Sermons on Job, Sermons · Chapter 5 · Sermon 21
The .xxj. Sermon, which is the fifth vponupon the fifth Chapter.
17 Beholde, the man is bliſſed vvhome God correcteth: Therefore refuze not thou the chaſtizement of the Almightie.
18 It is hethat maketh the vvound, and vvhichwhich by ndeth it vp [It is he] vvhichwhich ſmyteth, and vvhiche bringeth lyfe.
HEretofore Eliphas hath declared what the power of God is, that wee myght be in the better readineſſe too receiue the doctrine which hee addeth. For wee ſee what the cauſe is why we be not ſo teachable as were requiſite, namely, bycauſe wee knowe not what the maieſtie of God is, that …ſtande in awe of it. Therefore wee hauehave neede to ſhewe, howe God gouerneth the world, and to conſider his infinite rightuouſneſſe, power, and wiſedome. Nowe if the wicked bee confounded bycauſe God ſheweth himſelfe againſt them, and ſo hauehave their mouthes ſtopped: what muſte become of vsus? for God muſte not conſtreine vsus to doe him honour: it is inough that▪ he giueth vsus occaſion, and that hee ſheweth howe there is iuſt cauſe for vsus to do it, and wee muſt come to it of our own good accord. So then, let vsus beare in mynd what hath bene declared heretofore: namely, that when Gods iudgements are layde afore vsus, it is no matter to laught at, nor to dalie with, but it behoueth all creatures to tremble at them. And now it is ſayd, that the man is bliſſed whome God chaſtiſeth, and therfore that wee muſt not refuſe the corrections of the Almightie. If a man ſhoulde tell vsus that God doeth men no wrong when he becommeth their iudge and vſeth great ſeueritie and rigour towardes them: verely this ought to touch vsus neare inough: but yet wee would bee ſo aſtoniſhed at this doctrine, as if a man had giuen vsus a knocke on the heade with a beetle. VVhat is to bee done then? There muſt ſome ſweeteneſſe bee mingled with it, that we may take ſome taſte of that which ſhall bee ſayde vntounto vsus, aſſuring our ſelues that it is profitable to oure ſaluation. So then, after that Eliphas hath ſet forth Gods iudgementes in generall, to diſpoſe vsus to feare him with all humilitie: nowe hee ſheweth that God will bee louing vntounto vsus how ſo euer the world goe: and ſpecially that when he chaſtizeth vsus, he neuer vſeth ſuch ſharpneſſe towardes vsus, but he will make vsus feele his goodneſſe and merciemercy therewithal, to the intent wee ſhould approche vntounto him, and not bee diſmayed like thoſe that are afrayde to bee confounded. God then meaneth not that his Maieſtie ſhoulde bee ſo dreadfull to vsus: but his meaning is to drawe vsus vntounto him, to the ende wee ſhould louelove him, not only when he doth vsus good, but alſo euen when he chaſtizeth vsus for our ſinnes. Thus wee ſee in effect what we hauehave to gather vponupon this ſentence. But it ſhoulde ſeeme that this ſentence is contrarie to that which is written [elſe where] in the holie Scripture: which is, that all the miſeries and aduerſities which wee ſuffer in this earthly life, proceede of ſinne, and conſequently Gods curſe. Howe can theſe things agree, that wee ſhould be bliſſed when God chaſtizeth vsus, and yet neuertheleſſe that al the miſeries which come vntounto vsus from his hand, are as many ſignes of his diſpleaſure, and that wee hauehave off ended him, and that hee curſeth vsus? For whence come our happineſſe and our ioy, but from God? And on the contrarie part, when God is againſt vsus, wee ſee oure life is curſed. Againe when wee feele that God is angrie with vsus by his puniſhing of vsus, it ſhoulde ſeeme there is ſmall bliſſedneſſe in that. But wee hauehave to marke heere, howe Eliphas hath an eye to the intent and ende whereat God ameth when he chaſtizeth men. True it is that God doth vsus well to vnderſtand, that he abhorreth ſinne, and in verie deede the order which he appointed at the making of the worlde, is troubled when hee handleth vsus not like a father. Yee ſee then how all the aduerſities of this life ſhewe vsus ſome ſigne of Gods curſe, to the ende that thereby wee ſhoulde vnderſtande, that ſinne diſpleaſeth him, and that hee hateth and abhorreth it, and can not beare with it, bycauſe hee is the fountayne of all rightuouſneſſe. But yet for all this, after that God hath ſo declared the hatred which hee beareth againſt ſin: he will alſo hauehave vsus to perceiue how hee draweth, exhorteth, and ſummoneth vsus to repentance. And ſo, doth God ſcourge vsus? It is a token then that he is loth wee ſhould periſhe, and that hee dothe rather prouoke vsus to returne vntounto him. For corrections are recordes that God is readie too receiue vsus too merciemercy, if wee acknowledge oure faultes and aske him ſorgiueneſſe vnfeynedly. Seeing the cace ſtandeth ſo, wee muſte not thinke it ſtraunge that Eliphas ſhoulde ſaye, that the man is happye whome God chaſtyzeth. But wee muſt beare in mynde the two points that I hauehave touched, whereof the one is, that ſo ſoone as any aduerſitie befalleth vsus, the wrath of God muſt come before our eyes, ſo as wee may vnderſtand that he cannot awaye with ſinne: and therevpon wee muſt conſider the rigour of his iuſtice, ſo as wee may bee heartely ſorie that wee hauehave offended. Beholde at what poynte wee oughte to beginne. And there withall alſo let vsus moreouer take holde of Gods goodneſſe, in that hee ſuffereth vsus not to runne into deſtruction without drawing of vsus home again to himſelfe, and in that his meaning is to bring vsus backe ſo often as he ſcourgeth vsus. Thus yee ſee what wee hauehave to conceyue in all our afflictions. But there remayneth yet one harde poynte: for in the meane ſeaſon wee ſee howe afflictions lyght vponupon all men without exception. God chaſtizeth thoſe to whome hee is mynded to ſhewe merciemercy: and wee ſee alſo that hee puniſheth the caſtawayes, and yet ſhall the ſame turne to their greater damnation. VVhat auayled all the roddes that Pharao felt, ſauing that they made him the more vnexcuſable, bycauſe hee continued ſtubborne and vnable too bee amended, agaynſte God euen to his ende? For as muche then as God ſcourgeth bothe good and bad, and wee ſee by experience that afflictions are as fyre to kindle Gods wrath more and more againſte the caſtawayes: it followeth therevpon, that God chaſtizeth many folkes which are not reckened to bee happie therefore. And herevpon it behoueth vsus to note, that Eliphas ſpeaketh heere▪ but of thoſe whome God chaſtizeth as his children to their profite, as hee declareth by that which followeth, ſaying, that God byndeth vp the woundes which hee hath made, ſwadling them, and laying playſters too them, and making them whole. Yee ſee then howe Eliphas reſtreyneth this ſentence to thoſe in whome God maketh his chaſtizementes too turne too true amendment. But this ſentence will bee ſomewhat with the darkeſt, if it bee not layde foorthe ſomewhat more at large, that yee may hauehave a ſure and cleere reſolulion of it. Let vsus marke howe God worketh towarde the caſtawayes. True it is that hee exhorteth all men to repentance when he chaſtizeth them (as I hauehave ſaid already) and it is all one as if hee ſhould wake them vppe and ſay▪ knowe your faultes, and continue no longer in them, but returne vntounto mee, and I am readie to ſhewe you merciemercy. But yet for all that, it is well knowne that the ſayde chaſtiſements profit not all men, and alſo that hee giueth not al men the grace to return vntounto him. For it is not inough for God to ſtrike vsus with his hande, excepte hee touch vsus within alſo by his holy ſpirit. If God ſoften not the hardneſſe of oure heartes, it will fall out with vsus as it did wyth Pharao. For men are like vntounto ſtithies or Anuilds: the beating vponupon them is not able to change their nature, for we ſee how they beate backe the blowes againe. Euen ſo then vntill God hauehave touched vsus to the quicke within, it is certeine that wee ſhall do nothing but kicke againſt him and gather rankour more and more: and whenſoeuer he chaſtiſeth vsus, we ſhall gnaſh our teeth at him, and we ſhall doe nothing elſe but ſtorme at him. And in good ſoothe the wickedneſſe of men is ſo miſcheuous, ſo headſtrong, and ſo deſperate, that the more that God chaſtiſeth them, the more do they ſpue out their blaſphemies, and ſhew themſelues to be vtterly paſt amendment, ſo as there is no way to bring them vntounto reaſon. Let vsus learne then, that till God hauehave touched vsus with his holy ſpirit, it is vnpoſsible that his chaſtiſements ſhould ſerue to bring vsus back to repentance, but rather they ſhall make vsus to wex worſe and worſe. Yet can it not be ſayde that God is not rightuous in ſo doing. And why ſo? for therby men are conuinced, in ſo much as if God hild them not at a bay in that ſort by puniſhing their ſinnes, they might pleade ignorance, that they neuer wiſt of it, and that they ouerſhot themſelues bicauſe God had not prouoked them too acknowledge their faults. But when they hauehave felt the hande of God, ſo as they hauehave beene fayne to perceiue his iudgementes ſpyte of their teethe, and hauehave beene as it were ſummoned, and yet notwithſtanding hauehave not onelyonly gone onwarde from euill to woorſe, but alſo bene puffed vp with open and manifeſt rebellion againſt God: Hereby we ſee, that in effecte they hauehave their mouth ſtopped, and that they hauehave not any more to ſay for themſelues. Ye ſee then howe God ſheweth his iuſtice as often as hee puniſheth men, notwithſtanding that the ſame be not found to be a correction to their amendment. Furthermore, when God chaſtiſeth the caſtawayes, it is all one as if he ſhould out of hand begin to ſhew his wrath vponupon them, and that the fire of it were already kindled. True it is that they are not vtterly conſumed for the preſent time, howbeit they are tokens of the horrible vengeance that is prepared for them at the latter day. Yee ſee then that many men are touched with Gods hande, whiche notwithſtanding are accurſed, For they begin their hell alreadie in this world, according as we hauehave examples in all ſuch as amende not their wicked life when God ſendeth afflictions vponupon them, but a man ſhall ſee them take a corner and ſtande barking like dogges, and though they be able to do no more, yet ceaſe they not to ſhewe a continuall woodneſſe. Or elſe they are like reſtie iades as compariſon is made in the .xxxij. Pſalme: or finally they are altogither ouerſotted, ſo as they knowe not their owne harme, I meane, as to conſider the hande that ſtriketh, as the Prophet ſayth: They will crye alas, and they ſhall feele the blowes. But what for that? they thinke neuer the more vponupon Gods hand, neyther knowe they howe it is he that viſiteth them. VVee ſee then before oure eyes, that many men are the more vnhappie for beeing chaſtiſed at Gods hande, bycauſe they profite not in his ſchoole, nor yet take any good by his corrections. But heere is mention made preciſely of thoſe whome God chaſtiſeth by touching them with his holie ſpirite. Therefore let vsus aſſure our ſelues, that when God maketh vsus to feele his hande, ſo as we are humbled vnderunder the ſame: hee doth vsus a ſpeciall good turne, and it is a priuiledge which hee giueth to none but to his owne chyldren. VVhen wee feele the corrections whiche hee ſendeth vsus, and moreouer are taught to miſlyke of oure ſelues for our offences, to ſyghe and grone for them before him, and to flee to his merciemercy for refuge: I ſay, when wee hauehave ſuch a feeling of Gods chaſtiſementes: it is a token that hee hath wrought in our heartes by his ſpirite, For it is too hygh a poynte of wiſedome to growe in the mynde of man: it muſte proceede of the free goodneſſe of our God: the holie Ghoſt muſt firſt hauehave ſoftened the ſayde curſſed hardneſſe and ſtubborneſſe wherevnto wee are inclyned of nature. Let vsus vnderſtande then that this preſent text is ſpoken preciſely of Gods children, who are not ſtubborne agaynſte his hande, but are ouermayſtred and tamed by the holie Ghoſte, to the intent they ſhould not ſtriue agaynſt the afflictions which hee ſendeth vntounto them. But yet will this ſaying ſeeme ſtraunge after the opinion of the fleſhe. VVhy ſo? VVhatſoeuer inconueniences fall out otherwiſe than wee would hauehave them, we terme them Aduerſities. VVhen wee indure any hunger, thirſte, colde, or heate, wee ſay that eueryevery one of theſe is an aduerſitie. VVhy ſo? for wee would fayne hauehave oure owne appetites and deſires. And in good ſoothe this maner of ſpeaking (to ſay that the miſhapes which God ſendeth vponupon vsus are aduerſities, that is to ſay things againſte vsus) is not without reaſon. Neuertheleſſe we muſt vnderſtande the ende of them: namely that Gods ſcourging of vsus is bycauſe of our ſinnes And therefore let vsus not bee beguyled by flattering of our ſelues. Furthermore I hauehave alreadie tolde you, not onelyonly that it is requiſite for vsus to conſider, that Gods ſcourging of vsus is bycauſe hee hateth ſinne, and that his ſummoning of vsus before him, is to make vsus feele him to be our iudge: but alſo that he had need to reach out his armes vntounto vsus, and to ſhew vsus that he is redy to be at one with vsus when ſo euer wee ſhall come to him with true repentance. So then wee perceyue, that they whome God chaſtyzeth are happie, notwithſtanding that we ſhunne aduerſitie as much as we poſsibly can. Alſo we ſhall neuer conſent to this doctrine to receyue it with our hart: vntill fayth hauehave made vsus to behold the goodneſſe that God vſeth towardes his ſeruantes, when he draweth them backe to himſelfe. And that we may the better comprehende this, lette vsus marke what becommeth of men when God leaueth them to themſelues, and maketh no countenance of clenzing them from their ſinnes. Looke vppon a man that is gyuen too all euill: as for example, lette vsus take a deſpyzer of God: if God lette him alone and ſeeme not to chaſtyze him, yee ſhall ſee ſuche a one harden himſelfe, and the Dyuell ſhall carye him ſtill further and further: and therefore it were much better for him, that he had bin chaſtized ſooner. And ſo, the greateſt miſhap that can light vponupon vsus, is when God ſuffereth vsus to welter in our owne wickedneſſe: for thē muſt wee needes rotte away in it in the ende. Verely it were greatly to be deſired, that men would come vntounto God of their owne accord without ſpurring, and that they would cleaue vntounto him without any warning giuen them of their faults, and without any rebuking of them: this (I ſay) were a thing greatly to be wiſhed, yea and moreouer, that there were no fault in vsus, and that we were as Angels, deſyring nothing but to yeeld obedience to our maker, and to honour and louelove him as our father. But foraſmuch as we be ſo froward, that we ceaſe not to offend god: [and beſides that] do play the hypocrites with him, ſeeking to cōceale our faultes from him: and foraſmuch as there is ſo greate pride in vsus, that we would hauehave God to let vsus alone and to vphold vsus in our luſts, and fynally would be his iudges rather than he ſhould be ours, conſidering (I ſay) howe we be ſo froward: it ſtandeth God on hand to vſe ſome violēt remedie to draw vsus vntounto him. For if hee ſhould handle vsus altogither by gentleneſſe, what would become of it. VVe ſee this thing partly euen in yong children. For if theyr fathers and mothers chaſtize them not, they ſende them to the gallowes. True it is that they perceyue it not: howbeit experience ſheweth it, and we hauehave commō prouerbes of it, that the more that fathers cocker their children, the more do they marre them: and the mothers do it yet much more: for they be fond in flattering of them, and in the meane whyle do bring them to naught: Herein God ſheweth vsus as it were ſmall beames of that thing which is much more in himſelfe. For if hee ſhould handle vsus mildely, wee ſhould be vtterly vndone and paſt recouerie. Therefore he muſt be fayne to ſhewe himſelfe a father towards vsus, and to be rough with vsus, ſeeing we are of ſo ſturdie a nature, that if he ſhould deale gently with vsus, we ſhould take no good by it. Ye ſee how we may atteyne to the truth of this doctrine, that the mā is happie whome God chaſtizeth: that is to wit, by conſidering what oure nature is, namely how it is ſtubborne, how it is hard to be framed to order, and that if God ſhoulde neuer chaſtize vsus, it were not for our profit: and therfore that it is nedefull that he ſhould hold vsus ſhort, and that he ſhould gyue vsus ſo many laſſhes with the whippe, as we ſhould be conſtreyned to regard him whither we would or no. Then ſhall we at length come to conclude, that the man is happie whome God chaſtizeth: yea verely if he adde the ſecond grace vntounto it: that is to wit, if hee make his roddes and his corrections to auayle, and cauſe the holy Ghoſte to worke in ſuch wiſe in the hart, as a man may no more be hardned to aduaunce himſelfe againſt God, but maye hauehave the care too thinke vponupon his owne ſinnes, and bee rightly tamed and humbled. Thus ye ſee why I ſayd that the greateſt benefyte which we can hauehave, is to be corrected at Gods hand, in ſo much that when we hauehave caſt our account too the full, wee ſhall fynde that the corrections whiche hee ſendeth vsus, are more for our profite than the bread that we eate. For if we ſtarue for hunger, God wyll hauehave pitie vponupon vsus in taking of vsus out of this worlde. But if we liue ſtill heere bylowe, and ceaſſe not to prouoke the wrath of him that ſheweth himſelfe ſo good and liberall a father towardes vsus: ſee ye not too ſhamefull an vnthankfulneſſe? I pray you, had it not bin better that we had bin borne dead, than that we ſhoulde ſo prolong our life too our damnation? But if God preuent vsus and vſe chaſtizements as [preſeruatiue] medicines, and tarrie not till the diſeaſe be too farre ouergrowen: is it not a great benefite too vsus, and ſuch a one as we ought to wiſh for? So then, as oft and ſo long as his corrections are hard and bitter too vsus, and that our fleſh prouoketh vsus to impacience and deſpaire, let vsus learne to call this leſſon to remembraunce, that the man is happie whome God chaſtizeth, howbeit that our imagination will not ſay ſo: for contrarily wee ſurmize that nothing is better, than to be ſpared and borne withall. But certeinly although we know by experience, how it is not without cauſe that the holie Ghoſt hath vttered ſuch a ſentence: yet notwithſtanding it is not meant thereby, that the corrections which we hauehave to indure, are not euermore ſowre and painefull in themſelues, according as the Apoſtle ſayeth: and God alſo will hauehave vsus too feele the prickings that put vsus to payne. For if we feele no greefe when God correcteth vsus, where is our obedientneſſe? And furthermore, how ſhall we learne to be angrie with our ſelues for our ſinnes? How ſhall we bee afrayde of Gods iudgements to be tamed aright? Then behoueth it vsus to be greeued with the aduerſitie whiche God ſendeth vsus. Aud although the aduerſitie be turned to our benefyte, and that God do thereby ſhew that he loueth vsus: yet is it requiſite that there be ſome pricking and paynefulneſſe in it, to the intent wee may perceyue the wrath of God, and be diſpleaſed with our ſelues for our ſinnes. But yet heere withall wee muſte mount vp higher, and when we hauehave found how our nature is inclined to all euill: let vsus confeſſe ourſelues too hauehave neede that God ſhould vſe ſome ſharpe puniſhment to purge vsus withall, as we ſee phiſicions do, who now and then put ſome kind of poyſon in their medicines, after as they ſee the maladies to be great & deeperooted. The Phiſicion ſeeth well ynough how it is too the weakening of a poore man and too the vnſtrengethening of his veynes and ſinewes: and ſpecially when no gentler meanes wyll ſerue than letting of bloud, it is euen as muche as too drawe the ſubſtance out of a mannes bodye, and yet muſt …e needes vſe ſuch violent meanes, too remedie ſuch a maladie: Euen ſo is God fayne to worke with vsus, howbeit that the ſame bee an extraordinarie maner with him. For when wee ſay wee bee happie to bee chaſtiſed at Gods hande: it muſt leade vsus vntounto lowlineſſe, ſeeing that God cannot procure oure ſaluation, but by ſhewing himſelfe to bee againſt vsus. Is it not to be ſayd iuſtly, that there is a maruellous corruptneſſe in men, ſith God cannot be their Sauioure and father but by handling them roughly? For his nature is too ſhewe himſelfe gracious and gentle to all his creatures. And he followeth the order which he would keepe as in reſpect of himſelfe: he doth nothing elſe … ſpred out his goodneſſe vponupon vsus, in ſuch wiſe as we ſhould be repleniſhed with his grace to be wholly rauiſhe… thereat. But now, if he handle vsus gently according to h…owne nature and inclination: we are vndone. And therefore he is faine as it were to alter his mind: that is to ſay, to ſhew himſelfe otherwiſe towardes vsus than hee would be. And what is the cauſe thereof? Our vnrecouerable naughtineſſe. And therefore wee hauehave good cauſe heere too bee confounded with ſhame, when we ſee that hee is …ayne (as yee would ſay) to diſguiſe himſelfe, if hee intende that we ſhoulde not periſhe. Thus muche as touching thys ſentence. Howbeit foraſmuchas we cannot well applye this doctrine to our vſe, without the adding of that which followeth: let vsus ioyne them both togither. It is ſayd, Refuſe not the correction of the Almightie: for be that hath made the wound, bindeth it vp, and layeth conuenient playſters to it, and when hee hathe ſent the maladie, hee healeth it. Heere we are exhorted, not to refuze Gods corrections. And the cauſe thereof is added byandby: that is to witte, bycauſe God will giuegive it a good iſſue. Lo wherein conſiſteth the ſayde happineſſe whereof Eliphas hathe made mention. Let vsus learne heere, that when God purpoſeth to exhort vsus to pacience, he not only telleth vsus that wee cannot eſchew his hand, that wee do but loſe time in rebelling againſt him, that wee muſt paſſe that way ſpyte of our teeth, and that wee cannot withſtand neceſsitie: for that were but the pacience of a Lumbard as they ſay, whē wee ſhoulde grynde oure teeth after that manner, and therewithall lift vp our ſelues againſt God as much as in vsus lyeth, ſo as wee ſhoulde not be pacient, but perforce. Therefore if wee wyll be pacient to Godward, we muſte be drawen to him after another manner: that is too witte, wee muſt bee ſoone comforted as Sainct Paule ſpeaketh in the fiftenth to the Romanes, where hee putteth theſe two things togither as inſeparable: that is to witte, that to the intent wee may hauehave pacience in all our aduerſities, we muſt hauehave a taſt of Gods goodneſſe, we muſt reioyce of his grace, and we muſt aſſure our ſelues that his ſcourging of vsus is for our welfare. And this is the thing that is ſhewed vsus in this ſtreyne: when it is ſayd: Refuze not the correction of the almyghtie. For it is hee that is the Surgion of all your ſores, it is hee that will ſende you health of all your diſeaſes. God then ſheweth vsus heere, howe hys meening is not that mennes ſubmitting of themſelues vntoo him ſhould be too ſay: Seeing wee can noneotherwiſe do, nedes muſt God hauehave the mayſtrie of vsus, for wee cannot exempte ourſelues from his iuriſdiction. The cace ſtandeth not vppon comming too him ſo, but our Lorde ſayeth: No: but bee yee pacient, humble your ſelues vntounto mee, and take warning by my iudgementes that yee murmure not againſt mee, ne ſtomack the matter: or otherwiſe ye ſhall bee fayne too bee beaten downe by my hand, yea euen in ſuch wiſe as yee ſhall bee vtterly ouerwhelmed. But if ye hūbly acknowledge your faults, and come to me to craue pardon: ye ſhall feele aſſuagement of your miſeries, in ſuche ſorte as yee ſhall hauehave cauſe too yeeld mee thankes, euen in the middes of your greateſt troubles. Beholde (ſay I) what we hauehave too muze vponupon, that wee may hauehave the true pacience. Seeing then that of our owne nature wee bee ſtubborne againſt God, and are angrie with him if he do but touche vsus with hys little finger: ſeeing alſo that wee hauehave ſuche a proudeneſſe in vsus, as wee thinke that God dothe vsus wrong if he chaſtize vsus: Seeyng (I ſaye) that wee hauehave theſe twoo ſo greate vices: it is a very harde matter too purge vsus of them. So muche the more therefore muſt we mind the leſſon that is ſhewed vsus here: that is too witte, that God by ſcourging vsus meeneth to bring vsus backe to himſelfe, yea euen to our benefite and welfare. Furthermore it behoueth vsus to marke well the promiſſe that is ſet downe heere: that is to witte, that God will beale the woundes which …e hath made. True it is that this healing pertayneth not to all men, but onelyonly to ſuche as receyue his corrections meekely. And by the way lette vsus marke, that God will hauehave all menne put in minde to returne vntounto him, conſidering the gentleneſſe whiche he ſheweth them. But what? There are many which taſte not the thing that is conteyned heere: and this alſo is the cauſe why we ſee ſo much impacience, ſo much murmuring, and ſo muche blaſphemie vſed againſt God. The corrections light on all through out, but where is the repentance? There is none at all. But we ſee how it ſeemeth that men had conſpired to withſtand God to the vttermoſt. VVhy is that? Bycauſe there are very fewe that conceiue this preſente doctrine, or that receyue the ſayde promiſſe to ſay, Lorde it is thine office too bynde vp the woundes whiche thou haſt made, and to heale the ſore. And therefore lette vsus remember well this leſſon, ſpecially ſeing it is ſo often repeted. For it is not onelyonly in this ſentence, that the holye Ghoſte ſpeaketh ſo: but alſo wee ſee howe it is ſayde, the Lorde ſmiteth vsus, and healeth vsus againe the third day after: ſo that if hee hauehave gyuen vsus any ſtripe with his rodde, we ſhoulde not therefore imagine that hee will not bee mercifull too vsus when wee come vntounto him. VVhen ſuche exhortacions are made vntounto vsus in the Prophetes, it is all one as if God ſhoulde ſay vntoo vsus, true it is that I hauehave ſcourged you for a while, but I will ſpredde out my merciemercy vponupon you, and that ſhall bee euerlaſting: for as if ye felt any anger or any ſigne of choler (as in a father that is diſpleaſed with his children,) it was not bycauſe I hauehave hated you, but bycauſe I hauehave bene fayne to make you feele the frute of your ſinnes, and to doo you to vnderſtande that I hate them: neuertheleſſe, in the end ye ſhall finde that I purpoſe nothing els but to heale the woundes, and to cure the diſeaſes which I hauehave ſent. True it is that at the firſt bluſhe, to our ſeeming, it is not meete that God ſhuld take pleaſure, to wounde men firſt, and then too heale them. VVhy rather doth hee not lette vsus alone in peace and proſperitie? But I hauehave alreadye ſhewed that the woundes which God maketh are as good as medicines to vsus. It is then a double grace whiche God graunteth vsus heere. The one is that when God ſcourgeth vsus, he procureth our welfare by drawing vsus to repentance and by purging vsus from our ſinnes, ſpecially from the ſinnes that we know not of. For God is not contented too remedie the inconueniences that are alreadye preſent: but he conſidereth alſo that there is muche ſeede of ſickneſſe hidden within vsus. Therefore he layeth holde on vsus aforehande, he redreſſeth things amiſſe, and ſingular is the benefyte that he doth vntounto vsus when hee ſeemeth to come agaynſte vsus with naked ſworde, and pretendeth to be angrie wyth vsus, and yet notwithſtanding ſheweth himſelfe a Phiſition how ſo euer the world go. Marke this for a ſpeciall poynte. Then followeth the ſeconde grace which alſo is well ſhewed vntounto vsus: that is to witte, that God bindeth vp the woundes which he hath made, and healeth them. And this is it whiche I hauehave alledged alreadye out of Sainct Paule, how hee ſuffereth vsus not to be tempted aboue our power, but giueth a good iſſue to all our miſeries. So then although corrections bee profitable, yea and neceſſarie for vsus, and that God is fayne to prouoke vsus by diuers meanes to returne vntounto hym: yet notwithſtanding hee ſpareth vsus, and looketh not altogither what our ſinnes, require, but what wee are able to beare. And heere yee ſee why he ſayeth that he will chaſtize vsus with a mans hande, that is too ſaye hee will not proceede according too his owne mightie power. For what woulde become of vsus, if God ſhould ſtretch out hys arme againſt vsus? Alas, what creature were able to ſtande before him? Verely he needeth no more but to ſhew one angrie loke, and behold all the world ſhould periſhe. And though hee doo not ſo: yet let hym but withdrawe his ſpirite, and all muſte needes decay, as it is ſayde in the hundred and fourth Pſalme. But he handleth vsus gently, and therwithall alſo withdraweth his hande when he ſeeth vsus too ſore oppreſſed, and ſpareth vsus when wee bowe vnderunder the burthen, condicionally that wee bee of a lowly and meeke mynde. For wee knowe how hee telleth vsus in his lawe, that if wee fall to ſturdineſſe againſt hym, hee will be ſturdie towardes vsus, as he ſayeth alſo in the eightenth Pſalme, I will be ſtubborne againſt ſuch as are ſtubborne. VVee make a fayre hande if we be ſtout, and ſtubborne, and furniſh againſt God: let vsus not thinke to compaſſe hym by that meanes. For hee will bee froward wyth the frowarde: that is too ſay, he will bee ouer terrible when hee ſeeth men vſe ſuch an obſtinate malice againſt hym, and therefore needes muſt they bee vtterly oppreſſed. But if wee bee of a meeke minde too ſubmitte our ſelues too the mightie hande of God: it is certaine that we ſhall alwayes fynd that thing in him whiche is ſpoken of here. Then lette vsus followe that whiche is ſhewed vsus by the Apoſtle. Humble your ſelues (ſayeth hee) vnderunder the mightie hande of God. For who ſoeuer ſtoupeth downe with his head, who ſoeuer boweth his knee before God to honoure him, ſhall feele his hande ready too releeue him if hee fall. But hee that lifteth himſelfe vp againſte God, ſhall be ſure to feele Gods hand againſt hym. Deſire wee to feele Gods hand vnderunder vsus to ayde vsus? Then let vsus humble our ſelues. But who ſoeuer aduaunceth himſelfe, hee muſte needes ruſhe againſte the hande of God, and feele the thunderclap that ſhall vtterly ouerwhelme him. And ſo let vsus beare wel in mynd this leſſon when it is ſayde, Refuſe not the correction of the almightie. VVen we ſhall hauehave caught hold of Gods goodneſſe, ſo as wee know his fatherly louelove: it will ſerue to ſweeten the afflictions whyche otherwiſe will ſeeme harſhe and ſharpe to vsus. But in the meane while eueryevery one of vsus muſte applye thys leſſon to his owne vſe. For it will bee an eaſie matter for vsus to ſay, Bliſſed bee God for chaſtizing men ſo: and yet in the meane ſeaſon, when wee ourſelues be chaſtized, we do not prayſe hym, but rather grudge againſt him. Truly we muſt not deale ſo with him. But when ſoeuer we our ſelues are ſcourged, let vsus receyue the corrections paciently, and let vsus our ſelues take thoſe things for incoragements, which we can skil to giuegive for comforts vntounto others. Let vsus vnderſtande then how there is not that man of vsus, which hath not many vices in him, and that the ſame are as many diſeaſes, which God cannot heale but by meanes of the afflictiōs which he ſendeth vsus. True it is that if he liſted to vſe an abſolute power, he could well doo it otherwiſe: but we ſpeake not now of Gods almightineſſe, we treate only of the meane which his will is to keepe towardes vsus. For aſmuch then as it is Gods wil to hold this ſaid order of remedying our vices by ſcourging vsus: it behoueth eueryevery of vsus to ſtudy this leſſon for himſelfe, to the end we may all confeſſe wyth Dauid, Lord it is to my profite, that thou haſt brought me low. Dauid ſpeaketh not there of other men, to ſay, Lord thou haſt done well to chaſtize ſuch as hauehave done amiſſe: but he beginneth at himſelfe. And ſo muſt we doo. And that is it which the holy Ghoſt ſheweth vsus heere, ſaying, Behold the man is happie whom God chaſtizeth. And why ſo? For men cannot abide to be gouerned by God, but they ſtriue againſt hym and continue always vnamendable, and therefore it is needefull and profitable for them to be chaſtized of God. And for aſmuch as wee ſee Gods hand lifted vp now a dayes both generally and ſeuerally: we ought to be the more touched with this doctrine. It is apparant into what enormities the worlde is come: and is it any wonder then, if God ſhew ſuch rigour? And yet is it certaine that he beareth very much with vsus in doing thereof. True it is that a man may ſee he puniſheth not the wicked as he doth vsus, notwithſtanding that they be rebellious and obſtinate to the vttermoſt, and wil not yeeld themſelues vntounto God for all the warnings that a man can giuegive them. But what? He ſummoneth them by all the afflictions which he layeth before their eyes in the perſons of other mē, and ſpecially by thoſe which he maketh them to feele now and then in their owne perſons. And he will condemne them of ſtubborne wilfulneſſe bycauſe they continue ſo rebellious and obſtinate. But on our ſide, let vsus pray him that he will not ſuffer vsus too bee ſo hardened: but that aſſoone as hee ſhall ſhewe vsus the ſignes of his diſpleaſure, he will worke in ſuch wiſe in vsus by his holy ſpirite, as hee may ſoften the ſayd hardneſſe of our harts, that his grace may take place whē he ſhal hauehave receiued vsus to merciemercy, according as we hauehave neede therof, and as we may perceyue if we be not toto ouerblockiſh.
But let vsus fall downe before the face of our good God with aknowlegemēt of our faults, beſeching him to make vsus ſo to miſlike of thē, as we may deſire nothing ſo much as to returne to him to craue pardon, framing our ſelues wholly to his good wil, according as hee hath ſhewed the ſame to vsus in his holy law, to walke al our life long in his feare, And ſo let vsus ſay, Almightie God, &c.