Sermons on Job — John Calvin

Sermons on Job · John Calvin

The .Clij. Sermon which is the ſecond vponupon the .xxxix. Chapter.

8 VVho hath ſet the vvild Aſſe at libertie, or vvho hath loozed the bondes of the vvild Aſſe?

9 It is I vvhichwhich hauehave ſet his houſe in the vvilderneſſe, and his dvvelling in the ſalt places.

10 He laugheth the multitude of the Citie to skorne, he heareth not the crie of the Extorcioner.

11 He ſeeketh out the mountaynes for his paſture, and ſearcheth after eueryevery greene thing?

12 VVill the Vnicorne ſerue thee? or vvill he tarie at thy crib?

13 Canſt thou tie the ſayd Vnicorne vvith his line, (to labour) in the furrovves? or vvill hee breake the cloddes of earth in the vallies after thee?

14 VVilt thou truſt him bicauſe his ſtrength is great, and yeeld vp thy labour vntounto him?

15 VVilt thou beleeue that he vvill bring homethy corne, and gather it togither into thy barne?

16 Haſt thou giuen the Peacocks their goodly vvinges, or feathers to the Storck and the Eſtrich,

17 VVhichWhich leaueth hir egges on the earth, and maketh them vvhot in the duſt:

18 And forgetteth that the foote maye treade vppon them, or that the beaſt of the fielde maye breake them?

19 Shee ſhevveth hir ſelfe cruell tovvards hir yong ones, as though they vvere not hirs, or as though hir labouring vvere in vayne, vvithout any feare.

20 For God hath depriued hir of vviſedome, and not giuen hir vnderſtanding.

21 VVhen time is, ſhee mounteth on high, and skorneth the horſe and his rider.

IF we had no more but ſome one onelyonly kinde of thing to looke vpō in the whole world: yet ought the ſame to ſuffyze to make vsus too giuegive glorie vntounto God. For there is not anythīg wherein he ſheweth not himſelfe ſuch a one towards vsus, as wee be compelled too honour him. But God perceyuing men to be ſtill too negligent and ſlowe in knowing him, purpoſed too ſtirre them vp with ſuche varietie, as they ſhould no more excuze themſelues of their not knowing him, after they had ſeene the infinite number of things that offer thēſelues to our ſight both aboue and beneath. I ſay that if a man did but only thinke vponupon himſelf without paſsing any further, he ſhould well hauehave wherfore to magnifie God: or elſe if hee looked but vppon any one kinde of creature, wee may ſay the like. But if wee make our circuites and diſcourſes, & after we hauehave ſeene Gods glory in one part of the world, wee turne our eyeſight too another, and make as it were a numbering or peruſing of his creatures: it is certayne that wee muſt needes be then moued, too confeſſe that there is ſuch a perfection in his workes, vsus we be not able to magnifie him ſufficiently. Lo why God doth here ſet vsus downe many ſundrie ſortes of them. Not that here is a perfect ſtorie and full reckening vp of the properties of liuing things: but yet notwithſtā ding, in the examples that are ſet downe here, we hauehave ſo much as ought to ſuffyze vsus: like as now when mention is made of wilde and vntamed Aſſes, God ſayeth it is not for vsus to giuegive them libertie. It is all one as if he ſayd, that when we behold the wild Aſſes, we muſt thinke that if all the whole world were gathered togither, they could not giuegive the wilde Aſſes ſuch a nature as they hauehave. Therfore lette vsus confeſſe that God hath diſpoſed all things aboue our abilitie and power, and that our finding of fault with them commeth of too fooliſh raſhneſſe: and that there is no more for vsus too do but to lyft v… our eyes too honour him, which ſheweth vsus ſo infinite a power & mightineſſe. After mention made of wilde Aſſes, hee ſpeaketh of Vnicornes, or ſome other ſuch kinde of beaſt: how bee it men commonly agree that it is the Vnicorne which is ſpoken of here. It is ſayd, that the Vnicornes will not be in ſubiection too vsus, and that wee cannot occupie them as wee do Oxen and Horſes and Aſſes: nor by any meanes tame them, that they might till the ground, or drawe home our corne into the …ne, or vntounto the threſhingfloore. Sith it is ſo, let vsus vnderſtand that it is not for vsus too ouerrule Gods workes: wee may well ſtreyne our ſelues to it, but we ſhall neuer bring it to paſſe. For if wee cannot tame a wilde Aſſe or ſome other wood beaſt: how ſhall we rule the whole worlde? And if wee cannot do that: how dare wee lift vp our neb againſt our maker, who hath ordered all things with ſuch wiſedome, as no fault can be foūd with him? Finally he ſpeaketh of Peacocks and Estridges, or els (as ſome hauehave vnderſtood it) of Storkes. Howbeeit although the Storkes are ſpoken of in the ſecond place: yet notwithſtanding, the things that are added in the ende, cannot agree but to the Eſtridges, that is to wit, that they despiſe the horſe and the …ſeman by reaſon of their ſwiſtneſſe: and agayne that they forget their egges, and are ſo fooliſh that they lay them in the San…e and thinke no more of them. There is then a great fondneſſe in that ſoule, which agreeth to the Eſtridges rather than to the Storkes. So then the effect is, that if one mirrour of Gods glory be not able to content men: at leaſtwiſe the great varietie that ſheweth it felfe euerywhere ought too ſtirre vsus vp and moue vsus to ſeeke God, and too ſubmit our ſelues too him when we hauehave founde him, yea euen with ſuch obedience, that although we perceyue not the reaſon of his works: yet we may not ceaſſe to hold our ſelues as priſoners, ſo as we grudge not againſt him in any wyze. Now let vsus come to eueryevery part. VVhere the wilde Aſſes are ſpoken of: it is ſayde that God vntie… them and ſetteth them at libertie, and that they go to ſeeke feeding in the mountaynes, and that they dwell in wilderneſſes and ſalt places: and that therewithall they skorne ſuch as are in Cities and are ſubiect to tallages, impoſts, and ſuch other charges. The wilde Aſſes knowe not what any of theſe things meane: for they hauehave a free ſtate. Now when God ſpeaketh after that maner, it is to rebuke men for ſetting by themſelues, and for forgetting their owne ſtate. For moſt men are vnderlings, and yet wee ſee how they brag themſelues, ſo as it ſeemeth to them that the earth is not woorthie to beare them. And whereof commeth ſuch ouerweening? For if they compare themſelues with the wilde Aſſes, they ſhall find that the Aſſes hauehave a more deſirable thing than they hauehave, that is to wit, libertie or freedome. EueryEvery man cōfeſſeth freedome to be the chief benefite that we can enioy. But ſo it is, that wee be in bondage, and the wilde Aſſes are free. And yet notwithſtanding we fal to boaſting, and beare our ſelues in hand that there is ſuch an excellent woorthineſſe in vsus, as we ought to bee caried aboue the clowdes, and God ought to reach out his hand too ſet vsus vponupon his ſhoulders. Thus ſee wee the folie of men in that behalfe. And therefore lette vsus marke well that God ment here to humble vsus, and to correct the pryde that is in vsus, bicauſe we cannot refrayne frō eſteeming our ſelues beyond meaſure. And why is that? Bicauſe wee thinke not vponupon him, nor vponupon his workes. Howbeeit we neede not mount ſo high as vntounto his maieſtie to humble vsus: the very beaſts can teach vsus and be our ſchoolemayſters: for wee be not woorthie to hauehave other teachers than them. Neuertheleſſe it might bee de maunder whither the wilde Aſſes are to be preferred before m… for that they rome abroade eueryevery where, and are not hilde in awe or ſubiection, nor can bee tamed by man. The anſwere is, that if men had continued in their vncorruptneſſe, they ſhould hauehave beene ſubiect too reaſon, not as in the way of bondage, but eueryevery man ſhould hauehave had ſuch rule of himſelf, as God ſhould hauehave reigned euerywhere: there ſhoulde hauehave needed no lawes, no iuſticers, nor no ſwoorde too hauehave executed menne for doing euill: there ſhoulde hauehave needed none of all thoſe things. For eueryevery man ſhould hauehave bene as a lawe and rule too himſelfe: he ſhould hauehave had Gods lawe printed in his hart. And ſuch a willing ſubiection ſhould hauehave bene more noble and excellent, than all the dominions in the world. But for aſmuch as wee be corrupted, it behoueth vsus too be hilde in thraldome: for therein God ſheweth vsus that wee bee not able to rule our ſelues, ſith he will hauehave vsus too be brought vnderunder awe of others. And not onelyonly by lawes and ciuill order are men hild vnderunder the yoke▪ but alſo God ſuffereth hard and comberſome charges to be layd vponupon them, according as we ſee druerſe times that when tyrants beare ſway in the world, they be ſo farre off from being fathers too their ſubiects: that they vexe them, pill them, poll them, and bite them aſmuch as they can. In this behalfe then our ſtate ſerueth as it were too ſhame vsus: and God teacheth & telleth vsus that the beaſts in ſome reſpect hauehave a better time than we. Yet notwithſtanding it is not to be ſayd, that God hath in all reſpects ſo vtterly reiected mē, that the beaſts are in better cace than they. For wee ſee that when hee compareth his people of Iſrael too a wilde Aſſe by his Prophete Oſee: it is too ſhewe that there was nother reaſon nor manhood in them. Thou wilt be alone by thy ſelfe (ſayeth he:) that is to ſay, I cannot tame thee. For our Lord intendeth to hold vsus in his flocke, and when we hauehave his woord, his meening is to play the teacher among vsus. Now if wee cannot abide to be gouerned by his hand: it is againſt kinde, and wee ſhew our ſelues to hauehave an vnamendable nature. Moreouer it is certayne that in this ſubiection which God hath layd vponupon men, wee ſee ſtill ſome print of his goodneſſe, ſo as it is much more for mennes behoof to be ſubiect, (yea though they be handled amiſſe and rigorouſly) than for the wilde Aſſes to bee ſo vntamed, and too ſtray abrode in the mountaynes. For in the meane while men are warned of their ſinnes when God chaſtizeth them roughly and with mayne blowes: and his ſo doing is too draw them backe too repentance. And againe, whatſoeuer come of it, he ſheweth them that there is a difference betweene good and euill: whereas the Aſſes are let alone ſtill in their brutiſhneſ…e. Then let vsus learne, that whatſoeuer ſubiection God hath layd vponupon men, yet hath he not ceaſſed to vſe continuall goodneſſe and fauour towards them Howbeeit, the warning that is giuen in this text, tendeth to this poynt, that if men will needes bee prowde and make too great account of their owne worthineſſe and nobilitie: they deſerue well to bee ſent to the wilde Aſſes, and that God ſhould mocke them, ſaying: Go to, what are you ye wretched ſoules? For it ſeemeth to you that I ought not to reygne any more ouer you, but that you ought to be fellowlike with me. But yet for all that, you ſhall be ſubiect too many charges, ye ſhall not be able to liue togither without many troubles, complayntes, and outcries, and eueryevery man ſhall ſtand in doubt of other: according as wee ſee that men cannot liue one with another, but there ſhall be miſtruſt and hartburning, and one ſhall do another wrong by guyle, ſtill practizing one thing or other, and indeuering to ouercome their enimies by treacherie and maliciouſneſſe, ſo as they be full of poyſon, and grinde their teeth when they ſee they cannot redreſſe their owne harmes. Lo what the ſtate of men is: and in the meane while the wilde Aſſes ſport themſelues in the mountaynes, ſeeking for paſture and ſcorning all the policies wherewith men tyre themſelues ſo much. Then ſeing it is ſo, let vsus learne too ſet leſſe by our ſelues: for the wilde Aſſes that wander in the mountaynes muſt teach you your leſſon, and make you to perceyue that ye are not ſuch as you weene your ſelues, that you ſhould make ſuch vaunting. Now wee ſee after what maner it behoueth vsus to apply this text to our inſtructiō. On the one ſide let vsus vnderſtand, that God intendeth to humble vsus by the example of the beaſts, too the ende too ſub due all pryde in vsus: and on the other ſide let vsus conſider, that although our ſtate bee in ſome reſpect woorſe than the ſtate of the br…te beaſts: yet notwithſtanding God neuer ceaſſeth too holde on with his graciouſgoodneſſe towardes vsus, and too turne the euill intoo good. In ſomuch that whereas wee hauehave not a free and vnbridled life in this worlde, by that meanes wee bee taught to come ſo vntounto him, as the ſubiection of men becommeth better than the libertie of the beaſts, and our being in bō dage is more for our behoofe, than it is for the beaſtes to ſtray abroade without mayſter or reſtreynt, or without knowing of any lawe or aught elſe. Thus yee ſee how on the one ſide wee hauehave to conſider of Gods grace: and on the other ſide, to ſtoupe, that wee exalt not our ſelues in our own worthineſſe: but vnderſtand that our Lord ſubdueth vsus too himſelf. Now after that mention hath beene made in that ſort of the wilde Aſſes: by and by there is ſpeaking of the Vnicornes, which is a matter like vntounto the other. God ſayeth that the Vnicorne cannot bee tamed: that wee cannot vſe him to our commoditie: that although be be ſtrong and light, yet will bee not till the earth at our pleaſure, nor drawe the plough, nother will be draw the carte to bring home come into the barne: too be ſhort, hee is not too ſerue mans turne, but altogither for himſelfe. Heere wee hauehave to note, firſt of all, that whereas the beaſts do vsus ſeruice, it is bicauſe God tameth them, and putteth them into our hands, to the end wee ſhould inioy them. And for proofe thereof, why doth a horſe ſuffer himſelfe too bee ruled by a man, and draw the plough or the harrowes, and carie a rider or other burthen on his backe? How happeneth it that men do breake Mules, Aſſes, and Oxen? For a horſe is ſtrong ynough to withſtand a man, and wee ſee hee is a ſtoute and coragious beaſt. Howe then doth man get the mayſtrie of him? And ſurely if a man were not acquaynted with the taming of Oxen, their hornes were a terrible thing too look… vponupon: the very ſhaking of their head were ynough … abaſhe a man: their great eyes and thicke neckes [would agaſt him:] and if they ſhould bend their hornes at him, they were ynough too runne him through if he came neere them. Againe we ſee what huge bodies they hauehave. And how could men hauehave any vſe of them, if it pleaſed not God too giuegive vsus the mayſtrie of them? For as well might the Vnicornes be tamed as horſes and oxen, if God had not giuen them that [diuerſe] nature. So then let vsus behold Gods goodneſſe in applying thoſe beaſts to our ſeruice, which otherwiſe were able to amaſe vsus with their only looke, ſo as we durſt not come neere them. A little childe will rule oxen, in ſomuch that when they be accuſtomed to the yoke, he ſhall keepe thē there with a little ſticke, hee ſhall make them bow downe their thicke neckes, and ſtoupe with their brode hornes, and (to be ſhort) he ſhall weelde them in ſuch ſorte that whereas they were able too beare downe all things afore them, there ſhall be no reſiſtance at all. Sith wee ſee this, let vsus acknowledge that God hath ſhewed himſelf bountifull towardes vsus, ſeing hee hath after that maner made ſuch beaſts ſubiect to vsus, as were able to hauehave made vsus afrayde (as I ſayd afore) and will neuertheleſſe hauehave them apply themſelues too our ſeruice, ſo as menne may tame them. Beholde, the Elephant is tamed, which is a paſsing terrible beaſt: for the very looke of him ouercommeth all other beaſts. Truly he is as a mountayne, and ſeemeth too ſerue of purpoſe to deſtroy vsus: and yet notwithſtanding▪ when he is ſubdued, he becōmeth after a ſort tame: not that hee keepeth not ſtill ſome incling of his owne kinde: but yet is it a wonder to vsus that mā can after ſome maner ouermayſter him, and make him too ſerue their turne. On the contrary part, the Vnicorne being but a ſmall beaſt, and hauing no more but a certaine nimbleneſſe in him, keepeth alwayes his ſturdineſſe, in ſomuch that all the men in the world cannot by their cunning and ſtrength bring him to ſubiection. Sith wee ſee this, let vsus be conuicted at leaſtwiſe by ſuch compariſon. And when we hauehave learned to acknowledge Gods goodneſſe in that he applieth the beaſts to our vſe and profite, which do vsus ſeruice: lette vsus marke alſo on the other ſide, that it were not in vsus too rule a Snayle, (as ye would ſay) if our Lord did not giuegive vsus power ouer him. True it is that at the Creation of the worlde all beaſts were giuen vntounto Adam to hauehave Lordſhip and dominion ouer them. But we hauehave loſt the poſſeſsion thereof in that we be gone away from God, like as when a ſubiect committeth any lewdneſſe or treaſon agaynſt his Prince, his goods are forfeyted and he himſelfe is quite out of fauour. Euen ſo is it with all men. For we ſhould hauehave reigned peaſably ouer all beaſts, if we had not beene vnthankefull to our God, in breaking the allegeance which wee ought vntounto him. That then is the cauſe why wee be bereft of the Lordſhip and ſouerayntie which was giuen vsus ouer all beaſts. Nowe ſeing that the beaſts ſhould riſe vp againſt vsus, and wee could not inioy them, but that God reſerueth the vſe of them vntoo vsus, yea and ſubdueth ſome of them too vsus according as wee hauehave neede of them: thereby wee be warned, that it is an exceeding great madneſſe for vsus too lift vp our ſelues againſt our maker, and that the beaſts can well ouermaiſter vsus if neede require, and God needeth not to arme the Lions or Vnicornes, but can giuegive vsus battell by lyce and fleas if hee thinke good, and ſo make a ſcorne of all our pryde. Therefore ſeing that ſometimes we cannot by any means rule the beaſts: lette vsus remember from whence the ſame commeth: that is to wit, from Adams ſinne and our own naughtineſſe, in that wee be ſtubborne agaynſt him that had made vsus Princes of the worlde, and put all creatures into our hande. Let vsus conſider this and be ſorie for our ſinnes: and as oft as the wilde beaſts do vsus any harme, let vsus be thinke vsus thus: Behold, God ſheweth vsus our owne wants: and therevpon lette vsus pray him to graunt vsus the grace to obey him in ſuch wiſe, as we may beare his mark, that the beaſts may know the power which he hath giuen vsus as his children: and yet for all that, lette vsus aſſure our ſelues that he intendeth too holde vsus alwayes in awe. Lo what he hauehave to marke in the ſecond place. But now a mā might aske a queſtion, why God keepeth ſtill ſuch kinde of beaſtes, ſeing they do men no ſeruice. For it ſhoulde ſeeme that the cauſe ceaſſeth why God ſhoulde nurriſh them any longer: but let vsus marke, that they ceaſſe not to be as bentifyings of this world, to the end that men might behold the maieſtie of God in them. And that is one reaſon ſufficient ynough of it ſelfe. Againe (as I hauehave ſayde already) they ſerue for our learning: God ſheweth vsus diuerſe ſights in them, to teach vsus by that varietie to vnderſtand his power, goodneſſe, and iuſtice the better. On the other ſide, they are a good inſtruction to vsus, bicauſe that ſith we cannot hauehave the vſe of them, we muſt not preſume too exalt our ſelues to high. For euen the very horſes and oxen would ruſhe againſt vsus and ouerrun vsus: in ſomuch as although God hauehave put them vnderunder vsus, and will hauehave them to ſerue vsus: yet notwithſtanding now and then one ſtroke of a horſes foote is ynough to ſlea a man. Sith wee ſee this, hauehave wee not alwayes a good leſſon to ſhrinke in our heads, and to giuegive ouer the making of too great braueries? Yee ſee then what wee hauehave to beare away heere. Furthermore whereas mention is made of the breaking of the cleddes, and of tilling of the ground, and of carying the corne into the barne: it is too the ende that men ſhould bee the better warned, that they had neede to be prouided of many helps at Gods hand. VVee could not continue in the world, if we had not meate and drinke: we could not liue two dayes, if we were not nurriſhed. And who is hee that giueth vsus bread? Are men ſo able of themſelues as they can till the earth alone? No: they may well imploy all the ſtrength of their armes, and they may well digge and delue: but alas, all that is not ynough too make the corne growe for their ſuſtenance. And who ſhall clothe them while they be tilling of the earth? where ſhall they get coates, hozen and ſhooes? who ſhall furniſh them of all their neceſſaries? for wee ſee we be ſubiect to ſo many things, that onelyonly meate and drinke will not ſerue our turne. VVhat a number of helpes hauehave wee neede of too mainteyne vsus in this wretched life? conſidering then that God had neede too giuegive vsus ſuche an innumerable ſorte of helpes: let vsus therfore thinke vponupon the great number of benefites which hee hath beſtowed vponupon vsus: as in that he hath ordeyned horſes and oxen to till the grounde for vsus, and to bring home the corne into our Barnes, and furthermore giuen vsus ſuch skilfulneſſe, that when wee hauehave done amiſſe, by and by we hauehave a remedie at hand. Seing that God hath made vsus too beholde his goodneſſe after that maner before our eyes, let vsus alſo cōſider how deepely wee be bound and indetted vntounto him to ſerue him with all lowlineſſe. For behold, the chiefe poynt that is ſhewed vsus in this booke, is that menne ſhall neuer yeeld God his due honour, except they ſtoupe vntoo him, without preſuming too grudge againſt him, or without taking vppon them to teach him his leſſon. And vndoubtedly it is not our ſchoole, that hee ought to come vntounto. Hee hath ſuch wiſedome in himſelfe, that (as hath bene ſhewed heretofore, and as ſhall be ſhewed further hereafter) we be conſtreyned, (I ſay wee be conſtreyned) to be abaſhed at the ſight of Gods doings. And as wee be abaſhed in that behalfe, ſo alſo behoueth it vsus to learne to glorifie him: for that is all that wee can do. Now let vsus come to that which is ſayd of the Peacockes and Estridges. VVho is hee (ſayeth God) that hath giuen ſo goodly wings to the Peacockes? God ſheweth vsus in one woord, that one only fether is ynough to proue vsus ſtarke fooles, in that we cannot be contented with his doings. Let vsus looke vppon a Peacockes fether: is there not ſo wonderfull a workemanſhip in the ſame, as we wote not what to ſay to it, but only to glorifie God? I ſay that euen the vnbeleeuers are compelled therevnto-Seing it is ſo: I pray you are our wittes able to reache ſo high as too the skanning how God gouerneth the world, and too the things that are much higher without compariſon? Muſt they notneedes come ſhort? If one feather of a Peacocke rauiſh vsus, and hold vsus as it were in a gaze at it: what ſhall all the workemanſhip which appeareth in the whole worlde do? what ſhall the ſpeciall gouerning of mankind do? And yet notwithſtāding, that is the thing whereat men do vtter their blaſphemies: that is the thing for which they chafe and ſtorme againſt God, beyng deſirous that hee ſhould gouerne by their aduice and after their fancie. And that is bicauſe they hauehave not their owne liking, nor are dealt with at Gods hand as they thēſelues would wiſh. Yet muſt wee needes be proued to hauehave fayled of our duetie, if wee can conſider what hee telleth vsus. Thus yee ſee Gods meening in this texte. Afterward hee maketh a compariſon with the winges of the Estridges: but that is rather to ſtay vponupon that which is added concerning the fondneſſe, lightneſſe, and ſtrength that is in them. Alſo he ſpeaketh of Storkes: and that may be the rather too bring vsus to the reaſonableneſſe that is in them: for there is more kindneſſe to bee found in them, than there is oftentimes in men. For when the yong Storkes are growen great, they reknowledge their dammes, and feede them in their old age, too requite that which they did too them in their youth. Surely if this were well cōſidered, there needed none other doctrine too condemne the vnthankfulneſſe of children that are ſtubborne too their fathers and mothers, and could finde in their hearts that they were in the bottome of the Sea, and therfore would be very loth to ſpend themſelues in their behalf, or to ſpare the meate from their own mouths to giuegive it vntounto them. So then ye ſee a fayre mirrour which wee hauehave in this birde. But are not we more than guiltie, ſeing we acknowledge not our ſouerayne father that created vsus all, which nurriſheth vsus; in whoſe hand we be, and which wexeth not old that hee might hauehave neede of vsus? he giueth vsus innumerable good thinges: and we conſider not ſomuch as to yeelde him his due prayſe: now ſeing we be ſo lewde and froward, neede there any other witneſſes than the Storkes to condemne vsus? howbeit for aſmuch as God ſtrayeth here longer vpō the Eſtriche: lette vsus come to that which is ſpoken of it. Behold (ſayeth hee) the Estrich mocketh both the horſe and his Rider. This ſerueth to ſhew the nimbleneſſe that is in that great birdbeaſt: for it is half a bird [of the ayre] and half a beaſt of the earth: and hee hath ſuch a weightie bodie, as he can not mount vp to flie aloft, but flickereth in ſuch wiſe as hee cannot bee outgone. A man may well runne poſte after him, but hee cannot ouertake him. For what with his halfe leaping vppon his Clees, and what with his halfe flying [with his winges,] he paſſeth all the ſwiftneſſe that can bee in horſes, or in any other beaſtes. Marke that for one poynt. And the ſame ſwiftneſſe is matched with pollicie, ſo as thoſe beaſtes can take vp ſtones by the way and throwe them at ſuch as follow after them. Thus ſee yee two things in this Birdbeaſt: on the one ſide fooliſhneſſe, howbeeit matched with aduiſedneſſe in gathering vp ſtones as he runneth, and in caſting them backward at ſuch as purſue him. This (I ſay) is one wonderfull thing that is to be ſeene in Eſtridges. On the otherſide there is ſuch fooliſhneſſe in them, that if they may once hide their heads, they thinke that all their bodies are hidden, and yet the huge carkeſſes of them are ſeene ſtill. And as touching their egges, they ſitte not vpō them, but for aſmuch as they keepe in whote countries, they hide them in the ſand, and the Sunne giuing warmth vntounto them, doth by that meanes hath them. If a mā conſider, on the one ſide the ſorecaſt of theſe Birdbeaſts [in defending themſelues,] and on the otherſide their fooliſhneſſe in hiding their Egges: ſhall hee not ſee a wonderfull worke of God in guyding all after that ſort? Furthermore, whereas mention is made of the ſtrength and ſwiftneſſe of this Birdbeaſt, lette vsus vnderſtande that in thoſe things it ſurmounteth vsus. VVe may well make our brags: but the Eſtriches go beyond vsus in that cace Marke this for one poynt, that men muſt not ſet ſo much ſtore by themſelues as they hauehave beene wont too do: for God will ſende them backe continually too theſe examples, which ſerue too mocke their fooliſh boaſting. On the otherſide when wee ſee that theſe Birdbeaſts which hauehave ſtrength and nimbleneſſe, yea and policie alſo in other things, are ſo fond in one poynt, that they ſhewe nother wit nor skill: ought not wee to glorifie Gods goodneſſe towards vsus? For who hath giuen vsus more vnderſtanding than the Eſtridges hauehave? HaueHave menne gotten it by their owne power? Is there eyther Gold or Siluer that can buy ſuch a marchaundize? Then let eueryevery man acknowledge how much wee bee bound vntounto God, for giuing vsus ſuch diſcretion: and lette vsus beare in minde that it behoueth vsus to yeelde him his due prayſe. Thus ye ſee what Gods meening is in this text. Alſo whereas it is ſayd, that God hath bereft the Estrich of wiſedome: let vsus vnderſtand that it is too warne vsus, that in aſmuch as wee hauehave reaſon and diſcretion, wee bee ſo much the more bound vntounto God, for giuing vsus ſo ineſtimable a benefite and priuiledge. For what a thing is it too diſcerne betweene good and euill, and too know what is our duetie, not onelyonly for walking in this worlde, but alſo to attayne to the euerlaſting lyfe? what a principal thing is it, that we know how God hath created vsus after his owne image, and prepared our heritage for vsus aboue? Seing then that wee hauehave the skill too diſcerne betweene honeſtie and diſhoneſtie, and betweene vice and vertue: and that moreouer God doth ſo inlighten vsus by his holy ſpirite, that the heauens are after aſort opened vntounto vsus, and we paſſe aboue the world to come to the companie of the Angelles, and to the endleſſe glorie which is purchaced for vsus by our Lord Ieſus Chriſt: in aſmuch (ſay I) as wee hauehave all this: how much ought wee too make of ſuch a treaſure? And by the way, who is he that giueth it vsus? For (as I hauehave erſt ſayde) wee ſhould bee lyke theſe fooliſhe Birdbeaſtes that are ſpoken of heere, and wee ſhoulde hauehave no more witte than the Eſtriches: but that God prouideth otherwyſe for vsus. Thus then yee ſee howe men ought too bridle themſelues, and too apply all their wit and reaſon too the honoring of God, and not aduaunce themſelues any more agaynſt him. But the cheefe thing is that they muſte obey him, and conſider that there is infirmitie ſtill in themſelues, and that it is ynough for them if they can in ſome ſmall quantitie diſcerne the greatneſſe and heights of Gods workes, and that in creeping vponupon the earth, they go foreward ſtill with all hūbleneſſe and modeſtie, knowing well that they cannot as yet atteyne too the depth of Gods ſecretes. And that is the thing which I touched at the beginning for the better confirmation of this texte: namely that God on the one ſide intendeth too make vsus perceyue his goodneſſe, to the ende wee ſhould hauehave no cauſe too be greeued or to be out of patience, as though he had giuen a better ſtate to the wilde beaſts than to vsus: and yet neuertheleſſe to the intent to humble vsus, wee ſee our ſerues in ſuch plight, by reaſon of the corruption that wee caught by ſinne, that the beaſtes do paſſe vsus in ſome reſpects and particular poynts. True it is that wee ſhall alwayes bee preferred before the beaſtes, and bee placed in higher degree aboue them. Yea and whereas we hauehave not ſo great ſtrength and nimbleneſſe as the beaſts hauehave: the ſame is to our profite, that is to wit, too humble vsus withall: for otherwiſe wee would neuer bee tamed. VVe ſee that although wee be put in minde of our weakeneſſe by many things which wee behold: yet notwithſtanding God is fayne to complayne of vsus, that we be like wilde beaſts, as hath bene ſayde. And (which woorſe is,) an Oxe will know his owners cribbe where hee is fedde: and an Aſſe or a Horſe will know his mayſters ſtable: but we will not know our maker: to be ſhort, he can by no meanes tame vsus. Therefore it is good for vsus that wee hauehave not ſuch force and ſtrength as the wilde beaſtes hauehave: for what a thing were it? how could we be delt withall? Moreouer by the way let vsus alwayes beare in minde, that wee muſt hauehave recourſe too the number of benefites that God hath ſpecially beſtowed vponupon vsus, and not vponupon the beaſts: according as it is ſayde heere of reaſon and vnderſtanding. Howbeeit lette vsus not ſimply conſider the reaſon that is common in all men: but let vsus alſo come too that it hath pleaſed God too inlighten vsus with the wiſedome that is conteyned in his Goſpell, and to open our eyes by his holy ſpirite, ſo as wee bee able to ſee his ſecretes which elſe ſhould be hidden and incomprehenſible to vsus: [and therfore] let vsus learne too magnifie him for the ſame. Theſe be the two things we hauehave to beare in minde. And by the way lette vsus marke, that whereas mention is made heere of the Estridges egges: if God extend his prouidence too the hatching of hir egges, euen when they be left and forſaken: it is much more likely that hee will neuer forget vsus, vsus (I ſay) which are more excellent creatures. And in good ſooth wee ſee hee hath prouided much better for mankind, than for thoſe cattell. For behold, the hennes of them are ſo fooliſh, that they forget their owne egges and their chickens that ſhoulde come of them: but our Lord hath printed a kindneſſe in women, that they know their yong babes, and nurriſh them with their own bloud and ſubſtance. Seing then that our Lord hath ſet ſuch an order in mankind: thereby wee know that hee hath a fatherly care of vsus. Howbeeit wee muſte not meaſure his goodneſſe by that only: but let vsus come to that which he ſayeth by his Prophet: Can the mother forget hir child? Although al the mothers in the world ſhould forget their children: yet will not I forſake thee, (ſayeth the Lord.) God then on the one ſide ſheweth himſelfe a father, in that he holdeth the mothers at ſuch ſtay in giuing themſelues willingly too the charge of nurcing their children. True it is that we ſee not this in all mothers: for there are a number of theſe tender and nice things, that cannot finde in their hearts too take payne with their owne children, but a nurce ſhall bee more kinde too a childe that is none of hir owne, thā the owne mother is. Neuertheleſſe the ſayd kindneſſe appeereth commonly. And whence proceedeth it? Euen of God, whoſe will it is too maynteyne mankinde by that meane. Moreouer when wee know his fatherly goodneſſe which ſheweth it ſelfe to his creatures: very well, ſurely God doth afore hande make vsus too feele his fauour, and the care that hee hath of vsus: howbeit let vsus vnderſtand, that in himſelfe he ſurmounteth all that euer we can perceyue in this worlde, and that if wee come vntounto him with humbleneſſe, hee will alwayes ſhewe himſelfe as he is, that is to wit, the welſpring of all merciemercy, and will pitie our aduerſities and ſuccour vsus in them. Therefore let vsus hauehave the ſayd truſt: and although we be wretched creatures, yet let vsus not therfore ceaſſe to truſt in him and too glorifie him: aſſuring ourſelues that if we yeeld vsus teachable to him as his obedient people, he on his ſide will ſhewe vsus that our acknowledging of him to be our God is not in vayne.

Now let vsus fall down before the face of our good God with acknowledgemēt of our ſinnes, praying him to make vsus feele them better: and generally too open our eyes, that wee may no more be puffed vp with pryde and preſumption, nor be any more drunken with our own vayne fancies, too ſtande in our owne conceyt and too boaſt our ſelues: but that wee may rather learne too ſubmitte our ſelues to him, to holde all our goodes of him, and to do him honour for them, acknowledging that if he continue not his merciemercy towards vsus, we be vtterly vndone at eueryevery minute of an houre: that by that meane wee may bee alwayes hild in his feare and ſubiection, and profite therein more and more, and that moreouer hee may vouchſafe too beare with vsus ſtill, ſo long as he ſeeth vsus yet hemmed in with ſo many infirmities and corruptiōs, vntill he hauehave vtterly bereft vsus of them, and tranſformed vsus vntoo his glory and image. That it may pleaſe him too graunt this grace, not only to vsus, but alſo to all people and nations of the earth, bringing backe all poore ignorant ſoules from the miſerable &c.

The Cliij. Sermon, which is the third vponupon the▪ xxxix. Chapter.

22 Haſt thou giuen ſtrength to the horſe, or inuironed his necke vvith neying?

23 VVilt thou make a horſe afrayd as a graſſehopper (or Locuſt?) the neying of his noſthrilles is terrible.

24 He diggeth the earth with his foote, he reioiceth, he goeth with boldneſſe before the armed mā.

25 He paſſeth not for ſcaring, he feareth not, nother ſhunneth he the ſvvoord.

26 Let the Quiuer rattle, and the ſteele of the ſpeare and of the ſhield.

27 Hee ſvvallovveth vp the earth in rage and fierceneſſe, and hee paſſeth not for the noyze of the trumpet.

28 VVhen he heareth the trumpet, he ſayeth, ha ha: he ſmelleth the battell a far off, and the noyze of the Captaynes, and the ſhouting of the armie.

29 VVill the hauke take him to his fethers by thy vviſedome, or vvill hee ſpred out his vvngs tovvardes the South?

30 VVill the Eagle mounte vp at thy commaundement, and make hir neſt in the high places?

31 Shee dvvelleth vponupon the rocke, and abideth vponupon the high mountaynes as in infortreſſes.

32 And from thence ſhee eſpieth hir pray, and hir eyes looke farre off.

33 Hir yong ones ſucke vp bloud, and haunt vvhere dead bodies are.

34 And the Lorde anſvvered and ſayde vntounto Iob.

35 Is it learning to ſtriue vvith the Almightie? let him that reproueth God anſvvere to this.

IF we were diſpozed to bee taught of God, hee alſo on his parte woulde deale ſo with vsus, as all his teaching ſhoulde be to lift vsus vp out of hande vntounto himſelfe, yea & that after ſo familiar a faſhion as a father talketh to his children. Howbeit, foraſmuch as we be harde to bee gouerned, and in ſteade of yeelding our ſelues teachable, we will needes be ouerwize: God is fayne to ſend vsus to ſchoole to the beaſts, as we hauehave ſeene heretofore, and as he proceedeth to do heere ſtill. For in ſpeaking of Horſes, and of theyr nature, hee ſheweth that men know not his workes, when they wil nedes auaunce themſelues after that ſorte agaynſt him. And therewithall he ſheweth that vnleſſe it pleaſe him, hee will not vouchſafe to anſwere any of our replyes, but it ſhall be ynough for vsus to be diſproued by the brute beaſtes: Yea euen by the horſes which are of houſehold with vsus: ſo as he ſhall not neede to go farre to ſtoppe our mouthes. For he ſhal hauehave aduocates inough to plead in his cace, in the ſtretes, in the fields, and in the houſes, & he wil not ray ſevp great Oratours among men, but will (as I ſayde) content himſelfe to hauehave the brute beaſtes [to pleade for him.] Furthermore here is no curious diſcourſing of the nature of horſes: for God ment not to deale with ſuch manner of proceſſe, but hee alleadgeth ſimplye the things that are knowne to the ignoranteſt ſorte. A man neede not to be greatly practiſed for the vnderſtanding of the things that are ſpoken heere: for little children knowe them, like as when he ſpake of the ſtarres and planets, he did it not after the manner of the greate doctours and Philoſophers. VVhy ſo? Bicauſe fewe folke ſhould hauehave fared the better by it: for all hauehave not capacitie too conceyue it: but hee ſpake groſly of the Sunne & the Moone and of the things that are to be ſeene. VVhoſoeuer hath eyes, although he hauehave nother skill nor aught elſe, nor bee a greate Clerke: may notwithſtanding comprehende the things that hauehave bin ſpoken alredy concerning the Sunne and the Starres: he needeth no Aſtrologie in that behalfe. In like cace is it here, when he ſpeaketh of the beaſts. Now then he kepeth on the ſelf ſame courſe: & that is, to the intent that none of vsus ſhoulde take excuſe, as wherevnto wee be inclined. Truely men are lothe to confeſſe their owne ignorance: but yet when it commeth too the excuzing of themſelues before God, then they make a buckler of it, ſaying: This paſſeth mine vnderſtanding, this is too curious geere for mee, I cannot faſten vppon it. Foraſmuche as moſte men take ſuch lurkingholes: he ſayeth that euen the ignoranteſt ſort ſhal hauehave it proued to their faces, that they hauehave bin vnthankfull and malicious to him, and that they hauehave not knowne the things that were vtterly apparant vntoo them. Thus then ye ſee the cauſe why that when mention is made heere of horſes, the things are rehearſed ſimply in ſuche ſorte as they bee knowne to all men bothe to great and ſmall. Yea (ſayeth God) Is it in man to giuegive ſuch ſtrength as is ſeene in Horſes? Or ſpeciall, to giuegive them ſo luſtie and coragious a nature? For beſides that horſes are ſtrong of limmes, wee ſee that they be partly bred of purpoſe for the warres. Men ſee howe they caſte themſelues into the middes of daunger: and they are inflamed with ſuch a furiouſneſſe, as a man woulde ſay that they be of one minde with the Trumpettes and with the greate ſhoutes, yea and … they doo euen incourage the men. Sith wee ſee this, … that there is terribleneſſe euen in their nozethrils, ſo as he is a dreadful beaſt of himſelfe, and yet men know but a ſmall peece of Gods working in that behalfe, for he hath not vttered all his power there too the full, but hath onelyonly giuen a little ſigne and marke what hee is able too do: if men conſider it throughly, ought they to ſtryue or checke any more? dare they nowe ſet themſelues againſt the liuing God? they durſt not anſwere a horſe, they durſt not rubbe him vponupon the backe, they woulde bee afrayde of him: and yet they be not afrayde of the infinite power whereof they ſee but a ſmall droppe in all the horſes of the worlde. Ye ſee then what we hauehave to remember in effect vponupon this ſtreyne. And euen in the ſame wee ſee that God hath vſed no ſuperfluous language in ſpeaking heere of the hardineſſe of horſes, and of theyr ſtrength, and that men cannot ſcare them as Graſſehoppers, but that they runne vppon the ſpeares and arrowes. It was needefull for him to ſpeake ſo. And why? For wee bee hardie and bolde ynough too carpe at God when we knowe not his glory▪ And it is our owne blockiſhneſſe that giueth vsus that boldeneſſe: for in aſmuche as we drawe a curtayne before our eyes, whiche keepeth vsus frō the ſight of Gods glorie, that is the thing that maketh vsus ſo brutiſhe. So then, bycauſe we playe the ſharpſighted men, and will nedes comprehende all things in our owne fancie, to knowe the infinite power of God: therefore doth God treate here of Horſes, & ſet before vsus the ſtrength & power that is in them. And why ſo? To the ende we ſhould be rauiſhed in wondering at his guyding. For it behoueth vsus alwayes to come backe to this poynt, that God hath not vttered his power altogither in horſes nor giuen vsus there to vnderſtand the vttermoſt that he is able to do: but hath ſet forth but only as it were one drop of his prouidence there. And yet for all that, if we cōſider well what is ſayd here: were it not that we be accuſtomed with the ſight and handling of horſes, eueryevery of vsus woulde runne away before them, & they would be terrible beaſts to vsus, ſpecially at the ſight of theyr boldneſſe which they ſhew in battell. Thus yee ſee how we muſte apply all the things to our inſtructiō, which are rehearſed here particularly cōcerning horſes. Yea and on the other ſide we muſt note the goodneſſe of God, in that he tameth horſes after that ſort, to ſubdue thē vntounto men & to apply them to their ſeruice. Thinke wee that a horſe whiche is vntame of his own nature, yea & bred as it were of purpoſe for battell, would ſuffer himſelfe to bee ſo ruled and weelded, if god had not cooled that great corage of his, to the intent that mens turnes might be ſerued? Durſt we doo this of ourſelues? Then let vsus cōclude, that God ſheweth vsus his power in that he hath giuen ſuch boldnes vntounto horſes, & made them ſo fierce: and that he hath alſo giuen vsus a ſingular record of his goodneſſe and louelove, in that we which are nothing, are able to breake horſes after that maner to our owne vſe, ſo as they ſuffer vsus to trauell them, to put them to the Chariot and carte, too labour them in tilling the ground, & to take their backes to ride vponupon them. Seing then that horſes ſuffer thēſelues to be ſo gouerned: no doubt but our Lord ſheweth vsus how beneficiall he is towards vsus, & maketh vsus to know him. Thus much concerning that poynt. But the chiefe poynt is the leſſon I hauehave touched: namely, that the ſame muſt ſerue vsus to repreſſe our boldneſſe. Therfore when we be tempted to murmur againſt God, or to gaynſay him in any thing: we muſt caſt our eye vponupon the brute beaſts, for they cā teach vsus, & we alſo are worthie of ſuch ſchooling, when we will not harken peaceably to our God to obey his ſimple voyce. Afterward he ſpeaketh of Haukes and Eagles. Hast thou (ſayth he) giuen wings to the Hauke? or will he fly at thy commaundement when he ſoreth towards the South? or when it ſemeth that he would ſtie vp into the Sunne? Hast thou ſhaped the Eagles (ſayeth he)? Is it thou that giuest them their nestes in the Rockes, and in the towers of the mountaines? that is to ſay, in the high and loftie places? Art thou able to ſet ſuch an order in nature? And wheras their yong ones feede vpō bloud, and are bredde thervnto: is it thou that haſt invred them to be fedde and nurriſhed with ſuche a ſuſtenance? The Eagles finde where the dead bodies are, and they ſmell them out a farre of: yea and they be ſo ſharpſighted as they …e able to ſpie them out euerywhere: and ſurely it is certaine that this foule hath the ſharpeſt ſighte of all others. Is it thou then that hath giuen ſuch nature to the Eagles, ſayth god? VVe ſee how God both aboue & beneath offereth vsus mirrours (or rather liuely images,) wherein wee may perceyue his mightie power to humble ourſelues: and yet notwithſtā ding we muſt cōſider alſo, that in the ſame there is wherewith to ſtoppe vsus, when we be ſo fooliſhe or madde as to runne ruſhing agaynſt him. And he needeth not to pleade his owne cace or to open his mouth to ſpeake one word: for looke howe many creatures there are aboue and beneath, as many witneſſes are there to cōfound vsus vtterly. No doubt but we will be bolde ynough to aduaunce ourſelues againſt God, as though we woulde plucke him out of his ſeate with our blaſphemies, & wee beare ourſelues in hand that we may preuayle by our ourboldneſſe: but he hath ſtoppes ynough to caſt in our wayes: for there is nother beaſt on the earth, nor bird in the ayre, which ſhal not beare witneſſe agaynſte vsus. VVee ſee then that Gods cace ſhall bee pleaded by his creatures with out troubling himſelfe with it: and yet notwithſtanding, all that wee ſhall hauehave deuized agaynſte him muſte returne vponupon our owne heads. Nowe although this leſſon be eaſie ynough: yet is it very ill minded in mens behalfe. And for proofe heereof, wee ſee the foules flye in the ayre, and wee ſee the beaſtes go vponupon the grounde: and yet howe fewe are there of vsus that wake vp, to thinke vponupon God? dayly we hauehave ſtore of temptations, and the Diuell breatheth into vsus the ſpirite of grudging and hartburning agaynſt God: If wee be not handled to our owne liking, by and by wee fall to carping and wrangling, ſaying: who was aware of that which is ſhewed or doone heere? VVee graunt well ynough that the thing is vtterly apparante: and yet notwithſtanding wee forget it, and it neuer commeth to our minde againe. The eaſier then & the commoner that this leſſon is: the leſſe excuſe ſhal there be for vsus, & the more blamewoorthie ſhall we be before God, for not minding the things which we ought to hauehave knowne vnſpoken to, or without putting in remembrance. And ought not this to be vnderſtoode of eueryevery one of vsus? If wee thinke not vponupon God when the Diuell commeth too pricke vsus ſo againſt him: what letteth vsus to do it but our owne malice & vnthankfulneſſe? Seing then that we be ſo ſlowe, & the things that ought to bee euer readieſt with vsus, come not to our minde: we ought ſo much the more to marke what is touched here, how eueryevery man ſhoulde furniſh himſelfe aforehand with ſuch warnings. Looke mee then vponupon the haukes that flye in the ayre. It is a ſtraunge thing, onelyonly too ſee that a liuing creature can caſte forth it ſelfe & mount vp with ſuche force, as it ſeemeth that it ſhoulde pearce through the clowdes: and no doubt but we would be exceedingly abaſhed at it, if we were not accuſtomed with it. For do we ſurmyze that the ſame is done by haphazard? VVere it poſsible for the birdes to mounte vp after that faſhion if God had not giuen them that nature? Nowe if we ſee Gods hande apparant in a birde: which of vsus ſhall take vpō him to teach God his leſſon? for we be cōfounded in a very ſmall thing: and what proportionableneſſe or nereneſſe ſhall there be, if we make cōpariſon betwene God & his creatures? Agayne, if we cōpare a hawke with the reſidue of the whole worlde: it is nothing. And if ſo ſmall a portion of Gods works ought to rauiſh vsus and amaze vsus: what ought all his workes to do when we come to the full numbring of them, ſo as we fall to diſcourſing of all the things whiche wee ſee both aboue and beneath? Moreouer when wee conſider that the Maieſtie of God is yet hygher aboue al the Heauens, and ſo farre off from vsus as wee cannot reache vntounto it: dooth it not become vsus to ſtoupe, to honour and reuerence it, and to bee reſtreyned from paſsing any further, whenſoeuer the Diuell ſhall labour to make vsus carpe agaynſt it, or to grudge at it by any manner of meane? As for the things that are ſpoken heere concerning the nature of Eagles: it maye bee takē, that their yong ones do ſucke bloud anone after that they bee vnclozed, bycauſe that one kinde of Eagles doo caſte their yong ones out of the neſte, ſo as they bee driuen to ſhifte for themſelues: and it is ſayde that they bring vp none but the blacke ones: howbeeit they that wryte of ſuch matters, do varie in that poynte: for ſome ſaye that the Eagles do caſt away their yōg ones as baſtard Eagles, if their ſight be not ſtrong ynough to looke full vponupon the ſhining Sunne. But wee hauehave not to do with the curious poynts of the Philoſophers, it is ynough for vsus that God doth here ſhew vsus the nature of Eagles in ſuch wiſe, as it is knowne: and he vſeth (as ye would ſay) that groſſe faſhion, to the intent we ſhoulde hauehave no cloke nor excuſe of ignorance. Looke mee then vponupon the Eagles that are bredde to the pray: yea euen from the ſhell they hauehave the propertie of ſucking bloude: & it is a ſtraunge thing that a birde ſhoulde ſo feede and nouriſhe it ſelfe with bloude. Beholde what a crueltie is put intoo them, needes therefore muſte they hauehave that nature giuen them of another. And whence commeth the diuerſitie that is betweene the birdes that liue by pray, and the other foules? Muſte not that difference bee of Gods putting, who thereby ſheweth vsus ſuche ſignes of his prouidence, as wee be forced to cōfeſſe that it is he which gouerneth & ordereth al things and that as the birdes made not their owne bodies, ſo alſo they gaue not thēſelues that inclination which they hauehave, but the ſame commeth from elſwhere, and God ſheweth himſelfe in ſuch wiſe, as we muſt nedes woorſhip his Maieſtie? Thus ye ſee the chiefe poynt which we hauehave to remember in this text. And therfore a man needeth not to go to ſchoole for the matter: let him do no more but open his eyes, I meene euen the verieſt idiot: for the thing that is ſhewed vsus here is knowne to all men, & therefore we muſte needes be condemned if we be ſo brutiſhe and blockiſh, as not to know the things that are vtterly apparant, ſpecially ſeing it is added, that the Eagles reſort thither as they perceyue any dead bodies too bee, and that they ſmell the dead carkeſſes a farre of, and ſpie out their pray too make theyr flight thitherward. Nowe when we ſee ſuch things, lette vsus vnderſtand that our Lord hath put a ſecrete mouing into them: for it were impoſsible that the Eagles ſhould hauehave it of themſelues, but that G…d hath inured them to it, & imprinted I wote not what a thing in them, whereby hee ſheweth himſelfe to be wōderful. So then, when we looke about vsus & behold the diuerſitie of works, we be inforced ſpite of our teeth, to know that there is a Creator or maker which beareth ſway: for if all beaſtes were of one nature and inclination: Gods prouidence ſhoulde be more darkeſome than it is. Then by all likelihood it ſeemeth to bee ſayde, that it is nature which beareth the ſway, according as we ſee that whē the Philoſophers themſelues had ſearched and conſidered things throughout: in ſteade of worſhipping & magnifiyng God in his workes, they bent all their witte and vnderſtanding too forge a nature that ſhould ſerue to deface God and his glory, and therein the Diuell ruled them to their great and horrible damnation. But when as we ſee ſuche varietie, that one birde is of one nature, and another of another, and that the beaſts alſo do differ: it cānot be ſayd, that this is one nature, as it might be if all liuing things went by one line, and men ſawe one anſwerable conformitie in all beaſts. If things were ſo diſpozed, men woulde by and by ſaye, Nature, Nature: and they would neuer thinke vponupon God. But now ſith we ſee that one birde hath fearefulneſſe, and another hath not: therein Gods working appeereth the better. The dooues (as we ſee) are as fearefull foules as any can be: and contrarywiſe wee ſee that the Goſſehawkes and all other birdes of pray are as hardie. Againe there are other foules that are very greate, whiche yet notwithſtanding giuegive not themſelues to the praye. As for example, looke vponupon the Swannes: wyll they feede vppon Carion? are the byrdes of pray as the Eagles are? Seing then that there commeth ſuch diuerſitie before our eyes: God doeth therein ſhewe vsus his prouidence the more apparantly, & we be ſo much the more conuicted. And that is a thing well woorthye to bee marked. For without going any further, if all men had one countenance, and all women likewyſe, ſo as they were all of one ſtature, of one colour, of one making, of one looke, and of one minde: we ſhould not ſo well know that there is a creator that ſhaped vsus, nor that hee dealeth forth the graces and giftes of his holy ſpirite in ſuch meaſure as it pleaſeth him: It would ſeeme that our mothers wombe ſhaped vsus, or that it was the ſeede of oure father that gaue vsus ſubſtance and ſhape and all that euer wee hauehave. To be ſhort, men would not thinke themſelues beholding to God for any thing, nor yeelde him any honor. But when we ſee ſuch diuerſitie of men, ſo as one is bigge and another ſmall: and their diſpoſitions differ, ſo as one is ſharpewitted & another dull, one is of great eloquence and vtterance in ſpeache, and another is as good as halfe dumbe: when wee ſee all theſe things: muſte wee not needes (if wee bee not too too malicious and frowarde) confeſſe that God at his owne pleaſure diſtributeth vntounto vsus the gyftes of his holie ſpirite, and that it is he which hath made vsus and faſhioned vsus? according as wee hauehave ſeene heeretofore, that like as when a woman hath mylked hir kyne, ſhee maketh hir cheeſe of what faſhion ſhee hir ſelfe lyſteth, ſo God alſo diſpozeth vsus in ſuche wiſe, as wee wote not what too ſaye too it, but that it is hys hande that woorketh it, yea euen after a marueylous faſhion. And therefore lette vsus learne not too bee blinde in ſuche diuerſitie of things as God ſetteth afore vsus: but whenſoeuer we open our eyes, and ſo many things come to our ſight, ſo as one mā hath this ſhape, & another hath another cleane contrary: lette vsus vnderſtande that God draweth vsus to himſelfe, and that foraſmuch as he ſeeth vsus ſlow in comming, he cheereth vsus vp & pricketh vsus foreward, ſo as we be in a maner forced to go onward, except we will of malicious ſtubbornneſſe withſtande him, and carpe at him in ſaying, I ſee and will not ſee. There is yet another poynt, in that it is ſayd, that the Eagles gather togither to the place where caryons are: that is to wit, that ſith the birds which liue by pray hauehave skill to ſeeke their feeding, and ſpeciallye that the Eagles doo ſmell a farre off where aught is for them to feede vponupon: much more reaſon is it that wee ſhoulde reſort to the place where God ſheweth vsus that our life is. And therfore ſeeing that the birdes reſort togither for corruptible foode, yea and runne thither and take payne for it: what excuſe is there for vsus if wee on our ſide refuze our [ſpirituall] foode when it is offered vsus, and hauehave not the wit to reſort to the place where our life is? Shall there neede any other witneſſes againſt vsus than the Eagles? according alſo as our Lord Ieſus ſetteth foorth the ſame ſimilitude vntounto vsus. For after he hath ſpoken of the greate troubles that ſhoulde bee in the worlde: he ſayeth that whereſoeuer the deade carkeſſe is, thyther wyll the Eagles reſorte, according wherevntoo wee of the countrie may ſay the lyke of Rauens. Yee ſee then that theſe poore byrdes hauehave a naturall inclination to ſeeke their meate and pray: and where ſhall we on our ſide finde our life? Shoulde wee bee ſo witleſſe, when our Lord Ieſus Chriſt calleth & allureth vsus vntounto him, telling vsus that when wee be come thither wee ſhall finde all that we want, and bee inriched with all maner of good things, ſo as we ſhal be fully repleniſhed with his nurriſhment & ſtrength, euen to our full contentation? Therefore let vsus thinke vponupon it: for ſeeing we hauehave ſuch aſſurance, muſte not the Eagles beare witneſſe againſt vsus at the great day, if we be retchleſſe now? But let vsus come back to the principall poynt which I touched at the beginning, according alſo as God concludeth with the ſame: namely, Is it learning to contend with the Almightie? Lette him that correcteth God anſwere to it. This then ſerueth to ſhewe vsus too what purpoſe ſo many things hauehave bene diſcourſed. For a man might thinke it ſtraunge, that God intēding to mainteine his rightuouſneſſe and to ſtoppe mens mouthes that they ſhould not carpe agaynſt him, ſhold ſpeake of the ſtarres, of the tilling of the grounde, and of the maner of ſayling, and ſet, foorth the natures of beaſts. Too what purpoſe is all this? It ſhoulde ſeeme that God ſeeketh rouing reaſons. Yea: but when wee ſhall hauehave conſidered the poynt that I touched, wee ſhall finde it muche more auaylable for vsus that hee maynteyneth his rightuouſneſſe after that manner, than if hee had diſputed of it without ſetting his creatures afore vsus. And why? For wee muſte come backe to this concluſion, that although hee ſhoulde let vsus alone with our babbling, yet ſhoulde wee winne nothing by it: for wee coulde not crye ſo lowde as too beate his eares with it: hee coulde ſet many ſtoppes in our waye: looke howe many creatures there are in heauen, on earth, and in the ſea, all of them ſhould riſe vp and bend themſelues agaynſt vsus, ſo as wee ſhoulde not bee able too come nigh God. Nowe we ſee that this manner [of dealing] whiche God vſeth to daunt Iob, and in his perſon all ſuche as are impacient, or which will needes aduaunce themſelues too high,) is as fit as may be, and that he could not hauehave taken a better way to teach, than that which he hath hilde heretofore. And that is the cauſe why I ſayde, that it behoueth vsus to marke well that concluſion. Doth he then ſhewe himſelfe to bee wiſe, which contendeth with the Almightie? True it is, that foraſmuche as the Hebrew woorde that is ſette downe heere, ſignifieth as well to Teach, as to Correct, (for woorde for woorde it is thus: Is it learning or correcting to ſtriue with the Almightie?) It might be taken as though it were ſayde, doeth the man that ſo quarelleth and ſtriueth with God, prepare himſelfe too bee chaſtyzed? No: but contrariwiſe he hardeneth himſelfe. Nowe our true wiſedome is to hauehave skill to chaſtize our ſelues, and to knowe our own wants, that we may be ſory & aſhamed of them, & hauehave none other helpe but to pray God to receyue vsus to mercy & to pitie vsus. That is the true wiſdome of men. Then muſt we conclude on the contrary part, that ſuch as do ſo lift vp themſelues agaynſte God, are ſtarke fooles. And the meening will come alwayes too this poynt, ſo as there will be no diuerſitie of matter, but the doctrine wil tende alwayes to this one marke: namely, That men are not onelyonly miſaduiſed, but alſo vtterly deſtitute of witte and reaſon, when they take ſo vponupon them to plead againſt theyr maker. And for the better vnderſtanding heereof, let vsus holde theſe twoo degrees that I hauehave ſpoken of. Let the firſt be, That our true wiſdome is to ouermaiſter oure ſelues. So long as a man ſtandeth in his owne conceyte, or looketh to loftily, or is ouer ſconreful: hee dooth nothing but throwe himſelfe headlong intoo decay, and the ende of it cannot bee but deadly. Therefore there is nothing better for vsus than too correct [or amende] ourſelues: that is to ſay, to beate downe our ſelues in ſuch wiſe as God may weelde vsus, and we acknowledge that we bee nothing, but that wee bee ſo full of wretchedneſſe as hee muſte bee fayne to gouerne vsus, and we take our ſelues to bee beholding to him for all good things. Agayne, for the ſecond poynt, ſeeing we be needie, vnfurniſhed, and deſtitute [of all things:] lette vsus runne vntounto him who is the welſping of all power, wiſedome and rightuouſneſſe, and (to be ſhorte) let vsus vnderſtande that it is he of whome we holde our life, and all the appurtenances thereof. Yee ſee then that the way to be well taught or learned, is too be aſhamed of our ſelues, and too flee vntounto our God, and therwithal to condemne all our wicked deedes & ſinnes, and too acknowledge that in oure nature there is nothing but frowardneſſe & corruption. VVhen we hauehave learned to hate our ſelues after that maner: we be ſure that wee hauehave greatly profited. But nowe, can a man amende himſelfe when he intendeth to plead againſt his God? Surely it is euen as good as a draught of poyſon to make vsus mad, if the diuell can bring vsus too the poynte too take pritche againſt God, or to be diſcontented with him, or to accuſe him of doing wrong, or to take diſpleaſure that he ſhould handle vsus otherwiſe than we ourſelues woulde hauehave him: I ſay, the diuell putteth a furiouſneſſe into our heades, ſo as we become ſtarke madde. Then is it a very awke thing for vsus to chaſtiſe ourſelues when we be in ſuch a chafe, & chawe vponupon our brydle, and that although God afflict vsus, yet notwithſtanding in ſteade of humbling ourſelues, we ceaſſe not to be on fire againſt him. And therfore it is no teaching of vsus, that is too ſay, it is no ſeeking of true and good learning, nother is it any right wiſdome to ſtande ſo in contention with our God Lo heere a poynt which cō prehendeth very much, if we can skill to put it in vreas it ſhould be. But foraſmuch as we be ſo giuen to toyes and ſo wilfull withall: God addeth that if we take vponupon vsus to correct him, we muſt anſwere to this: that is to ſay, to the things that he hath alledged afore vsus. True it is that ſome reſtreyne that ſaying to this verſe, That we muſt anſwere for it if wee pleade agaynſt God to correct him: and that foraſmuch as we ſee it cannot bee, and that it is altogither apparant: we muſte therefore conclude that wee hauehave no cauſe too pleade. But if all bee throughly conſidered, it is certaine that God ment to make heere a generall concluſion of the matters that hee had diſcourſed heertoofore. So then let vsus marke, that when wee wyll not correct our ſelues willingly, yea euen by vtter abſteyning from all murmuring, ſo as we keepe our mouthes ſhet, and go not about to finde fault with God by any meanes: we muſte bee inforced too come to it: and when wee hauehave pleaded our fill, God hath ynough wherewith too reuenge himſelfe of our fooliſhe attemptes. And why? For hee wyll arme all his creatures, and hee ſhall hauehave as many Aduocates and Proctours of law agaynſt vsus, as there are birds of the ayre, fiſhes of the ſea, or beaſtes of the lande. To be ſhorte, a man needeth not too go out of himſelfe too bee diſproued: for do we not ſee a woonderfull woorkemanſhip of our God in eueryevery of the tips of our fingers endes? Is there any of oure nayles that witneſſeth not that God is ſo excellēt a workemaiſter, as we ought to be cōfoūded as oft as we thinke vpō the leaſt thing that he ſheweth vsus there? Now then we hauehave the true and naturall meening of the ſentence, where it is ſayd, Let him that reproueth the Almightie anſwere to this Howbeit, it behoueth vsus to mark howe profitable this doctrine is for vsus. True it is, that all of vsus will at the firſt ſight ſay, that it is to lewde and heynous a dealing too go about to reproue God: but in the meane while, who is he that forbeareth to do it? VVe wil well make coūtenāce to hauehave that modeſtie: but yet there is none of vsus all but hee ſtarkleth if Gods hande bee any thing rough to vsus, or if things fall not out to oure liking. And at whome do ſuch ſtarklings puſh? If we thought that the afflictions came to vsus from Gods hande, and that all the troubles whiche are ſeene in the worlde are iudgements that proceede from him: and that euen when the good are perſecuted, and the wicked beare ſwaye, it is his wyl to exerciſe our pacience by that meanes, & to clenze vsus from all our vanities, and (to be ſhort) to mortifie vsus to the worldwarde: [I ſay] if we wiſt this, they that are offended when they ſee that the Church hath no peace nor reſte, and that good men are troden vnderunder foote and vexed, ſo as one is pinched with ſickneſſe, and another with pouertie, & in the meane while the wicked hauehave their ful ſcope, and are free of ſuche inconueniences: I ſay, if wee knewe this, wee woulde learne to humble our ſelues. But contrariwiſe, when we do ſo ranckle inwardly as we cannot hold ourſelues from murmuring againſt God, though it be but euē within our teeth: I pray you do we not accuſe God of crueltie, as though he had no reaſon to handle vsus after that manner? VVee will not with open mouth ſaye that God is cruell and vniuſt: no truely, we will not ſay ſo: but yet do we tende to that ende. So then we ſee that this is a leſſon that belongeth to all men: namely, that if we take vponupon vsus to reprooue God [or to finde fault with him] we muſt anſwere to all his workes. But nowe let vsus apply all our wittes, and let eueryevery of vsus do what hee can: and yet when wee hauehave debated vponupon all the things afore rehearſed, I pray you is it poſsible for vsus to anſwere thē, and to reply vntounto God in the things that he hath done & diſpoſed in the nature and creation of things? No doubte but we ſhall finde ſtore ynough of follie in our ſelues, according as we ſee howe men ouerſhoote themſelues, and the Diuell alſo blindeth them in ſuch wiſe, as they ſticke not at all to carpe at their maker. But it behooueth vsus to come to the pithe: Can wee (ſay I) gayneſay the order of nature as it is ſettled? Can wee denye the prouidence of God? Can we aboliſhe his power which ſheweth it ſelfe? Cā we ſay that he hath not don & diſpoſed al things with wiſedome? Agayne, can wee diſplace his iuſtice whiche appeareth too vsus matched with his goodneſſe and wiſedome? Can wee bryng any of theſe things too paſſe? No, it is impoſsible. Nowe then, muſte not men needes bee blockiſhe, when they wyll aduaunce themſelues after that maner agaynſt theyr maker? But what is to be done? To the intent we may fare the better by this doctrine, we muſte beginne at this ende: namely to feele howe weake wee be to anſwere the thing that God will put to vsus. Seing then that wee bee not able to furniſhe our ſelues for it: lette vsus learne too humble oure ſelues. After what ſorte? Lette vsus runne to the foreſayde wiſedome: which is, to correct our ſelues. Therfore when men hauehave looked well too themſelues, & conſidered their own wants: there will be no more cauſe for them to ſtande any more vppon theyr owne reputation, or too ſooth themſelues, or to beare thēſelues in hande, that they be able to do this or that: but they ſhall be fayne to fall out with thēſelues, and too bee aſhamed of theyr owne filthineſſe. They will hate and abhorre themſelues when they be ſo mortified: and it ſhall behooue them too offer God the ſacrifyze that is ſpoken of in the Pſalme, that is too witte, the ſacrifize of a broken hearte. VVhen wee bee come too that poynte: then is it true wiſedome. Lette the deſpyzers of God ruffle it out, and lette them fling abroade as it were at randon as muche as they lyſt: for they do but worke theyr owne miſcheefe, and in the ende after their mounting vp, they muſte tumble downe agayne. But lette vsus bee ſure that in humbling our ſelues we ſhall hauehave a good foundation and ſtay, and we ſhall be vphilde by the grace of oure God. Thus ſee you the wiſedome and power of our God, the whiche it be houeth vsus to magnifie as in reſpect of his creatures, ſith he maketh vsus to inioy ſo many benefites in this worlde. Alſo ye ſee our wiſedome: which is, that in looking vpward & downward, to behold the diuerſities of his creatures which hee ſheweth vsus there, wee muſt alwayes reſort vntounto him to be certified of his prouidence. And ſeing hee hath graunted vsus the grace to call vsus once vntounto him: lette vsus learne to come quietly vnderunder his hand, and lette him gouerne vsus at his pleaſure. And in the meane time if hee handle vsus after a faſhion that ſeemeth hard and comberſome to vsus: lette vsus take all paciently, & pray him to comfort vsus, and ſtrengthen vsus in ſuch wyſe in his louelove, that howſoeuer we fare, we maynot at any time go about to murmur againſt him.

Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying him that we may be ſo touched with thē, as it may throughly beate vsus downe before him, and make vsus flee to his onelyonly merciemercy, as the onelyonly remedie for vsus: and that hee not onelyonly forgiue our ſinnes paſt, but alſo gouerne vsus in ſuch wiſe by his holy ſpirite hencefoorth, as oure whole deſire may bee to walke in his obedience. And ſo let vsus all ſaye, Almightie God heauenly father, &c.

The .Cliiij. Sermon, which is the fourth vponupon the .xxxix. Chapter.

and the first vponupon the .xl. Chapter.

36 Iob anſvvering the Lorde, ſayde:

37 I am of bace degree, and vvhat ſhall I anſvverc thee? I vill lay my hande vponupon my mouth.

38 I hauehave ſpoken once, and I vvill anſvvere no more: yea tvvice, but I vvill not turne againe.

The .xl. Chapter.

ANd the Lorde ſpeaking out of the vvhirlevvinde ſayde vntounto Iob,

2 Gyrde vp thy loynes like a valiant man: aske mee, and I vvill make thee vnderſtand.

3 VVilt thou diſanull my iudgement? vvilt thou condemne mee to iuſtifie thy ſelfe?

4 Haſt thou an arme like God, or thundereſt thou vvith ſuch a voyce?

5 Cloth thy ſelfe vvith glory and maieſtie, be excellent, put on thy coſtly apparrell.

6 Spread out the indignation of thy vvrath, looke vponupon all the proude to bring them dovvne.

WE hauehave ſeene alredy that god to teach Iob ryght humilitie, ſpake to him out of a whirle wind. For although his onelyonly voyce ought to be ynough to aſtoniſh vsus: yet notwithſtanding, thereby hee ſheweth yet better howe harde we be, in that he is fayne too vſe ſome further meanes too abate our pryde, or elſe he ſhould not bring it about. True it is, that humilitie proceedeth of Gods ſpirite, and that ſuche as are ſtubbornly bent vntounto naughtineſſe, doo neuer ſubmitte themſelues willingly vntoo him, though hee gyue them ſufficient warnings and experience to leade them, and as it were too dryue them therevnto: but yet for all that, God in vſing the ſame violent meanes towardes thoſe whome he gouerneth by his holy ſpirite, intendeth therby to ſhew vsus the lewdneſſe and frowardneſſe that is in our nature, conſidering that he is fayne to thunder and rore, or elſe we continue blockiſh ſtill, ſo as we perceyue not his maieſtie & power to ſubmit our ſelues vntounto him. Nowe is ſhewed vsus the frute of the things that God hath done. For wheras he ſayeth, that Iob graunted himſelfe to be of bace ſtate, and that it behoued him to hold his peace, and to keepe his mouth ſhet: therein it appeareth that God magnified not himſelfe in vayne, and that his ſpeaking ſo out of a VVhirlewind, was not without effect. And why? For …o, Iob is tamed as a little lambe, and he goeth not aboute to replie any more. Heretofore he had ſtriued, and taken vponupon him to contend with God in mainteyning his owne cace: but now is all that geere layde a water: & he ſayeth that he dares not ſpeake any more: and whereas he had gone farre forward in the matter, he leaueth off and forbeareth vtterly. Then lette vsus learne that if God thunder vehemently againſt vsus, it is for our welfare, although we thinke it rough at the firſt ſight. God (ſay I) muſt be faine to ſcare vsus: for we on our ſide are dull vponupon the Spurre, and not eaſie to bee brought in ſubiection, and therefore wee hauehave neede of greate violence too abate the pryde that is in vsus by nature. Howbeeit let vsus marke alſo heerewithall, that when God ſhall hauehave ſpoken ſo, as it were out of a whirlewinde, there is no excuſe for vsus, if wee followe not Iobs example in acknowledging the wretchedneſſe that is in vsus, to the end to become altogither quiet. And it is a poynt woorthie to bee noted. For we ſee dayly howe ſharpe and rough God is, to the ende to ouermayſter men, and to bring them home too him, and yet they bee neuer the better for it. If God touche one with ſickneſſe, and chaſtize another with pouertie: is it not all one as if hee ſpake too them oute of a whirlewinde? Yea and doth he not then rappe vsus with mayne blowes vponupon our heades? And yet for all that, verie fewe of vsus doo amende. VVee ſhall ſee that ſome gnaſhe theyr teeth at him, ſome fal into a furious rage of rayling, & otherſome become wilful and hardhearted, ſo as all that God can do to them ſhall not mooue them. Iobs example wyll condemne ſuche bluntneſſe and ſturdineſſe. And why? For although Iob was impacient for a while, and were caryed away with ſome pangs that were in him: yet in the ende he gaue eare to the roring voyce of God: and the whirlewinde ſtrake ſuche a feare into him, as he corrected himſelfe and hilde his peace. Euen ſo muſt we do: and therefore let vsus bethinke our ſelues too come to conformitie. For after that God hath bene boyſteous towards vsus, and ſcared vsus: if we continue wilde beaſts ſtill: ſurely we ſhal paye very deere for it. So then, although wee hauehave ouerſhotte ourſelues, yet let vsus not ſtād in it. If we cānot yeld ourſelues vntounto God at the firſt blow: yet at leaſtwiſe, let vsus beware that we be not wilfull, whē we ſee that he preſſeth vsus, & compelleth vsus in maner by force to be obediēt to him. Then if God vſe his ordinary meanes, let not vsus reſiſt them. For what hope wee to gaine by it? In the ende we muſt be ſunken vnderunder his hand. Thus ye ſee what we hauehave to marke in the firſte place. But heerewithall let vsus learne to beare paciently the ſtripes that God giueth vsus, aſſuring our ſelues that that is the meane whereby he intendeth to make vsus ready to be ſubiect vntounto him. And for aſmuch as it is good for vsus, that of wilde beaſts he ſhould make vsus to become as ſheepe & lambes: let vsus not take ſuch preparatine to heart, but after Iobs example let vsus ſay, Lord I ſee now I am of bace ſtate. Truely it ſhould ſeeme that this ſaying caryeth no great pith in it: but if we conſider well the fooliſh ouerweening that is in in men: wee ſhal ſee that Iob had profited greatly in that he could ſay, that he was of bace ſtate. If it bee demaunded of whence we be come, [and what we be:] we will anſwere that we be wretched creatures, taken out of the earth, ſo frayle as it is pitie to ſee, and fraught with ſtore of infirmities. VVe wyll confeſſe theſe things with our mouth, but yet in the meane whyle we wil not ceaſſe to eſteeme of our ſelues: we forget from whence we came, and whither wee muſte return, & what our preſente ſtate is: none of this commeth to our minde. Men then are (as yee woulde ſaye) drunken by bearing thēſelues in hand that they be much worth, and they chalenge a worthineſſe to them through fantaſticall imagination. And therefore whenſoeuer any man dooth truely and vnfeynedly knowe howe too deſpyze himſelfe, and that hee hath not aught in him wherefore he ſhoulde aduaunce himſelfe: it is very muche, yea it is great wiſedome. And let vsus marke well, that we ſhall neuer come to ſuche reaſon, till wee be [throughly] touched with the Maieſtie and glorie of God. For ſo long as men looke one vppon another, they take occaſion to eſteeme of themſelues, ſaying: Am not I as well too bee liked as he or he? This compariſon then which men make one with another, blindeth them, and maketh them too thinke alwayes that they bee I wote not what. But when we come vntounto God, and he ſheweth himſelfe as he is: all this ouerweening of ours muſte be fayne to vaniſh away, and to diſperſe and come to nothing. And ſo wee hauehave to beſeeche God to make vsus perceyue his glory, to the ende wee may enter into the ſayde examination of oure owne wretchedneſſe, and diſable ourſelues in ſuch wiſe, as none of vsus may beguile himſelfe any more by his owne fooliſh imagination. And that alſo is the cauſe why Abrahā (when God appeared to him) ſayde, Alas, I am but duſt & aſhes. VVe will wel ynough ſay ſo (in a maner all of vsus) though God be far out of our minde, & that wee thinke not at all of him: howbeit, all is but hypocriſie & feynedneſſe, and we neuer do it hartily & earneſtly till wee hauehave felt what God is. And therfore let vsus marke well the order that is ſet downe here: which is, that after God hath ſpoken to Iob out of the whirlewinde, Iob confeſſeth himſelfe to be nothing, & that he ought not to be ſo bold as to ſpeke one way or other. Howbeit let vsus bethinke vsus well alſo, that whenſoeuer God is ſo fauorable as to appeare to vsus, wee muſte not be ſo fooliſh as to make any account of ourſelues or of our vertues. It is no maruell thoughe the wretched Papiſts imagine a freewill, & ground the obteyning of Paradiſe vppon mens owne merites, weening to make god their detter: And why? For they neuer were acquainted with the light of the Goſpell, which bewrayeth mens wantes, inaſmuche as God vttereth his owne rightuouſneſſe there. Theſe ſily ſoules then, neuer hauing felt what the power of God is, do abuſe themſelues with ſuche deceytes. But as for vsus, ſeeing that God telleth vsus how perfect his rightuouſneſſe is, and therwithall diſcouereth our filthineſſe, & ſheweth vsus that there is nothing but abhomination in vsus: we muſt no more be tyed to ſuch dotages, but vtterly diſable our ſelues, that all pryde may bee beaten downe in vsus, and oure God bee glorified. Thoſe therfore that hauehave bin taught purely in the Goſpell, muſt come too this poynte of wiſedome of vtter diſabling of themſelues. And that is the cauſe why wee ſay, that fayth bringeth men too loftineſſe. For after as God reuealeth his goodneſſe vntounto vsus, ſo muſt we aſſure our ſelues, that his dooing ſo is bycauſe there is nothing but curſedneſſe in vsus, and that we ſhould be vtterly vndone and forlorne, were it not that he vouchſafeth to ſuccour vsus by his merciemercy. And ſo the doctrine of the Goſpell bringeth vsus to the meeldneſſe of vtter abacing and diſabling ourſelues in al things. Now herewithall Iob ſayth, that he will lay his hand vponupon his mouth, and whereas hee hath ſpoken once, hee will not fall too it agayne: and that whereas hee hath ſpoken twice, hee will do ſo no more. VVheras he ſayeth he will lay his hande vponupon his mouth, it is a ſigne and proteſtation that he will not proceede any further: and that manner of ſpeeche is rife in the ſcripture. And it ſerueth to do vsus to vnderſtand that we muſt reſtreine our fooliſh appetites, & that when our fleſhe tickleth vsus to ſpeake, wee muſte reſiſt it, as if it were by putting a muzzle or a bridle vppon our mouthes to refreyne them. If a man were ſo wiſe of himſelfe, as he woulde not be tempted to ſpeake amiſſe, hee ſhoulde not neede to laye his hande vponupon his mouth, for hee woulde refrayne of his owne accorde, and he ſhoulde neede neyther ſtoppe nor barre. But nowe on the contrarie parte, whereas it is ſayde that we muſt lay our hande vponupon our mouth: it is to do vsus to wit, that we hauehave to fight agaynſt our fonde luſtes and likings, which do continually make vsus too haſty in ſpeaking, inſomuche that our tongue ſhall ſtill be ſharpe ſette to caſte forth ſome thing or other that is nought woorth, agaynſt God. Heere then wee be warned of a vice that is great, wicked and hurtfull: which is, that we will needes be ſharpe witted in pleading agaynſte God, and ſet foorth ourſelues with a brauerie, to the ende to cloke our wantes with vayne excuſes. Ye ſee then that the thing whervnto mē tend & are wholy inclined, is that they woulde fayne cloke themſelues by hypocriſie, and rather condemne God, than ſuffer themſelues too bee brought too reaſon, ſo as they will alwayes hauehave ſome lye or ſtartinghole yea and in the ende fall too ſpewing oute of blaſphemies. For when our tongue is venemous and altoogither ſoked in lying and falſehoode: at the laſte it burſteth out [euen] againſt God. Sith we know this, hauehave we not good cauſe too miſlyke of our ſelues. And therefore whenſoeuer we heare this maner of ſpeeche, that the holy men layde theyr hande vponupon their mouth: let vsus remember howe forwarde wee bee too ſpeake amiſſe. And ſpecially when wee compare our ſelues with Iob, if hee could not holde his peace without ſtreyning of himſelfe: alas, what ſhall we do? For wee come farre ſhorte of profiting ſo much as he did. Ye ſee then that as touching the firſt poynt, men ought alwayes too miſtruſte themſelues, whē they hauehave occaſion to ſpeake, knowing wel that their nature doth continually prouoke thē to ſpeake emiſſe, & that their tung is nothing elſe but a warehouſe of leaſing & hipocriſie, and that in the end it appeareth that there is nothing but poyſon according as it is ſayde in the Pſalme, that the poyſon of Aſpe… is vnderunder the tungs of thoſe that are vnreformed. Vntil ſuch time as god hath made cleane our mouthes, they can skill to vtter nothing but curſedneſſe & bitterneſſe. And therefore let vsus learne hereby to refrayne our ſelues, euen with a hatred towarde the euill that we hauehave bene too much accuſtomed to, and to frame our ſelues to the meeldneſſe and obedientneſſe that are ſhewed vsus here by the holy Ghoſt. For inaſmuchas we be ſo forward to ſpeake amiſſe: it ſtandeth vsus in hand to indeuer to amende ſuche faultineſſe. And out of doubt it is not ynough to hauehave acknowledged it, no nor to hauehave cō demned it: but it behoueth vsus alſo to redreſſe it. Did Iob then lay his hand vponupon his mouth? HaueHave the other holy Prophetes doone as muche? Lette vsus followe them in ſo dooing: that is to witte, whenſoeuer we be prouoked to grudge agaynſt God, though we hauehave neuer ſo fine ſhifts to diſguyſe the truth, and to turne it into a lye: let vsus reſiſt ſuche lewdneſſe, and fight agaynſte ſuche vngraciouſneſſe, ſeeing it is ſo vntowarde and condemned of God. And how ſhall we do that? By laying our hande vponupon our mouth, that is to ſay, by putting a ſtop in our owne way: for it behooueth vsus to brydle our ſelues as wilde beaſtes. Therefore let eueryevery man looke neerely to himſelfe: and if we happen to be afflicted, or to be croſſed with ſome ouerthwart thing, ſo as one of vsus fretteth, another chafeth, and the thirde is ſo ranckled with poyſon, as we bee prouoked to ſpeake amiſſe: let vsus reſtreyne ourſelues. It were good wee did ſo (wyll ſome man ſay) but I finde it verie hard for mee, and I do alwayes incline to the other ſyde. Yea, but it is ynough if we reſ… againſt it. Not that we be not woorthie to be condemned though we ouercome it: (for the very only imagination & conceyuing of it in our thought, is wicked and ſinfull before God:) but for that he of his infinite goodneſſe taketh it in good worth, whē he ſeeth that the euill liketh vsus not, but that we labour to repreſſe it. God then perceyuing vsus to hauehave that inclination, fay leth not to accept vsus. VVherefore ſeeing he is ſo gracious towardes vsus: wee ought too hauehave ſo muche the more courage to ſtoppe the wicked wordes, blaſphemies and moylings, that might bruſte out agaynſte God. It is ſayde that Iob, hauing ſpoken once, leaueth off: yea and that ſeeing hee had ſpoken tw…e, he would do ſo no more. VVhereby he betokeneth firſt of all, that if we hauehave gone too farre in ſpeaking amiſſe, we muſt not therefore harden our ſelues as we ſee many do, who when they hauehave once ouerſhotte themſelues and raunged farre out of ſquare, will not bee brought backe againe, but play double or quit as they ſay. VVe muſte not do ſo: for although the euill be of continuance, and wee hauehave followed it too farre alreadie: yet muſte we turne heade ſo ſoone as God warneth vsus of it. Therefore let not men play the bedlems when they hauehave done amiſſe a long time togither, and doubled their euill doing: and when they hauehave caſt forth a fooliſhe woorde vnaduiſedly, and clapped twoo or three mo in the necke of it, let them not therefore grow ſpitefull agaynſt God: but let them condemne themſelues double and treble, and therevpon returne agayne into the ryght waye. Thus yee ſee that the thing whiche wee hauehave too marke in this ſtreyne, is that although wee hauehave continued to offende God a long time, it is neuer out of ſeaſon for vsus to turne a new leafe. The ſecond poynt is, that we muſt not ſ…atter our ſelues though we hauehave many occaſions to do it, as we ſee of Iob here, who had many fayre colours: he alledged not ſome one reaſon alone for the mayntenaunce of his cace: he had greate ſtore, and doubled his proofes in diuerſe ſortes, inſomuche that he ſeemed to hauehave had matter ynough: yee woulde hauehave ſayde that hee had beene fully perſwaded of it, and that hee had looked determinately to hauehave gone away with the victorie, and that hee had no ſooner ſet downe one article, but hee was able to hauehave come too another: and yet notwithſtanding, nowe hee giueth ouer all his replyes, and all the goodly likelyhoodes that he had to pleade with againſt God. VVhereas I hauehave ſpoken once or twice, (ſayeth hee) I renounce it eueryevery whit, and I will no more do ſo. Heereby wee bee taught (as I ſayde) that although wee had neuer ſo many fayre clokings, and thought our ſelues to hauehave verie good reaſons, and well grounded to maynteyne our cace: they bee nothing worth, all muſte fall to the grounde. And therefore let vsus not any more flatter ourſelues in our fondneſſe: for in the ende we muſt be fayne to come to that which hath bene treated of heeretofore: namely that God will hauehave a thouſande articles for one. Then let vsus keepe vsus from entering into contention with him, and alſo let vsus ſtoutly withſtande all the fancies whiche the diuell putteth into our heade. If he go about to make vsus chafe agaynſt God, or if hee tempte vsus, and ſet vsus on fire with grudging and ſtubbornneſſe: lette all this be thruſt downe, though we had whole hundredes of replyes that myght ſeeme fay…e and good. This done, it is ſayde that God began yet once againe to ſpeake out of the whirlewinde, ſaying vntounto Iob, Gyrde vp thy loynes like a man, which ſaying we hauehave heard heretofore. Nowe if a man myght thinke it ſtraunge that God ſhoulde ſtill ſpeake terribly vntounto Iob, and as it were defie him, & mocke at his preſumptuouſneſſe: ſeeing he was vtterly caſt downe in himſelfe. But hereby a mā may ſee, that when we be humbled, there is yet ſtil ſome remnant of pryde hiddē in vsus, which appeareth not but before God, and he muſt be fayne to purge vsus of it. It is certaine that when Iob confeſſed himſelfe to bee a wretched creature, & a man of no value, he vſed no feinednes, but ſpake as his hart gaue him. Yet ſee then, that he was fully tamed and come to a meeke and humble minde, deſiring to bee wholy obedient vntounto God, and yet for all that, he needed to be chaſtized ſtill, & to bee better ſchooled, to the ende he might acknowledge himſelfe to be as he was, & therevpon yeelde all glory and prayſe vntounto God. And why ſo? Bicauſe (as I ſayde) there is alwayes ſome backenooke: and although men be brought vntounto God, and be deſirous too frame themſelues too Gods wyll: yet are they not throughly clenzed of all pryde at the firſte, but God perceyueth that there is ſtill ſome ſecrete diſeaſe behind, the which it behoueth him to amende. Lo heere a very notable text. For hauehave wee once ſlightly conſeſſed that Gods afflicting of vsus is rightfull, and acknowledged our ſinnes: wee woonder that hee ſhoulde go forwarde ſtill in handling vsus roughly. It will make vsus to ſay, howe now? Ought God to be ſo rigorous towardes mee? For hee knoweth that I hauehave humbled my ſelfe: and whereas I hauehave done amiſſe, I hauehave acknowledged my faultes, yea euen my faultes, I conſeſſe them, I accuſe my ſelfe of them. Is not that ynough for him? VVhat woulde hee hauehave more? It ſeemeth then to vsus, that God after a ſort doth vsus wrong, if hee ſtryke vsus ſtyll when wee hauehave once in a woorde or twayne confeſſed our ſelues to be ſinners. Yea? But lette vsus looke at Iob: hee had not onelyonly confeſſed himſelfe to bee a man of no value, but alſo thought it [with hys hearte,] and had reſtreyned himſelfe from replying any more, and was ſtriken in feare with the glory of God that had appeared vntounto him: and yet notwithſtanding he needed ſtyll too hauehave God to thunder at him, and too ſhewe himſelfe terrible too him in a whirlewinde to make him more afrayde. If Iob hauing bin throwne downe after that ſorte, had neede to bee put in feare ſtyll, to the ende hee myghte knowe himſelfe better, and ſee his owne wretchedneſſe, & forget all rebelliouſneſſe: alas what had we nede of? And yet notwithſtanding ye ſhall ſee a number, which hauehave nothing in them but hypocriſie, yea and very ſhameleſneſſe, who wring theyr mouth aſide too ſay, It is true that I hauehave doone amiſſe. And when they hauehave once ſaid that word, as it were but in way of ſcorne & mockerie: if men accept them not in poſthaſt as rightuous, and handle them not very nicely: it ſecmeth to thē that they bee vnreaſonably dealte with. But (as I ſayde afore) although wee hauehave felte our ſinnes yea euen earneſtly, and confeſſed them withoute feygning, and deſired hartely that God ſhoulde gouerne vsus, and hauehave all dominion ouer vsus: yet dooth it not followe but that there is ſome naughtineſſe lurking ſtyll behinde, thoughe it bee not knowne of▪ Truely (too our owne ſeeming) there is no pride in vsus, bycauſe we ſee it not preſently: but within a day or twoo it woulde bee ſeene if God remedied it not. And therefore let vsus not thinke it ſtraunge, that God ſhoulde ſpeake vntounto vsus in a whirlewinde as in a thunder, euen when he ſhall hauehave ſcourged vsus till we can no more. Let vsus not woonder though God continue to ſpeake vntoo vsus ſo, for hee knoweth good cauſe why to do it. And although we perceyue no faults in vsus, yet let vsus not ceaſe too condemne our ſelues. Yea and although there were none at all in vsus [preſently ▪ ▪] yet doth God knowe that we might fall into them to day or to morrow, yea euen euerie minute of an houre: and [therefore] God in chaſtizing vsus vſeth a preſeruatiue medicine. VVherefore let vsus beare paciently the afflictions that God ſendeth vsus, aſſuring our ſelues that by that meanes he procureth and furthereth our welfare. But nowe let vsus come to the matter that God handleth here. Firſt of all he defieth Iob in ſaying, Girde vp thy loynes like a luſtie ſtoute follow. True it is, that in the Hebrew there is but the one worde man: howbeit the ſame importeth as much as a valiant, hardie, ſtoute, or couragious man. His meening then is, Shewe all thy valiantneſſe. And therein we ſee that God ſpeaketh not only to the perſon of Iob: but alſo to all mankinde without exception: as if he ſhoulde ſay, let men bring all the force that they can, let them put themſelues in as good aray as they liſt, and let them come with all their furniture: and what ſhall they gaine agaynſt mee? This therefore is as a defiance that God maketh both too great and ſmall, to ſhewe that they cannot bring any power that ſhall bee able too match his: and that is the firſt poynt. Howbeeit it ſeemeth that this is verie commonly knowne: for there is no man but hee woulde bee adrad, too take vppon him too matche himſelfe with God. If it were demaunded of them whether it were their intent too mount ſo highe, as too diſpoſſeſſe God of his ſuperioritie ouer them: they woulde anſwere, no I trowe: were wee not worſe than madde then? But yet notwithſtanding, in carping agaynſt him wee do it. If wee iuſtifie our ſelues and excuze our faultes, is it not a ſpyting of God? Is it not a warning agaynſt him? Therefore when wee enter ſo intoo battell with him, wee beare our ſelues in hande, that wee be able too make our part good, according as in verie deede if a man bee not afrayde of Gods Maieſtie, hee will preſume to compaſſe the things that he taketh in hand, and he will not by any meanes bee hilde backe. Then if our raſhneſſe doo carie vsus ſo farre away as to fight agaynſt God: it is a token that wee imagine there is as great power in our ſelues as in him. And therfore not without cauſe doth God defie vsus heere eueriechone of vsus both greate and ſmall, ſhewing that it is a madneſſe in vsus to bid him battell after that ſort, and that wee ſhall neuer bring our enterpriſe about. And let vsus marke well, that when God ſayth, Girde vp thy loynes like a man: therein he declareth▪ that our preſuming ſo vponupon our owne ſtrengthes, is too no purpoſe. VVhat maketh vsus ſo bolde as to preſume to bee rightuous, and to deſire too ſeeme wiſe: but that wee ſurmyze the thing that is not? If wee were not ouertaken wyth that fonde opinion that there is ſome valour in vsus: wee woulde neuer bee ſo bold as to incounter after that faſhion with God. Therfore here is expreſſe mention made of mens power and ſtrength, to the end to ſhewe that all that they weene themſelues too hauehave, is but ſmoke: and that they may well make thēſelues beleue that they be ſtrong, but yet God knoweth and taketh them to be as they bee. Herewithall he ſheweth that he will hauehave no counterfeyt humilitie, as wee ſee the woont of many men is, which do but lie when they pretende humilitie before God: that is too ſay, they confeſſe the thing with their mouth, which they thinke not with their hart. Among the Papiſts there is much preaching of humilitie: but yet for al their ſaying they be but wretched ſinners, they ceaſſe not too hauehave a cleane contrarie meaning: whiche is, that they deſerue well before God, and that although they bee ſinners, yet they hauehave their ſatiſfactions to redeeme themſelues out. Yee ſee then that the Papiſtes are ſwolne with pryde lyke toades, and yet in the meanewhile pretende to condemne themſelues alwayes as guiltie before God. Yea and what a number are there euen among vsus, which are full fraught after that maner with pride? Too bee ſhort, men cannot ſhewe any fignes of humilities but in way of mockage, bycauſe they beleeue themſelues to be of ſome valour. For this cauſe God declareth heere, that when wee hauehave throughly tryed all our owne ſtrength, and well conſidered what is in vsus: we ſhall finde in the ende that all is nothing, and that it is not for vsus too arme and apparell our ſelues any more, to encounter agaynſt him. Yee ſee then that the thing which wee hauehave to marke in effect, is that our Lord bereueth vsus not of the things which we hauehave, to the ende too hauehave any aduauntage of vsus: for when wee hauehave well looked about vsus, let vsus but onelyonly conſider what, maner of ones we be: and then ſhall we well ſee that ther is neither power nor ſtrength in vsus wherewith too bende our ſelues agaynſt him. VVhereas mention is made of girding vp the loynes: it is ſpoken after the maner of that time, and of that Countrey alſo, bycauſe men went in long garments: and when they did ſet foorth eyther too battel, or to iourney, they girded vp their loynes to weld themſelues the better. God then ſheweth here, that when men hauehave done al that they can, in the end they ſhalbe cō founded. And therfore let vsus not attempt to vaunt ourſelues, for it ſhall alwayes but argue the more fooliſh pride in vsus. But let vsus win our ſpurs by condemning our ſelues, as which is the onelyonly meane for vsus to get fauour in Gods ſight, according as it is ſayde that we ſhall bee quitte at his hand, if we learne to condemne our ſelues. But if through pride we fall to iuſtling againſt his hand which is to ſtrōg for vsus: wee muſte needes bee cruſhed and broken too peeces vnderunder it, and feele that it is to heauie a load for vsus to beare. Nowe it is ſayde further. VVilt thou ouerthrowe my iudgements, and condemne me to iustifie thy ſelfe? If thou intende to do ſo, ſee [first] if thou beeſt able to beate downe all the proude folke in the worlde. Heere God entereth into the cace which hee hath to pleade agaynſt Iob: that is to wit, whether of them ſhall bee more rightuous: Not that Iobs intent was to blaſpheme God ſo lewdly, as I hauehave ſayde afore: for hee woulde rather hauehave dyed a hundred thouſande times, than to hauehave conceyued ſo curſed a thought, as to purpoſe to condemne God. But yet for al that, when ſoeuer a man will iuſtifie himſelfe, or hath that imagination running in his head: he muſt needs condemne God: and if he will needes mainteyne his owne cace, hee muſt needes ouerthrowe the iudgement of God: This matter hath bene layde forth afore: neuertheleſſe it muſt needes be brought to remembrance againe, and it is no ſuperfluous repetition which the holy Ghoſt ſetteth downe here. Therefore let vsus marke well, that whenſoeuer a man vndertaketh too mainteyne his owne cace as rightfull: hys meening is to cōdemne god, howbeit not directly. And although he intend it not of ſet purpoſe in his hart: yet doth he it [in effect.] VVhy ſo? For God cannot beiuſt, and a Iudge alſo vntill we be all damnable. So long as men hauehave any rightuouſneſſe in themſelues, how ſhall God be their Iudge? But hee condemneth vsus all at once: now if there bee any rightuouſneſſe in vsus, then dooth hee vsus wrong. Therfore muſt all our owne rightuouſneſſe be caſt down: that is too ſay, wee muſt acknowledge that there is nothing but iniquitie in vsus, and that we hauehave not one ſparke of vertue in vsus that is allowable, but all is ſtarke filthineſſe, dung, and infection. Till wee bee come too that poynt▪ God cannot bee Iudge of the worlde. And therefore whoſoeuer will mainteyne his owne quarell, and make himſelfe and other men beleeue that he is pure and innocent: ouerthroweth Gods iudgement to the vttermoſt of his power, and therewithall condemneth him as cruell. It is ſayde that too the ende that God may bee rightuous, all mouthes muſte bee ſtopped, and all the worlde confeſſe themſelues indaungered vntoo God. Thoſe are Sainct Paules wordes in the thirde to the Romanes. Sith it is ſo: on the contrarie part there ſhall bee no more rightuouſneſſe in God, but hee ſhall bee vtterly defeated of it, if wee on our ſyde hauehave our mouthes open, ſo as wee may come too replie agaynſt him, and too pleade our owne cace. VVee ſee then that it is not for naught ſayde heere vntoo Iob, that hee ment too ouerthrowe Gods iudgement, and to condemne him in iuſtifying himſelfe. Nowē if this befell vntounto Iob, who had an angelicall holineſſe, and did alwayes euen in the middes of his temptations proteſt himſelfe willing too giuegive the glorie vntoo God, yea and gaue it him without feyning: alas, what ſhall become of vsus who are ſo frayle? HaueHave we beene trayned long aforehande in the feare of God as hee was? HaueHave wee had practiſe of it? HaueHave wee giuen our ſelues to it? HaueHave wee ſuch knowledge as was giuen vntounto him? HaueHave wee ſuch humilitie? Alas we be farre wide. And yet notwithſtanding wee ſee hee ouerſhotte himſelf, yea euen ſo farre as too condemne God by cleering himſelfe. Then let vsus conſider what our murmurings are, when God layeth any affliction vponupon vsus. Howe go wee too woorke? Like woode beaſtes: our paſsions are ſo headie as it is pitie to ſee. And therefore it may rightly be layde to our charge that we labour to ouerthrowe Gods iuſtice, too the intent he might no more bee iudge of the worlde, and that wee condemne him in going aboute too mainteyne our owne rightuouſneſſe. This ought to teach vsus well too holde our ſelues ſhort as oft as we intende to pleade agaynſt God, and thinke our ſelues to hauehave a good cace. [It ought too make vsus ſay thus in our hartes:] Alas who am I, that I ſhoulde fall too exalting of my ſelfe agaynſt him that hath made and faſhioned mee? Or that I ſhoulde intende to rob him of his rightuouſneſſe? It cannot be but that God hath all perfection of rightuouſneſſe in himſelfe. And therefore if I ouerſhoot my ſelfe after that ſort in ſtriuing agaynſt him, muſt hee not confounde me, and muſt not the ſame needes turne to my deſtruction? Lo what ought to holde vsus in awe. Therfore whenſoeuer we happen to grudge agaynſt God, and cannot receyue afflictions at his hande: let vsus enter into our owne minde, and conſider with our ſelues that it is all one as if wee woulde bereeue God of his rightuouſneſſe, and put him off from beeing any more iudge of the worlde. And ſeeing it is ſo: let vsus keepe our ſelues from ſuch blaſphemies, and abhorre too come there vntoo: knowing that if wee bee once entered intoo it, it is as a deepe Dungeon whereout of it will be hard for vsus to get out againe. Then let vsus not lift vp our ſelues any more agaynſt God, but rather let vsus in all caces humble our ſelues too him. Lo how we ought to do. The reſidue ſhall be reſerued till to morow morning.

Nowe let vsus fall downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vsus feele them better than we hauehave hitherto done, and that we may learne more and more too glorifie him, yea euē in ſuch wiſe as we may be vtterly throwne downe, knowing that there is nothing but all wickedneſſe and curſedneſſe in vsus: and that in glorifying him, wee on our ſide may hauehave our mouthes ſhette as in reſpect of preſuming any thing, and not be caried away by the example of the proude, which thinke themſelues too beare as much rule as God, but learne too knowe what wee bee, too the ende we may yeelde our ſelues wholly ſubiect to his Maieſtie, that by that meanes he may acknowledge vsus and auow vsus for his people, and we on our part conſider howe much we be bound vntounto him. That it may pleaſe him to graunt this grace not onelyonly to vsus, &c.

Sermons on Job, Sermons · Chapter 39

p. 779The .Clij. Sermon which is the ſecond vponupon the .xxxix. Chapter.

The Cliij. Sermon, which is the third vponupon the▪ xxxix. Chapter.

The .Cliiij. Sermon, which is the fourth vponupon the .xxxix. Chapter.

The .Clij. Sermon which is the ſecond vponupon the .xxxix. Chapter.