Sermons on the Song of Hezekiah, Sermon 1
☞The writinge of Ezechia kinge of Iuda, when he had bene ſicke, and was recouered of his ſicknes. I ſaid in the cuttyng ſhorte of my daies, I ſhall go downe to the gates of the graue. I hauehave ſought the reſidue of my yeares, I ſayd I ſhall not ſee the Lorde, the Lorde in the land of the liuing. I ſhall not beholde man any more, nor thoſe that dwell in the world. My life is withdrawen, and is chaunged like a ſhepeherdes lodge.
AS the name of God is immortall, and we oughte to trauaill that they which come after vsus, do cal vponupon it, and that it be honored and glorified in all times: So is it not enoughe, that during oure lyfe, we endeuor oure ſelues to honor God: but as I hauehave ſaid before, our care ſhould extende it ſelfe to the time to come, to the end we may hauehave in ſtore ſome continuyng ſeede of religion, in ſuche ſort as the trueth of God may neuer be aboliſhed. But ſpeacilly they whom God hath ordeined in anye eſtate to guide other, ought therfore ſo much the more to applie themſelues vntounto it. As alſo we ſe that S. Peter declaryng his ende to be nere,2. Pet. 5. and that he ſhould depart out of this worlde: addeth that ſomuch as he poſſibly may, he woulde make the doctrine whiche he preached, to remayne alwayes in force and memory, that mē might take profit after his death. Behold now wherfore Ezechias was not cōtented to make this proteſtation whiche we reade here, with his mouth, but wold alſo wryte it, that to the ende of the worlde men might knowe how he had ben vexed in hys affliction, and that the ſame myght ſerue for doctrine to all the worlde: ſo as at this day we may take profyt thereof.
He ſaythe expreſſely that this wrytinge was made after he was recouered. For oftentimes when we ar touched eyther with ſicknes or anye other …od of God, we make proteſtations enow, but we do nothing els but ſhake our cares (as the prouerbe is) when we ar eſcaped, & we by and by forget al thoſe thinges which we made a ſhew as if we knewe. But here it is ſhewed vsus that the kinge Ezechias beinge recouered, forgat not the correction whiche he had receiued at the hand of god, nether the anguiſhes which he felt, but minded to make a memoriall of the whole, that thoſe which come after might be enſtructed therby.
But it appereth at the firſt ſhew that this writing ſerueth not for any inſtruction of them that ſhold rede it, but ſhold rather be an offēſe. For we ſee the outragious paſſions of a man as it were rauiſhed in minde which ſo abhorreth death, that he thought all to be loſt when god ſhold take him out of the worlde, and in this we ſee nothing but the ſinne of infidelitie. He tormenteth and rageth with himſelf (as it ſemeth) with a rebelling, vncomely for a ſeruāt of god: to be ſhort it appeareth that we can gather nothing of this ſong, but yt al the faithe whiche Ezechias had was only in hys proſperitie and quiet, & alſo that he gaue the bridle to much vntounto him ſelfe in his heauineſſe, in ſo muche that he complayned of god, as we ſee that he compared him to a Lyon. But whē all ſhal be wel cōſidered, we ſhal ſee that there is no inſtruction better or more profitable for vsus than this. For when we ſhal hauehave well examined al that is in vsus, then we ſhall knowe that the ſame is alſo propre vntounto our ſelues.
But firſt let vsus note how the good king Ezechias did not here ſet fourthe his owne vertues to be praiſed of the world, for he might hauehave kept in ſilēce that which he hath declared of his owne waywardneſſe, & in place therof he mought hauehave ſpoken of hys requeſt made to God, and the conſtance of his faythe: So then he ſayth not that he was of valiant courage, that he ouercame al tentations without any ſtoppe or ſtrife, he ſayth not that he had a faith ſo ſtedfaſte that it nothing trobled him to be corrected of ye hand of god: nothing of al thys▪ what then? we ſee a poore man tormē ted euen to the extremitye, and ſo ſtriken downe, that he wiſte not what myghte become of hym. We ſe a mā aſtoniſhed with reare of the wrath of God, lokyng on nothyng but his own affliction. Then ſeyng Ezechias doeth diſcouer him ſelfe, and ſticketh not to confeſſe his owne faultes, in this we perceiue that he was not led of ambitiō, nether of any vaine glory to be praiſed of mē, or to get reputatiō, but he rather was willing him ſelf to be cōfoūded wt ſhame, ye god might be glorified. What is then his purpoſe? It is in one parte to make vsus know howe he had bene afflicted then, when he thought that God was againſt him: and moreouer that therin men might know ſomuche the more howe great the goodnes of God was, when he receiued him to mercy, and woulde not forſake him in neceſſitie.
We hauehave then to beholde here, as in a loking glaſſe, our owne wekenes, to the ende that eueryevery man may prepare himſelfe againſt the time when his faith ſhalbe proued as the fayth of Ezechias was, and when God ſhall ſhew vsus ſome tokens of his wrath, ſo as if then we ſeme in maner deſtroyed, yet we ceaſe not therfore to truſte that God will geue to vsus an end of our troubles, as he did to this good king. Next to this, that we may learne to geue al praiſe of our ſafetie to the mercy of God, knowledging that ſo ſone as he forſaketh vsus, we are vtterly vndone, and that then we become more then miſerable.
And nowe we ſee howe, and wherfore the good king Ezechias was thus tourmented, that is, becauſe he ſawe death ſo nere at hande. It ſemeth at the firſt face, that ſuche paſſion beſemeth not a faithful mā. Trew it is that of nature death is dreadfull to vsus al. For there is no man but (as they ſaye) deſireth to be, and in death we thinke that we periſhe, yt we be broughte to nought, and ceaſe to be. Thus of nature we flie frō & abhorre death▪ 2. Cor. 5and therfore alſo S. Paule ſaith in the v. chapter of the ſeconde epiſtle to the Corinthians. that we do not deſire to be vnclothed of this body for it is impoſſible for man to deſire to change his eſtate, I meane as concernynge thys lyfe. And thoſe that do kyll them ſelues hauehave no natural affection, but the Deuil ſo carrieth them away that they are altogether blinded. And ſuche are to be rekened as vnnaturall monſters, in whom al the order of nature is changed. To be ſhort it is moſt aſſured that death ſhalbe alwaye to vsus terrible, and not onelyonly becauſe we are enclined to deſire to to lyue, but alſo for ſo muche as God hath lefte a certeine marke, in ſuche ſorte that the Heathen thē ſelues & the vnfaithfull are conſtrained to fele that death is a curſe of God, which was pronūced vponupon Adam, and al his linage. For aſmuch then, as death is come vponupon the world by ſinne, & that it is a witnes of the wrath of God, that by it we are as it were caſt of from him, baniſhed from his kingdome (which is the kingdome of life) it muſt nedes be, although we hauehave no light of faith neyther euer had any one word of doctrine, that this be imprinted in our mindes, that it is naturallye vnpleaſant vntounto vsus. Behold then by what meanes we are brought to flie death, & to withdrawe our ſelues from it ſo muche as we poſſibly maye. Fyrſt bicauſe we are deſirous to be: ſecondly for that we conceyue death to be a certeine ſigne of Gods wrath: yea althoughe we harde thereof no certaine inſtruction, yet God hath printed a certaine naturall inſtinction and feling thereof within oure hertes. Yet notwithſtandynge it is alſo trew that the faithfull do ouercome thoſe feares, and do prepare them ſelues to die when it pleaſeth God, but not (as the place ſpeaketh whiche we hauehave alledged out of S. Paule) in ſuche ſort that thei ſimply & without other cōſideratiō deſire to die, for yt wer ye doing of mē in deſperatiō, but thei prepare thē ſelues, for aſmuch as thei know, yt after they hauehave bene vnclothed they ſhalbe clothed againe, yt this body which is but a ruinous lodgyng, is nothing but rottēnes, & yt they ſhalbe reſtored to ye kingdō of god. For aſmuch as thē we behold this hope yt is geuē vsus, thus we ouercome the feares of deth. Beſid this on ye other ſide, we know yt our lord Ieſus Chrſt hath repared this deſolatiō & ruine yt fel vpō vsus by ye ſinne of our father Adā. So becauſe we take hold of life in the middeſt of deth, yt maketh vsus yt we are not afraid to wtdraw our ſelues hēce whē god calleth vsus to him, for we know yt death is but a paſſage to life. moreouer we know what is our true being: It is not to dwel in this world, for this is but a thorow fare, & we muſt alwai hauehave in remēbrāce, yt which is ſpokē yt god placeth men here onelyonly to mānage thē, & to make thē to fetch their cōpaſſes (as thei ſay) & ſodenly to turne againe. Thē whē we are taught yt our life is nothing els but a courſe, & the the world is but a ſhadow, which paſſeth & vaniſheth awai: we know yt our true beyng, & our permanēt eſtate is in heuē, & not here by low. Thus ſe we how we ought not to flie deth: but (yt more is) we hauehave occaſiō to deſire it, bicauſe on the one ſide we ar fraile, & being holden vnderunder the bondage of ſin, we ſe ſo mani corruptiōs in our ſelues yt it is wofull, & when we deſire to ſerue God we draw vp our legs, & whē we lift vp one fote thinking to ſet forward one ſtep, we ſlip backward, & oft it cōmeth to paſſe yt we ſtūble or fall. Se now how iuſt a cauſe we hauehave to lamēt our life, not in way of deſpeir, but bicauſe we ought to hate & abhorre ſin, We ought alſo to deſire god to draw vsus out of this ſo miſerable captiuitie wherin we ar, as ſ. Paul ſheweth vsus exāple.Rom. 7. He cōfeſſeth him ſelf to be vnhappy, bicauſe he dwelleth in his bodi as a priſon. He aſketh howe he ſhalbe deliuered. On the other ſide, we know yt we ought to deſire death ye more yt we might come nere to our God.2. Cor. 5. For (as it is ſaide in this place yt we hauehave alledged) while we liue by faith we are as it were abſent frō God. Thē, where is our felicitie & perfect ioye? but in this yt we cleaue to oure God in perfectiō. Far aſmuch thē, as by death we come nere to him, it is a thing to vsus happy, and whiche ought to make vsus ioyfull. And therfore he ſaieth in the firſt chap. to the Philip.Philip. 1. that as touchinge him ſelf, it ſhould be more auaūtage to him to die then to liue, & although his life was profitable to the church, yet in hauing no other regard, but to his own perſon, he was deſirous to be drawē away frō this place by low: mark thē what ought to be ye affectiō of ye faithful. Now let vsus come to king Ezechias. It ſemeth yt he had loſt al maner taſt of ye goodnes of God, yt he knew nothing of ye reſurrectiō, yt he was ignorāt yt he ſhold be reſtored by meane of ye redemer, he conceiued nothing but the wrath & curſe of God: wher is his faith? where is his obeidiēce: wher is this cōſolatiō of the holy Goſt, & this ioy ineſtimable, whiche we ought to receiue whē God certifieth vsus of ye louelove which he beareth vsus? In dede if he had had this perſwaſiō deply roted in hī, yt he was one of ye childrē of god: doth not ye adoptiō brīg ye īheritāce? to what end hath god choſē vsus for his childrē, but yt we ſhold be partakers of ye heuēly life wherunto he guideth vsus▪ but we ſe none of al this in Ezec. It ſemeth thē that he was altogether diſtraught from ſenſe and reaſon, that he hath forgottē God: that all the good doctrine that euer he heard before is vtterly blotted oute, and that he thinketh no more of it. Theſe thinges at the firſte ſhew, ſeme very ſtraunge. Trew it is that at that time he had no ſuche reuelation of the heauenly life, as we hauehave at this day by the goſpel. But yet Ezechias and all the other holy kinges and Prophetes, and all the reſt of the faithfull dyd well conceiue that God had not choſen them in vaine. For though this ſētēce of our lord Ieſus Chriſt was not pronoūced,Math. 22 yet was it engraued in the herts of all the faithfull that God is not the God of the dead. All they then that are cōpriſed in the number of his people hauehave bene aſſured to hauehave an abidyng life, and that ſhall endure for euer. And on the other ſide it is ſaid that God calleth him ſelfe the God of Abraham, of Iſaac and of Iacob long after their death. It muſt nedes be thē that they then lyued. So therefore the faithfull hauehave this aſſuraūce that God did not nouriſhe them in this world as brute beaſtes, but he gaue them a certeine taſte of hys goodnes, vntyll ſuche time as they myghte hauehave full enioyinge thereof after their death.Num. 23 Euen Balaam himſelfe whiche neuer knew any thing of the lawe, yet he failed not to ſay: I wiſhe my ſoule to dye the death of the righteous, and my end to be ſuch as theirs ſhalbe. He deſireth to ioyne him ſelfe with the race of Abraham, and yet he was a wicked & refuſed man And who maketh him to ſpeake thus: euē this, that he is there as vponupon the racke, & God wringeth out of him this confeſſion. Now if Balaam which was poſſeſſed of the Deuill, and gaue oute his tonge to hyre, to curſe the people of God, hath bene conſtreined to ſay thus, what ſhall we think of them that had trewlye profyted in the lawe of God? But howſoeuer it be, trew it is that thold fathers had not ſo cleare and manifeſt knowledge of the heauenlye life as we hauehave at this daye in the Goſpell, and in dede the ſame was reſerued vntill the comming of our Lorde Ieſus Chriſt. And with good reaſon: for we hauehave a good gage of our life in our ſauiour Ieſus Chriſt, in that he is riſen againe, and that it was not for him ſelfe alone but for all his body. This is the full aſſuraunce that God hath geuen in the parſon of our Lorde Ieſus Chriſt, that we paſſe through this world to come to the life that laſteth euer. The auncient fathers came not to ſuche degree, they were not ſo auaunſed. But howeſoeuer it were it is ſo that the taſt which they had of the heauē lye life ſo ſuffiſed them, that they rendred them ſelues peaſeably to God. And we reade not that they were greatly tourmented in theyr death, as whan Abraham departed, he made not lamentations, wayling and complaintes, as the king Ezechias did: but he was fylled and ſatiſfyed wyth lyfe, ſaieth the ſcripture.Gene. 25.35.49. In like maner was it of Iſaac and Iacob, who rendring the laſte groane ſaith: I wyll put my truſte in thy ſaluation, my God. Thoughe Ieſus Chriſt had not yet appered vntounto the world, yet Iacob had in him ſelfe a ſtedfaſt and vndoubted hope, and made him ſelfe as ſure of his ſaluation, as if he held it in his hād. So then we ſee that the holy fathers were not in doubt or ſuche miſtruſt, that they did not alwaye aſpire vntounto the heauēly life, but that it was their chiefe deſire to atteine thereunto.
Now let vsus retourne to the king Ezechias. We muſt conclude that he had ſome ſpeciall reaſon in him ſelfe, why he ſo complayned of death, which we ſhall better ſee in the perſon of Dauid. Dauid is ſometimes in ſuche anguyſhes that he crieth,Pſalm. 6. Pſalm. 30. alas my God, who is he that ſhal acknowledge thee in death: And when I ſhalbe a poore rotten carion, what profite ſhalt thou hauehave? whē thou ſhalt hauehave brought me into aſhes, what is it that thou ſhalt hauehave gained?1. Reg. 2 1. Par. 29. He made there hys cōplaints, neuertheles in the end he dyed peaſeably. For no man ſaw that he was ſo paſſioned in his departyng, but that he rendred him ſelf mildly into the handes of God. Howe came it then to paſſe that he wrote thus? It is bicauſe he cōceiued the wrath of God, whether it were in ſickenes, or in any other affliction, and that is aſmuch as if the very hels were preſently ſet before him. The affliction then that he conceyued, was not of ſymple death, but yt God gaue him ſome ſigne that he puniſhed him bicauſe of his ſinnes. Now ſeyng yt we ſe, this ſame diſputatiō in the parſon of Dauid, it ſhalbe eaſy for vsus to cōclud touching the king Ezechias yt he was alſo greuouſly vexed in his death, but that was not for that he was loth to depart out of this worlde, neither that he was tourmented as the poore Infidels whiche aſpire not to a better life, which are alſo as it wer drowned in theyr delites, and bringe them ſelues on ſlepe in ſuch ſort that they ſet nothynge by the heauenly life. We ſee that Ezechias was not ſo ſtriken downe, and yet he thought that God was againſt him, as we ſhall ſe yet more largely. And in dede it was not without cauſe that the Prophet Eſay was ſente vntounto him, for he was as a Heralde of armes, to make him defiaunce, and to declare vntounto him: Beholde God is thine enemy: thou muſte ſuſteine his extreme rigour, for thou haſte offended him. When Ezechias heard that, he had no regard to ye ſimple death, by the which he muſte of neceſſitie paſſe, but he hathe an other ende of conſideration, yt he ſhould be cut of from the worlde as an accurſed creature, as one vnworthy, whō the earth ſhould beare. And when God ſtroke him, that gaue a tokē to him that the land ſhould be made deſolate, for he knewe what ſhould be the eſtate of the people: he ſawe that all ſhould be deſtroyed after his death, yf God dyd not remedi it by miracles. And he thought thus: My death ſhall not be onelyonly to ſende me into the throte of hell, but it ſhall be to brynge a generall ouerflowyng ouer all, ſo that in all the land there ſhalbe nothing but deſolation. Shall the ſeruice of God then be throwen dowen, and ſhall al this be caſt vponupon my neck bicauſe I hauehave offended my God? Alas, and what ſhall this be? Let vsus not nowe thinke it ſtraunge if Ezechias ſpeake thus as we heare, but let vsus hold this alway that it is not the ſimple death whiche dyd affraye him ſo. What then? the wrath of God, when he behelde his ſinnes, and that God toke away from him all ſauor of his goodnes, & turned his back vntounto him as if he had ſene him armed againſt him, & lifted vp his arme, as if he would bring him to nought.
When Ezechias ſawe that, he was ſo confoūded that his mouth was ſtopped, & not without cauſe.
Nowe this is right worthy to be noted, for there are many blockiſh perſons (and the mooſte part) which feare death, but it is not becauſe they fele the curſe of God appeare to them. It is true as we hauehave ſaide before, that God leaueth alway this point in the conſcience of man, but they hauehave not all alike conſideration therof. Wherfore is it then that death is dreadfull vntounto them? bycauſe eueryevery one will ſay, I deſire to be. Truely when they ſpeake in this maner it is as much as if they ſaid I would be a calfe, or an aſſe, or a dogge, for the beyng of brute beaſtes is in this world, & the beynge of men where is it, but in this that they are ioyned to theyr God? But now we are as it were in priſon, for in ſteade that this world ſhold hauehave bene vntounto vsus as an earthlye paradiſe (if we had continued in the obeidience of God) now we are as in a ſtraunge countrey, wherein we be as lockt vp and baniſhed. It is trew that yet we ſe many times ſome, yea many trackes of the goodnes of God, but how ſo euer it be, yet we do but languiſh here. But there are but few that know this. So much yt more thē ought we to note wel this doctrine, which I hauehave 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 hauehave 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 vsus. 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 hauehave ſayd to make vsus loke vponupon the cauſe whence this euill procedeth: which is, that God will hauehave vsus to fele our ſinnes, and that he ſommoneth vsus 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 hauehave done agaynſt the will of oure God, to hauehave ſtyrred him vp againſt vsus, & to hauehave made warre againſt his iuſtice. This is it that we hauehave 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 hauehave 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 vponupon 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 vsus wronge, as if he had no regarde to oure merites, or as yf he vſed greater ſharpnes wyth vsus than we had deſerued. Let al ſuch blaſphemies be beaten down, and let vsus confeſſe that he hath iuſt cauſe to puniſhe vsus, yea not only to expulſe vsus out of the worlde, but alſo to throwe vsus downe into the gulfe of hell. See then howe we deſerue to bee ordred yf wee looke vponupon all our owne lyfe.
Moreouer let vsus not thynke it ſtraunge that god ſendeth vsus afflictions whiche ſeme greuous and ſharpe vntounto vsus, ſeing wee ſee that Ezechias hathe walked before vsus to ſhewe vsus the waye. Men when they hauehave 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 hauehave 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,Pſalm. 73. 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 hauehave 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 vntounto vsus, let vsus make vsus a buckler of the example that is here ſet before vsus of the kinge Ezechias: for wee hauehave 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 vsus. Loe this is it that wee hauehave 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 louelove 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 hauehave 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 hauehave fared well, he moughte hauehave had greate ſtore of delicates, and pleaſures in this world, ſhortly he myghte hauehave 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 hauehave 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 vsus 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 vsus. I graunt it trewe (as I hauehave 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 faileth not to ſēd down certein beames hither by lowe to lighten vsus ſo, as we be guided to the hope of the life euerlaſting and perceiue that God is not ſo farre eſtraunged frō vsus, but that yet he ſtretcheth fourth his hand hether by lowe to hauehave care of vsus, and to ſhewe vsus by experience that he hath vsus in his ſafekeping. For when the ſunne riſeth in the mornynge, ſe we not what a fatherly care God hath for vsus? After whē it goeth downe at euenyng, ſee we not that God hath an eye to our wekenes, that we maye hauehave reſt, and be ſomewhat releued? Doth not God then in ſo hydyng the ſunne in the nyghte tyme, ſhew him ſelfe our father? Further, when we ſe the earth bring forth her frutes for our nouriſhement: when we ſe the raynes and all the chaunges, and alterations that are in nature: in all this perceiue we not that God hath his hād ſtretched out to draw vsus alway vntounto him, and howe he already ſheweth him ſelf a liberall father vntounto vsus, and that we enioy the temporall benefites which he doth for vsus, to the ende that by this meane we may be drawen vp hyer, that is to ſay, to knowe that he hath adopted and made vsus his chyldren, that we may come to the fulnes of ioye and of all felicitie, when we ſhalbe fully ioyned with hym? Beholde nowe wherunto we ought to applie all our life, if we wyll not that the ſame be accurſed, and that as many yeares, monthes, dayes, houres, and minutes as we hauehave lyued here by low, all the ſame be put together in accompte, for euer to encreſe, and enflame the vengeance of God vponupon vsus. And therfore let vsus know that we ought here to ſtudy vponupon the workes of God. For euen therfore alſo are we ſet in this worlde, and therefore in the v. chapter,Eſay. 5. when the Prophete mynded to rebuke the Iewes of a certeine vile brutiſhnes. They hauehave not (ſaieth he) beholden the workes of God. He ſpeaketh of theyr dronkenneſſe, of theyr gluttony, and of theyr diſſolute liues, but the lump that maketh vp the heape of euell is this, that they hauehave not beholden the workes of God. So nowe the good kyng Ezechias ſheweth vsus, that it were better for vsus all to hauehave died before we had bene borne, and that the earth ſhould hauehave gaped whan we came out of our mothers wombe, to ſwallow vsus, thā to liue here by lowe, if it were not for thys, that we do here alreadie ſee oure God: not that we hauehave a perfecte ſighte. But firſt he ſheweth himſelfe vntounto vsus by his worde, which is the trew lokyng glaſſe. And next, we hauehave aboue and beneath ſo manye ſignes of his preſence, and of the fatherly care whiche he hath for vsus, that if we be not to much dulwitted, and altogether vnforniſſhed of vnderſtandynge and reaſon, we muſt nedes ſee hym. For all the world is as a liuely image, wherein God ſetteth fourth vntounto vsus his vertue and highnes.
Moreouer, this that we are gouerned vnderunder his hand, is a more familiar witnes of his iuſtice, of his grace and of his mercy. Let vsus then learne to lyue to this ende, to practiſe our ſelues to worſhip God as him that hath created and faſhioned vsus. Next, that we beare to him honor and reuerence as to our father, and that in the taſtinge of good things (which he nowe dealeth among vsus) We maye be confyrmed in the fayth of the Heauenly lyfe. And further, for aſmuch as he vouchſafeth to extende his prouidence euen hyther by low, for this entent to gouerne vsus in this tranſitory and fraile life, that we doubt not, when we ſhal come vntounto him, that then we ſhal beholde face to face that, whiche we nowe ſee darkely and in a ſmall portion.
And ſo the kynge Ezechias remitteth all to God, as if he ſhold ſay: Alas it is true that I am here, as to beholde clearly the graces of God. But nowe I ſee that all this is as it were plucked from me: For it ſemeth that God is mynded to ſpoile me of all that he hath geuen me before: and now there reſteth no more for me but to deſpayre, for as muche as he hathe geuen ouer and forſaken me. He hath ſent his prophete with this meſſage, that I am vndone. Alas, and when I perceiue no more ſigne of the goodnes of my god, neyther that he extendeth this ſtrength to comfort me in my afflictions: no not when I am in the anguiſhes of death: Lo is not this a wofull thing that our Lorde hath forſaken me there, and that I am cut of from him? Nowe of this we hauehave to gather, that be it in life, be it in death, this grace onelyonly ſhoulde alwaye ſuffice vsus: that is to ſay, that God geueth vsus the felynge of his goodnes. And whē he ſheweth vsus that he is fauourable vntounto vsus, let vsus go on boldely, and if we lāguiſh in this life, let vsus leaue it patiently. Trewe it is that we may well grone & ſigh that we are captiues, in this priſon of ſin: & beſid we yt may alſo bewaile ſeing theſe afflictions yt God doth ſend thē vponupon vsus. And yet oughte we not to ceaſe alwayes …s bleſſe the name of God, and to reioyſe in the myddeſt of all our ſorowes. When we ſhal fele that he wyll be oure father, and that he wyll knowe vsus for his children, in death we ſhall beholde euerlaſtyng lyfe, whiche ſhall make vsus forget all lamentations, ſo as we ſhall no more ſay: Alas what ſhall I do?
Howe ſhall I behaue my ſelfe? Whither ſhal I go? We ſhal cut of all theſe thinges, and we ſhall ſaye no more: Shall I drinke no more? ſhall I eate no more? For ſuch is the maner of brut beaſtes. But now I ſe that my God draweth neare vntounto me, I go nowe to throwe my ſelfe downe before him, I go to yeld my ſelf into his handes, and to ioyne my ſelf with him, as with mine own father. When (I ſay) we ſhall ſhalbe thus diſpoied,Pſalm. 31. Luke. 23. we may ſay with Dauid. Lord I commende my ſpirite vntounto thee. Dauid ſayd this during his life, but our Lord Ieſus Chriſt ſheweth vsus that we muſt ſo ſay when God draweth vsus out of this world. And laſt of all, when we thinke vponupon all the benefites of god, let vsus learne to glorifie him, as theſe be thynges inſeparable. Accordynge then as God maketh vsus partakers of his graces & that already in part he ſheweth vsus yt al our felicitie is to be of the cōpany of his children, ſo ought eueryevery one of vsus to endeuor to honor him as oure father.Ionas. 2. This was the cauſe why Ionas beynge drawen out of the whales throte, ſaieth: I ſhall bleſſe my God. He ſaith not, I ſhall lyue to eate and drinke: But I ſhall come to the temple the ſanctuarie of my God, & there I wyll geue him prayſe for thys redemption, that is to wytte, for that he hath plucked me back from the deth. Beholde now what it is that we hauehave to do.
Nowe concernynge that whiche Ezechias ſpeaketh of the cuttynge ſhorte of his dayes,Pſalm. 90. he ſpeaketh as hauing reſpect to the naturall courſe of mans life wherof is made mention in the ſong of Moyſes, for he began to reigne at the age of xxv. yeares▪ In the xiiii. yere of his raigne, Hieruſalem was beſeged, and then he fell into thys ſicknes, as we ſe. Thus was he xxxix. yeres old. Nowe he ſaieth that his life is cut ſhort, bicauſe he is not come to old age. Trew it is yt Moyſes ſpeaketh of the frailtie of men, and ſaith: What are men? After that God hathe let them walcke here their dayes, then they are gone againe. And in dede when man commeth to lx. yeares, he is al decaied, and if ye adde x. yeares more, there is nothing but lothſomnes and werines, he is nothing but a burden vnprofitable, and life it ſelfe is comberſom vntounto him. He ſheweth thē that this lif beynge ſhort and fraile, ought not to holde vsus. But howſoeuer it were, this kyng Ezechias was as in the flowre of hys age, he was not yet come to the age of xl. yeares. And in this reſpect he ſaith that God hath cut ſhorte his dayes, not that we hauehave any tyme determined. For do not children die ſometimes before they come into this world, and ſo ſone as they be come, doth not death already beſege thē? But he was not yet come to that old age, which is according to the ordinary courſe of mans life. Ezechias than beholdeth this: and aboue all thinges hath his eies faſtened vpō this meſſage of the Prophet Eſay, that is, that God hath puniſhed him bicauſe of his ſinnes. And it is aſmuch as if he ſhould ſay talking to him ſelfe. I ſee well that God wyll not leaue thee in thys world, for the aſſault is very violēt. And wherof commeth that, but of thy offences and ſinnes: as we ſhall ſee that he addeth afterwarde. It is true that he attributeth al vntounto God as vntounto his iudge, but he toke the faulte vponupon his owne parſon, confeſſyng him ſelfe onelyonly to be culpable. Loe howe he vnderſtandeth that his dayes were cut ſhort.
When he ſaith that he ſhall come to the gates of the graue, that he ſhall ſe no more the lyuing:
That was bicauſe he ſhoulde be conuerſant no more amonge men, to exerciſe him ſelfe in the ſeruice of God. But nowe this is not without cauſe that in it alſo he conceyued the wrathe of God. Althoughe he were ſubiecte to dwell as it were confuſely myngled amonge manye raſcalles, as in dede there were many Hypocrits in Iuda, and many wicked and diſſolute perſons mockers of God, and of his law. And among the Heathen there was nothing els but vngodlines, and rebellion. Now when Ezechias ſaw that, I knowe nowe (ſayeth he) that I am vnworthye to dwell vponupon the earth, becauſe theſe tarry ſtyll in the world, and God hath cut me of, yea with a ſtrong hand, as if he would come armed to make open warre againſt me as my enemye.
Then when Ezechias had ſuche imaginations, it is not to be marueyled thoughe he made ſuche complaintes. But howſoeuer it were, all commeth to this end that God did perſecute him. This ſame was to him a burden ſo heauy that he as it were foltred vnderunder it. So muche the better oughte we to note thys doctrine, that if God at any tyme ſhall afflict vsus, more hardelye than we woulde that he ſhould, we ſhoulde not ceaſe for all that heare to acknowledge that he loueth vsus, and that this perſwaſion which we ſhall hauehave of his goodnes ſhould make vsus to ouercome al temtations which otherwyſe myght ouerthrow vsus.
Furthermore, if he reproue vsus, and cauſe vsus to feele our ſynnes: that we runne vntounto hym, and take the condemnation vponupon vsus: For we ſhall gayne nothynge by all oure ſtartynge hoales: yf we wyll pleade, of neceſſitie the caſe muſte paſſe wyth hym. Then when we ſee that God is iuſte in puniſſhynge vsus for oure ſynnes, let vsus come wyth head bowed downe, that we maye be releued by hys mercye: and let vsus hauehave no other confidence, nor truſte of ſaluation, but in thys that it pleaſeth him in the name of oure ſauioure Ieſus Chriſt, to receaue vsus to mercye, for as muche as in vsus there is nothyng but curſednes.
Nowe let vsus throwe oure ſelues downe before the maieſtie of our good God, in the acknowledgynge of oure ſynnes, beſechynge hym, that more and more, he wyll make vsus to feele them, and that he wyll in ſuche ſorte cleanſe vsus from all oure fylthyneſſe, that we beynge perfectly awaked from oure dull drowſineſſe, maye grone and ſobbe: not onelye for the miſeryes that we ſee in the world throughe our ſynnes: but alſo bycauſe we ceaſe not ſo muche as in vsus lyeth, more and more to augement the ſame.
And yet alwaye lette vsus runne to oure God, and although it ſemeth that he perſecuteth vsus, and that hys hande be verye roughe and dreadfull vntounto vsus, yet let vsus not ceaſe to approche vntounto hym, and magnifie hys goodneſſe: beynge aſſured that it ſhall very well ſurmount farre, and exccade all oure faultes and offences.
And though we fele no rigour in him, yet neuertheles let vsus acknowledge that it is much better for vsus to draw home to his houſe, and vnderunder his ſafegarde, than to runne away from hym as wretched deſpering perſons, & let vsus beſeche him to geue, not only vntounto vsus this grace, but alſo to all peoples. &c.