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

The Clvj. Sermon, which is the third vpon the .xl. Chapter.

And the first vpon the .xlj. Chapter.

This Sermon is yet still vpon the last ten verses, and then vpon the text here following:

20 Canst thou dravv vp Leuiathan vvith a hooke, or binde his tongue vvith a corde?

21 VVilt thou put a hooke in his nozethrils, or perce his chavves vvith an angle?

22 VVill he make much intreatance to thee, or vvill he speake thee fayre?

23 VVill he make a couenant vvith thee, and vvilt thou take him a seruant for euer?

24 VVilt thou play vvith him as vvith a littlebird? or vvilt thou bind him for thy yong maydes?

25 Shall the companions make a feast of him? or shall the merchants deuide him among them?

26 VVilt thou fill the baskets vvith his skin, or the fishers dorser vvith his head?

27 Lay thy hande vpon him, remember the battell and go no further.

28 Behold, his hope is disappoynted, and shall he not fall dovvne at the sight of him?

The .xlj. Chapter.

THere is no man so cruell that dareth vvake him vppe: vvho is hee then that shall stande in my presence?

2 VVho vvill preuent me, and I vvill satisfie him? All that is vnder heauen is mine.

3 I vvill not conceale his members, nor his povver, nor the comlinesse of his making.

4 VVho vvill open the foreparte of his garment, or vvho shall come too him vvith his double bridle.

5 VVho shall open the gates of his face, and the rovves of his so terrible teeth?

6 His scales are as strong sheeldes, fast set as the print of a seale.

7 One of them is clozed to another, so as the vvind cannot get through them.

8 They be shet one vvithin another, they cleaue togither and cannot be sundred.

9 His neezing is like the shining of light, and his eies are as the davvning of the day.

10 Out of his mouth go lampes, and sparkes of fire leape out.

11 Smoke steameth out of his noze as out of a seething pot or cauldron.

12 His breath setteth coles on fire, and flame flasheth out of his mouth.

13 In his neck dvvelleth strength, and labour is reiected before his face.

14 The partes of his flesh are knit togither, euery one is substantiall in it selfe vvithout fleeting.

15 His hart is substantiall as stone, and hard as a neather milstone.

16 The mightie are afrayd vvhen he riseth vp, and the vvaues are troubled.

17 VVhen the svvorde toucheth him hee vvill not stay [for it] nor for the speare, nor for the dart, nor for the habergeon.

18 For he regardeth yron as stravv, and brasse as rotten vvood.

19 The Archer cannot put him to flight, the stones of the sling are turned into stubble vnto him.

20 He esteemeth darts as much as stubble, and laugheth at the shaking of the speare.

21 Vnder him are sharpe stones, and he spreadeth out sharpe poynted things vpon the myre.

22 He maketh the deepe to seeth like a cauldron, and maketh the sea like a pot of oyntment.

23 He maketh a path to shine after him, and esteemeth the deepe as an olde thing.

24 His dominion is not vpon the earth, and he is made to be afrayde of nothing.

25 He beholdeth all high things: He is king ouer all the children of pride.

I Shewed you yesterday, that after God had set forth many liuing things of the [ 40] earth to witnesse his power and glory, here he bringeth in, on the one side the Elephants, and on the other side the whales. And it serueth to conclude this matter, that although men see not Gods being, yet ought they to perceyne what his maiestie is, only by beholding the beastes which hee hath created, and specially such as are able to fray vs with their looke, to the ende that God might be glorified so much the more at our hand. Againe, we sawe yesterday what was discoursed concerning the E∣lephant, [ 50] which is a terrible houge beast, and ynough too scare vs out of our wittes. Now then if we tremble at the sight of a beast: should we play the bold fellowes against God, to contende with him when he chastizeth vs, and to stomacke the matter when hee intendeth to humble vs? Should we be such fooles as to murmure at his iustice, or to gainsay him in any thing, or to desire to deface or di∣minish his soueraintie? So then, seeing that the beastes do make men to tremble, let them consider their owne mad∣nesse in matching themselues with God. Howbeeit before [ 60] I go any further, whereas heere is so long a discourse vppon the sayde kynde of beastes of the lande whiche I sayde was an Elephant, (albeeit that it bee named heere by the generall terme of Behemoth) and also vppon the Leuiathan: wee haue too marke therevpon, howe menne haue beene of opinion, that by an allegorie the Diuell is spoken of heere, rather than eyther the Elephant or the VVhale, and that they haue gone aboute too proue that fantasticall deuice of theyrs by this, that in the ende it is sayde, that the sayd VVhale is the king of the children of pride. But in speaking of the other kinde of beast that I tou∣ched yesterday, it was sayde, that God maketh them to eate hay and grasse like Oxen. VVee see then that his intent is too shewe vs Gods mightie power in the things that are too bee seene, and not to describe the Diuell too vs. As touching the woorde Leuiathan, through the whole scrip∣ture it signifieth a VVhale: and we see it too bee so in the hundred and fourth Psalme, where the Hebrew woorde Leuiathan is translated a VVhale: and it is well ynough knowne, that there the Prophete speaketh of Gods won∣ders which men see in the sea, yea much more than vpon the lande. There is one peremptorie reason too shewe vs that we must take this text simplie as it standeth, and not shiftingly. For we haue seene heretofore how it was gods

intent to teache men after a grosse and homely maner, ac∣cording to their owne small capacitie, and that his dooing therof is to the end that his mightie power should be the better proued vnto them. Moreouer he ment also to vp∣brayd them with their follie, in that they dare set them∣selues against him, forsomuch as the verie beastes are a∣ble to reproue them. VVherfore let vs marke well, that heere God giueth men a lesson, thereby too skorne their pryde, in sending them to the brute beasts: but this could take no place, if it were spoken of the diuell. And wheras [ 10] his will was, that the whale should he the king of all the chil∣dren of pryde: it is not for that the beast hath any such af∣fection. But rather it is sayd too compare men with the VVhale, as if our Lord should say, It is true that men will lift vp their sheelds verie hygh, and fetch leapes aboue the cloudes but when they haue gathered all the force they can, and presumed to the vttermost, what is it in compari∣son of the VVhale? VVhen a man hath vaunted himselfe to the vttermoste, let him but come to incounter with a whale, and the whale shall haue more cause to vaunt him∣self [ 20] than he. For if a man compare him with a house or a Tower, if a man compare him with artillerie, or if a man compare him with a mountayne: hee shall finde all these qualities in him, yea hee shall finde such terrible force in him, as is able too turne vp shippes vpside downe. And where is the man that can approche vntoo such strength? VVee see then that God hath shewed expresly, that wee shall always be ouercome by the VVhales, and that ther∣fore our pryde is to fond: and specially that when we be∣come so bold as to lift vp ourselues against him, and too [ 30] go about to plucke from him the things that belong too him, and to robbe him of his ryghtuousenesse: in so do∣ing wee must needes bee put to shame, yea euen without Gods comming downe from heauen, and without any shewing of his maiestie: for the verie beasts are ynough to maynteyne his honour. Neuerthelesse truely, by con∣ueying the discourse from the one too the other, a man myght well vse this similitude of the whales and the Ele∣phants, to make men perceyue how greatly the power of the diuell ought to fray vs, seing he is termed the prince [ 40] of the aire and of the world. Not without cause doth God giue him that title: for it is to the intent that seing we bee so weake of our selues, and haue so myghtie and strōg an enimie, we should walke in feare. Therfore we may well from the one to the other take a good warning, that if we will not be subiect to God, we must be bondslaues to Sa∣tan, and hee shall ouermayster vs well ynough, so as wee shall haue no strength to withstand him. As for example, wheras the creation of the worlde is spoken of, Moyses treateth not of the Angels: for he ment to be a teacher to [ 50] the little and vnlerned ones, and therfore he setteth down but only those things which are seene with our eyes. But yet for all that, the present lyght which is perceyued, must leade vs yet further: that is to wit, to the espying out of the lyght of the heauenly kingdome by fayth, though it bee hidden from vs presently. And forasmuchas wee see Gods maiestie shyneth foorth euery where: lette vs vn∣derstand that there is a farre greater fulnesse and perfe∣ction of lyght in the Angels, and in all things that con∣cerne the heauenly lyfe. Ye see then that it is a good con∣ueyance, [ 60] when we go so by degrees from the least things to the greatest, and from the lowest to the hyghest. But yet howsoeuer we deale, we must hold vs still to the sim∣plicitie of the text: for it is an euill thing too dally with the holie scripture by transforming of it intoo allegories, nother ought allegories too bee drawen but out of a na∣turall meening, as wee see that Sainct Paule doth in the Epistle too the Galathians and in other places. Therfore let vs come backe againe too the matter wee began with. God doth here make his triumphes bothe by sea and land, too the ende that men shoulde knowe, that they shall al∣wayes bee confounded in their pryde, if they set themsel∣ues against him. And after hee had spoken of manie other sorts of beastes, heere he setteth the Elephants before vs, which are so terrible, as they must needes amaze vs: for in the howge bignesse of their bodies, wee behold mira∣cles without number. VVe see on the one side how they surmount vs: and we see on the other side how God hath not giuen them the things which hee hath voutsafed too giue vs, yea euen of his owne free goodnesse. And ther∣fore let vs learne that we shall gayne nothing by exalting ourselues: for we shal be surmounted by the brute beasts, when we haue done all that we can, and yet notwithstan∣ding our vnthankefulnesse bewrayeth it selfe, in that we yeelde too slender and nigardly a recompence vnto God, for the benefits that hee hath bestowed vpon vs. For of whom is it long that wee be not brute beastes? As it was said yesterday, was not the Elephant created with vs? Are we made of any preciouser mould than he? Is there any qua∣litie in vs, why we should be more excellent? No: there is nothing that maketh a difference betwixt vs, but God. Now wee see that the Elephants which haue so terrible a force, are notwithstanding not so bold as to bend them∣selues agaynst vs: they go and hyde themselues in moyst places, and cannot haue any couert that is commodiouse for them. Seing it is so: we see on the one side how great∣ly we bee bounde vnto God, and therfore wee ought of good reason too acknowledge our owne weaknesse when mention is made of the brute beastes whom we durst not come neere, no nor so much as looke vppon them. How should we do then, if God restreyned them not? Now af∣ter this, God leadeth vs too the sea, and sheweth vs that there also we haue wherwith to pull vs downe: not only by reason of the greate multitude and diuersitie of fisshes that are there to be seene, insomuch that euen the heathen and misbeleeuing wryters were constreyned too say, that wheras men sawe manie miracles vpon the land, the sea was the true storehouse of the woonders of nature: but also euē in respect of anye one sorte or kynd of thē: as for exāple let vs take but only the whale, & is it not an incre∣dible thing to see so houge a creature, liuing in the water? who were able to fashion the mould of so great, howge, & strong a beast as that is seene to be? For by lykelyhood it should come foorth to pray vpon the land, & there shuld not be foode ynough to suffize him in the water. Also we see what is in his bones, or in his backebones, which are more than bones: they be (to see to) yron and steele: and it is a woonder to looke vpon his flesshinesse. Therfore a man had neede of greate riches that shuld interteyne such a bodye. And who can sted his turne but only God? For he hath appointed the world too keepe him, and therfore hath he prouided all things for him. VVherfore, sith wee

see this, let vs learne to submit ourselues to him, or else there shall neede none other iudges to condemne vs than the brute beastes, nother shall there neede any other eui∣dence too cast vs, than the creatures that are dispersed through the world, as well in the waters as vpon the land. If we be are away this singlenesse, it will stand vs in better sted than all the curiouse expositions that can be deuysed, as when these Allegorimakers serched out his ribbes and backebones, and treated also of his skin and of this and that, and to be short, there was not that pece of him, wher∣in [ 10] they found not some toy or other. But this is as it were too make the holie scripture a noze of wax, by transfor∣ming it from the naturall sense. VVherfore if wee beare away but this one foresayd article, that there shall neede none other witnesse to cast vs before God, thā the things that are shewed in the brute beastes: shall wee not haue profited greatly? Howbeeit before we come to that con∣demning in Gods sight, we haue a good instruction now giuen vs too receyue. And first of all, too the intent wee may not be ashamed to be taught by the VVhales and E∣lephants: [ 20] let vs vnderstand that Gods sending of vs too them, is euen bycause of our vntowardnesse, for that wee bee so spytefull, so froward, and of so wicked and crabbed a nature, as we cannot bee brought too reason. Therfore is God fayne too shame vs by sending vs too the beastes. Also there is such wilfulstubbornnesse in vs, that whatsoe∣uer is told vs, though our wants be layd open to our faces: yet do we euer seeke some startingholes, and shun Gods iudgement to the vttermost of our power. God then must bee fayne too breake this hardenesse as it were by mayne [ 30] force, and to make vs to bow vnder him. And therfore if the Elephants should treade vs vnder their feete, and trā∣ple vpon the bellies of vs: we be well woorthie of it seing wee will not glorifie him that hath made them as well as vs, nor yeld him his due honour. Howbeit let vs take it in good worth that God sendeth vs to thē to schole, to learne to humble our selues. Besides this, we deserue to be swal∣lowed vp of the VVhales and too haue the sea too ouer∣whelme the whole earth, and so it should do (as hath bin declared heretofore) were it not that God of his graciouse [ 40] goodnesse voutsafeth to lodge vs heere, and maynteyne vs notwithstanding that we deserue to be drouned euery minute of an houre. VVherfore let vs be contented that God giueth vs instruction bothe vpon sea and land, and that al things are ordeyned to turne to our welfare, accor∣ding also as they shall, if wee turne them not away by our owne rechlesnesse, ignorance, and naughtinesse. Thus yee see the che••f poynt which wee haue to marke in this text. Howbeit before I vnfold this description peece by peece. let vs marke what is sayd here: for God declareth to what [ 50] intent he speaketh so of the VVhale. VVho is he (sayeth God) that can stand in my presence? Seing that no man da∣reth waken vp a whale, no nor com neere him (sayth he:) who is he that dareth maynteyne himselfe before mee? This is the comparison that I haue touched alreadye: that is to witte, that if the creatures (which being nothing of themselues are but a small portion of the power that is in God,) do astonish vs: what will his infinite maiestie doo? VVhat is all the whole world in respect of God? It is sayd that he holdeth bothe heauen and earth, and that he nee∣deth [ 60] not to stretch out his armes too imbrace that greate circuit, but it is al of it shet cloce in his hand Now a whale (how houge a masse of fleshe so euer hee haue, yea and though hee can do neuer so much in the sea) is but a verie small peece of it. So then besides the infinite number of other fisshes greate and smal that are in the sea, (all which God hath made and gouerneth,) the whales also are com∣prised there. Seing then that God in his glorie comprehē∣deth all things, yea and comprehendeth them as nothing: ought not wee to be sore astonished before him, when a sillie beast scareth vs, as is shewed here? And for confirma∣tion therof it is sayd, that all things are his. For if a man should say, it is true that a whale is a terrible thing, but God is not so: Yea, would God answer? and what is a whale but as a dart that I shall cast, or as a stone out of a sling? Then it behoueth vs to knowe, that God hath prin∣ted some marke of his power in whales and other greate beasts, to the intent that men should knowe how that the same proceedeth from his hand, and that hee serueth his turne with them, to apply them to such vse as hee listeth, insomuch that a whale ought in our sight to bee conside∣red as if God shuld cast a stone out of a sling, and the ayre rang of it, so as we were astonished at it. Seing then that all things are so in his hand: we haue good cause to tremble before him. Neuerthelesse our Lord meeneth not too driue vs from him: but yet must wee needs bee abasshed at the first brunt, to the end wee may yeeld him his deser∣ued reuerence. So then, he calleth and allureth vs to him, to the intent that we should find all ioyfulnesse there, but yet can we not come at him, till we haue bene vtterly bea∣ten downe. Therfore there must first go a feare before, to daunt vs in such wise as we may not be able to stand, but may find ourselues vtterly vndone and east away, if God shuld vtter his power against vs. It behoueth vs to knowe this: and thē shall all our feare be asswaged, that is to wit if wee hold him for our father. But yet for all that we shall neuer yeeld him his due reuerence, except he daunt vs & tame vs in such wise, vs we knowe not where to become. That is the thing which wee haue too remember in this streyne. And so let vs followe this generall lesson, that it is vnpossible for a mortal creature to stand before God. And how should he stand? For first and formest he must needs cast vs flat to the ground, and afterward set vs vp againe. But if we wil hold our owne, and fall to playing the lustie tall ladds: we shall neuer bring our purpose to passe, but it shall rather bee the cause of our decay. The woord stand then betokeneth that a man can neuer haue a good cace in maynteyning himself to be ryghtuouse and wise, but must first of all be vtterly disabled, and acknowledge that God hath all myght, power, and ryghtuousenesse in him, and that we cannot be but ouerwhelmed in our owne nature. True it is that God not only would that we should stand, but also lifteth vs vp aboue the heauens: not in respect of our bodies as yet, but by raysing vs vp when we be beaten downe. Then let vs marke well that there is greate oddes betweene mennes desyring to be somwhat of themselues, by taking vpon them to bee wise and ryghtuouse, and be∣tweene vtter disclayming of all goodnesse, and therevpon to resort vnto God, and to pray him to set them in good state forsomuchas they be vtterly bereft of all glorie and haue nothing in themselues but shamefull confusion. VVhen we haue learned this lesson, that no mā is able to

stand before God, so as we acknowledge that there is no∣thing in vs but filthinesse and dung, that all the gay like∣lyhod which wee weene ourselues to haue, is nothing but vanitie, and that all the opinions which we haue concey∣ued do but beguile vs, whē we be once throughly persua∣ded of this, then wil God lift vs vp, and we wil think our∣selues so beholden too him and too his mere grace for all things, that we wil glorifie him as our father, and as the gi∣uer of them vnto vs, yea euen without being bound ther∣vnto, and without finding anie desert in vs. And it is a ge∣nerall [ 10] principle of our faith, that all flesh must keepe silēce before him, and that it behoueth vs too vnderstand, that if there bee any lustinesse in vs, it withereth away out of hand: there needeth but one blast vpon vs, and by and by wee fade away without hartinesse or strength, and all our ryghtuousnesse is but cursednesse. I pray you marke this generall principle of our fayth, to the ende that the grace which is manifested too vs in our Lord Iesus Christ, may be knowne, & we haue our recourse thervnto, not looking eyther for the beginning or for the full perfecting of our [ 20] saluation elsewhere, than in Gods voutsafing too worke the same freely: that is too say, without any bynding of him too it on our side, or without bringing any thing of our owne in that behalfe. And that is the cause why hee expresly addeth, who will preuent mee, and I will satisfie him? As if hee should say, that if wee will pleade agaynst him, hee must needes bee in our det, and bee bound vnto vs, and wee must haue some ryght and interest. And where shall the man bee found that may preferre his title vntoo God, too say that God is bound vntoo him? But wee see [ 30] cleane contrarywise, that wee hold all things of him, and that he on his side oweth nothing vnto vs: and yet not∣withstāding we be so wilful as we will needes cōtēd with him. Now let this be extended generally to teach vs that wee must humble our selues vnder Gods mightie hand, confessing him to be bothe wise, rightuouse, and mightie in all things that he doeth, as Sainct Paule sheweth in the eleuenth to the Romaynes. For although he alledge not that text as taken out of the holie scripture: yet doeth he reherse the same doctrine. And to what purpose? There [ 40] he treateth of Gods free election, and sheweth that God choze whom he listed to be heires of ouerlasting lyfe, and also that he forsooke whom he listed. If a man should de∣maund the reason why: it is not for vs too knowe it, no∣ther is it lawfull for vs to seeke any further than his will, which ought to bee in sted of all reason vnto vs. Not that hee doeth any thing vniustly: but bycause the secretes of his mynd are hidden and incomprehensible to vs, and his wayes are vnknowne too vs. Howbeeit forasmuch as it is hard for men to hold themselues quiet, when they he are [ 50] that doctrine: (according as we see how these doggs bark against it nowdayes, and these gloriouse beggers inten∣ding to play the greate doctors, say they comprehend it not: and who art thou thou wretched dogge? Doest thou not comprehend it? Get thee vp vpon thy dunghill and learne too knowe what thou art) forasmuch then as men are so proud that they cannot find in their harts to submit themselues to that doctrine: Sainct Paule twiteth them with this saying: VVho hath giuen aught vnto God? You step foorth heere with greate boldnesse, yee alledge your [ 60] owne vertues and your own strength: therfore it is meete that you should shewe God what hee should do, and that nothing bee doone otherwyse than you appoynt, and so, that he is greatly bound vnto you. Now if ye pretend such matter against him: come on, and let vs knowe what it is that you haue giuen him. And if yee knowe that hee is nothing beholden vnto you: how dare yee murmure a∣gainst him? Now seing that Sainct Paule dealeth after that maner, and wee knowe his meening in the cace of Gods euerlasting election: therevpon wee haue to remember, that it is one of the principles of our fayth, [to beleeue] that God holdeth not any thing of vs, and that we can not alledge that he hath receyued aught at our hand: but that all glorie must be giuen vnto him, and wee not thinke that hee is our vnderling, or that hee is any thing bownd vnto vs. But all the matter lieth in the well practizing of his lesson, specially that when our flesh tempteth vs to pre∣sumptiō and pride, we may be restreyned with this bridle: and consider: How now? with whom matchest thou thy∣self? For if thou wilt go to lawe with thy God, it behoueth thee to be well armed to answer him. And what wilt thou say to him? Seing thou haste nothing but wretchednes and cursednesse in thee, would it not stād thee in hand to sub∣mit thyself to him with all obedience and humilitie? And further let vs marke also, that by those words, all the righ∣tuousenesse of men is beaten downe, and it is shewed vs that all that euer we can imagin concerning the merit or deseruing of works, is but a drunkennesse of Satan, who hath so bewitched mennes vnderstanding with an opiniō of deseruing too Godward, that the kingdome of heauen was made as it were a wages. In poperie nothing is more common than to say, that men can purchace heauen. And how? By their meritorious woorks (as they terme them.) And although the papists bee forced to confesse that wee can do nothing without Gods grace, and that wee haue alwayes some imperfections in vs: yet doo they mingle their owne woorks with Gods grace. A man (say they) must prepare himself to receiue Gods grace: not of wor∣thinesse, (they be forced to graunt our owne vnwoorthi∣nesse) but of conueniencie, bycause (say they) it is conue∣nient and seemely that a man should offer and dispoze himself afore hand to receiue Gods grace. But is not this an expresse belying of the holie Ghoste? Behold heere a saying which is cleere ynough and needeth no gloze, who is •••• that hath preuented me [or bene afore hand with me] sayeth the Lord? Then let vs marke well that heere God bereeueth all mankynd of the false and diuelish opinion wherwith they are so besotted, by saying that hee is not bound vnto vs but wee vnto him, so as wee cannot bring aught vnto him, nother doth he receiue any recompence at our hands by the seruice that wee do vnto him, for hee hath no neede of vs. Now we see in effect, that all the wis∣dome and rightuousenesse of man is beaten downe and brought to nothing. For there are twoo things that make vs to lift vp ourselues against God: the one is when wee weene ourselues to be to wise, and the other is when wee think we haue some rightuousenesse and woorthinesse of ourselues. Howbeit God sheweth vs on the one part, that we may wel pratle and prate: but in the end he will put vs to silence well ynough. VVhyso? For what title can wee pretend against him? Then let vs forbeare to be selfwyse, and learne to be sober and lowely, and let vs acquaynt our

selues with Gods woorkes so farre foorth as he sheweth them to vs, always restreyning our selues with this bridle, that wee passe no further than is shewed vs in the holie scripture. If wee do so, we shall be guided alwayes by the holie Ghost. Let vs then keepe ourselues from saying, O I would faine know such a thing. Let vs not be selfwise in seeking whatsoeuer we haue a mind vnto, when we ought not to know it: but let vs be contented with that which is opened too vs in the holie scripture, and specially with the things that may edifie vs in fayth & the feare of God. [ 10] And if we meete with a thing that seemeth straunge to vs, yet let vs consider that God hath spoken it, and therfore we must receyue it without gaynsaying. Furthermore if God let a thing alone and tel vs it not: it behoueth vs to stoppe there without going any further, and we must not be inquisitiue after our owne fancie. Therfore mark it for a schoole point, that it behoueth vs to bridle our toungs. & to suffer ourselues to be the schollers of our God, seing he doth vs the honour too teache vs as well by his owne mouthe, as also by his holie spirit. The second point con∣cerneth [ 20] our rightuousenesse, that being conuicted to haue no woorthinesse at all in vs, and that when we haue done neuer so much, yet wee can bring nothing vnto God, wee should yeld ourselues giltie. But (which is much worse) men are so farre off from giuing themselues too do good: that they imploy all their force and powers to do euil, vn∣till God haue reformed them. So then, if we knowe (and put it vre,) that we must not pretend to haue any wor∣thinesse or deseruing in our selues, but yeeld God the ho∣nour to graunt him to be almightie: then are we through∣ly [ 30] humbled in all respects. This in effect is the thing that wee haue to beare away in this text. Now too knit vp the matter, although it were not needfull, no nor expedient too stand vpon euery woord of this long discourse that is made of the whale: yet let vs assure our selues that this is not superfluouse. VVee looke but slyghtly and as it were glauncingly vpon the recordes that God giueth vs of his maiestie. But were our witts well setled too marke what God sheweth vs, to the end we might honour him accor∣dingly, wee needed not too go out of our selues: for wee [ 40] shuld find presidents ynow bothe of his power and of his will, so as wee should behold bothe his myghtinesse & his goodnesse within vs, without going any further. And that is it which S. Paule meeneth by saying, that for asmuchas we haue our life, mouing, and being in him: we be suffi∣ciently conuicted. Though we opē not our eyes, yet doth God make vs too feele with our fingars, that he dwelleth in vs: and hee setteth forth himselfe in such wise as wee ought of dutie to do him honour. But what? we notwith∣standing do fall to stubbornesse: wheras if wee were well [ 50] aduised and of good discretion, there should neede (as ye would say) but the tippe of ones little fingar to hold vs in obedience vnto God. How bee it for asmuchas wee ouer∣passe that, and make no greate reckning of Gods woorks: therfore heere is made a long discourse, yea and that al∣together vpon beasts. Seing then that God maketh heere a long anatomie: it seemeth long in deede, but yet is it not superfluouse. And why? Bycause wee be so fleeting, that wee despize Gods miracles how greate and noble so euer they bee. Thus ye see what wee haue too marke in [ 60] the first place. Now herewithall it is sayd, wilt thou hold him in thy seruice? or wilt thou put bookes into his noze? or wilt thou play with him as with a spaniell or a bird▪ It is to do vs to wit, that wee be so much the lesse to be excuzed, if wee acknowledge not our maker, seing we finde our sel∣ues confounded in making comparison betweene vs and a whale. And yet for all that, when men dispute of Gods woorks, in their owne brayne, and control him and are not contented with him if hee woorke not after their ly∣king: it is all one as if they would ouerthrowe him. And is that possible? Behold, there is a brute beaste which men cānot tell how to tame. True it is that this compari∣son is not peculiarly fit in all respects, nother is it requisite that similitudes shuld match fully & answerably in euery poynt. But it serueth to shewe, that if a sillie beaste which hath nother reason nor vnderstanding, hath such force in him as to make vs afraid of him and to runne away: what shall he do which hath made and fashioned all things? A∣gain, if a men dare not waken vp a whale: how dareth hee step forth to make warre with the liuing God, as all they do which fall to carping and quareling with him as much as in them lieth? Behold, our Lord would fayne shewe himself gentle and louing towards vs: and in verie deede we see how he is willing to beare with our weaknesse, and we play the madmen and wild beastes, and fall to carping at him openly, as though wee were at defiance with him. And are wee able to abyde his presence? Shall it not bee much more terrible to vs than the presence of a VVhale? Again, seing it is sayd that the whales doo make the deepe to see the like a cauldron, and iumble the sea together like a pot of oyntment (according also as it was sayd of the Elephāt, tha•• he would make the Riuer of Iordan to passe through his throte) I pray you if wee were agast too see a beaste at that poynt too swallowe vp houge waters: how much more agast ought wee to be at the maiestie of God? It myght seeme to vs that the VVhale might be choked in the middes of the waters: and yet notwithstanding hee is so greate and houge a beaste, as hee cutteth the sea asunder, maketh it too boyle like a pot with his snorting and neezing and (as it is termed here) ouerturneth shippes, and is like to swal∣lowe vp all that commeth in his way: and shall our Lords neezing be no greater than a whales? Yes, he hath a snor∣ting that is spoken of in the Prophet Esay and also in the hundred and fourth Psalme, insomuch that if God do but puffe or blowe vpon vs, we must needes be destroyed at the first blast. Seing then that there is such terriblenesse in the nozethrils of a beast: what is there in the breth of god which is the welspring of all power, eyther to set vs vp & quicken vs, or to ouerthrowe vs and vndoo vs? VVee see then that these parts are not set downe and touched there without cause, and that these kinds of beasts are not pic∣ked out from all other, but for good instruction: at least∣wyse, if we haue the discretion to apply all these things to God, and to make such comparisons as I haue spoken of. VVheras mention is made of the hardnesse of the whales flesh and of his bones: it behoueth vs to come to this cōside∣ratiō: How now? VVhat shal be become of vs if God lift vp his hand against vs? See how the whale ouerturneth greate shippes and drouneth them in the sea, and hath not God barres of yron farre harder to strike vs downe if hee list to touche vs with his hand? Now let vs go iustle with him [when we will.] Seing then that we perceiue so well

how infinite the power of Gods hād and arme is, specially whē he is armed against vs: we may well see that this trea∣ting after that sort of the VVhales flesh and bones, is no superfluouse talk. But on the other side let vs consider al∣so, that if a beast haue such power in him▪ insomuch that it is sayd of him, that he laugheth at the shaking of speares, and is not afrayd of the swoord or of any other weapon: thereby it is shewed vs, that if wee be armed with the power of our God, we be in good suretie, and haue no cause to be afraid or to take thought for any thing. VVee see that it is God [ 10] which hath giuen such strength vnto beasts: and why thē should not we trust to his protection? Furthermore let vs mark wel, that al the strength & power that is in VVhales or in any other beasts, shall perishe, how terrible so euer it be, according also as it doth perish when it pleaseth God. Therfore it behoueth vs to beare in mind, that wee must not trust in ourselues, for that is to great a follie: but wee must repaire to him who hath all power and might in him self. And that we may profit the better by this lesson: let vs mark, that forasmuch as we see gods hād lifted vp, & trou∣bles [ 20] to be through the whole world: we must on the one side learne to distrust ourselues, and as it were disable our selues by knowing our owne infirmities: and yet notwith∣standing not ceasse to glorie in God, seing we be vphilde by his power. Lo how we ought to walk in lowelinesse on the one part. And on the other side, whē we resorte to our God and leane vnto his fauour and protectiō: we may de∣fie al our enimies, not only of this world, but also euē Satā himself with al his power, & al that euer he is able to pra∣ctize. Thus ye see that the two things which are requisite, [ 30] (specially when our Lord warneth vs of any perill, and we see things out of order) are that wee must haue an eye to our owne weakenesse, and vtterly distrust our selues, and yet notwithstanding, in disabling our selues not ceasse to looke vp to heauen, not douting but that we haue a good warrant, forsomuch as wee be mainteyned by him, but in any wise not presuming vpō ourselues. For as for him that thinketh he hath any power in himself, what cā he do but ouerthrowe himself. Then let vs learne, not to chalendge aught to ourselues, but rather to abace ourselues vtterly: and yet notwithstanding to conceiue such boldnesse vpon trust of Gods protection, as wee may not doubt but he is able ynough tō defend vs from a hundred thousand dea∣thes, sobeit that we referre our selues wholly vnto him, & trust that he wil always guide vs with his hand, & that al∣though we must be faine to passe through the troubles & disorders of this world, and be inuironed with a hundred thousand deathes: yet notwithstāding he will make vs to feele his help & giue vs power to get out of it, till he haue drawne vs fully to himself, and that we bee come too the endlesse rest which he hath prepared for vs.

Now let vs fall down before the face of our good God, with acknowledgemēt of our sinnes, praying him to make vs so to fele how poore and miserable we be, that vpō the knowing of his goodnesse and loue towards vs, wee may couet nothing but to yeld him his due glorie for bestow∣ing so many of his graciouse benefites vpon vs, as in that he hath made vs Lords and Maisters of his creatures here bylowe, which were able to scare vs out of our witts, so as we may not be vnthankful for such priuiledge and prero∣gatiue as hee hath graunted vs, but do him homage for all the benefits that we haue receiued at his hand, wayting to haue him increase them, euen till he haue brought vs too the ful perfectiō. And so let vs all say, Almightie God, &c.