Sermons on Job, Sermons · Chapter 40

Sermons on Job · Sermons · Chapter 40

p. 794The .Clv. Sermon, which is the ſecond vponupon the .xl. Chapter.

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

7 Caſt thine eye vponupon 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 vponupon 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▪

p. 79514 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 10chafe and frette in their aduerſities, they go to lawe with God, intending to condemne him by iuſtifying themſelues. For although a man ſpeake it not with his mouth: yet in verie deede if hee go about to cleere himſelfe, hee condemneth God. And who ſhall hauehave the better ende of the ſtaffe? That is the cauſe why it is ſayde, that when we hauehave layde our ſtrength togither, it ſhall be nothing, neither ſhall we euer bee able to match him that 20hath created vsus, and holdeth all things in his hande. And now it is ſhewed vntounto vsus what we bee in reſpect of God, to the ende too make vsus 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 & maieſtie of God are, is the thing that ſhould bring them vntounto lowlineſſe. For if men looke but ſingly vponupon themſelues, they will not leaue for that, to preſume and to lift vp themſelues ſtill, vntounto ſome vaine truſt. But when they lift vp their eyes aloft, and behold God, and afterward come 30downe 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 vponupon 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 hauehave 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 40touch vsus the better, Iob is willed to cloth himſelfe with glorie, 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 vsus, and as it deſerueth. But nowe let vsus go ſeeke out the like apparellings: who ſhall be either the Tayler [to make them] or the Imbroyderer 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 condemnation? Ye ſee then that the thing which we hauehave to marke here in effect, is that whereas mention is made of Gods arme, we hauehave an expoſition of it here. As howe? Gods arme of it ſelfe is inuiſible: not that he hath any armes 60or hands: but in ſpeaking ſo, we meene his whole being. God then in himſelfe is vnknowne vntounto vsus: howbeeit, hee ſheweth himſelfe in his woorkes, inſomuch that the heauen (as I ſayde) is his garment. Sometime it is termed his ſeate, but therewithall it is ſayd alſo, that it is a viſible ſhape of his maieſtie. As much is to bee ſayde of the Earth. To be ſhort, both aboue and beneath God ſheweth himſelfe to vsus, 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 vsus that there is an infinite Maieſtie in God. And therefore let vsus learne that although we cannot attayne too mount ſo high as to knowe God: yet notwithſtanding, foraſmuch as he leaueth vsus not without witneſſe, but ſheweth himſelfe to vsus, as much as is for our behoofe: let vsus 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 practiſes: 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 hauehave 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 quaketh, Trees are torne vp, and the Rockes are ſhaken: I ſay when wee heare all this, which of vsus ſhall preſume any more to ſpeake agaynſt God? For hee hath a voyce that can well ynough put vsus to ſilence. Let vsus 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 vsus 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 vsus to folter, not only in our tongues, but alſo in our wits, and in al our powers▪ God then hath diuerſe maners of ſpeaking, wherby he putte th mē ſo to ſilence, that if they would carpe agaynſt him, they ſhall hauehave no audience: and therfore let vsus learne to holde our peace willingly, and too put in vr… yeſterdayes leſſon: which was to lay our hande vponupon our mouth (that is to ſay, to reſiſt the diueliſhnes of our pride, p. 796notwithſtanding that naturally we be bold to aduance our ſelues againſt God) and therwithall learne to giuegive glorie ſimplie vntounto God, in confeſsing that there is nothing but wretchedneſſe in our ſelues. VVhen we be once confounded with our owne good will: Gods voyce will not onelyonly not be dreadful any more vntounto vsus: but alſo it wil cheere vsus vp, and he will open our mouth that we may ſpeake freely. VVherof cōmeth it that the faithfull can vaunt themſelues againſt the diuell and deſpiſe death? VVherof commeth that boldneſſe of ours, that we can call vponupon God as 10our father, and proteſt our ſelues to bee his children? It is bicauſe we hild our mouthes ſhet when we were condemned and hauehave learned that wee bee nothing but vanitie. Therfore when we hauehave our mouthes ſhet after that ſort, ſo as we chalenge not any thing to our ſelues, ne maintein our own quarell, but paſſe vnderunder condemnation willingly: God of his infinit goodneſſe giueth vsus libertie to ſpeake, not onelyonly among men, but alſo before him, and to call vponupon him frankly, not doubting but that our voyce is caried vp to his throne by his Angels, and there both heard and 20accepted. Ye ſee then that the things which they gaine that ſimplie holde their peace to graunt that all glorie belongeth vntounto God, and too diſable themſelues vtterly: is that they hauehave 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 rightuouſneſſe, 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 30ſhall 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 wicked. If they can do that: then ſhew they themſelues, that they hauehave ſomewhat whereof too boaſt. But if they cannot: how dare they commence any quarell agaynſt God? Heere is ſtill the ſame compariſon that I hauehave touched: which is, that when we knowe what God is, and what his 40nature and office are: wee muſt fall to conſidering of our ſelues on the other ſyde, too the ende the ſame may giuegive 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 onelyonly looke, and to roote out the wicked vtterly, inſomuche that when they ſhall ſeeme too hauehave theyr full ſcope, and to bee in their cheefe ruffe: then ſhall they be ſwept away cleane from the earth. God chalengeth this 50to himſelfe. But nowe, can men doo the like? HaueHave wee a looke that is able to deſtroy our enimies, and ſpecially to make cleane riddaunce of the wicked? Furthermore, let vsus marke heere, that God ſpeaketh not of an abſolute or lawleſſe power (as I hauehave 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 wicked ſort. Therefore let vsus marke well theſe two things: namely, that God doth here magnifie himſelfe, foraſmuch as he can with his onelyonly looke ouerthrow and deſtroy the 60wicked▪ and yet notwithſtanding ſpareth his creatures, and vttereth not his ſayde power but vponupon the proude and the wicked. God then is almightie: but yet howſoeuer the worlde go, he will hauehave his rightuouſneſſe knowne to go with it, and he will hauehave 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 vponupon all ſuch as preſume too much vponupon themſelues, and become prowde, and vſe replying and incountering with God, to make him their mortall enemie. And as wee hauehave 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 vsus 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 vsus? It is Gods countenance: like as contrarywiſe when he turneth his backe vponupon vsus, and hideth himſelfe from vsus, we muſt needes be as forlorne and out of heart: for there is not any thing wherein a man may finde reſt: but onelyonly in knowing that God hath a care of him. So long then as God vouchſaſeth too hauehave his eye vppon vsus, wee hauehave whereof to be glad, for we bee ſure that he will mainteine vsus, and that wee ſhall not neede too bee afrayde of any thing. But if God forget vsus: we be at our wittes ende, and not without good cauſe. For wee bee as it were left vp to Satan to pray vponupon, and an hundred thouſand deathes beſet vsus round about, and there is no remedie for vsus. 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 deſirouſneſſe and true intent to ſtick vntounto him. But if we loke aloft as it is ſayd in another place, and hauehave 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 vponupon vsus with another maner of countenance, which ſhall not ſerue to cheere vsus vp, but to deſtroy vsus 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 vsus learne that which is ſayde heere, namely that Gods looking vponupon the proude ſort is to deſtroy them vtterly. And why? Bycauſe that they hauehave had a wicked looke. VVherefore let vsus caſt downe our heades, and go vntounto God too do him obeyſance: and therewithall let vsus pray him too lighten our eyes, that we may ſeeke him as our father, and he looke vponupon vsus in ſuch wiſe, as we may hauehave thereby all perfectneſſe of ioy and true contentation to reſt our ſelues vponupon. But by the way it is ſhewed vsus in this ſtreyne, that (as the Scripture ſpeaketh oftentymes) it is Gods office to ouerthrow ſuch as aduaunce themſelues, according as it is ſayde, that whoſoeuer exalteth himſelfe ſhall bee brought low. Then let vsus 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 conſidered, we ſhould not need ſo many Sermons to bring vsus to lowlineſſe. For is it not a horrible thing, that wormes p. 797of the earth ſhould come of ſet purpoſe too fight agaynſt God? But yet ſo it is, that all ſuch as preſume of themſelues, all ſuch as think they be of any valour at al, all ſuch as beare themſelues in hand that they be either wiſe, or vertuous 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 telleth vsus that a man cannot iuſtifie himſelfe, but that in ſo doing he aſſaulteth heauē. Now then, if we were throughly perſuaded of this doctrine, that all proude folkes are 10gods enimies and prouoke his wrath againſt themſelues: we would walk in another maner of meeldneſſe and ſimplicitie than we do. But what? It ſeemeth to vsus that God ought to ſhrinke away too make vsus 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 vponupon the loftie ones, too roote them out of the worlde, and that none but the meeke ones hauehave the euerlaſting 20heritage. Howbeit to the intent we may profit the more by this leſſon, let vsus marke well who be the proude ones. For the pryde is not alwayes knowne vntounto men to condemne it: but whoſoeuer truſteth in his owne ſtrength, whoſoeuer preſumeth vponupon his owne rightuouſneſſe or wiſedome, whoſoeuer ſotteth himſelfe in his owne greatneſſe and credit, and (to be ſhort) whoſoeuer [wilfully] ouerpaſſeth 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 hauehave any 30ſparke 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 vsus: Furthermore when God ſhall hauehave giuen vsus any grace, and beſtowed the giftes of his holy ſpirite vponupon vsus: let not the ſame make vsus to ſet vp our briſtles agaynſt him to offend him. If wee hauehave a good and ſharpe vnderſtanding, the ſame commeth not of our owne moother wit: and therefore wee muſt not take occaſion to exalt our ſelues for it: for we be ſo much the more bound vntounto God. Againe, let 40him that is greateſt, indeuer to ſerue the ſmalleſt, and let him not deſpiſe thoſe whom God hath inhonoured, by ſetting them in like degree with him. Then if we imagin that there is any thing in vsus, 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 vsus. VVhat is too bee done then? If wee will not hauehave God agaynſt vsus, let vsus learne to diſtruſt the things that are in our ſelues, and not conceyue any preſumption that may lift vsus vp, but (to be 50ſhort at one worde) let vsus ſay, we be nothing. Agayne, if God aduaunce vsus in honour aboue other men, or if he indue vsus with any vertues: let vsus acknowledge the ſame to come of him. And furthermore let vsus be louing, and forbeare to do our neighbours wrong, or too deſpiſe ſuch as are Gods children as well as we, or at leaſtwiſe are created of one ſelfe ſame likeneſſe and nature with vsus. 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 60wicked 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 into 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 giuegive the bridle ſo to theyr luſtes. Needes therefore muſte pryde carrie vsus awaye, when wee vſe violence and outrage towardes our neighbors, 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 vsus, 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 onelyonly one reſpect. And therefore needes muſt men be bewitched, and vtterly ignorant what themſelues are, and what theyr ſtate is, when they ouerſhoote themſelues. And verely that is the cauſe why the Prophet Abacuck (when he ſayeth that the rightuous man ſhall liue by fayth) auoucheth on the contrarie part, that all loftineſſe ſhall be beaten downe. VVhat meeneth he by all loftineſſe? he meeneth all ſturdineſſe againſt God, and all ſcornefulneſſe agaynſt 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 vsus marke, that it is not for vsus too appoynt the terme, too ſay that at ſuche an houre God ſhall confounde and deſtroy 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 office which belongeth vntounto 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 pacience. It may ſeeme too vsus that God hath forgotten vsus 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 vsus his hande, and yet euen then wee crie vntounto 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 vponupon 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 vsus tarie till God open his eyes vponupon them, and then ſhall they be deſtroyed. Then if they bee borne withall for a time, and God winke at them: let vsus aſſure oure ſelues that theyr p. 798turne is not yet come wherein hee will looke vponupon 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 hauehave they cauſe to reſt vponupon him. VVhy? For he hath not giuen ouer his office, no though they exalt themſelues againſt 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 10day of the deſtruction of the proud, and of all the wicked. Ye ſee then how firſt of all the faithfull ought to bee pacient, when they ſee god delay the rooting out of the proud and wicked ſort, and therfore that they muſt holde themſelues quiet till the thing be done. In the meane while let the proud ſort bethinke themſelues, and let vsus be afrayde to flatter our ſelues. If God ſpare vsus, let vsus not thinke that we bee ſcaped out of his hande: neither let vsus gather the more boldneſſe to attempt one thing or other, vnderunder colour that he beareth with vsus and winketh at vsus. And why? 20for in the ende hee will looke vponupon vsus, and then ſhall our faults be bewrayed to our greater confuſion. So then let vsus marke well that although men perceiue not Gods iudgements 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 aduerſities we can faſten our eies vponupon Gods gracious promiſes. And on the other ſide when the ſtate of the wicked ſeemeth to be better than the ſtate of the godly, let vsus not 30ceaſſe too hope continually for the euerlaſting life, although 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 vsus ſee if we can do the like thing as is reported heere of God. Can wee deſtroy the wicked with one onelyonly 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 vsus learne to giuegive glorie to him which ſheweth himſelfe to be iudge of the 40worlde, which hath all power in his hande, and which vſeth ſuch order and vprightneſſe in it, as no fault can bee found therwith. And although things ſeeme oftentimes troubleſome and out of order to vsus, yet let vsus not ceaſſe too looke ſtill to the power that God ſheweth therwithall, and to his goodneſſe: And then if we hauehave 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 50himſelfe 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 hauehave too beare in minde. And ſpecially let vsus 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 vsus hathe 60the power that is ſpoken of heere: hee needeth not to reſort any more too heauen for refuge, nor too call vppon God too ſaue him: for eueryevery man might ſaue hymſelfe. The ſaying of this, is too bring men to knowe that they hauehave neede of another bodie too ſaue them than themſelues, and that they hauehave not their life in their own hand, neither can by any meanes warrant it. Let vsus conſider then that wee liue not of our ſelues, nor hauehave any meane to mainteyne our ſelues, yea and that although the whole worlde fauored vsus, ſo as it might ſeeme that wee had all things at will: yet are we nothing, but muſt be faine too depende wholy vponupon 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 vntounto God: but yet for all that, ſee yee not the drunkenneſſe, or rather madneſſe whiche caryeth vsus away, ſo as euerie of vsus is of opinion that hee can ſaue and warrant himſelfe? And who hath tolde vsus 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 vsus marke, that Gods vpbrayding of vsus that none of vsus can bee ſaued by his owne hand, is no common ſchoole poynt. For it ſerueth to ſhew vsus that we muſt diſtruſt our ſelues and al our owne powers, and bee ſo vtterly diſabled, as we may hauehave no reſt, ſtay, nor contentment but onelyonly in him. VVhat is it then that ſaueth vsus? It is the hande of God. And wherefore? Euen for his owne mere and free goodneſſe onelyonly. For if man had any thing of himſelfe, God woulde not enuie him for it, but woulde rather ſay, verie well, let vsus part ſtakes, this is mine, and that is thine. For hath God any neede too borrowe of vsus? Hath hee neede to catche any of our due and right from vsus, to furniſh out hymſelfe withall? No no: let vsus not imagin any ſuch conceyts, but let vsus confeſſe that there is not ſo much as one droppe of ſafetie in our ſelues, but that wee muſt runne ſimply vntounto our God. This is it which wee hauehave 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 ſerued 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 rather that they ſhoulde giuegive him the greater brightneſſe. Furthermore wee ſee howe hee worketh when it pleaſeth him, without the putting too of mans hande. In concluſion it is tolde vsus heere, that God hath created beaſtes, both in the Sea, and on the lande, euen terrible beaſtes which are able to make vsus 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 vnderunder that name are Oxen and all other beaſtes comprehended. Heere it is ſayde in the plurall number, looke vponupon 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 p. 799beaſtes: 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 vponupon 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 10the matter,] let vsus marke that God in this text hath chozen a kinde of beaſt more woonderfull to vsus than any other. 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 vsus which are not acquainted with it, but they which ſee thoſe beaſts ought to be afrayde at the onelyonly looke of them: the bigneſſe of them is ſo houge, as they ſeeme too bee things made by arte [and not by nature.] But if wee were wize 20ynough, 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 vntounto them. Therfore by reaſon of our blockiſhneſſe and vnthankfulneſſe, wee hauehave neede of ſuch mirrours as are ſet before vsus 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 hauehave wee good cauſe too holde 30downe 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 vsus, too the intent too ſhewe vsus, how God hath made the difference [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 hauehave the diſcretion to marke the things that are wide open before them. Behold a man that hath but a little bodie, is neuertheleſſe appointed too bee a Lorde and maiſter in this worlde. VVherefore are all things created, but onelyonly 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 vntounto vsus, that God hath done vsus great fauour in making vsus 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 vsus: if wee looke vponupon the beaſtes, there wee ſhall finde things to aſtoniſh our wittes. And therewithall alſo let vsus marke well, that if gouerning ſhoulde go by greatneſſe, then might the Elephants well reigne ouer vsus. 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 cannot bow their legges, but are faine to ſtande continually: for if an Elephant be downe vponupon 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 vsus to glorifie Gods goodneſſe? For whereof is it long, that the Elephants deuour vsus not all? They eate hay as Oxen do. Seing then that theſe beaſts which were able too execute ſuch crueltie as to roote out all mankinde out of the worlde, doo feede of graſſe in the mountaynes, and hyde themſelues vnderunder the ſhadowes of trees, and yet notwithſtanding 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 giuegive vsus 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 ſecrete brydle? Therefore let vsus 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 vsus fall downe before the face of oure good God, with acknowledgment of our ſinnes, praying him to make vsus ſo to feele them, as we may all learne to walke in his feare, and to put vsus wholy into his handes without preſuming any thing vponupon our ſelues, but rather acknowledging our weakneſſe and infirmitie, and beſeeching him to helpe vsus: and that foraſmuch as we ſhoulde bee ouercome a hundred thouſande times a day, if he were not our defence, ſheeld, and ſafegarde: it may pleaſe him to garde vsus frōal our ſpirituall foes, and to deliuer vsus from all our temptations by giuing vsus power to outſtande them, tyll he hauehave taken vsus out of this earthly lyfe, which is a continuall battell. That it may pleaſe him too graunt this grace, not onelyonly to vsus, &c.

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

And the first vponupon the .xlj. Chapter.

This Sermon is yet ſtill vponupon the last ten verſes, and then vponupon 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?

p. 80026 VVilt thou fill the baskets vvith his skin, or the fiſhers dorſer vvith his head?

27 Lay thy hande vponupon 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 vnderunder 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, eueryevery 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 vntounto him.

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

21 VnderUnder him are ſharpe ſtones, and he ſpreadeth out ſharpe poynted things vponupon 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 vponupon 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 40earth 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 vsus 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 Elephant, 50which is a terrible houge beaſt, and ynough too ſcare vsus 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 vsus, and to ſtomacke the matter when hee intendeth to humble vsus? Should we be ſuch fooles as to murmure at his iuſtice, or to gainſay him in any thing, or to deſire to deface or diminiſh his ſoueraintie? So then, ſeeing that the beaſtes do make men to tremble, let them conſider their owne madneſſe in matching themſelues with God. Howbeeit before 60I 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 hauehave too marke therevpon, howe menne hauehave beene of opinion, that by an allegorie the Diuell is ſpoken of heere, rather than eyther the Elephant or the VVhale, and that they hauehave 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 touched yeſterday, it was ſayde, that God maketh them to eate hay and graſſe like Oxen. VVee ſee then that his intent is too ſhewe vsus Gods mightie power in the things that are too bee ſeene, and not to deſcribe the Diuell too vsus. As touching the woorde Leuiathan, through the whole ſcripture 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 wonders which men ſee in the ſea, yea much more than vponupon the lande. There is one peremptorie reaſon too ſhewe vsus that we muſt take this text ſimplie as it ſtandeth, and not ſhiftingly. For we hauehave ſeene heretofore how it was gods p. 801intent to teache men after a groſſe and homely maner, according to their owne ſmall capacitie, and that his dooing therof is to the end that his mightie power ſhould be the better proued vntounto them. Moreouer he ment alſo to vpbrayd them with their follie, in that they dare ſet themſelues againſt him, forſomuch as the verie beaſtes are able to reproue them. VVherfore let vsus 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 10his will was, that the whale ſhould he the king of all the children of pryde: it is not for that the beaſt hath any ſuch affection. 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 hauehave gathered all the force they can, and preſumed to the vttermoſt, what is it in compariſon 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 hauehave more cauſe to vaunt himſelf 20than 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 therfore our pryde is to fond: and ſpecially that when we become ſo bold as to lift vp ourſelues againſt him, and too 30go about to plucke from him the things that belong too him, and to robbe him of his ryghtuouſeneſſe: in ſo doing 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 conueying the diſcourſe from the one too the other, a man myght well vſe this ſimilitude of the whales and the Elephants, to make men perceyue how greatly the power of the diuell ought to fray vsus, ſeing he is termed the prince 40of the aire and of the world. Not without cauſe doth God giuegive him that title: for it is to the intent that ſeing we bee ſo weake of our ſelues, and hauehave 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 Satan, and hee ſhall ouermayſter vsus well ynough, ſo as wee ſhall hauehave 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 50the 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 vsus yet further: that is to wit, to the eſpying out of the lyght of the heauenly kingdome by fayth, though it bee hidden from vsus preſently. And foraſmuchas wee ſee Gods maieſtie ſhyneth foorth eueryevery where: lette vsus vnderſtand that there is a farre greater fulneſſe and perfection of lyght in the Angels, and in all things that concerne the heauenly lyfe. Ye ſee then that it is a good conueyance, 60when 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 vsus ſtill to the ſimplicitie 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 naturall meening, as wee ſee that Sainct Paule doth in the Epiſtle too the Galathians and in other places. Therfore let vsus 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 alwayes bee confounded in their pryde, if they ſet themſelues againſt him. And after hee had ſpoken of manie other ſorts of beaſtes, heere he ſetteth the Elephants before vsus, which are ſo terrible, as they muſt needes amaze vsus: for in the howge bigneſſe of their bodies, wee behold miracles without number. VVe ſee on the one ſide how they ſurmount vsus: and we ſee on the other ſide how God hath not giuen them the things which hee hath voutſafed too giuegive vsus, yea euen of his owne free goodneſſe. And therfore let vsus learne that we ſhall gayne nothing by exalting ourſelues: for we ſhal be ſurmounted by the brute beaſts, when we hauehave done all that we can, and yet notwithſtanding our vnthankefulneſſe bewrayeth it ſelfe, in that we yeelde too ſlender and nigardly a recompence vntounto God, for the benefits that hee hath beſtowed vponupon vsus. For of whom is it long that wee be not brute beaſtes? As it was ſaid yeſterday, was not the Elephant created with vsus? Are we made of any preciouſer mould than he? Is there any qualitie in vsus, why we ſhould be more excellent? No: there is nothing that maketh a difference betwixt vsus, but God. Now wee ſee that the Elephants which hauehave ſo terrible a force, are notwithſtanding not ſo bold as to bend themſelues agaynſt vsus: they go and hyde themſelues in moyſt places, and cannot hauehave any couert that is commodiouſe for them. Seing it is ſo: we ſee on the one ſide how greatly we bee bounde vntounto 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 after this, God leadeth vsus too the ſea, and ſheweth vsus that there alſo we hauehave wherwith to pull vsus 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 vponupon 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 vsus take but only the whale, & is it not an incredible 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 vponupon 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 vponupon 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 p. 803ſee this, let vsus learne to ſubmit ourſelues to him, or elſe there ſhall neede none other iudges to condemne vsus than the brute beaſtes, nother ſhall there neede any other euidence too caſt vsus, than the creatures that are diſperſed through the world, as well in the waters as vponupon the land. If we be are away this ſingleneſſe, it will ſtand vsus 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, wherin 10they found not ſome toy or other. But this is as it were too make the holie ſcripture a noze of wax, by transforming it from the naturall ſenſe. VVherfore if wee beare away but this one foreſayd article, that there ſhall neede none other witneſſe to caſt vsus before God, thā the things that are ſhewed in the brute beaſtes: ſhall wee not hauehave profited greatly? Howbeeit before we come to that condemning in Gods ſight, we hauehave a good inſtruction now giuen vsus too receyue. And firſt of all, too the intent wee may not be aſhamed to be taught by the VVhales and Elephants: 20let vsus vnderſtand that Gods ſending of vsus 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 vsus by ſending vsus too the beaſtes. Alſo there is ſuch wilfulſtubbornneſſe in vsus, that whatſoeuer is told vsus, 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 30force, and to make vsus to bow vnderunder him. And therfore if the Elephants ſhould treade vsus vnderunder their feete, and trā ple vponupon the bellies of vsus: we be well woorthie of it ſeing wee will not glorifie him that hath made them as well as vsus, nor yeld him his due honour. Howbeit let vsus take it in good worth that God ſendeth vsus to thē to ſchole, to learne to humble our ſelues. Beſides this, we deſerue to be ſwallowed vp of the VVhales and too hauehave the ſea too ouerwhelme the whole earth, and ſo it ſhould do (as hath bin declared heretofore) were it not that God of his graciouſe 40goodneſſe voutſafeth to lodge vsus heere, and maynteyne vsus notwithſtanding that we deſerue to be drouned eueryevery minute of an houre. VVherfore let vsus be contented that God giueth vsus inſtruction bothe vponupon ſea and land, and that al things are ordeyned to turne to our welfare, according 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 hauehave to marke in this text. Howbeit before I vnfold this deſcription peece by peece. let vsus marke what is ſayd here: for God declareth to what 50intent he ſpeaketh ſo of the VVhale. VVho is he (ſayeth God) that can ſtand in my preſence? Seing that no man dareth 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 hauehave 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 vsus: 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 needeth 60not 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 hauehave, 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 compriſed 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 vsus, as is ſhewed here? And for confirmation 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 vsus to knowe, that God hath printed 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 conſidered 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 hauehave good cauſe to tremble before him. Neuertheleſſe our Lord meeneth not too driue vsus from him: but yet muſt wee needs bee abaſſhed at the firſt brunt, to the end wee may yeeld him his deſerued reuerence. So then, he calleth and allureth vsus to him, to the intent that we ſhould find all ioyfulneſſe there, but yet can we not come at him, till we hauehave bene vtterly beaten downe. Therfore there muſt firſt go a feare before, to daunt vsus 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 vsus. It behoueth vsus 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 vsus & tame vsus in ſuch wiſe, vsus we knowe not where to become. That is the thing which wee hauehave too remember in this ſtreyne. And ſo let vsus 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 vsus flat to the ground, and afterward ſet vsus 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 hauehave 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 vsus vp aboue the heauens: not in reſpect of our bodies as yet, but by rayſing vsus vp when we be beaten downe. Then let vsus marke well that there is greate oddes betweene mennes deſyring to be ſomwhat of themſelues, by taking vponupon them to bee wiſe and ryghtuouſe, and betweene vtter diſclayming of all goodneſſe, and therevpon to reſort vntounto God, and to pray him to ſet them in good ſtate forſomuchas they be vtterly bereft of all glorie and hauehave nothing in themſelues but ſhamefull confuſion. VVhen we hauehave learned this leſſon, that no mā is able to p. 803ſtand before God, ſo as we acknowledge that there is nothing in vsus but filthineſſe and dung, that all the gay likelyhod which wee weene ourſelues to hauehave, is nothing but vanitie, and that all the opinions which we hauehave conceyued do but beguile vsus, whē we be once throughly perſuaded of this, then wil God lift vsus vp, and we wil think ourſelues ſo beholden too him and too his mere grace for all things, that we wil glorifie him as our father, and as the giuer of them vntounto vsus, yea euen without being bound thervnto, and without finding anie deſert in vsus. And it is a generall 10principle of our faith, that all fleſh muſt keepe ſilēce before him, and that it behoueth vsus too vnderſtand, that if there bee any luſtineſſe in vsus, it withereth away out of hand: there needeth but one blaſt vponupon vsus, 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 vsus in our Lord Ieſus Chriſt, may be knowne, & we hauehave our recourſe thervnto, not looking eyther for the beginning or for the full perfecting of our 20ſaluation 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 vntounto vsus, and wee muſt hauehave 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 30cleane contrarywiſe, that wee hold all things of him, and that he on his ſide oweth nothing vntounto vsus: and yet notwithſtāding we be ſo wilful as we will needes cōtēd with him. Now let this be extended generally to teach vsus that wee muſt humble our ſelues vnderunder 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 40he 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 demaund the reaſon why: it is not for vsus too knowe it, nother is it lawfull for vsus to ſeeke any further than his will, which ought to bee in ſted of all reaſon vntounto vsus. Not that hee doeth any thing vniuſtly: but bycauſe the ſecretes of his mynd are hidden and incomprehenſible to vsus, and his wayes are vnknowne too vsus. Howbeeit foraſmuch as it is hard for men to hold themſelues quiet, when they he are 50that doctrine: (according as we ſee how theſe doggs bark againſt it nowdayes, and theſe gloriouſe beggers intending 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 vponupon 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 vntounto God? You ſtep foorth heere with greate boldneſſe, yee alledge your 60owne 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 vntounto you. Now if ye pretend ſuch matter againſt him: come on, and let vsus knowe what it is that you hauehave giuen him. And if yee knowe that hee is nothing beholden vntounto you: how dare yee murmure againſt him? Now ſeing that Sainct Paule dealeth after that maner, and wee knowe his meening in the cace of Gods euerlaſting election: therevpon wee hauehave to remember, that it is one of the principles of our fayth, [to beleeue] that God holdeth not any thing of vsus, and that we can not alledge that he hath receyued aught at our hand: but that all glorie muſt be giuen vntounto him, and wee not thinke that hee is our vnderling, or that hee is any thing bownd vntounto vsus. But all the matter lieth in the well practizing of his leſſon, ſpecially that when our fleſh tempteth vsus to preſumptiō and pride, we may be reſtreyned with this bridle: and conſider: How now? with whom matcheſt thou thyſelf? 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 ſubmit thyſelf to him with all obedience and humilitie? And further let vsus marke alſo, that by thoſe words, all the rightuouſeneſſe of men is beaten downe, and it is ſhewed vsus 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 hauehave alwayes ſome imperfections in vsus: yet doo they mingle their owne woorks with Gods grace. A man (ſay they) muſt prepare himſelf to receiue Gods grace: not of worthineſſe, (they be forced to graunt our owne vnwoorthineſſe) but of conueniencie, bycauſe (ſay they) it is conuenient 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 vsus 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 vntounto vsus but wee vntounto him, ſo as wee cannot bring aught vntounto him, nother doth he receiue any recompence at our hands by the ſeruice that wee do vntounto him, for hee hath no neede of vsus. Now we ſee in effect, that all the wiſdome and rightuouſeneſſe of man is beaten downe and brought to nothing. For there are twoo things that make vsus 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 hauehave ſome rightuouſeneſſe and woorthineſſe of ourſelues. Howbeit God ſheweth vsus on the one part, that we may wel pratle and prate: but in the end he will put vsus to ſilence well ynough. VVhyſo? For what title can wee pretend againſt him? Then let vsus forbeare to be ſelfwyſe, and learne to be ſober and lowely, and let vsus acquaynt our p. 804ſelues with Gods woorkes ſo farre foorth as he ſheweth them to vsus, always reſtreyning our ſelues with this bridle, that wee paſſe no further than is ſhewed vsus in the holie ſcripture. If wee do ſo, we ſhall be guided alwayes by the holie Ghoſt. Let vsus then keepe ourſelues from ſaying, O I would faine know ſuch a thing. Let vsus not be ſelfwiſe in ſeeking whatſoeuer we hauehave a mind vntounto, when we ought not to know it: but let vsus be contented with that which is opened too vsus in the holie ſcripture, and ſpecially with the things that may edifie vsus in fayth & the feare of God. 10And if we meete with a thing that ſeemeth ſtraunge to vsus, yet let vsus conſider that God hath ſpoken it, and therfore we muſt receyue it without gaynſaying. Furthermore if God let a thing alone and tel vsus it not: it behoueth vsus 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 vsus to bridle our toungs. & to ſuffer ourſelues to be the ſchollers of our God, ſeing he doth vsus the honour too teache vsus as well by his owne mouthe, as alſo by his holie ſpirit. The ſecond point concerneth 20our rightuouſeneſſe, that being conuicted to hauehave no woorthineſſe at all in vsus, and that when we hauehave done neuer ſo much, yet wee can bring nothing vntounto 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, vntill God hauehave reformed them. So then, if we knowe (and put it vre,) that we muſt not pretend to hauehave any worthineſſe or deſeruing in our ſelues, but yeeld God the honour to graunt him to be almightie: then are we throughly 30humbled in all reſpects. This in effect is the thing that wee hauehave to beare away in this text. Now too knit vp the matter, although it were not needfull, no nor expedient too ſtand vponupon eueryevery woord of this long diſcourſe that is made of the whale: yet let vsus aſſure our ſelues that this is not ſuperfluouſe. VVee looke but ſlyghtly and as it were glauncingly vponupon the recordes that God giueth vsus of his maieſtie. But were our witts well ſetled too marke what God ſheweth vsus, to the end we might honour him accordingly, wee needed not too go out of our ſelues: for wee 40ſhuld find preſidents ynow bothe of his power and of his will, ſo as wee ſhould behold bothe his myghtineſſe & his goodneſſe within vsus, without going any further. And that is it which S. Paule meeneth by ſaying, that for aſmuchas we hauehave our life, mouing, and being in him: we be ſufficiently conuicted. Though we opē not our eyes, yet doth God make vsus too feele with our fingars, that he dwelleth in vsus: and hee ſetteth forth himſelfe in ſuch wiſe as wee ought of dutie to do him honour. But what? we notwithſtanding do fall to ſtubborneſſe: wheras if wee were well 50aduiſed and of good diſcretion, there ſhould neede (as ye would ſay) but the tippe of ones little fingar to hold vsus in obedience vntounto God. How bee it for aſmuchas wee ouerpaſſe that, and make no greate reckning of Gods woorks: therfore heere is made a long diſcourſe, yea and that altogether vponupon 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 hauehave too marke in 60the 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 vsus to wit, that wee be ſo much the leſſe to be excuzed, if wee acknowledge not our maker, ſeing we finde our ſelues confounded in making compariſon betweene vsus 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 lyking: 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 compariſon is not peculiarly fit in all reſpects, nother is it requiſite that ſimilitudes ſhuld match fully & anſwerably in eueryevery 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 vsus afraid of him and to runne away: what ſhall he do which hath made and faſhioned all things? Again, 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 vsus: 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 vsus 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 vsus 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 ſwallowe vp all that commeth in his way: and ſhall our Lords neezing be no greater than a whales? Yes, he hath a ſnorting 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 vponupon vsus, 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 vsus vp & quicken vsus, or to ouerthrowe vsus and vndoo vsus? VVee ſee then that theſe parts are not ſet downe and touched there without cauſe, and that theſe kinds of beaſts are not picked out from all other, but for good inſtruction: at leaſtwyſe, if we hauehave the diſcretion to apply all theſe things to God, and to make ſuch compariſons as I hauehave ſpoken of. VVheras mention is made of the hardneſſe of the whales fleſh and of his bones: it behoueth vsus to come to this cōſideratiō: How now? VVhat ſhal be become of vsus if God lift vp his hand againſt vsus? See how the whale ouerturneth greate ſhippes and drouneth them in the ſea, and hath not God barres of yron farre harder to ſtrike vsus downe if hee liſt to touche vsus with his hand? Now let vsus go iuſtle with him [when we will.] Seing then that we perceiue ſo well p. 805how infinite the power of Gods hād and arme is, ſpecially whē he is armed againſt vsus: we may well ſee that this treating after that ſort of the VVhales fleſh and bones, is no ſuperfluouſe talk. But on the other ſide let vsus conſider alſo, that if a beaſt hauehave 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 vsus, that if wee be armed with the power of our God, we be in good ſuretie, and hauehave no cauſe to be afraid or to take thought for any thing. VVee ſee that it is God 10which hath giuen ſuch ſtrength vntounto beaſts: and why thē ſhould not we truſt to his protection? Furthermore let vsus 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 vsus 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 vsus mark, that foraſmuch as we ſee gods hād lifted vp, & troubles 20to 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 notwithſtanding 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 vntounto his fauour and protectiō: we may defie al our enimies, not only of this world, but alſo euē Satā himſelf with al his power, & al that euer he is able to practize. Thus ye ſee that the two things which are requiſite, 30(ſpecially when our Lord warneth vsus of any perill, and we ſee things out of order) are that wee muſt hauehave 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 hauehave 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 vsus learne, not to chalendge aught to ourſelues, but rather to abace ourſelues vtterly: and yet notwithſtanding to conceiue ſuch boldneſſe vponupon truſt of Gods protection, as wee may not doubt but he is able ynough tō defend vsus from a hundred thouſand deathes, ſobeit that we referre our ſelues wholly vntounto him, & truſt that he wil always guide vsus with his hand, & that although 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 vsus to feele his help & giuegive vsus power to get out of it, till he hauehave drawne vsus fully to himſelf, and that we bee come too the endleſſe reſt which he hath prepared for vsus.

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