Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The .lx. Sermon, which is the fourth vpon 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 Al∣mightie.

26 He vvill leape vpon 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 remain∣der of them.

YEsterday I shewed you to howe many [ 10] miseries and daungers our life is sub∣iect, insomuch that wee must alwayes needes tremble for feare, if we seke not our rest in God, knowing that he hath care of vs and will mainteine vs. 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 vs, 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 [ 20] God should beare it. Beholde how God sheweth vs, that first hee is willing too forgiue vs our sinnes, and that al∣though we deserue to bee ouerwhelmed at his hand: yet he desireth nothing but to be at one with vs by his mer∣cie He addeth that he taketh vs intoo his protection, and will be the keeper of our life. Are wee not worthie to bee deliuered vnto Satan, if we refuse this honour and priui∣ledge? and not onely to be vexed by men, but also too quake and be afrayd though no man pursue vs. Then let vs learne to rest our selues vpon God and to sticke to the [ 30] promises that he hath giuen vs, to the end we may walke safely and quietly heere beneath in the middes of daun∣gers. And nowe Eliphas addeth, that the wicked man shall trot vp and downe for bread, knowing that the day of darke∣nesse 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 haue, 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 righ∣tuous is neuer forsaken, nor his seede begge their breade, [ 40] 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 be∣nefites 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 hungerstar∣uen, 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 [ 50] 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 onely 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 giue the vnbeleeuers all that euer they can wishe, so [ 60] as they haue their Garners and Cellers full, and money wherewith to buy both corne and wine, yea and although they haue prouision made for them: yet are they afrayde that the earth shoulde faile them. True it is, that some∣time when all other men are like too sterue for hunger, it seemeth to themselues that they haue great store: accor∣ding 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 plea∣sure, for I haue 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 haue 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 vpon a verie rich man: if there happen him any little losse, hee will make a fisking, and hee will not rest: till he haue 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 haue 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 haue 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 ven∣geance vpon such men, and a vengeance worthie to be re∣membred. For can a man haue pleasure in neuer beeing at rest? If a man shoulde grudge vs of our meate and drinke, it woulde seeme vnto vs that hee went about too starue vs, 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 haue 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 vs downe a iudgement of God in saying, that the wic∣ked 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 haue deser∣ued. 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 haue vsed towards their neighbours. Yee neede not seeke farre for the cause wherefore they be punished after that maner. For looke howe they haue troubled poore folkes, and raked other mennes goodes too them, and raught too themselues whatsoeuer they coulde finger: so must [ 10] 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 vpon them. It is certaine that all that euer [ 20] the couetous sort do, is too prouide that they may neuer want. But were they well aduised, they woulde bee con∣tented with that which they haue: but they cannot away with that. And why? For (as I haue sayd alreadie) God so blindeth them, & they become so dul, as they cannot per∣ceyue that the goodes which they haue, 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 haue not their han∣des [ 30] idle, but take vpon 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 haue done what they can to prouide for themselues, when they haue 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 giue rest too his welbeloued, (whereas in [ 40] 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 them∣selues 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 haue much adoo to further their labours. And why? For their hands are agaynst God: that is too say, all their labour is misly∣ked, and spite of their teeth they must be fayne to knowe, [ 50] that affliction is laid vpon them therein, and that they can not rid their handes of it. Then haue we here a very no∣table sentence: that is to wit, that the abundance of goods is not able to suffice vs, and that we cannot make our ac∣count to bee at our ease, bycause we haue store of corne, wine, and money. And why? For the matter is not too bee founde there: but the perfection of all happy∣nesse, is Gods giuing of rest too his faythfull ones. Then let vs lear•• not too giue oure selues too this outrageous couetousnesse, wherewith wee see the moste part of the [ 60] world caught and caried away. But after we haue betaken our selues vntoo God, let vs pray him too make vs feele that he is our fosterfather, and let vs receiue whatsoeuer he giueth vs, crauing our ordinarie food at his hand with∣out 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 vs fauour. Thus ye see what wee haue too marke in the first place. And furthermore let vs pray him, so to blisse the la∣bour of our handes, as wee may perceyue that the things are not inclosed therein: but rather to make his counte∣nance shine vpon vs, that is to say, to make vs find his fa∣uour and goodnesse by giuing vs good successe. For when men that labour doo get their liuing honestly, they haue 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 haue cause too pray to God for it. Furthermore if wee nowe and then recoyle backe in steade of going forwarde, let vs learne this counsell of God too resort vnto him, and pray him that he suffer vs not to be of the companie of those that see so much dark∣nesse in their handes, but rather that when he hath giuen vs any meane, he will make it to prosper in such wise, as we may knowe that hee is neere at hande to vs. Thus you see in effect what we haue 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 vpon 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 a∣gainst 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 almigh∣tie 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 vs. If we thought we made warre a∣gainst 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 ne∣uerthelesse. 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 vpon our own strength and power, to take more vpon vs than God giueth vs 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 vpon 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 them∣selues 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, neuerthe∣lesse the meening of it extendeth yet further. For Eli∣phassis meening is, that when men take that vpon them which is not lawfull for them, by vsing any outrage or in∣iurie: 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 [ 10] and priuie packing: and then although the world perceiue not, yet doth not God ceasse to be their enimie, for nou∣rishing 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 mur∣therer 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 haue [ 20] not cloked their wrongfull dooings, but haue made them knowne to the whole worlde. And in good fayth, when they shal haue runne in and out after that sort, when they shall haue eaten vp one, and fleeced another, and when they shall haue 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 vnto God for vengeance. And wherefore doo poore [ 30] 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 vs too re∣sort to that which the holy Scripture sayth: namely that it is not yet conuenient time. He knoweth why he ma∣keth delay, and it were for nothing else but to giue 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 vpon him, and to flee vnto him, and to betake themselues wholly to his prouidence, assu∣ring [ 40] themselues that he will ayd and succour them when he seeth it meete and expedient for their welfare. How∣beeit when we see God worke in deede after he hath ta∣ried 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 streng∣thened 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 [ 50] going about sea and land, and by assembling all the helpe that is possible to be found? No. How thē do they streng∣then themselues? By a false imagination, when they haue such an ouerweening of themselues, as they thinke them∣selues 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 [ 60] is to be seene in men, is a sure record, that they take them¦selues 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 im∣possible: 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 be∣come the bolder too giue themselues ouer to all naughti∣nesse, as though it were lawfull to doo what they list. And Eliphas giueth the title of almightie vnto 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 crea∣tures, 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 haue 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 haue yet one other good and profitable lesson to gather hereof: which is that if wee will not haue 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 with∣out 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 vs to make warre with vs, bycause wee haue gone aboute euill towardes them whom hee hath taken vntoo his tuicion. VVee see that when earthly Princes haue 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 vpon all poore folke, by taking them into his owne charge and protecti∣on. Nowe if any man come too torment them and afflict them, will he suffer it? Then (as I sayde) let vs learne to brydle our selues, to the ende that wee vse no outrage a∣gainst our neighbours. And further more also let vs 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 vs ad∣uisedly walke in modestie, and acknowledging the frail∣tie of our nature, let vs humble our selues, and let the same serue to holde vs within our boundes, and knowing that thing whiche God permitteth vs too knowe, let vs 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 vs, shall wee esteeme it too bee but a single disobedience? Is

it not more than a diuelish furiousnesse? So then let vs vncace our selues out of all pride and presumption, and simplie followe that which God sheweth vs. And if wee be tempted nowe and then with the sayde vaine fancie, let vs marke well this woorde Almightie too brydle vs with∣all, saying? Howe nowe? wretched creature, what wilt thou doo? wherevpon muzest thou? For thou streng∣thenest 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. [ 10] 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 haue too note in this sentence. And furthermore let vs hearken howe Eliphas addeth, that God will••aze the wicked folkes by the neckes, and that if they bee ne∣uer so well armed, so as they haue both helmet and sheelde, God will seaze vpon 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 [ 20] 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 ther∣fore sheweth that hee will deale after the same fashion with wicked folke, and that he will not handle them with strokes of cudgels, nor onely giue them a blow or twaine, but seaze vpon their neckes to choke them. And good rea∣son it is that it shoulde be so. For we see howe cruell they haue beene to their neighbours, and that they haue hilde their foote vpon their throtes as muche as they coulde, [ 30] 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 furni∣shed: 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 haue both cors••et and sheeld, and yet for all that, God will [ 40] compasse his intent. VVherby we be warned to walk con∣tinually in feare: for we ought to be afraid of Gods puni∣shings according as the holy scripture sayeth, that it is a dreadfull thing to fall into the handes of the liuing God. Let vs not surmize that wee haue too doo with a mortall man. Assoone then as God threatneth, let vs 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 vs woorde of his displeasure, see wee not [ 50] howe death is present at our backes? Therefore let vs not misbehaue our selues for all the helpe that wee can haue at the handes of men or of all other creatures: let vs 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 vs: 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 [ 60] make vs turne head another way if he thinke good. Yee see then howe we haue 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 vs, neither nee∣deth he to make any prouision wherwith too destroy vs: for wee our selues shall woorke our owne decay. There∣fore (as I sayde) let vs 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 vs when he haue to doo with God. Againe, if we see the wicked adtraun∣ced, so as their neckes swell (as the threescore and thir∣teenth Psalme speaketh of them) insomuch as it seemeth that they shoulde burst with their puffed neckes: let vs neuerthelesse wayte alwayes paciently till God laye his hande vpon 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 haue so great furniture, as (too our seeming) they bee sure and no euill can befall them: let vs 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 a∣frayde 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 fayth∣full haue 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, e∣uen for the two considerations that I haue 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 haue their full scope in the world, and thēselues borne down with many wrongs, they should cast vp their sighes vntoo God, desy∣ring him to performe that which he hath once spoken: ac∣cording also as it is good that they call vpon him, & haue their onely refuge vnto him. And consequently it is sayd, that distresse shall light vpon the wicked, and come vpon 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 them∣selues 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 giue battell:] and that whensoeuer God shall sende affliction vpon the wicked, it shall not bee like an enimie that hath no power nor strength: but lyke a King that hath souldiers ynowe to giue 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 haue no way too scape. For if God seaze vpon 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 inclo∣sed

on all sides▪ as there shall bee no startinghole for him. And this is the most conuenient interpretation. Then let vs 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 haue yet one good lesson more to gether. For we bee put in mynde that it is not for vs too dally with God, [ 10] 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 vs, 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 [ 20] them at their neede. But it is not so with God: he hath alwayes furniture ynough to compasse his enimies with∣all. VVhat remayneth then? Let vs beware that wee make no warre agaynst him. And for performance there∣of, let vs 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 vs 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 [ 30] 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. Vere∣ly too the intent this sentence may bee the better vnder∣stoode, 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 [ 40] shall hee not continue, but God shall turne all vp syde downe. Howbeeit, as yet we comprehende not Eliphas∣sis 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 vs for∣get our owne infirmitie, Lo why our Lorde sayeth, that fatnesse blindeth vs. And in very deede it is a common [ 50] prouerb among vs [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 vs in such wise by afflictions, as we learne to humble our sel∣ues 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 [ 60] 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) ma∣keth 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 wic∣ked, and howe they are as good as bursten to their owne shame and destruction. But nowe let vs come to an o∣ther sentence. Eliphas sayeth that the wicked shall not pro∣sper. 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 vs kepe vs well from pampering our selues with fatnesse, that is to say, let vs keepe vs from being pampered wyth pryde, that wee presume not too make our selues this or that: but let vs walke in all mildenesse, knowing that we depende vpon the hande of God, and that when hee hath lyfted vs vp, hee can also soone cast vs downe agayne. Therefore let vs bee moued so muche the more to serue and honour him, and let vs not bee so vngracious as too giue 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 haue inhabited the desert Cities, that is too say, although they haue 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 haue all this outwarde shew, but there shall be no continuance, bi∣cause they aduaunce themselues against God. But on the contraripart, when we be vndone and stripped starke na∣ked, then will God shew vs 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 vpon our selues, but desire him to reach vs his strong hand, and so too guide and gouerne vs alwayes by his holy spirite, that when hee hath once begon to shew his gracious fa∣uour towards vs, hee will continue the same and bring it to perfection.

Nowe let vs fall downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs 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 vnto him, and in calling vpon him acknowledge that we haue no power too strengthen our selues, furtherfoorth than it pleaseth him too quicken vs that are in death, and as it were to rayse vs vp againe to life, and moreouer, that hee will mainteyne vs in his fauour, and make vs 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.