Sermons on Job, Sermons · Chapter 38 · Sermon 151
The Clj. Sermon, which is the fifth vponupon the .xxxviij. Chapter.
And the firſt vponupon the .xxxix. Chapter.
33 Knovveſt thou the vvay of the heauen? or canſt thou ſet the rule thereof vponupon 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 vntounto 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 giuegive 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 vntounto 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 vntounto vsus, 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 vsus 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 vsus all. Sith it is ſo, let vsus learne to honor God: and for as muche as he ſheweth ſo infinit wiſdome in the things that we ſee in the skies: let vsus acknowledge that he hath wrought aboue our capacitie, yea euen in ſuche wiſe as it is great wiſdome in vsus 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 hauehave a thing in eſtimation, therfore we be able to do it ourſelues. If we looke vponupon 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 vsus come vntounto God. Is it ynough for vsus 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 vsus come backe to this poynt: namely to ſubmit oure ſelues wholly vntounto him, and not to attempt any thing aboue our abilitie, nor to bee haſtie in iudging as we hauehave 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 vsus 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 onelyonly commaunding of the waters too keepe them ſelues there, ſuffyzeth to make them ſtay there. And here withall it is ſhewed vsus alſo, that it ſtandeth vsus greatly in hand that God ſhuld ſo ſhet vp the heauen, that it might not rayne continually. For what a thing were that? The earth ſhould be always in one clodde, and men could not ſowe. Likewiſe on the contrarie parte, if there ſhould come no Rayne at all, the Earth woulde bee to hard, ſo as it coulde yeelde no frute, but would become like yron, ſo as men could get nothing out of it. Nowe then it is needefull that God ſhould make it to rayne in conuenient ſeazon, and that hee alſo ſhoulde reſerue ſome time for fayre weather. VVee ſee it, and wee thinke it a thing worthie of admiration: and muſt wee not then bee ouerfrowarde, if we glorifie not God by confeſsing that it belongeth to him too order all things according to his will and that it belongeth vntounto vsus to accepte all his doings for good and rightfull, euen with acknowledging the weakeneſſe of our owne wittes? For whoſoeuer preſumeth to murmure againſt God, maketh him ſelfe wyzer than hee euen in deſpite of him. If wee yeelde God his deſerued prayſe by acknowledging our owne ignoraunce, wee will take good heede that we iudge not of his workes. And ſo we ſee wherevnto all the wordes tende that are alledged here. Alſo it is ſayde here expreſly, that it is not in vsus to ſende foorth the lightening, or the Planetes, or ſtormes to hauehave them in ſuch wiſe at oure commaundement, as they ſhoulde ſay, lo heere wee hee. VVe may well commaund the Sunne and the Moone: but can wee cauſe them to make euer the more haſte? Can wee eyther hinder or further their courſe a whit? No. Seeing then that wee perceyue that by the one commaundement which God gaue at the creating of the world, when he ſaid, I will hauehave the Sunne to reygne ouer the daye, and the Moone ouer the nyght, and that there ſhall bee a diuerſitie of ſeaſons, as Springtime, Sommer, VVinter, and ſo forth: I ſay, Sith wee ſee that by this only one commaundement the heauen mainteyneth his courſe, and keepeth a perfect order as can be: ought not wee to confeſſe that it belongeth too God too gouerne all things, and that if wee take not all his doings in good woorth, there is a diueliſh pryde in vsus which ſhall not ſcape vnpuniſhed? Therefore lette vsus wey well this ſpeech, where it is ſayde, that wet can not ſende foorth the Planets, Thunders, and Lightenings. True it is that Ioſua did once ſtay the courſe of the Sunne by ſaying, Sunne, ſtande thou ſtill in thy place, and go not forewarde. But did he that by his owne power? Nay rather, God ſhewed in the mouth of a mortall man, howe mightie and effectuall his worde is. Ioſuaze wordes were but a ſounde that vaniſhed away in the ayre: but for as muche as hee ſpake them by the authoritie of God, and attempted not any thing vponupon his owne heade, the Sunne could not but obey him. Then if the Sunne obeyed a mortall mannes voyce bycauſe it was the commaundement of God: is it not a muche more mightie thing when God hathe in his owne Maieſtie, in his glory, and in his euerlaſting Being, ſpoken and ſettled the courſe of the Sun and the Moone. and all the order of heauen? Therefore if we marke well theſe wordes to oure owne profite, they will make vsus exalt our God as hee is worthie, and to ſubmitte our ſelues wholy vntounto him, and to hold al our conceits and thoughts captiue, to the ende wee take not vponupon vsus more than is lawfull for vsus. And ſurely it is too no purpoſe for vsus too ſtart out of our bounds againſt him: for it is ſayde heere, that the Planets and … will not ſay heere, I am. Ought they to be … commaundement? VVhen men will needs take more vponupon them than is meete for them, when they will neades worke ſpite againſt him, yea and when they leape ſo farre oute of ſquare as too blaſpheme him, can they chaunge any thing in the order of nature? Can they make the Sunne, or the ayre, or any parte of the worlde to ſtande in awe of them? Is there any creature that will moue for them? God therefore doth mocke at our follie and pryde in ſpeaking after that maner. On the contrarie parte, wee ſee that the Sunne and the Moone and the Starres do ſay vntounto him, lo here we be. For without ſpeaking they do whatſoeuer God appoynteth them. They hauehave nother witte nor vnderſtanding: and yet for all that, they be led by a ſecret inclination to execute gods will, and what ſo euer he bade them at the creation of the worlde. Sith wee ſee this, ought wee not to reuerence the Maieſtie which euen the ſenſleſſe creatures obey? Ye ſee then what wee hauehave to gather vponupon this ſaying. Nowe it foloweth conſequently, that it is not in vsus to hunt the praye for the Lyons, and too feede the Lyons whelpes their fill: nor to giuegive the Rauens whereon to feede and to nouriſhe their yong ones when they crie vntounto God. VVe knowe what manner of feeding the Lyons and other wilde beaſtes craue. It is not a two or three morſelles that will ſatiſfie them, but they require much ſuſtenance bycauſe they be beaſtes that deuour and ſwallowe vp muche. Nowe who is he that can finde them prouiſion? True it is that a Prince may well keepe ſome Lyons for his pleaſure, or ſome other wylde beaſtes: but what Prince is able to finde foode and ſuſtenaunce to all the Lyons in the worlde? nowe were there nothing elſe but this, that all the wylde beaſts (as we ſee) hauehave wherewith to ſuſteyne them, and ſpecially of Gods prouiſion: is it not a ſufficient miracle to ſtirre vsus vp too acknowledge the goodneſſe of God? But wee ſhall ſee Gods meening in this texte yet better if wee hauehave an eye to our ſelues. VVhat letteth the Lions and other wylde beaſtes to deuour all the men in the world? How happeneth it that wee be not a pray to them? If God ſhould let looce the Lions, Beares, Elephants, and al other wild beaſtes which are many in number and of diuers kinds: I pray you ſhould we not be deſtroyed out of hand? what is the cauſe thē that the Lions are ſatiſfied (notwithſtanding that they hauehave need of great nouriſhment) and that therwithall the worlde is preſerued and continued in his ſtate, but for that God prouideth a remedie for the matter? According alſo as it is ſayde that the light of the Sunne driueth away the wild beaſts, and maketh them to get thē to their dēnes, that men may hauehave libertie to go about their buſineſſe. For if God ſhould not ſhet vp the wilde beaſts after that maner, and giuegive men the earth to traffike and labour vponupon, what a thing were it? Shoulde wee hauehave any one corner to hide our heades in? Yee ſee then that the thing which is ment in this text, is that if God gaue not the Lions their foode, all men ſhould be quyte and cleane ridde off from the earth, and all ſhould go to hauocke and deſtruction: and that Gods working after that manner compelleth vsus to commend his gracious goodneſſe, in that he pitieth vsus; and holdeth vsus vnderunder his protection ſo as wee periſh not, as wee muſt needes hauehave done if he had not a fatherly care too preſerue vsus. True it is that ſometimes Lyons may well deuour men, and that happeneth cheefly in the deſerte Countries and in the hote Landes where there is greate ſtore of wylde beaſtes. And when it commeth ſo to paſſe, God warneth vsus thereby, that the ſame miſcheefe ſhould be vniuerſall, if he prouided not otherwiſe for it. For when we ſee that wilde beaſts deuour men after that ſorte, therein wee hauehave fayre lookingglaſſes. VVhereof is it long that they followe not on forewarde, and that they raunge not out vntounto mens houſes, and conſume not all? Muſte not the ſetting of that ſtop in their way needes be of Gods hand? It is not mans pollicie that preuenteth it. So then, let vsus magnify our God for vouchſafing to feede the wilde beaſtes in ſuch wiſe, as we liue in the worlde and inioy the benefits that he hath beſtowed vponupon vsus: and furthermore vponupon the reading of this text, let vsus remember alſo how it is ſayd in the foure and thirtith Pſalme, that althoughe the Lyons bee ſo ſtrong and ſeeke their praye with ſuch violence, yet they ſuffer hunger: and although it paſſe mannes power to ſatiſfie them and that they ſuffer hunger: yet will God alwayes nouriſh thoſe that are his. And this compariſon is well worthie to bee marked. For if God feede the Lyons whiche are wilde and terrible beaſtes, yea and irkeſome to our nature: how ſhall he not feede men which are created after his owne image, and whom he termeth his children? Specially, ought they to doubt that he will nouriſh them, whē they call vponupon him as their father in true fayth, and when his holie ſpirite reigneth in their hearts? Thinke we then that God will forſake vsus if wee flee vntounto him for refuge, ſeing he feedeth the wilde beaſts, and giueth foode to the Rauens, as ſhall be ſayde anon? So then we ſee that this ſerueth vsus to double vſe. The one is, that we muſt hold of Gods wonderful goodneſſe in that he prouideth food for the Lions and al other beaſts, ſo as we be preſerued in the midſt of thē: and the other is, that if God feede the Lions and wilde beaſtes: it is much more likely that he will be carefull to feed vsus, bicauſe we be his children: and that ſeing he cōmaundeth vsus to come vntounto him, and to ſeke him he wil deal vsus our ordinarie bread, and feed vsus bicauſe we hauehave not any thing but that which hee giueth vsus. This in effect is the thing that we hauehave to marke vponupon this texte. Now it is ſayd immediatly after of the Rauens, That God feedeth them, both them and their yong ones, when they cry vntounto him. True it is that the litle birds hauehave not vnderſtanding to cry vntounto God, nother hauehave they ſpeach to ſpeake with, and much leſſe are they led in that cace by true faith: but yet notwithſtanding for as much as they lacke foode, and hauehave no means to ſuſteine themſelues in this world: therfore it is ſayd that they crie vntounto God, according as it is ſayd in the Pſalme, where the ſelfe ſame maner of ſpeach is vſed. And this ſaying ought too bee weyed well, for it is a great confirmation of the things that hauehave bin ſayd: that is to wit, that if God feede the wylde beaſts which houle and crie and bray without knowing that there is a maker which ſhould nouriſh them: what ought they to do which are ſure that God who hath ſet them in the worlde, reſerueth to him ſelfe the office of maynteyning them, and of giuing them what ſo euer they hauehave need of? Thinke we that he will fayle them? Agayne, let vsus firſt of all marke what is ment by this worde Crie, The Rauens birdes do crie vntounto God. VVhy ſo? Not for that they crie in fayth or vnderſtanding, not for that they praye as men are taught to do: but for that they crie for want of means [to helpe thēſelues.] Behold then, the Rauens birds are a hungred, their dāmes flie abroad to ſeeke their pray, and ſometimes they finde none. In the meane whyle their yong ones are halfe ſtarued, and no bodie prouideth for them. Nowe is God fayne to put to his helping hande, whether it bee by giuing them wormes to iobbe at, or by ſome other ſecret meanes. Thus yee ſee how the yong Rauens do crie vntounto God. The like may be ſayde of all other beaſtes: namely that when they bee helpleſſe, they reſort vntounto God: not that they do it of any vnderſtāding, but the cace is ſuch as they may well wander in the world, & be ſtill deſtitute of al ſuccour, ſo as there is no ſhift but that God muſt reach out his hande, and of his goodneſſe giuegive them the thing they hauehave neede of. But now let vsus returne to the foreſaid compariſon betweene ourſelues and the brute beaſts. For ſeeing it is ſayde that God ſheweth himſelfe [bountifull] when the beaſtes are deſtitute of naturall meanes to help themſelues, and that it is all one as if they repayred vntounto him: what ought we to do? For although we hauehave abundance euen till we be readie to perbrake our goods vp againe: yet muſt wee alwayes vnderſtand that the things which we hauehave are giuen vsus of Gods owne hande: and if we happen to ſuffer penurie and want, we be ſo much the more prouoked to repaire vntounto him. Therfore men muſt not ſhrinke backe, nor chafe vpō the bridle when they find themſelues deſtitute of help. VVhat muſt they do then? Let them thinke thus with themſelues: behold God calleth vsus to him. And in good ſoth he declareth and proteſteth that his mind is (after a ſort) to prouoke the beaſts to repayre vntounto him, and therein alſo to ſhew himſelfe to be the [ſoueraine] gouerner: for otherwiſe he ſhuld leaue nothing in the world, but all ſhould lie waſt: howe much more then ought I to repayre vntounto him? Now then let vsus marke well, that whenſoeuer we want prouiſion, ſo as we wote not where to become or which way to turne vsus: it is aſmuch as if God tolde vsus that it is his charge to giuegive vsus whatſoeuer is meete for vsus, & that by the ſame means he will hauehave our whole truſt ſettled in him. And when wee hauehave ſuch beleef and inward feeling: prayer and ſupplication muſt be matched with it out of hand. For whoſoeuer braggeth that he wayteth for his ſuſtenance and foode at Gods hand, and yet in the meane while vouchſafeth not to call vponupon him for it, doth he not ſhew that there is nothing els but hypocriſie & leaſing in him? Therfore fayth muſt ſtirre vsus vp & driue vsus to cal vpō God, to the end we may confeſſe him to be our foſterfather, and receyue our foode as it were at his hand, and vponupon the receyte thereof acknowlege our ſelues to be nurriſhed by his mere goodneſſe. Thus yee ſee after what maner wee ought too put this text in vre. Furthermore it behoueth vsus to come yet to a hygher compariſon: which is, that ſith we vnderſtand that God feedeth our bodyes after that ſorte, it is muche more reaſon that wee ſhoulde alſo ſeeke the nurriſhment of our ſoules at his hande. Although wee had meate and drinke in this worlde, and wee needed no more but too bow down our heads to be filled with it: yet is the foode of our ſoules too precious a thing too be found here bylowe. Neuertheleſſe, euen the corruptible foode is giuen vsus by Godshande, and hee ſheweth expreſly that it is he onelyonly too whom it belongeth to feede our bodies in this preſent traſitorie life. So then it behoueth men to repayre vntounto him, cheefly when they will be fed ſpiritually. And if we hauehave not this conſideration & skill with vsus: the yong Rauens, the fowles of the ayre, and all the beaſts of the worlde muſt be witneſſes and iudges to condemne vsus: for God ſheweth vsus as it were to eyeſight, that he calleth thē to him when they be ſuccorleſſe. And if hee call the brute beaſtes too him, ſo as hee do his office in their behalfe: ought not wee to hauehave a right minde and true beleefe towardes him, ſo as wee may bee throughly perſwaded that wee ſhall not bee diſappoynted in demaunding of him whatſoeuer wee hauehave neede of? This is in effect all that wee hauehave to remember in this text. Now it is ſayd afterwarde, knowest thou the time when the wylde Goates or the females of them doo kidde? knowest thou the tyme of the Hyndes, or howe they bowe themſelues at their Caluingtyme? Truely the example of all mankinde which wee hauehave in ourſelues, ought to be ynough to reproue mennes follie in being ſo ſelfewize as to take vponupon them to reaſon with God. For if a man ſhoulde aske them, howe wart thou created or begotten? How wart thou caried and nurriſhed by the ſpace of nine monethes after thou wart begotten and haddeſt taken ſhape in thy mothers womb? Howe cameſt thou out agayne in the ende? Couldeſt thou anſwere directly to all theſe things? They would ſtande abaſhed. So then man (without ſtepping a whit from himſelfe) ſhal finde it more than ſufficiently proued, that God worketh wonderouſly in his begetting. VVhat a thing is it, that a little creature ſhould bee ingendred, yea euen of corruption and filthe, and yet notwithſtanding receyue ſuch ſhape as wee ſee faſhioned in our bodies? Agayne, what a thing is it that the childe ſhoulde bee nurriſhed in vncleanneſſe and infection in his mothers wombe euen among all the excrements: and yet notwithſtanding receyue ſuſtenance and growe ſo big as to finde meanes to come into the world? what maner of things are all theſe? Are they not ſuch excellent miracles of God as we ought too bee rauiſhed at them? And therefore (as I hauehave ſayde already) wee needed not to bee ſent to the wilde beaſtes, nor to the Hyndes, nor to the Sheegoates, it had bene ynough if eueryevery of vsus had conſidered after what maner hee was borne and nurriſhed in his mothers wombe, and how hee came out from his mother into the worlde. Neuertheleſſe it is not without cauſe that God ſendeth vsus too the wilde beaſtes. And why? For women hauehave yet ſome helpe when they come to their deliuerance: they hauehave other women to do them ſeruice, and one of them can ſuccour another. Agayne they bee taught by cuſtome and experience, and they keepe themſelues from daungers: they conſider what is expedient for them, and prepare and furniſh themſelues aforehand. Yee ſee then that the ſame ought to be eſteemed a greter miracle in the brute beaſts than in women. For when the poore beaſts are great with yong, they know not what they beare, onelyonly they feele a cūberſome burthen, they may be greeued, they may ruſh their bellies agaynſt ſomething to make their yong ones ſlinke, and the ſtruggling of their yong ones within them may after a maner caſt them in deſpayre. Howbeeit God preſerueth them in ſuch wize as they keepe theyr frute: and although the ſame be heauie and troubleſome to thē, yet is it preſerued as it … by miracle. For it is ſeene that the redde Deere, (I …ne the Hyndes,) cannot indure their owne fatneſſe▪ in ſomuche that if they growe too fatte, they fal to faſting: and it is a propertie of theirs that they cannot beare with any thing that hindereth them: and yet notwithſtanding they carie theyr yong Calues ſtill, yea euen with great payne: and ſpecially it is reported of them, that they hauehave exceeding great payne and greefe in caluing: according alſo as mention is made thereof in this text, where it is ſayd that they howe themſelves as though they ſhoulde cliue aſunder, and ſtrayne themſelues exceeding ſore. True it is that women alſo are ſayne to ſtreyne themſelues: but the ſtreyning of the Hyndes is greater: in ſomuch that they which hauehave had skill of the ſecretes of nature, ſay they are fayne too vſe a medecine, which is the taking of a certayne hearb to help themſelues withall, and that otherwiſe they ſhould ſtand at a ſtay, if they tooke not ſomewhat too haſte their deliuerie. VVee ſee then heere how it is not for nought, that God ſendeth menne too the Hyndes and Sheegoates (for the kinde is not altogither certayne, but that is no matter of importance.) And why? For it is a ſtraunge cace that the beaſtes which know not what they beare, ſhould notwithſtanding hauehave the wit too beare out the burthen and to fence themſelues againſt it, as though God had taught them, or that it were ſayd vntounto them, it behoueth you to preſerue your owne kinde and offpring. Seing then that the beaſtes hauehave ſuche an inclination, is it not God that worketh it from aboue? For what woulde become of them if he gouerned them not? Againe, when the beaſts come to bee deliuered, their brutiſhneſſe is ſuche, as it is no telling of them that they muſte keepe thēſelues quiet, and that they muſte hauehave yong ones, and that they ſhall bee gladde of it, as it is ſayde vntounto women that they ſhall hauehave wherof to reioyce when they ſee a manchilde borne into the worlde. None of theſe things can bee ſayde too the beaſtes, for they knowe not what ſhall paſſe out of their bodies, nother can they tell whither the thing which they carie ſhall burſt their bellies and make their bowells fal out. And yet notwithſtāding they keepe it ſtil, & afterward when they come to the bringing foorth their yong, they know how to remedy their needes, without any ſuccour. They make their yong ones cleane, and for all the peyne that they hauehave had, yet do they go abroade after them, ſo that they miſcarie not through their default. Seing then that wee perceyue all this: hauehave wee not cauſe too magnifie our God? And ſpecially when wee conſider the diuerſitie of beaſtes, and yet ſee that they multiplie after that maner: I pray you is it not proued too our faces, that God ſtretcheth out his arme and worketh by way of miracle? Neede we to go to ſchoole to vnderſtād it? Neede we to be of high capacitie, or to hauehave the matter debated with great and profound reaſons? There is not ſo ſlenderwitted and ignorant a perſon, but he knoweth as well the begetting of menne, as the ingendering of cattell and beaſtes to be a miracle of God, and that Gods hand muſt needes be perceyued there, according alſo as it beareth the whole ſway. And in knowing this, ought we… not alſo too wonder at the goodneſſe of our God, which extendeth it ſelfe euen too the brute beaſts? VVhen wee ſee him pitifull in that behalfe: ought wee not too glorifie him for the ſame? O… wee not at leaſtwize too yeeld him the ſacrifyze of prayſe, when we ſee his power and wiſedome? Lo howe the ignoranteſt are conuicted of vnthankefulneſſe, if they ſet not their minde too the conſidering of Gods wiſedome, power, iuſtice, and goodneſſe which ſhewe and vtter themſelues euety where, yea euen toward the brute beaſts. Now although mention be made here preciſely of the Hinds and of the ſhee rockegoates or other wilde Goates: yet hauehave wee a generall leſſon to gather of all beaſtes: namely that God muſte needes ſtretch out his hand in guyding the ſayde order when he intendeth too multiply liuing creatures, and that by his guyding thereof they hauehave ofſpring and increace, and that without the ſome guyding, all things woulde come too horrible confuzion. And ſpecially ſith wee know the ſayd ſecrettes, how there are peculiar difficulties in Hyndes ouer that there are in other beaſts, as I ſayd afore, and that therefore God giueth them the skill too ſeeke out the ſayd hearbe: Let vsus profite our ſelues by that knowledge. And who hath beene the Phiſitiō of the Hyndes? In what ſchoole hauehave they learned the skill to ſeeke out an hearb, and to know that it is expedient for their deliuerie, and for the voyding of their yōg ones out of their bodies? VVho hath ſhewed it them? VVho hath beene their teacher? Ought not God to be knowne and glorified in this cace? So then wee ought to marke well theſe particular kindes that are ſet downe heere before our eyes, wherein Gods glory ſheweth it ſelfe liuely. But yet muſt we alſo gather this foreſayd generall leſſon, that God worketh throughout, as ſhall bee ſayd hereafter of the Egges which fowles do lay, and whereoutof their yong birdes do come: for euen there alſo muſt Gods prouidēce be acknowledged. Howbeit when we hauehave ſo applyed our whole indeuer to conſider Gods doings in the wilde beaſts, it behoueth vsus alſo to come backe to our ſelues. For the cheefe poynt is that men ſhould know Gods goodneſſe, power, wiſdome, and iuſtice according as they bee ſhewed vntounto them, and as they perceyue them and are partakers of them. Therfore whereas it is ſayde heere, that the caluing tyme of the Hyndes is not knowne vntounto men: that is to ſay, that it is not in men to appoynt it: let vsus vnderſtand that we muſt not trie mayſtries with God, in going aboute too wreſte ourſelues out of his ſubiection. And why? For before wee were borne, God hath ſhewed that our life is not in our owne hande, but at his order and diſpoſition. It is well ynough knowne how long tyme Hyndes do go with calfe, and men may iudge it by certayne coniecture. Not that men do looke ſo narrowly to it: but if a man marke from the time that the males and females go to rutte, hee ſhall finde that they go full eight moneths. Very well, their caluingtime then may wel be knowne. But here it is ſayd, knowest thou the Caluing tyme of the Hyndes? Yea: for that is not to the purpoſe that God ſpeaketh: but yet hath he ſo ordered it. It is not for vsus to know how long the Hynds ſhould go with calfe: that is to ſay, it is not we that hauehave appoynted them eyther their monethes or their dayes. VVe bee skilfull folke. Nowe then, ſeing that God will hauehave the Hyndes to go with calfe full ſuch a time, and that when the terme is expi…ed, he deliuereth them, giuing thē helpes and guyding the matter as he himſelfe hath ordeyned: It behoueth vsus to conclude therevpon, that he hath reſerued the Lordſhip of all beaſts to himſelfe, and that in aſmuch as he fedde them in their dammes bellies, he holdeth them in ſubiection after they bee come foorth, ſo as he guydeth them at his owne pleaſure. And whē we hauehave ſo thought vponupon the beaſtes, lette vsus come too our ſelues. I would fayne ſtart out to play the ſuttleheaded fellow, in replying againſt God, ſaying: why doth God deale thus or thus with mee? VVhy doth hee not ſende mee mine owne deſires? But when we enter into ſuch murmurings to lift vp our ſelues after that faſhion againſt God: let vsus come backe to our birth and ſay, Alas howe cameſt thou out of thy mothers wombe? who tooke thee out of it? True it is that there were helpes: but yet muſt wee come too that which is ſayde in the two and twentith Pſalme, that it was Gods hād which tooke vsus out of our mothers wombe. All the women in the worlde may beate their braynes about it, but they can do nothing in that cace, except God worke with them, euen by a wonderful power. Therfore if we do no more but thinke vponupon our birth, we muſt needes ſtroupe to ſay, Lorde, before I came into the world thou diddeſt well ſhewe that I was in thy guiding. For in what cace was I when thou tookeſt mee out of my mothers womb, yea and of all the whyle that thou diddeſt maynteyne mee there? VVere it not a paſsing ſtraunge thing, if the ſhetting vp of children there, were not an ordinarie ▪matter among vsus? VVee liue by the ayre: and whenſoeuer we cannot take breath, by and by we be choked out of hand▪ the life of man conſiſteth in his breath: do but ſtop our breath, and we be diſpatched immediatly. True it is that the little babes hauehave ſome vent too take breath at in their mothers wombe: but whereby? euen by the nauill. And in the meane while, wherewith is the childe ſuſteyned? with all maner of corruption: hee lieth there among all maner of excrements, and all kinde of wretchedneſſe: in ſomuch that if it be conſidered how he is borne there by the ſpace of eyght moneths, and howe hee is maynteyned: a man may ſee Gods mightie hande, yea and that ſo paſsingly, as wee muſt needes bee amazed to thinke vponupon it, and acknowledge that it is God which gouerneth all things and which hath the ordering of vsus all. And if wee bee not moued with ſuch and ſo mightie workes of God, and ſtand aſtoniſhed at them: I pray you muſt wee not needes bee worſe than hardharted? And if wee will not bee touched by our owne record, the brute beaſts muſt condemne vsus, and beare witneſſe agaynſt vsus at the laſt day. So then let vsus learne to profit our ſelues by this doctrine, ſpecially to confeſſe that God is wonderful in all his woorkes, and that the order of nature is ſuch a tootingglaſſe, as wee muſt needes be rauiſhed to wonder at the knowledge of the things that are ſeene there. Howbeit let vsus alwayes knit it vp with the bridling of our ſelues, knowing for a certaine that wee be not of power, wit, and capacitie to iudge of Gods doings, and therefore that wee muſt not ſall to controlling of him, to aske why this or that is done. No: but let vsus vnderſtand, that when ſoeuer we go about to find fault in his doings, we ſhall bee confounded, yea and bee driuen too perceyue our owne ignorance and weakeneſſe, euen too our vndoing if wee preſume to auaunce our ſelues beyond our bounds. Then ſith it is ſo, let vsus learne to be contēted with that which it pleaſeth God to reueale vntounto vsus, and let vsus reſtreyne our ſelues from this diueliſh ouerweening which we ſee to be in ſome men: ſpecially when the cace concerneth matters that paſſe our capacitie: like as when it is ſayde that God doth ſo diſpoze all things, as it is not for vsus too finde fault in any of his doings, notwithſtanding that all bee guyded and performed by his prouidence. Herevpō ſome do reply: as for mee, I cānot beleeue it: for I vnderſtand it not: and therefore I conclude that it is naught. Howe now thou vnhappie wight? wilt thou ſhet vp God in ſo ſmall a roome as thy fooliſh brayne is? It is all one as if thou ſhuldſt ſay, I beleeue not that there is a God, except I may ſee him before mine eyes and as it were betweene my legges. And what a dealing were that? But wee muſt not do ſo. VVe muſt not preſume to draw downe Gods maieſtie vntounto vsus: but it behoueth vsus too mount vp alofte and too ſend vp our wittes thither, to honour the incomprehenſible greatneſſe that is in him. Yea and wee muſte mount vp thither with humilitie, without preſuming any thing of our ſelues, but rather acknowledging that we do nothing but creepe here bylow. Thus ye ſee how it behoueth vsus to put this doctrine in vre, according alſo as it is ſet before vsus to the ſame end.
Now letvs fal down before the face of our good God with acknowledgement of our ſinnes, praying him to open our eyes, that wee may learne to perceyue howe we ought too be ſo beaten down in our wants and wretchedneſſe, as wee may be cleerely bereft of all pride, ſo as wee attempt not too waunt our ſelues, nor too chalendge any thing at all vntounto vsus, but that we acknowledging that there is no goodneſſe in vsus, and that we be altogither vnprofitable, may reſorte to our good God to receyue power and ſtrengh at his hande to follow his will, to the ende that in walking according too the ſame, wee may be brought too yeelde him prayſe and thankeſgiuing. And for the doing thereof, it may pleaſe him too tame the pride that is in vsus, and which hindereth vsus to prayſe him as he deſerueth, to the end that being all of vsus made cleane, we may returne vntounto him with one cōmon accord, framing our ſelues pe… ſably vntounto his woord. That it may pleaſe him to, &c.