Commentary on Isaiah, Commentary on Isaiah · Chapter 39 – Chapter 40
THE XXXIX. CHAPTER.
Verſ. 1. At the ſame time Merodach Baladan, the ſonne of Baladan King of Babel, ſent letters, and a preſent to Hezekias: for he had heard that he had bin ſick and was recouered.
THE expoſitors thinke that this Merodach was the firſt King of the Chaldeans, becauſe his father Baladan held the ſuperioritie amōg the Babilonians, without hauing the title of King. After this Merodach then had reigned 12. yeeres, he ſubdued the Aſſyrians, and made them tributaries vnderunder the Caldeans. For thoſe are deceiued who thinke that the warres were begun by Nebuchadnezar: It may well be that he made an end of them, and whollie ſubdued the Aſſyrians, whoſe power was then like enough halfe ſpent, there remained nothing for him then but to confirme ye kingdome in his owne hands which was cōquered by ye power of his predeceſſor. Now howſoeuer ye Prophet in few words telles how the Ambaſſadors were ſent; yet we muſt obſerue that Merodach did this guilefullie to guggle Hezekias with his flatteries. He threatned the Aſſyrians alreadie whom he knew the Iewes hated for good cauſe becauſe of their continuall warres: that he might get him a companion then, and a fellow helper in his intended warres, hee inſinuates himſelfe cunningly into the amitie of this good King: whoſe heart, as you ſee, was forthwith ſurpriſed with pride, in that hee was too forward in accepting the fradulent flatteries of this Tyrant, and ſuffered himſelfe to be poiſoned therewith.
And yet the pretence was nothing elſe forſooth, but that the Ambaſſadors came to congratulate with him, in regard of the late recouerie of his health: howbeit the holy hiſtorie ſeemes to alleadge another reaſon; to wit, that Merodach was moued to ſend by a miracle: 2. Chron. 32.31. No doubt but this going backe of the Sunne was renowned far and neere: neither could it be, but many nations were much moued by the report of ſo vnwonted a thing. But it is hard to ſay, that ſo profane a man reſpected any other thing, then to catch Hezekias by this meanes in his nets. And becauſe God had by ſo excellent a ſigne, ſignified how deare the ſafetie of Hezekias was vntounto him, Merodach thought with himſelfe (as the wicked and vnbeleeuers are wont to abuſe ſuch teſtimonies of Gods fauour, to the ſeruing of their own turnes) that his warres which he meant to vndertake, muſt needes ſucceed wel, and be bleſſed from heauen, if he might get ſuch a one as Hezekias to take his part. Thence it was that to manifeſt his good will, he ſent his Ambaſſadors to him with a preſent: for he meant to winne him, becauſe ſuch an acquaintance ſhould be fit and profitable to aid him againſt the Aſſyrians, whom the Iewes (as he well knew) hated moſt deadly. Thus you ſee the policies of Kings and Princes,The practiſes of idolatrous Kings and Princes. to wit, by cloſe conueiances to ſerue their owne turnes, neuer caring by what meanes they procure aid, ſo they may make themſelues ſtrong againſt their enemies.
Verſ. 2. And Hezekias was glad of them, and ſhewed them the houſe of his treaſures, the ſiluer, and the gold, and the ſpices, and the pretious ointment, and all the houſe of his armour, and all that was found in his treaſures: there was nothing in his houſe, nor in all his kinkdome, that Hezekias ſhewed them not.
THe Prophet plaies the hiſtoriographer. For firſt hee telles plainly what Hezekias did: next, he will ſhew why he did it; to wit, becauſe ambition had blinded his eies: and thus he meant to make himſelfe great in the ſight of the Ambaſſadors. Thus he taxeth this inordinate ioy, from whence proceeded ſo great care at length to feaſt and welcome them. He that ſhall reade the hiſtorie barely, wil thinke there is no great fault to be found in Hezekiah for any thing he did. Was it not humanitie in him to receiue ſuch Ambaſſadors with gladneſſe and magnificence, and to ſhew them all ſignes of louelove? Who can denie it? Nay, hee had ſhewed himſelfe more then barbarous, if hee had reiected thoſe who in ſuch kind manner came to viſit him; or, if he had ſet light by the friendſhip of ſo mightie a King. Notwithſtanding all this, his heart was too farre tickled with vanitie and ostentation. For he meant to ſhew his greatneſſe, to the end the Babylonian might know that this amitie ſhould ſerue him to good purpoſe; which he further inſinuated by ſhewing his riches, munitions, and furniture for warre. Hee was alſo blameworthy, for deſiring to bee ſupported by ſtrange and vnlawfull meanes: for therein he bereaued God of his honour, who had freely deliuered him out of two great dangers: otherwiſe, the Prophet would neuer hauehave reproued him ſo ſharply for this fact.
Heere is a faire looking glaſſe therefore, in which eueryevery one may ſee that there is nothing ſo dangerous, as to bee blinded with proſperitie:Nothing ſo dangerous, as to bee blinded with proſperitie. to which purpoſe it was well ſaid long agoe; It is a harder matter to beare proſperitie then aduerſitie. We wax vnruly and inſolent when things fall out as wee would hauehave them; neither can we be kept in awe by any threatnings or admonitions whatſoeuer. If this befell Hezekias, whom the Prophet before hath ſo much commended, whoſe onelyonly treaſure was the feare of God: Chap. 33.6. how ought we to watch ouer our owne hearts, leſt we fall into the like dangers?
He ſuffers himſelfe to bee ouerſwaied with vaine oſtentation,If ſuch a mightie Cedar fell, what ſhall become of ſuch low ſhrubs as we be? and neuer remembers that being halfe dead before, the Lord drew him out of his graue by a miracle from heauen. In the 20. verſe of the former Chapter, hee vowed to ſing the praiſes of God all the daies of his life, in the aſſemblie of the Saints. Now when he ſees ſome ſuing for his friendſhip, and that a mightie Monarch ſends from far to ſalute him, he preſently forgets God, with al the benefits which he had receiued at his hands. Do we ſee this good King ſo ſoone ouerthrowne, and ouerſwaied with pride and ambition, let vsus learne to hold our ſelues within the liſts of modeſtie, by which we may daily be preſerued in the feare of God.Modeſtie the meanes to hold vsus in the feare of God.
Verſ. 3. Then came Iſaiah the Prophet vntounto King Hezekias, and ſaid vntounto him; What ſaid theſe men? and from whence came they to thee? And Hezekiah ſaid; They are come from a farre Country vntounto me, from Babel.
HEe goes on with the ſame narration ſtill; but he addes doctrine vntounto it. And howſoeuer he vtters not a word of Gods ſending of him, yet it is moſt certaine that he did this by the inſtinct and commandement of the holy Ghoſt; for which cauſe he adornes himſelfe with the title of Prophet: wherein he ſignifies that he came not as a priuat man, but as hee that was to execute the office which God had inioined him; to the end Hezekias the King might know, that he had not to doe with Iſaiah the Prophet now,The King called not for Iſaiah now. as with a mortall man. In that he ſaith he came; we may gather that the King called him not, but let him reſt at home in his houſe, whileſt hee ſhewed and diſcouered all his riches: for Prophets are not wont to be called, when ſuch matters are in hand. Before, when calamities beſieged him, and that Rabſhekeh had proudly and diſdainfully blaſphemed the God of Iſrael, then Iſaiah the Prophet was ſought out and ſent for, to intreat him to lift vp his praier for the remnant that was left: Chap. 37.4. and to giuegive him ſome word of conſolation and comfort. Thus the Prophets are ſought vntounto when aduerſitie and troubles are neere, or vponupon vsus: but all things being quiet and well, the Prophets are forgotten;Prophets vſually ſent for in extremitie, but forgotten in proſperitie. nay, they are reiected becauſe they trouble the feaſt (as they ſay) by their wholſome admonitions, and ſeeme to fill all the company with nothing but melancholie.
Iſaiah came notwithſtanding vncalled for; wherein we are behold his conſtancy:Iſaiah his conſtancie to be noted. whoſe example may teach vsus, not to tarrie till wee be ſent for by ſuch as ſtand in neede of our office, whileſt they pleaſe themſelues in moſt hurtfull vices, and plunge themſelues into perill by their lightneſſe, ignorance, or malice. It is our duties to gather the diſperſed ſheepe together; yea, we ſtand bound to doe it carefully, though no man ſhould require this dutie of vsus.
Now howſoeuer Hezekias deſerued to bee ſharply rebuked, in that he ſuffered himſelfe to be ſo ſoone corrupted by the King of Babylon, neuer asking counſell of God;The modeſty of Hezekias yet the great modeſtie that was in him is worthy of memorie. Why ſo? He repulſeth not the Prophet, neither diſdaines he his meſſage, as if hee had reproued him without cauſe, but giues him a mild anſwer, and in concluſion receiues his hard cenſure peaceably. He had done better if he had inquired at the mouth of the Lord at the very firſt, as it is in Pſalm. 119.24. Thy ſtatutes are my counſellers: but hauing failed herein vnawares, it was a ſingular vertue in him obediently to receiue the reproofe of his fault which he had committed.
The firſt queſtion.What ſaid theſe men?] The Prophet hits him not home at the firſt, but prickes him gently, that he might bring him by degrees to confeſſe his fault. For Hezekias flattered himſelfe, and thought himſelfe in as good eaſe as might be. It was needfull therefore he ſhould be awakened out of this his ſleepe by little and little. I grant this firſt blow was a very piercing one: as if he ſhould hauehave ſaid; I pray thee vvhat haſt thou to doe with theſe fellowes? Oughteſt thou not much rather to hauehave fled from ſo contagious a peſtilence? He askes alſo what the ſumme of their meſſage was, to ſhame Hezekias, who was ignorant of the ſerpent which lay hidden vnderunder the ſweet flowers: for he finds no fault with the gratulation of theſe Ambaſſadors, although poiſon was alſo mingled therewithall: but he aimes at the ſnares which the Caldeans had ſet to trap Hezekias his feete. Notwithſtanding it ſeemes by his anſwer, that he was little moued by this light reprehenſion, becauſe he pleaſed himſelfe too much as yet, in that which he had done; for he vaunts that theſe men were come to him from a farre Country, from Babylon. No doubt but Iſaiah knew this Countrie well, ſo as Hezekias needed not ſo eloquently to hauehave deſcribed the farre diſtance of the place: but thus he flattere himſelfe, becauſe ambition poſſeſſed him. It was requiſite therefore that his ſore ſhould bee gaged to the bottome, and lanſed with ſharper inſtruments.
Verſ. 4. Then ſaid hee; What hauehave they ſeene in thine houſe? And Hezekiah anſwered; All that is in mine houſe hauehave they ſeene: there is nothing among my treaſures that I hauehave not ſhewed them.
The ſecond queſtion.AGaine he ſaid, &c.] Hee continues on his couert admonition, to ſee if Hezekias will at laſt bee touched and diſpleaſed with his ſinne. But he cannot yet win ſo much of him, albeit it is almoſt incredible that the King ſhould be growne ſo ſenſleſſe, as not to feele ſuch prickings. For he knew wel enough that the Prophet came not as curious folkes doe, to inquire of newes, or to paſſe the time in meriment with the King; but to conferre with him about ſome matter of importance. How euer it were, yet his calme anſwer is to be commended; for he falles not out with the Prophet, but modeſtly confeſſeth how all things went. But no ſigne of repentance appeares, neither confeſſeth he himſelfe faulty: for hee conſidered not his ſinne in this his drowſineſſe.
Ambition is ſo cunning a witch,Ambition a deceitfull witch. that ſhee not onelyonly bewitcheth men with her ſweete poiſon, but takes away all their ſenſes: ſo as though they be admoniſhed, yet they repent not at the firſt onſet. When we therefore ſee this good King ſmitten with ſuch a benummedneſſe, that hee feeles no reprehenſions, neither can bee brought to the knowledge of himſelfe, wee ought by his example carefully to beware of ſo dangerous a plague.
Verſ. 5. And Iſaiah ſaid to Hezekiah; Heare the word of the Lord of hostes:
6. Behold, the daies come, that all that is in thine houſe, and which thy fathers hauehave laid vp in ſtore vntill this day, ſhall be carried to Babel: nothing ſhall be left, ſaith the Lord.
BY this iudgement heere pronounced by God, we may ſee that Hezekias his ſinne was not ſmall, howſoeuer common reaſon would iudge it otherwiſe. For in as much as God keepes alwaies a meaſure in his chaſtiſing of men;Hezekias had not faulted lightly. God keepes a meaſure in his chaſtiſements, Ier. 30.11. from the greatneſſe of the correction we may gather, that this was no light offence, but an horrible crime. And hereby we are alſo admoniſhed, that men can neuer diſcerne aright, neither of their words nor workes, but that God is the onelyonly competent Iudge thereof.God the only competent Iudge both of our words and workes. Hezekias ſhewes his treaſures: were they gathered together to lie alwaies hidden vnderunder locke and key? Hee receiues the Ambaſſadors courteouſlie; Should hee hauehave driuen them away? Hee heares their meſſage: but ſince the enemie of the Aſſyrians ſeekes amitie with him, ſhould he ſet light by ſuch a commoditie? In a word, what fault is to bee found in all this, if you looke to the outward act? But God, from whom no ſecrets are hid, ſpies firſt of all ingratitude in Hezekias, in this his gladneſſe: for he forgets the miſerie which preſſed him but a little before, and ſets the Caldeans (as it were) in the place of God, to whoſe honour his body and goods were to be conſecrated and dedicated. Secondly, he notes his pride; becauſe hee indeuoured beyond meaſure to be renowned, in regard of his magnificence and riches. He was faultie alſo touching his diſordered affection, in making ſuch a league as was the deſtruction of the whole ſtate. But the greateſt fault of all was his pride, which after a ſort ſtrippes mens hearts of all feare of God: for which cauſe Augustine rightly breakes out into this exclamation; O what and how great is the poiſon of ambition, which cannot be cured but by a counterpoiſon!Auguſtine. The poiſon of pride not to be cured but by a counterpoiſon. For he had reſpect vntounto that place in the Corinths, where the Apoſtle ſaith; the angell of Satan was ſent to buffet him, leſt he ſhould be exalted aboue meaſure: 2. Cor. 12.7.
Hezekias was inuincible whileſt all things ſtood in a deſperat caſe: and now he is ouercome by theſe allurements, and is not able to conquer nor reſiſt his owne vaine ambition. Let vsus conſider how dangerous a malladie this is, and let vsus keepe ſo much the more diligent watch ouer our falſe and treacherous hearts. Now in regard the Prophet was to pronounce ſo heauie a ſentence, he ſaith firſt, that God enioined him to ſpeake: Heare the word of the Lord, ſaith he: in the next verſe he repeates it againe: not that he laies the matter whollie vponupon God, becauſe he feared ill handling; but to the end he might touch the heart of the King to the quick. Wherein we may againe note his great boldnes and conſtancie.Iſaiah his boldnes and conſtancie. He dreads not the preſence of the King, he feares not to diſcouer his diſeaſe, nor to threaten Gods iudgemēt againſt him. For although Kings eares were then ſomewhat nice and delicate, yet being aſſured that God had ſet him a worke, he executes his charge couragiouſlie, how vnpleaſant ſoeuer his meſſage was. The Prophets were indeed the Kings ſubiects, and therefore vnderunder ſubiection: neither attributed they any thing vntounto themſelues, vnleſſe they were to goe on Gods errant. But then, what high imagination is there which ought not to be brought downe vnderunder his Maieſtie? Had he minded to hauehave retained the fauour of his Prince he would hauehave bin mute as flatterers are: but he had an eie to his calling, and indeuors to diſcharge the ſame faithfullie.
Nothing ſhall be left.] The maner of this chaſtiſement wherewith the Lord threatens Hezekias is to be obſerued: for he takes away from his ſucceſſors thoſe things wherein he gloried ſo much, to the end they might not hauehave occaſion to doe the like. See how God puniſheth the ambition and pride of men: for their name, or kingdome, which they imagined ſhould laſt for euer, is raced out: they are deſpitefullie intreated, and their memorie is curſed: In a word, he ouerturnes their fond conceits, ſo as they find the cleane contrarie to that which they conceiued in their fooliſh braine.
Obiect. If it be obiected; that it is no reaſon a whole citie & kingdom ſhuld be deſtroyed or caried away captiue for one mās fault; ſeeing ye holy Ghoſt in many places pronounceth, that the open and vniuerſall obſtinacie of the Iewes was the cauſe why God gaue both Citie and Countrie for a pray to the Caldeans: I anſwere, Anſ. that no abſurditie can enſue, if God be ſaid to puniſh the ſinne of a particular perſon, and that of a whole nation together.God can puniſh the ſinne of a perticular perſon, and that of a whole kingdome together. For ſince his wrath laid the whole Countrie waſt, all were to acknowledge their offence; and eueryevery one in particular was to conſider what he had deſerued: that ſo none might lay the fault vponupon another, but eueryevery man might rather condemne himſelfe.
Furthermore, ſeeing the Iewes were culpable alreadie before the iudgement ſeate of God, Hezekias was iuſtly permitted to fall, that the way might be opened for God his wrath to breake forth, and to haſten the execution of his vengeance. And the like we know fell out in Dauid. For it was not by chance that he was moued to number the people, but it came to paſſe by the fault of Iſrael, whom the Lord meant by that meanes iuſtly to chaſten. The wrath of the Lord, ſaith the text, was kindled againſt Iſrael, and he moued Dauid againſt them to number the people, 2. Sam. 24.1. So alſo in this place Hezekias is threatned with a iudgement: but the ſinne whereby he prouoked the wrath of the Lord to burne, was a iuſt vengeance vponupon the whole people for the ſinnes committed by them before.
Verſ. 7. And of thy ſonnes, that ſhall proceed out of thee and which thou ſhalt beget ſhall they take away, and they ſhall be Eunuches in the Palace of the king of Babel.
THis might ſeeme worſe then the former threatning to Hezekias, and therefore it is referred to the laſt place, to amplifie the iudgement. If any calamitie do befall a countrie, Kings, and theirs, thinke to be exempted from it, becauſe they are none of the common ſort. When the Prophet telles him then that his ſonnes ſhall be caried away captiues, we may well ſay, that this ſeemed a very hard ſentence to him indeed.
Moreouer we may from hence gather how much God deteſted this confidence which Hezekias repoſed in his riches and outward eſtate (whereof alſo he vanted in the preſence of theſe infidels) ſeeing he takes vengeance of this crime as of a ſinne irremiſſible by ſo horrible an example, becauſe the King had ſhewed his treaſures to theſe heathens and infidels.
Verſ. 8. Then ſaid Hezekiah to Iſaiah, The word of the Lord is good, which thou haſt ſpoken: and he ſaid,*Or, at leaſt, let there be. Yet there ſhall be peace and*Or, ſtabilitie. truth in my daies.
FRom this anſwere of Hezekias we gather, that he was not rebellious nor preſumptuous, ſeeing he quietlie heard the Prophets reprehenſion, though he was not much moued with it at the firſt: for hearing that the Lord was angrie, he condemnes himſelfe without any replies, and confeſſeth, that he is iuſtlie puniſhed. In whom we hauehave a paterne of true teachablenes and obedience: for when he heard the iudgements of God denounced againſt him, he ſtood not vponupon tearmes with the Prophet, but ſhewed himſelfe modeſt and meeke.Wee muſt hearken to the Lords voice not only when he admoniſhe…h vsus, but whē he pronounceth ſentence of condemnation againſt vsus. From the example then of this good King, let vsus learne to hearken to the Lords voice quietlie, not only when he exhorts or admoniſheth; but alſo when he condemnes and terrifies vsus, in giuing iuſt ſentence vponupon vsus.
In ſaying, that the word of the Lord is good: he firſt of all commends his iuſtice, and with patience accepts of that which for the tartnes of it might hauehave driuen him to ſwelling and impatiencie: for the very reprobates hauehave ſometimes confeſſed the fault, and yet their ſtubborne hearts hauehave neuer bin ſo tamed, but they hauehave grudged againſt the reuenging hand of their Iudge. To the end that Gods threatnings may hauehave a ſweet reliſh therefore, it is neceſſarily required that wee conceiue ſome hope of pardon in the middeſt of Gods diſpleaſure: otherwiſe, our hearts will bee alwaies ſo ſtuffed with bitterneſſe, that nothing but gall and wormewood will proceed out of the ſame. But he which in his heart is perſwaded that though God corrects, yet he ceaſeth not ſtill to retaine the louing affection of a father;Faith will teach vsus that nothing is more profitable for vsus then Gods fatherly chaſtiſement. ſuch a one will not onelyonly acknowledge God to be iuſt, but will alſo meekely and patiently beare his temporarie ſeueritie. To be ſhort, where the feeling of Gods louelove takes place, ſo as this principle be once fixed in our hearts, that he is our father, it ſhall not much diſmay nor trouble vsus to be heaued vp, or caſt downe, according as it pleaſeth him: for faith will teach vsus that there is nothing more profitable then his fatherly chaſtiſement.
In this ſort Dauid in all humilitie anſwers the Prophet Nathan, who ſharply rebuked him: I hauehave ſinned againſt the Lord: 2. Sam. 12.13. (which imports as much as that ſpeech of old Hely; It is the Lord, let him doe that vvhichwhich is good in his eies: 1. Sam. 3.18.) For he is ſilent, not becauſe it could aduantage him nothing at all to murmure; but becauſe hee willingly ſubmits himſelfe to Gods iuſtice. It ſeemes that Sauls ſilence tends to the ſame end, when Samuel told him that the kingdome was rent from him: 1. Sam. 15.24. But becauſe the puniſhment onelyonly terrified him, he was touched with no compunction of heart at all for his fault. It is no wonder then though he be full of garboilings inwardly ſtill, albeit hee ſet a faire countenance of it outwardly; becauſe he could not reſiſt accordingly as he would: for malefactors that hauehave fetters on their heeles,Simile. and mannacles on their hands, are wont to intreat thoſe Iudges, whom they could find in their hearts to tumble frō their ſeates, and to ſtampe them vnderunder their feete. But becauſe Dauid and Hezekias are in ſuch wiſe hūbled vnderunder the mightie hand of God, that they loſt not the aſſurance of pardon, they choſe rather willingly to beare the blowes wherewith they were ſmitten, then to pull their necks out of the yoke.
It is alſo very remarkeable, that Hezekias not onelyonly confeſſeth that this ſentence of God is good, but that alſo, vvhichwhich Iſaiah had ſpoken: for this word thou, hath great weight in it, in that hee is contented with all reuerence to receiue the word, though ſpoken by a mortall man; for hee looked to the chiefe author of it.
The libertie which Iſaiah tooke might hauehave ſeemed ſomewhat too harſh and comberſome in the eies of a King: but taking him (as he was indeede) for the ſeruant of God, he ſuffers himſelfe to bee cenſured of him. Which being ſo, their niceneſſe is inſupportable, who can beare no admonitions nor reprehenſions at all, but in diſdaine, obiect againſt the Paſtors and Miniſters of the word: Are you not men as well as wee? As if forſooth God were not to be obeied, vnleſſe he ſhould ſend an Angell to admoniſh them: or, vnleſſe himſelfe ſhould ſpeake vntounto them from heauen. Hence alſo we may learne, what to thinke of ſuch fantaſticall ſpirits, who ſeeming to reuerence God, doe notwithſtanding wilfully reiect the doctrine of the holy Prophets.
But if they were ſo readie to obey God, then would they giuegive as much audience to him in the perſon of his ſeruants, as to himſelfe if hee ſhould thunder from heauen. I confeſſe wee muſt diſtinguiſh the true Prophets from the falſe, and the voice of the Paſtor from the ſtranger: but we muſt not reiect all, hand ouer head,Thoſe that are indeed willing to obey God, will giuegive him as much reuerence whē he ſpeakes by the mouth of one of his ſeruants, as if himſelfe ſhould ſpeak vntounto them out of a thū der from heauen. vnleſſe we meane therewithall to reiect God himſelfe. Yea, they muſt be heard of vsus, not onelyonly when they exhort and reproue, but alſo when they condemne and threaten vsus (in the name of God) to be puniſhed for our ſinnes.
The particle Ci, is taken heere for an exception: and therefore I hauehave tranſlated; Yet there ſhal be peace. For Hezekias addes ſomewhat more therein to the former; to wit, hee thanks God in that hee hath mitigated the puniſhment which he had deſerued. As if he ſhould ſay; The Lord might hauehave raiſed vp enemies againſt mee forthwith, that might hauehave driuen mee out of my Kingdome: but now he ſpares me, & in deferring the iudgement, moderates the puniſhment which I ſhould of right ſuſtaine.
This ſentence may alſo be expounded by way of a praier, yet let there be peace: ſo as Hezekias ſhould requeſt that the correction might be deferred to another time. Notwithſtanding, it is more probable that he applies that to the cōforting of his ſorrowfull heart, which the Prophet had ſaid of the daies to come; that thereby hee might arme himſelfe with patience, becauſe a ſudden iudgement would hauehave aſtoniſhed him much more. This exception then agrees well for the tranquillitie of his minde; yet God will ſpare for the terme of my life. Notwithſtanding, if any had rather expound it, For there ſhall bee peace; I hinder him not. Some take the word truth, for the ſeruice of God and true religion; as if in dying, hee ſhould render thanks to God that the pure doctrine ſhould remaine vncorrupted: but I had rather take it for ſtabilitie, or a quiet ſtate of the Kingdome: vnleſſe any had rather take it to ſignifie an aſſured proſperitie, and of long continuance.
Now Hezekias might ſeeme cruell, in that he vtterly neglected his poſterity, as one that cared not much what became of things after his death. For theſe are horrible blaſphemies which ſwiniſh EpicuresHorrible blaſphemies of ſwiniſh Epicures. and others of that rout hauehave in their mouthes at this day; When I am dead, let the earth bee on a flaming fire. Againe, When I die, let all die with me. But Hezekias had a far other meaning: for albeit hee deſired the proſperitie of ſuch as ſhould ſuruiue him, as much as his owne; yet hee could not ſet light by the ſigne of Gods merciemercy, who deferred the execution of this iudgement till after his death. For he might conceiue hope from thence, that his ſucceſſors ſhould in the end bee partakers of this fauour and merciemercy. Some thinke he reioiced for this delay, becauſe wee ought not to care for to morrow, conſidering that the day hath enough with his owne griefe: Mat. 6.24. But this ſutes not well in this place: for Hezekias contemnes not the poſteritie, but perceiuing that God did fauourably mittigate the chaſtiſement which hee had deſerued, hee thanks him for it, (as we hauehave ſaid) in regard it was his dutie to accept of the preſent merciemercy offered, howſoeuer the iudgement was deferred till after his death. Truly wee for our parts are to performe all ſeruices to the age in which we liue, and to hauehave ſpeciall regard vntounto it: wee muſt not caſt off all care for the time to come; but it is our duties to imploy our vttermoſt indeuors for that which is preſent, and now moſt preſſeth vponupon vsus.We ought to performe our ſeruices to the vtmoſt to that age in which we liue. Wee which liue in theſe times together, are more neerly conioined in affection by the Lord, that by our mutuall communication, wee might helpe one another as much as in vsus lies.
It is alſo to be noted, that in reſpect of Hezekias his ſinne, hee had iuſt cauſe to feare, leſt the Lord might againe ſhorten and cut off the courſe of his life, which had been prolonged before, euen when hee lay at deaths doore. Hearing therefore the promiſe to be ratified and confirmed, hee giues thanks to God, and is the more patient, in regard of the calamitie to come; although it could not but bee irkeſome and greeuous to him to thinke of it.