Sermons on Job, Sermons · Chapter 25
The .xciiij. Sermon, which is the first vponupon the .xxv. Chapter.
THen Bildad the Suite anſvvered and ſayde:
2 Soueraintie and terrour is vvith him that maketh peace in his high places.
3 Is there any number of his armies? and vponupon vvhome doth not his light ſhine?
4 VVhat rightuouſneſſe ſhall be attributed vntounto man, if he be compared vvith God? to him that is nothing? and hovve may he be cleane that is borne of a vvoman?
5 Behold he vvill not giuegive light vntounto the Moone: the Starres are not cleane in his ſight.
6 And hovv much leſſe man of vvind, vvho is but rottenneſſe, [or] the ſon of man vvhichwhich is but a vvorme?
FOraſmuch as wee be ſo greatly giuen too ſtande in our owne conceyto, the ground of which follie is, that we thinke not vponupon God nor what his Maieſtie is: wee hauehave here a verie good and profitable counſell, that as oft as wee be tempted too take any glorie too oure ſelues, wee muſt caſt vp our eie vponupon God, and conſider throughly who he is, what his power and might are, what his rightuouſneſſe is, and what all his glorie is: and then will all our brauerie be ſoone layed a water. For in ſteade of beyng puffed vp with pride, and ſotted with ouerweening, the onelyonly regarde of God is ynough to quayle vsus in ſuch ſort, as we ſhall be aſhamed in our ſelues. Ye ſee then for what cauſe the holy Ghoſt dooth nowe in the perſon of Bildad giuegive vsus this warning, that God ought of right too hauehave the cheefe ſoueraintie, and we to be afrayde when we do but thinke vppon him, conſidering the order that he hath ſet in heauen, and in all the worlde: and that wee ought to know our ſelues to be ſo farre off from hauing any thing that may bee of value before him, as that the ſtarres which ſhine bright vntounto vsus, are darke vntoo him. Seeing the cace ſtandeth ſo, what remayneth for men to do? For notwithſtanding all their brauerie, they bee but wormes and rottenneſſe. And if they would glorifie themſelues aboue the Starres, what were it? VVere not their follie ouergreat? So then we ſee that the end wherevnto the things tende that are conteyned heere, is that forſomuche as men cānot humble themſelues ſo long as they looke downeward: here god is ſet before their eyes with his Maieſtie, too the ende they ſhould knowe there is no cauſe for them to ſet any ſtore by themſelues. For whoſoeuer exalteth himſelfe before God, muſt needes bee brought lowe. And Bilded too make vsus perceyue howe greatly we ought to feare and reuerence God, alledgeth heere, that he maketh peace in his high places, that is too ſay, diſpoſeth the order of heauen in ſuche wiſe, as men ſee there is a peaſable and well ruled gouernment. This may be referred too the Angelles, according as wee ſay in our prayer, Thy wil be done in earth as it is in heauē. VVhichWhich doth vsus to wit, that God is yll obeyed heere beneath, by reaſon of the rebelliouſneſſe which is in men, bicauſe we be fully fraughted with many wicked luſtes, which cānot ſubmit themſelues to his rightuouſneſſe. And ſo we deſire, that as the Angelles are wholy conformable to gods will and ſeeke nothing but to pleaſe him in all reſpects: ſo it may pleaſe him to reforme vsus, & to make his raigne and dominion peaſable here beneathe, by correcting the vnruly affections that are in vsus. Therefore a man might referre this ſentence to the ſaid parcell of the prayer that is ſpoken of the Angels. Howbeit there is no doubt, but Bildad looked further: that is to wit, to all the whole gouernance that wee perceyue in the order of heauen. So then although the Sunne be as it were an infinite bodie to our ſight, and moue ſo ſwiftly as it might ſeme that he ſhould confound all things: yet could not any man rule a clocke in like compaſſe, that is to ſay, he could not make it to kepe his courſe ſo iuſt. No it is not poſsible. VVe ſee the like in the Moone, and in all the Starres. For although the number of them bee infinit: yet is there no diſorder, but all things are as well diſpoſed as can be. VVherefore not without cauſe doth Bildad alledge here, that God maketh peace in his high places: And it is not onley in his heauenly creatures, that we ſee his raigning: but alſo he diſpoſeth the whole order of the worlde in ſuche wiſe from aboue, that although things be diſordered and moueable▪ here, and that there be many chaunges and troubles, yet notwithſtanding God fayleth not to lead them al to ſuch ende as he hath ordeined & appoynted in himſelf. True it is that if we looke downwarde, wee cannot ſee this gouernment ſo peaſable as it is ſet forth here. But if we loke vp too Gods prouidence, it is certain, that euen in the middes of al the turmoyles and alterations of the world, we ſhal perceyue that god gouerneth al as ſeemeth good to himſelfe. Now we ſee what is imported in this ſaying▪ that God maketh peace in his high places: that is to ſay, hee brideleth his creatures in ſuch wiſe, that for al the chaungings which men ſee, yet fayleth he not to gouerne ſtill, and all things fall out as he will hauehave them, according as he guydeth them by his ordinance. Seeing the cace ſtandeth ſo, let vsus conclude, that it is good reaſon that all power, ſoueraintie, & feare, ſhould be yelded vntounto him: that is to ſay, that we ſhould honour, feare, and worſhip him, as the partie that hath dominion ouer vsus, & with all reuerence acknowledge him to be the mayſter and ſouerain Lord of heauen and earth. At the firſt bluſh this talk might ſeeme ſuperfluous. But when we hauehave well conſidered what hath bene touched before: we ſhal wel ſee it is not without cauſe that Bildad reporteth heere the gouernment & dominion that god hath ouer all the world▪ For that ſaying runneth roundly out of our mouth, and we can talke of God wel ynough. But in the mean while we cōceyue not his Maieſtie, we make as it were an ydoll of that. True it is that we will not be acknowne of it▪ no, we would euen abhorrre to do it: but yet do we not yelde God the power that is due to him, and whiche we ought to conceyue in him. For we talke of his maieſtie, and his name runs roundly in our mouth, as in way of cōtempte▪ and oftentimes wee talke of him in way of ſcorne, and mockage. It is to bee ſeene that men are out of meaſure heatheniſh, and that wheras al knees ought to bow, and al creatures to tremble when mention is made of the name of god: we be ſo bolde as to yeeld no reuerence nor lowlineſſe at all. To be ſhort, men acknowledge not the Maieſtie of god, neither conceiue they his power to humble and ſubmit themſelues vntounto him, as they ought too doo▪ Therfore whē there is any ſpeaking of god, he had neede to be qualified vntounto vsus: that is to ſay, to be vttered in ſuch wiſe as we may conceyne him. And that is the cauſe why the holy Scripture doth ſo oftentimes adde tytles to him, and is not contented with his ſingle name, but termeth him the Almightie, the Alwiſe, the Alrightuous, the only immortall in himſelfe, the maker of all things, and the gouetno… of all things. To what purpoſe is this ſayde, but to waken men, which are ouerſluggiſh, and honour not God as he is worthie. To be ſhort loke how often the ſcripture giueth God any names of honor, it is an vpbrayding of vsus with our vnthankfulneſſe and dulneſſe, in that wee yelde him not his due, but (as much as we can) do rob him of his power and glory, or at leaſtwiſe take him not to be as he… is to honor him, & to humble ourſelues before him, and to exalt and magnify him as he deſerueth. And therefore when it is ſayd that God maketh peace in his high places, and gouerneth the world in ſuch wiſe, as mē ſee that all thinges muſt ſtoupe vntounto him, and that notwithſtanding the rebelliouſneſſe and ſtubbornneſſe which is in men, yet he ceaſſeth not to performe the execution of his ordinance: let vsus learne not to ſit any lōger aſleepe, nor to dally with God as we hauehave bene wont to do: but to tremble before his maieſtie. And aboue all things let vsus remember the concluſion that is made heere, namely that hee hathe ſoueraine dominion and awe ouer vsus: that is to ſay, that we muſt not only be ſubiect to him, but alſo tremble with al feare, and ſo ſtande in awe of him, as we be not ſo foolehardie (or rather mad) as to ſtriue agaynſt him, or to diſpute againſt his doings, or too murmure as though there were any fault to be foūd in his works. Thus then ye ſee how all mens mouthes are ſtopped here, to the ende that being bereft of their fooliſh preſumption, they may learn to tremble at the preſence of God, and to knowe how it is he to whome they muſt yeld all obedience. And that is the cauſe why Bildad addeth, Is there any number of his armies? and vponupon whom doth not his light ſhine? VVhen it is ſayde that his armies are without number: it is too ſhewe that men are woorſe than mad when they matche themſelues after that ſort againſte God and bid him battell. True it is, that they will not doo it expreſly. But yet is it impoſsible to murmure againſt God, and to repine at his iudgements, or to bee diſpleaſed with any thing that hee dothe, but wee muſt make warre againſt him. And why? For wherein conſiſteth the ſouerayntie and dominion which he hathe ouer vsus? In our acknowledging, not only of his power: but alſo of his infinite goodneſſe, wiſedom, righteouſneſſe, merciemercy, and iuſtice. VVhen we hauehave that once: then do we glorify him. VVell then, if men thinke Gods doings vnreaſonable, if they blame him of cruelty, if they chafe agaynſt him through impaciencie, or if they bee offended at any thing that he dothe: out of all doubt they go about to bereeue him of his diuine glory, & that cannot be done without making of war againſt him. And ſo whenſoeuer wee glorify not God in his infinite righteouſneſſe, goodneſſe, power, and wiſedome: it is as much as if wee made ſome defyance to him, to riſe vp agaynſte him. But what is it that mortall man taketh in hand? It is ſaid heere, that Gods hoſts are without number. Beholde, all the Angels of heauen are warned to defend the honoure of him that formed and created them. Likewiſe all his creatures are fully diſpoſed to auenge his maieſty, which is ſo aſſayled by vsus that are but wormes and rottenneſſe. Therefore let vsus marke well too what purpoſe mention is made heere of Gods hoſts or armies It is too the ende we ſhould know, that as oft as men preſume to murmure againſt God, & to blaſpheme his iuſtice: they muſt hauehave as many deadly enimies as there bee Angels in Heauen, the number of whome wee knowe to bee infinite. Alſo it behoueth them to knowe, that all creatures are armed to runne vponupon them. For to what end hath God created all things, but that his glory ſhoulde ſhine foorth in them? But if men ſubmit themſelues to God willingly, and yeld him the honoure that belongeth vntounto him: that which is ſpoken heere of his armies, or hoſts, ſhall not ſerue too fray them, but rather to glad them. And ſurely when the ſcripture telleth vsus that God hathe many thouſandes of Angels about him, redy to do his commaūdements: what intendeth it elſe but too make vsus vnderſtande, that when god hath receiued vsus to his fauoure, he is ſtrong ynough to kepe vsus ſafe, notwithſtanding that we bee aſſayled on all ſides? Therfore when men vtter all the force that they▪ hauehave, practizing this and that to deſtroy vsus, yea and when the diuell himſelfe riſeth vp againſt vsus: wee muſt not bee afraid. VVhy ſo? Bycauſe God hath his heauenly armies to defēd vsus, according as it is ſaid that the Angels incamp themſelues round about vsus: and that hee hathe appointed his Angels to guide vsus, ſo as the faythfull perſon ſhal not ſtumble. VVee ſee then that the infinite number of Angels ſerueth to comfort vsus, to the end wee might bee ſure that God will ſuccoure vsus at our neede, and that he hath wherwith to do it. But like as the faythfull that leane vntounto God, and ſubmit themſelues to him with al humility, are preſerued by the multitude of the Angels: euen ſo, al they that ſtriue agaynſt him, all they that are proude, and all they that are ſturdy, muſt be inforced to feare him, & too vnderſtande that when they ſet themſelues after that faſhion againſt God, they hauehave to do with many enimies beſide: inſomuche that all the power that is in the Angels ſhall fall vponupon them too ouerwhelme them, and all creatures ſhall ſerue to maynteine the glory of him by whoſe power they hauehave their being. And therfore let vsus remember well this ſentence where it is ſayde, that the armies of God are without number: and therevppon let vsus aſſure our ſelues, that it is to no purpoſe for men to conſpire againſt vsus: for when they ſhall hauehave aſſembled all their forces togither, yet ſhall they not be to ſtrong for vsus, but God ſhal alwayes get the vpper hande of them. VVherefore let vsus not deceiue our ſelues when wee ſee ourſelues well accompanied, & a greate number of people gathered about vsus. And why? For we may all be confounded in one moment by the hand and power of God. Againe, although he alone be ynough, eyther too ſaue vsus or too deſtroy vsus: yet moreouer he hath his armies redy furniſhed after an incomprehenſible maner, which ſhall ſet vponupon vsus whenſoeuer he thinketh good. Therfore let vsus ſtande in feare, and let vsus learne (as I ſayd) not to bee proude when wee ſee the world hold on our ſide, & a great power to mainteyne vsus. For all that geere ſhall ſtand vsus in no ſted, conſidering the great power of God that is declared heere. And hereby a man maye ſee, howe ſore the vnbeleefe of men is blinded. For it is put too our choyce whether wee will hauehave the Angels of heauen, to watch about vsus, and to gard vsus, and to be ſeruants of our welfare: or whether we will hauehave them againſt vsus, and to be our deadly enimies. Behold, God vſeth ſuche goodneſſe and grace towardes vsus, that he appointeth his Angels too do vsus ſeruice, as the ſcripture auoucheth: he will hauehave vsus garded by them, and therewithal he affirmeth thē to be powers, as who ſhould ſay, he ſtretcheth out his hande ouer vsus too the ende hee might maynteine vsus. Of whome then is it long that wee bee not guyded by the Angels, and that they garde vsus not from al harme? It is euen long of ourſelues who cannot take the benefite that is offered vsus. VVe neded no more but to receiue it: & what do we? VVe are ſo farre off frō receiuing the good turne that god offereth vsus, that in derogation of his maieſtie, we fall to prouoking of his Angels too arme themſelues too oure ruine and confuſion. Needes then muſt we be bereft of our right mind, and as it were bewitched of the deuill, when wee had leuer too hauehave the Angels to be our enimies, than the miniſters of our welfare: for they be redy to helpe vsus and to guide vsus, ſo we bee members of our Lord Ieſus Chriſte, and yelde obedience vntounto him as our head. And ſo, as oft as there is any ſpeaking of God, let vsus learne not too conceyue any dead thing of him, but to thinke in ſuch wiſe of his glory, as it is ſet foorth to vsus heere. And foraſmuch as we be very dul. Let vsus beare in mind that God hath his armies, and an infinite number of Angels redy too execute hys commandements, and that (ouer and beſides that) al creatures obey him as good reaſon is they ſhould. VVhereas it is conſequently ſaid that the light of God ſhineth vponupon al men: it is expounded that God doth ſo ſhedde foorth his benefytes vponupon all, as men may perceiue ſome ſparks of his goodneſſe and wiſedome throughout all thinges: howbeit that ſpecially it is reſtreyned vntounto men: for that is the point wherin the light of God appereth, according as it is ſaid in the firſt chapter of ſaint Iohn, that God not only gaue his creatures their Beeing, at the firſte beginning, but alſo quickened them too mayntayne them in their ſtate, euen by the power of his woorde: and as touching men, togither with their life, hee gaue them alſo a light. Ye ſee then that all creatures hauehave life in our Lorde Ieſus Chriſt, who is the euerlaſting word of God: but we hauehave a more noble and exquiſite life than hauehave eyther the beaſtes, or the trees, or the frutes of the earthe. VVhy ſo? For wee hauehave vnderſtanding and reaſon. So then, the light of God ſhyneth vppon men. And ſeeing we bee ſo greatly beholden and bound vntoo him: are wee not ſo much the more blame woorthy, if wee deface that light? Yes ſurely are we. For we muſt come back to that which Saint Paule ſaith in the Acts, that if we went but groping like blinde folke, yet ſhould Gods glory bee perceyued. VVhy? He dwelleth in vsus, wee neede not too ſeeke farre for him, it is in him that we hauehave our life, mouing, power and being. Thus yee ſee that the expoſition of this ſentence hathe bene taken to be, that God hath ſo bound vsus vntounto him by making vsus partakers of his light, as wee bee toto vnthankfull if we go about to deface his glory and yeld him not his due. And wherefore? For a man cannot ſo much as ſtirre himſelfe, but he feeleth that God dwelleth in him. Of him we hold our life, and it is he whome wee may thanke for making vsus reaſonable creatures rather than beaſtes. For why are wee of more value than Oxen and Aſſes, but bycauſe it hathe pleaſed God too preferre vsus before them? So then, the ſaide brightneſſe wherewith God inlightneth vsus, is an occaſion too vsus too exalt his glory, and to ſubmit ourſelues vnderunder his hande, Thus you ſee one expoſition that men make of this text, which cōteyneth a good doctrine. But whē al is throughly cōſidered, Bildads meening is not, ſimply too ſhew that God hath ſpred out his light vponupon vsus, to the end to gyue vsus vnderſtanding and reaſon: but to ſhew that we cannot eſchue his preſence, but muſt be faine to walke as it wer before him, and that he ſeeth all thinges, and hathe (as ye would ſay) his eye vponupon vsus. Ye ſee then that Gods ſpreading out of his light vponupon vsus, is as much to ſay, as that we cannot hide our ſelues from his preſence. And this is according to the matter that he hath talked of al this while For like as he ſaieth, that God hath his Angels as howge hoſts redy to do him ſeruice: ſo now he addeth, that doo what wee can, wee cannot eſchew Gods preſence. True it is that wee leape about like Graſſehoppers, and hope too play the horſes that are broken looce: but yet in the ende wee muſt bee fayne too yelde vntounto God. And why? For his brightneſſe doth ſo ſhine vpō vsus, that wee cannot eſchue him as if we had to do with a mortall man. Therfore whenſoeuer we be tempted to ſuch ouerſight as too imagin that we may eſchue Gods hande, let vsus learne too conclude thus: Yea? and whither ſhall wee goe? For wee know that his power is ſpred ouer all, bycauſe his ſighte is endleſſe? If wee were gone intoo the bottome of the earth, yet ſhould not he ceaſſe to ſee vsus and to marke our doings. Then let vsus be no more ſo fooliſh as too lifte vp our ſelues againſt God, aſſuring ourſelues that it is to no purpoſe for vsus to toſſe and turmoyle and to make many enterpriſes and conſpiracies: for they ſhall not auayle vsus, but hee will ſtill beholde vsus and marke vsus. And this is as common a leſſon as any in the holy ſcripture: but wee beare it ill away, or at leaſtwiſe we do ill put it in vre. For proofe whereof, if wee remembred that God beholdeth vsus, and that he marketh all that euer we do or ſay: I pray you would we not walke in another manner of feare and warineſſe than we do now? But tuſh: wee feare none but men, we bee ſafe ynough if wee hauehave no witneſſes heere beneath. Thus yee ſee that the cauſe why men giuegive head too all their wicked luſts, is for that Gods ſpirite beareth no ſway with them, and for that they paſſe not too conceiue curſed things, and to purpoſe vppon them in theyr harts, prouided alwayes that no body can accuſe them. So are there very few that ſet Gods ſhining vponupon them, before their eyes. For if they bare that ſhining in rememberance, ſurely it would be ynough too ſuppreſſe all their wicked affections, and too ridde them of all the fancies wherwith they be puffed vp. And truly if we be aſhamed of men: how much more ought he to moue vsus that is the iudge of all men? For if men iudge vsus, it is not of theyr owne authoritie, nor in their owne name: they doe but only perfourme the iudgement of God, to whome alone all iudgement perteineth. But behold, God ſeeth vsus, and yet for all that, we yeld him no reuerence: wee paſſe not of the prouoking of his wrath againſt vsus. And howe may that be borne? So then, if wee remember well this leſſon, that God ſheadeth out his light vppon all men: ſurely it will be a good bridle to make vsus walke in all pureneſſe of conſcience, not only for amending the faultes that wee commit outwardly towards men: but alſo for amending of all the euill and hypocriſie that is hidden within vsus. Thus yee ſee in effect what wee hauehave too marke in thys ſtreyne. And after that Bildad hath ſayde ſo, hee addeth, VVhat righteouſneſſe then ſhall be attributed to man in compariſon of God? word for word it is, with God. And how can be that is borne of woman cleere himſelfe? This is as an authenticall ſummoning of vsus, to ſhew vsus that we be ſtarke fooles to ſet ſtore by ourſelues, and to beare ourſelues in hand that we hauehave any righteouſneſſe or vertue, or any thing elſe in vsus that is worthy of prayſe. The theefe that is abrode in the woods ſtāds not in awe of iuſtice▪ nor of any thing elſe. True it is that he alwayes carieth a fearefulneſſe about him: according as it hath bin ſeene heeretofore that God ingraueth ſuch a feeling of mens ſinnes in their harts, as they muſt needes bee their owne iudges & condemne themſelues. But yet for all that, the theeues runne royot ſtil, ſo as they paſſe not to cut as many poore wayfarers throtes as they meete with, if they can catche them at auauntage. Yet notwithſtanding afterward, whē they bee laid vp, and ſee their payment at hande: then all their hardneſſe is laid awater, the rage is quite gone that made them ſo beaſtly before. Euen ſo is it with vsus. For ſo long as we know not that we muſt yeld an account afore God, ne conceiue his infinite power and the ſouereyntie that he hath in himſelfe: there is ſuche ouerweening in vsus, as we ſticke not too magnify ourſelues aboue the clouds. And if a man ſpeake too vsus of righteouſneſſe, we will eaſly find it in ourſelues, for our vices are vertues to vsus. Lo how men are beſotted with ſuch a loftineſſe as they cannot know themſelues, till God ſummon them before him, and draw them to it as it were by force. For if they knew themſelues: there would be no more ſelf eſtimation with them. That is the cauſe why Bildad ſayeth expreſſely, can a mortall mā iuſtify himſelfe before god? This ſaying is of great weight: as if he had ſaide, Goto, ſo long as men are among themſelues, they may hauehave good opinion of their owne vertues▪ and eueryevery of them maye ſay, I am an honeſt man: yea and when they ſhall come to the putting of themſelues in balance, they will eſteeme muche more of themſelues than of other men, ſaying. This man hath ſuch a fault in him, and that mā hath ſuch a vice. VVee can maruellouſly well skill to controll other men, and too abaſe them: but in the meane time wee will not be acknowen of our owne infirmities, wee couer thē as much as in vsus lieth. And if ther be neuer ſo little a drop of vertue in vsus, or at leaſtwiſe if there ſeeme too bee any: (for all is but ſmoke as we ſhal ſay anon) we would hauehave God to ſet ſuch ſtore & eſtimation by vsus, that he ſhould vncloth himſelfe to cloth vsus. Ye ſee then what the pryde of men is, ſo long as they looke no further than among themſelues. But when we come before God and knowe what we be, and enter into the examination of our owne life: then for feare of his maieſtie: which ſuffereth vsus not to wrap vp ourſelues in hipocriſie and vntruth: we forget all theſe fooliſh braggs, wherwith wee were abuſed for a time. And ſo according too that whiche is declared heere, whenſoeuer we bee tempted with pride, and imagine our ſelues to hauehave any vertue in vsus worthy of eſtimation: let vsus learne to cite ourſelues before God, and let vsus not tarrie till he draw vsus too it, but let eueryevery man do his duetie towards himſelfe. For ye ſee howe our Lord ſheweth vsus the manner of proceeding whiche we ought to holde vsus too. Then if a man doe at any time beare himſelfe in hand, that he hath I wote not what to vaunt himſelf of: to correct that follie and ſtatelineſſe, let him but onelyonly conſider with himſelfe, what he is? And to know what we be, let vsus go vntounto God. For a man neuer knoweth himſelfe, ſo long as he looketh but vponupon himſelfe, or dothe but cō pare himſelf with his neighbours. But we do then learne to know ourſelues, when we lift vp our eyes a highe, and make account to come before the iudgemēt ſeate of him that knoweth al things, and is not like mortall men that content themſelues with pety trifles, before whome wee cannot make our cockleſhels go for payment, as in deede all the things that are of much eſtimation heere, are nothing worth there. Therefore when we perceiue that all theſe things vaniſh away before God: then we learne to ſubmit ourſelues vntounto God, & to bee no more ſo puffed vp with pride. And for that cauſe it is ſayd, Howe can man (namely that he is borne of woman) iuſtify himſelf in reſpect of God? Howebeit foraſmuche as there is nothing harder than to bring men to reaſon, and to rid them of the ſaide vaine ſelftruſt wherwith they are abuſed: here Bildad addeth, that he will not ſhine vntounto the Moone, and that the ſtars are not pure before God: and therfore what is man who is but a worme, or the ſonne of man who is but rottenneſſe? True it is that this ſaying may be expounded diuers wayes: that is to wit, that God wil not ſhine ſo farre as too the Moone: or elſe that he will not ſtreine his tent ſo farre, that is too ſay, that hee will not voutſafe too come neere it: and that the ſtarrs are not pure, that is to ſay, al creatures (in which neuertheleſſe we ſee great noblenes) muſt bee as it were eſtraunged from God: and there is a great ſpace betwixt him and them. And this is ſayde expreſſely, bycauſe the creatures aboue are excellenter than the creatures heere beneath. But how ſoeuer it bee, God is ſo farre off bothe from the Moone and from the ſtarres, as there is an endleſſe diſtance betwixt them. And how then ſhal we come neere him? This expoſition is fit ynough: and in good ſooth, whether a man conſter it Shining or ſtreyning of his tent, it commeth all to one end. To be ſhort, Bildads meening is, That if our Lord liſted to call his creatures before him, he ſhould finde no brightneſſe in the Moone, & the ſtarres ſhoulde bee darkned. Neuertheleſſe, they bee the thinges that enlighten the worlde: and yet notwithſtanding they muſt all needes bee vtterly drowned when the maieſtie of God commeth in place. Nowe let men ſtande in their owne conceyte and boaſt themſelues. VVhere bee the wings too carrie vsus ſo high as wee may take the Moone in our teeth (as they ſay) or as wee may ſtye aboue the ſtarres? VVhen wee thinke to hauehave any thing in our ſelues, aſſoone as wee come before God, all is ſwallowed vp and brought too nothing by reaſon of his incomprehenſible glorie. Now then wee ſee in what caſe men are when they will glorifie themſelues. Needes (ſay I) muſt Satan hauehave bewitched them: for it is all one as if they would flye aboue the ſtars. And are they able to do that? If a manne woulde caſte himſelfe but foure paces downewarde, it were ynough too breake all his ſinewes, yea and his necke too. But as ofte as wee hauehave any thing too boaſt of, wee make ſuche leapes as were ynough too breake the neckes of menne, yea and of Angels too, as ye woulde ſaye. Then muſte wee not needes bee woorſe than madde, as I ſayde afore? Lo what Bildads meenings is. Furthermore, where as ſome expounde it concerning the Eclipſes of the Moone: that can by no meanes agree: For the ſenſe is more ſimple: namely, that the nobleſt creatures, whiche ſeeme too hauehave euen ſome godhead, are nothing at all when they bee compared with God. All of them muſt bee abaſed, and God alone continue in his ſtate: ſo as it behoueth vsus to knowe, that there is nother righteouſneſſe: power, nor wiſedome, but in him onelyonly, and that all the reſte is but vanitie. Yea, but for all that, experience ſheweth that the Sunne is not darkned, nor the Starres neyther. Yes ſurely too our ſight. Againe, it behoueth vsus too marke, that the brightneſſe whiche they hauehave, is borowed of another: they are as it were little ſparkes, wherin God ſheweth his glorie. And ſo there is neyther Sunne, Moone, nor Starres that can glorye in aught of their owne. Beſides this, if God ſhould ſet himſelfe agaynſte them: their light with the light of all the reſt, muſt nedes be darkened. For if the Sunne take away from vsus the light of the Starres: I praye you what would Gods infinite brightneſſe doo? Nowe hauehave wee Bildads meening. Euen in the Moone (ſayeth he) there ſhall bee no brightneſſe, neyther ſhall the Starres be pure in Gods preſence. As if hee had ſayde, True it is, that wee ſee light ſhead through the whole worlde, oure eyes receyue it, & wee are glad of it. But yet ſo farre off is the ſame from being any thing before God: that if we come, euen to the body of the Moone, and to all the Starres of the Skie: all the light of them (ſayth hee) ſhall be darkned and vaniſh away in compariſon of Gods glory. And now let vsus come vntounto men. VVhat are they? VVhat are they able to doo? VVhat is their power? VVhereof can they boaſte? They be but wormes and rottenneſſe: and yet will they needes iuſtify them ſelues. Now remayneth to put this leſſon in vre, and to apply it too our vſe. Heere it is ſhewed vsus, that when wee come before God, wee can bring nothing that is woorthy of prayſe. Men then are vttered here too bee voyde of all goodneſſe, and that they hauehave not ſo muche as one drop of righteouſneſſe, whereby to purchaſe them ſelues eſtimation, but muſt bee fayne too yeelde them ſelues giltie, acknowledging that there is nothing elſe in them but wretchedneſſe and miſerie. Nowe if men were wel acquaynted with this doctrine, wee ſhould not nowe adayes hauehave ſo many iarres and braules as wee hauehave with the Papiſtes. For they on their ſide eſteeme highly mans owne free will, as though men had ſome power too diſpoſe themſelues too Godwarde. True it is that they can welynough confeſſe that we bee weake, and that we bee not able too doo any thing at all of themſelues without Gods helpe, and without the direction of the grace of his holy ſpirit But what? Therewithall, they attribute a certayne preparation to men, and afterward that they be workfellowes with God in furthering his grace, working in common with him as his companions. And when they hauehave laide that foundation, they fall to attributing of this and that too men, ſo as there is none other talke among them, but of magnifying men for their vertues and merites. For although they graunt alwayes that wee hauehave neede of Gods merciemercy, yet do they blow the bladder full of winde to ſtuffe it out withall: that is too ſaye, they imbrewe it with their diueliſhe dogtricks, too beare men in hande that they merit, and that God accepteth them after as they bee worthy of his grace, and hathe always reſpect too their vertues. Lo howe men are puffed vp with wind through the diueliſh fancies that reigne in poperie. And furthermore (ſay they) if wee do amiſſe, wee hauehave works of ſupererogation or ouerplus, wherwith to make amends vntounto God for our ſinnes. And although we hauehave offended him, and know that hee will not forgiue vsus our ſinnes, yet can wee bring him ſome recompence and ſatisfaction, and that is a meane too make him at one with vsus. But if the things that are ſhewed vsus heere by Bildad, and which we hauehave ſeene heretofore were well knowen: all thoſe diſputations would be laid downe. But what? It is an eaſy matter for the Papiſts to iudge ſo at randon of mens righteouſneſſe, merites, ſatiſfactions, and free will. And why? For they looke not vntounto God, but are falne aſleepe in that vayne imagination which they hauehave conceiued of the iuſtifying of mē by their owne good deeds. And therefore it behoueth vsus too marke well this verſe. Then for a concluſion let vsus note, that if wee can cite our owne conſciences before God: it will humble vsus in ſuche ſorte, as there will bee no more ſeeking to preſume: but we ſhall acknowledge our ſelues to be but woormes and rottenneſſe, and that there is nothing in vsus but filthineſſe and ſtinch. VVhat is to be done then? As oft as mē ſpeake too vsus of the meane of our ſaluation, lette vsus learne too conſider where it is that we ought to repoſe all our truſt: whiche is, that our God receyuing vsus of his owne meere goodneſſe, do by his holy ſpirite purge and clenze vsus frō all our ſpots, and waſh vsus in the bloud of oure Lorde Ieſus Chriſt, the whiche he hath ſhed too clenze vsus withall, thereby to make vsus ſo pure and cleane as we may be able to ſtand before his face.
Nowe let vsus fall downe before the face of oure good God with acknowledgement of our faultes, praying him that whereas he hath ſhewed himſelf vntounto vsus heretofore it may pleaſe him to increace our knowledge further and further, and to make vsus ſo to profyte in it day by day, that in drawing towards him wee may be touched with ſuche reuerence, as we may deſire nothing but to be ſubiect vntounto him, and to do him ſeruice, & ſpecially that ſith it hath pleaſed him to call vsus to his ſeruice, we may determine to imploy ourſelues wholly therein, not preſuming vppon our owne vertues, nor vponupon any thing that can bee in vsus, but acknowledging that he of his owne meere grace hath chozen vsus to be of his Church and people, and that in receiuing that benefyte wee may drawe of the fountayne whiche hee hath giuen vsus, that is too witte of our Lorde Ieſus Chriſte, and acknowledge that it belongeth too him to giuegive vsus the full perfection of the things which we ſtill hope for. That it may pleaſe him, &c.