Sermons on Job, Sermons · Chapter 22 · Sermon 85
The .lxxxv. Sermon, which is the third vponupon the .xxij. Chapter.
12 Is not God on high in the heauen? and behold the heigth of the ſtarres hovv high they are.
13 And yet thou …aiſt, hovv ſhould God knovv? can he iudge through the Cloudes?
14 Do not the clouds hide him that he cā ſee nothing? & he vvalketh in the circle of the heauen.
15 Haſt not thou marked the old vvay vvherein vvicked men hauehave vvalked?
16 VVhichWhich vvere throvvne dovvne before their time, & their foundatiō vvas as a riuer dried vp.
17 And they ſayd vntounto God, depart from vsus, vvhat can the almightie do vntounto vsus?
AS we ſaw before, Eliphas did wrōgfully accuſe Iob, as though hee had liued wickedly among men: And now perceiuing that Iob did not acknowledge the condemnation to be true: he addeth, that he is a deſpizer of God, as in deede men fall into ſuch extremitie when they be giuen to euil, that being corrected at the hand of God they doo not returne, but are rather ſo much the more hardned. Therfore when the ſcourges of God cānot tame vsus, it is a token that we are vtterly paſt hope of recouerie. For the true medicine to bring vsus againe into the way of ſaluation, is that God ſhould ſhew vsus our faults and make vsus feele thē. They thē that ſo kicke againſt the hād of God, declare therby that they are paſt amēdmēt, & that their diſeaſes are incurable. True it is that this is ill attributed to Iob, but yet we muſt follow the order which we hauehave hitherto kept, that is to wit, that ſeeing the doctrine is good and holy, eueryevery one of vsus muſte take ſome profite by it. Let vsus firſt note, that they which do not hūble themſelues vnderunder the hād of God when they be chaſtized by aduerſitie, declare that they hauehave no religion nor faith in them, nor aught elſe but the contempt of God. For although we hauehave bin ſo fooliſh as to ſtray out of the way, and too continue our wicked life while God did wink at vsus: yet it is time to amend them or neuer, when God doth viſite vsus and as it were conſtreyne vsus by force. If God did but ſpeake vntounto vsus: it ought to be ynough for vsus: but whē he ſtriketh vsus, he doth as it were adde ſome help to his word bicauſe we are to dull vponupon the ſpurre. Now if this will not amend vsus: what ſhould a man ſay, but that we be as it were children paſt grace? This is it then that we hauehave firſt to note. And concerning the perſon of Iob, ſeeing that he which was (as we hauehave alredy declared, and ſhal ſee hereafter more at large) of ſuche perfection, was for all that blamed and ſuſteined ſuch reproche, as to be accuſed to hauehave bin a cruell man and an vniuſt dealer & finally was counted a contemner and deſpiſer of God: If at any time men do condemne vsus ſo wrongfully let vsus learne to bee pacient. For God wil ſuffer vsus ſo to be blamed, to the end we may learne to walke as it were before him, and not to be led away with ambition, nor to hunt after the glory & prayſe of men, but too content ourſelues when our conſciences be quieted before God. VVe know that of nature wee are inclined to ſuch fooliſh pride, as we woulde be praiſed: and if there be any goodneſſe in vsus, we would that all the world ſhould know it, and that no man ſhould refuſe vsus. Nowe you ſee heere how ambition is mixed with it, inſomuch that it is ynough for vsus if men eſteeme vsus, and that our pertneſſe may bee rayſed heere in this world: and in the meane ſeaſon God is quite forgotten. And therefore it is for our profite that our Lord ſuffereth men to do vsus wrong: and that when we go about to do well, they turne it all to euill, ſo as wee be blamed and ſlandered by them: this tendeth to our profite, to the end that wee ſhould learne too hauehave God for our iudge, and content our ſelues when we be alowed of him: and then although the whole worlde reiect vsus, let vsus ſet light by it. And if we thinke this too hard: let vsus ſet before our eies the example of Iob, who farre paſſed vsus in all holyneſſe, and yet we ſee how he was wrongfully miſuſed: and this was not done without the will of God, to the ende that he might learne this leſſon that I hauehave ſpoken of, namely that we muſt not ſeeke to be honoured of men, but that it ought to ſuffiſe vsus to be allowed of God, and that our conſciences doo teſtifie vntounto vsus that hee dothe accept vsus. Now let vsus come to the reaſons that Eliphas vſeth heere. VVhat? knoweſt thou not that God is aboue? Behold the heigth of the ſtarres how high they are. For aſmuch as Eliphas accuſed Iob of vngodlineſſe & cōtempt of God: he vſeth an exhortation. At the leſtwiſe (ſaith he) behold God. And in deede the only meanes to awake vsus whē we are falne aſleepe, and when we thinke not on our ſinnes, or when there is any pride or rebellion in vsus, is onelyonly too thinke vponupon God, and the ſame will be ſufficient to bring vsus againe to reaſon. And why? For whiles wee remayne heere in this world, we conceiue ſuch a fleſhly aſſurance, that we care for nothing, and no maruell: for we ſee nothing neere vsus that can trouble vsus, conſidering that already of our ſelues we are full of pride. VVell then we muſt come to God: and when we behold his maieſtie, thē ſpite of our teeth wee muſte learne too caſt downe our head, and too reuerence the infinite highneſſe that is in him. And therefore the order that Eliphas keepeth here is very good: and we ought to obſerue it for a rule. As oft as we are not touched with our ſinnes, nor do thinke vppon the vengeance of God, but are drunken with our pleaſures, and too bee briefe, do delight in miſchiefe and cannot bee brought too repentaunce, the very remedy is to thinke thus with ourſelues: VVell, there is a iudge before whome we muſt render an account. And what is he? is he a mortall creature? alas, No: when we come to conceiue the incomprehenſible maieſtie and ineſtimable highneſſe that is in God, wee muſte needes bee ſo abaſhed as too humble our ſelues, and be no more puffed vp as we were. This is the minde of Eliphas. Is not God (ſaieth he) on high in heauen? VVhy doth he thus ſpeake of the ſeate of God, but too diſcerne him from the creatures and things of this worlde? Truth it is that God (as he is of an infinite eſſence) is not incloſed in the heauens: his maieſtie is ſpred through the whole worlde, he doth alſo fill the earth, as it is declared. The heauens do not comprehend thee, (ſaide Salomon) when he dedicated the Temple: and God himſelfe in his Prophet Eſay ſaith, Heauen is my royall throne, and the earth is my footeſtoole. God then is not encloſed in Heauen: and yet is it not without cauſe that the ſcripture ſpeaketh ſo. And why? there is in heauen as it were ſuche a marke of maieſtie and glory, that when we lift vp our eyes thither, wee muſt needes bee moued therewith. Lette vsus behold the earth heere beneath: true it is that the workes of God that are there to be ſeene, do ſtirre vsus vp to magnifie him. Howbeit for aſmuch as we are not touched with ſuch a reuerence whē we hauehave walked about here & there beneath, as when we looke vp to heauen, bycauſe there is a marke and print of the maieſtie & glory of God: let vsus not think it ſtrange that the holy ſcripture, whē it intēdeth to moue vsus to honor God, ſaith vntounto vsus, that he is there aboue in heauen. And in deede if it ſhould be ſaid vntounto vsus, God is in this world: for aſmuchas we be carnall, & our wits alway way bending downwards, we would faſtē him to a piller, to a houſe, or to a moūtain, or elſe we would ſet him ouer head and eares in ſome riuer: ſuch are the fanſies of mé. Now to the end that when wee thinke vponupon God, wee might learn to imagine no earthly thing, but paſſe beyōd this world, and not ſtay on our owne ſenſes and fantaſies: it is ſaid that God dwelleth in the heauens, to the end we ſhould know that it lieth not in our power to incloſe him in this world, and to conceiue what he is (for wee can neuer cōprehend him: our ſenſes hauehave to ſmall a meaſure) but rather that we ſhould learne to reuerence him with al humilitie. For this cauſe it is ſaide that God is aboue in heauen. And if this ſame were well knowne vntounto vsus, it is certain that al ſuperſtition would eaſily be redreſſed: as in deed it is ſprong of this, that men would cōprehend God according to their own capacitie, whereas they are not able to hold him. For alwaies their ſenſes would faine be occupied in ſearching out curiouſly what god is, & thervpon they forge him, & conceiue him to be ſuch a one as ſeemeth beſt to thē: as though God were carnal. And this is the cauſe why he draweth vsus ſo carefully from thence, and ſheweth vsus that we muſt imagine nothing of him as we think good: for it is blaſphemy & ſacrilege ſo to tranſforme him, for that we turne his truth into a lie, as S. Paul ſpeaketh of it. Al they that forge idols, & transform God according to their own brain, are falſaries: not for falſifying any publike writing, or matter of record, but for aboliſhing the maieſtie of God: and this is ſuche a heinous treaſon againſt God, as it paſſeth all other. Therefore all they which build ſuch foliſh fantaſies according to their own appetite, are giltie of ſuch treſon. So much the more then ought we to remēber wel this leſſon which is taught vsus here: that is to wit, that god is aboue: to the end that as oft as we ſpeake of him, we may know that our ſeſes ſhal faile vsus, & vaniſh away an hundred times before we can come to that highnes: and that we muſt worſhip him hū bly, conceiuing nothing els of him, but as he hath taught vsus by his word. For that is al our wiſdome: and (as I hauehave ſaide) if this doctrine were well printed in our harts, the world ſhuld be purged of al ſuperſtitiōs that hauehave alwaies reigned in it. How hapneth it that men hauehave ſo forged idols, & thought that God was not nigh them, except they had ſome remēbrāce (as they ſay) or figure of him? It was for that men toke leaue to cōprehend God, and to thinke of him that which was nothing ſo. This was then the foū tain of al ſuperſtitiō: and when men did thus make them viſible ſhapes, it was bicauſe they knew not the highneſſe of God, nor his incōprehēſible maieſtie And this is it that we are taught, whē the people of Iſrael requiring to hauehave ſome viſible ſigne to repreſent God, ſaith, wee will hauehave him go before vsus: that is to ſay, we will hauehave him there as a ſubiect vntounto vsus. Howbeit wee muſte not ſo preace vntounto God: but as (I hauehave ſaide) wee muſt reuerence him with all humilitie. And furthermore, when men thought too ſerue God after their owne faſhion, and framed lawes for themſelues, ſaying this will be good, and ſuch a thing will be acceptable vntounto God: it was bicauſe they would make him like vntounto thēſelues, as though he delited in all the ſmal toys which they had inuēted: that is to wit, outward things: & ſo doing they trāsformed God, as though they would pull him out of his heauēly ſeat, to draw him down hither, or as though he were a creature, & a fleſhly thing. So then wee ſee, that all theſe fonde deuotions vſed in the papacie, and termed there the diuine ſeruice, ſprāg of this, namely that they knew not the highneſſe of God. For then wold they hauehave cōcluded thus: God is not delited in the things that ſeeme good in our own eies: for he is of another nature than we be: he is a ſpirit, & therfore muſt we ſerue him after a clean contrary faſhiō vntounto that which pleaſeth our nature: nother muſt wee in this cace preſume to attempt any thing of our own heads: but we hauehave his law, in which he hath declared his will vntounto vsus, he hath preſcribed vsus our rule, let vsus hold vsus vntounto that. This is the ſobrietie which God▪ requireth by his worde, & whervnto he would hauehave vsus to ſubmit ourſelues without ſwaruing any thing at al therefrō. Herevpon Eliphas ſaith, Behold the height of the ſtarres how high they be. This is according to that which I hauehave already ſayd: that is too wit, that foraſmuch as the creatures here beneath doo not moue vsus ſufficiently to the feare and reuerence of God: we ſhould behold the skie: for thē are we the more liuely touched. True it is that it is too villanouſe an vnthankfulnes yea & a wāt of ſenſes, when we are not moued to honour God, though we opened our eyes but only to cō ſider the things that lie at our feete. For doth the earth bring forth ſo many fruits by his own ſtrength? the foode that we receiue thēce, cōmeth it of his own nature & diſpoſition? And therfore although a mā ſhould loke no farther but at his feet, it is certain that if he open his eyes he ſhal be conuinced that there is a God, whom he ought to worſhip: but for aſmuch as we be dull and groſſe headed, that doth not greatly moue vsus. VVhat muſt we do then? To helpe ſuch rudeneſſe and infirmitie, let vsus looke vponupon high: & then muſt we needs be very brute beaſts, if we be not moued at the ſighte of the skie and of all the order which is to be ſeene in the ſtarres, & ſo goodly & exquiſite a diſpoſition, which doth ſufficiently teſtifie vntounto vsus, that there is a wōderful maieſtie of God. Men then muſt needes be aſtonied when they behold the skie. Furthermore ſith wee know that the ſunne and the ſtarres are ſo noble & excellēt creatures: thervpon let vsus ad that which is taught vsus heere: that is to wit, that God is aboue, & that we cānot reach vntounto him. VVhē we know this, muſt we not needes be rauiſhed with much greater admiratiō? we ſee that the Heathen men whiche were not taught, were moued to idolatry by beholding the Sun, the Moone and the Starres. And why? for they ſaw there ſuch glory & dignity, as they thought they ſhuld hauehave done great wrong & iniurie to the ſun, if they ſhould not hauehave worſhipped him as God. And it is certain that men in this cace can do no otherwiſe when they hauehave no better direction: yet ſay I not that the heathen a… therfore to be excuſed: for they hauehave conceiued that the Sun & the Moone are creatures, yea euē liueleſſe creatures which hauehave no feling: but yet they hauing no ſcripture nor law to bee taught by, could not but be touched with this glory & highnes which appered in the ſun & Moone. By reaſon wherof they were moued to worſhip thē & to make idols of thē: & this error ſhal ſerue to our condēnatiō after another maner. For ſeing that God ſpeaketh vntounto vsus, & declareth himſelf ſo fully to giuegive vsus record of his maieſtie, & ſheweth vsus the way to come vntounto him, & therewithall doth offer vsus as it were autētick ſeales in the ſun and Moone to ratifie that thing vntounto vsus which he had ſpoken by mouth (as ther we ſee a proofe of it in effect:) I pray you ſhal we not be dubble gilty if this conſideratiō do not moue vsus and make vsus to worſhip this great God & his incomprehenſible maieſty, and to humble our ſelues vnderunder the ſame. This is the ſumme of that which we hauehave to learne out of this place. Let vsus now come to that which Eliphas caſteth in Iobs teeth: namely that he did not thinke that God marketh things here beneath. For he chargeth him with this vngodlineſſe to ſay, that God walketh in the circkle of heauen, and that the clouds are a ſtop vntounto him, ſo as he ſeeth not the ſtate of mē to gouerne them. The thing that Eliphas doth here lay faſly vntounto Iobs charge, is to be ſeene in all the wicked men of the worlde. For in aſmuch as they perceyue not that God is heere neere vntounto them: they conclude, that they are ſo farre off from him, that they may ſport themſelues as though he ſawe them nomore. They be like theſe blinde wretches, who when they hauehave no viſible ſhape of God, thinke themſelues vtterly vndone, and that God is no more among them. If the Papiſts ſee not a crucifixe that may mow vppon them, or if they ſee not their marmoſets, they will ſay, what now? VVhere is God become? They can no more skill of religiō, they know not what chriſtianitie meeneth, they pray no more vntounto God, vnleſſe they hauehave their marmoſets, and may kneele downe before a blocke, or a ſtone. And ſo were the heathen alwayes wont to do. For we ſee that when the Heathen rayled at the law of Moyſes, they ſaid that the Iewes worſhipped the cloudes and an vncertaine and ſecrete Godhead, bycauſe they looked but vp too heauenward, and had no images too forge themſelues a God after their owne deſire. The wretched Papiſts proceede after the ſame manner at this day, and are altogither like the heathen: and it is impoſsible that mē ſhould do otherwiſe, vntill ſuch time as God declare vntounto them, that it is by another meane that he is neere vntoo them. Nowe in the meane while what doo theſe wicked men, which hauehave no deuotion in them? they thinke, Oh, God is aboue: but he is there in his glory: and what careth he for things here beneath? he will not buſie himſelfe about them nor meddle with them: neither is it a thing perteining vntounto him or comely for his maieſtie. Thus the wicked take occaſion too eſtraunge themſelues from God, and to giuegive themſelues libertie too all miſchiefe, ſaying that God ſeeth them not. And wee muſt note this thing well: For were it not that wee bee ſtayde by the hande of God, and that his worde doth ſtande vsus in ſtead of a bridle: VVee ſhould fall into the like confuſion. For when our Lord doth declare vntounto vsus, that he dwelleth on high, and that hee beholdeth things heere beneath, and that there is nothing hid from him: VVell, wee are thereby admoniſhed too walke as it were before his face. And hath he declared ſo much vntounto vsus? Yea, and he worketh alſo in vsus by his holy ſpirite: he openeth our eyes to the end that wee ſhould thinke vponupon his maieſtie in all oure deedes and thoughts: and for a greater confirmation, hee addeth, that his woord which is preached vntounto vsus is as a two edged ſword, ſo as it examineth all the thoughts and affections, and proceedeth euen vntoo the maree of the bones: as is ſayd of it in the Epiſtle to the Hebrues. To be ſhort, when God declareth vntounto vsus that he hath giuen ſuch a property to his word: the ſame ſtayth vsus: and if we had not ſuch a bridle, what ſhould become of vsus? Let vsus note well then this ſentence where it is ſaid, that the wicked vnderunder the ſhadow, that they do not perceiue God by their naturall witte, thinke they are ſcaped his hand: and then they triumph, and willingly perſwade themſelues, that God careth not for anything that is done heere beneath, and that here is nothing but cōfuſion, of all things, and that the ſame commeth not vntoo his knowledge. Concerning this which is heere ſayd of the Clouds, that the Cloudes are as a couert vntounto God: that is very true, howbeit in farre other ſenſe. For when the Scripture ſpeaketh vntounto vsus of the maieſtie of God: it ſaith in deede that he is hid in the clouds: & to what purpoſe ſaith it ſo, but to the end that we ſhould not curiouſly gad aſtray as we are wont to do? For we ſee that men are ſo tickliſh as nothing can be more: and when they ſpeake of God, they diſpute of him to no purpoſe or reaſon, and without all modeſtie, ſaying: yea but how is this? and how is that? And when they reaſon of God, it ſeemeth they do not only ſpeake of him as of their companion, but as of ſome one that were inferiour vntounto them. VVee ſee then ſuch diueliſh boldneſſe in men, that they will enter into the deepeſt ſecretes of God, and they will turne vp all things, and leaue him nothing vnremoued. To be ſhort, God muſt be as it were ſubiect vntounto them. See whereto we are now come. For this cauſe the holy Scripture ſaith vntounto vsus, that God hath the darke cloudes as places to hide himſelfe in. And wherto ſaith it ſo? It is to mocke at the phantaſticalneſſe that is in vsus. For will we purchace vntounto God? VVill wee comprehend all his ſecrets? Let vsus come but only to the cloudes, yet are we not come to the ſtarres by a great way. Behold, one cloude only doth ſo lette vsus as wee cannot ſee the ſunne. And although his brightneſſe come vntounto vsus: yet know we not in what place he is. VVhē the Sunne ſhineth at noone dayes, if it bee a cloſe and a raynie weather we cannot marke the place of the Sunne, to ſay, it is now in ſuch a place. If a cloude let vsus that wee cannot ſee a creature whiche ſheweth himſelfe dayly: I pray you how ſhall we comprehend what God is? So thē the holy Scripture mocketh at ſuche pride as is in men, when they will enquire beyond their meaſure and more than apperteineth vntounto them, & diſpute of God at their pleaſure, and ſo diſcouer him, as too leaue him nothing at all. He is then hid in a cloude (ſaith the ſcripture:) yea, but it is not for that he ſeeth not: it is in reſpect of vsus: for we cannot comprehend him: the cloude letteth vsus, and our ſenſes are too weake. And for this cauſe Saint Paule ſaith in the place that I hauehave alledged, that men do vaniſh away in their owne imaginations. VVhat is ment by ſaying that they vaniſh, but that after men hauehave wandred this way and that way, they fade away as ſmoke? Euen at this point are we: but God on his behalfe hath ſo cleere a ſighte, that hee can paſſe through all the cloudes of the world, ſo as there ſhall be nothing darke vntounto him. And for this cauſe it is ſayd that he dwelleth in vnapprochable light. This ſaying is very notable. God then cannot be knowne of vsus. And why, ſeeing that there is nothing but brightneſſe about him? This woord vnapprochable, importeth that wee cannot come neere him. The more a man will lift vp himſelfe, the further he ſhall go from him. I meane to lift vp himſelf with pride and preſumption, as to ſay I can tell what God is, and I will comprehend him as I liſt. And in deede is not this a diueliſh ouerweening? For (as I hauehave ſaid) no mā can attaine to the brightneſſe of God, and againe, there is nothing in vsus but pouertie, weakeneſſe, and vnabilitie. So then men of their ſelues cannot approch vntounto God: but he muſt approche vntounto vsus, and we muſt conceiue him to be ſuch as he doth offer himſelf by his word, contenting our ſelues with that which is there cōteined. But it is ſayd, that although this way be ſuch, as by it wee cannot come vntounto God: yet he dwelleth in brightneſſe, that is to ſay, that his eyes are not blinded, but that he ſeeth and knoweth all things. Now then we vnderſtand how the cloude is a couert for God to hide himſelf in, yea ſo as men cannot come vntounto him: but yet it is not a couert in reſpect of himſelfe, ſo as a mā might ſay, that he gouerneth not all things by his prouidence, or that he ſeeth not plainly, not onelyonly all that is done here beneath, but alſo whatſoeuer men do here cō ceiue in their minds. Now in the meane ſeaſon we muſt note, that certaine men thinking to honour God thereby, hauehave imagined that which is heere ſaide, which for all that is an horrible blaſphemie: and thus whiles men will honour God after their own fantaſie, they marre al. Some fooliſh men therefore hauehave thought, that it was not meete that God ſhould be troubled with vsus, and that it ſhoulde be great derogation too his maieſtie thus to gouerne all things. VVhat (ſay they) ſhall God be carefull for a flie, for a worme, for a birde of the ayre, and for this and for that? that were a proper thing in deede. Thus whiles mē attribute vntounto God ſuch an honour, as ſeemeth good vntounto themſelues, they ſpoyle him of his power & maieſtie. VVhat muſt we do then? Let vsus learne to honor God, as he requireth it of vsus: and let vsus not (as hath bene already declared) do him ſuch ſeruice as wee hauehave forged in our owne brayne: but let vsus ſimply herken too that, whiche God hath ſpoken and declared of himſelfe, to that which he hath ſpoken with his owne holy mouth: let vsus hold vsus to that reſolution, & let vsus know that when we ſhall hauehave knowne God ſuch as he ſheweth himſelf in the holy ſcriptures, we may glorifie him, as it becōmeth vsus, for that is alſo the due honor, which he requireth, & alloweth. Now when it is ſayd in the Scriptures, that the prouidence of God and his merciemercy is ſtretched out euen vntounto the brute beaſts, and that there is nothing but it is ſuſteined by his hand & power: herein is firſt declared vntounto vsus his power: and beſides that we ſee his infinite goodneſſe in that he is carefull euē for the wormes of the earth, & in that a birde of the ayre falleth not to the ground without his wil, forſight and ordinance. And behold: what goodneſſe is there in God, who vouchſafeth too hauehave care of ſo vile and deſpized things, which wee alſo ſet ſo litle ſtore by? Furthermore thereby wee may alſo conclude, what louelove he beareth vsus, according to the reaſons & proufes of our Sauiour Ieſus Chriſt, how much more worth are you than litle ſparrowes? Now if they be nouriſhed of your heauē ly father: thinke you he hath no regard to mainteine you, or thinke you that you are not alwaies vnderunder his wings, or that he turneth not al things to your ſaluation, or that any thing hapneth vntounto you without his good will? Thus muſt we honor god, not bringing him in ſubiectiō to our ſenſes & fantaſie, but accepting all that he declareth vntounto vsus of himſelf in the holy ſcripture. If we do ſo, we will no more ſay, God walketh in the circle of heauē, & therfore medleth not with our matters, it were an vnſeemely thing for him to be troubled with humane and earthly affaires: wee will ſpeake no more on that ſorte. And why ſo? for god needeth not to take pleaſure in idleneſſe. It is a beaſtly opinion which they conceiue of God, that would ſhut him out of this world, & thinke that al things are not gouerned by his prouidēce and power, ſaying: tuſh God is of ſuche glorie, as he muſt bee aboue in a happie life: he muſte hauehave no care of any thing. This is as much as too change God into an other ſhape. For our God (as I hauehave already ſaid) is not like vntounto mortall mē, which do place a great part of their felicitie in liuing at eaſe, or in reſt and idleneſſe. God is not troubled as we are: he needeth not to breake his braines about things, to trauayle with his hāds, with his feete, or with any thing els: he gouerneth all things: and by what meanes doth he it? Is it by remouing himſelf, by going? by cōming? by framing of things? by making great diſcourſes? No truly: but he gouerneth and mainteyneth al things by his word alone, which is of ſuch ſtrēgth, that all creatures muſt needes obey it. So then we know that God doth not walke there aboue as it were in galeries, but filleth the whole world: and we muſt behold him as alwaies neere vntounto vsus. And bicauſe that on our behalf we be neare vntounto him, wee muſt walke as before his face, knowing that we cannot go one foote but he beholdeth vsus, & that al things are marked out before him. This is the brief ſumme of all that wee hauehave to note vponupon this place. Now Eliphas asketh Iob: whither he hauehave marked the way of the elders, and what is become of the wicked, who (ſayeth he) are rooted out, broken and ouerthrowne, and their foundation, that is to ſay, al their ſtabilitie was as a riuer rūne out and dried vp. Here againe Eliphas cōfirmeth that which he had ſaid afore: that is to wit, that frō the beginning men hauehave knowne the wicked to bee puniſhed. True it is that God (as we hauehave declared) hath alwayes giuen ſome exā ples of his iudgemēts, to the end that men might be kept in feare: according to the ſaying of the prophet Eſay: The Lord ſhal execute his iudgemēts, & the inhabitāts of the earth ſhall learne rightuouſneſſe. Therefore when we ſee that the Lord ſtretcheth out his arme, to chaſtiſe the wicked, and ſhe weth himſelfe to be their iudge: it ought to moue vsus to feare him, & to louelove him. God then hath at al times giuen ſome tokens that men muſt needes come to accompt before him, and that iniquitie ſhall not remaine vnpuniſhed: but yet he doth not puniſh thē, that offend him, all alike. And therefore we may not make it a generall rule, that the wicked are puniſhed in this worlde: for then it needed not to reſerue any iudgement to the latter day. VVhat ſhould become of the immortalitie of mens ſoules? what ſhould become of the hope that we hauehave of the reſurrectiō? all that ſhould come to nothing. So then Eliphas marreth al, when he maketh a generall rule of the particular examples that God hath ſhewed. But the thing that wee hauehave to note is this: that when God hath puniſhed the wicked that lifted thēſelues vp againſt him: although the ſame hauehave bene done but once, yet we muſt conclude, that, although there be many wicked mē which are ſpared euen to the end, and after they hauehave lined in al voluptuouſnes, die in a minute of an houre without any languiſhing, yet muſt they needes come to accompt. But when ſhall that be? let vsus paciently tarie till that which is now hid frō vsus, be reueled. This is then the brief ſumme of that which wee hauehave to note vponupon this place. Now in the meane ſeaſon let vsus waigh the words that are ſpoken heere: which are, that the wicked for a time may vaunt themſelues, yea euen ſo farre as to raile againſt God, and to do things in deſpite of him: As Eliphas here reporteth of them that they ſay: Get thee from vsus, and what can the Ahnigbtie do vntounto vsus? VVe ſhall ſee then this rage ſo furious in the wicked, that they will by no meanes knowe God, but do things to ſpite him withall, as though he had no more power nor authoritie ouer them: But in the end God can pull thē downe wel ynough. Now in the meane ſeaſon Eliphas vpbraydeth Iob heere that he ſayde, that theſe menne miſſed not too hauehave their houſes furniſhed with goods: for it ſeemed vntoo him, that by this Iob ment to denie the prouidence of God. But it is cleane contrarie: for the confeſsion whiche Iob made is altogither ſuch as we ought to hold it: that is to ſay, that when God ſpareth the wicked, and they ſeeme to be ſo happie, that they do nothing but mocke at all religiō, & the ſame remaineth vnpuniſhed: neuertheleſſe we muſt ſurmount ſuch temptations, and not be afrayd to cōclude, that God is iudge of the worlde, and will ſhewe himſelfe for ſuch a one although preſently wee ſee it not. Lo then this is a right and ſound confeſsion which Iob hath made: but it was miſtaken by Eliphas. Now we hauehave already declared theſe wordes: to wit that the wicked will ſay vntounto God, Get thee from vsus. Not that they ſo ſpeake: but that they flee from all knowledge as much as in them lieth, & willingly and wittingly become brute beaſts, as it is ſeeme. If a man ſpeake to theſe ſcoffers, whiche ſeeke nothing els but to take their pleaſure, if a man ſpeake vntounto them, (I ſay) of the iudgement of God, and threaten them therewith: it is a matter too ſtirre vp their choler. Yea and if it lay in their power they would hauehave the whole holy Scriptures brēt, that men might neuer more ſpeake of it. And wherfore? it is euen as a male factour which neuer would ſee neither gallows, gibet, nor iuſtice, nor any thing els. To be ſhort, he would that there were no more gouernment in the world. So the wicked coulde finde in their hearts to deſtroy the maieſtie of God, if it lay in their power. In the meane ſeaſon they refuſe all doctrine, they ſtop their eares, and they blindfold their eyes, that they might neyther ſee nor heare. To be ſhorte, they withdraw themſelues, as much as they can, from the obedience of God, and would by no meanes be ſubiect therevnto. And alſo euen among our ſelues we ſee ſome that counterfait the great Chriſtians, which are contented to ſay at one word, well, we muſt obey God, and the woorde muſte be preached: but yet they would hauehave a man tell them a tale, of I wote neere what, ſo he rubbe them not on the galled backe. Such men (what proteſtation ſo euer they make) doo well declare that they ſeeke nothing elſe, but to bee eſtranged from God: and to ſay vntounto him, Get thee from vsus. For although they vtter not this blaſphemie with their mouth: yet men ſee well ynough what their minde and will is. VVell, for our part, let vsus learne to walke before God in feare and carefulneſſe: and for as much as he is come once neere vntounto vsus, let vsus pray him ſo to continue with vsus, that wee may neuer be eſtranged from him. And ſeyng that his worde is ſo familiar among vsus (as he doth dayly communicate the ſame vntounto vsus, by the preaching of his holy Goſpell:) let vsus beholde him in the ſame, and deſire him to lift vsus vp aboue the clowdes: yea euen vntounto heauen by the faith which hee hath giuen vsus, and that wee may increaſe more and more in the ſame, vntill he hauehave fully ioyned vsus vntounto himſelfe: to beholde perfitely that which is now hidde from vsus: and to be fully faſhioned according to his image in the name of our Lord Ieſus Chriſt.
Now let vsus fal down afore the face of our good God, with acknowledgement of our faultes, deſiring him too make vsus ſo to feele them, that wee may learne to be diſpleaſed with them, and to ſigh and grone, not for our calamities and afflictions which wee ſuffer, but eſpecially for the offences which wee hauehave committed: knowing that when our good God layeth his roddes vponupon vsus, it is too drawe vsus to ſuche knowledge of our ſinnes as might make vsus ſory for them, and driue vsus to aske forgiueneſſe of the ſame, and ſeeke the remedie whiche he hath promiſed: that is, that we running to him, and ſeeking to be ridde of all our ſinnes, ſhould coue… nothing but to pleaſe him in all things, and to dedicate our ſelues too his honor and glorie: praying him ſo to augment in vsus the graces of his holy ſpirite, as wee may conſtantly perſeuer in his obedience in the middeſt of al the ſtumblingblockes and afflictions that may happen vntounto vsus, vntil he hauehave gathered vsus into his heauenly reſt. That it may pleaſe him to graunt this grace, not only to vsus, but alſo to all people and nations of the earth, &c.