Sermons on Job, Sermons · Chapter 33 · Sermon 125
The .Cxxv. Sermon, which is the fourth vponupon the .xxxiij. Chapter.
This Sermon is yet ſtill vponupon the .xvj. and .xvij. verſes, and then vponupon the text which is added heere.
18 He plucketh backe his ſoule from the graue, and his life that it ſhould not come to the ſvvorde.
19 He chaſtizeth man vvith greefe vponupon his bed, and breaketh his bones vvith chaſtizementes▪
20 So as his ſoule refuſeth bread, and his life the pleaſant meate.
21 His fleſhe is conſumed ſo as it is ſeene no more: and his bones alſo vvhiche are not ſeene, doe clatter.
22 His ſoule dravveth to the graue, and his life vntounto them that follovve at death.
23 If there be an eloquent meſſanger (one among a thouſande) to ſhevve a man his rightuouſneſſe,
24 That God hath pitie of him, and ſayth, deliuer him, to the end he go not dovvne into the pitte: I hauehave found attonement.
25 His fleſhe ſhall come agayne more freſhe than a chyldes: and ſhee ſhall returne to the dayes of his youth.
WE ſaw yeſterday that God muſt bee faine too drawe vsus by force from our fooliſhe enterpriſes: bycauſe that naturally wee bee ſo preſumptuous, as ther is nothing but we would be medling with it. If God ſhould but only warne vsus to be myld, and not to thruſt forth ourſelues ouerhaſtily it were not inough. For ther is a foliſh boldneſſe in men which can not be held in awe but with great violence, as if a man ſhould tie vp a wild beaſt with cheynes. God therfore muſt be faine to deale with vsus as is ſhewed vsus in this text: that is, that man wil neuer turne away from his own enterpriſes, excepte God ſubdue him by mayne blowes. And what is the cauſe thereof? Euen pride, as hath bene ſayd alreadie. Therfore vntill the pryde which is in mans nature be beaten downe and thruſt vnderunder foote: they will needs be always roiſting and ſtarting out on the one ſide or the other, yea & flinging away like wild beaſts. And ſo let vsus marke wel, that the chefeſt thing which we hauehave to doe in our afflictions, is to learne to humble oure ſelues, that wee bee not ſo fooliſh and ouerbold, as to take more vponupon vsus than God gyueth vsus leaue too doe, but that wee walke vnderunder his gouernment, asking counſell alwayes at his mouth, holding ourſelues ſtil to that which is cōmaunded, and not chalenging aught at all to our own ſtrength and power. Yee ſee then a leſſon which it behoueth vsus to remember earely and late when God afflicteth vsus. But Eliu expreſſeth yet more the thing whiche I hauehave touched: that is to wit, that God procureth our welfare by the ſayde meanes of humbling vsus. And how is that? Bycauſe it is the deſtruction and vndoing of mē to be ſo puffed vp, and to exalt themſelues more than is lauful for thē. Therfore there is no other meanes to drawe them oute of the ditch, and to kepe them from ſtumbling into a deadly fal, but that God do hold them back by afflictions. And ſo ye ſee that the cauſe why w…e fall not intoo the graue, is that God afflicteth vsus. But therewithall Eliu ſheweth vsus howe harſhe this medicine is, in that hee ſayeth that it conſumeth oure fleſhe, ſo as wee hauehave no more the ſhape of man, but are like vntoo deade men that are taken out of the earthe, and oure bones doe clatter without, and wee can not ſo much as take breathe, but are in continuall tormente, ſo as wee hauehave no releaſe, but God perſecuteth vsus with ſuch extremitie as we can no more. Thus he ſheweth that God can not at the firſt blowe winne that thing at mennes hande, which were to be deſired: that is to wit, that they ſhould knowe themſelues wretched and full of infirmities, and there vponupon ſtoup vntounto him, but that they muſt be faine to be ouercom with ſtrong hand and continual torments, or elſe they will neuer yeelde and ſubmit them ſelues vntounto him. Behold the two poyntes which wee hauehave to marke. And as touching the firſte, let vsus learne to beare our afflictions patiently, ſith wee ſee that they ſerue vsus for medicines and ſalues. Is it a ſmall thing for vsus to bee drawne out of the graue? Theſe wordes concerne not onelyonly the bodily death whiche paſſeth awaye: but alſo (by a ſimilitude) the euerlaſting damnation is termed heere a graue or a pit. Then are we readie to fall, not to breake our armes or our legges, no nor only to breake our neckes: but alſo to periſhe for euer, and to be wiped out of the booke of life, and to be cut off from the kingdome of heauen. Lo to what ſtate our pride bringeth vsus. For ſo long as we flicker after that ſorte in the ayre, and thinke wee hauehave anye ſtrength of our ſelues, and build thervpon after our own fancie: I ſay ſo long as we be poſſeſſed with ſuche fooliſhe preſumtiō: we are always ready to ſtumble and to periſh. But God hauing pitie on vsus, ſendeth ſuch remedie as he knoweth to be conuenient: which is, that he afflicteth vsus and beateth vsus with his roddes. If we grudge and can not be pacient when God doth ſo chaſtiſe vsus: Is it not an extreme vnthankfulneſſe, not to ſuffer God to remedie our deſtruction & to draw vsus frō it? So then let vsus mark well, that here the holy ghoſt ment to make gods chaſticemēts ſweet and amiable to vsus, to the end we ſhould beare them▪ quietly when they be ſent vsus. Marke that for one poynt. Verely this will ſeeme ſtraunge too fleſhely reaſon. For [oure fleſhely reaſon will ſaye] coulde God prouide no better meane for oure welfare than by tormenting vsus after that ſort? Behoued it him to ſende vsus to death that he might call vsus vntounto life? Surely it is an incredible manner of proceeding if a man debate it according too his owne reaſon: and he will thinke it but a fooliſhneſſe that God ſhoulde kill vsus in pardoning vsus. For what are afflictions? Signes of his wrath: and wee knowe that all diſeaſes are the meſſengers of death, and that all the ſorrowes whiche we conceiue are drownings of vsus. But our Lord ſendeth vsus ſorrows, ſickneſſes, and tormentes, and holdeth vsus in them as vponupon the racke till we can no more, and till wee faynte in ſuche wiſe as our life draweth to the graue. For theſe words concerne not the ſmall afflictions where with we are accuſtomed: but they concern Gods ſending of vsus to ſo great extremitie, as there remayneth no more hope in vsus. And how is that? muſt God caſt vsus into the bottome of death, to the end to drawe vsus out againe? But ſo worketh he, and we muſt not pleade againſt him, for we ſhall alwayes hauehave the worſe end of the ſtaf. And out of doubt, that is the cauſe why the holy ſcripture ſayeth, that it is his ordinarie maner to kil before he quicken, and to bring to the graue before he raiſe to life. Then let vsus vnderſtād that God intendeth heere to exerciſe oure obedience, by trying vsus to the vttermoſt ſo as wee can indure no more, no nor ſo much as drawe our breath, but ſeeme to bee vtterly choked. Therefore when our Lorde bringeth vsus to that point, it is to the end to know whether we be wholly his, and whether wee can abyde to be gouerned by his hand or no. Howſoeuer the world go▪ when we be tempted in our troubles and greefes, let this ſentence come to our mynde to comfort vsus withall: behold it is ſayde that God in bringing men to their graue, intendeth to drawe them out againe: and that in conſuming their fleſhe hee mindeth to reſtore it again: and that in tormenting them with extremitie, hee purpoſeth to comfort them and too bring them to reſt. Seeing it is ſo, let vsus take hold of this comfort, and let it ſuffize vsus to aſſuage all our ſorrowes: let vsus not be out of hart although it ſeeme that we be vtterly forlorne: let vsus alwayes paſſe further and further in the ſtrength of this doctrine: and let vsus learne to raiſe vp our ſelues by it, euen when wee bee caſt downe into hell. Thus ye ſee what we hauehave to beare in mynde. And afterwarde when Eliu maketh ſo long a deſcription of Gods chaſtizements: it is to ſhew vsus how dreadfull his wrath is. And this alſo is a very profitable leſſon for vsus. For which of vsus thinketh of the greatnes of Gods wrath as it is ſpoken of the holy ſcripture? It is ſayd in the ſong of Moyſes, who knoweth the greatneſſe of thy wrath? And vndoubtedly although Gods wrath bee a fire that conſumeth all things: yet notwithſtanding we thinke not vponupon it, but ouerpaſſe it. It is tolde vsus in Sermons, and we reade goodly texts of it: but we are not touched with it, nother doth any mā reſt vponupon it. For as much then as we make no accoūt of Gods iuſtice, and take it to be but as a ſport: we ought to marke wel the counſell that is giuen vsus by the holy ghoſt: like as in this text it is ſaide tha: God breaketh mens bones: that is to ſay, vſeth ſo great violence, as there remaineth no ſtrength at al in them vnconſumed. Their fleſh waſteth and conſumeth away, ſo as there remaineth but an image of death: and a man is ſo continually tormented, as he is like a deade man. It is not without cauſe that all this is ſet afore vsus: but it is too the ende to waken vsus, and that when God vttereth his iudgementes againſt vsus to make vsus feele our ſinnes, we ſhould the better be thinke vsus that thoſe tormentes are more terrible than can be expreſſed, According alſo as wee ſee howe the holie ſcripture vſeth many compariſons in that behalfe. VVhy doth it likē God to a Lion that breketh and brozeth things with his teeth, and plucketh them in peeces with his pawes? It is not to attribute ſuch a crueltie vntounto God as is not cōuenient for him: but to humble vsus, bycauſe we be dull and knowe not what it is to feare God, or to ſtande in awe of the puniſhments which he ſendeth vponupon ſuch as lift vp them ſelues againſt him. To the ende then that wee may not bee any more poſſeſſed with ſuch dulneſſe, the holy ſcripture ſetteth foorth God in the likeneſſe of a Lion that commeth vponupon vsus with his teeth and his pawes, to make vsus vnderſtand that when he intendeth to ſhewe himſelfe contrarie vntounto men, there is no terrour aboue it nor comparable to it. Yee ſee then to what vſe we ought to apply the things that are ſayd here, and that ſuch warnings ought ro ſerue vsus aforehand. Alſo ſometimes when we be in trouble and that God falleth ſo vponupon vsus: It behoueth vsus too put the things in vre that are ſpoken of heere, to the end we may knowe that we are not the firſt [which hauehave bene ſo delt withal.] Yea and vndoubtedly it is a notable place wher it is ſayde that God conſumeth …ll a mans fleſhe, that he bruſeth and breaketh, that he ſwalloweth vp, and that hee killeth men. And why? to quicken them. And ſo although his anger be dreadful vntounto vsus when he viſiteth vsus with rigor, and that we be driuen to feele the things that are conteined heere: yet notwithſtanding hee cheereth vsus with the hope of ſaluation, which is the only mean to bring vsus vntounto life. VVherefore ſeeing that our God giueth vsus hope, and that we be not the firſt that hauehave bene ſo delt withal, but that hee hath handled his ſeruantes after that ſorte in all tymes: let vsus ſuffer our ſelues to bee as it were ſwallowed vp of ſorrowe, and to be ſet there as in a gulfe. And truely wee ſee that Eliu following that which hath beene ſhewed in the foreſayde ſong of Moyſes, ſpeaketh not ſo without cauſe. Marke then howe this ſentence ought to ſerue vsus to double vſe. The firſt is, that when we be in reſt wee muſt take time to bethinke vsus howe dreadfull Gods wrath is, to the ende wee may walke in feare and carefulneſſe and ſubmit oure ſelues vnderunder his hand. And the ſeconde is that we muſt not be too much afrayd when God viſiteth vsus ſo roughly, knowing that he hath delt after the ſame ſort towardes thoſe whoſe ſaluation he hath procured. Then let vsus not thinke it ſtrange that he ſhould deale ſo with vsus, but let vsus learne to faſhion ourſelues like vntounto thoſe, which hauehave wayted to be fully comforted at Gods hand after they had bin in heauineſſe, yea euen after they had bene ſwalowed vp of ſorowe. And therewithall let vsus marke alſo the long continuance of our afflictions, wherof Eliu ſpeaketh heere. For hee ſayth not that Gods afflicting of a man in ſuch wiſe as hee ſhall ſeeme to be vtterly forlorne, ſhall not be only for one brunt▪ and to releeue him againe byandby after: No, but contrariwiſe when he layeth his hande vponupon thoſe whome hee intendeth to afflict, hee maketh it heuier and heuier, in ſo much that if a poore creature be ſore tormented to day, it ſhall bee double to morrowe, and afterward bee ſo increaſed, as it ſhall ſeeme to hauehave nother ende nor meaſure, and it ſhall continue ſo long, that he ſhal paſſe through a hūdred dethes, before God ſhall ſeeme to releeue him. So litle then ſhall wee be deliuered from our afflictions immediately when we hauehave felt them: that they muſt be increaſed more and more. For it is the good pleaſure of God, that we ſhould fight againſte many deathes. Truely this ſeemeth right harde vntounto vsus: howebeit let vsus marke that a rough horſe muſt hauehave a rough ryder, and that for as much as wee bee tough wood, it behoueth vsus to hauehave hard wedges & hard ſtrokes with a beetle. True, it is that we think not ourſelues to be rebels againſt God▪ but if we conſider the thing as it is, without flattering of ourſelues: we ſhall find that the nouriſhing of wilful ſtubborneſſe in vsus▪ is no ſmal nor common thing. Some chawe vppon the brydle in ſuche wiſe againſt God, that although their afflictions increaſe, yet they ceaſſe not to gnaſhe their teeth ſtill, and to playe the wild beaſts. And an other ſort pretend ſome token of humilitie: but what for that? They bee ſo fickle, that to day or to morrowe it is quite out of their heads. So long as a man is hild at a baye, he will vndoubtedly ſay I hauehave offended my God, it behoueth mee to turne a newe leaf: and hee will not onelyonly make countenaunce afore men thorough hypocriſie that he is willing to amende: but he will alſo thinke himſelf to be vtterly chaunged, and that there is no more any wicked affection in him. But what? if God deliuer him to morrow morning, he will become worſe than hee was, or at leaſt wiſe as bad. See in what plight we be. And therfore let vsus not think it ſtrange that God ſhould ſo increaſe his ſtrypes. If he ſee that wee can not be wonne, but that there is ſuch a ſturdineſſe in vsus as he muſt be fayne to correct vsus a long while, it behoueth him to worke more roughly. Like as when a diſeaſe is rooted peraduenture the diſeaſed perſon will thinke him ſelfe to be rid of it, as ſoone as he hath taken but ſome ſirup, or ſome pill, or hath bin let bloud: I ſay it will ſeeme vntounto him that he is throughly whole: but the roote of the diſeaſe is not yet plucked vp, and therfore he muſt be fain too take ſome verie harſhe and bitter medicines, and bee kepte too a diet, and abyde vnderunder the Phiſitions hande a monethmonth or twaine, yea or a whole yeare. Euen after the ſame maner muſt God purge vsus by diuerſe remedies, and make it long ere hee cure vsus, bycauſe this vice of pryde is rooted ouerdeepely in vsus, and is entered euen intoo the maree of our bones, ſo that all is infected, and there is no ſoundneſſe in vsus, but al is corrupted till God renewe it againe. Thus yee ſee why here is mention made of the long continuing of our afflictions till we can no more: yea and that God muſt be faine to vſe diuerſe remedies, not afflicting vsus alwayes after one faſhion, but ſending vsus ſome times one kynde and ſometimes another, which thing let vsus aſſure ourſelues that he doth not without great cauſe: for he taketh no pleaſure in the tormenting of his poore creatures. VVe knowe it is his nature to make vsus feele his goodneſſe: howbeit in the meane whyle, foraſmuch as he ſeeth that we are not fitte to receiue it: it is good reaſon that hee ſhould chaunge, and after a ſorte tranſfigure him ſelf, to the end to conforme him ſelfe vntounto that which he ſeeth fit for vsus. And that is the cauſe why it is ſayd that he chastizeth man with greef vponupon his bed. VVhen Eliu ſpeketh ſo, it is to ſhew vsus that if God puniſhe vsus in good earneſt, there is nother releaſe nor truce at al. For his meening is, that though we ſeeke reſt we ſhall finde none, if God bee our enemie, that is to ſay, if we take hold of his wrath. For when the Scripture ſayth that God is our enemie, and is angrie with vsus: it meeneth not that he is ſo in deede, but that he pretendeth to be ſo bycauſe we hauehave neede to be put in feare, that we may be ſorie for our ſinnes. So then let vsus marke well, that when a man is ſo tormented, hee is forced to hauehave warre without end, and if he ſeeke to hauehave reſt, he ſhall find none. For the hand of God is to long: we ſhall not be able to ſcape from it, till we bee reconciled to him. This is the thing that ought to bee vnderſtoode in this ſentence. And if God giuegive vsus any releaſe, let vsus aſſure ourſelues that he bereth with our infirmitie: and the ſame ought to ſerue to our ſingular comfort. For although god examine vsus roughly, and bring vsus euen to the pits brim: yet notwithſtanding hee giueth vsus ſtill ſome taſte of his goodneſſe with it, that wee may take breathe againe. It is ſayde heere that hee hath not graunted this grace vntoo all men, but that he perſecuted ſome in ſuch ſorte as they had no reſt at all. And what meeneth he by ſaying ſo? He ſpeketh not of the reprobates only, but of thoſe whom he had choſen, and whoſe ſaluation he had procured and furthered by that meanes. So then let vsus vnderſtande, that when God ſuffereth vsus not to be afflicted ouerſore, but giueth vsus only ſome litle ſtripes: he hath a reſpect to our febleneſſe, bycauſe he ſeeth we are too weake. Furthermore, when hee ſayeth that a man forſaketh his meate, in ſo much that he findeth no tast in pleaſaunt meates, and woulde fayne be out of the world: It is to ſhewe vsus that when we be touched with the feeling of Gods wrathe, and hauehave conceyued it too the quicke: wee can find no taſt in any thing. VVhat is it then that giueth vsus taſt of all the benefits that wee receyued at Gos hand in this worlde? It is his grace. True it is that the heatheniſhe ſort, and the deſpyſers of God whiche are ſaped in their ſinnes, and are become vtterly brutiſhe, and feele no more ſting of greef: doo finde taſte ynough in their pleaſures: yea euen in their beaſtly pleaſures: For they hauehave not yet conceyued the wrathe of God. But as for thoſe that feele God againſt them, they muſt needes miſlike al things that are deſirable of their owne nature, yea and vtterly lothe them. And why▪ For they cannot take pleaſure, euen to liue. Although this life bee full of much wretchedneſſe, and is as it were a Sea of all miſeries: yet muſt we ſet ſtore by it, bycauſe God hath ſet vsus in it, and preſerueth vsus in it, to the intent wee ſhoulde knowe him to bee our Creator and father, according as in deede the end why we were created, and why we be mainteyned in this tranſitorie life: is that we ſhould know how it is God that interteyneth vsus here, and that we ſhould feele his fatherly goodneſſe, in that it pleaſeth him to hauehave a care of vsus and to gouerne vsus. So then our life ought to be deare vntounto vsus in that reſpect: and when he ſheweth himſelf angry, our life muſt needs be bitter. For it is impoſsible that a man ſhould not deſire too bee fordon when he feeleth that: according as it is wri…ten that they ſhall ſay too the mountaynes, couer vsus. Thus ye ſee to what point wee are come. And therfore let vsus learne to find taſt, firſt of all, in the goodneſſe of our God, to the end that the reſt of his benefits may be pleaſant vntounto vsus, and that wee may finde ſauor in them. I ſay let vsus learne to taſt the goodneſſe of God: that is to ſay let vsus not be ſo giuē to worldly things, as that our cheef marke ſhould not be to ſay, let vsus ſeeke to obey our God, and to ſubmit our ſelues quietly vnderunder his hand. Yee ſee then, what we muſt deſire. HaueHave wee ſo do one? whenſoeuer we inioy the benefits that he giueth vsus, whither it be in eating and drincking, or in the reſt of our life: let our reioycing be in ſuche wiſe, as it may bee wholly referred too the acknowledging of the fatherly goodneſſe of our God, too ſay, behold God doeth well ſhewe the care which he hath of our welfare, ſeing he voutſafeth to feede our wretched bodies. Behold, they be but deade carkaſes, and yet God voutſafeth to nouriſhe them. Yee ſee then that it behoueth vsus to eate and drinck in ſuch ſorte, as wee may thinke continually vponupon the goodneſſe of our God. Furthermore when all things be out of taſt with vsus, and that we be ſo ouerpreſſed with anguiſhe as our very life is hatefull too vsus: let vsus conſider from whence the ſame proceedeth. And that is bycauſe God hath hidden his cōtenaunce from vsus, & we feele no more his fatherly goodneſſe which ſhould make vsus too ſinde taſt and ſauoure in all his benefites. So then if wee mourne and bee in perplexitie and anguiſhe, let vsus praye God to make vsus feele his goodneſſe whiche as yet is vnknowne to vsus. And when we feele that, let it ſerue vsus not only to take breth by, and to ſet vsus in reſt: but alſo to reſtore vsus in ſuch wiſe, that wheras we were vtterly diſmayed afore, we may gather newe courage and come againe to the floure of our age, according at it it ſayde heere byandby after. Thus ye ſee what we hauehave to beare in mynd. To be ſhort, it is ſayd that the fleſh of a man ſhall waſte awaye, ſo as it can not bee ſayde any more that he is aliue. Now if it be ſo that we muſt be brought as it were to nothing, and that God doth vtterly diſfigure vsus: let vsus loke to arme oureſelues with pacience, and not enter into diſputation, although we come to the ſayde extrametie. And why? For it is ſayd that God hādleth the choſen after that ſort. Here is no ſpeaking of thoſe whom he intendeth to ouerthrowe and deſtroy, but of thoſe whome he hath ordeyned to ſaluation, which are in his hand, and whome he guideth. Euen thoſe doth hee diſfigure in ſuche wiſe, as a man would take them to be vtterly forlorn. Seing it is ſo, let vsus pray him, that although we become like as dead mē, yethe wil kepe our life hiddē in his hand. And very needfull it is that he ſhould do ſo. For although all men be not afflicted ſo roughly as Eliu ſpeaketh of here, and that God vſe not ſuch rigour but wher he liſteth: yet notwithſtandding generally it behoueth our life to be as it were a kind and ſhape of deathe as Sainct paule ſayth. And as wee ſee that in winter time the trees hauehave nother floures nor leaues, nor any freſhneſſe in them, but their life is drawne into them. Euen ſo muſt our life bee hidden in the hande of God. And when we hauehave done him the honour to put him in truſt with it, we ſhall finde in the end, that he hath bene a good and faythfull keeper of it. And therefore if it pleaſe him to bring vsus to ſuch an afterdeale for a time, as we ſhall perceiue no token of his fauour, but ſhall ſeeme to be quite alienated from him: let vsus tary his leyſure, and mourne til he giuegive vsus again the cherefulneſſe that is ſpoken of here. Now after that Eliu hath treated of the afflictions whiche God ſendeth to the faythfull, and ſhewed that they muſt firſt bee caſt downe before God ſet them vp: hee addeth that when God intendeth to make them feele his goodneſſe and fauor, he vſeth his word towards them. Heere yee ſee the meane whereby God quickneth thoſe which bee as it were alienated from him: that is to wit, he ſendeth them ſuch a meſſenger as is hardly to be foūd amongeſt a thouſande, and he ſhall bring him a meſſage of rightuouſneſſe, [that is to wit] he bringeth him word that God iuſtifieth the ſinner, & receiueth and accepteth him into his fauor Yee ſee then after what ſort we be reſtored when we hauehave bin as good as dead. And here is a goodly and excellent ſentence, too ſhewe vsus that when God ſendeth vsus tydings of his goodneſſe, and that his promiſes are declared vntounto vsus: it is al one if he reached vsus his hand to drawe vsus out of our graue. VVhat would we more? So then let vsus marke well howe it is ſayde heere, that a man ſhall gather newe ſtrength if he hauehave aſſurance of Gods goodneſſe. And howe ſo? For as I hauehave ſayde alreadie, our Lorde hath giuen that propertie to his Goſpell, that by giuing eare too the promiſes that are conteyned in it, wee take comforte in him, and are aſſured that hee calleth vsus to him. Truely this is hard for men to do: For of all the battels that wee hauehave to fyght againſte the temptations of ourfleſh, the greateſt battell is againſt vnbeleef: and ſpecially when we feele any of Gods chaſtizementes, then bee wee as it were in darkneſſe, in ſo much that oure ſorowe dimmeth our eyes, and although Gods promiſes be ſet afore vsus, yet notwithſtanding we can not apply thē to our vſe, but there ſeemeth alwayes to be ſomewhat betwixt vsus and them, and that they belong not to vsus. Lo in what plight we be: and eueryevery of vsus ought to feele it by his owne experience. Vndoubtedly Sathan commeth to intermedle himſelfe in that cace. True it is that we will not denie Gods promiſes: but wee will ſtande as it were in a mammering and ſay, I heare well this promiſe, which is ſo goodly a one as it ought to cheere vp a whole world. But what for that? I linger ſtill in vayne, bycauſe I perceiue not that the ſame ought to pertayne vntounto mee. So much the more therfore ought we to marke well what is ſayde here: namely that when god ſendeth vsus a man which certifieth vsus of his goodneſſe, it is all one as if hee reached vsus his hand and ſayde vntounto vsus. Lo here I am, hitherto I hauehave afflicted you: and although the ſame hath bin with great rigoure, yet hauehave I not done it as a iudge that intended to puniſh your miſdeeds according as you deſerued, but as a Phiſition too heale you. True it is that you felte it not at the firſt, I was fayne to vſe ſearing, corzying, ſearching of the bones, and other verie violent remedies: but in the meane whyle I procured your health by it: and therfore conſider you of this my goodneſſe. Thus yeeſee that when ſo euer God giueth vsus the holie Scripture into our hande, and we finde there any promiſe of his merciemercy, or if hee ſende vsus a man that is able to warrant vsus the forgiueneſſe of our ſinnes: it behoueth vsus to conclude thus: how ſoeuer the word go, my God will pitie mee, and indeede he ſheweth it by ſending me this recorde, and ſpecially by this benefite, that the Goſpell is preached vntounto vsus. For we knowe that the vſe of preaching is to vnbind vsus vponupon the earth to the intent we ſhould be vnbound in heauen. The chief ende for which God will hauehave his worde miniſtred vntounto vsus, is that for as much as we are hild priſoners vnderunder euerlaſting damnation: thoſe that are ordeyned too bee miniſters of Gods worde, ſhould vnbinde vsus and releaſe oure ſinnes, that is to ſaye, warrant and beare witneſſe vntounto vsus of it. VVee knowe it is the peculiar office of God to forgiue ſinnes: It belongeth not to men: but our Lord Ieſus Chriſte ment to expreſſe the power and workefulneſſe that is in preaching, by ſaying that therethroughe our ſinnes are forgiuen vsus, yea euen by mortall men. And that is the cauſe why Saincte Paule ſayeth expreſly that the meſſage whiche is committed vntounto vsus is the meſſage of attonement or reconciliation. Then if we be in a Chriſtian church, and the Goſpel be preached there purely: let vsus bee ſure that God hath committed the keeping of the keyes of the heauenly kingdome, vntounto the men that doe ſo beare abroade his word. And to what purpoſe? To the end to open vsus the gate of ſaluation. Let vsus aſſure our ſelues that hee hath giuen them authoritie too breake oure bands according as it was foretold by the Prophete Eſay, that leſus Chriſt ſhould bee ſent to preache deliueraunce to poore priſoners. Hee hath not done this in his owne perſon onelyonly accompliſhing the ſayde promiſe: but hee doeth it ſtill alſo dayly by his miniſters. True it is that Ieſns Chriſte is the partie that hathe let vsus looce from the bondage of ſinne and euerlaſting damnation, wherein we were by nature: But yet hath hee committed the ſame charge to all ſhe peherdes of his Church. Ye ſee then that the thing whiche wee hauehave to beare in mynde when Eliu ſheweth vsus the meane wherby God reſtored thoſe whom hee had ſent as it were vntounto hell, and which were as good as drowned: is that he ſendeth them a meſſanger that is able to warrant them rightuouſneſſe. And he ſpeaketh purpoſely of ryghtuouſneſſe, not bycauſe thoſe whiche ought to comforte vsus ſhoulde vſe flatteries too make vsus beleeue that wee bee ryghtuous, and preache vntounto vsus oure owne vertues and merites: no: but the rightuouſneſſe which he ſpeaketh of heere, is that God is made at one with vsus, And howe is that? Bycauſe he imputeth not oure ſinnes any more vntounto vsus. Then are we rightuous, not in our ſelues nor through our owne vertues, but bicauſe it pleaſeth God to forgiue vsus. And it is a poynt which wee ought to marke well. For when the world ſeeketh ryghtuouſneſſe, it is by bringing mens own deſerts vntounto God, and it imagineth that although they hauehave done amiſſe, yet they are able to make him ſome amendes. Behold thee common vſe or rather abuſe wherewith men deceyue themſelues. For if they bee combered with any heartgreefe, by feeling the vengeance of God, they fall to conſidering with them ſelues: Howe nowe? HaueHave I not liued well? HaueHave I not ſerued God as I ought to doe? And though I hauehave committed ſome fault: is ther not ſome meanes to recō pence it withall? Yes. And I hauehave done this and that. Behold I ſay howe men would euer put ſome barre in Gods way, to the end he ſhould hauehave no vantage of them. Thus ſeeke they their rightuouſneſſe in their owne merits. But when God intendeth to giuegive vsus a rightuouſneſſe whereby we may ſtande before him, he vſeth a contrarie kynde of ſpeach, which is: that he admitteth vsus and accepteth vsus for ryghtuouſe by couering oure ſinnes. VVhere on then ſhall our ryghtuouſneſſe reſt? On the free merciemercy of our God, bycauſe that when hee hath once ſcoured awaye oure ſpots with the bloud of his ſonne, and diſcharged vsus from death and damnation by the raunſome which oure Lord Ieſus Chriſt payde vponupon the Croſſe, he wipeth oute our ſinnes, and layeth not oure offences to oure charge. Thus the ryghtuouſneſſe which is preached vntoo vsus by Gods meſſengers, is that wee be iuſtified or accepted for ryghtuous. And it is not without cauſe that the holye ſcripture vſeth continually the word iustifie. It might wel ſayd that we finde fauour or grace when God pardoneth vsus, according alſo as it is often ſaid ſo: but the holieghoſte thought it not ynough to vſe ſuch words. And why? For ſo long as wee bee ſinners, God muſte needes hate vsus: wee knowe that hee is the welſpring of ryghtuouſneſſe, and there is no agreeument betwene him and vnryghtuouſneſſe. Therefore ſo long as we be ſinners, we be lothly in Gods ſight, and hee muſt needes reiect vsus: and (to bee ſhort) we hauehave no enteraunce vntounto God, till wee bee iuſt and ryghtuous. Nowe then, howe become we rightuous? It is bycauſe God regardeth not oure ſinnes, but buryeth them and hydeth them, and clenſeth vsus from them. So then our ſinnes are wiped out in the death and paſsion of our Lord Ieſus Chriſt, in ſo much that wee bee taken for ryghtuous, and God findeth no more fault with vsus, when he accepteth vsus after that ſort for his ſonnes ſake. This is the ryghtuhuſneſſe that is ſpoken of in this ſtrayne. Furthermore, whereas it is ſayde expreſly, that the meſſenger which recomforteth vsus, is one among a thouſande: It is to make vsus ſet the more ſtore by the benefyte, whereof wee ſildome make account: that is to wit, of the meane of our attonement or reconciliation. Then is it declared, that the ſame is no baſe nor common thing. It can not at all times be ſtumbled vponupon that we ſhould hauehave a man ſente of God to warrant our ſaluation, or to bee the meane of oure attonement with him: and therefore it is no ſuche thing that wee ſhoulde caſt it vnderunder our feete. And that is the cauſe, why the Prophete Eſay ſayth: how beutifull are the feete of them that bring glad tydings of peace? Nowe by the feete the Prophet meeneth their comming and preſence, as if hee ſhoulde ſay, if the worlde knewe what a benefite it is when God declareth his merciemercy vntounto it, it would louelove and eſteeme thoſe that preache the Goſpell, and it would acknowledge that God hath committed ſuche a treaſure vntoo them, as ſurmounteth all the goods that we can wiſhe. Sainct Paule alſo alledging the ſame text, applyeth it to ſhewe that the preaching of the Goſpell is a ſingular gifte of God. Then let vsus not thinke that the ſame commeth of men: but let vsus be fully aſſured and reſolued, that God ſeeketh vsus when his Goſpell is preached vntounto vsus. God muſt bee the builder thereof, ſuch goodneſſe muſt proceed from him: and therefore if wee father it vponupon men, it is too great an vnkyndneſſe. VVherefore let vsus beware that wee deface not the goodneſſe of God: and when the Church is in ſuch order that we hauehave preaching and all other things: let vsus aſſure our ſelues, that it is all one, as if God came to ſeke vsus, to bring vsus to ſaluation. And there withall let vsus knowe, that hee granteth not that grace and priuiledge to al men. In good ſoth ther are countries which we eſteeme, and alſo (to the worldward) are to be more eſteemed than we: which yet notwithſtanding hauehave not the meſſage of ſaluation. Let a man go through the whole world, let him ſerch al natiōs, yea euen thoſe which hauehave bene moſt excellent in times paſt, let them go ſeeke in Greece where al ſciences of the world were incloſed, as it ſeemed: let him go into Italie, into Fraunce which now is in ſome eſtimation, or let him go into Spaine: And what ſhall hee finde, but vtter deſolation? For there, not onelyonly thoſe which ought to be the meſſengers of ſaluation are vtterly dumme, but (whiche worſe is) yee ſhall heare maſtie dogges barking oute blaſphemies againſte God, and yee ſhall ſee wretched ſoules led too deſtruction, and the Diuell hunting euerie where after his praye. For vndoubtedly looke howe manye preachers goe vp into their Pulpits, ſo many dogges are there to hunt and fetche in the game, and too bring it into Sathans toyles, that the wretched ſoules maye goe to damnation. But heere wee hauehave Gods promiſes preached vntounto vsus, to leade vsus to ſaluation. Therefore wee ſee it is not without cauſe ſayde, that a faythfull meſſenger of Gods grace, is an odde man among a thouſande, and ſo rare a benefite, as wee ought too eſteeme hyghly. Howe be it this is not ſayde to make vsus eſteeme the perſons, but to make vsus to receyue the benefite which is miniſtered vntoo vsus by them with the greater reuerence, that is to ſay to make vsus receyue the grace of God, for ſo much as it pleaſeth him to drawe vsus to him, and to iuſtifie vsus of his fatherly louelove, ſhewing vsus that although wee bee wretched and miſerable, and that there bee nothing in vsus but deathe and damnation, yet hee will not leaue vsus there, but deliuer vsus by the meane of oure Lorde Ieſus Chriſte.
Nowe let vsus fall downe before the face of oure good God, praying him ſo to make vsus feele our faultes, as wee may mortifie all our luſtes more and more, and bee withdrawn from the corruptions of this world, and frame our ſelues to ſeeke vntounto him: and that for as much as in this mortal life we be ſubiect to much wretch edneſſe and miſerie: It may pleaſe him to reach vsus his hand from aboue too deliuer vsus from them, after hee hath once taken vsus from the gulfe of death. That it may pleaſe him to graunt this grace not onelyonly to vsus, but alſo to all people and nacions of the earth, &c.