Sermons on the Song of Hezekiah, Sermon 4

Sermons on the Song of Hezekiah · Sermon 4

THE FOVRTH SERmon.

☞For the graue ſhall not ſinge of the, and the dead ſhall not prayſe the, nether ſhall they that are brought down into the pitte waite for thy truthe. The lyuing, the lyuing ſhall ſing of the, as I do this day: the father ſhall make thy truthe knowen to his children. The Lorde it is that ſaueth me: we wyll ſing a ſong in the temple of the Lorde all the dayes of our lyfe. And Eſai, commaunded, that one ſhold take a cluſter of figges, and make a plaiſter of them to lay vponupon the ſore, and he ſhoulde be whole. Then ſayd Ezechias, what ſigne ſhall I hauehave that I ſhall goe vp into the houſe of the Lorde?

IT is certaine that if our lyfe were ordered as it ought to be, we ſhoulde alway ſhoote at this principall marke, to honour God ſo longe as we be in this worlde. And good reaſon it is y^t we applie all our ſtudie therunto ſeing that without ende and ceſſing we proue the gracious good dedes that he doth vsus. For this cauſe nowe Ezechias after that he hath knowledged that god prolonged his life, and hath geuen him a profe to witneſſe his ſingular louelove toward him, ſayth y^t with ſo muche more courage he wil magnifie the name of p. 57God to cōfeſſe the receit of ſo great a benefit. And expreſly he ſayth that this ſhall not only be whyle he is in the worlde that he will trauayle to hauehave the name of God bleſſed, but he wil endeuour alſo for his ſucceſſours that it may for euer be knowē howe God hath wrought for him. Finally for cō cluſion he ſaith that there is no ſauiour but God: and if men reſt them ſelues vponupon hym their ſaluation ſhalbe certain and infallible.

But it may ſeme ſtraunge that he ſayeth that y^e death nor yet the graue ſhall not be to prayſe god, for it ſemeth that he accompted vpō and knoweth no other goodneſſe of God but whē he preſerueth men in this frayle life. In dede if we loke not but here belowe, our faith ſhalbe but weake. And we knowe that we lyue to no other purpoſe but to taſt in part the goodneſſe of God, to the ende we may be drawen by hier and altogether rauiſhed to the heauenly lyfe. It ſemeth then that Ezechias is to muche geuen to the worlde, and that he hath no conceiuing of the ſpirituall kyngdome of God. For in ſaying that the graue can not praiſe God, nor they y^t be dead, it ſemeth that he hathe no other regarde but to this preſent lyfe. And we knowe that it is ſayde in the firſt place, that God wil be glorified as wel in our death as in our life. And S. Paul for the ſame cauſe ſayeth, that he careth not whether he lyue or die, ſo the glorye of God might be alway auaunced. There appeareth to be great diuerſitie betwene S. Paul and Ezechias, for the one fleeth and abhorreth death, alleging that thoſe whiche are departed ſhall not prayſe God, the other ſaith it is to me al one whether I lyue or dye, for God ſhall alwaye be glorified p. 58in me. If we beholde the eſtate of thoſe that are departed in that, that they are drawen oute of this world, and that God hath taken them nerer to him, it is likely that they ſhold be better diſpoſed, & more chearfull to bleſſe his name. Fourthly we be here heauely loden in this priſon of oure body, we can not half (as a man may ſay) opē our mouth to praiſe God, we goe not with a free courage nor with ſo vehement feruor of zele, as were requiſite: now the dead are not ſo encombred,2. Cor. 5.2 Cor 5 they are not abſent from God as we are (as S. Paule ſpeaketh in the ſeconde to the Corinthians) they may then ſo muche the better agree with the angeles of paradiſe in this melodie. And we knowe what is ſaid of the angels (as it is to be ſene in the vi. Cha. of Eſay) that without ceaſing they cry, bleſſed be the Lorde of hoſtes, the holy, the holy, the holy. Then as farre as we may iudge, thoſe whom God hathe drawen out of this tranſitorye life, ought to be more readye to prayſe hys name. But let vsus firſte marke that Ezechias here had reſpect to the cauſe why God placed vsus in thys world, and wherfore he kepeth vsus therin. He aſketh not any reward of vsus. He is not lyke vntounto a man that ſetteth ſeruauntes in his houſe: for that wer to emprow his lands, & make profite therof, nether is he like vntounto a great prince which requireth to hauehave manye ſubiectes, for that he is to be maintened and ſuccoured by them when he hathe nede. But God ſeketh no auauntage by vsus, as he hathe no nede: OnelyOnly he will that we do homage to hym for all the benefites y^t he geueth vsus. For all our life ought to be applied to this marke, (as euen now we hauehave touched) y^t we bleſſe god, p. 60and render witnes that his benefits were not caſt away vponupon vsus as they ſhould be if we were lyke dōme men. Lo this it is that we hauehave to obſerue, that Ezechias (in ſayinge that the lyuynge ſhall praiſe God) meant to note, that men peruert the order of nature whē they awly not themſelues to praiſe God, and that theyr vnthankfulnes is by no meanes excuſable, when they bury the graces of God and put them in obliuion. Seyng it is ſo thē that our Lord requireth of vsus nothyng but y^t hys name be glorified in the world, it is not to be merueyled that Ezechias ſaieth: the liuing, the lyuing ſhall praiſe God.

We muſt alſo note what difference is betwene the ſtate of the liuing and of the dead. Though the dead praiſe god, yet we can not iudge nor imagine that they aſſemble after our maner to ſhewe an agrement of theyr fayth. Eche one of them cā right well praiſe God by him ſelfe, & yet it meaneth not that they ar gathered together in one body, as we are nowe, for the ſcripture ſaieth nothing thereof. And we maye not forge fantaſies of oure owne braine as we thinke good. For we know that god reſerueth this perfection to the latter day that we ſhould be all vnited and in ſuche ſort ioyned vntounto our God that his glory ſhould fullye ſhine in vsus. For as muche then as they whiche are departed hauehave not ſuche a manner of exercyſinge them ſelues in the prayſynge of God as we, therefore it is ſaid that, that is a thynge properly perteynyng to vsus that be lyuyng.

But there is yet more. For Ezechias ſpeaketh not here ſimply of death as we hauehave touched alreadye, but he ſetteth oute hys death to be ſuche p. 61as if he had bene cut of from the Churche of God, and from all hope of ſaluation, when this iudgement was come to be executed, or as if he had bene before hys Iudge: Then Ezechias prepared not him ſelfe to dye, as by nature we can not flee thys neceſſitie: but he had thys teſtymonye of Godes wrath, wherewith he was ſo feared as if all were loſt to hym. Nowe we knowe that no man can ſynge the prayſes of God excepte he hauehave occaſion and matter. For whan oure Lorde ſheweth vsus a terrible countenaunce, oure mouthes are ſtopped, we are fylled wyth ſuche anguiſſhe, that it is impoſſible for vsus to bleſſe hym. Rather contrariwiſe there ſhall be nothynge but gnaſhynge of teethe, when the wrath of God ſhall ſo aſtoniſhe vsus. Loe thus ſtoode Ezechias. On the other ſyde, when God ſheweth hym ſelfe mercyfull towarde vsus,Pſal. 51. Pſal. 40.Ps 51Ps 40 and vttereth ſome ſigne of hys fauor toward vsus, he openeth oure mouthes, as it is ſayde in the li. Pſalme. Lorde thou haſte opened my mouth: therefore wyll I ſynge thy ſonges. And in other places. Lorde thou haſte put a newe ſonge in my mouthe, by thys the Prophete ſignyfieth when God maketh them ioyfull for theyr delyueraunce frome ſome euyll, that by thys meane, he ſtyreth them vp to ſynge hys ſonges, and to bleſſe hys name, and to be myndefull of hys benefytes. So then, when we conceaue nothynge but altogether terrour in God, we are in aſwounde, and then the gate is ſhutte ſo that we can not prayſe God. So Ezechias in this place, ſayinge that the dead ſhall not praiſe god, meaneth not generallye all thoſe that departe oute of this tranſitorye lyfe, p. 61but thoſe whiche are as it were cut of from God, and are confounded with his wrath, who alſo taſt not his goodnes any maner of way, & are made naked and eſtranged from all hope of healthe. It is then impoſſible that ſuch ſhould praiſe God.

There is yet another point to note. For when the faithfull are holden downe & oppreſſed wyth any diſtreſſe, they ſe nothing but theyr own grief, and eueryevery man hath experience of this in him ſelfe to much. When any euyll hath caſt vsus downe altogether, we can not applie oure ſelues to anye other thing, for we are there holdē faſt as in a ſtreight priſon. So was Ezechias, as alſo it is ſaid in the lxxxviii. Pſalme. That the ſtate of thoſe that are dead, is a land of forgetfulnes: men knowe not there what God is. This ſemeth to be a blaſphemie. But theſe maners of ſpech procede of the vnſkilfulnes and weakenes of men, that is bicauſe they can not withdraw them ſelues to iudge with a ſetled ſence, & to hauehave a well framed and ordered knowledge. But the trouble ſo vexeth & carieth them awaye that they ſpeake as at randon & confuſely. Behold, Iob ſaieth that men beyng taken out of this world hauehave no more carefulneſſe, but eueryevery one is at reſt,Iob. 3.Job 3 as if there were a confuſe mixture, that the maſter & the verlet were all one, and that the tyrant ſhoulde cauſe no more terror. He ſpeaketh of the ſtate of thoſe that are departed, as if death ſhould deſtroy all thinges. Yet he had not ſuch opinion, but it was bicauſe that his ſorow ſuffred him not to ſpeak as a mā at reſt. For he was toſſed with ſuch vnquietnes that his words wā dred. So may we think of Ezechias. He ſpeaketh not of the eſtate & condition of thoſe that are departed p. 62as the ſcripture teacheth vsus, and why? his heauines, & the horrour whiche he had conceiued bare rule ouer him in ſuche ſorte that he wiſte not where he was: it is true y^t this is not for excuſe.

And thus therfore oure Lorde geueth vsus mirours of our frailenes when we ſee that the moſte holy, & moſt perfect ſpeak ſo. Yet in y^e meane time God ſupported Ezechias, becauſe the principall thing remained with him ſtyll, as we hauehave already ſene, that he tended to this mark to glorifie the name of God, for he had rather die a hundred tymes than to be one minute in this world prophaninge by vnthankfulnes the benefites that God hath done for him. Lo than Ezechias kepeth this rule that men ought not to deſire to liue one daye but to that end that God might be glorified in it. But in the meane time this y^t he was toſſed with ſo great troubles that he could not orderly ſpeake as he ought, proceded of his weakenes, whiche God holdeth for excuſed and ſupporteth. For it is not a diſobediēce, though we hauehave many ranging wordes in our prayer. It is true that we oughte alway to frame our ſelfes to his rule, which is geuen vsus, to thend that eueryevery man pray to God, not at aduenture, and after his own fanſie. But how ſoeuer it be, we ſhall hauehave meaſurable ſorowes, & complaintes in vsus, and it behoueth that god hauehave pitie of vsus in this behalfe. Loe in a ſumme what we hauehave to learne, that aboue all, while we lyue, we alway tend to this ende that God be honored. For therfore it is he y^t hath ſet vsus in this worlde, to that end it is that he hath choſen vsus to be of his flok, to wete, that we might be aſſembled to ſinge his prayſes with one accorde.

p. 64And we ſee this yet better in the 115. Pſalme, where is a lyke ſentence. And it is not one man that ſpeaketh, but the whole body of the Churche of the faithfull, which ſay that one can not prayſe God in death, but we that lyue (ſay they) vntounto the ende ſhall confeſſe that god hathe preſerued vsus. There it is ſignified vntounto vsus that God wil alway kepe his church, and that he will hauehave ſome people remaining vntounto the ende of the worlde. Why? bicauſe he wyll be knowen the father and ſauiour among men. And although it be not of the greater multitud, yet wil he hauehave ſome company that ſhal praiſe him. So then let vsus learn to exerciſe our ſelues in bleſſynge the name of God while he kepeth vsus here below, and while we be nouriſhed by his liberalytie, and while (whiche more is) he calleth vsus vntounto him to tend alway to the hope of the eternall heritage. Sithe then it is ſo, let vsus applie all our ſtudy therunto, yea all the daies of oure lyfe. If we do otherwiſe, it wer better for vsus that our mothers had bene deliuered of vsus before our time, or that the earth had gaped to ſwallow vsus vp, thā to be here gluttons, as brute beaſtes, and to continue vnthankfull for ſo manye benefites as God hath geuen vsus, and that his praiſe ſhoulde be buried by vsus. Take this for a note.

The reſidue: Let vsus alwaye be ready folowyng the example of S. Paule, to glorifie God, be it by life, be it by death. If at any tyme we be in trouble as the good kynge Ezechias was, let vsus know that all our ſorowes, complaintes and groninges, oughte to be ſuſpicious vntounto vsus, bycauſe we can not kepe meaſure by reaſon of the frailtie p. 65that is in vsus.

So that this which is ſayd here. The dead ſhall not prayſe God, may not be drawen of vsus …or a cō ſequent profe, to pleade wyth God when it ſhall pleaſe him to call vsus vntounto him. Let vsus not make this excuſe vnderunder pretext of Ezechias, or Dauid who ſpake ſo in the vi. Pſalme, or of all the people as we ſhall aledge. For there was exceſſe, bycauſe as well Dauid as Ezechias, and generally al the Churche then when a horrible diſſipation was neare tempted as if god wold reiect them, and vtterly diſclaime in them, and woulde hauehave no more to do with them. As they then were pulled backe from God, ſo were they abaſſhed. And no maruell. Let vsus not therfore make therof a rule, as if we might do the like: but let it ſerue to make vsus knowe our own weakenes. Moreouer although God do ſupport vsus, yet let vsus not pleaſe our ſelues in ſuche a vyce. Loe this it is that we hauehave to learne.

Nowe we are taughte for as muche as God hath made vsus to fele his graces, to hauehave our herts ſet at large, and our mouthes opened to bleſſe hys name. And on the other ſide that we can not pronounce one worde to his prayſe, whiche procedeth from a good hartie affectiō, except we be throughly perſwaded in this, that God is mercyfull vntounto vsus, & that we vſe to our profit the benefits which we receaue of his hande.

As touchinge the firſte pointe, let euerye one learne to ſtyrre vp him ſelfe accordynge to that whiche he receyueth of the graces of God, for the number is infinite.

There is none of vsus when he ſhall duely conſider him ſelfe, but ought to be rauiſhed as it is ſaide in the xl. Pſalme, that if we wyll number the teſtimonies that God hathe geuen vsus of the fatherlye care which he hath for vsus, and of his mercye, they are mo than the heares of our head, and we ſhalbe therat as it were aſtonyſhed. But accordynge as God ſetteth fourth the richeſſe of his goodnes toward eueryevery one of vsus, let vsus be ſo muche the more moued to bleſſe his name, & let eueryevery one experuſe and pricke him ſelfe forward vntounto that. Lo this is in ſumme that whiche we hauehave to marke vponupon this place.

Now on the other ſide, let vsus confeſſe that our lyfe is curſed if we gluttonouſly deuoure the good thinges that God geueth vsus and do not therin behold his goodnes. For we vnchriſtianly abuſe all that which was apointed for our vſe and ſaluation vnleſſe we be brought to this point that God ſheweth him ſelfe a very father vntounto vsus, and that by all meanes of gentleneſſe he draweth vsus vntounto him, that we ſhould not doubt that he taketh vsus for his children. And in this alſo we ſee how miſerable is the ſtate of Papiſtes, for they will not aſſure them ſelues of the goodnes of God, but ſaye that alwaies we muſt be in doubt of it. And ſo all theyr prayeng and thankeſgeuyng to God, is nothing but Hipocriſie and faining. For we can not call vponupon the name of God but with affiaunce, we can not praiſe his name except we know that he is fauourable vntounto vsus. Then they are altogether excluded. Let vsus learn then that we can neuer offer to God a ſacrifice of thākeſgeuing which he eſtemeth and ſetteth by, and that we can neuer attein p. 67to the right ſcope of oure life, vnleſſe we be fullye perſwaded of his goodnes. And ſo as ofte as we thinke vponupon all the graces and benefites of God: let this come into our minde, that God doth confirme and ratifie vntounto vsus his adopſion to the ende that we maye not doubte that he compteth vsus as his children, and that we freely call vponupon him as our father: Lo in a ſumme what we hauehave to learn of this place.

Nowe we muſt alſo note this which Ezechias ſaieth. The lyuing, the lyuing ſhal prayſe the? Yea the father ſhall declare to his childrē thy vertue. He had ſaid before that the dead ſhal not wait any more for the truth of God, that is to ſay, they ſhall hauehave no hope. And in this we ſee that which I hauehave touched, that Ezechias ſpeaketh not indifferently of all theſe whom God hath taken out of this world. For it is certeine that the faithfull do waite vponupon the truth of God. When Iacob yeldyng vp his ſpirite, ſaide: I wyll waite for the ſaluation of the Lorde. He ſaide not that for one minute, but he declared and proteſted that he had this aſſurance imprinted in his hert, which ſhold neuer be pulled out, ſo y^t though he paſſed through a hundred deathes yet alway this treaſure ſhould remayne with him. Nowe then the ſaintes and faythful although God called thē out of the world ceaſed not alway to nouriſhe the hope of the reſurrection▪ and of this felicitie which is promiſed thē. But Ezechias ſpeaketh of the departed, whiche are as it were baniſhed and eſtraūged altogether from the kyngdome of God whome alſo he forſaketh. Now, he was euen in the ſame eſtate in his own cōceit vntil god cōforted him by his prophet. p. 68For y^e meſſag which was ſēt to him, was to ſhew that God was his enemy, and that he came as his aduerſary with armed hande againſt him. Than was Ezechias driuen to remayne confounded. Then it is not without a cauſe that he ſaide, that thoſe which are departed, waite not for the truth of God, that is to ſay, that they ar altogether ſhut out frō the promiſſes, ſo as they are no more of the number of his children.

But nowe he ſaieth that the lyuinge whiche taſt the goodnes of God, ſhall cauſe theyr children to knowledge hys truth. Nowe here we ſe again how God ſhalbe duely praiſed and honored amōg vsus, that is, when a man ſhall knowe that he is faithfull to all his owne, that he neuer forſaketh them, but that his helpe is ready for them in their neceſſitie, and that they ſhall neuer be diſapointed which leane vntounto him. Lo this is the true ſubſtaunce of Gods praiſe. So in a ſumme we ſe that it is nothing but falſhede and lies when men ſhal pray vntounto God, and ſhall make as thoughe they gaue thankes vntounto him, & in the meane time they are not inſtructed of the louelove y^t God beareth them nor certified of theyr ſaluation, and ſhall knowe of no promiſe. Then when that wanteth, it is certaine that all theyr prayſes of God, whiche maye be ſounded in the mouthes of men, are but wind… ▪ and ſmoke. Wyll we then prayſe God as it apperteyneth, in ſuche maner as he alloweth the ſacrifices whiche we ſhall offer vntounto hym of praiſe, and thankes geuinge? Let vsus profit in his word, lette vsus knowe what it is, to truſte in hym, which we canne not doe tyll he declared hys good wyll p. 69towarde vsus, and hauehave certyfyed vsus that he hathe receaued vsus, y^t we may frely come vntounto hym, and that we ſhal neuer be forſakē, ſo we fle vntounto him. If we hauehave not ſuche an inſtruction, we can neuer pronounce one worde of Goddes prayſes as we oughte. Loe hereunto it is to be applyed▪ that Ezechias ſayeth here, that the father ſhall make knowen vntounto hys chyldren the treweth of God.

Moreouer, where as he ſayeth, that the dead can not wayte for it, nor leane vntounto it. Lette vsus knowe, that for as muche as God declareth hymſelfe mercyfull and lyberall vntounto vsus, that is alwaye the more to confyrme oure hoope: That we ſhoulde take ſo muche the more courage to runne vntounto hym, and not to doubte that he hathe hys hande alwaye readye to helpe vsus at neade.

Howe then ſhall we vſe the graces of God as we oughte? When we ſhall be alwaye confyrmed more and more in the ſaythe, when we canne dyſpyſe all temptations, when we canne reſolue oure ſelues, that in callynge vponupon God, we oughte in no wyſe to feare the loſſe of oure laboure, for as muche as oure hope ſhall neuer be confounded.

When then we ſhall be well ſatiſfyed in thys …o as we maye fyghte agaynſte Sathan, to beate backe all temptations, beholde howe we maye wyſelye applye the benefytes of God to oure own vſe, and howe wee maye take profyte of theym: Loe in a ſumme what wee hauehave beare to learne.

p. 70Moreouer, when he ſpeaketh howe fathers ought to behaue them ſelues towarde theyr chyldren we hauehave to gather in generall (as hath bene ſaid here before) y^t it is not ynough y^t we procure that god be glorified during our life, but we ought to deſire as his name is immortall ſo that frō age to age it may be honored, & that thoſe which ſhall come after vsus, may kepe y^e pure religiō, & that the ſeruice of God may neuer fall in decaye. That it maye be folowed and aduaunced alwaye and that the goodnes of God maye be eueryevery where magnified. They that hauehave childrē, let them knowe that God hath committed them incharge to thē, & that they muſt rendre an accompt if they beſtow not al trauaill to teache them to ſerue God. For when it is ſayd that the father ſhall ſhewe to his childrē the truth of god, we muſt alwai come to this end. Why? to this ende that the children may truſt in him, that they may call vponupon him, that they maye geue to him the prayſe of all good thynges, y^t they may dedicate & cōſecrate thē ſelues wholy to him, & to his obediēce. Thē if fathers wil diſcharg, thē ſelues of theyr duties, let them knowe that this is the principall heritage that they ought to leaue to theyr children. But if they heape vp goods & yet geue them the bridle when they ſhall ſee them diſſolute, miſchieuous, wicked deſpiſers of God. Wo be to them in that they ſhall take peine to aduance them in this world: for they lift them vp very hye to make them break theyr neckes, & theyr fal ſhall be more deadly when they ſhal hauehave ſtore of gooddes: and yet in the meane tyme they ſhall deſpyſe God in his doctrine, there confuſion ſhalbe more p. 71horrible, bicauſe theyr vnthankfulnes ſhalbe leſſe excuſable. Let the fathers then thinke better of this thē they hauehave bene accuſtomed, that is to ſay, when God geueth them children, he bindeth them to this charge, that they endeuor ſo much y^e more, that they may be inſtructed in his truth, ſo long as as they lyue, as alſo we ſe thexample geuen vsus in Abraham, which is the father of the faithful. For when God meant to ſhewe that Abraham would gouerne his houſe, as appertened: Shall I hyde from my ſeruaunt Abraham (ſaith he) that which I hauehave to do? No. Lo howe God maketh hym ſelfe familiar with him. For (ſaieth he) he ſhal inſtructe his children in my ſtatutes, in my lawes, & in my ordinances: Lo, this is the marke whereby the faithfull are knowen frō the deſpiſers of God. If then we will be numbred in the church, let vsus folow this zele, and this affection of Abrahā, that eueryevery one accordynge to the familie that he hath, trauaile that God be honoured in it, and that hys truth be alway knowen euen to the ende.

Nowe for concluſion Ezechias ſaieth: The Lorde it is that ſhall ſaue me. This worde doeth emport that he deſpiſeth and throweth awaye all other ſafegarde, as if he ſhould ſaye, there is none but God. He might hauehave ſaid: The Lord hath ſaued me. He might hauehave ſaid: I hold my life of him and of his mere grace. But he goeth further, as if he meant here to mainteine the honor of God, and to beate down all the affiances that men conceiue in theyr fantaſie. For we are wonte to make our diſcourſes when we mynde to mainteine oure ſelues, and when we ſeke to be aſſured, we take this meane, and that meane.

p. 72Nowe Ezechias forſaketh all and declareth that there is none but God, and that he it is whom we ought to go vntounto.

True it is that God ſuffreth vsus to vſe all the meanes that he offreth vsus, and he hathe ordeyned them for that vſe, but yet he wyll not that his glorye be darkened, as it is no reaſon it ſhoulde be. Neuertheles men be ſo wicked and froward, that alway they take occaſion to miniſhe the glorye of God vnderunder this coloure that he helpeth them by his creatures. If God hath not bene content only to make vsus fele his owne vertue, but alſo applieth al his creatures to our vſe we ought to be ſo much the more ſtyrred to prayſe him. But cleane contrary, we robbe him of his right, we forſake him, and faſten our affiaunce here, and there, and we thinke that oure ſaluation procedeth from thys thing and from that. Lo how God is defrauded of his ryght. So much the more ought we to marke this that is here ſayd by Ezechias. The Lorde it is that ſaueth vsus. That is, thoughe the Lorde do ſtretch his hande vntounto vsus, and geueth vsus wherewith to be mainteined, yet let vsus confeſſe that he is the fountain, and let the riuer that floweth frō him vntounto vsus, not hinder vsus to knowe whence the riuer commeth. Let vsus then tende alway to thys welſpring that God be glorified, and that he kept his owne wholy: and after, when we are made naked of all other meanes, let vsus ſay: the Lord alone ſhall ſuffiſe. And for this cauſe ſaith Dauid. The mercye of God is more worth than all lyues, not meanyng that the lyfe of men is not of the mercye of God, but he ſheweth y^e men ought not to be faſt bound here beneth, & that they are become brutiſh p. 73when they thinke to preſerue, mainteine, or warrant them ſelfes by this, or that mercy, & that they ought aboue all thinges to preferre the only goodnes of God and to reſt in the ſame. So then beholde here a ſaying of great doctrine, if we cā hauehave ſkil to take profite therof. Let vsus then folowe the example of Ezechias, and when God hath ſuccored vsus at our nede: let vsus geue him the prayſe for our life confeſſinge y^t there is none but he alone to ſaue vsus. Herunto he addeth againe. And we wyll ſinge our ſonges all the dayes of our life in y^e houſe of the Lord. Here he repeteth agayne the ſaying that he ſpake before, that is, that he will employe all the reſidue of the life that god hath geuē him to make to God acknowledgement therof, that he might not be foūd vnthākful. For as I hauehave ſaid it were better that we had neuer bene borne, than to enioy y^e good things that God hath done for vsus, and yet to hauehave oure mouth cloſe and to thinke no more vponupon him. Let vsus 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 hauehave 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 hauehave teſtified y^t thei thāk God for the good y^t thei hauehave receiued. But Ezechias ſheweth vsus y^t we ought to cōtinue therin w^t a true perſeuerāce, for we are beholdē to god no more for one day of our life thā for another p. 74It muſt therfore be fully dedicate & auowed vntounto him. So ſeyng the ſlouthfulnes and coldnes that is in vsus, let vsus learn to ſtyre vp our ſelues when we ſhall fele that oure zele waxeth colde for feare leſt it be wholy quenched. Let vsus awake. How? If I hauehave 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 monethmonth, 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 gi…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 vntounto vsus, 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 tēple, for eueryevery 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 hauehave 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 hauehave taught thē perticulerly if he would, & to ſaye: Let eueryevery man prayſe me in his chāber. But his pleaſure is that there be this policie, that we be knit together in one body, that we call vponupon him with one mouth, and that we make confeſſion of our fayth with one p. 75accord. 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 eueryevery one ſtyrre vp other as we hauehave nede, for ther is none of vsus 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 vsus 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.Ionas. 2.Jonah 2 He ſpeaketh of houſe of the Lorde, and why? not (as I ſaid) that the praiſes of the Lorde are there ſhut vp & hiddē 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 vponupon 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 demaūdeth a token which is graunted him, as we ſe when the ſonne was drawē back of his courſe vponupon 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 hauehave 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 p. 76wel conſidered, the ſigne or miracle that was geuen to Ezechias whē 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 hauehave 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 vsus the more to him, to make vsus forſake our owne fantaſies and hold vsus 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 vsus 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 vsus of God to make vsus know that therth ſhal neuer be deſtroied with ouerflowynge of water. Yea but it is to make vsus learne to ſtay vponupon his truthe and to ſtoppe our p. 77eyes againſt all the reſt, and againſt al that we cō ceiue in our ſelues, and that the truthe of God be of ſo ſufficient credit with vsus, that we receiue it without gainſaying. So thē 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▪ 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 hauehave him endure ſo muche or ſuffer the tormentes whiche he felt before.

Thus behold howe in all and eueryevery waye God hath declareth him ſelfe pitiful towarde this good king, how he would ſhewe him ſelfe pacified altogether after that he had vſed ſuche roughnes toward him and had ſtretched out his arme as if he wold hauehave altogether ouerwhelmed him, but this meaneth not y^t God doth y^e very ſame to eueryevery one of his children, to the ende y^t we ſhold not aſke that in one minut of time God make vsus glad after he hath drawen vsus out of the graue and hath geuen vsus throughlye to content vsus, but that it maye be his pleaſure by litle and lytle to geue vsus eaſe of all our greues, in the meane time lette vsus be content with this.

And in dede we may gather that God hetherto hath wrought by degrees in Ezechias: for this miracle was done ſince the ſhadow of the ſonne was drawen back, and the meſſage of prolonging his lyfe was geuen him by the prophet.

p. 78It ſemeth thē that Ezechias was altogether deliuered, and yet this plaiſter was alſo requiſite. So then whē our lord after he hath geuē vsus anye …aſe in oure trouble ſhall leaue ſome remnaunt of peine: let not that trouble vsus, nether let vsus be wery of bearyng his correction, vntill he hauehave healed vsus altogether.

Nowe we hauehave to declare why Ezechias demaunded a ſigne, for although it wer of wekenes yet God heard him in ſuche a requeſt, and herein we ſe howe louynge God is towarde vsus, when he doeth not onelyonly graunt the requeſtes whiche we make of a pure and right affection: but alſo though there be ſome infirmitie mingled withall, and that we bear paſſions ſomwhat exceſſiue, yet God hath pitie on vsus in this point. Certaine it is that Ezechias when he had perfect faith he was content to hauehave heard the word from the mouth of the Prophet. Then when he ſaieth alas ſhall I not hauehave ſome ſigne: herin he ſheweth that he geueth not ful and perfect faith to the word of God. But yet he confeſſeth his fault, and in confeſſyng it, he aſketh remedy: & of whō? of God himſelf. Then whē we ſhalbe ſo encombred, fyrſt let vsus acknowledge our owne pouertie, and let vsus not go aboute to excuſe the euell, but let vsus take vponupon vsus the ſentence of condemnation willyngly. If then we aſke of God to helpe it by his goodnes, he wyll ſuccor vsus, and heare our requeſtes.

It is true that it becōmeth not vsus to require a ſigne or miracle when we thinke good, for as it hath bene declared in that place wher the prophet euen nowe made mention of the ſigne. Ezechias had a ſpeciall motion vntounto it,Iudi. 6. as Gedeon alſo had: p. 79Let vsus leaue that to y^e good pleaſure of God, whē we know our infirmitie, & pray him to helpe, and to confirme vsus to the ende we may be fullye ſatiſfied in his worde. Lo then how we muſte go forward, and in this doyng we ſhall fele that this is not written onelyonly for the parſon of the kyng Ezechias, but that God would geue it for a common inſtruction to all his church, that in oure troubles when we ſhalbe come to the extremitie: yea, to the bottome of hell, we may yet know that we ought to hauehave our refuge to him that hath called vsus, and handled vsus ſo gently, hopinge that he wyll ſhewe fourthe his ſtrength towarde vsus, althoughe for a time it be farre from vsus, and that we ſe no ſigne of it, & ſo that he will geue vsus mater to glorifie him, and alſo we are taughte to applye all oure lyfe to to bleſſe the name of God, and to ſing his prayſes accordyng as we hauehave experience of his goodneſſe towarde vsus.

Now let vsus throwe downe our ſelues before the maieſtie of our good God, in acknowledgyng of our faultes, praying him, that more and more, he wyll make vsus to feale them, and that this may be to beate vsus altogether downe, and humble vsus before him y^t we may fight with the vyces which make warre againſt vsus, knowyng that our Lord hath ordeyned vsus to this conflict, till we be fullye renewed and clothed with his iuſtice, & that there may be no ſtoppe to let vsus frō the obedience of his good will, and that he graunt this grace not onelyonly vntounto vsus, but to all peopes and nations. &c.