Sermons on the Song of Hezekiah, Sermon 3

Sermons on the Song of Hezekiah · Sermon 3

p. 48☞What ſhall I ſaye? he who hath ſayde it hath alſo done it. I wyll walke leaſurly all the dayes of my lyfe in the bitternes of my ſoule. Lorde, to all thoſe that ſhall lyue hereafter, the life of my ſpirite ſhall he notable among them, in that thou haſt caſt me in a ſlepe, and haſt reuiued me. Behold in my proſperitie the bitternes was bytter vntounto me: And thou haſt loued my ſoule, to drawe it out of the graue, becauſe thou haſt caſt my ſinnes behynd thy back.

WE hauehave already herebefore declared that the good kyng Ezechias complayning that it is God that perſecuteth him, is more confuſed for that, than if he had all the men in the worlde his ennemies, and if they all had conſpired to tormente him, as of truthe it is a caſe muche harder & that ought to amaſe vsus more without compariſon if God lyft vp him ſelfe againſt vsus, than if all creatures did make warre vpō vsus. Behold then the cauſe why Ezechias ſtandeth cōfuſed and in trouble, becauſe he well feleth that the thinge whiche God declared vntounto him by his Prophet Eſaye, is nowe fulfilled in hym, and this it is that moſte toucheth vsus to the quicke when we make compariſon, betwene the worde of God and that p. 49which we fele of his iudgements. If God did ſimply but ſtrike vsus, we might wel be throwen down wythall: but when he addeth alſo his word to reproue vsus, to make vsus know that it is he that doth chaſtiſe vsus, yea and that for our ſinnes, lo this is a cauſe of muche greater confuſion. Expreſly then Ezechias ſaieth: Accordyng as he hath ſpoken he hath alſo done it, and therfore he doeth thereupon conclude that he hath nothing to replie agaynſt it. For if we had to do w^t men, we might well make our complaintes againſte them, but when we are to accuſe God, the caſe muſt paſſe on his ſide. We may pleade for a tyme, but he ſhall alway be iuſtified, when we ſhalbe condemned. Therfore it is loſt tyme to thinke to amend our harme when we ſhall not eſcape condēnation before God, but when we deſire to ſtande in oure owne defence, and vſe murmuryng and complaint, all this doth nothing but enforce our euyl, euen ſo farre as to drown vsus altogether. And therfore let vsus kepe oure mouthe cloſe as it is ſayd in Iob: for that is it whiche the good kyng Ezechias meant in this place.

Nowe further he ſaieth: That all the tyme of his lyfe he wyll walke in feare, & go on eaſily or ſoftly as a man whoſe pride is abated, & draweth his legges after him. Yea in the bitternes of his ſoule.

Here Ezechias declareth that God hathe ſo engraued in hym the felyng of this correction, and hath ſo printed it in his hert, that the remembrāce therof ſhall neuer be blotted out. It maye manye tymes come to paſſe (and we finde it in profe ofter p. 50than we nede) that when God preſſeth vsus, we be altogether aſtoniſhed, & then we grone, & if we be to cōfeſſe our faultes w^t humilitie, it is maruell to here vsus. Brifly we be not niggardly in wordes, ether to ſhew y^e greatnes of our grief, or to declare our faults, or to bleſſe the name of god. But we do nothing but ſhake our eares by & by after▪ & by the next morow after god hath geuē vsus releaſe or reſt, we think no more of it. Lo in what ſort men be, & howe they ſeke God (as it is ſayd vntounto the Prophet) while he doth draw them vntounto him by force, then they cal vponupon him, and confeſſe the det as we hauehave ſaid, but ſo ſoone as God ſpareth them, they are as they were before, they lift vp theyr heades like ſtagges, they do nothinge but reioyſe, where before they were ſo ſtriken down as nothing cold be more, their face was all amazed with feare, ſhortlye, there was euen nowe nothinge but ſorrow, and fourthwith they make great chere, they retourne to theyr delites, and (that more is) they fare as if they meant to deſpiſe God openlye. We ſe then this inconſtancie, this chaunge, this lightnes in maner in all men. On the contrary ſide Ezechias ſaith here that it is not only for the tyme preſent that he knoweth that God hath chaſtiſed him, but for ſo long as he ſhal liue in this world he ſhall alwaye hauehave minde of the correction that he hathe receaued, and he ſhall goe as wyth a tremblynge pace, for the worde whiche he vſeth, doeth ſome tyme ſignifie to go ſoftely, and ſometyme to remoue. Nowe in effecte, he meaneth to ſaye that he ſhall neuer hauehave ſtedfaſt pace, but he ſhall be ſo muche enfebled, that he ſhall be as a man drawen out of the ditch, or as he that hath a long time ben ſicke▪ he doeth with great paine drawe his legges p. 51after him, and though he ſhewe him ſelfe abroade in the ſtretes yet men ſee well that, that is all he can do, & when he ſtandeth vp he ſemeth ſtyll readie to rele and ſtagger. Nowe ſee we in a ſumme what Ezechias meant to ſay. Hereby we are put in remembraunce not to thinke ſtraunge if God ſomtime afflict vsus more rigorouſly than we wold. For we hauehave not ſufficiently profited by his roddes vntyll we be truely humbled for all oure lyfe after. Who is he that ſhall find thys in hym ſelf▪ Let eueryevery one nowe looke, if a monethmonth after that God hath ſhewed him mercy he hathe reknowleged his faultes and tremble therat. But contrariwiſe (as I hauehave already ſaide) we ſeeke nothinge but to blot out all remembraunce of them, for we thinke it to be matter that moueth melancholie. Sithe then we ſo eaſily forget the roddes of God, let vsus not maruell if after we hauehave bene once chaſtiſed he returne againe the ſeconde time and ſhew him ſelfe ſo ſharpe that we ſhall not knowe where to become. Wherfore behold what we hauehave to do… that is, that during the corrections, and when we be in trouble we beare patiently the rigour of god, knowynge that it is not without cauſe that he vſeth ſo excedyng great ſharpenes againſt vsus, and that it is bicauſe he knoweth we hauehave nede of it: take this for one note. And alſo for another note, that we endeuour to awake, bycauſe of the great ſlouthfulneſſe that is in vsus, for we are ſo ſluggiſhe and ſo coolde, that it is a pitie to ſee. Let vsus then durynge the tyme of oure affliction thyncke vponupon all oure offences, that we may hauehave a felynge and conceauynge thereof engraued euen in the bottome of our herts, & when God hath deliuered vsus, p. 52Let vsus ſtyll thinke vponupon it, and let not the feling of our euill be only for one day or for a ſmall ſpace, but as we praye God to ſupporte vsus, and to geue vsus leiſure to bleſſe his name and to reioyſe in him, let vsus ſo do it that he be not compelled cōtinually to ſtryke vsus lyke aſſes, ſeing our careleſneſſe and the ſlowneſſe that is in vsus. Let vsus preuente the roddes of God vnleſſe we wyl hauehave them always tyed at our backes. And nowe lette vsus note that Ezechias trembled in ſuche ſorte, that he ceſſed not to be holden vp by the hande of God, and to ſeke for comforte in God, knowyng well that he was mercifull vntounto hym. But theſe two thinges agree well, that on the one ſide the faithful are alwayes in care fearing to ſtomble the ſeconde and thirde tyme when they hauehave once paſte a deadlye fall. And yet neuertheleſſe they take courage and truſt in God to walke frely, for as muche as they knowe that he wyll neuer fayle them. Loe this it is y^t we hauehave to practiſe, on the one ſide to thinke vponupon our ſinnes and offences, and to be moued with horrour, ſeing that we hauehave deſerued y^t God ſhould ſet him ſelfe againſt vsus, and that this do ſo cut vsus that it make vsus to walke tremblyngly, & as ſcant able to goe. Loe howe we oughte to bee throwen downe and humbled vnderunder the hande of God. For there is no queſtion hereof beynge to wylde, but rather we muſt knowe that the chiefe vertue of the faithfull when God doth affliet and puniſh them is to be as brought to naught, & yet alwaye drawynge our legges after vsus to goe on our pace ſithe it pleaſeth God to ſhewe vsus mercy. And that we know, that though we hauehave offēded him, yet he will alway continue his goodnes towarde p. 53vsus, he wil geue vsus courage, and that therfore on the other ſide we become freſh agayne. Lo this is the ſumme that we hauehave here to learne of Ezechias.

After he addeth that the bitternes became to him bitter in his proſperitie. Here he enforceth y^e euill that he hath …elt, becauſe he was ſodenly taken with it, whē he thought he was at reſt & free from affliction. As on the other ſide we ſee that y^e thing whiche is forſeen farre of, may be more patiently ſuffred. For what is the cauſe that diſcourageth vsus when we are in afflictiō, but that eueryevery one during his proſperitie maketh him ſelfe beleue that all ſhal go wel. If a man did thinke of the death of his father, or of his wife, or of his childrē, if he did think that his own life were ſubiect to calamities, it is certain that he woulde be prepared with defenſe againſt all temtations, ſo as he wold not be found ſo amaſed when thei come vponupon him. But becauſe eueryevery mā deceiueth him ſelf in vaine hope, that is it that troubleth vsus out of meaſure, when our Lorde ſendeth any aduerſitie. Nowe Ezechias confeſſeth that it is ſo chaunced vntounto him, and for this cauſe he ſayeth that hys griefe hath bene ſo much the more bitter for that it happened vntounto him in his proſperitie. For we hauehave ſeene here before, howe God afflicted hym euen to the extremitie, that is to wete, when he was ſpoyled of his Realme, and that al his lande was waſted by his ennemies. He was beſeged in the town of hieruſalem, there he was brought vnderunder, there they mocked hym, there they ſpake of hym all ſhame and reproche that was poſſible, yea, euen the name of God was vilanouſlye blaſphemed. p. 54Lo thus was Ezechias all confuſed. Herevpon God deliuered him miraculouſly, euen as if he had come downe from heauen to ſuccour hym. He ſeing that diſconfiture ſo great whiche was done by the hande of the aungel, reioyſed, and not without good reaſon, for God gaue him cauſe hauing declared ſuche a ſigne of fauour toward him, as if he had reformed all the worlde at his deſyre. But there was a fault, wherſoeuer it was, that is that he thinketh no more of his affliction paſſed, & reſteth him to muche, that is to ſay, he becometh careles and negligēt. Lo herfore now he ſaith that his ſorowe is come vponupon him in his peace and in his proſperitie. Nowe here we hauehave a very profitable warning, that is to ſay, when we know the graces of God, we muſt ſo reioyſe that yet we for get not the tyme paſſed, and that for the tyme to come we alwaye hauehave our eſtate before our eyes, that is to ſay, that with the turning of a hand our lyfe ſhalbe turned into death, our light into darkeneſſe, as we ſee the dyuerſe chaunges in thys frayle life. Briefly let vsus ſo magnifie the goodnes of God, when he aſſureth vsus that he wil maintein vsus in peace and at reſt, that in the meane tyme we ſtill conſider what our frailtie is, and let vsus not be daſeled when God ſhall bleſſe vsus and ſende vsus all after our deſire, let not that (I ſaye) make vsus fal to muche on ſlepe, but let eueryevery man make him ſelfe ready when it ſhal pleaſe him to ſende vsus any chaunge to receiue alwayes in feare, in humilitie, and in all pacience that whiche he wyll ſende vsus. If we doe ſo, we ſhall not finde the hand of God ſo greuous nor ſo heauy vponupon vsus as we are wont to do. But whē we ar to ſound on ſlepe, although p. 55we knowe the grace of God, wherof we preſently reioyſe, he muſt awake vsus, yea and pluck vsus hard by the eare, yea and laye great ſtrypes vponupon vsus.Pſalm. 30.Ps 30 And here we hauehave one example in the kyng Ezechias, as we hauehave alſo an other in Dauid. For in the .xxx. Pſalme he confeſſeth that he was ſo dronke that felicitie had made hym to forget hys eſtate. I hauehave ſayde in myne abundance, I ſhall no more be ſhaken. And how ſo? Dauid had had ſo many prickes to pricke hym forwarde, he had bene exerciſed ſo many wayes to hauehave alwaies in mynde what the life of man was, and he did profit right well therin, for he had bene a long tyme as in the ſhadow of death. He had bene perſecuted of the people, being pryſoner among his ennemies, and hauing no minute of reſt. Then when God had ſet hym on the roiall ſeate, he concluded that he ſhoulde neuer ſtomble, and that he ſhould therein remaine peaſable. If Dauid hauinge the ſpirit of God in ſuche excellence as we know, hauing had ſo many profes that he was altogether rauiſhed vntounto God, yet neuertheleſſe hath ſo forgot him ſelf: what ſhal become of vsus? After he addeth. It was of thy free goodneſſe that I was vpholden O Lorde, thou haſt eſtablyſhed me as on a mountaine, but thou turnedſt thy face, and lo I was troubled. Thus ſheweth he his vnthākfulnes in that. For although he had not altogether forgot the bleſſing which he had receiued of y^e hād of God, yet is it ſo that he did not thinke vpō this, god hath deliuered me once y^t I ſhold alway hauehave my recourſe vntounto him: knowing y^t my life hā geth as by a thred except y^• ſtay of it be on his goodneſſe, & that frō minute to minute he worketh▪ cō feſſing p. 56that by and by I ſhould peryſhe if he continued not ſtill to ayde me. Dauid thought not vponupon this▪ and he knewe alſo that he had fayled, and ſo he addeth after. Lorde thou haſt hyd thy face and behold I was troubled. So is it of Ezechias, he was in peace, and loe ſodeinly God woū ded hym ſo that the ſtripe was deadly, & he coulde not cōceiue any thing but ſuch an aſtoniſhment as if God had ſtriken him with lightning from heauen. Therfore of neceſſitie muſt it be that he receiued a terrible bitterneſſe.

Nowe let vsus applie this doctrine to our profit, and let vsus not ſtay till God make vsus with force of ſtrypes to know our infirmitie. But whyle he doth yet ſpare vsus and whyle he hathe pitie of our febleneſſe, let vsus not ceſſe to thynke of hym, and let vsus feare hym, keping our ſelues hid as it were vnderunder his wynges, knowynge that we can not ſtand one minute without his ayde. To the reſt, if ſometime we be ouertaken, let vsus know it was becauſe we were to faſt a ſlepe.

He addeth a lytle after that God hath deliuered his ſoule, but he vſeth a maner of ſpech which emporteth more. He ſayth thou haſt loued my ſoule, or thou haſt had thy good pleaſure in it to plucke it back from the graue. By this circumſtance he magnifieth the goodneſſe of God ſo much y^e more for that he is come to ſeke hym euen to the graue. For if God doe holde vsus ſtyll in our eſtate, I graunt we therby knowe that we are beholding to him, but therm we knowlege it but very coldly. But if he deliuer vsus from death, then we better perceiue howe good he is, for that in ſuche extremitie he as it were cometh downe vntounto vsus. p. 57For it ſemeth vntounto vsus that we are not much boūd vntounto God, if he preſerue vsus in this life, bicauſe we take that to be but as an order of nature. True it is that the more he ſpareth vsus ſo muche the more we ought to fele his fatherlye goodnes, but we do it not, and ſo by reaſon of our dulnes it is become nedefull that God work of another faſhion. Now then as I hauehave already ſayde, if that God plucke vsus out of the graue, and that we hauehave bene as forſaken for a time, that it ſemed we were cut of from al hope, that euen men diſdaigned to loke vponupon vsus as if we were pore rotten carrions, if in this caſe God hauehave pitie vponupon vsus, in this he ſheweth vsus ſo much greater brightneſſe to ſe his mercye, and ſo much more we hauehave occaſiō to acknowledge what and howe infinite his bountye is, in this that god hath ſo plucked vsus backe from the death. Lo, this it is that Ezechias meant to ſay.

Lord (ſaith he) thou haſt loued my ſoule: And how ſo? was there any thing in it that might moue God to louelove it. Alas, no: for it was nothinge but ſhadow, a dead thing. I was (ſaith he) at the graue, and then thou declaredſt thy louelove towarde me. when then we ſhalbe altogether diſfigured, & that God neuertheles wyll vouchſafe to caſte eye vponupon vsus, and to hauehave care of vsus, in this we ought much more to be enflamed to bleſſe his name, and to geue him ſuch praiſe as doth here the good king Ezechias. Behold thē in a ſumme what we hauehave to learne of this place: that is, for aſmuch as God ſeeth that we are not touched enoughe with the good thinges that he hathe done for vsus, nor wyth his graces, and that it is nedefull that we be ſo ſtriken downe, and in ſuche extremitie that there p. 58be in vsus no more hope of life, that when we ſhalbe as forſaken of him and of men, he maye then take vsus to mercy. Thus are we earneſtly touched and made to geue him thankes, knowyng that he ſaw nothing in vsus but miſeries when he ſhewed hys mercy vponupon vsus.

Now he ſaieth alſo on the other ſide: Lorde, they that ſhall lyue after, ſhall know that the lyfe of my ſpirite hath bene prolonged. This place bicauſe of the ſhortnes therof is darke, for it is not a ſentence layd out at length, but they are as it wer broken wordes. He ſaieth in ſumme: Lorde they ſhall liue amonges them, and in them all the lyfe of my ſpirite, thou haſt caſt me on ſlepe, and thou haſt reuiued me. Bicauſe he ſpeaketh not here of the yeres in the beginning of the verſe, that is the cauſe of the ſhortnes. But when we loke nearer, we ſhall finde that Ezechias meant to ſay that the miracle whiche had bene done vponupon his perſone ſhuld be knowē not only for a dai, but alſo after his deceaſe. Some men do expound it, y^t God ſhall alſo prolonge the life of other: but that expoſition is not to purpoſe. For Ezechias meant to ſaye, that this was not a cōmon or ordinary benefit, but rather he hath felt that God hath wrought wyth him after an extraordinary faſhiō. Hereunto tendeth his porpoſe, y^t this miracle of God ſhal neuer be put vnderunder fote, but thoughe he be dead, yet we ſhall ſtill talk of it. Before he ſaid I ſhal remember all the time of my lyfe howe I hauehave bene chaſtiſed, & I ſhall fele the ſtrokes: for I yet go ſtaggering with all. Now he ſtretcheth forther & largelier y^t which he ſaide before, that is to ſaye, that not onelyonly he him ſelf ſhalbe humbled before God, p. 59but alſo all the world ſhall hauehave occaſion to ſaye: Behold here an act worthy of perpetuall memory that god hath done for a mā. For we ought to deſire y^t all the good thinges y^t God beſtoweth vponupon vsus, be alſo knowen of other, that they maye take enſample therof, & that they maye ſerue for theyr edification. And we ſe whē Dauid wold be heard in his requeſtes, he addeth commonly this reaſon▪ that eueryevery man ſhall thinke of it, y^t the good ſhalbe edified, & the wicked confounded. Lord (ſaith he) whē men ſhal ſe that thou ſo aſſiſteſt thine, al they that call vponupon thee ſhall reioyce, & ſhalbe ſo muche more cōfirmed in waitynge for the like: & alſo the wicked ſhalbe cōfoūded & though they now mock at the truſt y^t I hauehave in thee, ſeyng y^t thou haſt afflicted me, if they knowe y^t I hauehave not bene diſapointed when I hauehave had my recourſe vntounto thee, they ſhalbe abaſhed. Thus much then ſaith Ezechias, now y^t this miracle of God ſhall profit not onelyonly him but alſo other, as a thing knowen & notorious to all. And after he amplifieth it, ſaying y^t it ſhall not be for a ſmal time, but alſo after his deceaſe. For aſmuch as his lif hath ben ſo prolōged, it ſhall be talked of for euer. For (ſaieth he) thou haſt caſt me on ſlepe. This worde to caſte on ſlepe emporteth y^t he was as it were in the graue, & after was reuiued. As in dede this miracle is euen yet at this day celebrate in y^e church of god, & ſhal be to thend of y^e world. So thē we ſe y^t it hath not only profited one perſon alone, but hath bene a cō firmation generally to all y^e faithful, in this y^t they waite for God, to hauehave pitie vponupon them in theyr neceſſitie to ſuccor them, and though he do not prolong theyr life in ſuch ſort yet y^t he ſhall kepe them p. 60to the ende, and that if he ſe them ſtriken downe, he ſhall lift them vp againe, he ſhall geue thē ſome token of his pitie, ſo that in life and deth they ſhall fele him alway theyr ſauiour, and ſhall know that they hauehave not bene forſaken nor geuē ouer of him. Loe wherunto this ſong is profitable, & to what intent it was made.

Nowe ought we to hauehave ſuche like affection, as Ezechias had, to endeuour ſo much as ſhall lye in vsus that the graces of God may be knowen of al the world, although they ſpecially perteine to vsus. For when God doeth good to eueryevery one of vsus, we ought not onelyonly in ſecrete to thank him, feling our ſelues bound vntounto him, but to endeuour to publiſh the ſame, that other may be confirmed and hope in God, ſeyng ſuch a profe of his goodnes to thē that call vponupon him: and that praiſe may be geuen hym in common as S. Paule ſaith, when the faithful ſhall all together praiſe God, that he hath bene deliuered, and that this geuynge of thanckes ſhall geue ſuche a ſounde, that this ſhalbe a cauſe why God ſhall alwaye deliuer him ſo muche the more that praiſes may be giuē to him by many. I graūt we oft do publiſh ſuch graces of God as we hauehave felt, but many do it by ambition and hipocriſie, for makynge a ſhewe to magnifie the name of God, they draw a part of the praiſe to them ſelues. Let vsus beware of that, and let vsus hauehave an vpright and pure affection, ſo as eueryevery one may learne to loke vntounto God, and to hauehave his hope wholy ſtaied vponupon him, and let vsus hauehave this zele and this feruent deſire that all creatures beare vsus company when we are to bleſſe the name of God.

Moreouer when God ſhall as it were hauehave p. 61ſtriken vsus dead, and reuiued vsus by his grace, let this ſo much y^e more moue vsus to praiſe him. Ther is not ſo ſmale a benefit that deſerueth not thankes, and when we ſhall applie all oure wittes to thanke God onelyonly for this that he nouriſheth vsus, yet can we not aquite our ſelues of the hundreth part of our det. But if God vſe a more excellent maner to declare his fauour toward vsus, and that the good thinges which he doeth for vsus, are as it were wonderfull and incomprehenſible of men, our bond encreſeth ſo much the more, and we hauehave ſo much the leſſe excuſe if we be not then enflamed to praiſe him with full mouth, and to preache euerye where the goodnes that he hathe made vsus to feele.

After this Ezechias addeth that God hathe caſt his ſinnes behynd his backe. Here he leadeth vsus back to that we ſaw before, that is, that al y^t he endured was but the payment that was due vntounto him for his faultes. And that nowe this that god hath bene mercifull vntounto him, is for that he hathe hidden and buried his offences which brought all the euyll vponupon him. This ſentence is worthye to be well noted. For (as we hauehave before declared) although we knowe well that aduerſities happen not vntounto vsus by chaunce, but that it is the hande of God that ſtryketh vsus, yet ſo it is that we can not come to the true cauſe as we ought. And that is partly bicauſe eueryevery one doeth flatter him ſelfe in his owne faultes, and partly alſo bicauſe we entre not in iudgement or examination of our owne life to knowe whether it hathe bene well ordred: for wyllingly we are very lothe to be diſquieted. And yet muſt we come vntounto it, for that is y^e true ſigne p. 62of repentance when men of them ſelues ſearch the depth of their ſinnes, and tarry not till God force them vntounto it, but they preſent thē ſelues vntounto him they ſommon them ſelues ſo as they nede neyther ſargeant nor officer, but they examine themſelues and ſay: Alas, how hauehave I lyued? how ſtande I with God? When men of their own mynde enter into this triall, in this thei declare that God hath touched thē by his holy ſpirite. But this is a rare thing as I hauehave ſayde, on the one ſyde hipocriſie ſtoppeth vsus that we examine not our owne faultes, and that we diſcouer them not, ſeking always to flee from the ſhame and to hide our owne euyl: yea and we ſay that the euill is wel, and we make our ſelues beleue that we hauehave not offended God, or at leaſt we make our faultes leſſe as if thei wer nothynge, and as if we neded but only wype our mouthes. Loe howe we are caried away by pride and ambition that is roted in our nature whē we come not rightly to God in knowledging what we are. On the other part we are deſirous to flee from ſorowe, as naturally it is a thyng that greueth vsus. Now there is no ſorow ſo great as whē we thinke that God is our iudge, and that we ar euill doers before hym, for there we fele y^t whiche before hath bene ſayde, that he breaketh our bones as a Lyon: the wrathe of God is ſo terrible a thyng that it is no maruell though we flee from it. And yet is this a faulte, for we oughte not to make our ſelues lyke to them that are ſo blockiſh that they wyll in no caſe thynke vponupon that which they hauehave deſerued of God, that is the puniſhmēt wherof they ar worthy. For this cauſe we ought ſo muche the more to note thys doctrine where p. 63Ezechias leadeth vsus by his example to knowe our ſynnes, ſo ofte as the Lorde doth rygorouſlye handle vsus, that we may not only knowe that it is his hand which afflicted vsus, but alſo that then he ſerueth his proceſſe vponupon vsus, and accuſeth vsus of the ſynnes that we hauehave committed, and bicauſe we would not of our owne mynde come to hauehave our cauſe tryed before hym, and to aſke hym pardon that he is dryuen to drawe vsus thereunto by force. This is the firſte thynge that we hauehave to learne of this place.

The ſeconde point is that when God withdraweth his hande which he had heuyly layde vponupon vsus, that is a token that he is mercifull vntounto vsus, & that he wyll no more laye our ſynnes vntounto our charge. True it is that ſomtime God after that he hath afflicted the wicked and reproued, leaueth them there and they waxe luſtier than they were before as I hauehave already ſayd. But here Ezechias ſheweth how we ought to fele the goodneſſe of God when he ſendeth vsus any releaſe, whē he releueth vsus of any ſickneſſe, whē he deliuereth vsus from any daunger, when he comforteth vsus in pouertie, when we hauehave bene in trouble and ſorrowe and he draweth vsus out. If then we be ſad and ſorrowefull, it is not enough for vsus to fele the euyll, but we oughte to looke vntounto the principall cauſe & to come to the originall ſpring therof. So when a litle babe crieth, ſo ſone as the teate is geuen him he is appeaſed. And why? he ſucketh & is content, for he hath no vnderſtāding to go further than to his own hūger, he knoweth not whence y^e meat cometh, he hath no ſkil to thanke her y^t gaue him his ſubſtāce, for he hath neither wit nor reſon p. 64But whan a man of the age of diſcretion ſhall ſee his father angry with him, and ſhall here him ſay to hym: away villein, get the out of my houſe: it is certaine that this ſorrowe more perceth hym to the quicke to be thus caſt of by his father than to endure hunger or thirſte, & all the pouerties that it is poſſible to thinke on. But if the father afterwarde doe pardon hym at the requeſt of his frendes, or for that he ſeeth his ſonne to be ſory that he hath offended hym, & ſayth vntounto hym, come home againe and dyne with me, if that childe hauehave any reaſon he wyll not ſo muche eſteme his dyner as that he is returned into the fauour and louelove of his father, ſo as he had rather to faſt and to abide hū ger and thirſt than euer to geue occaſion to his father ſo to caſte hym of agayne, & is a greate deale more glad that his father hath forgeuen hym than of eating and drinking his fill.

Nowe let vsus applie this to our vſe. The moſte part are as litle chyldren: if God be quickely appeaſed with them and plucke backe his hande, ſo as they hauehave no more outwarde occaſion to be ſorowefull, by and by they waxe ioyfull, and prayſed be God (ſay they) which hath holpē me out of this ſicknes: but in ſaying prayſed be God they thinke not vponupon hym, they enter not into examination of their ſinnes, thei loke not vpō the cauſe why God afflicted them, and ſo ſone as they be cōforted they doe not acknowledge that it is becauſe God loueth them and is fauourable to them. And yet thereunto ought all their ioy to be applied and not to ſay behold my myrth is returned. He that hath bene in any daunger, if he ſee himſelf deliuered, he reioyſeth that he is no more in tormēt as he was, p. 50but in the meane time doth he loke vponupon the principall benefit and ſoueraigne felicitie of men, to be reconciled vntounto God? No, that cometh not in his mynde. So muche the more ought we to take holde of this doctrine, where Ezechias ſayth not only, I am nowe vp on foote agayne, and it hathe pleaſed God to releue me, my life is prolonged, as he hath ſayde before: but he reſteth all vponupon thys: God hath pardoned me my faultes, he hath taken me to merciemercy, he layeth not to my charge the offē ces that I hauehave committed, he hath ſo forgeuen me that nowe he is well pleaſed with me, he will no more call me to accōpt as my iudge, for he hath forgotten all my ſinnes and hath caſt them behind his back. Loe this it is wherunto Ezechias leadeth vsus by his example.

So, as oft as we ſhalbe afflicted by the hand of God, let vsus learne to entre into examinatiō of our owne ſinnes: and when we praye God to delyuer vsus, let vsus not ſet the cart before the horſe, but let vsus pray him to take vsus to his mercy. And though we hauehave deſerued a thouſande moe afflictiōs thā he maketh vsus to endure, let vsus praye that yet he ceſſe not to be mercifull vntounto vsus: and whē he hath ſet vsus vp againe, let vsus geue hym prayſes not only for the good that he hath done vsus touching our bodies, but for that whiche is muche more to bee eſtemed, that he hath forgotten all our offences & ſo is agreed agayne w^t vsus that he accepteth vsus as his owne chyldren, becauſe he tourneth his face from our ſinnes, for whyle God loketh vponupon our ſinnes he can not loke vponupon vsus but with indignation, and he doth but abhorre vsus.

Then that God may loke vponupon vsus with a mercifull p. 51and fauourable face, it muſt firſte be that he forget our ſinnes, and thinke no more on them. True it is that when we ſo ſpeake, it is after the maner of men, for we know that all is preſent before God. But when we ſay that he muſte forget our ſinnes and loke no more on them, that is to expreſſe that he cal vsus not to accompt, but louelove vsus as well as if we neuer had offended him.

Moreouer by this faſhion of ſpech that Ezechias vſeth, we ſe what is the remiſſion of our ſinnes, that is, that God caſt them behind his back, and caſt them there in ſuche ſorte that he puniſhe them no more, nor aſke vengeaunce on them. And this is worthy to be noted: For the deuill alwaye trauaileth to darken this doctrine bicauſe it is the principall point of oure ſaluation, and as it is ſhewed vsus in holy ſcripture, there is no other righteouſnes nor holynes, but this fre forgeuenes of ſinnes. Happie is the man (ſaith Dauid) whoſe ſinnes are pardoned. Saint Paule ſaieth that hereby we ſee what is our righteouſnes, and that Dauid hath made a briefe ſumme therof.

For this cauſe the deuill hath alwaye trauailed by ſuttle meanes to tourne men from this that they may not knowe what nede they hauehave of thys forgeuenes of ſinnes, as in the Popes church we partly ſee they ſay it is not but with penance and confeſſion, and beſide that, that we muſte bringe ſome recompence, and if God pardon vsus the fault yet that he reſerueth the puniſhment as a iudge. And that this ſhould be a derogation to his maieſtie, if we ſhould ſay that he wholly and fully pardoneth, and they ſaye that he muſte nedes ſhewe alwaye ſome rigor with his mercy, & that otherwyſe p. 52it were to ſpoyle hym of his nature: Loe howe the Papiſtes hauehave treated of the remiſſion of ſinnes, ſo that if a man ſhould ſay vntounto thē that God pardoneth oure ſinnes of his mere goodnes, this ſhold be to them as a blaſphemi, for (ſay they) we muſt make ſatiſfactiō. And what is y^t? works aboue meaſure, which we do more thā god cōmā deth vsus in his law. It is certain y^t theſe are deteſtable ſayings. But howſoeuer it be y^e pore world hath ben ſo made drōk w^t ſuch ſorceries. So much y^e more thē muſt we note this place wher it is ſaid that God in receiuyng vsus to mercy, will entre no more into accōpt with vsus, as Ezechias ſaith here. Thou haſte caſte my ſinnes behinde thy backe.

It is true that God hath neither backe nor ſtomack. For we know that his offence is infinite & ſpirituall: but he vſeth thys ſimilitude to ſignifie that he pardoneth our ſinnes like as whē it is ſaid that he caſteth thē to the bottom of the ſea, y^t is as much as if he would hauehave no more remembrance of them nor would hauehave them more ſpokē or made mention of. We ſee then in ſumme when God receiueth vsus in ſuch ſort y^t he is at one with vsus, that it is not onelyonly to pardon vsus the fault as the Papiſtes hauehave imagined and iugle w^tout reaſon, but it is to thende that we maye fele his fauor euerye way, and that he wyll perſecute vsus no more. And in ſtede that we were afflicted of his hande, and in ſtede of y^t he gaue vsus by it a teſtimony of his wrath that contrariwiſe he maketh vsus to know y^t he taketh vsus for his childrē, & that he wil vſe vsus gētlye ſhewing the louelove y^t he beareth vsus. Lo here in ſumwhat Ezechias meant to ſay, vſing this maner of ſpech y^t god had caſt al his ſinnes behind his back.

p. 53Now true it is that many tymes though God doth pardon vsus our faultes yet he wyl not ceſſe to chaſtiſe vsus, as it happened to Dauid: but that ſhal not be but for our commoditie and profit, to thend that we may walke ſo muche the more warely in tyme to come. I ſayde euen nowe that God ſendeth his puniſhement in ſuche ſorte that there remaineth alway ſome marke to put vsus in mynde. Then God wyll ſurely punyſhe vsus although he be mercifull vntounto vsus. But theſe two thynges are not contrariant, that is, to caſt our ſinnes behynd his back, and to receyue vsus by and by to mercye & make vsus proſper by his bleſſynge, and yet in the meane tyme not to nouriſhe vsus in our idleneſſe, but to awake vsus & make vsus fele ſome ſigne of his wrath to preuēt vsus. Yet neuertheles if he meane to declare vntounto vsus fully the remiſſion of our ſynnes, he will geue vsus oftentymes outwarde ſignes, that is to ſaye he wyll geue vsus ſuche a taſt of his goodneſſe that we may perceiue aſſuredly that he hathe ſhewed mercy vntounto vsus, and that it is impoſſible that he ſhoulde vſe vsus with ſuche gentleneſſe and fauour, except he wold examine our ſinnes no more, and that he fully and perfectly acquiteth vsus, and that he requireth nothing but that we ſhould walke with him as being made at one and truly reconciled vntounto his maieſtie. Loe thus God declareth vntounto vsus the remiſſiō of our ſinnes not only by his worde or inwardlye by his holy ſpirit, but alſo by the frutes, that is to ſay, when by his bleſſing he maketh vsus to proſper, and whē he handleth vsus ſo fauourably that we are compelled to confeſſe in our own conſcience that he vſeth a fatherly bountie toward vsus.

p. 54Then when we ſhall hauehave theſe ſignes, let vsus conclude boldly that God hath pardoned our ſinnes and that he hath caſt them behinde his back, neuer to examine or thinke of them any more. So then ſo ofte as we ſhalbe afflicted of the hande of God, let vsus remembre that he hath ſhewed hym ſelfe good not only to thoſe whome he hath taken out of this world wher they ſomtime hauehave endured ſtrong & greuous afflictions, but that he hath alſo pardoned their ſinnes, and let vsus knowe that he wyll vſe the ſame goodneſſe toward vsus. And in doing this let vsus learne to humble our ſelues hereafter. Moreouer the grace of God ſhall ſo muche the more brightlye ſhyne, as he ſhall not onlye handle vsus with all ſauour touching our bodies, but alſo in this that he woulde not hauehave reſpect vntounto oure ſinnes, and wyll ſhewe vsus that although we did prouoke his wrath and gaue him occaſion alwaye to forſake vsus in our myſeries, yet he wyl not handle vsus with rigour but that he wil drawe vsus vntounto hym by his infinite mercye and goodneſſe.

Now let vsus throwe our ſelues downe before the maieſtie▪ of our good God, acknowledging our faultes, beſeching him that more and more he will make vsus to fele them, and that it may be to humble vsus in ſuche ſorte that comming vntounto hym we may bryng only a pure and ſimple cōfeſſion of our ſinnes, and that in the meane tyme he geue vsus ſuche taſt of his goodneſſe that we maye not ceſſe to runne vntounto hym although our conſciences doe reproue and cōdempne vsus, that we may embrace his grace whiche he hath promyſed in the name of our Lord Ieſus Chriſte, and as oft as he maketh p. 56vsus to fele it by experience that we may learn to turne it to our profite, and that we may be ſo armed againſte all tentations, that we maye neuer ſinke downe vnderunder the burden, how heauy or troubleſome ſoener it be. And that he wyll not only graunt vntounto vsus that grace, but alſo to all peoples. &c.