iudgements vpon men and giueth abundantly whereof to liue VVherby he meeneth that God will when hee listeth make the rayne to serue to set forth his goodnesse so that if he minde to shew himselfe a fosterfather towardes men the Clowdes shall bring him wherwith to further them For like as if a Prince intend to succour a Countrie that suffereth famine he will appoynt menne to bring victualles thither from a farre off both by lande and by water euen so the Clowdes bring vs Gods prouisiō namely when he vttereth his infinite goodnesse towards vs Contrariwise when he purposeth to shewe his rigour the Cloudes execute his vengeance vpon vs and he vttereth his displeasure there And why For when raynes are outrageous they doo great harme and make such flouds that bothe Hay and Corne are swepte away Moreouer there follow other wastings also according as it is diuerse tymes seene that the Sea drowneth a greate Countrey Yee see then howe God dooth by rayne execute his iustice and also on the contrarie parte make vs to feele his goodnesse And that is the cause why it is sayde that he couereth the rootes of the Sea. For when wee beholde the rayne and the Clowdes at the first brunt it toucheth vs and
bycause they be common among vs VVhat is the cause why we esteeme not Gods doings to be a myracle but for that wee bee inured to them by custome I see it raine verie well I am not moued a whit at it by cause it is an ordinarie matter to me But surely it is a villaynous vnthankfulnesse that whereas God doth dayly woorke a myracle we should be as it were dulled thereby and not thinke vpon it any more So then although raine haile the rising of tempests by the order of nature be ordinarie things yet let vs not forbeare too marke well all those things and to consider by peacemeale how our Lord layeth forth the infinite treasures of his power and maies 〈…〉 to the end to be honored at our hands Thus ye see what wee haue to beare in minde Howbeeit before I passe any further it might be demaunded too what purpose Eliu alledgeth these things seeing he reasoneth of a farre other matter which is too shewe that God is incomprehensible in his dooings and that men must not presume to striue against him nor too mainteyne their owne quarelles as though they were rightfull and that God were cruell in afflicting them This seemeth to be nothing at all too the purpose But I haue resolued this question alreadie Onely I will say a worde of it sleâ—ghtly to renue the remembraÌ„ce of the thing that hath bin spoken heeretofore at length VVhich is that the inferior things are set generally heere afore vs to make vs mount vp higher to Gods secrete incomprehensible iudgements VVhen we see the raine the clowdes the stormes and the hayle surely they be naturall things as men terme them they serue for this â–ª transitorie life and they concerne the worlde and things here beneath Yet notwithstanding we be so coÌ„founded by them as we be inforced to reuereÌ„ce the maiestie of god For when wee shall haue inquired how it is possible for those things to be done our wittes fayle vs and there remayneth nothing for vs but to humble our selues before god Now if these small and lowe things compell vs too honour God and that our infirmitie bewrayeth it selfe therein what shall become of vs when we fall to mounting aboue the Clowdes yea and aboue all the Skies and when wee come too the euerlasting purpose which God holdeth there as it were hiddeÌ„ in himself Then if it come too that point I pray you what shall become of mennes wittes They may well flitter and fiske about but a man may sooner breake his necke a hundred thousande times than attaine vnto god Ye see then what the manner of Elius teaching is heere For by these things which seeme small bycause custome hath made them common among vs â–ª he sheweth that God in his highnesse ought of duetie to be honoured at our handes for wee shall neuer comprehende what he is And why VVe comprehende not what the Clowdes are but our wittes misse of that For we see it is no striuing in this behalfagainst Gods doings Shall I go set an order in the Clowdes to say it must not bee so or so that it is but a tale of a tubbe that the raine is ingendred of the vapours of the earth â–ª that the Sunne draweth vp the things heere beneath after that maner by the heate of his beames Shal we say I stoppe God from dispozing all things according to the order which he hath set in nature Alas that were too damnable an outrage euerie man will graunt that Now seeing that our weakenesse sheweth it selfe in these small things which are ryfe and commoÌ„ and which God setteth before our eyes for yet neuerthelesse wee knowe that it behoueth vs too fall down there before God to worship him and to confesse that our vnderstanding is nothing at all specially sith it comprehendeth not the things that wee see day by day much more reason is it that we should brydle our wittes and reyne them short when wee come too his secrete determinations and iudgements which hee executeth not euerie day and which are not so common and ryfe among vs And why so For it is a diuelishe pride when a man wil mount so high and therefore he must needes fall into so vtter ruine as he can neuer get vp againe Then let vs kepe vs from this statelinesse of desiring to rise vp against God namely in his secrete determinations whiche surmount the whole order of nature and all the things that we are able to comprehende by our vnderstanding This is in effecte the thing that Eliu looked at and amed at Nowe by the way let vs marke for an ende and knitting vp that whereas it is sayde that God executeâ—â— his iudgements and giueth men abundantly wherewith too liue It is to the ende wee shoulde knowe that all the order of nature is in Gods hande and that the ayre is not gouerned by it selfe nor the raine commeth at the appoyntement of the Sunne How then For we see contrarie effects Beholde water drowneth men and sweepeth them quite away and againe it mainteyneth them Yee see heere two contrarie woorkings nourishment on the one side and wasting on the other so as God destroyeth and ouerwhelmeth all â–ª Both these twaine we see and what is the cause thereof but that God ouerruleth things from aboue So then let vs learne too magnifie God in this that wee see him applie his creatures too such vse as hee thinketh good Furthermore when on the one side wee see his rigour seeing that hee myndeth too punishe our sinnes wee ought too consider that therein hee sheweth himselfe a Iudge to the ende wee shoulde condemne our selues before him and flee for refuge too his mercie forsomuch as he vttereth the treasures of his goodnesse and sheweth himselfe liberall VVhich thing hee doth at such time as he declareth himselfe to haue a care of vs by sending vs prouision by the Clowdes wherby he maketh the earth frutefull to the ende it should yeeld vs sustenance VVhen wee see this on the other side let vs bee satisfyed with the goodnesse of our God too put our whole trust therein and to rest therevpon concluding that sithe hee sheweth himself a father in the cherishing of our bodyes which are but fraile carkesses much more reason it is that seeing he hath fashioned vs anewe vnto his owne glorie we should not doubt but he is charie of our saluation and that he sheweth himselfe a father in that more than in all the rest This is it that we haue too marke in this streyne where we see that God as nowe applieth his creatures to his owne pleasure vsing them on the one syde as Roddes to execute his iustice and on the otherside making them to serue our turne euen by imploying them too releeue the necessities of this present lyfe Therefore let vs beare all these things in minde that wee may bee taught in his feare both to reioyce and rest in his goodnesse and also too settle our
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 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 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 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 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 vpon the earth wee may bethinke vs 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 haue 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 haue 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 haue 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 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 lewdnesse 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 ignorant 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 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 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 steddinesse of the earth ought it not to rauishe vs 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
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 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 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 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 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 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 God speake and to beare in mynde what so euer hee telleth vs that wee may profite more and more by it And moreouer let vs not goe about to aduaunce our selues against him for if there were no more but this onely saying that our life is nothing were it not ynough to holde vs in awe and meeldnesse Lo what wee haue to beare away 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 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 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 haue happened 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 whereas mention is made of commaunding the celestiall signes let vs 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 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 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 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 gouernment and disposeth all things as he knoweth to be expedient 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 notwithstanding 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 dominion 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 glorified Moreouer when wee see thunder lightning tempests 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 witnesse 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 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 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 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 discouerie 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 generally 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 satisfie 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 vvithout 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 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 notwithstanding 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 wee bring it too passe Nowe there is a great number of Starres and therwithall great diuersitie in them moreouer 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 Planets 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 furniture 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 capacitie 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 follow that we can do it as well as he but contrary wise the same welliking of ours is a record that we vnderstand nothing at all of it in comparison And now let vs come vnto 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 terrned not only in this text but also in the Psalme to make vs vnderstand Gods wonderfull power in holding backe 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 betokeneth 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 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