than to enioy y e good things that God hath done for vs and yet to haue oure mouth close and to thinke no more vpon him Let vs then note well that thys repetion is not superfluous when Ezechias saieth so manye times that sith his lyfe is prolonged he wyll be so muche the more styred to prayse God Take this for one note Now he furder sheweth that this shal not be for a sodein braide as many can wel praise God w t a merely vehement affection when they haue had profe of his goodnes but that droupeth awaye by and by and the memory is lost of it they thynke that it is enough y t at one time they haue testified y t thei thaÌ„k God for the good y t thei haue receiued But Ezechias sheweth vs y t we ought to coÌ„tinue therin w t a true perseueraÌ„ce for we are beholdeÌ„ to god no more for one day of our life thaÌ„ for another It must therfore be fully dedicate auowed vnto him So seyng the slouthfulnes and coldnes that is in vs let vs learn to styre vp our selues when we shall fele that oure zele waxeth colde for feare lest it be wholy quenched Let vs awake How If I haue once or twise reknowledged the grace of God What is that must it be now forgotten And if I blesse the name of God duringe one moneth a yere or two or thre And now I think no more of it To what purpose shal y t serue me but to make me so much y e more giâ—tie of hipocrisie to shew y t ther was nothing but a fire of stubble that there is no constancie nor stedfastnes If then we beholde well the example of this good kynge we shall euerye one be the more pricked forwarde to fede our selues no more in this idlenes whiche is naturall vnto vs and whereunto we be to muche enclined When he sayeth In the house of the Lorde He meaneth not that the prayses of God shoulde be enclosed within the teÌ„ple for euery man in hys owne house maye and ought to praise God But Ezechias sheweth that it is not ynoughe that he prayseth God in secrete but that he wyll styre vp other to haue more companye He speaketh here of a solemne sacrifice of praise which he wil make to God in a great assemblie And for this same cause our Lorde hathe wylled his to gather together For he was able ynough to haue taught theÌ„ perticulerly if he would to saye Let euery man prayse me in his chaÌ„ber But his pleasure is that there be this policie that we be knit together in one body that we call vpon him with one mouth and that we make confession of our fayth with one accord And why so True it is that firste we see that it behoueth that all oure senses be applied to glorifie him but there is also a seconde point that euery one styrre vp other as we haue nede for ther is none of vs that feleth him self disposed to praise God but he hathe yet a pricke forwarde when he shall see the company of the faithfull and example shewed him For asmuche therfore as this doeth styrre vs vp God willeth that openly and in common we sing his praises And for this cause Ezechias saieth expresly that he will go to the temple of the Lorde to prayse and blesse his name as we se also that Ionas dyd the lyke He speaketh of house of the Lorde and why not as I said that the praises of the Lorde are there shut vp hiddeÌ„ but for that the people there assemble together for that he knew that this should bring more profite because there shoulde be some that shoulde be styred vp by his example Lo in a sum the songe of Ezechias Now in the end it is here recited that y e Prophet Esay commaunded to make him a plaster of figges vpon his wounde wherby it is likely that it was a pestilence which he had And after he by and by addeth y t Ezechias also demauÌ„deth a token which is graunted him as we se when the sonne was draweÌ„ back of his course vpon the diall of Achas A man mighte here moue a question whether thys playster were for medicine or a token that the Prophet gaue him And it semeth that if it had ben for medicine it should haue diminished the glory of God for it behoued that Ezechias life should be miraculous Why did he not then heale him without any meane But when all shalbe wel considered the signe or miracle that was geuen to Ezechias wheÌ„ the sonne stayed his course and when the shadowe of the dyall was drawen back so many degrees was sufficient and toke awaye all doubt Moreouer although Ezechias vsed this plaister it is not therfore to be saide that his healyng was naturally wrought for sith God had chaunged the order of the heauen and shewed a witnesse so euident that this proceded from his hande and that it was an extraordinary benefite we ought to content our selues with that and we see many times that God is serued with his creatures and yet he hath sufficientlye declared that it was his owne power only They whiche thinke that Ezechias rather had this plaister as a sacrament to confirme hym doe thinke that the figges would more haue hurt his wounde than helped it But a man maye make a compound of them to ripe a sore and that is commonly knowen True it is that God somtime geueth signes that seme cleane contrary and that is to drawe vs the more to him to make vs forsake our owne fantasies and hold vs content with that whiche he hath spoken As how God promiseth that the worlde shall neuer be destroyed with water and what signe geueth he therof a signe that naturally threateneth vs raine When we see the rainbowe what token is it it is such a drawyng together of waters that maketh seme we shall all be ouerwhelmed and the earth shal peryshe And how so This signe is geuen vs of God to make vs know that therth shal neuer be destroied with ouerflowynge of water Yea but it is to make vs learne to stay vpon his truthe and to stoppe our eyes against all the rest and against al that we coÌ„ceiue in our selues and that the truthe of God be of so sufficient credit with vs that we receiue it without gainsaying So theÌ„ God worketh wel in suche sorte but as to this place we maye rather iudge that the Prophet to asswage the griefe of Ezechias gaue hym thys remedye lyke to a fyre that burneth a man And so when GOD hadde prolonged the lyfe to this good kynge â–ª he would yet of abundant grace adde this goodnesse also that the paine should be mitigate Then the prophet gaue him this as it wer an ouerplus that God had not only prolonged his life but also wold not haue him endure so muche or suffer the tormentes whiche he felt before Thus behold howe in all and euery
be yet we do but languish here But there are but few that know this So much y t more thē ought we to note wel this doctrine which I haue here before touched that is to wit that both in death and in all other afflictions we are more accombred and troubled with the wrath of God than with the euyll that we can fele If one be afflicted with pouertie so that he hath hunger and thirst an other be stricken with sicknes and suffer great tourmentes another be persecuted of men so as he hathe no time of rest and more if in the end death come before oure eyes we oughte to knowe that there is nothing so muche to be feared as the wrathe and vengeaunce of God But men do cleane contrary And this marke why I haue sayde that we must note this doctrine the better because a man may se that the pore sicke persones and they that are afflicted in what sort soeuer it be wyll crye Alas one wyll cry the armes another wyll crye the legges the one here the other there but yet they come neuer to the grounde of the euill And that procedeth of the leprosie that is in vs. For we are so dull witted that we can not atteine to know the iudgemēt of God So much the more ought we to lerne whē we shalbe beatē with such roddes as I haue sayd to make vs loke vpon the cause whence this euill procedeth which is that God will haue vs to fele our sinnes and that he sommoneth vs to the ende that we shoulde there come as it were before our iudge and that we should not come there with sleyghtes and meanes of excuse but with franke and free confession and that the same be not only made wyth mouth or assent by writyng but that we be woūded euē to the bottome of the herte felynge what it is to haue done agaynst the will of oure God to haue styrred him vp against vs to haue made warre against his iustice This is it that we haue to holde in minde when we see that the kyng Ezechias was in such extremitie of anguish bycause God dyd punishe him for his sinnes Yea and this we ought to marke well that though before he haue protested that he had walked in puritie and vprightnesse of lyfe and that he had studied all hys lyfe long to obey and please God neuerthelesse he resteth not his mind vpon his vertues nor hys owne merites he entreth not into plea wyth God for he seeth well that all that coulde nothynge profite him nor brynge hym and relefe Therfore he setteth not fourthe what his lyfe hathe ben but he knowlegeth that rightfullye he is afflicted So then we learne when it shall please God to correcte with his roddes not to grudge at it as if he did vs wronge as if he had no regarde to oure merites or as yf he vsed greater sharpnes wyth vs than we had deserued Let al such blasphemies be beaten down and let vs confesse that he hath iust cause to punishe vs yea not only to expulse vs out of the worlde but also to throwe vs downe into the gulfe of hell See then howe we deserue to bee ordred yf wee looke vpon all our owne lyfe Moreouer let vs not thynke it straunge that god sendeth vs afflictions whiche seme greuous and sharpe vnto vs seing wee see that Ezechias hathe walked before vs to shewe vs the waye Men when they haue had any good affectiō and desyre to serue god do muche maruell yf god punishe them more then the wicked and they suppose that they haue lost theyr labour This tentacion is to cōmō as we see that euē Dauid was also tormented with it when he saith what meaneth this for I see the despisers of God prosper and be in iolitie and make theyr triumphes and in the meane time I do nothinge but sup vp the drynke of sorrow frō the euening to the morrow I haue no reste It semeth then that it is tyme lost to serue God Behold how at the extremitie he is beatē down yf God by his wonderfull vertue had not vpholden him And because the lyke maye come vnto vs let vs make vs a buckler of the example that is here set before vs of the kinge Ezechias for wee haue seen here before howe he had framed all hys lyfe to the law of God he had a zele which is not to be founde in manye people to purge al hys land of all superstitions and ydolatries many alarumes were stirred vp agaynst hym to make him somwhat to reuolte but that nothyng stayed hym but that he set vp the trewe and pure religyon in his priuate lyfe he sought nothing but that god might be gloryfyed in and through all and yet loke how God cōmeth to assayle him yea and that of a straunge fashion for he is as a lyon that breaketh his bones So whē we see that Ezechias is thus handled ought not we to learne to beare pacientlye the corrections that God shall sende vs. Loe this is it that wee haue to conceiue of this place Now to the rest of the passions that Ezechias endureth and although he slipt here of the henges yet stil in the middest therof he declareth the loue that he had to God and that he desyred not thys present life after the maner of them that ar therein become brutish and whiche seke for nothynge but to eate and drynke and know not for what ende they are created but onlye to pastime here for a whyle But Ezechias sheweth well that hee was guyded by an other spirite He sayethe I haue sayd in the cutting short of my dayes I shall go down to the gates of the graue I shall not se anye more the Lorde euen the Lorde He speaketh here of his lyfe that it shalbe cut of in the middes of his course But yet he sheweth that he desireth not here to liue to be at his ease He was a kinge and might haue fared well he moughte haue had greate store of delicates and pleasures in this world shortly he myghte haue made him selfe dronk with al sortes of thinges of delite He mourneth not for want of all these but he saieth that he shall no more see the Lorde and he is not contented to haue pronounced this word once but he repeteth it againe to expresse a greater vehemencie The Lord euen the Lord saith he By this he sheweth that he desireth not so much his life as to exercise him selfe here beneth to knowe that God was his father and to confirme him selfe more and more in that faith Let vs then marke well wherunto oure lyfe is to be directed that is that we should perceiue that God already in part sheweth him selfe a father toward vs. I graunt it trewe as I haue already said that we ar absent from him for our saluation lieth in faithe and hope it is hydden and we see it not with naturall sense Yet in the meane while God
a tremblynge pace for the worde whiche he vseth doeth some tyme signifie to go softely and sometyme to remoue Nowe in effecte he meaneth to saye that he shall neuer haue stedfast pace but he shall be so muche enfebled that he shall be as a man drawen out of the ditch or as he that hath a long time ben sicke â–ª he doeth with great paine drawe his legges after him and though he shewe him selfe abroade in the stretes yet men see well that that is all he can do when he standeth vp he semeth styll readie to rele and stagger Nowe see we in a summe what Ezechias meant to say Hereby we are put in remembraunce not to thinke straunge if God somtime afflict vs more rigorously than we wold For we haue not sufficiently profited by his roddes vntyll we be truely humbled for all oure lyfe after Who is he that shall find thys in hym self â–ª Let euery one nowe looke if a moneth after that God hath shewed him mercy he hathe reknowleged his faultes and tremble therat But contrariwise as I haue already saide we seeke nothinge but to blot out all remembraunce of them for we thinke it to be matter that moueth melancholie Sithe then we so easily forget the roddes of God let vs not maruell if after we haue bene once chastised he returne againe the seconde time and shew him selfe so sharpe that we shall not knowe where to become Wherfore behold what we haue to doâ— that is that during the corrections and when we be in trouble we beare patiently the rigour of god knowynge that it is not without cause that he vseth so excedyng great sharpenes against vs and that it is bicause he knoweth we haue nede of it take this for one note And also for another note that we endeuour to awake bycause of the great slouthfulnesse that is in vs for we are so sluggishe and so coolde that it is a pitie to see Let vs then durynge the tyme of oure affliction thyncke vpon all oure offences that we may haue a felynge and conceauynge thereof engraued euen in the bottome of our herts when God hath deliuered vs Let vs styll thinke vpon it and let not the feling of our euill be only for one day or for a small space but as we praye God to supporte vs and to geue vs leisure to blesse his name and to reioyse in him let vs so do it that he be not compelled coÌ„tinually to stryke vs lyke asses seing our carelesnesse and the slownesse that is in vs. Let vs preuente the roddes of God vnlesse we wyl haue them always tyed at our backes And nowe lette vs note that Ezechias trembled in suche sorte that he cessed not to be holden vp by the hande of God and to seke for comforte in God knowyng well that he was mercifull vnto hym But these two thinges agree well that on the one side the faithful are alwayes in care fearing to stomble the seconde and thirde tyme when they haue once paste a deadlye fall And yet neuerthelesse they take courage and trust in God to walke frely for as muche as they knowe that he wyll neuer fayle them Loe this it is y t we haue to practise on the one side to thinke vpon our sinnes and offences and to be moued with horrour seing that we haue deserued y t God should set him selfe against vs and that this do so cut vs that it make vs to walke tremblyngly as scant able to goe Loe howe we oughte to bee throwen downe and humbled vnder the hande of God For there is no question hereof beynge to wylde but rather we must knowe that the chiefe vertue of the faithfull when God doth affliet and punish them is to be as brought to naught yet alwaye drawynge our legges after vs to goe on our pace sithe it pleaseth God to shewe vs mercy And that we know that though we haue offeÌ„ded him yet he will alway continue his goodnes towarde vs he wil geue vs courage and that therfore on the other side we become fresh agayne Lo this is the summe that we haue here to learne of Ezechias After he addeth that the bitternes became to him bitter in his prosperitie Here he enforceth y e euill that he hath â—elt because he was sodenly taken with it wheÌ„ he thought he was at rest free from affliction As on the other side we see that y e thing whiche is forseen farre of may be more patiently suffred For what is the cause that discourageth vs when we are in afflictioÌ„ but that euery one during his prosperitie maketh him selfe beleue that all shal go wel If a man did thinke of the death of his father or of his wife or of his childreÌ„ if he did think that his own life were subiect to calamities it is certain that he woulde be prepared with defense against all temtations so as he wold not be found so amased when thei come vpon him But because euery maÌ„ deceiueth him self in vaine hope that is it that troubleth vs out of measure when our Lorde sendeth any aduersitie Nowe Ezechias confesseth that it is so chaunced vnto him and for this cause he sayeth that hys griefe hath bene so much the more bitter for that it happened vnto him in his prosperitie For we haue seene here before howe God afflicted hym euen to the extremitie that is to wete when he was spoyled of his Realme and that al his lande was wasted by his ennemies He was beseged in the town of hierusalem there he was brought vnder there they mocked hym there they spake of hym all shame and reproche that was possible yea euen the name of God was vilanouslye blasphemed Lo thus was Ezechias all confused Herevpon God deliuered him miraculously euen as if he had come downe from heauen to succour hym He seing that disconfiture so great whiche was done by the hande of the aungel reioysed and not without good reason for God gaue him cause hauing declared suche a signe of fauour toward him as if he had reformed all the worlde at his desyre But there was a fault whersoeuer it was that is that he thinketh no more of his affliction passed resteth him to muche that is to say he becometh careles and negligeÌ„t Lo herfore now he saith that his sorowe is come vpon him in his peace and in his prosperitie Nowe here we haue a very profitable warning that is to say when we know the graces of God we must so reioyse that yet we for get not the tyme passed and that for the tyme to come we alwaye haue our estate before our eyes that is to say that with the turning of a hand our lyfe shalbe turned into death our light into darkenesse as we see the dyuerse chaunges in thys frayle life Briefly let vs so magnifie the goodnes of God when he assureth vs that he wil maintein vs in peace and at rest that in the meane tyme we still consider
draweth and carieth hyther and thether He speaketh after the custome of that countrey bycause men there kepe theyr foldes and a shepeharde wyll cary hys lodgyng as easely as a man would cary any lyght thyng he sheweth them in summe that his life was none other thing then a wanderyng and that God chaunged him by and by He speaketh after the opinion whiche he had conceaued for he was as it wer vpon the brinke of the pit And in dede it was necessarye that he should dispose him selfe to die seyng God had sent him suche a message as is saide To be shorte he speaketh as if the thing wer already come Now afterwarde he commeth to the cause of his sicknes and confesseth that he is culpable He saieth that he him selfe had cut of his daies euen as a weauer hauyng a pece of clothe vpon his Loome should cut it all of I may not then sayeth Ezechias accuse any parson for this euyll oughte to be imputed to me onely for I haue prouoked the wrath of God and haue depriued my selfe of hys blessyng therfore muste I nowe blame my selfe of all this Nowe thoughe he do speake here but of one man alone yet we haue thereby a good admonition of the shortnesse of oure owne lyfe also Trueth it is that it is a thynge well ynoughe knowen vnto vs and yet we do verye seldome thyncke of it For althoughe we do confesse thys present lyfe to be nothyng els but a shadowe yet are we so wrapped therein that no man thinketh vpon any other thinge but to make prouision for a hundreth yeres And to be short it semeth that we should neuer depart from this world we are so occupied on things of the world So much the more then ought we to call that to mynde which the scripture sheweth vs of the frailtie of our life as s Paule also saith that now we are lodged in a cabine the body of a mā is not a house worthy to be called a goodly dwellyng or buyldyng for in it is nothing but trāsitory wherfore let vs mourne wayting tyll we may be fully restored and let vs not be tyed so to this world but that alwaies we may be goyng forward For the vnfaithful how so euer it be they shall come to theyr ende but by no meanes come they neare vnto God but rather they are settled in this worlde and in the steade of goynge forewarde they do drowne them selues more depelye in it Let vs then learne to goe forwarde that is to saye let vs learne to be so dysposed to folowe God when he calleth vs that death maye neuer come to vs before his time Touchyng this that Ezechias saieth that he was cause of his owne euil let vs also practise well this doctrine So ofte and when soeuer it shall please God to afflicte vs we se that we are gyuen to murmurynges and although it be so that wee bee founde gyltye of oure faultes yet cease we not to vexe our selues as yf God passed measure So then that we may confesse with a true humilitie that God doth punish vs iustly in all thafflictions which he sendeth vs let vs saye after the maner of Ezechias it is I that am cause of this euill It is true that by and by he attributeth that to God but they both agre very wel to wyt that man be authour of al the miseries y t he endureth and that God neuertheles worketh as a Iudge For when an euil doer shalbe punished he ought not to complaine of his Iudge but rather for as muche as he seeth him selfe to haue offended the lawes he should condempne him selfe and also he should know that God by thauctoritie of iustice brought him to that iust punishment euē so must we do that is to say that fyrste we acknowledge that if God do afflicte vs it is not bycause he taketh pleasure in tourmēting vs but that he must rewarde vs as we haue deserued thoughe yet he hath not altogether regarde to our offences For what a thinge shoulde that be we shoulde be an hūdred thousand times ouerwhelmed if he wold vse rigour towardes vs but accordynge to that which he knoweth to be good for vs he chasteneth vs although we haue our mouth alwayes closed and that no murmuryng escape thereout And nowe to the rest whan we shall knowe that we haue prouoked his angre let vs vnderstande that we may not go fourther than our selues to say who is y e cause of this but let vs simplie accuse our selues Lo now in sūme what we haue to learne of this matter Now it foloweth From the morninge to the nyghte thou shalte bringe me to naught In which wordes Ezechias sheweth howe horrible the displeasure of God is for he meaneth that god nede not deuise this policie or that whē he would be reuenged on mē but if he speake the worde the thinge shall forthwith be done To be short he sheweth here what the power of God is on the one side and what the frailtie of man is on the other side And that is to pull out of vs al the folish imaginations that we conceiue in making our selues beleue that we may escape his handes And wese howe men drawe backe alwaies and although God handle them streighly they think they may finde some way howe to flee from hym To be shorte we thrust out time with oure sholders as the prouerbe is and promise our selues leysure enoughe and thoughe the corde be straite yet we conceiue still some vaine hope And what is y e cause therof that we haue not respect to our frailtie for there is no minut of tyme when deth threateneth vs not And if we are now standing vpright at the turning of a hande behold we are fallen On the other side we are ignoraunt of the infinite power of God For if he do but once laye his hande vpon vs he nede not do it the seconde time it shall suffice that he onely blow on vs and loe we shall be broughte to nothinge It is not without a cause that Ezechias sayeth here that from morning tyll night he shalbe brought to naught For we heare also that we are not sustained but in this that God geueth vs strength but if he withdraw his spirite it must nedes come to passe that we beyng troubled must immediatly fayle But if he shewe him selfe to be againste vs and that he persecuteth vs then must we be yet more striken downe Folowynge then the admonition of Ezechias let vs after consider howe feble we are and let vs acknowledge what we be of oure selues To witte that euery minute God sustaineth vs but that death neuertheles besegeth vs and that it neede not make any great assaute to ouerthrow vs for one blast onely were ynoughe And loe streight waies we shold be withered like grasse as we shall se in the fourtie Chapter of Esay Moreouer let vs acknowledge what the wrathe of God is when it is armed agaynst vs.
For God is not lyke vnto creatures so that he shoulde nede to arme him selfe and to make great preparatioÌ„ for so sone as he speketh the word we shall fourthwyth be destroied by his only word Seynge it is so then let vs learne to walcke in carefulnesse commyttynge oure lyues into hys handes and let vs knowe that we are nothynge at all but in so muche as we haue oure beynge in in him And so muche rest as it pleased hym to geue vs let vs attribute it whollye to his grace and so when he prolongeth our life for we should be as men without strength yf he would shewe but one onely droppe of his power agaynste vs. Note then what we haue to marke vpon thys place where he sayeth From mornynge vntyll nyght Now he addeth that he chattered as a Crane or as a swallowe and that he mourned like a Doue Wherin he meaneth that anguishe helde him in locked in suche sorte that he had not so muche as a word fre to expresse hys passyons If a man crye and lament and make hys complaintes and declare hys euyll it is then to be sayde that he is sore troubled but when a man is so striken down that he can not declare what he ayleth when he stammereth so in him selfe that he can not draw forth one onely worde to declare howe vehement hys passyon is when he nowe sygheth nowe bryngeth forth halfe a worde and the rest kepte in as if one had his throte locked vp thys is a greate extremitie Ezechias then sayeth that he was so Now there is no doubt but that he had hys respecte vnto God cheifely As if he shoulde saye that menne perceaued well ynoughe the heauynesse that he was in But whan that he woulde frame anye request vnto God he was as it were dombe that on the one syde the sicknesse troubled hym and yet he coulde not plainelye expresse what he ayled so that he was in two extremities Thone y t he was in such sort locked vp within y t with great payne could he fetch out any coÌ„plaint The other y t he was oppressed w t so vehement passyons that he wyste no wheare to begynne to make his Prayer But thys maye be thoughte very straunge that Ezechias who before had in him selfe so greate strength shoulde now be so faint harted yea as it were brought to naught but that was because he had a spirituall conflict felynge his sinnes and knowynge that God was his iudge for as we touched yesterday this trouble surmounteth all the other It is very likely that Ezechias had an extreme paine wherwith he was throughly strikeÌ„ down And also it may be coniectured that it was some burnyng pestilence Beholde then that his paine was great in it selfe but that was nothing in coÌ„parison of the conceiuing of Gods wrath wheÌ„ he behelde his sinnes and knewe God to be armed against him as his aduersary and that it was he that persecuted him This was it that in suche sorte affraied him And in dede whan a man is brought to that point all his courage and iolytie must of necessitie faile for what is the constancie of a man to stande against the wrath of God It must nedes be more then a frensie and mad rage when a man wyll thinke to do so It is true that a man may be constant to indure afflictions when God shall sende them but how so farre forth as he shall be strengthened of God Agayne if men trouble or molest one he will coÌ„sider that he hath to do w t creatures if he suffer any trouble well he biteth on the bridle but wheÌ„ God summoneth vs to appeare and maketh vs to fele that we are giltie before him and that presently we must render an accompt that our sinnes threaten vs and that in the meane time we perceiue eternal death to abide vs there as I haue saide can we not thinke that we haue any strength to make oure partye good except we were more then in a mad rage Let vs not then think straunge if Ezechias be so stricken downe for he hathe not to do wyth resistyng sorowe neyther with withstandyng iniuries done vnto him on mens behalfe neyther bâ—yng down his sholders to endure any afflictioÌ„ but he hath to fight agaynst God and howe could he perfourme that than must he nedes be as a water that is powred out and spilt See nowe what is the cause that he could frame no maner of complaint to expresse his griefe and yet could he neuer kepe silence Se also why Dauid sayde that sumtymes he helde his peace and by and by after he set on crying and roring out yet felt no release We se that the passioÌ„s of Dauid were like to these of the good king Ezechias as in deede he also addeth that his synnes troubled hym and that he was affrayed of the wrath of God he kept not then any certain rule or measure but sumtyme he caste out sighes he lyfte vp him selfe and anone after he was so caste downe that he could not recouer his breath and yet styll the payne continewed And in an other place he saith y t he held his peace as if he had bene bridled had concluded in hym self to vtter not one word more no saith he I wyll be as a dome creature I wyll not speake I wyll not brynge forthe one sillable yet notwithstanding saith he I felt the griefe increase and kindle more and more euen as a fyre that is long kept very close if it be opened then the strength encreaseth sheweth greater force and breaketh out in a flame so Dauid protesteth that in his anguishe when he had determined to kepe silence and to say neuer a word euen then was he deceaued and shewed all that was hyden in his harte although it were not by wordes well ordred and placed And to be short they that knowe in deede what the wrathe of God is wyll speake and crye and yet they know not on whiche side to begin and again when they holde their peace they wote not why they doe it but they ar alway in anguish And we se a notable exaÌ„ple of al these things in y e good king Ezechias It is trew that God doth not examine al meÌ„ a lyke with suche extremitie for if he exercise vs it shalbe according to our weaknes he seeth that we shall not be able to endure suche tormoiles and assualtes He spareth vs theÌ„ but wheÌ„ it shall please him to proue vs in such sorte as we reade here in the example of kyng Ezechias We muste then be armed with this doctrine This it is then that we haue to beare away Now to the rest let vs lerne what is al the constantie of men They may well shewe some token of valiantnes when God doth not shew forth his force against them but so sone as he shall call vs to accompt theÌ„ nedes must all that lustines whiche we thynke that we haue
lion But the good kinge meant not here to protest against God but onely he hath declared his passions he did it not to preache hys own praises as we haue already sene but he had rather to receaue this shame euē to y e ende of the world y t men might know what his frailtie was that we should haue such instruction thereby as might profit vs. And thus Ezechias hath not spared himself but hath set him self out vnto vs for an exāple y t we might se how he was takē with feare therby learne our selues to feare God also to arme vs w t his promises whē we shal come in such troubles to thend y t we may cōtinew to cal vpon him though we faile in al this become altogether cōfused yet let vs still hold this point to offer our selues to god to sēd forth vnto him our sighes groninges And this is it y t we haue hereby to learne Now is it not w tout cause y t Ezechias cōpareth God to a liō for as we haue sene before al the peines y t we shal fele in our bodies al y e greues y t we may cōceiue are nothing in cōparison of this cōceuing of the wrath of god this is y e cause y t we say y t the spirituall battailes are much more hard thā al other tētations y t we can haue We cal spiritual battails whē god cōpelleth vs to cast an eye vnto our sinnes on the other sid so awaketh vs y t he maketh vs haue in mynd what his wrath is to cōceue y t he is our iudg y t we be sūmoned to appere before him to render accōpte This is a battel which we cal spiritual which is much more heauy much more terrible thē all the sorrowes anguishes feares tormēts doubts perplexities y t we may haue as in the world Nowe when we shalbe come thus farre we may not maruel if god be vnto vs as a liō as to y t we fele of him for thys word is not here spoken as touchinge the nature of God And when he hath thus turmented the king Ezechias it is not for y t he hath forgottē his goodnes mercy which on thothersid he sheweth vnto him But it was nedefull y t Ezechias should first know himself to be in the hāds of God as betwene the pawes in the throte of a liō so must it be that we come to the same point as I haue already saide for otherwise God can not winne vs. There is suche an arrogancye in vs y t we alwaye think our selues to be strong mightie that we can neuer be beaten down but with a great thonder and lightening And forasmuch as we can not magnifie the power of God as it ought to be we talk of it we think somwhat of it but we do not geue vnto it an infinite greatnes so as we be rauished when we think of it so as it occupie all our senses in such sort as it ought It behoueth therfore y t our lord do as a man wold say trāsfigure him self y t is to say make himself terrible more thā all y e lions in the world that he declare himselfe vnto vs w t such a power y t we be vtterly afraid w t all euē as if we espied a hūdred deathes For the wrath of god is not only to make vs die but we se the gulfes of hell opē whē god sheweth himself as our iudge It is therfore no maruel if we be thē so astonished as if a liō shoulde teare vs in peces betwene his pawes break our bones w t histeth if we cōceiue such horror whē god is against vs frō hēce thē procede al these cōplaints y t we see in the Psalmes They y t ar not exercised in these batails perplexities think y t Dauid meant to make his trouble greater thā it was or they thinke it likely that he was very delycate but when we come to the profe we fele y t there is not one word to much for the stormes that the faythfull fele when God searcheth them earnestly and to the quicke surmount al that may be expressed with mouth Let vs not thinke then that this similitude that is here put forth by the kyng Ezechias is superfluous for we shall finde the maiestie of God a great deale more dreadefull then all the woordes here conteined can expresse when it shall please hym to call vs to accompt and make vs fele that he is a iudge for if the mountayns tremble before him and melt away howe may we that are nothynge stande before hym So then let vs note wel whē somtime god taketh frū vs y e tast of his goodnes we shall thynk our selues to be cut of from his kyngdome and perceyue nothing but our sinnes whiche are as great heapes of wood to kindle the fire of his wrath and when we cōsider only that forasmuche as he is aimyghty it must nedes bee that he stryke vs with lyghtning ouerwhelme vs. When we fele these thynges we must nedes be altogether oppressed vntyll he releue vs. And in dede in one minute of tyme we shall be plunged euen to the depth of hell were it not that he helde vs fast by the hand and that we were after a secrete maner stayed by hym although we see not howe Loe this is a doctrine whiche ought to serue vs on the one side to humble vs that we may forget all the strengthe whiche men thynke to haue in them selues and reste our selues vpon the maiestie of God and that we bee altogether throwen downe vnder that maiestie and yet neuerthelesse that we may knowe the ende and necessitie that we haue of hym to vpholde vs euen after an incomprehensible maner And when we shall thinke that he hath altogether forsaken and forgotten vs let vs be assured that yet he wyll holde vs by the hande we shall not perceiue it but yet he wyll doe it and we can neuer get out of suche a maze vnlesse by his infinite mercye he drawe vs out as it is certaine that Ezechias had neuer bene releued if God by his holy spirit had not susteined hym within and enlyghtened hym whyle he was in these great troubles Now after he hath so sayde he added Lorde the payne vexeth me sore comfort thou me But what shall I say It is he that hath done it euē as he hath sayde it Here Ezechias confesseth in summe that as touching him self he is vanquished and that there is no remedy without God helpe and set hym selfe as pledge The word that he vseth signifieth some time to answer for which mē terme to be suretie it may then be thus expressed Lord be thou my suretie in this extremitie for I can no more Thou seest that there is no more power in me then must thou aunswere as suertie for me in my place And this worde
remission of our sinnes that is that God cast them behind his back and cast them there in suche sorte that he punishe them no more nor aske vengeaunce on them And this is worthy to be noted For the deuill alwaye trauaileth to darken this doctrine bicause it is the principall point of oure saluation and as it is shewed vs in holy scripture there is no other righteousnes nor holynes but this fre forgeuenes of sinnes Happie is the man saith Dauid whose sinnes are pardoned Saint Paule saieth that hereby we see what is our righteousnes and that Dauid hath made a briefe summe therof For this cause the deuill hath alwaye trauailed by suttle meanes to tourne men from this that they may not knowe what nede they haue of thys forgeuenes of sinnes as in the Popes church we partly see they say it is not but with penance and confession and beside that that we muste bringe some recompence and if God pardon vs the fault yet that he reserueth the punishment as a iudge And that this should be a derogation to his maiestie if we should say that he wholly and fully pardoneth and they saye that he muste nedes shewe alwaye some rigor with his mercy that otherwyse it were to spoyle hym of his nature Loe howe the Papistes haue treated of the remission of sinnes so that if a man should say vnto thē that God pardoneth oure sinnes of his mere goodnes this shold be to them as a blasphemi for say they we must make satisfactiō And what is y t works aboue measure which we do more thā god cōmādeth vs in his law It is certain y t these are detestable sayings But howsoeuer it be y e pore world hath ben so made drōk w t such sorceries So much y e more thē must we note this place wher it is said that God in receiuyng vs to mercy will entre no more into accōpt with vs as Ezechias saith here Thou haste caste my sinnes behinde thy backe It is true that God hath neither backe nor stomack For we know that his offence is infinite spirituall but he vseth thys similitude to signifie that he pardoneth our sinnes like as whē it is said that he casteth thē to the bottom of the sea y t is as much as if he would haue no more remembrance of them nor would haue them more spokē or made mention of We see then in summe when God receiueth vs in such sort y t he is at one with vs that it is not onely to pardon vs the fault as the Papistes haue imagined and iugle w tout reason but it is to thende that we maye fele his fauor euerye way and that he wyll persecute vs no more And in stede that we were afflicted of his hande and in stede of y t he gaue vs by it a testimony of his wrath that contrariwise he maketh vs to know y t he taketh vs for his childrē that he wil vse vs gētlye shewing the loue y t he beareth vs. Lo here in sumwhat Ezechias meant to say vsing this maner of spech y t god had cast al his sinnes behind his back Now true it is that many tymes though God doth pardon vs our faultes yet he wyl not cesse to chastise vs as it happened to Dauid but that shal not be but for our commoditie and profit to thend that we may walke so muche the more warely in tyme to come I sayde euen nowe that God sendeth his punishement in suche sorte that there remaineth alway some marke to put vs in mynde Then God wyll surely punyshe vs although he be mercifull vnto vs. But these two thynges are not contrariant that is to cast our sinnes behynd his back and to receyue vs by and by to mercye make vs prosper by his blessynge and yet in the meane tyme not to nourishe vs in our idlenesse but to awake vs make vs fele some signe of his wrath to preuēt vs. Yet neuertheles if he meane to declare vnto vs fully the remission of our synnes he will geue vs oftentymes outwarde signes that is to saye he wyll geue vs suche a tast of his goodnesse that we may perceiue assuredly that he hathe shewed mercy vnto vs and that it is impossible that he shoulde vse vs with suche gentlenesse and fauour except he wold examine our sinnes no more and that he fully and perfectly acquiteth vs and that he requireth nothing but that we should walke with him as being made at one and truly reconciled vnto his maiestie Loe thus God declareth vnto vs the remissiō of our sinnes not only by his worde or inwardlye by his holy spirit but also by the frutes that is to say when by his blessing he maketh vs to prosper and whē he handleth vs so fauourably that we are compelled to confesse in our own conscience that he vseth a fatherly bountie toward vs. Then when we shall haue these signes let vs conclude boldly that God hath pardoned our sinnes and that he hath cast them behinde his back neuer to examine or thinke of them any more So then so ofte as we shalbe afflicted of the hande of God let vs remembre that he hath shewed hym selfe good not only to those whome he hath taken out of this world wher they somtime haue endured strong greuous afflictions but that he hath also pardoned their sinnes and let vs knowe that he wyll vse the same goodnesse toward vs. And in doing this let vs learne to humble our selues hereafter Moreouer the grace of God shall so muche the more brightlye shyne as he shall not onlye handle vs with all sauour touching our bodies but also in this that he woulde not haue respect vnto oure sinnes and wyll shewe vs that although we did prouoke his wrath and gaue him occasion alwaye to forsake vs in our myseries yet he wyl not handle vs with rigour but that he wil drawe vs vnto hym by his infinite mercye and goodnesse Now let vs throwe our selues downe before the maiestie ▪ of our good God acknowledging our faultes beseching him that more and more he will make vs to fele them and that it may be to humble vs in suche sorte that comming vnto hym we may bryng only a pure and simple cōfession of our sinnes and that in the meane tyme he geue vs suche tast of his goodnesse that we maye not cesse to runne vnto hym although our consciences doe reproue and cōdempne vs that we may embrace his grace whiche he hath promysed in the name of our Lord Iesus Christe and as oft as he maketh vs to fele it by experience that we may learn to turne it to our profite and that we may be so armed againste all tentations that we maye neuer sinke downe vnder the burden how heauy or troublesome soener it be And that he wyll not only graunt vnto vs that grace but also to all peoples c. THE FOVRTH SERmon ☞ For the graue shall not singe
offence Doth argue vaine my not auailyng crye With woefull sighes and bitter penitence To him from whom the endlesse mercy flowes I cry for mercy to releue my woes And then not daring with presuming eye Once to beholde the angry heauens face From troubled sprite I send confused crye Tâ— craue the crummes of all sufficing grace With foltring knee I fallyng to the ground Bendyng my yelding handes to heauens throne Poure forth my piteous plaint w t woefull sound With smoking sighes oft repeted grone Before the Lord the Lord whom synner I I cursed wretch I haue offended so That dredyng in his wrekefull wrath to dye And damned downe to depth of hell to go Thus tost with panges and passions of despeir Thus craue I mercy with repentant chere ⧠A Meditation of à penitent sinner vpon the 51. Psalme HAue mercy God for thy great mercies sake O God my God vnto my shame I say Beynge fled from thee so as I dred to take Thy name in wretched mouth and feare to pray Or aske the mercy that I haue abusde But God of mercy let me come to thee Not for iustice that iustly am accusde Which selfe word Iustice so amaseth me That scarce I dare thy mercy sound againe But mercie Lord yet suffer me to craue Mercie is thine Let me not crye in vaine Thy great mercie for my great fault to haue Haue mercie God pitie my penitence With greater mercie than my great offence My many sinnes in nomber are encreast With weight wherof in sea of depe despeire My sinking soule is now so sore opprest That now in peril and in present fere I crye susteine me Lord and Lord I pray â–ª With endlesse nomber of thy mercies take The endlesse nomber of my sinnes away So by thy mercie for thy mercies sake Rue on me Lord releue me with thy grace My sinne is cause that I so nede to haue Thy mercies ayde in my so woefull case My synne is cause that scarce I dare to craue Thy mercie manyfolde whiche onely may Releue my soule and take my sinnes away So soule is sinne and lothesome in thy sighte So foule with sinne I see my selfe to be That till from sinne I may be washed white So foule I dare not Lord approche to thee Ofte hath thy mercie washed me before Thou madest me cleane but I am foule againe Yet washe me Lord againe and washe me more Washe me O Lord and do away the staine Of vggly sinnes that in my soule appere Let flow thy pleÌ„tuous streames of clensing grace Washe me againe yea washe me euery where Bothe leprous bodie and defiled face Yea washe me all for I am all vncleane And from my sin Lord cleanse me ones againe Haue mercie Lord haue mercie for I know How muche I nede thy mercie in this case The horror of my gilt doth dayly growe And growing weares my feble hope of grace I fele and suffer in my thralled brest Secret remorse and gnawing of my hart I fele my sinne my sinne that hath opprest My soule with sorrow and surmounting smart Drawe me to mercie for so oft as I Presume to mercy to direct my sight My Chaos and my heape of sinne doth lie Betwene me and thy mercies shining light What euer way I gaze about for grace My filth and fault are euer in my face Graunt thou me mercy Lord thee thee alone I haue offended and offendyng thee For mercy loe how I do lye and grone Thou with allpearcing eye beheldest me Without regard that sinned in thy sight Beholde againe how now my spirite it rues And wailes the tyme when I with foule delight Thy swete forbearing mercy did abuse My cruell conscience with sharpned knife Doth splat my ripped hert and layes abrode The lothâ—some secretes of my filthy life And spredes them forth before the face of God WhoÌ„ shame froÌ„ dede shamelesse cold not restrain Shame for my dede is added to my paine But therey Lord O Lord some pitie take Withdraw my soule from the deserued hell â–ª O Lord of glory for thy glories sake That I may saued of thy mercy tell And shew how thou which mercy hast behight To sighyng sinners that haue broke thy lawes Performest mercy so as in the sight Of them that iudge the iustice of thy cause Thou onely iust be demed and no moe The worldes vniustice wholy to confound That damning me to depth of during woe Iust in thy iudgement shouldest thou be found And from deserued â—laâ—es releuyng me Iust in thy mercy mayst thou also be For lo in sinne Lord I begotten was With sede and shape my sinne I toke also Sinne is my nature and my kinde alas In sinne my mother me conceiued Lo I am but sinne and sinfull ought to dye Dye in his wrath that hath forbydden sinne Such bloome and frute loe sinne doth multiplie Such was my roote such is my iuyse within I plead not this as to excuse my blame On kynde or parentes myne owne gilt to lay But by disclosing of my sinne my shame And nede of helpe the plainer to displaye Thy mightie mercy if with plenteous grace My plenteous sinnes it please thee to deface Thou louest simple sooth not hidden face With trutheles visour of deceiuing showe Lo simplie Lord I do confesse my case And simplie craue thy mercy in my woe This secrete wisedom hast thou graunted me To se my sinnes whence my sinnes do growe This hidden knowledge haue I learnd of thee To fele my sinnes and howe my sinnes do flowe With such excesse that with vnfained hert Dreding to drowne my Lorde lo howe I flee Simply with teares bewailyng my desert Releued simply by thy hand to be Thou louest truth thou taughtest me the same Helpe Lord of truth for glory of thy name With swete Hysope besprinkle thou my sprite Not such hysope nor so besprinkle me As law vnperfect shade of perfect lyght Did vse as an apointed signe to be Foreshewing figure of thy grace behight With death and bloodshed of thine only sonne â–ª The swete hysope cleanse me defyled wyght Sprinkle my soule And when thou so haste done Bedeawd with droppes of mercy and of grace â–ª I shalbe cleane as cleansed of my synne Ah wash me Lord for I am foule alas That only canst Lord wash me well within Wash me O Lord when I am washed soe I shalbe whiter than the whitest snowe Long haue I heard yet I heare the soundes Of dredfull threates and thonders of the law Which Eccho of my gylty minde resoundes And with redoubled horror doth so draw My listening soule from mercies gentle voice That louder Lorde I am constraynde to call Lorde pearce myne eares make me to reioyse â–ª When I shall heare and when thy mercy shall Sounde in my hart the gospell of thy grace Then shalt thou geue my hearing ioy againe The ioy that onely may releue my case And then my broosed bones that thou