both by his diurnall and annuall reuolution to wit from East to West from South to North causing Day and Night Summer and Winter with other seasons of the day and yeare To conclude The life of man as concerning his bodily state is a continuall passage from the wombe whence it issueth to the graue into which it falleth as the Sunne seemeth to rise out of the earth and to descend into the earth and man in his issue or progenie may be said to returne circularly againe with the Sunne out of the earth out of the wombe into the horizon into the world Againe concerning his outward state he hath his ascending descending birth and buriall with the Sunne For there is no constancie of any state or kindred though one continue longer than another as the Oake out-liueth the Ashe and the Ashe the Willow yet all dye and vanish in their time For the Lord raiseth vp the poore out of the dust and the needy out of the dunghill that hee may set him with Princes Psal 113. Againe Psal 107. 40. He poureth contempt vpon Princes and causeth them to wander in the wildernesse where there is no way 1 Sam. 2. 7. He maketh poore and maketh rich hee bringeth lowe and lifteth vp So that with the Sunne there is a double motion of mankinde one of life which is diurnall and another of state which is annuall I meane the house or kingdome of longest continuance Lastly in this certaine and stedfast motion there is nothing but vncertaintie and vnstedfastnesse therefore no felicitie but vanitie Verse 6. The winde goeth toward the South and turneth about vnto the North it whirleth about continually and the winde returneth againe according to his circuits THe third particular As the Sunne is wheeled about with restlesse motion so are the windes also whirled about according to their manifold circuits The former wee see this we heare and feele which teach vs to see heare and feele our vanity vnlesse we be sencelesse The wind is a neerer instructer beating on our faces and sounding in our eares yea piercing into our eares and heads to awake our dull spirits to cause vs remember what we are what our workes are and what our end and their end is So that vnlesse we be in a dead sleepe drunke with sencelesse carnality we cannot but remember the brittlenesse of our bodies the incertainty of our liues the instability of our states and all things with vs running in their circuits as the windy exhalations ascending out of the earth to the region of the cloudes are from thence flung backe by contrary and discordant qualities and so run circularly in the aire from South to North or from what places soeuer they arise towards the same places againe Vaine therefore are earthly wise men that thinke their houses shall continue for euer and call their lands by their owne names as Dauid saith But why doe they so labour in the winde Because a brutish man knoweth not neither doth a foole vnderstand that God hath subdued all things to mutability and vanity that in him onely wee might seeke for durable riches and the true and euerlasting felicity Verse 7. All the Riuers runne into the Sea yet the Sea is not full vnto the place from whence the Riuers come thither they returne againe THe fourth particular Not onely the winds arise make a noyse for a little season and then die after which others arise againe in like sort but the waters also are circularly carried by perpetuall ingresse and regresse into the seate and from the seate of waters the Sea As the Sea is the receptacle of fresh waters so doe her salt waters re passe through the veines and conduit pipes of the earth strained and qualified by diuers Mines and tempers of mould of magneticall nature which appeareth in this that the Sea is not filled For the earth thirsteth for moisture and attracteth from the Sea as the hand fingers toes and all members doe blood from the liuer by many net-like veines ramified all ouer which breake through the breasts of porose and rocky hilles through clefts of quarries and so runne downe into the Sea from whence they came Whereof arose that speech He that knoweth not the way to the Sea let him seeke for a Riuer to be his guide As it is no maruell that the bloud should ascend out of the liuer to the higher parts of the body no more wonder is it that the waters should spring out of the high mountaines as milke doth out of womens breasts seeing that the earth nay whole nature is magneticall or alchymisticall Wee maruell not that bloud and milke should be sweete though we eate salt meats and as little cause haue we to maruell at the other The Fishes of the Sea are fresh not salt for the Sea is their element as the earth is to her creatures And when a creature beginneth to resemble his element it is a token of dissolution as when blew greene yellow colours c. beginne to appeare in the flesh which we call earthly and dead colours So springs and torrents are the fruits of the Sea or rather the Sea is the aliment of the earths body which conuerteth her salt waters into milke for the nourishing of all that spring out of her wombe Or whether it be as Aristotle thinketh that the waters are conuerted into liquid or rorid ayre which is suckt in of the earth by her magneticall thirst and congealed into many dispersed small droppes as moisture attracted through the porose and supple bladder becommeth a torrent of vrine which vapours gathering together in the veines of the earth for that purpose ordained of God breake forth of the hilles But according to the former doctrine these drops are rather euaporated and sweat out from those veines to sustaine and moisten the rootes of vegetables in the vpper parts of the earth As for the attraction of liquid ayre dewes and raines the earth hath her Systolen Diastolen her dilatation and constriction which wee call the breath in liuing creatures shee continually draweth in and sendeth out Liuing creatures also are not onely fedde by the roote of the stomach but by the ayre drawne in and sent forth by the breath which is temperature of the hearts heate nutritiue of the animall and vitall spirits and purgatiue of vnnaturall vapours As the humours haue their purgatiue passages so haue the spirits The eare is a purgatiue vessell as well as the instrument of hearing and so of the other senses To conclude which way soeuer this passage of Riuers is they returne from whence they came and such a circular motion is there of man and all humane things Therefore in this world there is no firme ground for man to build vpon But the securest man and the surest state shall be dissolued dispersed and brought to naught Wherefore let euery wise man build vpon the Rocke Iesus Christ and his worke shall remaine for euer Verse 8. All things
old house or corrupt body that one part being repaired another falleth downe and one soare being cured two breake out in another place Hee therefore that laboureth to make this apt concurrence of things to obtaine his imagined happinesse doth but goe about to gather together wilde beasts of all sorts that runne out on euery side and being with infinite labour gotten together will deuoure one another or else all set vpon him and to bring many men together to effect a worke that are at variance among themselues and all opposite to him Concerning humaine affaires they are full of alterations and changes Common-wealths priuate states publike businesses domesticall workes and actions are full of inconstancie vncertaintie crossenesse trouble and griefe Such crossenesse is there in euery thing so manifold euents contrarie to mans intendments that the best gamester hath commonly the worst lucke And euen those things whereof mans wisedome and prouidence seeme to haue most power and command doe fluctuate vpon vncertaine issues in so much that he is altogether vncertaine whether his intents shall succeede at all and how and whether they shall turne to his benefit or hinderance to the raising vp of himselfe or ouerthrow of himselfe and that which to day hee hath resolutely determined is to morrow through vnknowne occurences changed and quite disanulled To conclude Of all these vanities there is a constant reuolution Man cannot vtter it An illustration by a comparison of the Lesse The reuolution instabilitie vncertaintie and vanitie of man in himselfe in his estate in all his wayes and imaginations and also of the creatures with him is more than man by word or writing is able to expresse How vncertaine and vnknowne are the ordinances of Heauen And who hath set the dominion thereof in the earth Iob 38. 33. Who can foretell the seasons of the yeare by the variable configurations of the starres Yet hath God set them for times and seasons And one vnseasonable Summer or Winter Seed time or haruest turneth all mens states vpside downe inriching one and impouerishing another Now the seede rotteth with too much moisture than both grasse and graine is scorched with heat and how slipperie is monie and cattle vncertaine Man and his estate therefore standing vpon such foundations is altogether instable and vncertaine And how sure a foundation is that of the windes and the waters Yet the Marriner must apply and commit himselfe to them he must obey them Whether he shall returne home againe he knoweth not nor when nor which way whether poore or rich And whether the Sea or Land be the safer habitation hee cannot determine As the water swalloweth vp so the fire deuoureth danger is euery where The continent is inconstant as the waters For the earth is full of darkenesse and cruell habitations All the foundations of the earth are out of course High-wayes bye-wayes and hedges are full of robbers wilde beasts and serpents A man is safe no where One lyeth in waite for his tongue another for his purse another for his body Againe things profitable and good in their kinde sometimes afford no profit to the owner and sometimes hurt Contrarily things of least account and that are as it were made for euill doe a man the most good What is good what ill for a man by all his wisedome he cannot certainly know no not for a moment and blinde hope is doubtfull and fearefull Whence then is ioy and full contentation How long could it last if a man had it The heathen shewed forth this instabilitie and vncertaintie of mans estate in their card-play and dice-play For these playes are nothing but a sportfull imitation of Gods prouidence vnder the names of chaunce and fortune with a wise disposing of those chances for the most good and least losse that fortune dealeth The best play so the best course hath oft times the worst euent and contrarily So chancefull changeable and vncertaine are all worldly things The eye is not satisfied with seeing nor the eare filled with hearing The former comparise figured by a gradation Man can neither vtter by voyce nor by his owne obseruation perceiue nor by relation of others attaine to the depth of Gods wisedome in his workes nor yet of the corruption that is in them Although the wisest and most exercised in the contemplation of the creatures and humane affaires striue neuer so much to satisfie his curiositie in searching out the vnknowne paths of God in all things yet can he neuer finde it out nor comprehend in minde the firme foundation of God in such infinite contingencies casualties inconstancies appearances disparences courses and recourses of all things Yea the counsels of God are so deepe and his waies past finding out that man imagineth that there is no knowledge nor gouernement at all or that he swayeth great matters onely which maketh him so trust to his owne wisedome and prouidence and thereby to worke out this happinesse conceiued in his vaine minde Moreouer the frailety of all creatures in themselues and mischieuous dispositions one against another and all against man are infinite Euery thing is but a Lyon in the grate their obedience is outward compulsion not inward affection as in their creation But the frailty of mans body instabilitie of his estate the malice of his heart the wickednesse of his actions against God and man are wonderfull his inuentions are innumerable The wicked subtilties of a woman in insnaring the foolish and the madnesse of fooles is endlesse Salomon saith that hee could not comprehend it Chapter 7. God onely is able to deliuer a man The miseries troubles disquietnesse vexations of man in the best common-wealth are manifold and great Euery one is suspitious and afraid of other the hearts of men are so deceitfull their simulations and dissimulations so many their dispositions so variable All things are carried by extremity neither doth reason rule nor good affection moue And this is a common deceit in euery one in euery matter to make an alledgement shew of reason and good will when it is nothing but the awe of the Magistrate or some other compulsion or that one may make vse of another for the time In which case euery one loueth himselfe but neuer one another Mischiefe enuy and destruction is in the heart of euery one naturally And a politicke regiment is a grate for wilde beasts euery one hauing an habitation by himselfe and Lawes are iron chaynes for madde men If the chaynes were broken and the grate broken vp we should be as wilde beasts in a forrest How many headie beasts are there craftie Foxes subtle Serpents that by monie fauour and all deuices seeke to wrest and cracke these chaynes How many violent and moody beasts rushing against the sides of the grate making the house to shake in the parts and sometimes in the whole euer waiting watching wishing trying now and then to breake all open This is the qualitie of euery wilde thing in hold Surely if
or gift of money of an house or of some land out of their superfluity They haue indeed made many good bargaines in their life and this is one of the best The earnest penny indeede is offered if it will be receiued but heauen cannot be so bought A wise man goeth forth to his worke in the morning he taketh the day before him but this person will beginne at Sunne-set if at all when the gates of the Citty are shut In the time of life I heard him say often that all things may be done for mony and with the bribe hath he procured himselfe much fauour and auoyded deserued punishment and the beast thinketh now to deale so with God For I see no token of a penitent and contrite heart nor sorrow for sinne but iustifying of himselfe no restitution but onely a gift giuen out of superfluity and sometimes nothing at all Vpon the waters An illustration of the right manner of giuing by a similitude of Seede or Bread sowne or cast vpon the Seas signifying not only the sincerity and freedome of the heart in giuing but also the persons to whom it is giuen The wise worldling thinketh that whatsoeuer is giuen is lost and if neither profit nor praise of men nor any thing redound at all to him againe hee counteth it quite lost Therefore respecting himselfe onely in euery thing neither can hee doe otherwise hee counteth that which is giuen to the poore Minister who is nearest vnto God cleerly cast away because the worldling is either Popish or Turkish either an hypocrite or plaine ethnicke neither would he haue any man that feareth God to haue any thing His spirit telleth him that he is of the world and hath his portion in this life onely therefore he claymeth the world as his owne right to himselfe and such as are seruiceable and pleasing to his flesh Their spirit I say sayth as their father the diuell sayd Luc. 4. All is mine and I giue it to whom I will The children of God are not for the profit or praise of worldlings therefore would they haue the world rid of them They cry with open mouth away with them The persons to whom we must giue are the poore such as need our reliefe and almes that is such as are not able to labour for liuing by reason of sicknesse age c. These poore are either good or else prophane idle Belials donaughts The good are those that liue honestly and labour truly for their liuing as health and strength will permit and are thankfull to God and to their benefactors These are a fertile soyle worth the cost and labour and plenty of good seed For that which is done to them is done to Christ himselfe He calleth them his brethren Math. 25. 40. and his little ones To these must we doe good especially or else it is a sure token that the loue of God is not in vs. For he that seeth his brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him Againe the Law sayth Thou shalt loue thy neighbour as thy selfe The Macedonians were willing to their power and beyond their power to relieue their poore brethren 2. Cor. 8. 3. yet it is not meant that a man should ease others and burthen himselfe as he that lendeth his money without increase to him that is richer then himselfe and in the meane time wanteth necessaries vers 13. but to make an equality in supplying one anothers want vers 14. Neither is this meant to confound callings for euery one must be content with his calling as Paul sayth of seruants c. but to relieue mens wants in their callings yea and friendly to helpe them forward not to enuy and suppresse on euery side that we our selues may be aloft alone and haue all at our owne disposing Neither yet in wants is it meant of an Arithmeticall equality but Geometricall as the Philosophers say that reliefe be giuen according to the need and worthinesse of the person I say worthinesse for the houshold of faith is specially to be relieued though our All-alikes can abide no difference except in this that as the world loueth his owne so do they most affect their rascals and claw-backs Herein they make a difference for to these are they very bountifull when they will not bestow a good looke vpon a poore Minister nor honest poore man these must licke their liuing of the thorne and chew vpon the bridle They will haue no difference at all of grace and morality this difference the Papist cannot abide morality and flattery infirmities and prophanenesse but all must be alike But when all is alike that is to say darknesse and carnality for that their spirit intendeth then will their pride make distinctions and degrees enough And this is nothing but to draw all from God that they themselues might be gods censuring and iudging iustifying and condemning helping and forsaking men accordingly as they please and as they are pleased The other sort of poore are neuer-goods or doe-naughts that haue liued idlely and brought themselues into want and in want are still idle and thanklesse abusing themselues euen in that litle which they haue and is giuen them These are a barren soyle for a man to cast his seede vpon They are water that consumeth and rotteth the seede or bread that is cast into it and so in respect of them it is lost For they are rather ready to speake euill and doe uill to those that doe them good and walke about with lies yet in their necessity and misery must we help them though they be naught because we our selues are good euen the children of God and followers of God who causeth the raine to fall and the Sunne to shine vpon all Christ healed the nine vnthankefull Leapers as well as the tenth and he did good to vs when wee were his enemies He prayed for his persecuters for he came to saue not to destroy And Salomon sayth Doe good for the commaundement sake Relieue the godly in loue the euill in pittie we may be sure of this that our gift to the euil in that sense shall doe vs good and him good also and more happly then we are aware of this being excepted that wee minister not matter to his wickednesse I meane that our liberalitie be not meanes to maintayne his idlenesse drunkennesse whooredome c. to our knowledge Yet many are too wise too circumspect heerein they proue naught in seeming to be too good In this case lend to the poore and lend not and if he be without grace or gouernment put thy meate into his mouth but let him not finger thy money neyther be surety for such lest the weight of his folly be layd on thy backe For hee hath the plague and would haue all alike with him The prodigall loueth not parsimony His nature is to vndoe all that deale with him and follow his humours neyther regarde his serpentine tongue it is
no slaunder As his necke is so let him chew such a bit For Salomon sayth That a wise man ordereth his affaires by discretion Be not ashamed saith the sonne of Syrach to beate an ydle stubborne seruant to the blood And Nature teacheth vs to cast out vnprofitable Drones But what Drone can be worse then those that curse murmure and speake euill of their Benefactors when as they should pray for them Lastly the Law sayth Respect not the poore for his pouerty giue righteous iudgement By all this we learne what to do with an euill tongued Drone and a sturdy loynes and what course to take with the wicked labouring man that spendeth all and spareth naught because the Parish must keepe his children Some such like poore there are Lastly we must do good to strangers whom wee neuer sawe and are neuer like to see agayne which are signified by waters also For thou shalt finde it after many dayes A reason to enforce this duty Thy benefit shall not be fruitlesse though it seeme to be cast into the Sea and vtterly lost yet it is in the hand of the Lord who shall restore it to thee agayne with aduantage The Seede that is seattered abroade vpon the ground seemeth to be lost yet it groweth by little and little and commeth in the end to a plentifull haruest so shall that doe which is sowne on the waters The poore are compared to ground 2. Cor. 7. ready dressed and tilled to our hands and our reliefe is seede cast vpon it and for our paynes and cost in sowing it we are promised to reape the whole croppe our selues For he saith Deuteron 15. 10. The Lord thy God shall blesse thee in all thy workes and in all that thou puttest thine hand vnto Prouer. 19. 17. He that hath pittie on the poore lendeth to the Lord and that which he hath giuen will he pay him againe Also Math. 10. 42. He that giueth but a cuppe of colde water to one of these little ones in the name of a Disciple shall not lose his reward A cuppe of colde water giuen in this sence is better then thousands and millions in a carnall respect For God respecteth the intent of the heart onely as for the gift it selfe that is Gods owne already the whole world is his owne he hath no neede of our gifts it is his already and he can giue it to whom hee will hee maketh heires therefore hee respecteth not the greatnesse of the gift but the sinceritie of the giuer hee needeth I say nothing from vs who can feede his poore at his pleasure but we haue neede of faith and obedience that he might be glorified in our saluation whose glorie is not diminished though we were all damned If God blesse and prosper a man in his person familie cattell Lands he shall soone be rich although his beginning be right little For it is not to be regarded how much a man hath but how it prospereth Corne hempe flaxe trees hearbs grow in a shortspace but no man seeth how so is it with him whom God prospereth For first God giues him wisdome and a right forecast Secondly there is a blessing vppon it which is aboue all indeuours Some man groweth rich no man knoweth how nor himselfe neyther Agayne some becommeth poore hee knoweth not how neyther can any man well tell him Moreouer besides the continuall successe of his labours God stirreth vp others to doe good to him after many dayes vpon long triall of his faith and constancie and the Lord maketh heyres at his pleasure lands and goods are in his disposing But the wisedome of the flesh is quite contrary The way to be rich is to spend nothing to giue nothing to oppresse the poore to detaine their wages c. There was in a certaine place one that went among the neighbours to craue some beneuolence towards the Ministers maintenance three of the richest and wisest so reputed gaue these answers One said The more I do giue the lesse I haue Another olde man said I see the fore-end of my life but I see not my latter I may come to want that which I now giue The third said I know what I haue heere but I am not sure what reward I shall haue when I am dead His meaning was that if he had beene sure that there were a Kingdome of glory hee would haue giuen somewhat to haue purchased it And a fourth olde man said That he was old and past preaching let his sonne if he would giue to preaching Yea and another aged man said That he knew how to bestow his money better Heere is fleshly wisedome which is enmity to the Law of God But the word of God teacheth quite contrary The former is mans wisedome sensuall and diuellish but this following is Gods He that will be rich let him bestow freely on the poore he that will giue shall get it is better to giue then to take he that will saue his life shall lose it and contrarily he that will keepe and saue his goodes shall lose them and hee that will cast them away shall saue and encrease them and that eyther by prosperitie and continuall good successe in innumerable small partciulars thereof or else afterward as the Lord prouided for the faithfull widdow of Sarepta when she looked for nothing but death yet of that little Meale and Oyle that was left shee serued the Lords Prophet first a worthy example of faith And Abigael for a smal present bestowed on Dauid in his necessity became a Queene whereas churlish Nabal was strucken dead So do these couetous wretches rake mony together for other men that neuer sweat for it Verse 2. Giue a portion to seuen and also to eight for thou knowest not what euill shall be vpon the earth THis verse setteth downe the extent of our liberality shewing to how many we must giue Giue a portion to seuen and also to eight A Synecdoche of the speciall a finite number being put for an infinite as Christ answered to Peter Forgiue not thy brother till seuen times but till seuenty seuen times This maner of speech is vsed Mica 5. 5. Then shall we raise against him seuen shepheards and eight principall men that is so many shepheards both teachers and rulers as shall sufficiently feed the Church of Christ and defend it from the enemies and breake the power thereof Therefore we must giue to all that need our helpe Luke 6. Giue to euery one that asketh As charity maketh a difference of persons so againe it respecteth euery mans necessity to giue to him according to his need A gift bestowed on a mans necessity is not lost because it is put into the hands of God that is done for the commandement sake and of pity For God regardeth the heart of the giuer not the gift nor so much the person to whom A small gift of a good heart is great and contrarily For thou knowest not what euill shall be vpon the earth
receiued the gift and the fulnesse thereof And in what place soeuer the tree groweth it fructifieth so doth a good man out of the good treasure of his heart bring forth good vnto all wheresoeuer he is Verse 4. He that obserueth the winde shall not sow and he that regardeth the clouds shall not reape THe former exhortation is figured by a double Prolepsis in this and the next verse wherein the answers are wholly set downe figured by an allegory but the obiections are vnderstood The first is concerning the time and persons First for the time They say that now they are not prouided to giue they haue rents to pay they haue an hard Landlord it is because thou art hard to the poore Mat. 7. 2. they haue a purchase to pay for They haue layd all out vpon house land cattell they will hereafter do something When they die they will make a bequest to the poore Qui non est hodie crà s minus aptus erit Mony is scant but grace is more scant they feare a dearth that is the churles desire therefore they cannot yet do good Secondly concerning the persons They alledge that they should haue bene more prouident and painfull in former times that they are vnworthy of any thing that they are leud and wicked like thy selfe and will spend it naughtily as thou gettest it that all is lost which is put into a riuen dish not in a close chest they must not doe for euery one that do all for themselues and so out of their selfeloue distrust and infidelity they pretend a thousand excuses and delayes they find innumerable obstacles to hinder them that they shall neuer do any good thing at all The answer hereto is illustrated by a similitude of the sower and the reaper He that obserueth the winde shall not sow He that stands vpon winde and weather calme and sunshine shall neuer sow his seed in the spring Now it is rainy now a drisling fog and claggie now snow-like now frosty and dry now windy and stormy c. no weather pleaseth he will tarry for a more conuenient season and that comes to be out of season and sometimes when earing time is past It is colde threfore the slouch will not plow Prou. 20. 4. It raineth the land will be too heauie it drisâ—eth that will rot the furniture the windes are aloft that will blow his seed on heapes it is ouermoist that will cause weeds it is ouerdrie and frost-like the seed will not come vp it is a faire day and a conuenient season but there is a Lion in the way So the wicked rich cannot sow the seed of good workes for want of a conuenient time and person Either the weather or land is not in tune because himselfe is out of tune But the strong man attaineth to riches the good husbandman ouerpowreth the weather and the stars so a good heart of gracious disposition can do good at all times and to all persons hee is armed against all weathers And he that regardeth the clouds shall not reape Hee that will tarry for a conuenient season of his owne deuising shall reape his owne deuice euen nothing He that will not sow till he see and be sure of faire weather shall haply neuer mow but let his corne rot on the ground or be all eaten with beasts and birds We must take the time as it is and reape the fruites as they are As we serue others so are we serued againe Some man will do good when he is old some when he dieth some after death by his last will some feare pouertie and want hereafter some haue now no leisure some alledge the vnworthinesse and vnthankfulnesse of the poore but none of these can finde a time when nor a person to whom to do good till death summon them to iudgement and then come they with their talent tied vp in a napkin Their reward shall be according to their workes Verse 5. As thou knowest not what is the way of the spirit nor how the bones do grow in the wombe of her that is with child euen so thou knowest not the workes of God who maketh all AN answer to the second obiection concerning a mans selfe arising from his diffidence in Gods prouidence and deniall of his power It is thus I know not what need I may stand hereafter for I see not my latter end I must prouide also for my wife and children the more that I lay vp the more shall they finde this I am sure of and the more that I giue the lesse I haue that I am as sure of I will not depend on chaunces fortunes and vaine hope I will not make my selfe richer by other mens goodes and hee that waiteth for olde mens shooes may happily goe bare foote in the meane time and a bird in the hand is far better then two in the wood but if she die and be turned into rottennesse in thine hand or bee poyson to thee when thou eatest her what art thou the better how or which way shall God doe this or that for me or mine what will he doe for me when will he doe it While the grasse groweth the horse dyeth in the meane time I will first relie on mine owne prouidence and on Gods afterward I will doe for my selfe yea by stealing and lying amongest hands such like were the distrustfull and blasphemous speeches of the Israelites in the wildernesse which are set forth as ensamples for our admonition They also limited Gods power and prouidence How shall we do for bread and water in this barren and thirsty desert Can God prepare a Table in the wildernesse Wee are wearie of this Manna can hee giue vs flesh would to God wee were in Aegypt agayne or in the bottome of the redde Sea with Pharaohs armie if God should deale with you according to your deserts but that hee respecteth his promise to Abraham and glory of his name amongst the heathen The answer is illustrated by a similitude As thou knowest not what is the way of the Spirit Leane not to thine owne wisedome nor limite the power of God Hee hath commaunded thou must obey without reasons He hath promised thou must beleeue without interrogatories thou must not binde him to times and meanes His secresie is his glorie none is of his counsell neither is any worthy or able for his wisedome is infinite his goodnesse is to all and his mercy is ouer all his workes and on them that feare him throughout all generations As thou knowest not the way of the winde when it shall come whence it commeth or whither or how it goeth and as thou knowest not how the bones doe grow in the wombe so neyther canst thou know the workes of God who maketh all by the word of his power and gouernes all by the word of his prouidence he onely is all in all shewing mercy and iustice on all Feare and obey therefore trust not thine owne counterfeit imaginations make not a