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.

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.