Sermons on Job, Sermons · Chapter 15 · Sermon 60
The .lx. Sermon, which is the fourth vponupon the .xv. Chapter.
23 Hee vvill trotte vppe and dovvne for breade, knovving that the time of darkeneſſe is in hys hand.
24 Anguiſh amazeth him and ouercommeth him, as a king that is prepared to battell.
25 Bycauſe hee hath lift vp his hande agaynſt God, and ſtrengthned himſelfe agaynſte the Almightie.
26 He vvill leape vponupon his necke, and cruſh the ſtrongeſt part of his ſhield.
27 He hath couered his face vvith fat, and fatted his bovvels.
28 He hath inhabited the deſert Cities, and the ruinous houſes that vvere falne dovvne.
29 He ſhall not aduaunce himſelfe, his riches ſhall not continue, neither ſhall there bee any remainder of them.
YEſterday I ſhewed you to howe many miſeries and daungers our life is ſubiect, inſomuch that wee muſt alwayes needes tremble for feare, if we ſeke not our reſt in God, knowing that he hath care of vsus and will mainteine vsus. If this were not, we ſhould neuer be in quiet. Moreouer whē we vouchſafe not too heare the voyce of peace whiche God prepareth and ſendeth vsus, we muſt be ſcared by men. And it is a iuſt puniſhment for the vnthankfulneſſe of all ſuch as receyue not ſo great a benefite, for it is impoſsible that God ſhould beare it. Beholde how God ſheweth vsus, that firſt hee is willing too forgiue vsus our ſinnes, and that although we deſerue to bee ouerwhelmed at his hand: yet he deſireth nothing but to be at one with vsus by his merciemercy He addeth that he taketh vsus intoo his protection, and will be the keeper of our life. Are wee not worthie to bee deliuered vntounto Satan, if we refuſe this honour and priuiledge? and not onelyonly to be vexed by men, but alſo too quake and be afrayd though no man purſue vsus. Then let vsus learne to reſt our ſelues vponupon God and to ſticke to the promiſes that he hath giuen vsus, to the end we may walke ſafely and quietly heere beneath in the middes of daungers. And nowe Eliphas addeth, that the wicked man ſhall trot vp and downe for bread, knowing that the day of darkeneſſe is in his hande. Some lay forth this ſentence as if he ſayde, that God will impoueriſh the wicked howe great riches ſo euer they hauehave, ſo as they muſt bee faine to beg. True it is that that curſſe is conteyned in the law, and we heare alſo howe it is ſayde in the Pſalme, that the rightuous is neuer forſaken, nor his ſeede begge their breade, but God nurriſheth thoſe that are his, in the tyme of dearth. If God prouide in ſuch wiſe for his faythfull ones as too ſuccour them at their neede: wee muſt not thinke it ſtraunge that on the contrarie part hee plucketh his benefites out of the wicked mens handes, bycauſe they be ſotted on them, and make Idols of them, certenly we ſee that the riche folke of this worlde become hungerſtaruen, notwithſtanding that they deſpiſe bothe God and men, and beare themſelues in hande that all is for them. And this cauſeth God nowe and then to ſpoyle them and ſtrip them in ſuch wiſe, as they are ſeene to go a begging, notwithſtanding that they had ſuch abundance erewhile, as they were readie too burſt. But in this place Eliphas ment to ſay more. For he not onelyonly ſpeaketh of the need wherevnto they bee brought which deſpiſe God: but he meeneth alſo that euen in the middes of their riches they ſhall ſtill be full of care, and no whitte better than poore folke, but ſhall thinke with themſelues: Go to, it may be that I ſhall want, as wee ſee by experience. For although God giuegive the vnbeleeuers all that euer they can wiſhe, ſo as they hauehave their Garners and Cellers full, and money wherewith to buy both corne and wine, yea and although they hauehave prouiſion made for them: yet are they afrayde that the earth ſhoulde faile them. True it is, that ſometime when all other men are like too ſterue for hunger, it ſeemeth to themſelues that they hauehave great ſtore: according as we ſee how our Lorde Ieſus Chriſt ſheweth in the example of the rich man, which ſayth, Go to my heart, be merrie, take thine eaſe, thou mayſt ſport thee at thy pleaſure, for I hauehave ſtore of goodes layde vp for thee heere. The riche men therefore may well truſt in their goodes, and yet for al that they may be ſtil in doubt and not ceaſſe to thinke, I may hap to fall into ſuch an inconuenience, and ſuch a thing may light vpō me. To be ſhort, (as I hauehave touched alreadie) they be vnſatiable gulfes: for although they had all the whole worlde, yet woulde it not ſuffice them. Thus yee perceyue what Eliphas ment in ſaying that the wicked ſhould runne vp and downe for bread, as wee ſee it. Looke vponupon a verie rich man: if there happen him any little loſſe, hee will make a fisking, and hee will not reſt: till he hauehave compaſſed that which he hath taken in hand, he muſt pine and martir himſelfe out of meaſure. And if he bring his matters too paſſe, hee muſt rayſe yet a new ſtock of money to get more withall, and he dares not eate one bitte without carke and care: or at leaſt wiſe, if he eate but halfe his fill himſelf, he repineth at thoſe that will eate. And why? He is neuer well at eaſe, till he hauehave pinched as much as will ſerue too compaſſe the thing that he goeth about. Is it not a trotting vp and down for bread, when a man that hath wherewith too finde halfe a ſhyre, thinkes himſelfe to hauehave nothing bycauſe hee is not able to ſtaunch his owne deſire? But God puniſheth him after that manner by a contrarie vengeance. Therefore when we ſee this, we ought to vnderſtand right well, (if we bee not worſe than blinde) that God executeth a notable vengeance vponupon ſuch men, and a vengeance worthie to be remembred. For can a man hauehave pleaſure in neuer beeing at reſt? If a man ſhoulde grudge vsus of our meate and drinke, it woulde ſeeme vntounto vsus that hee went about too ſtarue vsus, and wee woulde blame them of crueltie whiche ſhould do ſo. And if a man be not his owne friend to doo good to himſelfe, but thinkes hee hath not halfe ynough, although he hauehave a hundred times more than he hath need of, is it not apparant that God hath blinded him? And yet notwithſtanding this vice hath reigned in all tymes. Therefore it is not without cauſe that Eliphas doth heere ſet vsus downe a iudgement of God in ſaying, that the wicked ſhall trot vp and downe after bread. And hee addeth they knowe that the day of darkneſſe is in their handes. Some expounde this to be ment that the day of darkneſſe is at hande, or elſe that trouble is at their elbow: that is to ſay, that God will pay them ſuche wages as they hauehave deſerued. For whereof commeth it that they be ſo fo… gred in the middes of their abundance which God hath giuen them, and that when hee hath fraughted them with his benefites, yet notwithſtanding they dare neither eate nor drinke? VVhereof commeth this? They be puniſhed for their crueltie, reuenouſneſſe and deceytes that they hauehave vſed towards their neighbours. Yee neede not ſeeke farre for the cauſe wherefore they be puniſhed after that maner. For looke howe they hauehave troubled poore folkes, and raked other mennes goodes too them, and raught too themſelues whatſoeuer they coulde finger: ſo muſt God be fayne too recompence them agayne. Thus yee ſee the darkeneſſe that is in their handes: That is too ſay, all the miſeries that they indure, proceede of theyr executing of tirannie againſt poore folkes, for that they ſpared them not. But the plaine meening of theſe wordes, namely (that they knowe that the day of darkeneſſe is in their handes,) is that whatſoeuer they do, or what paynes ſo euer they take, although they be rich and mightie, yet can they not winde themſelues out of the affliction that God ſendeth vponupon them. It is certaine that all that euer the couetous ſort do, is too prouide that they may neuer want. But were they well aduiſed, they woulde bee contented with that which they hauehave: but they cannot away with that. And why? For (as I hauehave ſayd alreadie) God ſo blindeth them, & they become ſo dul, as they cannot perceyue that the goodes which they hauehave, ought to ſuffize them. Heerevpon they practize all that euer they may, they trie all meanes too bring their matters about, and when one way will not ſerue, they ſeeke another way to the wood. The couetous ſort therfore hauehave not their handes idle, but take vponupon them to remoue the whole world, rather than to be diſappoynted of their purpoſes. Dayly they be making of newe ſhiftes (as they terme them) and yet in the meane while they ſee that darkeneſſe is in their handes: that is too ſay, when they hauehave done what they can to prouide for themſelues, when they hauehave vſed all meanes poſsible, yet can they not ſhift their handes from beeing in continuall miſerie: for God hath bereft them of that benefyte, according as it is ſayde in the Pſalme, that God will giuegive reſt too his welbeloued, (whereas in the meane while the wretched vnbeleeuers, ſhall ryze early and go late to bed and not dare eate their bread but with ſorrow, and yet notwithſtanding ſhall further themſelues no whit thereby,) ſo as they may eaſily perceyue that God hath bliſſed them, and increaſed the workes of their handes. VVee ſee then contrarywiſe, that whiche is ſet downe heere: namely that the wicked ſhall hauehave much adoo to further their labours. And why? For their hands are agaynſt God: that is too ſay, all their labour is miſlyked, and ſpite of their teeth they muſt be fayne to knowe, that affliction is laid vponupon them therein, and that they can not rid their handes of it. Then hauehave we here a very notable ſentence: that is to wit, that the abundance of goods is not able to ſuffice vsus, and that we cannot make our account to bee at our eaſe, bycauſe we hauehave ſtore of corne, wine, and money. And why? For the matter is not too bee founde there: but the perfection of all happyneſſe, is Gods giuing of reſt too his faythfull ones. Then let vsus lear… not too giuegive oure ſelues too this outrageous couetouſneſſe, wherewith wee ſee the moſte part of the world caught and caried away. But after we hauehave betaken our ſelues vntoo God, let vsus pray him too make vsus feele that he is our foſterfather, and let vsus receiue whatſoeuer he giueth vsus, crauing our ordinarie food at his hand without attempting of vnlawfull meanes, and abſteyning from robberie, violence, deceyte▪ and ſuch other like things, and deſiring to be nouriſhed as it ſhall pleaſe him too ſhewe vsus fauour. Thus ye ſee what wee hauehave too marke in the firſt place. And furthermore let vsus pray him, ſo to bliſſe the labour of our handes, as wee may perceyue that the things are not incloſed therein: but rather to make his countenance ſhine vponupon vsus, that is to ſay, to make vsus find his fauour and goodneſſe by giuing vsus good ſucceſſe. For when men that labour doo get their liuing honeſtly, they hauehave wherof to thank God: & therby they perceiue that God hath inlightened them, and that his fauour is as a creſſet to guide them. Therefore we hauehave cauſe too pray to God for it. Furthermore if wee nowe and then recoyle backe in ſteade of going forwarde, let vsus learne this counſell of God too reſort vntounto him, and pray him that he ſuffer vsus not to be of the companie of thoſe that ſee ſo much darkneſſe in their handes, but rather that when he hath giuen vsus any meane, he will make it to proſper in ſuch wiſe, as we may knowe that hee is neere at hande to vsus. Thus you ſee in effect what we hauehave to remember in this ſentence: now Eliphas addeth, that for aſmuch as he lifted vp his hand agaynst God, and ſtrengthned himſelfe againſt the Almightie, God will take him by the necke and catche holde of the ſtrongeſt and thickeſt of his armour. Here the reaſon is rendred why our Lord ſendeth fearefulneſſe vponupon the wicked, and why he tormenteth them, and alſo diſappoynteth them of all their attemptes, and turneth all things cleane contrarie to their intent: namely bycauſe they lifted vp themſelues againſt him. True it is that a mortall man will bee aſhamed to thinke of making warre agaynſt God: and the wicked themſelues are ſo farre off from beeing acknowne that they be minded to lift vp themſelues againſt the almightie that they abhorre the verie worde: but yet for all that they ceaſe not to do it. For proofe hereof we need not to ſend a trumpetter to God to defie him, when we mynd to make warre againſt him: for if we trouble our neighbour wrongfully, if we vſe deceyt and extortion: behold▪ God ſetteth himſelf againſt vsus. If we thought we made warre againſt him, and not againſt mortall creatures, would we be ſo mad as to ouerſhoote our ſelues in ſuch ſort as we do? If wee conſidered with our ſelues, that God ſheweth him ſelfe to be an enemie of the outrageous, woulde we then lift vp our ſelues after this faſhion againſt him? And when we fall to outrage, I pray you is it not a full incountering againſt God? VVe take it not to be ſo: but yet is it ſo neuertheleſſe. VVhat ſhould there neede any Sophiſtrie in this behalfe? As I ſayd afore, when we ſpeake of making warre againſt God, it is not ment that we chalendge him by an herault with a trumpet: but if we be ſo proude as to preſume vponupon our own ſtrength and power, to take more vponupon vsus than God giueth vsus leaue too doo: it is certayne that we come to ruſh agaynſt God. As much do we when we diſquiet poore folk, and go about to ſet our feet vponupon the throte of them. Therfore when we fall to aduauncing of our ſelues in this wiſe aboue our boundes: it is all one as if wee defied God too his face. And ſo this ſentence is woorthie of rememberance, where Fliphas ſayeth that God will leape in the necks of thoſe that aduance themſelues after that ſort agaynſt him. Hee ſayeth expreſſely that they lifted vp their handes agaynſt God. Verely this ſimilitude is taken of thoſe that fight in battell, neuertheleſſe the meening of it extendeth yet further. For Eliphaſsis meening is, that when men take that vponupon them which is not lawfull for them, by vſing any outrage or iniurie: God will take part with their neighbours agaynſt them. True it is that when they cannot compaſſe their matters by that meanes, they go too it with ſome deceyt and priuie packing: and then although the world perceiue not, yet doth not God ceaſſe to be their enimie, for nouriſhing of their wicked affections ſecretly within them. Howbeeit they ſhall bee ſo much the more vnexcuſable when their iniquitie ſheweth it ſelfe abrode. He therefore that polleth a man of his goodes, ſhall be hild for a murtherer before God, yea euen though the wrong that hee doeth may be excuſed before men. And ſo Eliphas ment to ſhewe here, that men ought not too thinke it ſtraunge though God take ſuch vengeance of the wicked that hauehave not cloked their wrongfull dooings, but hauehave made them knowne to the whole worlde. And in good fayth, when they ſhal hauehave runne in and out after that ſort, when they ſhall hauehave eaten vp one, and fleeced another, and when they ſhall hauehave executed many extortions and cruelties, is it not high time that God ſhoulde ſtep afore them then or neuer? For it is not for nought that hee reporteth him ſelfe too bee the defender of the poore that are vexed wrongfully. No, it is apparant: yea and oftentymes we crie out vntounto God for vengeance. And wherefore doo poore folk indure ſuch things? It ſeemeth too them that God leaueth them in the briers, and is not willing to doo them any right. But in ſuch temptations it behoueth vsus too reſort to that which the holy Scripture ſayth: namely that it is not yet conuenient time. He knoweth why he maketh delay, and it were for nothing elſe but to giuegive tyme of repentance to thoſe that do euill, too make them the more vnexcuſable, and alſo too ſtirre vp the poore folke that are oppreſſed to call vponupon him, and to flee vntounto him, and to betake themſelues wholly to his prouidence, aſſuring themſelues that he will ayd and ſuccour them when he ſeeth it meete and expedient for their welfare. Howbeeit when we ſee God worke in deede after he hath taried a long time, ought we not to open our eies to behold his iudgements? ſhould we ſtill be dazeled at them? And afterwarde he addeth, that they had ſtrengthned themſelues agaynſt the Almightie. VVhen he ſayeth that they ſtrengthened themſelues, hee meeneth that they hardened them ſelues. For howe is it poſsible that men ſhoulde gather ſtrength to lift vp themſelues agaynſt God? May it be by going about ſea and land, and by aſſembling all the helpe that is poſsible to be found? No. How thē do they ſtrengthen themſelues? By a falſe imagination, when they hauehave ſuch an ouerweening of themſelues, as they thinke themſelues able to withſtand God. Not that they are directly of that mynde, but bycauſe they forget that God is able to do them harme. For were it not ſo, they would not be ſo ſtubborne in euill as they be, neither would they bee ſo wilfull when men ſhewe them their faults, and labour too reclayme them. Therfore the pride and ſtubborneſſe that is to be ſeene in men, is a ſure record, that they take themſelues to bee ſtrong and mightie ynough too beate backe the hand of God when it commeth againſt them. Lo how this ſaying that they ſtrengthned themſelues, is too bee vnderſtoode, Not of the very deede doing, for that is impoſsible: but through diueliſh ouerwening, bicauſe they ſhake off all feare, and beare themſelues in hand that they ſhould not indure him any more to be their iudge▪ and to be ſhort, that they ought not to owe God ſo much dutie as to come to account before him: and therwithal they become the bolder too giuegive themſelues ouer to all naughtineſſe, as though it were lawfull to doo what they liſt. And Eliphas giueth the title of almightie vntounto God purpoſely according to the circumſtance of the place. Not that God can at any time be ouercome: but Eliphas intēded here to ſcorne the pridefulneſſe of the wicked in ſtrengthning themſelues after that maner againſt God. And who is he? what meene you? He is the Almightie: yea and what ſhal become of your ſtrength? If ye had to incoūter with creatures, it wouldſtand ye in hand to knowe which of them is ſtrongeſt: But ſith you make warre with God: muſt ye not needes be ouerthrowne ere ye come to hand ſtrokes? There is no ſtrength but of him: yea and whereas yee hauehave borowed it of him, will ye come to turne it againſt him? Thinke ye that hee will ſuffer the ſtrength whiche he hath giuen you, to diminiſh any whitte of his maieſtie? Muſt it not needes ſerue him to confounde you withall? Yee ſee then for what cauſe Eliphas hath expreſſely ſette downe here the worde Almightie, in reproching men for ſtrengthning thēſelues agaynſt God. But we hauehave yet one other good and profitable leſſon to gather hereof: which is that if wee will not hauehave warre with God, we muſt bee well ware that we abſteyne from all euill doing and from all wrong▪ and we muſt liue among our neighbours without working them any anoyance or iniurie. For aſſoone as wee doo but ſtirre one finger too poll other men of their goodes, or to trouble one and too deuour another: beholde God is as it were chalenged by vsus to make warre with vsus, bycauſe wee hauehave gone aboute euill towardes them whom hee hath taken vntoo his tuicion. VVee ſee that when earthly Princes hauehave giuen their protection to any houſe, if a man doo them any wrong, it is not ſimple felonie, but high treaſon, whereof they will bee auenged. And doo wee imagine that God will bee leſſe priuileged than Princes? Hee hathe ſet his badge vponupon all poore folke, by taking them into his owne charge and protection. Nowe if any man come too torment them and afflict them, will he ſuffer it? Then (as I ſayde) let vsus learne to brydle our ſelues, to the ende that wee vſe no outrage againſt our neighbours. And further more alſo let vsus keepe our ſelues from this frenzie that is ſpoken of heere. For we bee not well in our wittes if we take our ſelues too be mightie and ſtrong before God. Therefore let vsus aduiſedly walke in modeſtie, and acknowledging the frailtie of our nature, let vsus humble our ſelues, and let the ſame ſerue to holde vsus within our boundes, and knowing that thing whiche God permitteth vsus too knowe, let vsus bee contented too walke plainly on oure waye wythout running ouer the feeldes like ſtray cattell: for what elſe is that but too ſtrengthen our ſelues agaynſt God? when wee preſume to doo that which God hath forbidden vsus, ſhall wee eſteeme it too bee but a ſingle diſobedience? Is it not more than a diueliſh furiouſneſſe? So then let vsus vncace our ſelues out of all pride and preſumption, and ſimplie followe that which God ſheweth vsus. And if wee be tempted nowe and then with the ſayde vaine fancie, let vsus marke well this woorde Almightie too brydle vsus withall, ſaying? Howe nowe? wretched creature, what wilt thou doo? wherevpon muzeſt thou? For thou ſtrengtheneſt thy ſelfe in thine euill: and beholde God telleth thee that hee will lift vp himſelfe agaynſt thee, and thou muſt be faine too feele him thy foe and mortall enimie. Therefore reſtreyne thy ſelfe, except thou intende too feele his mightie hand which is able to deſtroy thee quite and to make cleane riddance of thee. Marke (I ſay) what wee hauehave too note in this ſentence. And furthermore let vsus hearken howe Eliphas addeth, that God will…aze the wicked folkes by the neckes, and that if they bee neuer ſo well armed, ſo as they hauehave both helmet and ſheelde, God will ſeaze vponupon them through the thickeſt of their furn ture. VVhereas hee ſayeth that God will ſeaze the wicked by the necke: it is to ſhew that they ſhall bee caught in ſuche wiſe as they cannot by any meanes eſcape. For it is ſayde that a man is hilde by the necke, when hee is ſhet vp in extremitie and diſtreſſe. God therfore ſheweth that hee will deale after the ſame faſhion with wicked folke, and that he will not handle them with ſtrokes of cudgels, nor onelyonly giuegive them a blow or twaine, but ſeaze vponupon their neckes to choke them. And good reaſon it is that it ſhoulde be ſo. For we ſee howe cruell they hauehave beene to their neighbours, and that they hauehave hilde their foote vponupon their throtes as muche as they coulde, God therefore muſt not vſe gentle corrections towardes them: but his aſſayling of them muſt bee with extremitie to their confuzion. And foraſmuch as the wicked do truſt in their armour and artillerie bicauſe they bee well furniſhed: and foraſmuch as they will needes barre God from comming at them: it is ſayd purpoſely, that he will nippe them through the thickeſt of their armour, and that all their reſiſtance and fortifying of themſelues againſt God, ſhall not boote them a whit againſt his force. They ſhall hauehave both corſ…et and ſheeld, and yet for all that, God will compaſſe his intent. VVherby we be warned to walk continually in feare: for we ought to be afraid of Gods puniſhings according as the holy ſcripture ſayeth, that it is a dreadfull thing to fall into the handes of the liuing God. Let vsus not ſurmize that wee hauehave too doo with a mortall man. Aſſoone then as God threatneth, let vsus fall flatte down, and not be ſo hardharted as to ſwell agaynſt God. The wrath of a king (ſayeth Salomon) is the meſſenger of death: and what will the wrath of God himſelfe be? when God ſendeth vsus woorde of his diſpleaſure, ſee wee not howe death is preſent at our backes? Therefore let vsus not misbehaue our ſelues for all the helpe that wee can hauehave at the handes of men or of all other creatures: let vsus not thinke our ſelues too bee euer the neerer our purpoſe when we imagin our cace to be well prouided for. For if wee were to fight agaynſt creatures, it might auayle vsus: but foraſmuch as oure warre is with God, can wee ſerue our turnes agaynſt him, with that which hee hath in hys hande, and with that which hee diſpoſeth at his pleaſure? VVhen we ſhall purpoſe to march on the one ſide, he will make vsus turne head another way if he thinke good. Yee ſee then howe we hauehave to conſider, that if wee arme our ſelues agaynſt God, our owne ſword muſt cut our throte. For God will not ſende an armie agaynſt vsus, neither needeth he to make any prouiſion wherwith too deſtroy vsus: for wee our ſelues ſhall woorke our owne decay. Therefore (as I ſayde) let vsus not truſt to our owne fence nor to all the meanes that are heere bylowe, aſſuring our ſelues that all thoſe things ſhall nothing profit vsus when he hauehave to doo with God. Againe, if we ſee the wicked adtraunced, ſo as their neckes ſwell (as the threeſcore and thirteenth Pſalme ſpeaketh of them) inſomuch as it ſeemeth that they ſhoulde burſt with their puffed neckes: let vsus neuertheleſſe wayte alwayes paciently till God laye his hande vponupon them. For he knoweth well howe too daunt them, ſo as all their ſwelling ſhall vaniſh away intoo the ayre. If wee ſee the wicked to hauehave ſo great furniture, as (too our ſeeming) they bee ſure and no euill can befall them: let vsus not thinke that all that can be any let vntoo God that hee ſhoulde not ouerthrowe them and deſtroy them when their time commeth. Then muſt we not be afrayde when we ſee the wicked floriſh and in their cheefe ruffe, or rather to be ſo well vphild and vnderpropped, as it ſeemeth that they be not to bee delt withall. God, God (I ſay) muſt be fayne to ſtrike the ſtroke. And when hee putteth foorth his hande, they may well ſeeke helpe and ſuccour at the handes of creatures, but yet ſhall they bee caſt downe and vtterly deſtroyed. Lo howe the faythfull hauehave wherewith too comfort themſelues when they ſee wicked men rage in deſpizing of God, and infected with al rebelliouſnes, or rather otherwiſe hardned, in ſuch ſort as it is impoſsible to make him bow, that they might knowe that in the ende God will performe that which he hath ſayde and ſpoken. For that which hath bene ſpoken by Eliphas, is as a ſentence vttered by the holy Ghoſt, euen for the two conſiderations that I hauehave ſpoken of, that is to wit, that the faithfull might holde themſelues in all modeſtie and lowlineſſe, & not attempt any thing againſt God: and that when they ſee the wicked hauehave their full ſcope in the world, and thēſelues borne down with many wrongs, they ſhould caſt vp their ſighes vntoo God, deſyring him to performe that which he hath once ſpoken: according alſo as it is good that they call vponupon him, & hauehave their onelyonly refuge vntounto him. And conſequently it is ſayd, that diſtreſſe ſhall light vponupon the wicked, and come vponupon him as a king prepared to battell, or rather as it were wind about him. For the word that Eliphas vſeth here, ſignifieth a ball, or a bowle, or any round thing. For we knowe, that when it commeth to giuing of battell, ſomtymes men caſt themſelues in a ring according as the cace requyreth: and ſo was done in olde time. Therefore this ſentence may bee expounded, that diſtreſſe ſhall be as a king in a readineſſe [to giuegive battell:] and that whenſoeuer God ſhall ſende affliction vponupon the wicked, it ſhall not bee like an enimie that hath no power nor ſtrength: but lyke a King that hath ſouldiers ynowe to giuegive his enimie the oüerthrow. Or elſe a man may referre the ſayde Roundneſſe too the wicked, whiche ſhall bee inuironed on all ſydes, that is too ſay, which ſhall hauehave no way too ſcape. For if God ſeaze vponupon him, it ſhall not bee too beſeege him on the one ſyde or on the other, but before and behynde, on the right hande and on the left, and he ſhall bee ſo incloſed on all ſides▪ as there ſhall bee no ſtartinghole for him. And this is the moſt conuenient interpretation. Then let vsus marke well how Eliphaſsis meening is, that when God is minded too puniſh a man, after long tariance and long ſparing of him, his ſhewing of himſelfe too bee angrie is not to be pacified by and by: but he will come about him on all ſides, ſo as hee may neuer ſcape his handes. Thus ye ſee what the effect of this ſentence is. But herevpon we hauehave yet one good leſſon more to gether. For we bee put in mynde that it is not for vsus too dally with God, forſomuch as if we bee ouerpreſſed with his hande, wee may well woorke all the wyles wee can, but wee ſhall neuer bee able to ſcape out of the diſtreſſe wherewith it ſhall be his pleaſure too pinch vsus, nor from the aduerſitie wherevnto we ſhall be ſubiect, but we muſt bee faine too tarie in it ſpite of our teeth. And why? For God hath a woonderfull furniture. He is not like mortall men, which ſpitte out their choller at their mouth when their handes bee to ſhort, I meane euen Kings and Princes themſelues: who can ſtorme well ynough, but their ſtrength fayleth them at their neede. But it is not ſo with God: he hath alwayes furniture ynough to compaſſe his enimies withall. VVhat remayneth then? Let vsus beware that wee make no warre agaynſt him. And for performance thereof, let vsus forbeare all iniurie and euill doing. For if wee play the looce Coltes, wee ſhall finde at length that God hath meanes ynow too reyne vsus backe by force, if wee liſt not too ſubmit our ſelues vntoo him of our owne good will. But immediately it is ſayde, that forſomuch as he hath fatted his eyes, foraſmuch as his face ſtrouteth with greace, for as much as he hath ſtuffed his bellie, and foraſmuch as hee hath ouer larded his guttes, and inhabited the deſo'ate townes and forſaken houſes: he ſhall come to decay, and not prosper. Verely too the intent this ſentence may bee the better vnderſtoode, wee muſt lay it foorth after this maner. Although the wicked man dwell in deſert Townes, yet crammeth he his bellie and his bodie, bearing himſelfe in hande that hee ſhall make all the worlde newe againe, and that hys dooings are woonderfull: But yet ſhall all go to decay: and althoughe hee make a fayre ſhewe for a tyme, yet ſhall hee not continue, but God ſhall turne all vp ſyde downe. Howbeeit, as yet we comprehende not Eliphaſſis meening, except wee knowe firſt what it is too fill a mannes face with greace fatte. God dooth not heere condemne the fatneſſe that is in mennes bodies: but now and then he vſeth that ſimilitude, when hee intendeth too expreſſe that men are puffed vp with pride when they be in proſperitie, bicauſe it is the thing that maketh vsus forget our owne infirmitie, Lo why our Lorde ſayeth, that fatneſſe blindeth vsus. And in very deede it is a common prouerb among vsus [to ſay that prouander pricketh men] Alſo when the Hebrewes intend to ſpeak of a lowly man, they vſe to ſay he is caſt downe. For our Lord tameth vsus in ſuch wiſe by afflictions, as we learne to humble our ſelues before him, and to rid our ſelues quite and cleane of all pride and pertneſſe. So then, like as in all the reſt of the holy Scripture, ſo alſo in this ſentence, when it is ſayde that the wicked are fatted, it is not ment ſimply that they be fatte of their bodies: but that they take ſuch a pryde in their goods & riches, that be they as it were puffed vp agaynſt God, and full of poyſon and preſumptuouſneſſe. And although they bee but leane of bodie: yet are they readie to burſt with another curſed fatneſſe, foraſmuch as they be puffed vp agaynſt God. Yea and we ſee that their fatneſſe (that is to wit, their diueliſh malapertneſſe) maketh their eyes to ſtrout out of their heades, as it is ſayde in the threeſcore and thirteenth Pſalme that their eyes are as good as halfe burſten, by reaſon that they bleare them ſelues in their delightes and pleaſures, and conſider not that they may bee bereft of them all in one minute of an houre. Marke (I ſay) howe fatneſſe blindeth the wicked, and howe they are as good as burſten to their owne ſhame and deſtruction. But nowe let vsus come to an other ſentence. Eliphas ſayeth that the wicked ſhall not proſper. And what is the reaſon? It is bicauſe hee is puffed vp with fameſſe. VVill wee then be bliſſed of God, and bee mainteyned in good ſtate and true happineſſe? Let vsus kepe vsus well from pampering our ſelues with fatneſſe, that is to ſay, let vsus keepe vsus from being pampered wyth pryde, that wee preſume not too make our ſelues this or that: but let vsus walke in all mildeneſſe, knowing that we depende vponupon the hande of God, and that when hee hath lyfted vsus vp, hee can alſo ſoone caſt vsus downe agayne. Therefore let vsus bee moued ſo muche the more to ſerue and honour him, and let vsus not bee ſo vngracious as too giuegive him occaſion too ouerthrowe that which hee hath buylded, and too deſtroy it quite bicauſe wee woulde make an other Towre of Babilon, and prefume too lift vppe our ſelues agaynſt him. Euen ſo happeneth it (ſayeth Eliphas) Although the wicked hauehave inhabited the deſert Cities, that is too ſay, although they hauehave had ſuche ſcope, as it might ſeeme they woulde make the world new again. For to inhabite deſert Townes, is as much as not to bee contented with the poſſeſsion of things that are in good plyght, but too fyght agaynſt God, that they might bee newe makers of the worlde, and ſetters vp of things that were deſtroyed. The wicked then may well hauehave all this outwarde ſhew, but there ſhall be no continuance, bicauſe they aduaunce themſelues againſt God. But on the contraripart, when we be vndone and ſtripped ſtarke naked, then will God ſhew vsus the fauour to build vp againe the things that are forſaken, condicionally that we go not about it with vaine pryde, nor preſume any thing vponupon our ſelues, but deſire him to reach vsus his ſtrong hand, and ſo too guide and gouerne vsus alwayes by his holy ſpirite, that when hee hath once begon to ſhew his gracious fauour towards vsus, hee will continue the ſame and bring it to perfection.
Nowe let vsus fall downe in the preſence of our good God with acknowledgement of our faultes, praying him to make vsus feele them in ſuch wiſe, as we may learne too miſlike more and more of our ſelues, and that foraſmuch as we be ſo much giuen to pryde and vaine preſumption: it may pleaſe him to open our eies, that when we perceiue our owne feebleneſſe and infirmitie, wee may run wholly vntounto him, and in calling vponupon him acknowledge that we hauehave no power too ſtrengthen our ſelues, furtherfoorth than it pleaſeth him too quicken vsus that are in death, and as it were to rayſe vsus vp againe to life, and moreouer, that hee will mainteyne vsus in his fauour, and make vsus ſo too feele it both in bodie and ſoule, as we may deſire nothing but to yeeld our ſelues wholly to his ſeruice, and that by our example wee may allure others too lyke humilitie, ſo as he may bee honoured and glorified both of great and ſmall. That for the dooing hereof it may pleaſe him too rayſe vp true and faythfull, &c.