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

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

And the first vpon the .xxxix. Chapter.

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

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

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

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

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

38 VVhen the dust cloddeth and the earth hardneth?

The .xxxix. Chapter.

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

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

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

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

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

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

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

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

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

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

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

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

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

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