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

The .Clv. Sermon, which is the second vpon the .xl. Chapter.

This Sermon is yet still vpon the 4. 5. & 6. verses, and then vpon the text which is added here.

7 Cast thine eye vpon the loftie to pull them dovvne, destroy all the vvicked, and rase them out of their places.

8 Hyde them in the dust, binde their faces in darknesse.

9 And then vvill I say that thine ovvne hande can saue thee.

10 Looke vpon Bemoth vvhom I made vvith thee, he vvill eate hay as an Oxe.

11 His strength is in his loynes, and his force is in the nauill of his bellie.

12 He setteth vp his tayle as a Ceder, the sinevves of his Coddes are interlaced togither.

13 His bones are as brasse, and his small bones are as barres of yron▪

14 He is the beginning of Gods vvayes, he that made him casteth his svvorde agaynst him.

15 The mountaynes bring him forth grasse, and all the beastes of the feeld play.

16 He keepeth among the Reedes, and in moyst places.

17 The shadovves shall couer him, and vvillovves of the Riuer hide him.

18 Beholde, hee drinketh vp Riuers, and is not astonished at it: he hopeth that Iordan shall passe through his throte.

19 A man vvill take him by the nose vvith a hooke, and strike him through.

WEe sawe yesterday, that when men [ 10] chafe and frette in their aduersities, they go to lawe with God, intending to condemne him by iustifying them∣selues. For although a man speake it not with his mouth: yet in verie deede if hee go about to cleere him∣selfe, hee condemneth God. And who shall haue the bet∣ter ende of the staffe? That is the cause why it is sayde, that when we haue layde our strength togither, it shall be nothing, neither shall we euer bee able to match him that [ 20] hath created vs, and holdeth all things in his hande. And now it is shewed vnto vs what we bee in respect of God, to the ende too make vs lay away all our crowing at him. And in good sooth, the looking of men in their own state, and their considering therewithall what the glorie & ma∣iestie of God are, is the thing that should bring them vn∣to lowlinesse. For if men looke but singly vpon themsel∣ues, they will not leaue for that, to presume and to lift vp themselues still, vnto some vaine trust. But when they lift vp their eyes aloft, and behold God, and afterward come [ 30] downe to themselues: then are their combes quite cutte. Therefore it is sayde, Is thine arme like the arme of God? or rorest thou with such a voyce as he doth? Now if a man looke vpōhis own arme, yea or vpon all the force of the worlder what shall he find in comparison of the infinite power that beareth sway ouer all? True it is (as I haue sayde alreadie) that men are foolish ynough to think their owne strength great, so long as they loke no further. But as soone as god she weth himselfe, al other things must needs be as it were brought to nothing. And to the ende that this thing may [ 40] touch vs the better, Iob is willed to cloth himselfe with glo∣rie, power, and maiestie After the same maner speaketh the Scripture of God. And (as the thing it selfe sheweth) what else is the heauen thā an imperiall or kingly roabe of god, so as we bee inforced to a reuerentnesse by the beholding of his creatures? For there is not any thing which serueth not to set foorth the maiestie of God, to the end that we should honour it as it becommeth vs, and as it deserueth. But nowe let vs go seeke out the like apparellings: who shall be either the Tayler [to make them] or the Imbroy∣derer [ 50] [to decke them?] VVhere shall we find such stuffe, that we may cloth our selues with the like glorie that god is clothed? Nedes then must men be out of their wittes, when they will be so blinde and forgetfull, as to grudge at God, and to take part against him, and to prouoke him against themselues. Do they not deserue an horrible con∣demnation? Ye see then that the thing which we haue to marke here in effect, is that whereas mention is made of Gods arme, we haue an exposition of it here. As howe? Gods arme of it selfe is inuisible: not that he hath any ar∣mes [ 60] or hands: but in speaking so, we meene his whole be∣ing. God then in himselfe is vnknowne vnto vs: how∣beeit, hee sheweth himselfe in his woorkes, insomuch that the heauen (as I sayde) is his garment. Sometime it is ter∣med his seate, but therewithall it is sayd also, that it is a vi∣sible shape of his maiestie. As much is to bee sayde of the Earth. To be short, both aboue and beneath God sheweth himselfe to vs, not in his beeing (as I sayde afore) but in the things which we are able to comprehende, insomuch that they are a witnesse to vs that there is an infinite Ma∣iestie in God. And therefore let vs learne that although we cannot attayne too mount so high as to knowe God: yet notwithstanding, forasmuch as he leaueth vs not without witnesse, but sheweth himselfe to vs, as much as is for our behoofe: let vs learne (I say) to beholde him euen in his ereatures, and to applie all things to this vse, namely that wee may perceyue howe there is one God which hathe made and doth gouerne all things. Moreouer as touching that which is sayde of the roring voyce: True it is that men will crie out too loude, according as we see how they whet their tongues to blaspheme and spyte God. It is sayde in the Psalme, that the wicked think it not ynough for them to bee proude among men, and to accuse one falsely, and to defie another, and too worke treasons and wicked pra∣ctises: but they also cast vp their groynes agaynst heauen, and assault God himselfe: and their pride is so great, that they dare buskle agaynst the Maiestie of God. Nowe then yee see that men rore, but yet will God make them holde their peace well ynough if hee list. And after what maner? VVee haue seene, heeretofore (according also as it is sayde in the Psalme) that the Thunder is Gods voyce. Then sith the Thunder maketh the hilles to rore, so as the ayre is after a sort clouen asunder, the Earth qua∣keth, Trees are torne vp, and the Rockes are shaken: I say when wee heare all this, which of vs shall presume any more to speake agaynst God? For hee hath a voyce that can well ynough put vs to silence. Let vs crie aloude with full throte, yet will God bee heard spyte of our teeth, and all our moylings must fall to the grounde. Furthermore, although God thunder not after such a fashion, yet must hee needes stoppe all our mouthes in shewing vs his will, and make all our outcryes to be layde downe. He needeth not to come downe from heauen to doo it, nor too shewe himselfe heere in visible shape: but like as hee made all things by his woorde, and all things are vphilde by the power thereof: so will hee by▪the same cause vs to folter, not only in our tongues, but also in our wits, and in al our powers▪ God then hath diuerse maners of speaking, wher∣by he putte th mē so to silence, that if they would carpe a∣gaynst him, they shall haue no audience: and therfore let vs learne to holde our peace willingly, and too put in vr•• yesterdayes lesson: which was to lay our hande vpon our mouth (that is to say, to resist the diuelishnes of our pride,

notwithstanding that naturally we be bold to aduance our selues against God) and therwithall learne to giue glorie simplie vnto God, in confessing that there is nothing but wretchednesse in our selues. VVhen we be once confoun∣ded with our owne good will: Gods voyce will not onely not be dreadful any more vnto vs: but also it wil cheere vs vp, and he will open our mouth that we may speake free∣ly. VVherof cōmeth it that the faithfull can vaunt them∣selues against the diuell and despise death? VVherof com∣meth that boldnesse of ours, that we can call vpon God as [ 10] our father, and protest our selues to bee his children? It is bicause we hild our mouthes shet when we were condem∣ned and haue learned that wee bee nothing but vanitie. Therfore when we haue our mouthes shet after that sort, so as we chalenge not any thing to our selues, ne maintein our own quarell, but passe vnder condemnation willingly: God of his infinit goodnesse giueth vs libertie to speake, not onely among men, but also before him, and to call vp∣on him frankly, not doubting but that our voyce is caried vp to his throne by his Angels, and there both heard and [ 20] accepted. Ye see then that the things which they gaine that simplie holde their peace to graunt that all glorie belong∣eth vnto God, and too disable themselues vtterly: is that they haue their mouthes opened, as hath bin declared. But contrarywise, all they that will be talkatiue, and puffe vp themselues with their pride to maintein their owne righ∣tuousnesse, must be faine to feele how terrible gods voice is, and besides that, let thē crie out as much as they list, yet will God spite of their teeth breake them in peeces, and then shall all their crying ceasse and vanish away. And how [ 30] shall that bee done? For hee hath an ouerterrible voyce. Nowe after the speaking of this: there is also another reason alledged too humble men withall: which is, that God defieth them, too witte, whether they can destroye the proude with a looke: or whether they can roote out all the wic∣ked. If they can do that: then shew they themselues, that they haue somewhat whereof too boast. But if they can∣not: how dare they commence any quarell agaynst God? Heere is still the same comparison that I haue touched: which is, that when we knowe what God is, and what his [ 40] nature and office are: wee must fall to considering of our selues on the other syde, too the ende the same may giue the greater glosse, both to Gods incomprehensible glorie, and also to the manifolde miseryes that are in our selues. To bee short, wee bee done too vnderstande in this text, that it belongeth too God too destroy the proude with his onely looke, and to roote out the wicked vtterly, in∣somuche that when they shall seeme too haue theyr full scope, and to bee in their cheefe ruffe: then shall they be swept away cleane from the earth. God chalengeth this [ 50] to himselfe. But nowe, can men doo the like? Haue wee a looke that is able to destroy our enimies, and spe∣cially to make cleane riddaunce of the wicked? Further∣more, let vs marke heere, that God speaketh not of an absolute or lawlesse power (as I haue sayde earst) but of a power that is matched with rightfulnesse. And that is the cause why mention is made purposely of the proud and wic∣ked sort. Therefore let vs marke well these two things: namely, that God doth here magnifie himselfe, forasmuch as he can with his onely looke ouerthrow and destroy the [ 60] wicked▪ and yet notwithstanding spareth his creatures, and vttereth not his sayde power but vpon the proude and the wicked. God then is almightie: but yet howsoeuer the worlde go, he will haue his rightuousnesse knowne to go with it, and he will haue men to confesse (according as the thing it selfe sheweth) that his so doing is to vanquish the affections and lustes of all suche as yeelde and submitte themselues to his maiestie: and that on the contrary part, he thundereth vpon all such as presume too much vpon themselues, and become prowde, and vse replying and in∣countering with God, to make him their mortall enemie. And as wee haue spoken of Gods voyce before, so must wee nowe speake of his looke or countenaunce. The faythfull beseech God to shew them his countenance: for that is the thing wherein consisteth al our ioy, happinesse, and welfare, according as it is sayde in the Psalme, Lorde shew vs thy countenance and we shalbe safe. That is al our welfare, that is all our contentation, that is all that we can wish. VVhat is the thing then that is most to be desired of vs? It is Gods countenance: like as contrarywise when he turneth his backe vpon vs, and hideth himselfe from vs, we must needes be as forlorne and out of heart: for there is not any thing wherein a man may finde rest: but onely in knowing that God hath a care of him. So long then as God vouchsaseth too haue his eye vppon vs, wee haue whereof to be glad, for we bee sure that he will mainteine vs, and that wee shall not neede too bee afrayde of any thing. But if God forget vs: we be at our wittes ende, and not without good cause. For wee bee as it were left vp to Satan to pray vpon, and an hundred thousand deathes be∣set vs round about, and there is no remedie for vs. VVe see then that Gods looke is a thing to be wished for, specially if we come to him with all humblenesse, and with a desi∣rousnesse and true intent to stick vnto him. But if we loke aloft as it is sayd in another place, and haue a foreheade of brasse, and be puffed vp too vaunt our selues before God, as it were in spite of him: then must he bee faine to looke vpon vs with another maner of countenance, which shall not serue to cheere vs vp, but to destroy vs vtterly. Then needeth there no more but one looke of God to ridde all men quite and cleane out of the worlde, when they cast a proude looke agaynst him. Aud therefore let vs learne that which is sayde heere, namely that Gods looking vp∣on the proude sort is to destroy them vtterly. And why? Bycause that they haue had a wicked looke. VVhere∣fore let vs cast downe our heades, and go vnto God too do him obeysance: and therewithall let vs pray him too lighten our eyes, that we may seeke him as our father, and he looke vpon vs in such wise, as we may haue thereby all perfectnesse of ioy and true contentation to rest our sel∣ues vpon. But by the way it is shewed vs in this streyne, that (as the Scripture speaketh oftentymes) it is Gods of∣fice to ouerthrow such as aduaunce themselues, according as it is sayde, that whosoeuer exalteth himselfe shall bee brought low. Then let vs mark well, that God is at deadly and vnreconciliable foad with all such as kepe not within their bounds, ne acknowledge their owne slendernesse by humbling themselues, but will needes make themselues great men, so as God must be fain to incounter them, and they two must iustle togither. VVere this throughly con∣sidered, we should not need so many Sermons to bring vs to lowlinesse. For is it not a horrible thing, that wormes

of the earth should come of set purpose too fight agaynst God? But yet so it is, that all such as presume of themsel∣ues, all such as think they be of any valour at al, all such as beare themselues in hand that they be either wise, or ver∣tuous or rightuous: all such (say I) do make warre against God. Though they speake it not with their mouth: yet is it all one: for so it is in very deed: and therfore God tel∣leth vs that a man cannot iustifie himselfe, but that in so doing he assaulteth heauē. Now then, if we were through∣ly persuaded of this doctrine, that all proude folkes are [ 10] gods enimies and prouoke his wrath against themselues: we would walk in another maner of meeldnesse and sim∣plicitie than we do. But what? It seemeth to vs that God ought to shrinke away too make vs roome. Marke I pray you how men besot thēselues. Neuerthelesse if we woulde nowadayes herken too this doctrine to frame our selues thereafter: we shoulde at length perceyue by experience, that it is not for nought sayde, That the countenance of the Lorde is vpon the loftie ones, too roote them out of the worlde, and that none but the meeke ones haue the euerlasting [ 20] heritage. Howbeit to the intent we may profit the more by this lesson, let vs marke well who be the proude ones. For the pryde is not alwayes knowne vnto men to condemne it: but whosoeuer trusteth in his owne strength, whoso∣euer presumeth vpon his owne rightuousnesse or wise∣dome, whosoeuer sotteth himselfe in his owne greatnesse and credit, and (to be short) whosoeuer [wilfully] ouer∣passeth his bounds [in any thing:] the same is a proude bodie before God. And how is it that men ouerpasse their boundes? Euen when they thinke themselues to haue a∣ny [ 30] sparke of goodnesse of themselues. For vntil such time as wee bee (as ye woulde say) quite and cleane emptied: there is neither meekenesse nor meeldnesse in vs: Fur∣thermore when God shall haue giuen vs any grace, and bestowed the giftes of his holy spirite vpon vs: let not the same make vs to set vp our bristles agaynst him to offend him. If wee haue a good and sharpe vnderstanding, the same commeth not of our owne moother wit: and there∣fore wee must not take occasion to exalt our selues for it: for we be so much the more bound vnto God. Againe, let [ 40] him that is greatest, indeuer to serue the smallest, and let him not despise those whom God hath inhonoured, by set∣ting them in like degree with him. Then if we imagin that there is any thing in vs, or if we be puffed vp with pride too disdaine our neighbours, by reason of Gods gracious giftes: it is a presumptuousnesse that offendeth God, and prouoketh his vengeance agaynst vs. VVhat is too bee done then? If wee will not haue God agaynst vs, let vs learne to distrust the things that are in our selues, and not conceyue any presumption that may lift vs vp, but (to be [ 50] short at one worde) let vs say, we be nothing. Agayne, if God aduaunce vs in honour aboue other men, or if he in∣due vs with any vertues: let vs acknowledge the same to come of him. And furthermore let vs be louing, and for∣beare to do our neighbours wrong, or too despise such as are Gods children as well as we, or at leastwise are crea∣ted of one selfe same likenesse and nature with vs. Thus much concerning that it is sayde, that it is Gods office too b••••••e downe the pride of all men with his looke. And he addeth therevnto the w••cked, to shewe that he is an enimie to all [ 60] wicked folke in generall. Howbeeit forasmuch as it can hardly be auoyded that pryde and loftinesse shoulde not beare sway, forsomuch as the wicked sort rushe foorth in∣to all euill, as who bee despysers of God: therefore heere is a more expresse and long discourse of these lof••ie ones, which forget themselues and beleeue, that they bee able to woorke woonders of their owne power. For if men were not so proude as to dispise God: surely they would holde themselues still, and not giue the bridle so to theyr lustes. Needes therefore muste pryde carrie vs awaye, when wee vse violence and outrage towardes our neigh∣bors, for when we deuour one, and fleece another of al his goodes, and shewe all the spite and malice that we can: it is a token that there is no feare of God in vs, and that we know not so much as that we be mortall men. For he that knowes howe hee hath but as a iourney to passe through this worlde, and that his life is brittle and transitorie: will certainly brydle himselfe, if it were but euen in that one∣ly one respect. And therefore needes must men be bewit∣ched, and vtterly ignorant what themselues are, and what theyr state is, when they ouershoote themselues. And ve∣rely that is the cause why the Prophet Abacuck (when he sayeth that the rightuous man shall liue by fayth) auou∣cheth on the contrarie part, that all loftinesse shall be bea∣ten downe. VVhat meeneth he by all loftinesse? he mee∣neth all sturdinesse against God, and all scornefulnesse a∣gaynst men. Howbeeit hee vseth the woorde loftinesse, bycause men forget themselues, and are as it were out of their wittes, when they ouershoote themselues after that sort to chafe agaynst their God. But nowe it might bee demaunded, whether God doth roote out all proud folks out of the worlde. For by all lykelyhod he rather spareth them, and layeth the reynes of the brydle looce in theyr necke, so as they tryumph at theyr pleasure. Howbeeit let vs marke, that it is not for vs too appoynt the terme, too say that at suche an houre God shall confounde and de∣stroy all proude folke: hee will do it, howbeeit in his due season. And therefore although the proude folke do beare sway, and God seeme to let them doo what they list, yea and that they laugh [in their sleeues] as though there were no power to represse them: yet hath he still his of∣fice which belongeth vnto him, namely of rooting out the proude and wicked sort with his only looke. Yea, but (as it is sayde in the scripture) sometymes he hydeth himself from his faythfull ones, not that he euer forgetteth them, or is not carefull of them: but he sheweth not himselfe in outward working, to the intent too trie our fayth and pa∣cience. It may seeme too vs that God hath forgotten vs when we be in any daunger, and specially when wee feele the blowes, and finally when wee see death present, and in the meane while wee perceyue not that God myndeth to reach vs his hande, and yet euen then wee crie vnto him, Alas, Lorde where art thou? VVhy hast thou forgotten mee? Such complaints make wee according to our fleshly vnderstanding: and so God seemeth not too looke vpon the proude, when hee suffereth them to cast foorth their poyson after that fashion, and beareth with the numbers of outrages and enormities which they commit. Yea, but forasmuch as their time is not yet come, let vs tarie till God open his eyes vpon them, and then shall they be de∣stroyed. Then if they bee borne withall for a time, and God winke at them: let vs assure oure selues that theyr

turne is not yet come wherein hee will looke vpon them in his wrath, to roote them out, as I sayde afore. Now this lesson ought to serue to double vse. For the faithful ought to take comfort at it: and although God deliuer them not from the tyrannie of the wicked at the first brunt, yet haue they cause to rest vpon him. VVhy? For he hath not giuen ouer his office, no though they exalt themselues a∣gainst him: but their time is not yet come. He shall feede them as men do Oxen: and like as men know when it is time to kill the Oxe, so doth God know well ynough the [ 10] day of the destruction of the proud, and of all the wicked. Ye see then how first of all the faithfull ought to bee paci∣ent, when they see god delay the rooting out of the proud and wicked sort, and therfore that they must holde them∣selues quiet till the thing be done. In the meane while let the proud sort bethinke themselues, and let vs be afrayde to flatter our selues. If God spare vs, let vs not thinke that we bee scaped out of his hande: neither let vs gather the more boldnesse to attempt one thing or other, vnder co∣lour that he beareth with vs and winketh at vs. And why? [ 20] for in the ende hee will looke vpon vs, and then shall our faults be bewrayed to our greater confusion. So then let vs marke well that although men perceiue not Gods iudge∣ments in eyesight day by day, yet must they not therfore ceasse to walke in feare and carefulnesse, but the rather be brideled by the worde of God. For herein also doeth our fayth shew it selfe: namely if in the middes of our aduer∣sities we can fasten our eies vpon Gods gracious promi∣ses. And on the other side when the state of the wicked seemeth to be better than the state of the godly, let vs not [ 30] ceasse too hope continually for the euerlasting life, al∣though it be not to be seene. VVhy so? Bycause God hath promised it, and whatsoeuer commeth out of his mouth cannot be deceiuable. Ye see then after what sort we ought too put this lesson in vre. But now let vs see if we can do the like thing as is reported heere of God. Can wee de∣stroy the wicked with one onely looke? Can wee rid the earth of all proud folke, as God can do when he thinketh good? Alas, what are we? So then, let vs learne to giue glorie to him which sheweth himselfe to be iudge of the [ 40] worlde, which hath all power in his hande, and which v∣seth such order and vprightnesse in it, as no fault can bee found therwith. And although things seeme oftentimes troublesome and out of order to vs, yet let vs not ceasse too looke still to the power that God sheweth therwith∣all, and to his goodnesse: And then if we haue cleare eies, surely wee shall neuer misse too espie and discerne that God gouerneth the worlde rightfully. Yee see then that the way too put this lesson in practize, is that when wee knowe God in himselfe as he is, and that he hath vttered [ 50] himselfe by effect and experience: we must come downe to our selues, and examin our owne weaknesse, that wee may humble our selues, and not attempt too quarell with God who hathe the perfection of all rightuousnesse and power in him. This in effect is that which wee haue too beare in minde. And specially let vs wey well the saying that is added for a conclusion: that is to wit, that if a man had that [power] hee were able too saue himselfe by his owne hande, as if it were sayde, that God confesseth, that then a man might passe him. Therefore when any of vs hathe [ 60] the power that is spoken of heere: hee needeth not to re∣sort any more too heauen for refuge, nor too call vppon God too saue him: for euery man might saue hymselfe. The saying of this, is too bring men to knowe that they haue neede of another bodie too saue them than them∣selues, and that they haue not their life in their own hand, neither can by any meanes warrant it. Let vs consider then that wee liue not of our selues, nor haue any meane to mainteyne our selues, yea and that although the whole worlde fauored vs, so as it might seeme that wee had all things at will: yet are we nothing, but must be faine too depende wholy vpon our God, and be saued by his hande. Let that serue for one poynt. Nowe at the first sight, it seemeth too bee a meetely common thing, and men are taught by nature to resort vnto God: but yet for all that, see yee not the drunkennesse, or rather madnesse whiche caryeth vs away, so as euerie of vs is of opinion that hee can saue and warrant himselfe? And who hath tolde vs that, but Satan, who hath put this false dotage intoo our braine that there is some power, some rightuousnesse, and some wisedome in our selues? So then, let vs marke, that Gods vpbrayding of vs that none of vs can bee saued by his owne hand, is no common schoole poynt. For it ser∣ueth to shew vs that we must distrust our selues and al our owne powers, and bee so vtterly disabled, as we may haue no rest, stay, nor contentment but onely in him. VVhat is it then that saueth vs? It is the hande of God. And where∣fore? Euen for his owne mere and free goodnesse onely. For if man had any thing of himselfe, God woulde not enuie him for it, but woulde rather say, verie well, let vs part stakes, this is mine, and that is thine. For hath God any neede too borrowe of vs? Hath hee neede to catche any of our due and right from vs, to furnish out hymselfe withall? No no: let vs not imagin any such conceyts, but let vs confesse that there is not so much as one droppe of safetie in our selues, but that wee must runne simply vnto our God. This is it which wee haue too marke in thys streyne. Neuerthelesse it is true that somtimes the wicked shall bee destroyed and throwne downe by mans hande, for too that ende is iustice ordeyned: but can they that sit in the seate of iustice and holde the sworde in their hande, do any thing of themselues? Is it not bycause God hath appoynted them, and bycause it pleaseth him too bee ser∣ued by them as by instruments? So then, it is not meete that the meanes which God hath ordeyned in this world to set out his maiestie, power, and rightuousnesse, shoulde deface him and hinder the knowing of his glorie: but ra∣ther that they shoulde giue him the greater brightnesse. Furthermore wee see howe hee worketh when it pleaseth him, without the putting too of mans hande. In conclu∣sion it is tolde vs heere, that God hath created beastes, both in the Sea, and on the lande, euen terrible beastes which are able to make vs to quake, to the intent we shuld bee no more so sawcie as to come to set our selues against him. And heere is expresse mention made of Behemoth. Nowe the woorde Behema signifyeth simplie a Beast, and vnder that name are Oxen and all other beastes compre∣hended. Heere it is sayde in the plurall number, looke vpon Behemoth whom I created with thee: and although the worde Behemoth bee the plurall number in the Hebrew: yet is it spoken but as of one beast and no mo. Howbeeit forasmuch as God ment too betoken heere one sort of

beastes: that is the cause why he setteth Behemoth in the plurall number. Neuerthelesse it cannot bee coniectured what kinde of beast it is that he speaketh of except it bee an Elephant, by reason of the hougenesse of that beastes bodie. But it is euident that he speaketh not here neither of Oxen, nor of Horses, nor of any such other beastes: for it is sayde, looke mee vpon Behemoth which cateth ••ay as an Oxe. God then maketh an expresse difference betweene that kinde of beast whereof hee speaketh and Oxen. And therefore without troubling our selues too much [for [ 10] the matter,] let vs marke that God in this text hath cho∣zen a kinde of beast more woonderfull to vs than any o∣ther. The same is the Elephant, which hath so strong a bodie, that it is sayde of him, that his [great] bones are as brasse, and his little bones or gristles (as men terme them) are as barres of yron. For it is an incredible thing to vs which are not acquainted with it, but they which see those beasts ought to be afrayde at the onely looke of them: the big∣nesse of them is so houge, as they seeme too bee things made by arte [and not by nature.] But if wee were wize [ 20] ynough, we needed not to go out of our selues to behold the maiestie of God: howbeeit men must bee sent to the beastes bycause of their vnthankefulnesse, in that they know not God as he sheweth himselfe vnto them. Ther∣fore by reason of our blockishnesse and vnthankfulnesse, wee haue neede of such mirrours as are set before vs here in respect of the Elephants and other like beastes. Seeing then that we perceyue that God hath created those beasts of such bignesse and shape, although wee had none other warrant of his power: yet haue wee good cause too holde [ 30] downe our heades, and to woorshippe his high maiestie which sheweth it selfe in those wilde beastes. And it is purposely sayde, that these Elephantes were created with vs, too the intent too shewe vs, how God hath made the dif∣ference [betweene things] as he himselfe listed, and that hee hath set a woonderfull order in the worlde, so as men must needes bee rauished besides themselues when they thinke thereon, at leastwise if they haue the discretion to marke the things that are wide open before them. Behold a man that hath but a little bodie, is neuerthelesse appoin∣ted too bee a Lorde and maister in this worlde. VVhere∣fore are all things created, but onely for our vse? And we see an Elephant is so strong, that he is able to strike down a great sort of mē with one stroke of his foote. Then sith wee see suche things, and that there is such order in the worlde: it doth well shewe vnto vs, that God hath done vs great fauour in making vs so little as we bee, and yet notwithstanding that he hath shewed himself in the brute beastes also. Insomuche that if the knowledge of the things that be put into our selues be not ynough for vs: if wee looke vpon the beastes, there wee shall finde things to astonish our wittes. And therewithall also let vs marke well, that if gouerning shoulde go by greatnesse, then might the Elephants well reigne ouer vs. But what? wee see they suffer themselues too bee ruled by men like little Coltes in a stable. Also we see on the other side, that God hath left them destitute of many things. Beholde what houge bodies they be, and yet notwithstanding they can∣not bow their legges, but are faine to stande continually: for if an Elephant be downe vpon the ground, hee cannot get vp againe. Now when we see such a force on the one side, and such a default on the other, (that is to wit, that those beastes cannot bow their legges, but are faine too sleepe standing, insomuch that if an Elephant be layd flat, he cannot ryse againe alone, but a man were as good too rayze vp a whole house:) ought not such a sight too make vs to glorifie Gods goodnesse? For whereof is it long, that the Elephants deuour vs not all? They eate hay as Oxen do. Seing then that these beasts which were able too exe∣cute such crueltie as to roote out all mankinde out of the worlde, doo feede of grasse in the mountaynes, and hyde themselues vnder the shadowes of trees, and yet notwith∣standing breake not out into such rage as they might doo by reason of their hougenesse: whereof commeth it but of that it was Gods will to tame them, to the ende to giue vs roome to dwell on heere beneath? Againe, whereas wee bee hemmed in on all sydes with so many sortes of wilde beastes, coulde wee continue vndeuoured one day in this worlde, if God restreyned not their rage with a se∣crete brydle? Therefore let vs learne to looke so vppon Gods workes, as wee may worthily magnifie his power, goodnesse, wisedome, and rightuousnesse, by humbling, yea and euen by vtter disabling of our selues, according as in deede we be nothing.

Nowe let vs fall downe before the face of oure good God, with acknowledgment of our sinnes, praying him to make vs so to feele them, as we may all learne to walke in his feare, and to put vs wholy into his handes without presuming any thing vpon our selues, but rather acknow∣ledging our weaknesse and infirmitie, and beseeching him to helpe vs: and that forasmuch as we shoulde bee ouer∣come a hundred thousande times a day, if he were not our defence, sheeld, and safegarde: it may please him to garde vs frōal our spirituall foes, and to deliuer vs from all our temptations by giuing vs power to outstande them, tyll he haue taken vs out of this earthly lyfe, which is a con∣tinuall battell. That it may please him too graunt this grace, not onely to vs, &c.