Sermons on Job, Sermons · Chapter 33 · Sermon 126
The .Cxxvj. Sermon, which is the fifth vponupon the .xxxiij. Chapter.
This Sermon is yet ſtill vponupon the xxiij. xxiiij. xxv. verſes, and then vponupon that which is added heere.
29 He ſhal pray, God and appeaſe him, and behold his face in triumphe, and a mans rightuouſneſſe ſhall be reſtored vntounto him.
WE ſaw yeſterday that whē God afflicteth vsus, he procureth oure ſaluation by that means, although it ſeeme not ſo to vsus. True it is that the wicked ſhalbe afflicted too: how be it it doth but make thē hardhearted and chafe againſt God: and ſo little fare they the better by their afflictiō, that it doth the more bewraye thire wickednes, & bring them to the full meaſure of it. But whē God afflicteth his choſen, he ouermaſtreth & mortifieth thē in ſuch wiſe, as they tremble before his maieſtie, & becom vtterly diſmayed & like mē half dead, inſomuch that there is no more hope of life in thē in reſpect of themſelues and to the worldward: and finally, ther remaineth nothing for them but that God ſhuld hauehave pitie of them. And Eliu ſetteth out the meane whereby god maketh his chaſtizemēts auaileable towards the faithful: that is to wit, by comforting them through his goodneſſe and by telling them that he is readie to forgiue their ſins. For althoughe afflictions bee for oure profite, and ſerue vsus for medicines and ſalues, as was ſhewed yeſterdaye: yet notwithſtanding it appeereth not ſo, but by the ende. Nowe the ende is ſhewed vsus heere: whiche is, that God reacheth vsus his hande, aſſuring vsus that hee will bee mercifull too vsus howe ſo euer the worlde goe, notwithſtanding that hee hath handled vsus roughly. Then let vsus marke well, that the life of oure ſoules conſiſteth in the worde of God, whereby hee gyueth vsus aſſurance of his merciemercy and goodneſſe towardes vsus. And too the intente wee ſhoulde eſteeme this benefite as it deſerueth: it is ſayde that hee which is the warranter of the remiſsion of oure ſinnes, is as an odde man among a thouſande, ſo as hee is not to be found at aduenture, but is a treaſure which God reſerueth to thoſe whome hee thinketh good. Beſides this, I hauehave tolde you that God in promiſing men the forgiueneſſe of their ſinnes, giueth charge and commiſsion too the miniſters of his word, to drawe them from death, according as it is expreſſely ſayd, that the keyes of the kingdome of heauen are committed to thoſe which preach the Goſpell. Too what ende? To forgiue ſinnes: not of their owne authoritie, but to the intent that the wretched ſinners may be the better aſſured of their ſaluation, and not doubt but God receyueth them to merciemercy. Therefore the miniſters tell them in his name, that they bee quit before his iudgement ſeate. And this is the cauſe why it is expreſſely ſayde, that God will hauehave merciemercy of a man when hee ſendeth him a good and faythfull teacher, and giueth his appoynted miniſters the ſayde charge and office of reſcuing and deliuering the wretched creature that was in way of damnation. Howe be it to the ende that all theſe thinges may bee the better vnderſtoode: heere are three points to be marked. The one is that Eliu ſheweth vsus the cauſe and foundation of the forgiueneſſe of oure ſinnes: namely that God is mercifull vntounto vsus, and of his infinite goodnes wil not hauehave vsus to periſh. That is one point. The ſeconde is, that the office of ſuch as preach the Goſpell, is to drawe wretched ſoules out of death, and to ſet them at libertie. And the third is, that the ſame is not done, but by expreſſe commiſsion giuen of God: according alſo as it belongeth not to a mortall man to take vponupon him ſo hygh a thing, which is aboue our abilitie. Then as touching the firſt point we ſee that the holy ghoſt bringeth vsus here to the welſpring, of the grace which wee obteyne of God. VVhen he forgiueth vsus ourſinnes, why is it? Not for that we are worthy of it: not for that we are able too bee beforehande with him: not for that we bring any thing that ought to procure his fauour towards vsus: but bycauſe he loketh vponupon vsus with mercy. To be ſhort, the holy ghoſt fathereth the remiſsion of our ſinnes vpō the only free goodneſſe of God, for wee be ſo wretched as there is nothing but damnation in vsus. Behold, it pleaſeth God to ſuccour vsus, and he doth it not for any thing that hee findeth in vsus, ſaue only infinite miſeries: but of his owne goodneſſe which moueth him thervnto. This then is a point which we ought to marke well, to the end that when we come to obteyne forgyueneſſe at Gods hand we may not imagin to appeaze him with our owne merits, nor to be particauſers of the remiſsion of our ſinnes, but looke vponupon that which is told vsus here: that is to wit that when God will hauehave pitie of vsus, he receiueth vsus to merciemercy out of hand. And ſo Eliu ment to aduertize vsus, that God doth not alwayes make vsus to feele that goodneſſe: but that although he louelove vsus, and bee minded to prouide for the things which he knoweth to be profitable for vsus, yet doth hee not alwayes giuegive vsus that feeling, but hideth it vtterly from vsus: as when God afflicteth vsus, it is ſayde that he turneth his backe to vsus, or elſe that hee voutſafeth not too looke vponupon vsus, or elſe that his countenaunce is louring towardes vsus, and that we be not able to beholde it. Then let vsus marke well, that the faythfull ſhal now and then be diſmayed, and ſeke God, and not be able to find him: not that he hath forgotten them, or reiected them, but bicauſe hee will not as then make them too feele his louelove. And that is the cauſe why Eliu ſayeth expreſſely that God is mercifull to vsus when hee ſendeth vsus witneſſe of the forgiueneſſe of our ſinnes by his word: not that hee was not ſo before, but bycauſe wee are then ſure of it by experience, and do as it were take poſſeſsion of his goodneſſe which was vnknown vntounto vsus for a time. The ſeconde poynt was, that the office of ſuch as preache the Goſpel, is to forgiue ſinnes. And it is a notable poynt: For without that, we were vtterly forlorne: and paſt recouerie. Ther is none other meane to giuegive vsus hope of ſaluation, than by aſſuring vsus that oure ſinnes are forgiuen afore God, and wee quite and cleane diſcharged: For (as it hath bene ſayd) that is the ryghtuouſneſſe whereby we are acceptable vntounto him. So long as oure ſinnes are imputed vntounto vsus, God muſt needes hate vsus: and what elſe is the beeing of Gods wrath vponupon vsus, but a bottomleſſe gulfe of all curſedneſſe? Againe, when wee be reconciled vntoo him, the gate of Paradiſe is opened vntounto vsus, he acknowledgeth vsus for his children, and the heritage of heauen is alreadie prepared for vsus. And howe may that be obteyned? By hauing good and faythfull teachers too preache the Goſpel vntounto vsus. For the end whereat God ameth, is attonement or reconciliation with vsus, according as Sainct Paule declareth, where hee expreſſeth that the propertie of the Goſpel is, to be a meſſage of attonement betweene God and man: which is, that Ieſus Chriſt who knewe no ſinne, but was the vnſpotted Lambe, did put himſelfe vnderunder the curſe of our ſinnes, to the end that we ſhould finde the rightuouſneſſe of God in him, that is too ſaye, after wee are waſhed in his bloud, and hauehave put oure ſelues vnderunder the ſacrifice which hee hath offered, wee bee taken and reputed for rightuous, bycauſe the ſayde ſacrifice had the power to put away all faults and offences. Lo what it behoueth vsus too marke in this place. Therefore when ſo euer we reade the holie ſcripture, or come too a ſermon, when any promis of Gods goodneſſe is ſet afore vsus: let vsus aſſure our ſelues that then God warranteth his louelove towards vsus, to the end we ſhould be deliuered from death wherein we were plunged. And although wee heare but a mortal man, and that his voice be but a ſound which diſperſeth and vaniſheth in the ayre: yet muſt we beleue, that God will worke in ſuch wiſe by his power, that the ſayde doctrine ſhall bee ſufficient too deliuer vsus from the damnation wherin we are, and from the bondage of ſinne, ſo as we ſhall paſſe out of the bonds of Satan, and bee ſet cleere before God, and this ſaying (namely what ſo euer you loſe in earth ſhal be loſed alſo in heauen) cannot faile vsus. And ſo wee ſee of what importaunce this worde is where it is ſayde deliuer the ſinner or ſet the ſinner free. For when God giueth expreſſe charge to ſuch as ſpeake vntounto vsus, to drawe vsus out of the gulfe of death, that wee myght enter intoo Paradiſe, it is all one as if his voyce ſounded from heauen. And in verie deed Saint Iames ſpeaking of priuate perſons, ſayth that he which warneth his brother, ſhal ſaue a ſoule that was loſt. If this take place in al thoſe that bring men into the good waye when they were out of it: what ſhall it doe ſeeing wee hauehave the ſpeciall zeale which oure Lorde Ieſus Chriſt hath giuen to his word, at ſuche time as the ſame is preached to vsus by the ſheepeherds of his Church: that is to wit, that their office is to releaſe and forgiue ſinnes, (as I hauehave alledged already out of Saincte Iohn,) and to bynde and vnbynde (as I hauehave alledged out of Sainct Mathew?) To be ſhort, we ſee what the power of the Goſpel is, when we receyue the promiſes of it by faith: namely that it is as much as if god ſhuld reache vsus his hande from heauen, too pull vsus out of the dungeons of death. And herewithall let vsus marke for the third point, that this is not done, but by Gods ordinance: and it ſerueth for a difference betweene the Goſpell, and the blaſphemies of the Pope. For the Pope vpholdeth, that he and his Chaplens hauehave the keyes of the kingdom of heauen, and the office of forgiuing. But what commiſsion can they ſhewe for it? For they tye the forgiueneſſe of ſinnes to ſhrifte. And where did God euer tell men, that it behoueth men to ſhriue them of all their ſecretes in the eare of a mortall man, too obteyne merciemercy? God declareth, that if the ſinner ſighe for his ſinnes, hee will be mercifull to him. But beholde a mortall creature preſumeth to make a lawe, and to ſhet men out of Paradyſe if they obſerue it not. Is not that a notoriouſe vſurping of Gods power? Beſides this, the Pope hathe his Bulle…, indulgences, pardons, and ſuche other things, too ground the forgiueneſſe of ſinnes vponupon: and therewithall he mingleth the bloude of martyrs, as hee that meeneth expreſſely too deface the vertue of the deathe and Paſsion of oure Lorde Ieſus Chriſte. And yet notwithſtanding, in the meane whyle hee hath no promis of the Goſpell, hee hath nothing but toyes, ceremonies, ſorceries, great croſſes vponupon the backe, and ſuche other traſhe whiche in concluſion are nothing but Satans gewgawes. But contrariwiſe it is ſayde, that there can be no forgiueneſſe of ſinnes withoute Gods meſſage, that is too ſaye without preaching and doctrine. VVhen the Pope forgiueth ſinnes, he is dumme, hee bringeth not one iote of Gods worde, nother hath hee any thing but charmes and ſorceries as is ſayde afore. Moreouer hee layeth tyrannous lawes vponupon mens neckes, to ouerthrowe the meane which our Lord hath ordeined: againe he abridgeth God himſelfe of his libertie, and there is no let in him to diſappoint God that he ſhould not receyue ſinners to merciemercy. Ye ſee then that the Popiſhe Churche is the Diuels ſynagoge, deſtitute of the forgiueneſſe of ſinnes, and conſequently damned, ſo long as it holdeth it ſelfe too the tradicions of Antechriſt: For it is impoſsible that it ſhoulde be reconciled vntounto God. But on the contrarie parte, wee ſaye that mennes ſinnes are forgiuen them by receyuing the meſſage of the Goſpell, and that the ſame hath not to do with the ceremonies that men hauehave deuiſed, nor with the lawes whiche they hauehave inuented at their owne pleaſure, but onelyonly that wee muſt followe the order and rule which oure Lorde Ieſus hath ſtabliſhed, who hath the remiſsion of ſinnes in his hande. He hath giuen vsus a meane whereby he will hauehave it done: which is, the preaching of his Goſpell, and the receyuing of it with aſſured fayth. Therfore if we ſticke to that ſimplicitie, we may be ſure that the commiſsion commeth from aboue, and that men take not ne vſurpe not any thing vppon them of their owne brayne. Thus ye ſee what we hauehave to marke vponupon the word where it is ſayd, that God will pitie him and deliuer him. Then muſt eueryevery whit of it come from aboue, and none but God only muſt woorke in this behalfe by his free goodneſſe, according alſo as he himſelf proteſteth by his Prophet Eſay ſaying, I am hee, I my ſelfe am hee whiche wipeth out thine iniquities O Iſraell. Then muſt ſuch a benefite needes procede from him: For it is not in any creature too giuegive it vntounto vsus. Now wee ſee what ſubſtāce there is in this text, ſo it be wel vnderſtood. And immediatly after it is ſayd, too the ende that his ſoule ſhould not enter into the pit. VVee hauehave ſeene already heretofore, that the wretched ſinners are neere to the graue, and that they are as good as deade and conſumed ſo long as God purſueth them with rigor. But now Eliu addeth, that God preuenteth that miſcheef by ſending the ſaid meſſage of the releaſe of our ſinnes, ſo as wee fall not into the graue, that is to ſaye, wee periſhe not. For the cace here ſtandeth not only vppon temporall death, but vponupon damnation: wherin wee ſhould be vtterly ouerwhelmed if God did not preuent it, and preſerue vsus of his infinite goodneſſe. Thē let vsus marke, that whyle wee be afflicted, wee bee couered with the darkneſſe of death, and it ſeemeth to vsus that there is no getting out of it: but yet notwithſtanding, euen in that time God ſuſteyneth vsus as it were in couert: and although wee perceyue not that we reſt vppon him, yet notwithſtanding hee ſheweth vsus that fauour. For without our knowledge, it behoueth God to worke in that behalfe, although wee cannot conceyue it. And vndoubtedly when wee begin too take hold of his goodneſſe by fayth, we muſt not lay the firſt point of our ſaluation there: but wee muſt mount vp hygher: namely that he choze vsus before wee were borne, and that from thence forth hee continueth his goodneſſe alwayes towards vsus. So then let vsus marke, that God of his owne goodneſſe choze vsus after a ſecret maner incomprehenſible too our naturall vnderſtanding. Agayne when it pleaſeth him to manifeſt his goodneſſe vntounto vsus, (which thing hee doeth when his goſpell is preached vntounto vsus) hee ſheweth vsus that hee is willing to hauehave vsus deliuered from the graue. Therfore wee perceiue our deliuerance and ſaluation when we taſt of the promiſes of his goſpell: not that it is done throughly at the firſt, but God giueth vsus ſome ſmall taſte of it, confirming the ſame more and more in vsus, vntill wee ſee the gate of Paradiſe wyde open, and that we be deliuered frō the graue. Lo what we hauehave to marke vppon this ſaying. Furthermore when Eliu ſayeth that God hath found reconciliation: let vsus marke that hee intendeth here to expreſſe yet better, the thing that he touched euen now. VVhichWhich is, that we muſt father the attonement which God maketh with vsus, vponupon Gods owne free goodneſſe, and that it is hee whiche worketh, yea euen before wee could hauehave any thought or mynd to come vntounto him. For he muſt be fayne to ſeeke vsus when we be gone aſtray and hauehave forgotten him, according too the ſaying of the Prophet Eſay. True it is that we are often commaunded to ſeke God, and to turne vntounto him when he hauehave offended. But what for that? It cannot be done except he teach vsus inwardly and touche vsus ſo to the quicke, as we may be inforced to miſlyke of our ſinnes. Againe who is hee that giueth vsus any hope, or that cauſeth vsus to runne vntounto God for refuge? Is it not he himſelfe, by inlyghtening vsus with fayth? So then it is not without cauſe that Eliu addeth, that God found reconciliation. And why? For when hee afflicteth vsus, hee prepareth vsus aforehand too receyue the grace that hee intendeth to giuegive vsus. For ſo long as we bee puffed vp with pryde, Gods goodneſſe hath no entrance into vsus: So long as we be hardned in our ſinnes, we beate back the ſayd grace a greate way from vsus: And ſo long as we be ſaped in our filthineſſe, ſurely we cannot taſt of the reconciliation whiche is made by our Lord Ieſus Chriſt. Therfore God muſt be fayne to worke here: & the work muſt bee altogither his. And how worketh hee? Firſt by bringing vsus to the knowledge of our ſinnes by the hartbyting which hee giueth vsus, according as it hath bin ſayd hertofore, that he ſendeth vsus inward feare, as if he ſoūded a trumpet to ſummon vsus to his iudgement. Ye ſee thē that God calleth vsus home to him by ſecret inſpirations, when he ſeeth vsus gone aſtray and diſtraught. And beſides this, he appointeth men to warne vsus, and to reproue vsus. And ſurely that is another greate benefite, when we hauehave good and faythfull teachers that ſhewe vsus our ſinnes to the quicke, and threten vsus with euerlaſting damnation. Furthermore if this ſuffize not, (as wee ſee that wee are dull vppon the ſpur, and God had neede to kick & prick vsus more roughly) hee addeth the correctious of his hand, and afflicteth vsus. And here ye ſee how wee muſt profit ourſelues by corrections, to the end we be not like ſtithies to beat back the ſtrokes. Neuertheleſſe it is only Gods working, who to bring that to paſſe, giueth vsus harts of fleſh, and ſoftneth the hardneſſe that is in our curſed …ature. VVell, then hath God made his corrections to take place. Then is it hyghe tyme for him too manifeſt his mercye vntoo vsus, and to make vsus to taſt it. So then we ſee well th… is he which findeth reconciliation, and that we on … can do nothing aforehand, but rather wee ſtill drawe backe from him. VVhen God teacheth vsus, in what plyght … wee? And if he let vsus alone, are wee not as it were drunken in our luſtes without thinking vponupon him at all? And although he ſend vsus good warnings, and that we be conuicted of our euill: yet notwithſtanding wee labour ſtill too burie it, too the intent it ſhoulde not bee ſeene at all. Other ſome grind their teethe and chafe when God ſheweth them their ſinnes, and they can ſo little abyde it, as they doo nothing elſe but byte and kick. Otherſome become as it were vtterly ſenſeleſſe, and there is ſuch a dulneſſe in them, as there followeth no amendment for all that euer a man can ſay: and therfore it behoueth God to worke in that behalf. And againe when hee ſhall hauehave afflicted vsus to the vttermoſte, yet ſhall there not be a ryght odedientneſſe in vsus, yea and when wee bee euen confounded, wee ſhall be ſtill like wretched mad men, according as wee ſee it happened too Cayn and Iudas. Lo in what plyght wee ſhoulde bee if God wrought not in vsus, And therfore if wee hauehave not this meſſage of ſaluation, what ſhall become of vsus? Although wee were throughly tamed, and did nothing elſe but ſighe and grone: yet notwithſtanding all would turne but to deſpaire in vsus. So thē, it behoueth vsus that the acceptable tyme come vntounto vsus, according as it is ſaid in another place of Eſay, behold the acceptable tyme, behold the dayes of ſaluation. And why doeth he terme the tyme of ſaluation an acceptable time? Bycauſe God hath chozē it of his owne mere goodneſſe. And that is the cauſe alſo why it is ſayd in another place of Eſay, Comfort yee, Comfort yee my people, ſhall the Lord ſay. Thus is it his doing too comfort vsus in our afflictions, or elſe wee ſhould bee ſwallowed vp with ſorowe. And therfore hee addeth, that hee repenteth him at the hart, that hee had ſcourged his people, and telleth them that the tyme of comfort is come. Herein wee ſee a more certayne declaration of the thing which is touched breefly here, which is, that it is Gods peculiar office to find recōciliation. Neuertheleſſe Gods will is to do it by his miniſters. And ſo, as oft as the promiſes of the goſpell are offered vntounto vsus, wherin God calleth vsus to him, and ſheweth himſelfe fauorable for our Lord Ieſus Chriſts ſake, giuing vsus the grace to taſt of that goodneſſe, and aſſuring vsus that he is ready to receyue vsus to mercye: let vsus aſſure ourſelues that then is the conuenient tyme whiche hee hath appointed for our ſaluation: Then let vsus humble ourſelues, and bee ſure that wee hauehave not preuented him, but that he hath ſought vsus. And therewithall let not vsus be behind hand vppon ſuche occaſion. According as ſainct Paule in all edging the ſaid text of Eſay which I hauehave touched, ſheweth vsus that wee muſt bee ready to come when our Lord calleth vsus, and that we muſt not driue off from day to day when reconciliation is found out and offered vntounto vsus. And herevpon Eliu concludeth, that a man being ſo comforted by the meſſage that God ſendeth him, becommeth yong agayne and is reſtored, and his fleſhe becommeth as freſh as a yong chyldes. VVherin hee ſheweth the true meane of cōforting vsus. VVhichWhich is not to forget God, and to ſeeke fond vanities to ſotte our ſelues withall: but to be certified of Gods goodneſſe. And it is an article which wee ought too marke well. VVee ſee after what ſort men labour too comfort themſelues: namely, by forgetting God: For it ſeemeth too them too be a melancolike matter too thinke vponupon him. And in good ſooth, how many are there which will ſaye ſtoutly ynough, that they bee Chriſtians, and yet notwithſtanding when they intend to be mery, they dryue away all thought of God and of eternall life: and not only ſo, but alſo offend God of ſet purpoſe. And why? For they cannot be mery, but in doing euill. Seing then that the nature of men is ſuch, and that we be atteynted with that diſeaſe: let vsus looke well to our ſelues, and be ſure that our mirth ſhall not be bliſſed from aboue, except we be aſſured of the remiſsion of our ſinnes. Therfore if wee hauehave Gods fauour ſo as wee can call vpō him, as Eliu will byandby adde: therin conſiſteth our true gladneſſe which is alowed of God, & is laſting, and will bring vsus to ſaluatiō. But ſo long vsus we know not in what cace wee are with our good God, ne ſeeke to be reconcyled vntounto him, but lie routing ſtil in our own filthineſſe: the more wee deſire to be mery, the more wee kindle Gods vengeance againſt vsus, the more we increaſe ſtill the fire of his wrath, and wee plundge our ſelues the deeper into the bottomleſſe pitte. Yee ſee then how it is more than needfull that it ſhuld be ſhewed vsus how much it ſtādeth vsus in hand to be well aſſured of Gods mercifulneſſe towards vsus. And that alſo is the cauſe why the holy ſcripture (when it treateth of giuing ioy and comfort vntounto vsus, (doeth alwayes ſet before vsus the fauour of God, ſaying: Behold, your God is mercifull to you, and therfore bee glad. Beholde, your redemer ſeketh to ioyne you and knit you to God his father, and therfore be ye glad, be ye quiet, and bee yee at reſt in your conſciences. Hereby wee are admoniſhed that we muſt needs be in trouble and vnquietneſſe, ſo long as we knowe not in what cace we bee with God. True it is that the wicked will ſeeke meanes ynough too make them ſelues mery: and in good fayth, they ruffle it out (as you ſee) in deſpizing God: but howſoeuer the world go, yet doeth God ſend them ſuch prickings and torments of mynd, as they bee ſore diſtreſſed: and if they daunce, it is after the faſhion that is ſpoken of in Moyſes: namely, that yet neuertheleſſe ſin is at their dore, and there wayteth for them like a dog that wayteth for his maiſter. Ye ſee then that the wicked may ruffle it out, but yet can they not go out of their dores without gnawing of their conſcience, and God muſt ſtill hold them at that bay. Therfore ſomuch the more ought wee to thinke vponupon this doctrine, that is to wit, that wee turne not our backe vntounto God, ne bury not our ſinnes whē we would hauehave peace: but that wee alwayes hauehave ſome promis of God too comfort vsus. And when wee ſee that God allureth vsus to ſaluation, let vsus be glad of that: For thē ſhall our gladneſſe bee bleſſed. And if wee hauehave the taſte that God is our father, it will ſanctifie all our ioyes: but without that, we muſt needes quayle, and there is no way for vsus to reioyce. Marke that for one point. And for the ſecond, wee hauehave alſo to marke, that the only grace of God ought too ſuffize vsus though wee hauehave neuer ſo many ſorowes mingled with it, according as God will excerciſe vsus. For hee wil not ſend vsus full ioye, ſo as we myght laugh with open mouth as they ſay. Yet notwithſtanding it behoueth vsus to bee contented with this certeyntie that wee hauehave him to our father, and that we ſhall find mercy with him. Then if we hauehave this priuiledge of abilitie too call vponupon our God, and can aſſure our ſelues that the gate is open to vsus, and that we ſhall hauehave good acceſſe vntounto him in the name of our Lord Ieſus Chriſt: I ſay, if we can hauehave that boldneſſe (not thorough our owne raſhneſſe, but for that he hath voutſafed too open his holy mouth too witneſſe his louelove vntounto vsus (whiche thing hee doeth when his goſpell is publiſhed) let vsus aſſure our ſelues that we muſt reſt wholy thervpon, and though we hauehave neuer ſo many ſorowes and incomberances. Yea and it behoueth vsus too paſſe further, and to ſurmount them all, and to reioyce in our miſeries and tribulations: ſeing that Gods louelove is printed in our harts by his holy ſpirit: that is to wit, ſeing that God voutſafeth too bee our father and ſauiour, and hath ſhewed the ſame not only by his word, but alſo in very dede in the perſon of his only Sonne whom he hath not ſpared but giuen too the death for vsus. Thus yee ſee what we hauehave to marke where it is ſayd that a man ſhall gather new ſtrength, and be reſtored againe, and that his fleſh ſhal become as freſh as a yong childes. For it ſerueth to ſhewe, that although wee feele many miſeries in this world (as it is certayne that we muſt hauehave many aduerſities in paſsing through this tranſitory life:) yet notwithſtanding we ſhall not ceaſe to hauehave a ioye that ſhall ouercome and get the victory of all things, if our Lord comfort vsus in his goodneſſe. And this is it which Sainct Paule meeneth when hee ſayeth, that the peace which paſſeth all mans vnderſtanding ſhall get the vpper hand in our harts. VVhen he ſpeaketh of this peace of God, he meeneth the gladneſſe which in giuē vsus through the remiſsiō of our ſinnes. And further he ſayeth, that the ſame peace paſſeth al mans vnderſtanding. And afterward he addeth, that the ſame getteth the vpper hand or victory in our harts. His meening is that whyle we liue in this world, we ſhall hauehave many troubles and greefes, yea and be in daunger of death at eueryevery blowe: and yet notwithſtanding that the ſayd peace of God getteth the vpper hād, and maketh vsus conquerers in fighting. And vndoubtedly ſyth wee ſee that our Lord inlighteneth vsus: it ought to ſuffize vsus, according as it is ſaid in the fourth Pſalme, that all the welth of the world cannot make them ſo glad which are fleſhly, and deſire theſe wordly things making ſporte & mirth when they fare well, ſo as they hauehave good ſtore too eate and drinke. True it is that you ſhall ſee them very mery: howbeeit if God make his countenaunce too ſhyne vponupon vsus, our ioye muſt needs ſurmount all the things that the worldlings are woont to deſire. Now whē Eliu hath ſpoken ſo hee addeth immediatly that a man ſhall pray vntoo God and appeaſe him, or finde him fauorable. Beholde here yet one point more whiche importeth very much: For without this calling vponupon the name of God, we know not rightly the frute of the ioye that is ſpoken of here. For wherin conſiſteth all our welfare? Euen in that wee may boldly come vntounto God, and hauehave leaue to reſt as it were in his lappe when wee be afflicted, ſo as wee knowe that he will be mercifull to vsus as be hath promiſed. This (ſay I) is the ſouereine welfare of men, ſo long as they liue in this world. For vndoubtedly prayer is the thing whereby we come vntounto god. It behoueth vsus to walke here by faith, and God is abſent from vsus as in reſpecte of eyeſight. And although he dwel in vsus by his power, and make vsus to fele his grace: yet notwithſtanding we be as it were ſeparated from him, too outward appeareance. Neuertheleſſe, by prayer wee mount vp into heauen, and preſent ourſelues before his maieſtie, and (to be ſhort) are ioyned vntounto him. Yee ſee then that here is a band of familiarity betweene God and men, in this libertie which hee giueth vsus to call vponupon him. But yet can we not pray vntounto him as we ought to do, except we knowe his goodneſſe, according as it is ſayd in the fifth Pſalme, Lord I will woſhip in they temple, euen vponupon the multitude of this mercies. Vntill ſuch time as our God hath certified vsus that he is our father, it is not poſsible for vsus to dare come vntounto him: our mouth is ſhet, and our hart is locked vp, and to be ſhort, wee are vtterly excluded from the priuiledge of calling vpō him. And that is the cauſe why it is ſayd that the holy ghoſt ſealeth our adoption, to the ende wee may crye Abba father, wherby wee are ſure that he will heare vsus. And in an other place ſainct Paule ſayeth, that by Ieſus Chriſt wee hauehave beleefe in God, and this beleefe ingendreth truſt, too the ende wee may come boldly before the throne of God to pray vntounto him. Yee ſee then how it is ſhewed vsus here, that when a man is ſo comforted by the promiſes of the goſpell, byandby he calleth vponupon God, & findeth fauour at his hand. And ſo let vsus marke firſt of all, that all the prayers whiche men make without the taſt of Gods goodneſſe, are but diſsimulation, yea and ſtarke abhomination. True it is that wee cannot be ſo ſure of it as were requiſite, and although we pray vntounto God, yet hauehave wee not a perfect fayth: but yet if wee hauehave not this full purpoſe in vsus to go vntounto God as to our father, bicauſe he calleth vsus and we be grounded vponupon his promiſes, we do but diſhonour his name with our praying, and all our prayers ſhal be turned vntounto ſinne. And hereby a man may ſee how curſed and wretched the ſtate of the Papiſts is: And wee ought well to thinke vponupon it, to the end we may bee ſory for their deſtruction, and magnifie Gods goodneſſe ſomuch the more, in that it hath pleaſed him too drawe vsus out of ſuch a dungeon. The Papiſts thinke they pray to God deuoutly ynough: yea, but in the meane whyle they hold this for a principle, that a man muſt alwayes doubt of Gods fauour: yea and they hauehave no ta ſtat all of Gods promiſes, but go to it at all aduenture. And that is the cauſe why they make ſo many windlaſſes, ſeeke ſo many patrones and aduocates, and deuiſe ſo many meanes too goe vntounto God. For they do him not the honour to ſubmit themſelues to his word, and to truſt fully to it. So then yee ſee that the Papiſtes are alwayes in doubte, yea and they will needes be in doubte: be meanes wherof they are ſo farre off from the priuiledge of calling vponupon God to be herd at his hand, that they are rather continually beaten backe. For as ſainct Iames ſayeth, if a man come doubting too require any thing of God, hee muſt neuer thinke to obteine ought. And why? For our prayers muſt me grounded vponupon Gods word. And therfore wee ſee, that it is not without cauſe that …liu ſayeth here, that the man which is ſo comforted will pray vntounto God. But now let vsus marke that wee … diſpoſed to pray, vntill wee knowe that God calleth vsus. There is one generall reaſon which it behoueth vsus to hold▪ according to that which is ſayd in the Prophet: I will ſay you are my people, and you ſhall aunſwere mee: … our God. God muſt begin and thunder vntounto vsus if wee will bee ſure of our ſaluation: there ſhall bee no good melody, except God hauehave firſt thundered into vsus, that is to ſay except he hauehave giuen vsus boldneſſe by his promis to anſwere vntoo him as to our God. And therfore as oft as we pray, let vsus begin at the promiſes which are conteyned in the holy ſcripture, and conſider that God calleth vsus to him, that he promiſeth to heare vsus, and that wee may boldly go vntoo him. Yea, but yet let vsus not ceaſſe in the meane whyle to walke in feare, but let vsus conſider that wee come to preſent our ſelues before the maieſtie of our God: let that (ſay I) leade vsus to humilitie and reuerence, according as it is ſayd in the text whiche I hauehave alledged out of the fifte Pſalme, namely, Lord I will enter into the temple and worſhip in feare. So then let vsus conſider the maieſtie of God, that wee may bee afrayde and ſtoupe and ſubmit ourſelues with all lowlineſſe: and yet notwithſtanding let vsus not ceaſe to take courage continually, and too become bold. And why? Bycauſe it hath pleaſed our good God too call vsus vntoo him, and too promiſe vsus that our comming too him ſhall not be in vayne. Yee ſee then how wee hauehave too marke, that although wee hauehave conceiued an aſſuredneſſe of Gods good will, and do fully beleeue that he will receyue vsus: Yet notwithſtanding we muſt not ceaſſe too humble our ſelues too him with all lowlineſſe, knowing that wee ſhall alwayes find him a pitifull and mercifull father towards vsus, if in ſeking him wee hold the ryght way as he ſheweth it vsus.
Now let vsus fall downe before the face of our good God, with acknowledgement of our faults, praying him ſo to put them away, as wee may not doubte, but that he will accept vsus as ryghteouſe for our Lord Ieſus Chriſtes ſake: and to graunte vsus the grace that our comming too preſent ourſelues vntounto him, may bee, not only to be diſcharged of the burthen of our ſinnes, but alſo too bee ſo clenſed, as hee may dwell in vsus, and ſo gouerne vsus by his holy ſpirit, that we may walke in all obedience to his lawe and to his holy commaundements which hee hath giuen vsus. And ſo let vsus ſay, Almighty God our heauenly father, we acknowledge and cōfeſſe according to the truthe, that wee be not woorthye to lyfte vp our eyes to heauen, to preſent our ſelues before thee, nor to preſume ſo farre as that our prayers ſhould be, &c.