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☞ The writinge of Ezechia kinge of Iuda, when he had bene sicke, and was recouered of his sicknes.
☞ The writing of Hezekiah King of Iuda, when he had be sick, and was recovered of his sickness.
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I said in the cuttyng shorte of my daies, I shall go downe to the gates of the graue.
I said in the cutting short of my days, I shall go down to the gates of the graven.
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I haue sought the residue of my yeares, I sayd I shall not see the Lorde, the Lorde in the land of the liuing.
I have sought the residue of my Years, I said I shall not see the Lord, the Lord in the land of the living.
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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.
I shall not behold man any more, nor those that dwell in the world. My life is withdrawn, and is changed like a shepherds lodge.
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AS the name of God is immortall, and we oughte to trauaill that they which come after vs, do cal vpon it,
AS the name of God is immortal, and we ought to travail that they which come After us, do call upon it,
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and that it be honored and glorified in all times:
and that it be honoured and glorified in all times:
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So is it not enoughe, that during oure lyfe, we endeuor oure selues to honor God:
So is it not enough, that during our life, we endeavour our selves to honour God:
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but as I haue said before, our care should extende it selfe to the time to come, to the end we may haue in store some continuyng seede of religion, in suche sort as the trueth of God may neuer be abolished.
but as I have said before, our care should extend it self to the time to come, to the end we may have in store Some Continuing seed of Religion, in such sort as the truth of God may never be abolished.
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But speacilly they whom God hath ordeined in anye estate to guide other, ought therfore so much the more to applie themselues vnto it.
But speacilly they whom God hath ordained in any estate to guide other, ought Therefore so much the more to apply themselves unto it.
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As also we se that S. Peter declaryng his ende to be nere, and that he should depart out of this worlde:
As also we see that S. Peter declaring his end to be never, and that he should depart out of this world:
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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.
adds that So much as he possibly may, he would make the Doctrine which he preached, to remain always in force and memory, that men might take profit After his death.
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Behold now wherfore Ezechias was not cōtented to make this protestation whiche we reade here, with his mouth,
Behold now Wherefore Hezekiah was not contented to make this protestation which we read Here, with his Mouth,
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but wold also wryte it, that to the ende of the worlde men might knowe how he had ben vexed in hys affliction,
but would also write it, that to the end of the world men might know how he had been vexed in his affliction,
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and that the same myght serue for doctrine to all the worlde: so as at this day we may take profyt thereof.
and that the same might serve for Doctrine to all the world: so as At this day we may take profit thereof.
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He saythe expressely that this wrytinge was made after he was recouered.
He say expressly that this writing was made After he was recovered.
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For oftentimes when we ar touched eyther with sicknes or anye other •od of God, we make protestations enow,
For oftentimes when we Are touched either with sickness or any other •od of God, we make protestations enough,
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but we do nothing els but shake our cares (as the prouerbe is) when we ar escaped,
but we do nothing Else but shake our Cares (as the proverb is) when we Are escaped,
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& we by and by forget al those thinges which we made a shew as if we knewe.
& we by and by forget all those things which we made a show as if we knew.
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But here it is shewed vs that the kinge Ezechias beinge recouered, forgat not the correction whiche he had receiued at the hand of god,
But Here it is showed us that the King Hezekiah being recovered, forgot not the correction which he had received At the hand of god,
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nether the anguishes which he felt, but minded to make a memoriall of the whole, that those which come after might be enstructed therby.
neither the Anguishes which he felt, but minded to make a memorial of the Whole, that those which come After might be instructed thereby.
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But it appereth at the first shew that this writing serueth not for any instruction of them that shold rede it,
But it appeareth At the First show that this writing serveth not for any instruction of them that should rede it,
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but shold rather be an offēse.
but should rather be an offence.
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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,
For we see the outrageous passion of a man as it were ravished in mind which so abhorreth death, that he Thought all to be lost when god should take him out of the world,
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and in this we see nothing but the sinne of infidelitie.
and in this we see nothing but the sin of infidelity.
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He tormenteth and rageth with himself (as it semeth) with a rebelling, vncomely for a seruāt of god:
He torments and rages with himself (as it Seemeth) with a rebelling, uncomely for a seruamt of god:
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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,
to be short it appears that we can gather nothing of this song, but that all the faith which Hezekiah had was only in his Prosperity and quiet,
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& also that he gaue the bridle to much vnto him selfe in his heauinesse, in so muche that he complayned of god,
& also that he gave the bridle to much unto him self in his heaviness, in so much that he complained of god,
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as we see that he compared him to a Lyon.
as we see that he compared him to a lion.
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But whē all shal be wel cōsidered, we shal see that there is no instruction better or more profitable for vs than this.
But when all shall be well considered, we shall see that there is no instruction better or more profitable for us than this.
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For when we shal haue well examined al that is in vs, then we shall knowe that the same is also propre vnto our selues.
For when we shall have well examined all that is in us, then we shall know that the same is also proper unto our selves.
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But first let vs note how the good king Ezechias did not here set fourthe his owne vertues to be praised of the world,
But First let us note how the good King Hezekiah did not Here Set Fourth his own Virtues to be praised of the world,
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for he might haue kept in silēce that which he hath declared of his owne waywardnesse,
for he might have kept in silence that which he hath declared of his own waywardness,
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& in place therof he mought haue spoken of hys request made to God, and the constance of his faythe:
& in place thereof he might have spoken of his request made to God, and the constance of his faith:
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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:
So then he say not that he was of valiant courage, that he overcame all tentations without any stop or strife, he say not that he had a faith so steadfast that it nothing troubled him to be corrected of the hand of god:
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nothing of al thys ▪ what then? we see a poore man tormēted euen to the extremitye,
nothing of all this ▪ what then? we see a poor man tormented even to the extremity,
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and so striken downe, that he wiste not what myghte become of hym.
and so stricken down, that he wist not what might become of him.
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We se a mā astonished with reare of the wrath of God, lokyng on nothyng but his own affliction.
We see a man astonished with rear of the wrath of God, looking on nothing but his own affliction.
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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,
Then sing Hezekiah doth discover him self, and sticketh not to confess his own Faults, in this we perceive that he was not led of ambition,
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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.
neither of any vain glory to be praised of men, or to get reputation, but he rather was willing him self to be confounded with shame, you god might be glorified.
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What is then his purpose? It is in one parte to make vs know howe he had bene afflicted then,
What is then his purpose? It is in one part to make us know how he had be afflicted then,
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when he thought that God was against him:
when he Thought that God was against him:
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and moreouer that therin men might know somuche the more howe great the goodnes of God was,
and moreover that therein men might know So much the more how great the Goodness of God was,
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when he receiued him to mercy, and woulde not forsake him in necessitie.
when he received him to mercy, and would not forsake him in necessity.
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We haue then to beholde here, as in a loking glasse, our owne wekenes, to the ende that euery man may prepare himselfe against the time when his faith shalbe proued as the fayth of Ezechias was,
We have then to behold Here, as in a looking glass, our own weakens, to the end that every man may prepare himself against the time when his faith shall proved as the faith of Hezekiah was,
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and when God shall shew vs some tokens of his wrath, so as if then we seme in maner destroyed,
and when God shall show us Some tokens of his wrath, so as if then we seem in manner destroyed,
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yet we cease not therfore to truste that God will geue to vs an end of our troubles,
yet we cease not Therefore to trust that God will give to us an end of our Troubles,
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as he did to this good king.
as he did to this good King.
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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 vs, we are vtterly vndone,
Next to this, that we may Learn to give all praise of our safety to the mercy of God, knowledging that so soon as he Forsaketh us, we Are utterly undone,
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and that then we become more then miserable.
and that then we become more then miserable.
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And nowe we see howe, and wherfore the good king Ezechias was thus tourmented, that is,
And now we see how, and Wherefore the good King Hezekiah was thus tormented, that is,
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because he sawe death so nere at hande. It semeth at the first face, that suche passion besemeth not a faithful mā.
Because he saw death so never At hand. It Seemeth At the First face, that such passion beseemeth not a faithful man.
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Trew it is that of nature death is dreadfull to vs al. For there is no man but (as they saye) desireth to be,
True it is that of nature death is dreadful to us all For there is no man but (as they say) Desires to be,
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and in death we thinke that we perishe, yt we be broughte to nought, and cease to be.
and in death we think that we perish, that we be brought to nought, and cease to be.
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Thus of nature we flie frō & abhorre death ▪ and therfore also S. Paule saith in the v. chapter of the seconde epistle to the Corinthians.
Thus of nature we fly from & abhor death ▪ and Therefore also S. Paul Says in the v. chapter of the seconde epistle to the Corinthians.
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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.
that we do not desire to be unclothed of this body for it is impossible for man to desire to change his estate, I mean as Concerning this life.
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And those that do kyll them selues haue no natural affection, but the Deuil so carrieth them away that they are altogether blinded.
And those that do kill them selves have no natural affection, but the devil so Carrieth them away that they Are altogether blinded.
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And suche are to be rekened as vnnaturall monsters, in whom al the order of nature is changed.
And such Are to be reckoned as unnatural monsters, in whom all the order of nature is changed.
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To be short it is most assured that death shalbe alwaye to vs terrible, and not onely because we are enclined to desire to to lyue,
To be short it is most assured that death shall alway to us terrible, and not only Because we Are inclined to desire to to live,
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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 vpon Adam, and al his linage.
but also for so much as God hath left a certain mark, in such sort that the Heathen them selves & the unfaithful Are constrained to feel that death is a curse of God, which was pronounced upon Adam, and all his lineage.
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For asmuch then, as death is come vpon 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,
For as then, as death is come upon the world by sin, & that it is a witness of the wrath of God, that by it we Are as it were cast of from him, banished from his Kingdom (which is the Kingdom of life) it must needs be,
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although we haue no light of faith neyther euer had any one word of doctrine, that this be imprinted in our mindes, that it is naturallye vnpleasant vnto vs. Behold then by what meanes we are brought to flie death,
although we have no Light of faith neither ever had any one word of Doctrine, that this be imprinted in our minds, that it is naturally unpleasant unto us Behold then by what means we Are brought to fly death,
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& to withdrawe our selues from it so muche as we possibly maye. Fyrst bicause we are desirous to be:
& to withdraw our selves from it so much as we possibly may. Fyrst Because we Are desirous to be:
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secondly for that we conceyue death to be a certeine signe of Gods wrath:
secondly for that we conceive death to be a certain Signen of God's wrath:
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yea althoughe we harde thereof no certaine instruction, yet God hath printed a certaine naturall instinction and feling thereof within oure hertes.
yea although we harden thereof no certain instruction, yet God hath printed a certain natural instinction and feeling thereof within our herts.
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Yet notwithstandynge it is also trew that the faithfull do ouercome those feares, and do prepare them selues to die when it pleaseth God,
Yet notwithstanding it is also true that the faithful do overcome those fears, and do prepare them selves to die when it Pleases God,
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but not (as the place speaketh whiche we haue alledged out of S. Paule) in suche sort that thei simply & without other cōsideratiō desire to die,
but not (as the place speaks which we have alleged out of S. Paul) in such sort that they simply & without other consideration desire to die,
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for yt wer ye doing of mē in desperatiō, but thei prepare thē selues, for asmuch as thei know, yt after they haue bene vnclothed they shalbe clothed againe, yt this body which is but a ruinous lodgyng, is nothing but rottēnes,
for that were the doing of men in desperation, but they prepare them selves, for as as they know, that After they have be unclothed they shall clothed again, that this body which is but a ruinous lodging, is nothing but rottenness,
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& yt they shalbe restored to ye kingdō of god.
& that they shall restored to you Kingdom of god.
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For asmuch as thē we behold this hope yt is geuē vs, thus we ouercome the feares of deth.
For as as them we behold this hope that is given us, thus we overcome the fears of death.
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Besid this on ye other side, we know yt our lord Iesus Chrst hath repared this desolatiō & ruine yt fel vpō vs by ye sinne of our father Adā.
Besid this on you other side, we know that our lord Iesus Christ hath repaired this desolation & ruin that fell upon us by the sin of our father Adā.
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So because we take hold of life in the middest of deth, yt maketh vs yt we are not afraid to wtdraw our selues hēce whē god calleth vs to him,
So Because we take hold of life in the midst of death, that makes us that we Are not afraid to wtdraw our selves hence when god calls us to him,
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for we know yt death is but a passage to life. moreouer we know what is our true being:
for we know that death is but a passage to life. moreover we know what is our true being:
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It is not to dwel in this world, for this is but a thorow fare,
It is not to dwell in this world, for this is but a thorough fare,
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& we must alwai haue in remēbrāce, yt which is spokē yt god placeth men here onely to mānage thē,
& we must alwai have in remembrance, that which is spoken that god places men Here only to mamnage them,
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& to make thē to fetch their cōpasses (as thei say) & sodenly to turne againe.
& to make them to fetch their compasses (as they say) & suddenly to turn again.
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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:
Them when we Are taught that our life is nothing Else but a course, & the the world is but a shadow, which passes & Vanishes Away:
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we know yt our true beyng, & our permanēt estate is in heuē, & not here by low.
we know that our true being, & our permanent estate is in heaven, & not Here by low.
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Thus se we how we ought not to flie deth:
Thus see we how we ought not to fly death:
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but (yt more is) we haue occasiō to desire it, bicause on the one side we ar fraile,
but (that more is) we have occasion to desire it, Because on the one side we Are frail,
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& being holden vnder the bondage of sin, we se so mani corruptiōs in our selues yt it is wofull,
& being held under the bondage of since, we see so mani corruptions in our selves that it is woeful,
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& 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,
& when we desire to serve God we draw up our legs, & when we lift up one foot thinking to Set forward one step, we slip backward,
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& oft it cōmeth to passe yt we stūble or fall.
& oft it comes to pass that we Stumble or fallen.
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Se now how iust a cause we haue to lamēt our life, not in way of despeir,
See now how just a cause we have to lament our life, not in Way of despeir,
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but bicause we ought to hate & abhorre sin, We ought also to desire god to draw vs out of this so miserable captiuitie wherin we ar, as s. Paul sheweth vs exāple.
but Because we ought to hate & abhor since, We ought also to desire god to draw us out of this so miserable captivity wherein we Are, as s. Paul shows us Exampl.
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He cōfesseth him self to be vnhappy, bicause he dwelleth in his bodi as a prison. He Confesses him self to be unhappy, Because he dwells in his body as a prison.
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He asketh howe he shalbe deliuered.
He asks how he shall Delivered.
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On the other side, we know yt we ought to desire death ye more yt we might come nere to our God.
On the other side, we know that we ought to desire death you more that we might come never to our God.
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For (as it is saide in this place yt we haue alledged) while we liue by faith we are as it were absent frō God. For (as it is said in this place that we have alleged) while we live by faith we Are as it were absent from God.
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Thē, where is our felicitie & perfect ioye? but in this yt we cleaue to oure God in perfectiō.
Them, where is our felicity & perfect joy? but in this that we cleave to our God in perfection.
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Far asmuch thē, as by death we come nere to him, it is a thing to vs happy,
far as them, as by death we come never to him, it is a thing to us happy,
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and whiche ought to make vs ioyfull. And therfore he saieth in the first chap. to the Philip.
and which ought to make us joyful. And Therefore he Saith in the First chap. to the Philip.
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that as touchinge him self, it should be more auaūtage to him to die then to liue, that as touching him self, it should be more advantage to him to die then to live,
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& although his life was profitable to the church, yet in hauing no other regard,
& although his life was profitable to the Church, yet in having no other regard,
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but to his own person, he was desirous to be drawē away frō this place by low:
but to his own person, he was desirous to be drawn away from this place by low:
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mark thē what ought to be ye affectiō of ye faithful. Now let vs come to king Ezechias.
mark them what ought to be the affection of the faithful. Now let us come to King Hezekiah.
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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:
It Seemeth that he had lost all manner taste of you Goodness of God, that he knew nothing of you resurrection, that he was ignorant that he should be restored by mean of you redeemer, he conceived nothing but the wrath & curse of God:
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wher is his faith? where is his obeidiēce:
where is his faith? where is his obeidience:
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wher is this cōsolatiō of the holy Gost, & this ioy inestimable, whiche we ought to receiue whē God certifieth vs of ye loue which he beareth vs? In dede if he had had this perswasiō deply roted in hī, yt he was one of ye childrē of god:
where is this consolation of the holy Ghost, & this joy inestimable, which we ought to receive when God certifieth us of the love which he bears us? In deed if he had had this persuasion deply roted in hī, that he was one of you children of god:
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doth not ye adoptiō brīg ye īheritāce? to what end hath god chosē vs for his childrē,
does not the adoption bring you inheritance? to what end hath god chosen us for his children,
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but yt we shold be partakers of ye heuēly life wherunto he guideth vs ▪ 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:
but that we should be partakers of the heavenly life whereunto he guideth us ▪ but we see none of all this in Ezekiel It Seemeth them that he was altogether distracted from sense and reason, that he hath forgotten God:
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that all the good doctrine that euer he heard before is vtterly blotted oute, and that he thinketh no more of it.
that all the good Doctrine that ever he herd before is utterly blotted out, and that he Thinketh no more of it.
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These thinges at the firste shew, seme very straunge.
These things At the First show, seem very strange.
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Trew it is that at that time he had no suche reuelation of the heauenly life,
True it is that At that time he had no such Revelation of the heavenly life,
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as we haue at this day by the gospel.
as we have At this day by the gospel.
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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.
But yet Hezekiah and all the other holy Kings and prophets, and all the rest of the faithful did well conceive that God had not chosen them in vain.
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For though this sētēce of our lord Iesus Christ was not pronoūced, yet was it engraued in the herts of all the faithfull that God is not the God of the dead.
For though this sentence of our lord Iesus christ was not pronounced, yet was it engraved in the herts of all the faithful that God is not the God of the dead.
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All they then that are cōprised in the number of his people haue bene assured to haue an abidyng life,
All they then that Are comprised in the number of his people have be assured to have an abiding life,
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and that shall endure for euer.
and that shall endure for ever.
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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.
And on the other side it is said that God calls him self the God of Abraham, of Isaac and of Iacob long After their death.
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It must nedes be thē that they then lyued.
It must needs be them that they then lived.
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So therefore the faithfull haue this assuraūce that God did not nourishe them in this world as brute beastes,
So Therefore the faithful have this assurance that God did not nourish them in this world as brutus beasts,
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but he gaue them a certeine taste of hys goodnes, vntyll suche time as they myghte haue full enioyinge thereof after their death.
but he gave them a certain taste of his Goodness, until such time as they might have full enjoying thereof After their death.
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Euen Balaam himselfe whiche neuer knew any thing of the lawe, yet he failed not to say: Eve balaam himself which never knew any thing of the law, yet he failed not to say:
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I wishe my soule to dye the death of the righteous, and my end to be such as theirs shalbe.
I wish my soul to die the death of the righteous, and my end to be such as theirs shall.
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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:
He Desires to join him self with the raze of Abraham, and yet he was a wicked & refused man And who makes him to speak thus:
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euē this, that he is there as vpon the racke, & God wringeth out of him this confession.
even this, that he is there as upon the rack, & God wringeth out of him this Confessi.
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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 haue at this daye in the Gospell,
Now if balaam which was possessed of the devil, and gave out his tongue to hire, to curse the people of God, hath be constrained to say thus, what shall we think of them that had truly profited in the law of God? But howsoever it be, true it is that thold Father's had not so clear and manifest knowledge of the heavenly life as we have At this day in the Gospel,
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and in dede the same was reserued vntill the comming of our Lorde Iesus Christ. And with good reason:
and in deed the same was reserved until the coming of our Lord Iesus christ. And with good reason:
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for we haue a good gage of our life in our sauiour Iesus Christ, in that he is risen againe,
for we have a good gage of our life in our Saviour Iesus christ, in that he is risen again,
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and that it was not for him selfe alone but for all his body.
and that it was not for him self alone but for all his body.
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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.
This is the full assurance that God hath given in the parson of our Lord Iesus christ, that we pass through this world to come to the life that lasteth ever.
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The auncient fathers came not to suche degree, they were not so auaunsed.
The ancient Father's Come not to such degree, they were not so auaunsed.
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But howesoeuer it were it is so that the tast which they had of the heauēlye life so suffised them, that they rendred them selues peaseably to God.
But howsoever it were it is so that the taste which they had of the heavenly life so sufficed them, that they rendered them selves peaseably to God.
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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:
And we read not that they were greatly tormented in their death, as when Abraham departed, he made not lamentations, wailing and complaints, as the King Hezekiah did:
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but he was fylled and satisfyed wyth lyfe, saieth the scripture. In like maner was it of Isaac and Iacob, who rendring the laste groane saith:
but he was filled and satisfied with life, Saith the scripture. In like manner was it of Isaac and Iacob, who rendering the laste groan Says:
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I wyll put my truste in thy saluation, my God.
I will put my trust in thy salvation, my God.
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Thoughe Iesus Christ had not yet appered vnto the world, yet Iacob had in him selfe a stedfast and vndoubted hope,
Though Iesus christ had not yet appeared unto the world, yet Iacob had in him self a steadfast and undoubted hope,
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and made him selfe as sure of his saluation, as if he held it in his hād.
and made him self as sure of his salvation, as if he held it in his hand.
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So then we see that the holy fathers were not in doubt or suche mistrust, that they did not alwaye aspire vnto the heauēly life,
So then we see that the holy Father's were not in doubt or such mistrust, that they did not alway aspire unto the heavenly life,
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but that it was their chiefe desire to atteine thereunto. Now let vs retourne to the king Ezechias.
but that it was their chief desire to attain thereunto. Now let us return to the King Hezekiah.
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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.
We must conclude that he had Some special reason in him self, why he so complained of death, which we shall better see in the person of David.
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Dauid is sometimes in suche anguyshes that he crieth, alas my God, who is he that shal acknowledge thee in death:
David is sometime in such Anguishes that he cries, alas my God, who is he that shall acknowledge thee in death:
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And when I shalbe a poore rotten carion, what profite shalt thou haue? whē thou shalt haue brought me into ashes, what is it that thou shalt haue gained? He made there hys cōplaints, neuertheles in the end he dyed peaseably.
And when I shall a poor rotten carrion, what profit shalt thou have? when thou shalt have brought me into Ashes, what is it that thou shalt have gained? He made there his complaints, nevertheless in the end he died peaseably.
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For no man saw that he was so passioned in his departyng, but that he rendred him self mildly into the handes of God.
For no man saw that he was so passioned in his departing, but that he rendered him self mildly into the hands of God.
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Howe came it then to passe that he wrote thus? It is bicause he cōceiued the wrath of God,
Howe Come it then to pass that he wrote thus? It is Because he conceived the wrath of God,
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whether it were in sickenes, or in any other affliction, and that is asmuch as if the very hels were presently set before him.
whither it were in sickness, or in any other affliction, and that is as as if the very hels were presently Set before him.
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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.
The affliction then that he conceived, was not of simple death, but that God gave him Some Signen that he punished him Because of his Sins.
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Now seyng yt we se, this same disputatiō in the parson of Dauid, it shalbe easy for vs to cōclud touching the king Ezechias yt he was also greuously vexed in his death,
Now sing that we see, this same disputation in the parson of David, it shall easy for us to conclude touching the King Hezekiah that he was also grievously vexed in his death,
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but that was not for that he was loth to depart out of this worlde,
but that was not for that he was loath to depart out of this world,
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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,
neither that he was tormented as the poor Infidels which aspire not to a better life, which Are also as it were drowned in their delights,
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and bringe them selues on slepe in such sort that they set nothynge by the heauenly life.
and bring them selves on sleep in such sort that they Set nothing by the heavenly life.
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We see that Ezechias was not so striken downe, and yet he thought that God was against him,
We see that Hezekiah was not so stricken down, and yet he Thought that God was against him,
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as we shall se yet more largely.
as we shall see yet more largely.
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And in dede it was not without cause that the Prophet Esay was sente vnto him,
And in deed it was not without cause that the Prophet Isaiah was sent unto him,
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for he was as a Heralde of armes, to make him defiaunce, and to declare vnto him: Beholde God is thine enemy:
for he was as a Herald of arms, to make him defiance, and to declare unto him: Behold God is thine enemy:
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thou muste susteine his extreme rigour, for thou haste offended him.
thou must sustain his extreme rigour, for thou haste offended him.
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When Ezechias heard that, he had no regard to ye simple death, by the which he muste of necessitie passe,
When Hezekiah herd that, he had no regard to you simple death, by the which he must of necessity pass,
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but he hathe an other ende of consideration, yt he should be cut of from the worlde as an accursed creature,
but he hath an other end of consideration, that he should be Cut of from the world as an accursed creature,
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as one vnworthy, whō the earth should beare.
as one unworthy, whom the earth should bear.
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And when God stroke him, that gaue a tokē to him that the land should be made desolate,
And when God stroke him, that gave a token to him that the land should be made desolate,
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for he knewe what should be the estate of the people:
for he knew what should be the estate of the people:
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he sawe that all should be destroyed after his death, yf God dyd not remedi it by miracles. And he thought thus:
he saw that all should be destroyed After his death, if God did not remedi it by Miracles. And he Thought thus:
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My death shall not be onely to sende me into the throte of hell, but it shall be to brynge a generall ouerflowyng ouer all,
My death shall not be only to send me into the throat of hell, but it shall be to bring a general overflowing over all,
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so that in all the land there shalbe nothing but desolation.
so that in all the land there shall nothing but desolation.
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Shall the seruice of God then be throwen dowen, and shall al this be cast vpon my neck bicause I haue offended my God? Alas,
Shall the service of God then be thrown dowen, and shall all this be cast upon my neck Because I have offended my God? Alas,
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and what shall this be? Let vs not nowe thinke it straunge if Ezechias speake thus as we heare,
and what shall this be? Let us not now think it strange if Hezekiah speak thus as we hear,
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but let vs hold this alway that it is not the simple death whiche dyd affraye him so.
but let us hold this always that it is not the simple death which did affray him so.
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What then? the wrath of God, when he behelde his sinnes, and that God toke away from him all sauor of his goodnes,
What then? the wrath of God, when he beheld his Sins, and that God took away from him all savour of his Goodness,
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& turned his back vnto him as if he had sene him armed against him, & lifted vp his arme, as if he would bring him to nought.
& turned his back unto him as if he had seen him armed against him, & lifted up his arm, as if he would bring him to nought.
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When Ezechias sawe that, he was so confoūded that his mouth was stopped, & not without cause.
When Hezekiah saw that, he was so confounded that his Mouth was stopped, & not without cause.
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Nowe this is right worthy to be noted, for there are many blockish persons (and the mooste part) which feare death,
Now this is right worthy to be noted, for there Are many blockish Persons (and the most part) which Fear death,
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but it is not because they fele the curse of God appeare to them.
but it is not Because they feel the curse of God appear to them.
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It is true as we haue saide before, that God leaueth alway this point in the conscience of man,
It is true as we have said before, that God Leaveth always this point in the conscience of man,
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but they haue not all alike consideration therof.
but they have not all alike consideration thereof.
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Wherfore is it then that death is dreadfull vnto them? bycause euery one will say, I desire to be.
Wherefore is it then that death is dreadful unto them? Because every one will say, I desire to be.
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Truely when they speake in this maner it is as much as if they said I would be a calfe,
Truly when they speak in this manner it is as much as if they said I would be a calf,
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or an asse, or a dogge, for the beyng of brute beastes is in this world,
or an Ass, or a dog, for the being of brutus beasts is in this world,
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& 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,
& the being of men where is it, but in this that they Are joined to their God? But now we Are as it were in prison,
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for in steade that this world shold haue bene vnto vs 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.
for in stead that this world should have be unto us as an earthly paradise (if we had continued in the obeidience of God) now we Are as in a strange country, wherein we be as locked up and banished.
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It is trew that yet we se many times some, yea many trackes of the goodnes of God,
It is true that yet we see many times Some, yea many tracks of the Goodness of God,
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but how so euer it be, yet we do but languish here. But there are but few that know this.
but how so ever it be, yet we do but languish Here. But there Are but few that know this.
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So much yt more thē ought we to note wel this doctrine, which I haue here before touched, that is to wit, that both in death,
So much that more them ought we to note well this Doctrine, which I have Here before touched, that is to wit, that both in death,
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and in all other afflictions we are more accombred and troubled with the wrath of God than with the euyll that we can fele.
and in all other afflictions we Are more accombred and troubled with the wrath of God than with the evil that we can feel.
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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,
If one be afflicted with poverty, so that he hath hunger and thirst, an other be stricken with sickness and suffer great tormets, Another be persecuted of men so as he hath no time of rest,
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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 more if in the end death come before our eyes, we ought to know that there is nothing so much to be feared as the wrath and vengeance of God. But men do clean contrary.
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And this marke, why I haue sayde that we must note this doctrine the better:
And this mark, why I have said that we must note this Doctrine the better:
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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:
Because a man may see that the poor sick Persons, and they that Are afflicted, in what sort soever it be, will cry Alas, one will cry the arms, Another will cry the legs, the one Here, the other there:
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but yet they come neuer to the grounde of the euill.
but yet they come never to the ground of the evil.
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And that procedeth of the leprosie that is in vs. For we are so dull witted that we can not atteine to know the iudgemēt of God.
And that Proceedeth of the leprosy that is in us For we Are so dull witted that we can not attain to know the judgement of God.
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So much the more ought we to lerne whē we shalbe beatē with such roddes as I haue sayd to make vs loke vpon the cause whence this euill procedeth:
So much the more ought we to Learn when we shall beaten with such rods as I have said to make us look upon the cause whence this evil Proceedeth:
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which is, that God will haue vs to fele our sinnes, and that he sommoneth vs to the ende that we shoulde there come as it were before our iudge,
which is, that God will have us to feel our Sins, and that he sommoneth us to the end that we should there come as it were before our judge,
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and that we should not come there with sleyghtes and meanes of excuse, but with franke and free confession,
and that we should not come there with sleights and means of excuse, but with frank and free Confessi,
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and that the same be not only made wyth mouth, or assent by writyng, but that we be woūded euē to the bottome of the herte, felynge what it is to haue done agaynst the will of oure God, to haue styrred him vp against vs,
and that the same be not only made with Mouth, or assent by writing, but that we be wounded even to the bottom of the heart, feeling what it is to have done against the will of our God, to have stirred him up against us,
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& to haue made warre against his iustice.
& to have made war against his Justice.
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This is it that we haue to holde in minde when we see that the kyng Ezechias was in such extremitie of anguish,
This is it that we have to hold in mind when we see that the King Hezekiah was in such extremity of anguish,
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bycause God dyd punishe him for his sinnes.
Because God did Punish him for his Sins.
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Yea and this we ought to marke well, that though before he haue protested that he had walked in puritie and vprightnesse of lyfe,
Yea and this we ought to mark well, that though before he have protested that he had walked in purity and uprightness of life,
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and that he had studied all hys lyfe long to obey and please God, neuerthelesse he resteth not his mind vpon his vertues,
and that he had studied all his life long to obey and please God, nevertheless he rests not his mind upon his Virtues,
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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.
nor his own merits, he entereth not into plea with God, for he sees well that all that could nothing profit him nor bring him and relief.
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Therfore he setteth not fourthe what his lyfe hathe ben, but he knowlegeth that rightfullye he is afflicted.
Therefore he sets not Fourth what his life hath been, but he knowledgeth that rightfully he is afflicted.
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So then we learne, when it shall please God to correcte with his roddes, not to grudge at it,
So then we Learn, when it shall please God to correct with his rods, not to grudge At it,
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as if he did vs wronge, as if he had no regarde to oure merites, or as yf he vsed greater sharpnes wyth vs than we had deserued.
as if he did us wrong, as if he had no regard to our merits, or as if he used greater sharpness with us than we had deserved.
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Let al such blasphemies be beaten down, and let vs confesse that he hath iust cause to punishe vs,
Let all such Blasphemies be beaten down, and let us confess that he hath just cause to Punish us,
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yea not only to expulse vs out of the worlde, but also to throwe vs downe into the gulfe of hell.
yea not only to expulse us out of the world, but also to throw us down into the gulf of hell.
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See then howe we deserue to bee ordred yf wee looke vpon all our owne lyfe.
See then how we deserve to be ordered if we look upon all our own life.
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Moreouer let vs not thynke it straunge that god sendeth vs afflictions whiche seme greuous and sharpe vnto vs, seing wee see that Ezechias hathe walked before vs to shewe vs the waye.
Moreover let us not think it strange that god sends us afflictions which seem grievous and sharp unto us, sing we see that Hezekiah hath walked before us to show us the Way.
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Men when they haue had any good affectiō and desyre to serue god, do muche maruell yf god punishe them more then the wicked,
Men when they have had any good affection and desire to serve god, do much marvel if god Punish them more then the wicked,
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and they suppose that they haue lost theyr labour.
and they suppose that they have lost their labour.
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This tentacion is to cōmō, as we see, that euē Dauid was also tormented with it when he saith:
This tentation is to Common, as we see, that even David was also tormented with it when he Says:
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what meaneth this? for I see the despisers of God prosper and be in iolitie, and make theyr triumphes,
what means this? for I see the despisers of God prosper and be in jollity, and make their Triumphos,
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and in the meane time I do nothinge but sup vp the drynke of sorrow, frō the euening to the morrow I haue no reste.
and in the mean time I do nothing but sup up the drink of sorrow, from the evening to the morrow I have no rest.
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It semeth then that it is tyme lost to serue God:
It Seemeth then that it is time lost to serve God:
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Behold how at the extremitie he is beatē down, yf God by his wonderfull vertue had not vpholden him.
Behold how At the extremity he is beaten down, if God by his wonderful virtue had not upholden him.
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And because the lyke maye come vnto vs, let vs make vs a buckler of the example that is here set before vs of the kinge Ezechias:
And Because the like may come unto us, let us make us a buckler of the Exampl that is Here Set before us of the King Hezekiah:
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for wee haue seen here before howe he had framed all hys lyfe to the law of God:
for we have seen Here before how he had framed all his life to the law of God:
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he had a zele which is not to be founde in manye people, to purge al hys land of all superstitions and ydolatries:
he had a zeal which is not to be found in many people, to purge all his land of all superstitions and Idolatries:
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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,
many alarums were stirred up against him, to make him somewhat to revolt: but that nothing stayed him but that he Set up the true and pure Religion,
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& in his priuate lyfe he sought nothing but that god might be gloryfyed in, and through all:
& in his private life he sought nothing but that god might be glorified in, and through all:
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and yet loke how God cōmeth to assayle him:
and yet look how God comes to assail him:
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yea, and that of a straunge fashion, for he is as a lyon that breaketh his bones:
yea, and that of a strange fashion, for he is as a Lion that breaks his bones:
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So whē we see that Ezechias, is thus handled, ought not we to learne to beare pacientlye the corrections that God shall sende vs. Loe this is it that wee haue to conceiue of this place.
So when we see that Hezekiah, is thus handled, ought not we to Learn to bear patiently the corrections that God shall send us Lo this is it that we have to conceive of this place.
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Now to the rest of the passions that Ezechias endureth, and although he slipt here of the henges yet stil in the middest therof he declareth the loue that he had to God,
Now to the rest of the passion that Hezekiah Endureth, and although he slipped Here of the henges yet still in the midst thereof he Declareth the love that he had to God,
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and that he desyred not thys present life after the maner of them that ar therein become brutish,
and that he desired not this present life After the manner of them that Are therein become brutish,
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and whiche seke for nothynge but to eate and drynke, and know not for what ende they are created,
and which seek for nothing but to eat and drink, and know not for what end they Are created,
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but onlye to pastime here for a whyle. But Ezechias sheweth well that hee was guyded by an other spirite.
but only to pastime Here for a while. But Hezekiah shows well that he was guided by an other Spirit.
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He sayethe I haue sayd in the cutting short of my dayes.
He Saith I have said in the cutting short of my days.
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I shall go down to the gates of the graue, I shall not se anye more the Lorde: euen the Lorde. I shall go down to the gates of the graven, I shall not see any more the Lord: even the Lord.
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He speaketh here of his lyfe, that it shalbe cut of in the middes of his course:
He speaks Here of his life, that it shall Cut of in the mids of his course:
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But yet he sheweth that he desireth not here to liue to be at his ease.
But yet he shows that he Desires not Here to live to be At his ease.
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He was a kinge, and might haue fared well, he moughte haue had greate store of delicates,
He was a King, and might have fared well, he mought have had great store of delicates,
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and pleasures in this world, shortly he myghte haue made him selfe dronk with al sortes of thinges of delite.
and pleasures in this world, shortly he might have made him self drunk with all sorts of things of delight.
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He mourneth not for want of all these:
He Mourneth not for want of all these:
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but he saieth, that he shall no more see the Lorde, and he is not contented to haue pronounced this word once,
but he Saith, that he shall no more see the Lord, and he is not contented to have pronounced this word once,
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but he repeteth it againe to expresse a greater vehemencie: The Lord, euen the Lord, saith he:
but he repeateth it again to express a greater vehemency: The Lord, even the Lord, Says he:
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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,
By this he shows that he Desires not so much his life, as to exercise him self Here beneath to know that God was his father,
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and to confirme him selfe more and more in that faith.
and to confirm him self more and more in that faith.
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Let vs then marke well wherunto oure lyfe is to be directed, that is, that we should perceiue that God already in part sheweth him selfe a father toward vs. I graunt it trewe (as I haue already said) that we ar absent from him,
Let us then mark well whereunto our life is to be directed, that is, that we should perceive that God already in part shows him self a father towards us I grant it true (as I have already said) that we Are absent from him,
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for our saluation lieth in faithe and hope, it is hydden and we see it not with naturall sense.
for our salvation lies in faith and hope, it is hidden and we see it not with natural sense.
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Yet in the meane while God faileth not to sēd down certein beames hither by lowe to lighten vs so,
Yet in the mean while God Faileth not to send down certain beams hither by low to lighten us so,
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as we be guided to the hope of the life euerlasting and perceiue that God is not so farre estraunged frō vs,
as we be guided to the hope of the life everlasting and perceive that God is not so Far estranged from us,
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but that yet he stretcheth fourth his hand hether by lowe to haue care of vs,
but that yet he Stretcheth fourth his hand hither by low to have care of us,
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and to shewe vs by experience that he hath vs in his safekeping.
and to show us by experience that he hath us in his safekeping.
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For when the sunne riseth in the mornynge, se we not what a fatherly care God hath for vs? After whē it goeth downe at euenyng, see we not that God hath an eye to our wekenes, that we maye haue rest,
For when the sun Riseth in the morning, see we not what a fatherly care God hath for us? After when it Goes down At evening, see we not that God hath an eye to our weakens, that we may have rest,
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and be somewhat releued? Doth not God then in so hydyng the sunne in the nyghte tyme, shew him selfe our father? Further,
and be somewhat relieved? Does not God then in so hiding the sun in the night time, show him self our father? Further,
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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:
when we see the earth bring forth her fruits for our nourishment: when we see the reins and all the changes, and alterations that Are in nature:
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in all this perceiue we not that God hath his hād stretched out to draw vs alway vnto him,
in all this perceive we not that God hath his hand stretched out to draw us always unto him,
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and howe he already sheweth him self a liberall father vnto vs, and that we enioy the temporall benefites which he doth for vs, 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 vs his chyldren, that we may come to the fulnes of ioye and of all felicitie,
and how he already shows him self a liberal father unto us, and that we enjoy the temporal benefits which he does for us, to the end that by this mean we may be drawn up higher, that is to say, to know that he hath adopted and made us his children, that we may come to the fullness of joy and of all felicity,
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when we shalbe fully ioyned with hym? Beholde nowe wherunto we ought to applie all our life,
when we shall Fully joined with him? Behold now whereunto we ought to apply all our life,
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if we wyll not that the same be accursed, and that as many yeares, monthes, dayes, houres,
if we will not that the same be accursed, and that as many Years, months, days, hours,
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and minutes as we haue lyued here by low, all the same be put together in accompte,
and minutes as we have lived Here by low, all the same be put together in accompt,
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for euer to encrese, and enflame the vengeance of God vpon vs. And therfore let vs know that we ought here to study vpon the workes of God.
for ever to increase, and inflame the vengeance of God upon us And Therefore let us know that we ought Here to study upon the works of God.
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For euen therfore also are we set in this worlde, and therefore in the v. chapter, when the Prophete mynded to rebuke the Iewes of a certeine vile brutishnes.
For even Therefore also Are we Set in this world, and Therefore in the v. chapter, when the Prophet minded to rebuke the Iewes of a certain vile brutishness.
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They haue not (saieth he) beholden the workes of God.
They have not (Saith he) beholden the works of God.
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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 haue not beholden the workes of God.
He speaks of their Drunkenness, of their gluttony, and of their dissolute lives, but the lump that makes up the heap of evil is this, that they have not beholden the works of God.
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So nowe the good kyng Ezechias sheweth vs, that it were better for vs all to haue died before we had bene borne,
So now the good King Hezekiah shows us, that it were better for us all to have died before we had be born,
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and that the earth should haue gaped whan we came out of our mothers wombe, to swallow vs,
and that the earth should have gaped when we Come out of our mother's womb, to swallow us,
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thā to liue here by lowe, if it were not for thys, that we do here alreadie see oure God:
than to live Here by low, if it were not for this, that we do Here already see our God:
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not that we haue a perfecte sighte.
not that we have a perfect sight.
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But first he sheweth himselfe vnto vs by his worde, which is the trew lokyng glasse.
But First he shows himself unto us by his word, which is the true looking glass.
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And next, we haue aboue and beneath so manye signes of his presence, and of the fatherly care whiche he hath for vs, that if we be not to much dulwitted,
And next, we have above and beneath so many Signs of his presence, and of the fatherly care which he hath for us, that if we be not to much dulwitted,
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and altogether vnfornisshed of vnderstandynge and reason, we must nedes see hym.
and altogether vnfornisshed of understanding and reason, we must needs see him.
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For all the world is as a liuely image, wherein God setteth fourth vnto vs his vertue and highnes.
For all the world is as a lively image, wherein God sets fourth unto us his virtue and highness.
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Moreouer, this that we are gouerned vnder his hand, is a more familiar witnes of his iustice, of his grace and of his mercy.
Moreover, this that we Are governed under his hand, is a more familiar witness of his Justice, of his grace and of his mercy.
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Let vs then learne to lyue to this ende, to practise our selues to worship God as him that hath created and fashioned vs. Next, that we beare to him honor and reuerence as to our father,
Let us then Learn to live to this end, to practise our selves to worship God as him that hath created and fashioned us Next, that we bear to him honour and Reverence as to our father,
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and that in the tastinge of good things (which he nowe dealeth among vs) We maye be confyrmed in the fayth of the Heauenly lyfe.
and that in the tasting of good things (which he now deals among us) We may be confirmed in the faith of the Heavenly life.
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And further, for asmuch as he vouchsafeth to extende his prouidence euen hyther by low,
And further, for as as he vouchsafeth to extend his providence even hither by low,
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for this entent to gouerne vs in this transitory and fraile life, that we doubt not,
for this intent to govern us in this transitory and frail life, that we doubt not,
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when we shal come vnto him, that then we shal beholde face to face that, whiche we nowe see darkely and in a small portion.
when we shall come unto him, that then we shall behold face to face that, which we now see darkly and in a small portion.
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And so the kynge Ezechias remitteth all to God, as if he shold say:
And so the King Hezekiah remitteth all to God, as if he should say:
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Alas it is true that I am here, as to beholde clearly the graces of God.
Alas it is true that I am Here, as to behold clearly the graces of God.
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But nowe I see that all this is as it were plucked from me:
But now I see that all this is as it were plucked from me:
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For it semeth that God is mynded to spoile me of all that he hath geuen me before:
For it Seemeth that God is minded to spoil me of all that he hath given me before:
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and now there resteth no more for me but to despayre, for as muche as he hathe geuen ouer and forsaken me.
and now there rests no more for me but to despair, for as much as he hath given over and forsaken me.
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He hath sent his prophete with this message, that I am vndone.
He hath sent his Prophet with this message, that I am undone.
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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:
Alas, and when I perceive no more Signen of the Goodness of my god, neither that he extendeth this strength to Comfort me in my afflictions:
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no not when I am in the anguishes of death:
no not when I am in the Anguishes of death:
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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 haue to gather, that be it in life, be it in death, this grace onely shoulde alwaye suffice vs:
Lo is not this a woeful thing that our Lord hath forsaken me there, and that I am Cut of from him? Now of this we have to gather, that be it in life, be it in death, this grace only should alway suffice us:
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that is to say, that God geueth vs the felynge of his goodnes.
that is to say, that God Giveth us the feeling of his Goodness.
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And whē he sheweth vs that he is fauourable vnto vs, let vs go on boldely,
And when he shows us that he is favourable unto us, let us go on boldly,
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and if we lāguish in this life, let vs leaue it patiently.
and if we languish in this life, let us leave it patiently.
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Trewe it is that we may well grone & sigh that we are captiues, in this prison of sin:
True it is that we may well groan & sighs that we Are captives, in this prison of since:
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& besid we yt may also bewaile seing these afflictions yt God doth send thē vpon vs. And yet oughte we not to cease alwayes •s blesse the name of God,
& besid we that may also bewail sing these afflictions that God does send them upon us And yet ought we not to cease always •s bless the name of God,
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and to reioyse in the myddest of all our sorowes.
and to rejoice in the midst of all our sorrows.
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When we shal fele that he wyll be oure father, and that he wyll knowe vs for his children, in death we shall beholde euerlastyng lyfe, whiche shall make vs forget all lamentations,
When we shall feel that he will be our father, and that he will know us for his children, in death we shall behold everlasting life, which shall make us forget all lamentations,
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so as we shall no more say: Alas what shall I do?
so as we shall no more say: Alas what shall I do?
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Howe shall I behaue my selfe? Whither shal I go? We shal cut of all these thinges,
How shall I behave my self? Whither shall I go? We shall Cut of all these things,
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and we shall saye no more:
and we shall say no more:
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Shall I drinke no more? shall I eate no more? For such is the maner of brut beastes.
Shall I drink no more? shall I eat no more? For such is the manner of brut beasts.
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But now I se that my God draweth neare vnto me, I go nowe to throwe my selfe downe before him, I go to yeld my self into his handes,
But now I see that my God draws near unto me, I go now to throw my self down before him, I go to yield my self into his hands,
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and to ioyne my self with him, as with mine own father. When (I say) we shall shalbe thus dispoied, we may say with Dauid.
and to join my self with him, as with mine own father. When (I say) we shall shall thus dispoied, we may say with David.
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Lord I commende my spirite vnto thee.
Lord I commend my Spirit unto thee.
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Dauid sayd this during his life, but our Lord Iesus Christ sheweth vs that we must so say when God draweth vs out of this world.
David said this during his life, but our Lord Iesus christ shows us that we must so say when God draws us out of this world.
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And last of all, when we thinke vpon all the benefites of god, let vs learne to glorifie him, as these be thynges inseparable.
And last of all, when we think upon all the benefits of god, let us Learn to Glorify him, as these be things inseparable.
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Accordynge then as God maketh vs partakers of his graces & that already in part he sheweth vs yt al our felicitie is to be of the cōpany of his children,
According then as God makes us partakers of his graces & that already in part he shows us that all our felicity is to be of the company of his children,
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so ought euery one of vs to endeuor to honor him as oure father. This was the cause why Ionas beynge drawen out of the whales throte, saieth: I shall blesse my God.
so ought every one of us to endeavour to honour him as our father. This was the cause why Ionas being drawn out of the Whale's throat, Saith: I shall bless my God.
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He saith not, I shall lyue to eate and drinke:
He Says not, I shall live to eat and drink:
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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,
But I shall come to the temple the sanctuary of my God, & there I will give him praise for this redemption, that is to wit,
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for that he hath plucked me back from the deth. Beholde now what it is that we haue to do.
for that he hath plucked me back from the death. Behold now what it is that we have to do.
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Nowe concernynge that whiche Ezechias speaketh of the cuttynge shorte of his dayes, he speaketh as hauing respect to the naturall course of mans life wherof is made mention in the song of Moyses,
Now Concerning that which Hezekiah speaks of the cutting short of his days, he speaks as having respect to the natural course of men life whereof is made mention in the song of Moses,
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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.
for he began to Reign At the age of xxv. Years ▪ In the xiiii. year of his Reign, Jerusalem was besieged, and then he fell into this sickness, as we see. Thus was he xxxix. Years old.
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Nowe he saieth that his life is cut short, bicause he is not come to old age.
Now he Saith that his life is Cut short, Because he is not come to old age.
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Trew it is yt Moyses speaketh of the frailtie of men, and saith:
True it is that Moses speaks of the frailty of men, and Says:
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What are men? After that God hathe let them walcke here their dayes, then they are gone againe.
What Are men? After that God hath let them walcke Here their days, then they Are gone again.
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And in dede when man commeth to lx. yeares, he is al decaied, and if ye adde x.
And in deed when man comes to lx. Years, he is all decayed, and if you add x.
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yeares more, there is nothing but lothsomnes and werines, he is nothing but a burden vnprofitable,
Years more, there is nothing but loathsomeness and weariness, he is nothing but a burden unprofitable,
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and life it selfe is combersom vnto him.
and life it self is cumbersome unto him.
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He sheweth thē that this lif beynge short and fraile, ought not to holde vs. 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.
He shows them that this life being short and frail, ought not to hold us But howsoever it were, this King Hezekiah was as in the flower of his age, he was not yet come to the age of xl. Years.
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And in this respect he saith that God hath cut shorte his dayes, not that we haue any tyme determined.
And in this respect he Says that God hath Cut short his days, not that we have any time determined.
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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:
For do not children die sometime before they come into this world, and so soon as they be come, does not death already besiege them? But he was not yet come to that old age, which is according to the ordinary course of men life. Hezekiah than beholdeth this:
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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 above all things hath his eyes fastened upon this message of the Prophet Isaiah, that is, that God hath punished him Because of his Sins.
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And it is asmuch as if he should say talking to him selfe.
And it is as as if he should say talking to him self.
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I see well that God wyll not leaue thee in thys world, for the assault is very violēt.
I see well that God will not leave thee in this world, for the assault is very violent.
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And wherof commeth that, but of thy offences and sinnes: as we shall see that he addeth afterwarde.
And whereof comes that, but of thy offences and Sins: as we shall see that he adds afterward.
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It is true that he attributeth al vnto God as vnto his iudge, but he toke the faulte vpon his owne parson, confessyng him selfe onely to be culpable.
It is true that he attributeth all unto God as unto his judge, but he took the fault upon his own parson, confessing him self only to be culpable.
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Loe howe he vnderstandeth that his dayes were cut short.
Loe how he understandeth that his days were Cut short.
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When he saith that he shall come to the gates of the graue, that he shall se no more the lyuing:
When he Says that he shall come to the gates of the graven, that he shall see no more the living:
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That was bicause he shoulde be conuersant no more amonge men, to exercise him selfe in the seruice of God.
That was Because he should be conversant no more among men, to exercise him self in the service of God.
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But nowe this is not without cause that in it also he conceyued the wrathe of God.
But now this is not without cause that in it also he conceived the wrath of God.
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Althoughe he were subiecte to dwell as it were confusely myngled amonge manye rascalles, as in dede there were many Hypocrits in Iuda,
Although he were Subject to dwell as it were confusely mingled among many rascals, as in deed there were many Hypocrites in Iuda,
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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.
and many wicked and dissolute Persons mockers of God, and of his law. And among the Heathen there was nothing Else but ungodliness, and rebellion.
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Now when Ezechias saw that, I knowe nowe (sayeth he) that I am vnworthye to dwell vpon the earth,
Now when Hezekiah saw that, I know now (Saith he) that I am unworthy to dwell upon the earth,
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because these tarry styll in the world, and God hath cut me of, yea with a strong hand,
Because these tarry still in the world, and God hath Cut me of, yea with a strong hand,
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as if he would come armed to make open warre against me as my enemye.
as if he would come armed to make open war against me as my enemy.
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Then when Ezechias had suche imaginations, it is not to be marueyled thoughe he made suche complaintes.
Then when Hezekiah had such Imaginations, it is not to be marveled though he made such complaints.
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But howsoeuer it were, all commeth to this end that God did persecute him.
But howsoever it were, all comes to this end that God did persecute him.
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This same was to him a burden so heauy that he as it were foltred vnder it.
This same was to him a burden so heavy that he as it were foltred under it.
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So muche the better oughte we to note thys doctrine, that if God at any tyme shall afflict vs, more hardelye than we woulde that he should, we shoulde not cease for all that heare to acknowledge that he loueth vs,
So much the better ought we to note this Doctrine, that if God At any time shall afflict us, more hardly than we would that he should, we should not cease for all that hear to acknowledge that he loves us,
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and that this perswasion which we shall haue of his goodnes should make vs to ouercome al temtations which otherwyse myght ouerthrow vs.
and that this persuasion which we shall have of his Goodness should make us to overcome all temptations which otherwise might overthrow us
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Furthermore, if he reproue vs, and cause vs to feele our synnes: that we runne vnto hym, and take the condemnation vpon vs:
Furthermore, if he reprove us, and cause us to feel our Sins: that we run unto him, and take the condemnation upon us:
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For we shall gayne nothynge by all oure startynge hoales: yf we wyll pleade, of necessitie the case muste passe wyth hym.
For we shall gain nothing by all our starting hoales: if we will plead, of necessity the case must pass with him.
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Then when we see that God is iuste in punisshynge vs for oure synnes, let vs come wyth head bowed downe, that we maye be releued by hys mercye:
Then when we see that God is just in punisshynge us for our Sins, let us come with head bowed down, that we may be relieved by his mercy:
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and let vs haue no other confidence, nor truste of saluation, but in thys that it pleaseth him in the name of oure sauioure Iesus Christ, to receaue vs to mercye,
and let us have no other confidence, nor trust of salvation, but in this that it Pleases him in the name of our Saviour Iesus christ, to receive us to mercy,
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for as muche as in vs there is nothyng but cursednes.
for as much as in us there is nothing but cursedness.
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Nowe let vs 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 vs to feele them,
Now let us throw our selves down before the majesty of our good God, in the acknowledging of our Sins, beseeching him, that more and more, he will make us to feel them,
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and that he wyll in suche sorte cleanse vs from all oure fylthynesse, that we beynge perfectly awaked from oure dull drowsinesse, maye grone and sobbe:
and that he will in such sort cleanse us from all our filthiness, that we being perfectly awaked from our dull drowsiness, may groan and sob:
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not onelye for the miseryes that we see in the world throughe our synnes:
not only for the miseries that we see in the world through our Sins:
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but also bycause we cease not so muche as in vs lyeth, more and more to augement the same.
but also Because we cease not so much as in us lies, more and more to augment the same.
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And yet alwaye lette vs runne to oure God, and although it semeth that he persecuteth vs,
And yet alway let us run to our God, and although it Seemeth that he persecuteth us,
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and that hys hande be verye roughe and dreadfull vnto vs, yet let vs not cease to approche vnto hym, and magnifie hys goodnesse:
and that his hand be very rough and dreadful unto us, yet let us not cease to approach unto him, and magnify his Goodness:
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beynge assured that it shall very well surmount farre, and exccade all oure faultes and offences.
being assured that it shall very well surmount Far, and exccade all our Faults and offences.
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And though we fele no rigour in him, yet neuertheles let vs acknowledge that it is much better for vs to draw home to his house,
And though we feel no rigour in him, yet nevertheless let us acknowledge that it is much better for us to draw home to his house,
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and vnder his safegarde, than to runne away from hym as wretched despering persons, & let vs beseche him to geue, not only vnto vs this grace,
and under his safeguard, than to run away from him as wretched despering Persons, & let us beseech him to give, not only unto us this grace,
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but also to all peoples. &c.
but also to all peoples. etc.
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THE SECONDE sermon. ☞ My lyfe is withdrawen, it is chaunged as a shepeherds lodge. I haue cut of my dayes as a weauer, he hathe oppressed me with sicknes.
THE SECONDE sermon. ☞ My life is withdrawn, it is changed as a shepherds lodge. I have Cut of my days as a weaver, he hath oppressed me with sickness.
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From mornyng vntill night thou shalt consume me.
From morning until night thou shalt consume me.
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I made rekenyng to go vntill morning, but he hath brused my bones as a Lion.
I made reckoning to go until morning, but he hath Bruised my bones as a lion.
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Thou shalt destroy me from morning to night, and shalt make an ende of me.
Thou shalt destroy me from morning to night, and shalt make an end of me.
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I chattered like a Crane, and swalow, & mourned like a Doue, my eyes wer lift vp on high, and they failed me.
I chattered like a Crane, and swallow, & mourned like a Dove, my eyes were lift up on high, and they failed me.
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Trouble oppresseth me, Lord refresch me.
Trouble Oppresses me, Lord refresch me.
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What shall I say, it is he that hath spoken it, and it is he also who hath done it.
What shall I say, it is he that hath spoken it, and it is he also who hath done it.
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EZechias continuynge the matter whiche yesterdaye was entreated of, sayeth here that hys lyfe was chāged as a shepherdes lodge.
Hezekiah Continuing the matter which yesterday was entreated of, Saith Here that his life was changed as a shepherdess lodge.
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By this similitude he sheweth that there is no reste in the life of man, which he had proued in him selfe,
By this similitude he shows that there is no rest in the life of man, which he had proved in him self,
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for as much as he was as it were at rest, & in one moment God toke him oute of this worlde.
for as much as he was as it were At rest, & in one moment God took him out of this world.
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When we make a comparison of our bodies with our houses where we are lodged, it is likely that the bodye of man which is more than the house, shoulde haue some rest:
When we make a comparison of our bodies with our houses where we Are lodged, it is likely that the body of man which is more than the house, should have Some rest:
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For what is ye house, but a place for the bodye to resort vnto? For they are builded for the vse of men.
For what is the house, but a place for the body to resort unto? For they Are built for the use of men.
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He then whiche dwelleth in any buildynge, ought to be preferred to the house, as the bodye to the gowne, and other garmentes. He then which dwells in any building, ought to be preferred to the house, as the body to the gown, and other garments.
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But Ezechias saith here, that he dwelt in thys world as a shepeherd: who hath his litle cottage which he draweth and carieth hyther, and thether.
But Hezekiah Says Here, that he dwelled in this world as a shepherd: who hath his little cottage which he draws and Carrieth hither, and thither.
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He speaketh after the custome of that countrey, bycause men there kepe theyr foldes, and a shepeharde wyll cary hys lodgyng as easely as a man would cary any lyght thyng:
He speaks After the custom of that country, Because men there keep their folds, and a shepeharde will carry his lodging as Easily as a man would carry any Light thing:
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he sheweth them in summe, that his life was none other thing then a wanderyng, and that God chaunged him by and by.
he shows them in sum, that his life was none other thing then a wandering, and that God changed him by and by.
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He speaketh after the opinion whiche he had conceaued: for he was as it wer vpon the brinke of the pit.
He speaks After the opinion which he had conceived: for he was as it were upon the brink of the pit.
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And in dede it was necessarye, that he should dispose him selfe to die seyng God had sent him suche a message as is saide.
And in deed it was necessary, that he should dispose him self to die sing God had sent him such a message as is said.
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To be shorte he speaketh as if the thing wer already come.
To be short he speaks as if the thing were already come.
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Now afterwarde he commeth to the cause of his sicknes, and confesseth that he is culpable.
Now afterward he comes to the cause of his sickness, and Confesses that he is culpable.
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He saieth that he him selfe had cut of his daies:
He Saith that he him self had Cut of his days:
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euen as a weauer hauyng a pece of clothe vpon his Loome should cut it all of.
even as a weaver having a piece of cloth upon his Loom should Cut it all of.
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I may not then (sayeth Ezechias) accuse any parson: for this euyll oughte to be imputed to me onely:
I may not then (Saith Hezekiah) accuse any parson: for this evil ought to be imputed to me only:
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for I haue prouoked the wrath of God, and haue depriued my selfe of hys blessyng,
for I have provoked the wrath of God, and have deprived my self of his blessing,
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therfore muste I nowe blame my selfe of all this.
Therefore must I now blame my self of all this.
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Nowe thoughe he do speake here but of one man alone, yet we haue thereby a good admonition of the shortnesse of oure owne lyfe also.
Now though he do speak Here but of one man alone, yet we have thereby a good admonition of the shortness of our own life also.
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Trueth it is, that it is a thynge well ynoughe knowen vnto vs, and yet we do verye seldome thyncke of it.
Truth it is, that it is a thing well enough known unto us, and yet we do very seldom think of it.
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For althoughe we do confesse thys present lyfe to be nothyng els but a shadowe:
For although we do confess this present life to be nothing Else but a shadow:
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yet are we so wrapped therein that no man thinketh vpon any other thinge, but to make prouision for a hundreth yeres.
yet Are we so wrapped therein that no man Thinketh upon any other thing, but to make provision for a Hundredth Years.
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And to be short, it semeth that we should neuer depart from this world, we are so occupied on things of the world.
And to be short, it Seemeth that we should never depart from this world, we Are so occupied on things of the world.
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So much the more then ought we to call that to mynde which the scripture sheweth vs of the frailtie of our life, as s.
So much the more then ought we to call that to mind which the scripture shows us of the frailty of our life, as s.
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Paule also saith that now we are lodged in a cabine:
Paul also Says that now we Are lodged in a cabin:
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the body of a mā is not a house worthy to be called a goodly dwellyng, or buyldyng: the body of a man is not a house worthy to be called a goodly Dwelling, or building:
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for in it is nothing but trāsitory, wherfore let vs mourne wayting tyll we may be fully restored,
for in it is nothing but transitory, Wherefore let us mourn waiting till we may be Fully restored,
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and let vs not be tyed so to this world but that alwaies we may be goyng forward.
and let us not be tied so to this world but that always we may be going forward.
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For the vnfaithful how so euer it be, they shall come to theyr ende:
For the unfaithful how so ever it be, they shall come to their end:
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but by no meanes come they neare vnto God, but rather they are settled in this worlde,
but by no means come they near unto God, but rather they Are settled in this world,
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and in the steade of goynge forewarde, they do drowne them selues more depelye in it.
and in the stead of going forward, they do drown them selves more deeply in it.
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Let vs then learne to goe forwarde, that is to saye, let vs learne to be so dysposed to folowe God when he calleth vs, that death maye neuer come to vs before his time.
Let us then Learn to go forward, that is to say, let us Learn to be so disposed to follow God when he calls us, that death may never come to us before his time.
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Touchyng this that Ezechias saieth, that he was cause of his owne euil, let vs also practise well this doctrine.
Touching this that Hezekiah Saith, that he was cause of his own evil, let us also practise well this Doctrine.
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So ofte, and when soeuer it shall please God to afflicte vs, we se that we are gyuen to murmurynges:
So oft, and when soever it shall please God to afflict us, we see that we Are given to murmurings:
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and although it be so that wee bee founde gyltye of oure faultes, yet cease we not to vexe our selues, as yf God passed measure.
and although it be so that we be found guilty of our Faults, yet cease we not to vex our selves, as if God passed measure.
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So then, that we may confesse with a true humilitie that God doth punish vs iustly in all thafflictions which he sendeth vs, let vs saye after the maner of Ezechias:
So then, that we may confess with a true humility that God does Punish us justly in all thafflictions which he sends us, let us say After the manner of Hezekiah:
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it is I that am cause of this euill. It is true that by and by he attributeth that to God:
it is I that am cause of this evil. It is true that by and by he attributeth that to God:
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but they both agre very wel, to wyt, that man be authour of al the miseries yt he endureth,
but they both agree very well, to wit, that man be author of all the misery's that he Endureth,
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and that God neuertheles worketh as a Iudge. For when an euil doer shalbe punished, he ought not to complaine of his Iudge:
and that God nevertheless works as a Judge. For when an evil doer shall punished, he ought not to complain of his Judge:
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but rather for as muche as he seeth him selfe to haue offended the lawes he should condempne him selfe,
but rather for as much as he sees him self to have offended the laws he should condemn him self,
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and also he should know that God by thauctoritie of iustice brought him to that iust punishment, euē so must we do:
and also he should know that God by thauctoritie of Justice brought him to that just punishment, even so must we do:
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that is to say, that fyrste we acknowledge that if God do afflicte vs, it is not bycause he taketh pleasure in tourmēting vs:
that is to say, that First we acknowledge that if God do afflict us, it is not Because he Takes pleasure in tourmenting us:
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but that he must rewarde vs as we haue deserued, thoughe yet he hath not altogether regarde to our offences:
but that he must reward us as we have deserved, though yet he hath not altogether regard to our offences:
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For what a thinge shoulde that be? we shoulde be an hūdred thousand times ouerwhelmed if he wold vse rigour towardes vs:
For what a thing should that be? we should be an hūdred thousand times overwhelmed if he would use rigour towards us:
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but accordynge to that, which he knoweth to be good for vs, he chasteneth vs, although we haue our mouth alwayes closed, and that no murmuryng escape thereout.
but according to that, which he Knoweth to be good for us, he Chasteneth us, although we have our Mouth always closed, and that no murmuring escape thereout.
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And nowe to the rest, whan we shall knowe that we haue prouoked his angre, let vs vnderstande that we may not go fourther than our selues, to say who is ye cause of this? but let vs simplie accuse our selues.
And now to the rest, when we shall know that we have provoked his anger, let us understand that we may not go fourther than our selves, to say who is the cause of this? but let us simply accuse our selves.
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Lo now in sūme what we haue to learne of this matter. Now it foloweth, From the morninge to the nyghte, thou shalte bringe me to naught.
Lo now in sum what we have to Learn of this matter. Now it Followeth, From the morning to the night, thou shalt bring me to nought.
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In which wordes Ezechias sheweth howe horrible the displeasure of God is, for he meaneth that god nede not deuise this policie,
In which words Hezekiah shows how horrible the displeasure of God is, for he means that god need not devise this policy,
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or that, whē he would be reuenged on mē: but if he speake the worde, the thinge shall forthwith be done.
or that, when he would be revenged on men: but if he speak the word, the thing shall forthwith be done.
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To be short he sheweth here what the power of God is, on the one side,
To be short he shows Here what the power of God is, on the one side,
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and what the frailtie of man is on the other side.
and what the frailty of man is on the other side.
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And that is to pull out of vs al the folish imaginations that we conceiue, in making our selues beleue that we may escape his handes.
And that is to pull out of us all the foolish Imaginations that we conceive, in making our selves believe that we may escape his hands.
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And wese howe men drawe backe alwaies:
And wese how men draw back always:
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and although God handle them streighly, they think they may finde some way howe to flee from hym.
and although God handle them streighly, they think they may find Some Way how to flee from him.
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To be shorte, we thrust out time with oure sholders (as the prouerbe is) and promise our selues, leysure enoughe,
To be short, we thrust out time with our shoulders (as the proverb is) and promise our selves, leisure enough,
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and thoughe the corde be straite, yet we conceiue still some vaine hope. And what is ye cause therof? that we haue not respect to our frailtie:
and though the cord be strait, yet we conceive still Some vain hope. And what is the cause thereof? that we have not respect to our frailty:
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for there is no minut of tyme, when deth threateneth vs not:
for there is no minute of time, when death threateneth us not:
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And if we are now standing vpright, at the turning of a hande, behold we are fallen.
And if we Are now standing upright, At the turning of a hand, behold we Are fallen.
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On the other side we are ignoraunt of the infinite power of God:
On the other side we Are ignorant of the infinite power of God:
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For if he do but once laye his hande vpon vs, he nede not do it the seconde time, it shall suffice that he onely blow on vs,
For if he do but once say his hand upon us, he need not do it the seconde time, it shall suffice that he only blow on us,
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and loe, we shall be broughte to nothinge.
and lo, we shall be brought to nothing.
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It is not without a cause that Ezechias sayeth here, that from morning tyll night, he shalbe brought to naught.
It is not without a cause that Hezekiah Saith Here, that from morning till night, he shall brought to nought.
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For we heare also that we are not sustained, but in this that God geueth vs strength:
For we hear also that we Are not sustained, but in this that God Giveth us strength:
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but if he withdraw his spirite, it must nedes come to passe that we beyng troubled, must immediatly fayle. but if he withdraw his Spirit, it must needs come to pass that we being troubled, must immediately fail.
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But if he shewe him selfe to be againste vs, and that he persecuteth vs, then must we be yet more striken downe.
But if he show him self to be against us, and that he persecuteth us, then must we be yet more stricken down.
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Folowynge then the admonition of Ezechias, let vs after consider howe feble we are, and let vs acknowledge what we be of oure selues:
Following then the admonition of Hezekiah, let us After Consider how feeble we Are, and let us acknowledge what we be of our selves:
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To witte, that euery minute God sustaineth vs:
To wit, that every minute God sustaineth us:
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but that death neuertheles besegeth vs, and that it neede not make any great assaute to ouerthrow vs:
but that death nevertheless besiegeth us, and that it need not make any great assault to overthrow us:
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for one blast onely were ynoughe. And loe streight waies we shold be withered like grasse:
for one blast only were enough. And lo straight ways we should be withered like grass:
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as we shall se in the fourtie Chapter of Esay. as we shall see in the fourtie Chapter of Isaiah.
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Moreouer let vs acknowledge what the wrathe of God is when it is armed agaynst vs. For God is not lyke vnto creatures,
Moreover let us acknowledge what the wrath of God is when it is armed against us For God is not like unto creatures,
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so that he shoulde nede to arme him selfe, and to make great preparatiō, for so sone as he speketh the word, we shall fourthwyth be destroied by his only word.
so that he should need to arm him self, and to make great preparation, for so soon as he Speaketh the word, we shall fourthwyth be destroyed by his only word.
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Seynge it is so then, let vs learne to walcke in carefulnesse, commyttynge oure lyues into hys handes,
Sing it is so then, let us Learn to walcke in carefulness, Commiting our lives into his hands,
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and let vs knowe that we are nothynge at all, but in so muche as we haue oure beynge in in him:
and let us know that we Are nothing At all, but in so much as we have our being in in him:
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And so muche rest as it pleased hym to geue vs, let vs attribute it whollye to his grace,
And so much rest as it pleased him to give us, let us attribute it wholly to his grace,
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and so when he prolongeth our life:
and so when he prolongeth our life:
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for we should be as men without strength, yf he would shewe but one onely droppe of his power agaynste vs. Note then what we haue to marke vpon thys place, where he sayeth: From mornynge vntyll nyght.
for we should be as men without strength, if he would show but one only drop of his power against us Note then what we have to mark upon this place, where he Saith: From morning until night.
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Now he addeth that he chattered as a Crane or as a swallowe, and that he mourned like a Doue.
Now he adds that he chattered as a Crane or as a swallow, and that he mourned like a Dove.
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Wherin he meaneth that anguishe helde him in locked in suche sorte, that he had not so muche as a word fre to expresse hys passyons.
Wherein he means that anguish held him in locked in such sort, that he had not so much as a word from to express his passions.
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If a man crye and lament, and make hys complaintes, and declare hys euyll, it is then to be sayde that he is sore troubled:
If a man cry and lament, and make his complaints, and declare his evil, it is then to be said that he is soar troubled:
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but when a man is so striken down that he can not declare what he ayleth,
but when a man is so stricken down that he can not declare what he aileth,
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when he stammereth so in him selfe, that he can not draw forth one onely worde to declare howe vehement hys passyon is:
when he stammereth so in him self, that he can not draw forth one only word to declare how vehement his passion is:
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when he nowe sygheth, nowe bryngeth forth halfe a worde, and the rest kepte in, as if one had his throte locked vp: thys is a greate extremitie.
when he now sygheth, now bringeth forth half a word, and the rest kept in, as if one had his throat locked up: this is a great extremity.
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Ezechias then sayeth that he was so. Now there is no doubt, but that he had hys respecte vnto God cheifely:
Hezekiah then Saith that he was so. Now there is no doubt, but that he had his respect unto God chiefly:
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As if he shoulde saye, that menne perceaued well ynoughe the heauynesse that he was in:
As if he should say, that men perceived well enough the heauynesse that he was in:
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But whan that he woulde frame anye request vnto God, he was as it were dombe,
But when that he would frame any request unto God, he was as it were dumb,
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& that on the one syde the sicknesse troubled hym, and yet he coulde not plainelye expresse what he ayled:
& that on the one side the sickness troubled him, and yet he could not plainly express what he ailed:
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so that he was in two extremities. Thone, yt he was in such sort locked vp within, yt with great payne could he fetch out any cōplaint.
so that he was in two extremities. Thone, that he was in such sort locked up within, that with great pain could he fetch out any complaint.
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The other yt he was oppressed wt so vehement passyons, that he wyste no wheare to begynne to make his Prayer.
The other that he was oppressed with so vehement passions, that he wist no where to begin to make his Prayer.
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But thys maye be thoughte very straunge, that Ezechias who before had in him selfe so greate strength, shoulde now be so faint harted yea,
But this may be Thought very strange, that Hezekiah who before had in him self so great strength, should now be so faint hearted yea,
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as it were brought to naught:
as it were brought to nought:
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but that was because he had a spirituall conflict, felynge his sinnes, and knowynge that God was his iudge:
but that was Because he had a spiritual conflict, feeling his Sins, and knowing that God was his judge:
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for (as we touched yesterday) this trouble surmounteth all the other.
for (as we touched yesterday) this trouble surmounteth all the other.
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It is very likely that Ezechias had an extreme paine, wherwith he was throughly strikē down:
It is very likely that Hezekiah had an extreme pain, wherewith he was thoroughly stricken down:
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And also it may be coniectured that it was some burnyng pestilence. Beholde then that his paine was great in it selfe:
And also it may be conjectured that it was Some burning pestilence. Behold then that his pain was great in it self:
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but that was nothing in cōparison of the conceiuing of Gods wrath, whē he behelde his sinnes,
but that was nothing in comparison of the conceiving of God's wrath, when he beheld his Sins,
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and knewe God to be armed against him as his aduersary, and that it was he that persecuted him.
and knew God to be armed against him as his adversary, and that it was he that persecuted him.
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This was it that in suche sorte affraied him:
This was it that in such sort afraid him:
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And in dede, whan a man is brought to that point, all his courage and iolytie must of necessitie faile:
And in deed, when a man is brought to that point, all his courage and iolytie must of necessity fail:
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for what is the constancie of a man to stande against the wrath of God? It must nedes be more then a frensie and mad rage,
for what is the constancy of a man to stand against the wrath of God? It must needs be more then a frenzy and mad rage,
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when a man wyll thinke to do so.
when a man will think to do so.
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It is true that a man may be constant to indure afflictions when God shall sende them:
It is true that a man may be constant to endure afflictions when God shall send them:
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but how? so farre forth as he shall be strengthened of God.
but how? so Far forth as he shall be strengthened of God.
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Agayne if men trouble or molest one, he will cōsider that he hath to do wt creatures:
Again if men trouble or molest one, he will Consider that he hath to do with creatures:
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if he suffer any trouble, well, he biteth on the bridle:
if he suffer any trouble, well, he bites on the bridle:
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but whē God summoneth vs to appeare, and maketh vs to fele that we are giltie before him,
but when God summoneth us to appear, and makes us to feel that we Are guilty before him,
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and that presently we must render an accompt, that our sinnes threaten vs, and that in the meane time we perceiue eternal death to abide vs:
and that presently we must render an account, that our Sins threaten us, and that in the mean time we perceive Eternal death to abide us:
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there (as I haue saide) can we not thinke that we haue any strength to make oure partye good,
there (as I have said) can we not think that we have any strength to make our party good,
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except we were more then in a mad rage.
except we were more then in a mad rage.
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Let vs not then think straunge if Ezechias be so stricken downe, for he hathe not to do wyth resistyng sorowe,
Let us not then think strange if Hezekiah be so stricken down, for he hath not to doe with resisting sorrow,
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neyther with withstandyng iniuries done vnto him on mens behalfe:
neither with withstanding injuries done unto him on men's behalf:
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neyther b•yng down his sholders to endure any afflictiō, but he hath to fight agaynst God.
neither b•yng down his shoulders to endure any affliction, but he hath to fight against God.
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and howe could he perfourme that? than must he nedes be as a water that is powred out and spilt.
and how could he perform that? than must he needs be as a water that is poured out and spilled.
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See nowe what is the cause that he could frame no maner of complaint to expresse his griefe,
See now what is the cause that he could frame no manner of complaint to express his grief,
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and yet could he neuer kepe silence.
and yet could he never keep silence.
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Se also why Dauid sayde that sumtymes he helde his peace, and by and by after he set on crying and roring out, & yet felt no release.
See also why David said that sometimes he held his peace, and by and by After he Set on crying and roaring out, & yet felt no release.
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We se that the passiōs of Dauid were like to these of the good king Ezechias:
We see that the passion of David were like to these of the good King Hezekiah:
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as in deede he also addeth that his synnes troubled hym, and that he was affrayed of the wrath of God, he kept not then any certain rule or measure,
as in deed he also adds that his Sins troubled him, and that he was afraid of the wrath of God, he kept not then any certain Rule or measure,
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but sumtyme he caste out sighes, he lyfte vp him selfe, and anone after he was so caste downe that he could not recouer his breath,
but sometime he cast out sighs, he lift up him self, and anon After he was so cast down that he could not recover his breath,
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and yet styll the payne continewed.
and yet still the pain continued.
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And in an other place he saith yt he held his peace as if he had bene bridled, And in an other place he Says that he held his peace as if he had be bridled,
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& had concluded in hym self to vtter not one word more: no (saith he) I wyll be as a dome creature.
& had concluded in him self to utter not one word more: no (Says he) I will be as a dome creature.
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I wyll not speake, I wyll not brynge forthe one sillable:
I will not speak, I will not bring forth one Syllable:
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yet notwithstanding (saith he) I felt the griefe increase, and kindle more and more,
yet notwithstanding (Says he) I felt the grief increase, and kindle more and more,
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euen as a fyre that is long kept very close, if it be opened then the strength encreaseth & sheweth greater force,
even as a fire that is long kept very close, if it be opened then the strength increases & shows greater force,
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and breaketh out in a flame, so Dauid protesteth that in his anguishe, when he had determined to kepe silence and to say neuer a word,
and breaks out in a flame, so David protesteth that in his anguish, when he had determined to keep silence and to say never a word,
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euen then was he deceaued, and shewed all that was hyden in his harte, although it were not by wordes well ordred and placed.
even then was he deceived, and showed all that was hyden in his heart, although it were not by words well ordered and placed.
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And to be short, they that knowe in deede what the wrathe of God is, wyll speake and crye,
And to be short, they that know in deed what the wrath of God is, will speak and cry,
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and yet they know not on whiche side to begin: and again when they holde their peace they wote not why they doe it:
and yet they know not on which side to begin: and again when they hold their peace they wot not why they do it:
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but they ar alway in anguish. And we se a notable exāple of al these things in ye good king Ezechias.
but they Are always in anguish. And we see a notable Exampl of all these things in you good King Hezekiah.
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It is trew that God doth not examine al mē a lyke with suche extremitie: for if he exercise vs it shalbe according to our weaknes:
It is true that God does not examine all men a like with such extremity: for if he exercise us it shall according to our weakness:
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he seeth that we shall not be able to endure suche tormoiles and assualtes. He spareth vs thē:
he sees that we shall not be able to endure such tormoiles and assualtes. He spares us them:
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but whē it shall please him to proue vs in such sorte as we reade here in the example of kyng Ezechias:
but when it shall please him to prove us in such sort as we read Here in the Exampl of King Hezekiah:
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We muste then be armed with this doctrine. This it is then that we haue to beare away. Now to the rest:
We must then be armed with this Doctrine. This it is then that we have to bear away. Now to the rest:
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let vs lerne what is al the constantie of men.
let us Learn what is all the constantie of men.
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They may well shewe some token of valiantnes when God doth not shew forth his force against them,
They may well show Some token of valiantness when God does not show forth his force against them,
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but so sone as he shall call vs to accompt, thē nedes must all that lustines whiche we thynke that we haue within vs, droupe and vanishe awaye.
but so soon as he shall call us to account, them needs must all that lustiness which we think that we have within us, droop and vanish away.
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This is it that we must practise for our instruction to learne true humilitie, for we know that men do cōmonly rest in theyr owne presumption and trust in them selues.
This is it that we must practise for our instruction to Learn true humility, for we know that men do commonly rest in their own presumption and trust in them selves.
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And what is the cause of that? but for that euery man hath an eye to his felow,
And what is the cause of that? but for that every man hath an eye to his fellow,
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and therefore think we our selues to be strōgly fournished.
and Therefore think we our selves to be strongly furnished.
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But we ought to lift vp our wit to God, for there shold we finde, that so sone as he setteth vpon vs we become as nothynge.
But we ought to lift up our wit to God, for there should we find, that so soon as he sets upon us we become as nothing.
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Let vs then learne to knowe what it is to plonge our selues downe to the bottome in one minute,
Let us then Learn to know what it is to plunge our selves down to the bottom in one minute,
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so sone as God maketh vs to fele his wrath:
so soon as God makes us to feel his wrath:
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Let vs also learne that vntil we be spoiled of all cōfidence in our selues, we can not be set in ye array of right humilitie.
Let us also Learn that until we be spoiled of all confidence in our selves, we can not be Set in you array of right humility.
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For so long as mē haue any opiniō of thēselues, & think yt they cā do this or yt, it is certaine yt they robbe god of yt which belōgeth vnto him,
For so long as men have any opinion of themselves, & think that they can do this or that, it is certain that they rob god of that which belongeth unto him,
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& so whē they lift vp thēselues without stay to rest vpō, it is to breake theyr own neckes.
& so when they lift up themselves without stay to rest upon, it is to break their own necks.
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This it is thē yt we haue to hold in memory, that all the imagination of mē when they trust in their own strengthes is nothing but a dreame,
This it is them that we have to hold in memory, that all the imagination of men when they trust in their own strength's is nothing but a dream,
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bicause they loke not vpō God, & do not there stay themselues, yt they mighte be spoiled of all vayne ouerwening of thē selues.
Because they look not upon God, & do not there stay themselves, that they might be spoiled of all vain overweening of them selves.
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Nowe when we heare speake of such a chattering, & that Ezechia cōfesseth yt he could not bring forth one word,
Now when we hear speak of such a chattering, & that Hezekiah Confesses that he could not bring forth one word,
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but yt he stāmered, not wottyng what to say:
but that he stammered, not wotting what to say:
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let vs knowe that whē our Lord shal presse vs in such sort that we ar not able to frame one request,
let us know that when our Lord shall press us in such sort that we Are not able to frame one request,
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or to haue one formall prayer, the gate yet shall not be locked against vs, but yt we maye haue accesse vnto him:
or to have one formal prayer, the gate yet shall not be locked against us, but that we may have access unto him:
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Which I speak bicause this tentation is very dāgerous.
Which I speak Because this tentation is very dangerous.
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It is true that if we perceiue not in oure selues a zele to pray vnto God,
It is true that if we perceive not in our selves a zeal to pray unto God,
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& also a disposition to way depely the promises whiche he geueth vs, to take boldnes to approche vnto him, yt ought to displease vs,
& also a disposition to Way deeply the promises which he Giveth us, to take boldness to approach unto him, that ought to displease us,
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& we oughte to thinke yt we are farre frō him on our behalfe: but yet we must ouercome this tentatiō.
& we ought to think that we Are Far from him on our behalf: but yet we must overcome this tentation.
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Thē when a man shall fele himself in suche troble yt he can not bring forth one worde to pray to God, that he shalbe there throwē down & that he shal not know at what end to begin,
Them when a man shall feel himself in such trouble that he can not bring forth one word to pray to God, that he shall there thrown down & that he shall not know At what end to begin,
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yet must he pray how so euer it be, & in what sort:
yet must he pray how so ever it be, & in what sort:
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at ye least, let vs chatter, yt is to say, let vs cast forth grones ▪ & sighes ▪ which may shew̄ some excessiue passiō,
At you least, let us chatter, that is to say, let us cast forth groans ▪ & sighs ▪ which may show Some excessive passion,
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as if we wer euē there vpō ye rack, & God heareth euē those groninges: as also we se yt s.
as if we were even there upon you rack, & God hears even those groanings: as also we see that s.
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Paule saith, yt the holy gost moueth vs to vnspekable grones, such as can not be expressed.
Paul Says, that the holy ghost moves us to vnspekable groans, such as can not be expressed.
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Therefore if one would make an arte of Rethorick of ye praiers of ye faithful, it is a great abuse: Therefore if one would make an art of Rhetoric of the Prayers of the faithful, it is a great abuse:
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for our lord hūbleth vs to this end, yt we shold not imagine to obteine any thing at his hāds by any fair tale:
for our lord Humbleth us to this end, that we should not imagine to obtain any thing At his hands by any fair tale:
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he had rather yt we were so confused, yt we had not only one word a right in oure praiers,
he had rather that we were so confused, that we had not only one word a right in our Prayers,
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but that nowe we shoulde cast out puffynges, and blowinges, and anon that we should abide styll with silence:
but that now we should cast out puffynges, and blowings, and anon that we should abide still with silence:
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alas my God, alas what shal I do? and when we shall mourne so, that we should be so wrapped in,
alas my God, alas what shall I do? and when we shall mourn so, that we should be so wrapped in,
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and tangled, that there should neither be begynnynge nor ending. Thē when we shalbe brought to that point, our lord knoweth this kind of lāguage,
and tangled, that there should neither be beginning nor ending. Them when we shall brought to that point, our lord Knoweth this kind of language,
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although we vnderstande it not, and although our perplexities hinder vs, that we can not bringe forthe one perfect sentence,
although we understand it not, and although our perplexities hinder us, that we can not bring forth one perfect sentence,
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so that men also vnderstande not what we would say: yet God (as we haue said before) wyll heare vs well ynoughe.
so that men also understand not what we would say: yet God (as we have said before) will hear us well enough.
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Se then what we haue to learne at this time:
See then what we have to Learn At this time:
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that if troubles oppresse vs, so that Sathan by meanes therof go about to exclud vs that we shold not pray to God,
that if Troubles oppress us, so that Sathan by means thereof go about to exclude us that we should not pray to God,
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but yt we should be as it were afraied of hym, yet let vs not cease to presēt vnto god these gronings, although they be cōfuse. Now Ezech. after saith:
but that we should be as it were afraid of him, yet let us not cease to present unto god these groanings, although they be confuse. Now Ezekiel After Says:
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That he made rekening vntill euening, & that God brake all his bones, as yf he were in the throte, That he made reckoning until evening, & that God brake all his bones, as if he were in the throat,
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and betwene the clawes of a Lyon. In saying that he made reckening vntil night, he meaneth that he cast his accōpt,and between the claws of a lion. In saying that he made reckoning until night, he means that he cast his account,
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well then I will se what will happen betwene this and nyght: but (saith he) the euill encreased:
well then I will see what will happen between this and night: but (Says he) the evil increased:
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for I knew not yet sufficiently the terrible & dredfull mighte of God, when he setteth him selfe agaynst a pore creature.
for I knew not yet sufficiently the terrible & dreadful might of God, when he sets him self against a poor creature.
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Now then we haue yet to lerne, that by the word of God, we haue bene taughte what is his force,
Now then we have yet to Learn, that by the word of God, we have be taught what is his force,
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and that we haue also fealte it by experience, althoughe we conceaue thereof but a portion onely.
and that we have also fealte it by experience, although we conceive thereof but a portion only.
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For God shall exalt him selfe in suche sorte, as we shall perceiue that all that we thoughte of hym before was but a smal shadow.
For God shall exalt him self in such sort, as we shall perceive that all that we Thought of him before was but a small shadow.
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So thē let vs lerne to cōsider what is ye power of God, & therunto to applie al our wit & studies,
So them let us Learn to Consider what is the power of God, & thereunto to apply all our wit & studies,
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& to be desirously minded to walke in his feare, & to dread his maiestye, knowing yt he doth let vs fele but a smal tast of his strength.
& to be desirously minded to walk in his Fear, & to dread his majesty, knowing that he does let us feel but a small taste of his strength.
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For if he would lay hard to our charge, we should finde yt whiche we before thought was as a farre of,
For if he would lay hard to our charge, we should find that which we before Thought was as a Far of,
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& as it were in a dreame.
& as it were in a dream.
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This was it that the good kyng Ezechias ment to expresse, that we should learne by his exāple not to recken without our hoste,
This was it that the good King Hezekiah meant to express, that we should Learn by his Exampl not to reckon without our host,
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but yt we should know ye marueilous are the iudgementes of God, & the corrections which he sendeth to punish the sins of men,
but that we should know you marvelous Are the Judgments of God, & the corrections which he sends to Punish the Sins of men,
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and yt then we should thinke that we haue not yet cōprehēded all, for our capacitie is to sclēder.
and that then we should think that we have not yet comprehended all, for our capacity is to slender.
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But that we are guided vnto it a farre of, yt is to saye, that if so be, yt when God doth chastise and correct vs, we be forthwith taken with feare,
But that we Are guided unto it a Far of, that is to say, that if so be, that when God does chastise and correct us, we be forthwith taken with Fear,
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& thoughe we be dull witted, yet he maketh vs to fele what and how mighty is his maiestie, we may imagine that it is a hundred thousand times more thā our spirites can conceaue,
& though we be dull witted, yet he makes us to feel what and how mighty is his majesty, we may imagine that it is a hundred thousand times more than our spirits can conceive,
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and that therby we may be alway so muche the more styrred vp to feare him.
and that thereby we may be always so much the more stirred up to Fear him.
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Now as to the similitud of the Lyon, it semeth that Ezechias doth here a wrong to God,
Now as to the similitude of the lion, it Seemeth that Hezekiah does hear a wrong to God,
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for this is not to speake of him with suche reuerence as he deserueth to compare hym to a cruell beast, yt deuoureth, bruseth, destroieth, teareth & breaketh al. And we know yt the scripture preacheth vnto vs of God, cleane cōtrary thereunto, yt is to say, that he is kind, pitiful, pacient, ful of mercy, ful of equitie & mildnes:
for this is not to speak of him with such Reverence as he deserves to compare him to a cruel beast, that devoureth, bruiseth, Destroyeth, teareth & breaks all And we know that the scripture Preacheth unto us of God, clean contrary thereunto, that is to say, that he is kind, pitiful, patient, full of mercy, full of equity & mildness:
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briefly that he beareth such loue to men, yt he desireth nothing but to handle thē deintely as his owne children.
briefly that he bears such love to men, that he Desires nothing but to handle them deintely as his own children.
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Seyng thē it is so that God declareth himself to be suche a one, it semeth that Ezechias speaketh blasphemy in comparing him to a lion:
Sing them it is so that God Declareth himself to be such a one, it Seemeth that Hezekiah speaks blasphemy in comparing him to a Lion:
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But the good kinge meant not here to protest against God:
But the good King meant not Here to protest against God:
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but onely he hath declared his passions, & he did it not to preache hys own praises,
but only he hath declared his passion, & he did it not to preach his own praises,
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as we haue already sene, but he had rather to receaue this shame, euē to ye ende of the world, yt men might know what his frailtie was,
as we have already seen, but he had rather to receive this shame, even to you end of the world, that men might know what his frailty was,
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& that we should haue such instruction thereby as might profit vs. And thus Ezechias hath not spared himself,
& that we should have such instruction thereby as might profit us And thus Hezekiah hath not spared himself,
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but hath set him self out vnto vs for an exāple yt we might se how he was takē with feare & therby learne our selues to feare God,
but hath Set him self out unto us for an Exampl that we might see how he was taken with Fear & thereby Learn our selves to Fear God,
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& also to arme vs wt his promises whē we shal come in such troubles, to thend yt we may cōtinew to cal vpon him:
& also to arm us with his promises when we shall come in such Troubles, to The end that we may continue to call upon him:
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& though we faile in al this, & become altogether cōfused, yet let vs still hold this point to offer our selues to god, to sēd forth vnto him our sighes & groninges.
& though we fail in all this, & become altogether confused, yet let us still hold this point to offer our selves to god, to send forth unto him our sighs & groanings.
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And this is it yt we haue hereby to learne.
And this is it that we have hereby to Learn.
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Now is it not wtout cause yt Ezechias cōpareth God to a liō, for (as we haue sene before) al the peines yt we shal fele in our bodies,
Now is it not without cause that Hezekiah compareth God to a Lion, for (as we have seen before) all the pains that we shall feel in our bodies,
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& al ye greues yt we may cōceiue are nothing in cōparison of this cōceuing of the wrath of god,
& all you greaves that we may conceive Are nothing in comparison of this conceuing of the wrath of god,
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& this is ye cause yt we say yt the spirituall battailes are much more hard thā al other tētations yt we can haue.
& this is the cause that we say that the spiritual battles Are much more hard than all other tentations that we can have.
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We cal spiritual battails, whē god cōpelleth vs to cast an eye vnto our sinnes,
We call spiritual battles, when god compelleth us to cast an eye unto our Sins,
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& on the other sid so awaketh vs yt he maketh vs haue in mynd what his wrath is,
& on the other sid so awakes us that he makes us have in mind what his wrath is,
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& to cōceue yt he is our iudg, & yt we be sūmoned to appere before him, to render accōpte.
& to conceue that he is our judge, & that we be summoned to appear before him, to render accompt.
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This is a battel which we cal spiritual, which is much more heauy, & much more terrible thē all the sorrowes, anguishes, feares, tormēts, doubts & perplexities yt we may haue as in the world.
This is a battle which we call spiritual, which is much more heavy, & much more terrible them all the sorrows, Anguishes, fears, torments, doubts & perplexities that we may have as in the world.
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Nowe when we shalbe come thus farre, we may not maruel if god be vnto vs as a liō,
Now when we shall come thus Far, we may not marvel if god be unto us as a Lion,
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as to yt we fele of him, for thys word is not here spoken as touchinge the nature of God.
as to that we feel of him, for this word is not Here spoken as touching the nature of God.
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And when he hath thus turmented the king Ezechias, it is not for yt he hath forgottē his goodnes & mercy, which on thothersid he sheweth vnto him.
And when he hath thus tormented the King Hezekiah, it is not for that he hath forgotten his Goodness & mercy, which on thothersid he shows unto him.
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But it was nedefull yt Ezechias should first know himself to be in the hāds of God,
But it was needful that Hezekiah should First know himself to be in the hands of God,
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as betwene the pawes, & in the throte of a liō, & so must it be that we come to the same point as I haue already saide,
as between the paws, & in the throat of a Lion, & so must it be that we come to the same point as I have already said,
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for otherwise God can not winne vs. There is suche an arrogancye in vs yt we alwaye think our selues to be strong & mightie,
for otherwise God can not win us There is such an arrogance in us that we alway think our selves to be strong & mighty,
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& that we can neuer be beaten down but with a great thonder and lightening.
& that we can never be beaten down but with a great thunder and lightning.
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And forasmuch as we can not magnifie the power of God as it ought to be, we talk of it,
And forasmuch as we can not magnify the power of God as it ought to be, we talk of it,
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& we think somwhat of it, but we do not geue vnto it an infinite greatnes so as we be rauished when we think of it,
& we think somewhat of it, but we do not give unto it an infinite greatness so as we be ravished when we think of it,
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& so as it occupie all our senses in such sort as it ought.
& so as it occupy all our Senses in such sort as it ought.
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It behoueth therfore yt our lord do (as a man wold say) trāsfigure him self, yt is to say, make himself terrible more thā all ye lions in the world,
It behooves Therefore that our lord doe (as a man would say) transfigure him self, that is to say, make himself terrible more than all you Lions in the world,
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& that he declare himselfe vnto vs wt such a power yt we be vtterly afraid wt all,
& that he declare himself unto us with such a power that we be utterly afraid with all,
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euē as if we espied a hūdred deathes. For the wrath of god is not only to make vs die:
even as if we espied a hūdred deaths. For the wrath of god is not only to make us die:
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but we se the gulfes of hell opē whē god sheweth himself as our iudge.
but we see the gulfs of hell open when god shows himself as our judge.
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It is therfore no maruel if we be thē so astonished, as if a liō shoulde teare vs in peces betwene his pawes,
It is Therefore no marvel if we be them so astonished, as if a Lion should tear us in Pieces between his paws,
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& break our bones wt histeth, & if we cōceiue such horror whē god is against vs:
& break our bones with histeth, & if we conceive such horror when god is against us:
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frō hēce thē procede al these cōplaints yt we see in the Psalmes.
from hence them proceed all these complaints that we see in the Psalms.
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They yt ar not exercised in these batails & perplexities, think yt Dauid meant to make his trouble greater thā it was,
They that Are not exercised in these battles & perplexities, think that David meant to make his trouble greater than it was,
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or they thinke it likely that he was very delycate? but when we come to the profe, we fele yt there is not one word to much for the stormes that the faythfull fele when God searcheth them earnestly and to the quicke, surmount al that may be expressed with mouth.
or they think it likely that he was very delicate? but when we come to the proof, we feel that there is not one word to much for the storms that the faithful feel when God Searches them earnestly and to the quick, surmount all that may be expressed with Mouth.
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Let vs not thinke then that this similitude that is here put forth by the kyng Ezechias is superfluous,
Let us not think then that this similitude that is Here put forth by the King Hezekiah is superfluous,
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for we shall finde the maiestie of God a great deale more dreadefull then all the woordes here conteined can expresse,
for we shall find the majesty of God a great deal more dreadful then all the words Here contained can express,
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when it shall please hym to call vs to accompt, and make vs fele that he is a iudge:
when it shall please him to call us to account, and make us feel that he is a judge:
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for if the mountayns tremble before him and melt away, howe may we that are nothynge stande before hym? So then let vs note wel whē somtime god taketh frū vs ye tast of his goodnes,
for if the Mountains tremble before him and melt away, how may we that Are nothing stand before him? So then let us note well when sometime god Takes frū us you taste of his Goodness,
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& we shall thynk our selues to be cut of from his kyngdome, and perceyue nothing but our sinnes whiche are as great heapes of wood to kindle the fire of his wrath,
& we shall think our selves to be Cut of from his Kingdom, and perceive nothing but our Sins which Are as great heaps of wood to kindle the fire of his wrath,
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and when we cōsider only that forasmuche as he is aimyghty, it must nedes bee that he stryke vs with lyghtning & ouerwhelme vs. When we fele these thynges we must nedes be altogether oppressed vntyll he releue vs. And in dede in one minute of tyme we shall be plunged euen to the depth of hell, were it not that he helde vs fast by the hand,
and when we Consider only that forasmuch as he is aimyghty, it must needs be that he strike us with lightning & overwhelm us When we feel these things we must needs be altogether oppressed until he relieve us And in deed in one minute of time we shall be plunged even to the depth of hell, were it not that he held us fast by the hand,
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and that we were after a secrete maner stayed by hym, although we see not howe.
and that we were After a secret manner stayed by him, although we see not how.
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Loe this is a doctrine whiche ought to serue vs on the one side to humble vs that we may forget all the strengthe whiche men thynke to haue in them selues,
Loe this is a Doctrine which ought to serve us on the one side to humble us that we may forget all the strength which men think to have in them selves,
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and reste our selues vpon the maiestie of God, and that we bee altogether throwen downe vnder that maiestie,
and rest our selves upon the majesty of God, and that we be altogether thrown down under that majesty,
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and yet neuerthelesse that we may knowe the ende and necessitie that we haue of hym to vpholde vs, euen after an incomprehensible maner.
and yet nevertheless that we may know the end and necessity that we have of him to uphold us, even After an incomprehensible manner.
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And when we shall thinke that he hath altogether forsaken and forgotten vs, let vs be assured that yet he wyll holde vs by the hande, we shall not perceiue it,
And when we shall think that he hath altogether forsaken and forgotten us, let us be assured that yet he will hold us by the hand, we shall not perceive it,
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but yet he wyll doe it, and we can neuer get out of suche a maze vnlesse by his infinite mercye he drawe vs out:
but yet he will do it, and we can never get out of such a maze unless by his infinite mercy he draw us out:
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as it is certaine that Ezechias had neuer bene releued, if God by his holy spirit had not susteined hym within,
as it is certain that Hezekiah had never be relieved, if God by his holy Spirit had not sustained him within,
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and enlyghtened hym whyle he was in these great troubles. Now after he hath so sayde, he added.
and enlyghtened him while he was in these great Troubles. Now After he hath so said, he added.
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Lorde, the payne vexeth me sore, comfort thou me.
Lord, the pain vexes me soar, Comfort thou me.
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But what shall I say? It is he that hath done it euē as he hath sayde it.
But what shall I say? It is he that hath done it even as he hath said it.
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Here Ezechias confesseth in summe that (as touching him self) he is vanquished, and that there is no remedy without God helpe, and set hym selfe as pledge.
Here Hezekiah Confesses in sum that (as touching him self) he is vanquished, and that there is no remedy without God help, and Set him self as pledge.
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The word that he vseth signifieth some time to answer for, which mē terme to be suretie, it may then be thus expressed.
The word that he uses signifies Some time to answer for, which men term to be surety, it may then be thus expressed.
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Lord be thou my suretie in this extremitie, for I can no more.
Lord be thou my surety in this extremity, for I can no more.
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Thou seest that there is no more power in me, then must thou aunswere as suertie for me in my place.
Thou See that there is no more power in me, then must thou answer as surety for me in my place.
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And this worde also is often among the complaintes of Iob. But it signifieth also to refreshe,
And this word also is often among the complaints of Job But it signifies also to refresh,
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and all come to one point, to wit, as we haue touched before, that Ezechias knew that he had no strength and that he muste nedes perishe as touching him selfe:
and all come to one point, to wit, as we have touched before, that Hezekiah knew that he had no strength and that he must needs perish as touching him self:
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as if a man should declare that he hath nothing to satisfie his creditour that which he oweth, he commeth then to God for refuge.
as if a man should declare that he hath nothing to satisfy his creditor that which he owes, he comes then to God for refuge.
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Nowe haue we here yet an other good admonition whiche is that we can not call vpon god as we ought except we be led to this reasō to make our selues as nothing.
Now have we Here yet an other good admonition which is that we can not call upon god as we ought except we be led to this reason to make our selves as nothing.
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For while mē kepe I wote not what remnant, it is sure that they shal neuer cal vpon God but by halfes.
For while men keep I wot not what remnant, it is sure that they shall never call upon God but by halves.
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We must then be so brought in subiection that being altogether stripped naked of our selues, our folly may constrayne vs to seke in God that whiche wanteth in our selues.
We must then be so brought in subjection that being altogether stripped naked of our selves, our folly may constrain us to seek in God that which Wants in our selves.
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Loe this is one thing to be noted:
Loe this is one thing to be noted:
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Yet in the meane time we are aduertised not to be discouraged when God shal so haue spoyled vs that we shalbe voide of all strength.
Yet in the mean time we Are advertised not to be discouraged when God shall so have spoiled us that we shall void of all strength.
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For we may yet moue our matter vnto hym folowynge the steppes of Ezechias. Lord I can no more, so I beseche thee that thou wylt ease me.
For we may yet move our matter unto him following the steps of Hezekiah. Lord I can no more, so I beseech thee that thou wilt ease me.
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Loe this it is that we haue to learne of this place.
Loe this it is that we have to Learn of this place.
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But it is true that we are not alway pressed as Ezechias was, but howe soeuer it be,
But it is true that we Are not always pressed as Hezekiah was, but how soever it be,
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though the constraint be not so violent, yet ought we to be spoyled and voide of all false perswasion of our owne strength that God may be glorified as he is worthy.
though the constraint be not so violent, yet ought we to be spoiled and void of all false persuasion of our own strength that God may be glorified as he is worthy.
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And in the meane tyme as I haue sayde, let vs followe with our prayers and requestes vnto God,
And in the mean time as I have said, let us follow with our Prayers and requests unto God,
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though we be so vanquyshed that we haue not one whit of strengthe in vs, let vs neuertheles haue our recourse to our God,
though we be so vanquished that we have not one whit of strength in us, let us nevertheless have our recourse to our God,
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& he shall geue vs that whiche we want, for asmuche as in hym lieth all the fulnesse of good thynges.
& he shall give us that which we want, for asmuch as in him lies all the fullness of good things.
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Nowe he further addeth, and what shall I saye? for he that hath spoken hath also done it.
Now he further adds, and what shall I say? for he that hath spoken hath also done it.
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Here some thynke that Ezechias woulde nowe reioyse felyng the delyueraunce whiche God had sent hym that he breaketh all his complayntes whiche he vsed,
Here Some think that Hezekiah would now rejoice feeling the deliverance which God had sent him that he breaks all his complaints which he used,
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and that now he hath his mouth open to confesse the goodnesse of God. But the naturall meanyng of the text beareth it not.
and that now he hath his Mouth open to confess the Goodness of God. But the natural meaning of the text bears it not.
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Rather Ezechias breaketh his matter to shewe the anguishe whiche suffered hym not to continue as he would gladly haue done.
Rather Hezekiah breaks his matter to show the anguish which suffered him not to continue as he would gladly have done.
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And we see manye suche examples in all the Psalmes where there is some declaration of the chastisementes whiche God sent eyther to Dauid or to his other seruauntes.
And we see many such Examples in all the Psalms where there is Some declaration of the chastisements which God sent either to David or to his other Servants.
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Then when God hath so sharply afflicted his people, ther haue bene such like requestes as nowe and then the faythefull enterlace alwayes, I wote not howe,
Then when God hath so sharply afflicted his people, there have be such like requests as now and then the faithful interlace always, I wot not how,
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as if they were vtterly cast awaye. So doth Ezechias now.
as if they were utterly cast away. So does Hezekiah now.
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And there is an example verye lyke in the nyne and thirtye Psalme, whiche we haue already alledged. And there is an Exampl very like in the nyne and thirtye Psalm, which we have already alleged.
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For there Dauid also acknowlegeth that he had to do with God.
For there David also acknowledgeth that he had to do with God.
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It was then muche to knowe that men persecuted hym, but when he sawe the hand of God to be against hym, I maye not (sayd he) come to plede here,
It was then much to know that men persecuted him, but when he saw the hand of God to be against him, I may not (said he) come to plede Here,
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nor to pursue actions, there is nothyng better for me than vtterly to kepe silēce and take the condemnaciō vpon me.
nor to pursue actions, there is nothing better for me than utterly to keep silence and take the condemnation upon me.
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And in Iob we see many suche lyke complayntes. Nowe let vs come to the meaning of Ezechias.
And in Job we see many such like complaints. Now let us come to the meaning of Hezekiah.
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What shal I say? it is he whiche hath sayd and he also hath done it.
What shall I say? it is he which hath said and he also hath done it.
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He lamented not as they whiche founde no hope, for suche people wyll crye alas, but all their sighes vanishe awaye on the ayre.
He lamented not as they which found no hope, for such people will cry alas, but all their sighs vanish away on the air.
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Contrariwyse Ezechias sheweth vs here that if we wyll haue God to heare vs, we must open all our passions and sorowes before hym, that we may be vnburthened,
Contrariwise Hezekiah shows us Here that if we will have God to hear us, we must open all our passion and sorrows before him, that we may be unburdened,
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as it is said in the Psalme.
as it is said in the Psalm.
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Ezechias hetherto hath folowed this order, yt is that he hath opened al his perplexities and cares whiche he endured as if he layde them abrode rounde about God.
Hezekiah hitherto hath followed this order, that is that he hath opened all his perplexities and Cares which he endured as if he laid them abroad round about God.
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But now he reproueth hym selfe. Alas sayeth he:
But now he Reproveth him self. Alas Saith he:
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what shold I doe? for it is God hymselfe whiche hath sayde it and done it.
what should I do? for it is God himself which hath said it and done it.
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He hath sent me this message by his Prophet, that there was no hope of life, it is then in vaine that I pray vnto hym.
He hath sent me this message by his Prophet, that there was no hope of life, it is then in vain that I pray unto him.
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What shall I auayle thē in all my prayers?, what shal I do? And I wote not whether he wil haue pitie on me.
What shall I avail them in all my Prayers?, what shall I do? And I wot not whither he will have pity on me.
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We se now howe Ezechias outraged against him selfe.
We see now how Hezekiah outraged against him self.
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It is true that suche disputacion proceded of infidelitie, but it is necessary that there should be in fidelitie in vs to the ende that our fayth might the better be proued.
It is true that such disputation proceeded of infidelity, but it is necessary that there should be in Fidis in us to the end that our faith might the better be proved.
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Yet this is not ment to speake properly that we shoulde be infideles, when we are so tossed with vnquietnes,
Yet this is not meant to speak properly that we should be infideles, when we Are so tossed with unquietness,
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but that we haue a feble faith & that our Lorde exercise vs in suche maner that we in the meane tyme maye knowe what we are,
but that we have a feeble faith & that our Lord exercise us in such manner that we in the mean time may know what we Are,
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and that without him we should be a hūdred thousand times vāquished euery houre. Lo in effect what Ezechias ment to declare here.
and that without him we should be a hūdred thousand times vanquished every hour. Lo in Effect what Hezekiah meant to declare Here.
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What shall I say? For I fele not that the prayer and entreating whiche I can make, doth profit me,
What shall I say? For I feel not that the prayer and entreating which I can make, does profit me,
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and why? God afflicteth me and I fele no maner of ease. I am afrayd to present my selfe before him.
and why? God afflicts me and I feel no manner of ease. I am afraid to present my self before him.
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Yet neuertheles I truste that my request shall not be reiected of hym, although that I knowe for a truthe that when he speaketh by the mouthe of his Prophet, he hathe forthwith stretched out his hande,
Yet nevertheless I trust that my request shall not be rejected of him, although that I know for a truth that when he speaks by the Mouth of his Prophet, he hath forthwith stretched out his hand,
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and I fele by profe that thys message is not as a threateninge of lyttle chyldren,
and I feel by proof that this message is not as a threatening of little children,
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but that God hath published and proclaymed warre against me, whiche he hath done as it were with fyre and bloud,
but that God hath published and proclaimed war against me, which he hath done as it were with fire and blood,
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and it appeareth that there is no more remedy.
and it appears that there is no more remedy.
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Nowe haue we here a good place to shewe vs that we ought to despise Sathan and al vnfaithfulnes,
Now have we Here a good place to show us that we ought to despise Sathan and all unfaithfulness,
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when we haue to doe with prayinge to God, so that when we shall haue a hūdreth thousand disputacions,
when we have to do with praying to God, so that when we shall have a hūdreth thousand disputations,
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yet we shall not let to cōclude, so it is that I shall ouercome all maner of lettes in the strengthe of my God,
yet we shall not let to conclude, so it is that I shall overcome all manner of lets in the strength of my God,
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and I will seke him although he repulse me, & though it appeare that he hath an hundred armies to thruste me far frō hym,
and I will seek him although he repulse me, & though it appear that he hath an hundred armies to thrust me Far from him,
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yet wyll I come vnto hym.
yet will I come unto him.
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Thus haue I tolde you howe we ought to be armed when we are to praye vnto God.
Thus have I told you how we ought to be armed when we Are to pray unto God.
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For as we haue nede in all extremities to runne vnto our God, so must we knowe that Sathan applieth all his power to stoppe vs that we haue no accesse vnto God.
For as we have need in all extremities to run unto our God, so must we know that Sathan Applieth all his power to stop us that we have no access unto God.
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And there is none of the faythfull whiche doeth not fele this more than he would desire.
And there is none of the faithful which doth not feel this more than he would desire.
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But in the meane tyme let vs lerne to know the sicknes, that in nede we may take such remedy as is here geuen vs of God.
But in the mean time let us Learn to know the sickness, that in need we may take such remedy as is Here given us of God.
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When then the deuill shall set before vs:
When then the Devil shall Set before us:
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What shouldest thou doe to praye to God? And what thinkest thou that in so greate wretchednesse as thou felest in thy selfe, he wyll ayde thee? And what thinkest thou myserable creature? to whome preparest thou to go? Is it not God himselfe that doth persecute thee? But let vs passe forwarde, this notwithstanding,
What Shouldst thou do to pray to God? And what Thinkest thou that in so great wretchedness as thou Feel in thy self, he will aid thee? And what Thinkest thou miserable creature? to whom preparest thou to go? Is it not God himself that does persecute thee? But let us pass forward, this notwithstanding,
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and force our selues to breake through al stayes treadyng vnder foote suche wandryng discourses.
and force our selves to break through all stays treading under foot such wandering discourses.
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Moreouer it chaunceth that being yet in some rest if we lift vp our wit to God, by and by this commeth in our fantasie.
Moreover it chanceth that being yet in Some rest if we lift up our wit to God, by and by this comes in our fantasy.
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Alas what are we? shal we dare to approche vnto God? Howe ofte haue we offended him? And hereupon we sometyme conclude to holde vs there still.
Alas what Are we? shall we Dare to approach unto God? Howe oft have we offended him? And hereupon we sometime conclude to hold us there still.
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But yet such disputacions are very ill, and they are euen so many blasphemies, if God would lay thē to our charge, as when we make questiō or doubte whether we be hearde or no, certayne it is that this is a deadly offence,
But yet such disputations Are very ill, and they Are even so many Blasphemies, if God would lay them to our charge, as when we make question or doubt whither we be heard or no, certain it is that this is a deadly offence,
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and if God dyd not vpholde vs in our feblenesse, we coulde not but bee drowned.
and if God did not uphold us in our feebleness, we could not but be drowned.
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But howesoeuer it be, after we haue bene condempned, after we haue felte that our spirite is wrapped in many dispayres,
But howsoever it be, After we have be condemned, After we have felt that our Spirit is wrapped in many dispayres,
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and that we are in a maze:
and that we Are in a maze:
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Yet for all that let vs take good courage, and after we haue sayde, alas what shall I doe? let vs breake that stroke and saye:
Yet for all that let us take good courage, and After we have said, alas what shall I do? let us break that stroke and say:
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I muste yet pray and seke for my God.
I must yet pray and seek for my God.
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And why? for he hath sayde that he wyll heare them that seeke vnto hym, euen from the depest bottomes.
And why? for he hath said that he will hear them that seek unto him, even from the Deepest bottoms.
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Now then loe, this is the fit tyme when I must goe to him.
Now then lo, this is the fit time when I must go to him.
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This it is that we haue to learne of this doctrine of Ezechias, when we see these broken vnprofit tales,
This it is that we have to Learn of this Doctrine of Hezekiah, when we see these broken unprofit tales,
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and that he hath chattred, and we see hys passions so excessiue that they torment hym.
and that he hath chattered, and we see his passion so excessive that they torment him.
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Let vs knowe that it was Gods pleasure to shewe here a mirrour wherein we myght beholde our owne feblenesse and the temtations whereunto we are subiect, that we shold fight against them,
Let us know that it was God's pleasure to show Here a mirror wherein we might behold our own feebleness and the temptations whereunto we Are Subject, that we should fight against them,
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and styll to followe on tyll we fele the relefe that he doth promyse vs,
and still to follow on till we feel the relief that he does promise us,
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euen as we shall fele in dede, so that we haue a true continuaunce and faile not by our owne slacknesse and slouthfulnesse in the mydwaye.
even as we shall feel in deed, so that we have a true Continuance and fail not by our own slackness and slothfulness in the midway.
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Nowe let vs throwe oure selues downe before the maiestie of our good God, acknoweledging our faultes, praying hym, that more and more he wyll make vs to fele them,
Now let us throw our selves down before the majesty of our good God, acknowledging our Faults, praying him, that more and more he will make us to feel them,
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vntyll suche tyme as we be vtterly spoyled. And though he haue alway muche to reproue in vs:
until such time as we be utterly spoiled. And though he have always much to reprove in us:
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Yet let vs neuer cesse to hope in his mercy, and that he wyll make vs so to taste the same in the name of oure Lorde Iesus Christe, that it may geue vs a true patience in all our afflictions,
Yet let us never cease to hope in his mercy, and that he will make us so to taste the same in the name of our Lord Iesus Christ, that it may give us a true patience in all our afflictions,
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and that we maye be so holden in his obedience that we desire nothyng but to offre our selues vnto hym and by hym to bee throughly sanctified.
and that we may be so held in his Obedience that we desire nothing but to offer our selves unto him and by him to be thoroughly sanctified.
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And that not only he graunt this grace vnto vs, but also to all peoples and nations.
And that not only he grant this grace unto us, but also to all peoples and Nations.
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☞ What shall I saye? he who hath sayde it hath also done it.
☞ What shall I say? he who hath said it hath also done it.
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I wyll walke leasurly all the dayes of my lyfe in the bitternes of my soule.
I will walk leasurly all the days of my life in the bitterness of my soul.
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Lorde, to all those that shall lyue hereafter, the life of my spirite shall he notable among them, in that thou hast cast me in a slepe, and hast reuiued me.
Lord, to all those that shall live hereafter, the life of my Spirit shall he notable among them, in that thou hast cast me in a sleep, and hast revived me.
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Behold in my prosperitie the bitternes was bytter vnto me:
Behold in my Prosperity the bitterness was bitter unto me:
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And thou hast loued my soule, to drawe it out of the graue, because thou hast cast my sinnes behynd thy back.
And thou hast loved my soul, to draw it out of the graven, Because thou hast cast my Sins behind thy back.
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WE haue already herebefore declared that the good kyng Ezechias complayning that it is God that persecuteth him, is more confused for that,
WE have already herebefore declared that the good King Hezekiah complaining that it is God that persecuteth him, is more confused for that,
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than if he had all the men in the worlde his ennemies, and if they all had conspired to tormente him,
than if he had all the men in the world his enemies, and if they all had conspired to tormente him,
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as of truthe it is a case muche harder & that ought to amase vs more without comparison if God lyft vp him selfe against vs,
as of truth it is a case much harder & that ought to amaze us more without comparison if God lift up him self against us,
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than if all creatures did make warre vpō vs. Behold then the cause why Ezechias standeth cōfused and in trouble,
than if all creatures did make war upon us Behold then the cause why Hezekiah Stands confused and in trouble,
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because he well feleth that the thinge whiche God declared vnto him by his Prophet Esaye, is nowe fulfilled in hym,
Because he well feeleth that the thing which God declared unto him by his Prophet Isaiah, is now fulfilled in him,
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and this it is that moste toucheth vs to the quicke when we make comparison, betwene the worde of God and that which we fele of his iudgements.
and this it is that most touches us to the quick when we make comparison, between the word of God and that which we feel of his Judgments.
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If God did simply but strike vs, we might wel be throwen down wythall:
If God did simply but strike us, we might well be thrown down withal:
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but when he addeth also his word to reproue vs, to make vs know that it is he that doth chastise vs,
but when he adds also his word to reprove us, to make us know that it is he that does chastise us,
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yea and that for our sinnes, lo this is a cause of muche greater confusion. Expresly then Ezechias saieth:
yea and that for our Sins, lo this is a cause of much greater confusion. Expressly then Hezekiah Saith:
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Accordyng as he hath spoken he hath also done it, and therfore he doeth thereupon conclude that he hath nothing to replie agaynst it.
According as he hath spoken he hath also done it, and Therefore he doth thereupon conclude that he hath nothing to reply against it.
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For if we had to do wt men, we might well make our complaintes againste them,
For if we had to do with men, we might well make our complaints against them,
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but when we are to accuse God, the case must passe on his side.
but when we Are to accuse God, the case must pass on his side.
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We may pleade for a tyme, but he shall alway be iustified, when we shalbe condemned.
We may plead for a time, but he shall always be justified, when we shall condemned.
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Therfore it is lost tyme to thinke to amend our harme when we shall not escape condēnation before God,
Therefore it is lost time to think to amend our harm when we shall not escape condemnation before God,
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but when we desire to stande in oure owne defence, and vse murmuryng and complaint, all this doth nothing but enforce our euyl,
but when we desire to stand in our own defence, and use murmuring and complaint, all this does nothing but enforce our evil,
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euen so farre as to drown vs altogether. And therfore let vs kepe oure mouthe close as it is sayd in Iob:
even so Far as to drown us altogether. And Therefore let us keep our Mouth close as it is said in Job:
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for that is it whiche the good kyng Ezechias meant in this place. Nowe further he saieth:
for that is it which the good King Hezekiah meant in this place. Now further he Saith:
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That all the tyme of his lyfe he wyll walke in feare, & go on easily or softly as a man whose pride is abated, That all the time of his life he will walk in Fear, & go on Easily or softly as a man whose pride is abated,
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& draweth his legges after him. Yea in the bitternes of his soule. Here Ezechias declareth that God hathe so engraued in hym the felyng of this correction,& draws his legs After him. Yea in the bitterness of his soul. Here Hezekiah Declareth that God hath so engraved in him the feeling of this correction,
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and hath so printed it in his hert, that the remembrāce therof shall neuer be blotted out.
and hath so printed it in his heart, that the remembrance thereof shall never be blotted out.
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It maye manye tymes come to passe (and we finde it in profe ofter than we nede) that when God presseth vs, we be altogether astonished,
It may many times come to pass (and we find it in proof ofter than we need) that when God Presseth us, we be altogether astonished,
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& then we grone, & if we be to cōfesse our faultes wt humilitie, it is maruell to here vs. Brifly we be not niggardly in wordes, ether to shew ye greatnes of our grief,
& then we groan, & if we be to confess our Faults with humility, it is marvel to hear us Briefly we be not niggardly in words, either to show you greatness of our grief,
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or to declare our faults, or to blesse the name of god.
or to declare our Faults, or to bless the name of god.
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But we do nothing but shake our eares by & by after ▪ & by the next morow after god hath geuē vs release or rest, we think no more of it.
But we do nothing but shake our ears by & by After ▪ & by the next morrow After god hath given us release or rest, we think no more of it.
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Lo in what sort men be, & howe they seke God (as it is sayd vnto the Prophet) while he doth draw them vnto him by force,
Lo in what sort men be, & how they seek God (as it is said unto the Prophet) while he does draw them unto him by force,
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then they cal vpon him, and confesse the det as we haue said, but so soone as God spareth them, they are as they were before, they lift vp theyr heades like stagges, they do nothinge but reioyse, where before they were so striken down as nothing cold be more, their face was all amazed with feare, shortlye, there was euen nowe nothinge but sorrow,
then they call upon him, and confess the debt as we have said, but so soon as God spares them, they Are as they were before, they lift up their Heads like stags, they do nothing but rejoice, where before they were so stricken down as nothing could be more, their face was all amazed with Fear, shortly, there was even now nothing but sorrow,
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and fourthwith they make great chere, they retourne to theyr delites, and (that more is) they fare as if they meant to despise God openlye.
and forthwith they make great cheer, they return to their delights, and (that more is) they fare as if they meant to despise God openly.
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We se then this inconstancie, this chaunge, this lightnes in maner in all men.
We see then this inconstancy, this change, this lightness in manner in all men.
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On the contrary side Ezechias saith here that it is not only for the tyme present that he knoweth that God hath chastised him,
On the contrary side Hezekiah Says Here that it is not only for the time present that he Knoweth that God hath chastised him,
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but for so long as he shal liue in this world he shall alwaye haue minde of the correction that he hathe receaued,
but for so long as he shall live in this world he shall alway have mind of the correction that he hath received,
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and he shall goe as wyth a tremblynge pace, for the worde whiche he vseth, doeth some tyme signifie to go softely, and sometyme to remoue.
and he shall go as with a trembling pace, for the word which he uses, doth Some time signify to go softly, and sometime to remove.
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Nowe in effecte, he meaneth to saye that he shall neuer haue stedfast pace, but he shall be so muche enfebled, that he shall be as a man drawen out of the ditch,
Now in Effect, he means to say that he shall never have steadfast pace, but he shall be so much enfeebled, that he shall be as a man drawn out of the ditch,
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or as he that hath a long time ben sicke ▪ he doeth with great paine drawe his legges after him,
or as he that hath a long time been sick ▪ he doth with great pain draw his legs After him,
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and though he shewe him selfe abroade in the stretes yet men see well that, that is all he can do,
and though he show him self abroad in the streets yet men see well that, that is all he can do,
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& when he standeth vp he semeth styll readie to rele and stagger. Nowe see we in a summe what Ezechias meant to say.
& when he Stands up he Seemeth still ready to rele and stagger. Now see we in a sum what Hezekiah meant to say.
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Hereby we are put in remembraunce not to thinke straunge if God somtime afflict vs more rigorously than we wold.
Hereby we Are put in remembrance not to think strange if God sometime afflict us more rigorously than we would.
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For we haue not sufficiently profited by his roddes vntyll we be truely humbled for all oure lyfe after.
For we have not sufficiently profited by his rods until we be truly humbled for all our life After.
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Who is he that shall find thys in hym self ▪ Let euery one nowe looke,
Who is he that shall find this in him self ▪ Let every one now look,
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if a moneth after that God hath shewed him mercy he hathe reknowleged his faultes and tremble therat.
if a Monn After that God hath showed him mercy he hath reknowleged his Faults and tremble thereat.
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But contrariwise (as I haue already saide) we seeke nothinge but to blot out all remembraunce of them,
But contrariwise (as I have already said) we seek nothing but to blot out all remembrance of them,
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for we thinke it to be matter that moueth melancholie.
for we think it to be matter that moves melancholy.
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Sithe then we so easily forget the roddes of God, let vs not maruell if after we haue bene once chastised he returne againe the seconde time and shew him selfe so sharpe that we shall not knowe where to become.
Sith then we so Easily forget the rods of God, let us not marvel if After we have be once chastised he return again the seconde time and show him self so sharp that we shall not know where to become.
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Wherfore behold what we haue to do• that is, that during the corrections, and when we be in trouble we beare patiently the rigour of god, knowynge that it is not without cause that he vseth so excedyng great sharpenes against vs,
Wherefore behold what we have to do• that is, that during the corrections, and when we be in trouble we bear patiently the rigour of god, knowing that it is not without cause that he uses so exceeding great sharpness against us,
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and that it is bicause he knoweth we haue nede of it: take this for one note.
and that it is Because he Knoweth we have need of it: take this for one note.
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And also for another note, that we endeuour to awake, bycause of the great slouthfulnesse that is in vs,
And also for Another note, that we endeavour to awake, Because of the great slothfulness that is in us,
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for we are so sluggishe and so coolde, that it is a pitie to see.
for we Are so sluggish and so coolde, that it is a pity to see.
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Let vs then durynge the tyme of oure affliction thyncke vpon all oure offences, that we may haue a felynge and conceauynge thereof engraued euen in the bottome of our herts,
Let us then during the time of our affliction think upon all our offences, that we may have a feeling and conceiving thereof engraved even in the bottom of our herts,
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& when God hath deliuered vs, Let vs styll thinke vpon it, and let not the feling of our euill be only for one day or for a small space,
& when God hath Delivered us, Let us still think upon it, and let not the feeling of our evil be only for one day or for a small Molle,
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but as we praye God to supporte vs, and to geue vs leisure to blesse his name and to reioyse in him, let vs so do it that he be not compelled cōtinually to stryke vs lyke asses, seing our carelesnesse and the slownesse that is in vs. Let vs preuente the roddes of God vnlesse we wyl haue them always tyed at our backes.
but as we pray God to support us, and to give us leisure to bless his name and to rejoice in him, let us so do it that he be not compelled continually to strike us like asses, sing our carelessness and the slowness that is in us Let us prevent the rods of God unless we will have them always tied At our backs.
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And nowe lette vs note that Ezechias trembled in suche sorte, that he cessed not to be holden vp by the hande of God,
And now let us note that Hezekiah trembled in such sort, that he cessed not to be held up by the hand of God,
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and to seke for comforte in God, knowyng well that he was mercifull vnto hym.
and to seek for Comfort in God, knowing well that he was merciful unto him.
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But these two thinges agree well, that on the one side the faithful are alwayes in care fearing to stomble the seconde and thirde tyme when they haue once paste a deadlye fall.
But these two things agree well, that on the one side the faithful Are always in care fearing to Stumble the seconde and Third time when they have once past a deadly fallen.
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And yet neuerthelesse they take courage and trust in God to walke frely, for as muche as they knowe that he wyll neuer fayle them.
And yet nevertheless they take courage and trust in God to walk freely, for as much as they know that he will never fail them.
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Loe this it is yt we haue to practise, on the one side to thinke vpon our sinnes and offences,
Loe this it is that we have to practise, on the one side to think upon our Sins and offences,
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and to be moued with horrour, seing that we haue deserued yt God should set him selfe against vs,
and to be moved with horror, sing that we have deserved that God should Set him self against us,
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and that this do so cut vs that it make vs to walke tremblyngly, & as scant able to goe.
and that this do so Cut us that it make us to walk tremblyngly, & as scant able to go.
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Loe howe we oughte to bee throwen downe and humbled vnder the hande of God.
Loe how we ought to be thrown down and humbled under the hand of God.
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For there is no question hereof beynge to wylde, but rather we must knowe that the chiefe vertue of the faithfull when God doth affliet and punish them is to be as brought to naught,
For there is no question hereof being to wild, but rather we must know that the chief virtue of the faithful when God does affliet and Punish them is to be as brought to nought,
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& yet alwaye drawynge our legges after vs to goe on our pace sithe it pleaseth God to shewe vs mercy.
& yet alway drawing our legs After us to go on our pace sith it Pleases God to show us mercy.
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And that we know, that though we haue offēded him, yet he will alway continue his goodnes towarde vs, he wil geue vs courage,
And that we know, that though we have offended him, yet he will always continue his Goodness toward us, he will give us courage,
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and that therfore on the other side we become fresh agayne. Lo this is the summe that we haue here to learne of Ezechias.
and that Therefore on the other side we become fresh again. Lo this is the sum that we have Here to Learn of Hezekiah.
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After he addeth that the bitternes became to him bitter in his prosperitie.
After he adds that the bitterness became to him bitter in his Prosperity.
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Here he enforceth ye euill that he hath •elt, because he was sodenly taken with it,
Here he enforceth you evil that he hath •elt, Because he was suddenly taken with it,
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whē he thought he was at rest & free from affliction.
when he Thought he was At rest & free from affliction.
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As on the other side we see that ye thing whiche is forseen farre of, may be more patiently suffred.
As on the other side we see that you thing which is forseen Far of, may be more patiently suffered.
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For what is the cause that discourageth vs when we are in afflictiō, but that euery one during his prosperitie maketh him selfe beleue that all shal go wel.
For what is the cause that Discourageth us when we Are in affliction, but that every one during his Prosperity makes him self believe that all shall go well.
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If a man did thinke of the death of his father, or of his wife,
If a man did think of the death of his father, or of his wife,
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or of his childrē, if he did think that his own life were subiect to calamities, it is certain that he woulde be prepared with defense against all temtations,
or of his children, if he did think that his own life were Subject to calamities, it is certain that he would be prepared with defence against all temptations,
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so as he wold not be found so amased when thei come vpon him.
so as he would not be found so amazed when they come upon him.
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But because euery mā deceiueth him self in vaine hope, that is it that troubleth vs out of measure,
But Because every man deceiveth him self in vain hope, that is it that Troubles us out of measure,
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when our Lorde sendeth any aduersitie.
when our Lord sends any adversity.
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Nowe Ezechias confesseth that it is so chaunced vnto him, and for this cause he sayeth that hys griefe hath bene so much the more bitter for that it happened vnto him in his prosperitie.
Now Hezekiah Confesses that it is so chanced unto him, and for this cause he Saith that his grief hath be so much the more bitter for that it happened unto him in his Prosperity.
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For we haue seene here before, howe God afflicted hym euen to the extremitie, that is to wete,
For we have seen Here before, how God afflicted him even to the extremity, that is to weet,
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when he was spoyled of his Realme, and that al his lande was wasted by his ennemies.
when he was spoiled of his Realm, and that all his land was wasted by his enemies.
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He was beseged in the town of hierusalem, there he was brought vnder, there they mocked hym, there they spake of hym all shame and reproche that was possible,
He was besieged in the town of Jerusalem, there he was brought under, there they mocked him, there they spoke of him all shame and reproach that was possible,
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yea, euen the name of God was vilanouslye blasphemed. Lo thus was Ezechias all confused.
yea, even the name of God was villanously blasphemed. Lo thus was Hezekiah all confused.
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Herevpon God deliuered him miraculously, euen as if he had come downe from heauen to succour hym.
Hereupon God Delivered him miraculously, even as if he had come down from heaven to succour him.
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He seing that disconfiture so great whiche was done by the hande of the aungel, reioysed,
He sing that disconfiture so great which was done by the hand of the angel, rejoiced,
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and not without good reason, for God gaue him cause hauing declared suche a signe of fauour toward him,
and not without good reason, for God gave him cause having declared such a Signen of favour towards him,
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as if he had reformed all the worlde at his desyre.
as if he had reformed all the world At his desire.
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But there was a fault, whersoeuer it was, that is that he thinketh no more of his affliction passed,
But there was a fault, wheresoever it was, that is that he Thinketh no more of his affliction passed,
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& resteth him to muche, that is to say, he becometh careles and negligēt.
& rests him to much, that is to say, he Becometh careless and negligent.
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Lo herfore now he saith that his sorowe is come vpon him in his peace and in his prosperitie.
Lo Therefore now he Says that his sorrow is come upon him in his peace and in his Prosperity.
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Nowe here we haue a very profitable warning, that is to say, when we know the graces of God, we must so reioyse that yet we for get not the tyme passed,
Now Here we have a very profitable warning, that is to say, when we know the graces of God, we must so rejoice that yet we for get not the time passed,
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and that for the tyme to come we alwaye haue our estate before our eyes, that is to say, that with the turning of a hand our lyfe shalbe turned into death, our light into darkenesse,
and that for the time to come we alway have our estate before our eyes, that is to say, that with the turning of a hand our life shall turned into death, our Light into darkness,
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as we see the dyuerse chaunges in thys frayle life.
as we see the diverse changes in this frail life.
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Briefly let vs so magnifie the goodnes of God, when he assureth vs that he wil maintein vs in peace and at rest, that in the meane tyme we still consider what our frailtie is,
Briefly let us so magnify the Goodness of God, when he assureth us that he will maintain us in peace and At rest, that in the mean time we still Consider what our frailty is,
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and let vs not be daseled when God shall blesse vs and sende vs all after our desire, let not that (I saye) make vs fal to muche on slepe,
and let us not be dazzled when God shall bless us and send us all After our desire, let not that (I say) make us fall to much on sleep,
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but let euery man make him selfe ready when it shal please him to sende vs any chaunge to receiue alwayes in feare, in humilitie,
but let every man make him self ready when it shall please him to send us any change to receive always in Fear, in humility,
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and in all pacience that whiche he wyll sende vs. If we doe so, we shall not finde the hand of God so greuous nor so heauy vpon vs as we are wont to do.
and in all patience that which he will send us If we do so, we shall not find the hand of God so grievous nor so heavy upon us as we Are wont to do.
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But whē we ar to sound on slepe, although we knowe the grace of God, wherof we presently reioyse, he must awake vs,
But when we Are to found on sleep, although we know the grace of God, whereof we presently rejoice, he must awake us,
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yea and pluck vs hard by the eare, yea and laye great strypes vpon vs. And here we haue one example in the kyng Ezechias,
yea and pluck us hard by the ear, yea and say great stripes upon us And Here we have one Exampl in the King Hezekiah,
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as we haue also an other in Dauid.
as we have also an other in David.
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For in the.xxx. Psalme he confesseth that he was so dronke that felicitie had made hym to forget hys estate.
For in the xxx Psalm he Confesses that he was so drunk that felicity had made him to forget his estate.
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I haue sayde in myne abundance, I shall no more be shaken.
I have said in mine abundance, I shall no more be shaken.
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And how so? Dauid had had so many prickes to pricke hym forwarde, he had bene exercised so many wayes to haue alwaies in mynde what the life of man was,
And how so? David had had so many pricks to prick him forward, he had be exercised so many ways to have always in mind what the life of man was,
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and he did profit right well therin, for he had bene a long tyme as in the shadow of death.
and he did profit right well therein, for he had be a long time as in the shadow of death.
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He had bene persecuted of the people, being prysoner among his ennemies, and hauing no minute of rest.
He had be persecuted of the people, being prisoner among his enemies, and having no minute of rest.
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Then when God had set hym on the roiall seate, he concluded that he shoulde neuer stomble,
Then when God had Set him on the royal seat, he concluded that he should never Stumble,
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and that he should therein remaine peasable.
and that he should therein remain peasable.
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If Dauid hauinge the spirit of God in suche excellence as we know, hauing had so many profes that he was altogether rauished vnto God,
If David having the Spirit of God in such excellence as we know, having had so many profess that he was altogether ravished unto God,
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yet neuerthelesse hath so forgot him self: what shal become of vs? After he addeth.
yet nevertheless hath so forgotten him self: what shall become of us? After he adds.
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It was of thy free goodnesse that I was vpholden O Lorde, thou hast establyshed me as on a mountaine,
It was of thy free Goodness that I was upholden Oh Lord, thou hast established me as on a mountain,
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but thou turnedst thy face, and lo I was troubled. Thus sheweth he his vnthākfulnes in that.
but thou turnedest thy face, and lo I was troubled. Thus shows he his unthankfulness in that.
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For although he had not altogether forgot the blessing which he had receiued of ye hād of God,
For although he had not altogether forgotten the blessing which he had received of you hand of God,
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yet is it so that he did not thinke vpō this, god hath deliuered me once yt I shold alway haue my recourse vnto him:
yet is it so that he did not think upon this, god hath Delivered me once that I should always have my recourse unto him:
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knowing yt my life hāgeth as by a thred except y• stay of it be on his goodnesse,
knowing that my life hangs as by a thread except y• stay of it be on his Goodness,
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& that frō minute to minute he worketh ▪ cōfessing that by and by I should peryshe if he continued not still to ayde me.
& that from minute to minute he works ▪ confessing that by and by I should perish if he continued not still to aid me.
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Dauid thought not vpon this ▪ and he knewe also that he had fayled, and so he addeth after.
David Thought not upon this ▪ and he knew also that he had failed, and so he adds After.
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Lorde thou hast hyd thy face and behold I was troubled.
Lord thou hast hid thy face and behold I was troubled.
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So is it of Ezechias, he was in peace, and loe sodeinly God woūded hym so that the stripe was deadly,
So is it of Hezekiah, he was in peace, and lo suddenly God wounded him so that the stripe was deadly,
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& he coulde not cōceiue any thing but such an astonishment as if God had striken him with lightning from heauen.
& he could not conceive any thing but such an astonishment as if God had stricken him with lightning from heaven.
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Therfore of necessitie must it be that he receiued a terrible bitternesse.
Therefore of necessity must it be that he received a terrible bitterness.
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Nowe let vs applie this doctrine to our profit, and let vs not stay till God make vs with force of strypes to know our infirmitie.
Now let us apply this Doctrine to our profit, and let us not stay till God make us with force of stripes to know our infirmity.
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But whyle he doth yet spare vs and whyle he hathe pitie of our feblenesse, let vs not cesse to thynke of hym,
But while he does yet spare us and while he hath pity of our feebleness, let us not cease to think of him,
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and let vs feare hym, keping our selues hid as it were vnder his wynges, knowynge that we can not stand one minute without his ayde.
and let us Fear him, keeping our selves hid as it were under his wings, knowing that we can not stand one minute without his aid.
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To the rest, if sometime we be ouertaken, let vs know it was because we were to fast a slepe.
To the rest, if sometime we be overtaken, let us know it was Because we were to fast a sleep.
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He addeth a lytle after that God hath deliuered his soule, but he vseth a maner of spech which emporteth more.
He adds a little After that God hath Delivered his soul, but he uses a manner of speech which emporteth more.
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He sayth thou hast loued my soule, or thou hast had thy good pleasure in it to plucke it back from the graue.
He say thou hast loved my soul, or thou hast had thy good pleasure in it to pluck it back from the graven.
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By this circumstance he magnifieth the goodnesse of God so much ye more for that he is come to seke hym euen to the graue.
By this circumstance he magnifieth the Goodness of God so much you more for that he is come to seek him even to the graven.
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For if God doe holde vs styll in our estate, I graunt we therby knowe that we are beholding to him,
For if God do hold us still in our estate, I grant we thereby know that we Are beholding to him,
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but therm we knowlege it but very coldly. But if he deliuer vs from death, then we better perceiue howe good he is,
but therm we knowledge it but very coldly. But if he deliver us from death, then we better perceive how good he is,
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for that in suche extremitie he as it were cometh downe vnto vs. For it semeth vnto vs that we are not much boūd vnto God,
for that in such extremity he as it were comes down unto us For it Seemeth unto us that we Are not much bound unto God,
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if he preserue vs in this life, bicause we take that to be but as an order of nature.
if he preserve us in this life, Because we take that to be but as an order of nature.
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True it is that the more he spareth vs so muche the more we ought to fele his fatherlye goodnes,
True it is that the more he spares us so much the more we ought to feel his fatherly Goodness,
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but we do it not, and so by reason of our dulnes it is become nedefull that God work of another fashion.
but we do it not, and so by reason of our dulness it is become needful that God work of Another fashion.
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Now then as I haue already sayde, if that God plucke vs out of the graue,
Now then as I have already said, if that God pluck us out of the graven,
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and that we haue bene as forsaken for a time, that it semed we were cut of from al hope, that euen men disdaigned to loke vpon vs as if we were pore rotten carrions,
and that we have be as forsaken for a time, that it seemed we were Cut of from all hope, that even men disdained to look upon us as if we were poor rotten carrions,
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if in this case God haue pitie vpon vs, in this he sheweth vs so much greater brightnesse to se his mercye,
if in this case God have pity upon us, in this he shows us so much greater brightness to see his mercy,
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and so much more we haue occasiō to acknowledge what and howe infinite his bountye is, in this that god hath so plucked vs backe from the death.
and so much more we have occasion to acknowledge what and how infinite his bounty is, in this that god hath so plucked us back from the death.
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Lo, this it is that Ezechias meant to say. Lord (saith he) thou hast loued my soule:
Lo, this it is that Hezekiah meant to say. Lord (Says he) thou hast loved my soul:
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And how so? was there any thing in it that might moue God to loue it. Alas, no:
And how so? was there any thing in it that might move God to love it. Alas, no:
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for it was nothinge but shadow, a dead thing.
for it was nothing but shadow, a dead thing.
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I was (saith he) at the graue, and then thou declaredst thy loue towarde me.
I was (Says he) At the graven, and then thou declaredst thy love toward me.
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when then we shalbe altogether disfigured, & that God neuertheles wyll vouchsafe to caste eye vpon vs,
when then we shall altogether disfigured, & that God nevertheless will vouchsafe to cast eye upon us,
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and to haue care of vs, in this we ought much more to be enflamed to blesse his name,
and to have care of us, in this we ought much more to be inflamed to bless his name,
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and to geue him such praise as doth here the good king Ezechias. Behold thē in a summe what we haue to learne of this place:
and to give him such praise as does Here the good King Hezekiah. Behold them in a sum what we have to Learn of this place:
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that is, for asmuch as God seeth that we are not touched enoughe with the good thinges that he hathe done for vs,
that is, for as as God sees that we Are not touched enough with the good things that he hath done for us,
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nor wyth his graces, and that it is nedefull that we be so striken downe,
nor with his graces, and that it is needful that we be so stricken down,
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and in suche extremitie that there be in vs no more hope of life, that when we shalbe as forsaken of him and of men, he maye then take vs to mercy.
and in such extremity that there be in us no more hope of life, that when we shall as forsaken of him and of men, he may then take us to mercy.
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Thus are we earnestly touched and made to geue him thankes, knowyng that he saw nothing in vs but miseries when he shewed hys mercy vpon vs.
Thus Are we earnestly touched and made to give him thanks, knowing that he saw nothing in us but misery's when he showed his mercy upon us
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Now he saieth also on the other side:
Now he Saith also on the other side:
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Lorde, they that shall lyue after, shall know that the lyfe of my spirite hath bene prolonged.
Lord, they that shall live After, shall know that the life of my Spirit hath be prolonged.
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This place bicause of the shortnes therof is darke, for it is not a sentence layd out at length,
This place Because of the shortness thereof is dark, for it is not a sentence laid out At length,
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but they are as it wer broken wordes. He saieth in summe:
but they Are as it were broken words. He Saith in sum:
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Lorde they shall liue amonges them, and in them all the lyfe of my spirite, thou hast cast me on slepe, and thou hast reuiued me.
Lord they shall live among them, and in them all the life of my Spirit, thou hast cast me on sleep, and thou hast revived me.
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Bicause he speaketh not here of the yeres in the beginning of the verse, that is the cause of the shortnes.
Because he speaks not Here of the Years in the beginning of the verse, that is the cause of the shortness.
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But when we loke nearer, we shall finde that Ezechias meant to say that the miracle whiche had bene done vpon his persone shuld be knowē not only for a dai, but also after his decease.
But when we look nearer, we shall find that Hezekiah meant to say that the miracle which had be done upon his person should be known not only for a day, but also After his decease.
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Some men do expound it, yt God shall also prolonge the life of other: but that exposition is not to purpose.
some men do expound it, that God shall also prolong the life of other: but that exposition is not to purpose.
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For Ezechias meant to saye, that this was not a cōmon or ordinary benefit, but rather he hath felt that God hath wrought wyth him after an extraordinary fashiō.
For Hezekiah meant to say, that this was not a Common or ordinary benefit, but rather he hath felt that God hath wrought with him After an extraordinary fashion.
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Hereunto tendeth his porpose, yt this miracle of God shal neuer be put vnder fote, but thoughe he be dead, yet we shall still talk of it.
Hereunto tendeth his porpose, that this miracle of God shall never be put under foot, but though he be dead, yet we shall still talk of it.
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Before he said I shal remember all the time of my lyfe howe I haue bene chastised,
Before he said I shall Remember all the time of my life how I have be chastised,
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& I shall fele the strokes: for I yet go staggering with all.
& I shall feel the Strokes: for I yet go staggering with all.
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Now he stretcheth forther & largelier yt which he saide before, that is to saye, that not onely he him self shalbe humbled before God, but also all the world shall haue occasion to saye:
Now he Stretcheth further & largelier that which he said before, that is to say, that not only he him self shall humbled before God, but also all the world shall have occasion to say:
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Behold here an act worthy of perpetuall memory that god hath done for a mā.
Behold Here an act worthy of perpetual memory that god hath done for a man.
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For we ought to desire yt all the good thinges yt God bestoweth vpon vs, be also knowen of other, that they maye take ensample therof,
For we ought to desire that all the good things that God bestoweth upon us, be also known of other, that they may take ensample thereof,
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& that they maye serue for theyr edification.
& that they may serve for their edification.
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And we se whē Dauid wold be heard in his requestes, he addeth commonly this reason ▪ that euery man shall thinke of it, yt the good shalbe edified, & the wicked confounded.
And we see when David would be herd in his requests, he adds commonly this reason ▪ that every man shall think of it, that the good shall edified, & the wicked confounded.
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Lord (saith he) whē men shal se that thou so assistest thine, al they that call vpon thee shall reioyce,
Lord (Says he) when men shall see that thou so assistest thine, all they that call upon thee shall rejoice,
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& shalbe so muche more cōfirmed in waitynge for the like:
& shall so much more confirmed in waiting for the like:
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& also the wicked shalbe cōfoūded & though they now mock at the trust yt I haue in thee, seyng yt thou hast afflicted me,
& also the wicked shall confounded & though they now mock At the trust that I have in thee, sing that thou hast afflicted me,
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if they knowe yt I haue not bene disapointed when I haue had my recourse vnto thee, they shalbe abashed.
if they know that I have not be disappointed when I have had my recourse unto thee, they shall abashed.
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Thus much then saith Ezechias, now yt this miracle of God shall profit not onely him but also other,
Thus much then Says Hezekiah, now that this miracle of God shall profit not only him but also other,
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as a thing knowen & notorious to all. And after he amplifieth it, saying yt it shall not be for a smal time, but also after his decease.
as a thing known & notorious to all. And After he amplifieth it, saying that it shall not be for a small time, but also After his decease.
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For asmuch as his lif hath ben so prolōged, it shall be talked of for euer.
For as as his life hath been so prolonged, it shall be talked of for ever.
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For (saieth he) thou hast cast me on slepe.
For (Saith he) thou hast cast me on sleep.
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This worde to caste on slepe emporteth yt he was as it were in the graue, & after was reuiued.
This word to cast on sleep emporteth that he was as it were in the graven, & After was revived.
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As in dede this miracle is euen yet at this day celebrate in ye church of god,
As in deed this miracle is even yet At this day celebrate in you Church of god,
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& shal be to thend of ye world.
& shall be to The end of you world.
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So thē we se yt it hath not only profited one person alone, but hath bene a cōfirmation generally to all ye faithful, in this yt they waite for God, to haue pitie vpon them in theyr necessitie to succor them,
So them we see that it hath not only profited one person alone, but hath be a confirmation generally to all you faithful, in this that they wait for God, to have pity upon them in their necessity to succour them,
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and though he do not prolong theyr life in such sort yet yt he shall kepe them to the ende,
and though he do not prolong their life in such sort yet that he shall keep them to the end,
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and that if he se them striken downe, he shall lift them vp againe, he shall geue thē some token of his pitie,
and that if he see them stricken down, he shall lift them up again, he shall give them Some token of his pity,
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so that in life and deth they shall fele him alway theyr sauiour, and shall know that they haue not bene forsaken nor geuē ouer of him.
so that in life and death they shall feel him always their Saviour, and shall know that they have not be forsaken nor given over of him.
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Loe wherunto this song is profitable, & to what intent it was made.
Loe whereunto this song is profitable, & to what intent it was made.
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Nowe ought we to haue suche like affection, as Ezechias had, to endeuour so much as shall lye in vs that the graces of God may be knowen of al the world,
Now ought we to have such like affection, as Hezekiah had, to endeavour so much as shall lie in us that the graces of God may be known of all the world,
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although they specially perteine to vs. For when God doeth good to euery one of vs, we ought not onely in secrete to thank him, feling our selues bound vnto him,
although they specially pertain to us For when God doth good to every one of us, we ought not only in secret to thank him, feeling our selves bound unto him,
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but to endeuour to publish the same, that other may be confirmed and hope in God, seyng such a profe of his goodnes to thē that call vpon him:
but to endeavour to publish the same, that other may be confirmed and hope in God, sing such a proof of his Goodness to them that call upon him:
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and that praise may be geuen hym in common as S. Paule saith, when the faithful shall all together praise God, that he hath bene deliuered,
and that praise may be given him in Common as S. Paul Says, when the faithful shall all together praise God, that he hath be Delivered,
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and that this geuynge of thanckes shall geue suche a sounde, that this shalbe a cause why God shall alwaye deliuer him so muche the more that praises may be giuē to him by many.
and that this giving of thanks shall give such a sound, that this shall a cause why God shall alway deliver him so much the more that praises may be given to him by many.
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I graūt we oft do publish such graces of God as we haue felt, but many do it by ambition and hipocrisie,
I grant we oft do publish such graces of God as we have felt, but many do it by ambition and hypocrisy,
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for makynge a shewe to magnifie the name of God, they draw a part of the praise to them selues.
for making a show to magnify the name of God, they draw a part of the praise to them selves.
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Let vs beware of that, and let vs haue an vpright and pure affection, so as euery one may learne to loke vnto God,
Let us beware of that, and let us have an upright and pure affection, so as every one may Learn to look unto God,
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and to haue his hope wholy staied vpon him, and let vs haue this zele and this feruent desire that all creatures beare vs company when we are to blesse the name of God.
and to have his hope wholly stayed upon him, and let us have this zeal and this fervent desire that all creatures bear us company when we Are to bless the name of God.
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Moreouer when God shall as it were haue striken vs dead, and reuiued vs by his grace, let this so much ye more moue vs to praise him.
Moreover when God shall as it were have stricken us dead, and revived us by his grace, let this so much you more move us to praise him.
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Ther is not so smale a benefit that deserueth not thankes, and when we shall applie all oure wittes to thanke God onely for this that he nourisheth vs,
There is not so small a benefit that deserves not thanks, and when we shall apply all our wits to thank God only for this that he Nourishes us,
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yet can we not aquite our selues of the hundreth part of our det.
yet can we not aquite our selves of the Hundredth part of our debt.
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But if God vse a more excellent maner to declare his fauour toward vs, and that the good thinges which he doeth for vs, are as it were wonderfull and incomprehensible of men, our bond encreseth so much the more,
But if God use a more excellent manner to declare his favour towards us, and that the good things which he doth for us, Are as it were wonderful and incomprehensible of men, our bound increaseth so much the more,
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and we haue so much the lesse excuse if we be not then enflamed to praise him with full mouth,
and we have so much the less excuse if we be not then inflamed to praise him with full Mouth,
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and to preache euerye where the goodnes that he hathe made vs to feele. After this Ezechias addeth that God hathe cast his sinnes behynd his backe.
and to preach every where the Goodness that he hath made us to feel. After this Hezekiah adds that God hath cast his Sins behind his back.
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Here he leadeth vs back to that we saw before, that is, that al yt he endured was but the payment that was due vnto him for his faultes.
Here he leads us back to that we saw before, that is, that all that he endured was but the payment that was due unto him for his Faults.
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And that nowe this that god hath bene mercifull vnto him, is for that he hathe hidden and buried his offences which brought all the euyll vpon him.
And that now this that god hath be merciful unto him, is for that he hath hidden and buried his offences which brought all the evil upon him.
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This sentence is worthye to be well noted.
This sentence is worthy to be well noted.
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For (as we haue before declared) although we knowe well that aduersities happen not vnto vs by chaunce,
For (as we have before declared) although we know well that adversities happen not unto us by chance,
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but that it is the hande of God that stryketh vs, yet so it is that we can not come to the true cause as we ought.
but that it is the hand of God that striketh us, yet so it is that we can not come to the true cause as we ought.
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And that is partly bicause euery one doeth flatter him selfe in his owne faultes,
And that is partly Because every one doth flatter him self in his own Faults,
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and partly also bicause we entre not in iudgement or examination of our owne life to knowe whether it hathe bene well ordred:
and partly also Because we enter not in judgement or examination of our own life to know whither it hath be well ordered:
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for wyllingly we are very lothe to be disquieted.
for willingly we Are very loath to be disquieted.
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And yet must we come vnto it, for that is ye true signe of repentance when men of them selues search the depth of their sinnes,
And yet must we come unto it, for that is the true Signen of Repentance when men of them selves search the depth of their Sins,
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and tarry not till God force them vnto it, but they present thē selues vnto him they sommon them selues so as they nede neyther sargeant nor officer,
and tarry not till God force them unto it, but they present them selves unto him they summon them selves so as they need neither Sergeant nor officer,
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but they examine themselues and say:
but they examine themselves and say:
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Alas, how haue I lyued? how stande I with God? When men of their own mynde enter into this triall, in this thei declare that God hath touched thē by his holy spirite.
Alas, how have I lived? how stand I with God? When men of their own mind enter into this trial, in this they declare that God hath touched them by his holy Spirit.
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But this is a rare thing as I haue sayde, on the one syde hipocrisie stoppeth vs that we examine not our owne faultes,
But this is a rare thing as I have said, on the one side hypocrisy stoppeth us that we examine not our own Faults,
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and that we discouer them not, seking always to flee from the shame and to hide our owne euyl:
and that we discover them not, seeking always to flee from the shame and to hide our own evil:
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yea and we say that the euill is wel, and we make our selues beleue that we haue not offended God,
yea and we say that the evil is well, and we make our selves believe that we have not offended God,
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or at least we make our faultes lesse as if thei wer nothynge, and as if we neded but only wype our mouthes.
or At least we make our Faults less as if they were nothing, and as if we needed but only wipe our mouths.
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Loe howe we are caried away by pride and ambition that is roted in our nature whē we come not rightly to God in knowledging what we are.
Loe how we Are carried away by pride and ambition that is roted in our nature when we come not rightly to God in knowledging what we Are.
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On the other part we are desirous to flee from sorowe, as naturally it is a thyng that greueth vs. Now there is no sorow so great as whē we thinke that God is our iudge,
On the other part we Are desirous to flee from sorrow, as naturally it is a thing that Grieveth us Now there is no sorrow so great as when we think that God is our judge,
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and that we ar euill doers before hym, for there we fele yt whiche before hath bene sayde, that he breaketh our bones as a Lyon:
and that we Are evil doers before him, for there we feel that which before hath be said, that he breaks our bones as a lion:
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the wrathe of God is so terrible a thyng that it is no maruell though we flee from it.
the wrath of God is so terrible a thing that it is no marvel though we flee from it.
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And yet is this a faulte, for we oughte not to make our selues lyke to them that are so blockish that they wyll in no case thynke vpon that which they haue deserued of God, that is the punishmēt wherof they ar worthy.
And yet is this a fault, for we ought not to make our selves like to them that Are so blockish that they will in no case think upon that which they have deserved of God, that is the punishment whereof they Are worthy.
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For this cause we ought so muche the more to note thys doctrine where Ezechias leadeth vs by his example to knowe our synnes,
For this cause we ought so much the more to note this Doctrine where Hezekiah leads us by his Exampl to know our Sins,
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so ofte as the Lorde doth rygorouslye handle vs, that we may not only knowe that it is his hand which afflicted vs,
so oft as the Lord does rygorouslye handle us, that we may not only know that it is his hand which afflicted us,
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but also that then he serueth his processe vpon vs, and accuseth vs of the synnes that we haue committed,
but also that then he serveth his process upon us, and Accuseth us of the Sins that we have committed,
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and bicause we would not of our owne mynde come to haue our cause tryed before hym,
and Because we would not of our own mind come to have our cause tried before him,
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and to aske hym pardon that he is dryuen to drawe vs thereunto by force. This is the firste thynge that we haue to learne of this place.
and to ask him pardon that he is driven to draw us thereunto by force. This is the First thing that we have to Learn of this place.
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The seconde point is that when God withdraweth his hande which he had heuyly layde vpon vs, that is a token that he is mercifull vnto vs,
The seconde point is that when God withdraweth his hand which he had heuyly laid upon us, that is a token that he is merciful unto us,
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& that he wyll no more laye our synnes vnto our charge.
& that he will no more say our Sins unto our charge.
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True it is that somtime God after that he hath afflicted the wicked and reproued, leaueth them there and they waxe lustier than they were before as I haue already sayd.
True it is that sometime God After that he hath afflicted the wicked and reproved, Leaveth them there and they wax lustier than they were before as I have already said.
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But here Ezechias sheweth how we ought to fele the goodnesse of God when he sendeth vs any release,
But Here Hezekiah shows how we ought to feel the Goodness of God when he sends us any release,
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whē he releueth vs of any sicknesse, whē he deliuereth vs from any daunger, when he comforteth vs in pouertie,
when he releueth us of any sickness, when he Delivereth us from any danger, when he comforts us in poverty,
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when we haue bene in trouble and sorrowe and he draweth vs out.
when we have be in trouble and sorrow and he draws us out.
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If then we be sad and sorrowefull, it is not enough for vs to fele the euyll,
If then we be sad and sorrowful, it is not enough for us to feel the evil,
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but we oughte to looke vnto the principall cause & to come to the originall spring therof.
but we ought to look unto the principal cause & to come to the original spring thereof.
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So when a litle babe crieth, so sone as the teate is geuen him he is appeased.
So when a little babe cries, so soon as the teat is given him he is appeased.
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And why? he sucketh & is content, for he hath no vnderstāding to go further than to his own hūger, he knoweth not whence ye meat cometh, he hath no skil to thanke her yt gaue him his substāce,
And why? he sucketh & is content, for he hath no understanding to go further than to his own hunger, he Knoweth not whence you meat comes, he hath no skill to thank her that gave him his substance,
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for he hath neither wit nor reson But whan a man of the age of discretion shall see his father angry with him,
for he hath neither wit nor Reason's But when a man of the age of discretion shall see his father angry with him,
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and shall here him say to hym: away villein, get the out of my house:
and shall Here him say to him: away villain, get the out of my house:
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it is certaine that this sorrowe more perceth hym to the quicke to be thus cast of by his father than to endure hunger or thirste,
it is certain that this sorrow more pierceth him to the quick to be thus cast of by his father than to endure hunger or thirst,
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& all the pouerties that it is possible to thinke on.
& all the poverties that it is possible to think on.
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But if the father afterwarde doe pardon hym at the request of his frendes, or for that he seeth his sonne to be sory that he hath offended hym,
But if the father afterward do pardon him At the request of his Friends, or for that he sees his son to be sorry that he hath offended him,
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& sayth vnto hym, come home againe and dyne with me, if that childe haue any reason he wyll not so muche esteme his dyner as that he is returned into the fauour and loue of his father,
& say unto him, come home again and dine with me, if that child have any reason he will not so much esteem his dinner as that he is returned into the favour and love of his father,
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so as he had rather to fast and to abide hūger and thirst than euer to geue occasion to his father so to caste hym of agayne,
so as he had rather to fast and to abide hunger and thirst than ever to give occasion to his father so to cast him of again,
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& is a greate deale more glad that his father hath forgeuen hym than of eating and drinking his fill.
& is a great deal more glad that his father hath forgiven him than of eating and drinking his fill.
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Nowe let vs applie this to our vse. The moste part are as litle chyldren:
Now let us apply this to our use. The most part Are as little children:
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if God be quickely appeased with them and plucke backe his hande, so as they haue no more outwarde occasion to be sorowefull, by and by they waxe ioyfull,
if God be quickly appeased with them and pluck back his hand, so as they have no more outward occasion to be sorrowful, by and by they wax joyful,
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and praysed be God (say they) which hath holpē me out of this sicknes:
and praised be God (say they) which hath helped me out of this sickness:
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but in saying praysed be God they thinke not vpon hym, they enter not into examination of their sinnes, thei loke not vpō the cause why God afflicted them,
but in saying praised be God they think not upon him, they enter not into examination of their Sins, they look not upon the cause why God afflicted them,
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and so sone as they be cōforted they doe not acknowledge that it is because God loueth them and is fauourable to them.
and so soon as they be comforted they do not acknowledge that it is Because God loves them and is favourable to them.
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And yet thereunto ought all their ioy to be applied and not to say behold my myrth is returned.
And yet thereunto ought all their joy to be applied and not to say behold my mirth is returned.
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He that hath bene in any daunger, if he see himself deliuered, he reioyseth that he is no more in tormēt as he was, but in the meane time doth he loke vpon the principall benefit and soueraigne felicitie of men, to be reconciled vnto God? No, that cometh not in his mynde.
He that hath be in any danger, if he see himself Delivered, he Rejoiceth that he is no more in torment as he was, but in the mean time does he look upon the principal benefit and sovereign felicity of men, to be reconciled unto God? No, that comes not in his mind.
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So muche the more ought we to take holde of this doctrine, where Ezechias sayth not only, I am nowe vp on foote agayne,
So much the more ought we to take hold of this Doctrine, where Hezekiah say not only, I am now up on foot again,
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and it hathe pleased God to releue me, my life is prolonged, as he hath sayde before:
and it hath pleased God to relieve me, my life is prolonged, as he hath said before:
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but he resteth all vpon thys:
but he rests all upon this:
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God hath pardoned me my faultes, he hath taken me to mercie, he layeth not to my charge the offēces that I haue committed, he hath so forgeuen me that nowe he is well pleased with me, he will no more call me to accōpt as my iudge,
God hath pardoned me my Faults, he hath taken me to mercy, he Layeth not to my charge the offences that I have committed, he hath so forgiven me that now he is well pleased with me, he will no more call me to account as my judge,
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for he hath forgotten all my sinnes and hath cast them behind his back. Loe this it is wherunto Ezechias leadeth vs by his example.
for he hath forgotten all my Sins and hath cast them behind his back. Loe this it is whereunto Hezekiah leads us by his Exampl.
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So, as oft as we shalbe afflicted by the hand of God, let vs learne to entre into examinatiō of our owne sinnes:
So, as oft as we shall afflicted by the hand of God, let us Learn to enter into examination of our own Sins:
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and when we praye God to delyuer vs, let vs not set the cart before the horse,
and when we pray God to deliver us, let us not Set the cart before the horse,
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but let vs pray him to take vs to his mercy.
but let us pray him to take us to his mercy.
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And though we haue deserued a thousande moe afflictiōs thā he maketh vs to endure, let vs praye that yet he cesse not to be mercifull vnto vs:
And though we have deserved a thousande more afflictions than he makes us to endure, let us pray that yet he cease not to be merciful unto us:
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and whē he hath set vs vp againe, let vs geue hym prayses not only for the good that he hath done vs touching our bodies,
and when he hath Set us up again, let us give him praises not only for the good that he hath done us touching our bodies,
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but for that whiche is muche more to bee estemed, that he hath forgotten all our offences & so is agreed agayne wt vs that he accepteth vs as his owne chyldren,
but for that which is much more to be esteemed, that he hath forgotten all our offences & so is agreed again with us that he Accepteth us as his own children,
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because he tourneth his face from our sinnes, for whyle God loketh vpon our sinnes he can not loke vpon vs but with indignation,
Because he turneth his face from our Sins, for while God looketh upon our Sins he can not look upon us but with Indignation,
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and he doth but abhorre vs.
and he does but abhor us
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Then that God may loke vpon vs with a mercifull and fauourable face, it must firste be that he forget our sinnes,
Then that God may look upon us with a merciful and favourable face, it must First be that he forget our Sins,
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and thinke no more on them. True it is that when we so speake, it is after the maner of men,
and think no more on them. True it is that when we so speak, it is After the manner of men,
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for we know that all is present before God.
for we know that all is present before God.
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But when we say that he muste forget our sinnes and loke no more on them, that is to expresse that he cal vs not to accompt,
But when we say that he must forget our Sins and look no more on them, that is to express that he call us not to account,
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but loue vs as well as if we neuer had offended him.
but love us as well as if we never had offended him.
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Moreouer by this fashion of spech that Ezechias vseth, we se what is the remission of our sinnes, that is, that God cast them behind his back,
Moreover by this fashion of speech that Hezekiah uses, we see what is the remission of our Sins, that is, that God cast them behind his back,
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and cast them there in suche sorte that he punishe them no more, nor aske vengeaunce on them.
and cast them there in such sort that he Punish them no more, nor ask vengeance on them.
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And this is worthy to be noted:
And this is worthy to be noted:
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For the deuill alwaye trauaileth to darken this doctrine bicause it is the principall point of oure saluation,
For the Devil alway Travaileth to darken this Doctrine Because it is the principal point of our salvation,
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and as it is shewed vs in holy scripture, there is no other righteousnes nor holynes,
and as it is showed us in holy scripture, there is no other righteousness nor holiness,
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but this fre forgeuenes of sinnes. Happie is the man (saith Dauid) whose sinnes are pardoned.
but this from forgiveness of Sins. Happy is the man (Says David) whose Sins Are pardoned.
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Saint Paule saieth that hereby we see what is our righteousnes, and that Dauid hath made a briefe summe therof.
Saint Paul Saith that hereby we see what is our righteousness, and that David hath made a brief sum thereof.
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For this cause the deuill hath alwaye trauailed by suttle meanes to tourne men from this that they may not knowe what nede they haue of thys forgeuenes of sinnes,
For this cause the Devil hath alway travailed by subtle means to turn men from this that they may not know what need they have of this forgiveness of Sins,
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as in the Popes church we partly see they say it is not but with penance and confession,
as in the Popes Church we partly see they say it is not but with penance and Confessi,
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and beside that, that we muste bringe some recompence, and if God pardon vs the fault yet that he reserueth the punishment as a iudge.
and beside that, that we must bring Some recompense, and if God pardon us the fault yet that he reserveth the punishment as a judge.
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And that this should be a derogation to his maiestie, if we should say that he wholly and fully pardoneth,
And that this should be a derogation to his majesty, if we should say that he wholly and Fully Pardoneth,
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and they saye that he muste nedes shewe alwaye some rigor with his mercy, & that otherwyse it were to spoyle hym of his nature:
and they say that he must needs show alway Some rigor with his mercy, & that otherwise it were to spoil him of his nature:
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Loe howe the Papistes haue treated of the remission of sinnes, so that if a man should say vnto thē that God pardoneth oure sinnes of his mere goodnes, this shold be to them as a blasphemi,
Lo how the Papists have treated of the remission of Sins, so that if a man should say unto them that God Pardoneth our Sins of his mere Goodness, this should be to them as a blasphemi,
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for (say they) we must make satisfactiō.
for (say they) we must make satisfaction.
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And what is yt? works aboue measure, which we do more thā god cōmādeth vs in his law.
And what is that? works above measure, which we do more than god commands us in his law.
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It is certain yt these are detestable sayings. But howsoeuer it be ye pore world hath ben so made drōk wt such sorceries.
It is certain that these Are detestable sayings. But howsoever it be you poor world hath been so made drunk with such sorceries.
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So much ye more thē must we note this place wher it is said that God in receiuyng vs to mercy, will entre no more into accōpt with vs, as Ezechias saith here.
So much you more them must we note this place where it is said that God in receiving us to mercy, will enter no more into account with us, as Hezekiah Says Here.
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Thou haste caste my sinnes behinde thy backe. It is true that God hath neither backe nor stomack.Thou haste cast my Sins behind thy back. It is true that God hath neither back nor stomach.
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For we know that his offence is infinite & spirituall:
For we know that his offence is infinite & spiritual:
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but he vseth thys similitude to signifie that he pardoneth our sinnes like as whē it is said that he casteth thē to the bottom of the sea, yt is as much as if he would haue no more remembrance of them nor would haue them more spokē or made mention of.
but he uses this similitude to signify that he Pardoneth our Sins like as when it is said that he Cast them to the bottom of the sea, that is as much as if he would have no more remembrance of them nor would have them more spoken or made mention of.
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We see then in summe when God receiueth vs in such sort yt he is at one with vs, that it is not onely to pardon vs the fault as the Papistes haue imagined and iugle wtout reason,
We see then in sum when God receiveth us in such sort that he is At one with us, that it is not only to pardon us the fault as the Papists have imagined and iugle without reason,
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but it is to thende that we maye fele his fauor euerye way, and that he wyll persecute vs no more.
but it is to The end that we may feel his favour every Way, and that he will persecute us no more.
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And in stede that we were afflicted of his hande, and in stede of yt he gaue vs by it a testimony of his wrath that contrariwise he maketh vs to know yt he taketh vs for his childrē,
And in stead that we were afflicted of his hand, and in stead of that he gave us by it a testimony of his wrath that contrariwise he makes us to know that he Takes us for his children,
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& that he wil vse vs gētlye shewing the loue yt he beareth vs. Lo here in sumwhat Ezechias meant to say, vsing this maner of spech yt god had cast al his sinnes behind his back.
& that he will use us gently showing the love that he bears us Lo Here in somewhat Hezekiah meant to say, using this manner of speech that god had cast all his Sins behind his back.
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Now true it is that many tymes though God doth pardon vs our faultes yet he wyl not cesse to chastise vs, as it happened to Dauid:
Now true it is that many times though God does pardon us our Faults yet he will not cease to chastise us, as it happened to David:
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but that shal not be but for our commoditie and profit, to thend that we may walke so muche the more warely in tyme to come.
but that shall not be but for our commodity and profit, to The end that we may walk so much the more warily in time to come.
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I sayde euen nowe that God sendeth his punishement in suche sorte that there remaineth alway some marke to put vs in mynde.
I said even now that God sends his punishment in such sort that there remains always Some mark to put us in mind.
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Then God wyll surely punyshe vs although he be mercifull vnto vs. But these two thynges are not contrariant, that is, to cast our sinnes behynd his back,
Then God will surely Punish us although he be merciful unto us But these two things Are not contrariant, that is, to cast our Sins behind his back,
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and to receyue vs by and by to mercye & make vs prosper by his blessynge,
and to receive us by and by to mercy & make us prosper by his blessing,
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and yet in the meane tyme not to nourishe vs in our idlenesse, but to awake vs & make vs fele some signe of his wrath to preuēt vs. Yet neuertheles if he meane to declare vnto vs fully the remission of our synnes, he will geue vs oftentymes outwarde signes, that is to saye he wyll geue vs suche a tast of his goodnesse that we may perceiue assuredly that he hathe shewed mercy vnto vs,
and yet in the mean time not to nourish us in our idleness, but to awake us & make us feel Some Signen of his wrath to prevent us Yet nevertheless if he mean to declare unto us Fully the remission of our Sins, he will give us oftentimes outward Signs, that is to say he will give us such a taste of his Goodness that we may perceive assuredly that he hath showed mercy unto us,
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and that it is impossible that he shoulde vse vs with suche gentlenesse and fauour,
and that it is impossible that he should use us with such gentleness and favour,
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except he wold examine our sinnes no more, and that he fully and perfectly acquiteth vs,
except he would examine our Sins no more, and that he Fully and perfectly acquitteth us,
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and that he requireth nothing but that we should walke with him as being made at one and truly reconciled vnto his maiestie.
and that he requires nothing but that we should walk with him as being made At one and truly reconciled unto his majesty.
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Loe thus God declareth vnto vs the remissiō of our sinnes not only by his worde or inwardlye by his holy spirit,
Loe thus God Declareth unto us the remission of our Sins not only by his word or inwardly by his holy Spirit,
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but also by the frutes, that is to say, when by his blessing he maketh vs to prosper,
but also by the fruits, that is to say, when by his blessing he makes us to prosper,
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and whē he handleth vs so fauourably that we are compelled to confesse in our own conscience that he vseth a fatherly bountie toward vs.
and when he handleth us so favourably that we Are compelled to confess in our own conscience that he uses a fatherly bounty towards us
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Then when we shall haue these signes, let vs conclude boldly that God hath pardoned our sinnes and that he hath cast them behinde his back, neuer to examine or thinke of them any more.
Then when we shall have these Signs, let us conclude boldly that God hath pardoned our Sins and that he hath cast them behind his back, never to examine or think of them any more.
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So then so ofte as we shalbe afflicted of the hande of God, let vs remembre that he hath shewed hym selfe good not only to those whome he hath taken out of this world wher they somtime haue endured strong & greuous afflictions,
So then so oft as we shall afflicted of the hand of God, let us Remember that he hath showed him self good not only to those whom he hath taken out of this world where they sometime have endured strong & grievous afflictions,
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but that he hath also pardoned their sinnes, and let vs knowe that he wyll vse the same goodnesse toward vs. And in doing this let vs learne to humble our selues hereafter.
but that he hath also pardoned their Sins, and let us know that he will use the same Goodness towards us And in doing this let us Learn to humble our selves hereafter.
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Moreouer the grace of God shall so muche the more brightlye shyne, as he shall not onlye handle vs with all sauour touching our bodies,
Moreover the grace of God shall so much the more brightly shine, as he shall not only handle us with all savour touching our bodies,
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but also in this that he woulde not haue respect vnto oure sinnes, and wyll shewe vs that although we did prouoke his wrath and gaue him occasion alwaye to forsake vs in our myseries,
but also in this that he would not have respect unto our Sins, and will show us that although we did provoke his wrath and gave him occasion alway to forsake us in our miseries,
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yet he wyl not handle vs with rigour but that he wil drawe vs vnto hym by his infinite mercye and goodnesse.
yet he will not handle us with rigour but that he will draw us unto him by his infinite mercy and Goodness.
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Now let vs throwe our selues downe before the maiestie ▪ of our good God, acknowledging our faultes, beseching him that more and more he will make vs to fele them,
Now let us throw our selves down before the majesty ▪ of our good God, acknowledging our Faults, beseeching him that more and more he will make us to feel them,
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and that it may be to humble vs in suche sorte that comming vnto hym we may bryng only a pure and simple cōfession of our sinnes,
and that it may be to humble us in such sort that coming unto him we may bring only a pure and simple Confessi of our Sins,
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and that in the meane tyme he geue vs suche tast of his goodnesse that we maye not cesse to runne vnto hym although our consciences doe reproue and cōdempne vs, that we may embrace his grace whiche he hath promysed in the name of our Lord Iesus Christe,
and that in the mean time he give us such taste of his Goodness that we may not cease to run unto him although our Consciences do reprove and condemn us, that we may embrace his grace which he hath promised in the name of our Lord Iesus Christ,
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and as oft as he maketh vs to fele it by experience that we may learn to turne it to our profite,
and as oft as he makes us to feel it by experience that we may Learn to turn it to our profit,
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and that we may be so armed againste all tentations, that we maye neuer sinke downe vnder the burden,
and that we may be so armed against all tentations, that we may never sink down under the burden,
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how heauy or troublesome soener it be.
how heavy or troublesome soener it be.
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And that he wyll not only graunt vnto vs that grace, but also to all peoples. &c.
And that he will not only grant unto us that grace, but also to all peoples. etc.
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THE FOVRTH SERmon.
THE FOURTH SERmon.
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☞ For the graue shall not singe of the, and the dead shall not prayse the,
☞ For the graven shall not sing of thee, and the dead shall not praise thee,
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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:
neither shall they that Are brought down into the pit wait for thy truth. The living, the living shall sing of thee, as I do this day:
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the father shall make thy truthe knowen to his children. The Lorde it is that saueth me:
the father shall make thy truth known to his children. The Lord it is that Saveth me:
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we wyll sing a song in the temple of the Lorde all the dayes of our lyfe.
we will sing a song in the temple of the Lord all the days of our life.
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And Esai, commaunded, that one shold take a cluster of figges, and make a plaister of them to lay vpon the sore, and he shoulde be whole.
And Isaiah, commanded, that one should take a cluster of figs, and make a plaster of them to lay upon the soar, and he should be Whole.
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Then sayd Ezechias, what signe shall I haue that I shall goe vp into the house of the Lorde?
Then said Hezekiah, what Signen shall I have that I shall go up into the house of the Lord?
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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.
IT is certain that if our life were ordered as it ought to be, we should always shoot At this principal mark, to honour God so long as we be in this world.
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And good reason it is yt we applie all our studie therunto seing that without ende and cessing we proue the gracious good dedes that he doth vs. For this cause nowe Ezechias after that he hath knowledged that god prolonged his life,
And good reason it is that we apply all our study thereunto sing that without end and cessing we prove the gracious good Deeds that he does us For this cause now Hezekiah After that he hath knowledged that god prolonged his life,
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and hath geuen him a profe to witnesse his singular loue toward him, sayth yt with so muche more courage he wil magnifie the name of God to cōfesse the receit of so great a benefit.
and hath given him a proof to witness his singular love towards him, say that with so much more courage he will magnify the name of God to confess the receipt of so great a benefit.
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And expresly he sayth that this shall not only be whyle he is in the worlde that he will trauayle to haue the name of God blessed,
And expressly he say that this shall not only be while he is in the world that he will travail to have the name of God blessed,
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but he wil endeuour also for his successours that it may for euer be knowē howe God hath wrought for him.
but he will endeavour also for his Successors that it may for ever be known how God hath wrought for him.
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Finally for cōclusion he saith that there is no sauiour but God: and if men rest them selues vpon hym their saluation shalbe certain and infallible.
Finally for conclusion he Says that there is no Saviour but God: and if men rest them selves upon him their salvation shall certain and infallible.
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But it may seme straunge that he sayeth that ye death nor yet the graue shall not be to prayse god,
But it may seem strange that he Saith that you death nor yet the graven shall not be to praise god,
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for it semeth that he accompted vpō and knoweth no other goodnesse of God but whē he preserueth men in this frayle life.
for it Seemeth that he accounted upon and Knoweth no other Goodness of God but when he Preserveth men in this frail life.
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In dede if we loke not but here belowe, our faith shalbe but weake.
In deed if we look not but Here below, our faith shall but weak.
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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.
And we know that we live to no other purpose but to taste in part the Goodness of God, to the end we may be drawn by hire and altogether ravished to the heavenly life.
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It semeth then that Ezechias is to muche geuen to the worlde, and that he hath no conceiuing of the spirituall kyngdome of God.
It Seemeth then that Hezekiah is to much given to the world, and that he hath no conceiving of the spiritual Kingdom of God.
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For in saying that the graue can not praise God, nor they yt be dead, it semeth that he hathe no other regarde but to this present lyfe.
For in saying that the graven can not praise God, nor they that be dead, it Seemeth that he hath no other regard but to this present life.
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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 we know that it is said in the First place, that God will be glorified as well in our death as in our life.
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And S. Paul for the same cause sayeth, that he careth not whether he lyue or die,
And S. Paul for the same cause Saith, that he Careth not whither he live or die,
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so the glorye of God might be alway auaunced.
so the glory of God might be always advanced.
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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,
There appears to be great diversity between S. Paul and Hezekiah, for the one fleeth and abhorreth death, alleging that those which Are departed shall not praise God, the other Says it is to me all one whither I live or die,
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for God shall alwaye be glorified in me.
for God shall alway be glorified in me.
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If we beholde the estate of those that are departed in that, that they are drawen oute of this world,
If we behold the estate of those that Are departed in that, that they Are drawn out of this world,
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and that God hath taken them nerer to him, it is likely that they shold be better disposed,
and that God hath taken them nearer to him, it is likely that they should be better disposed,
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& more chearfull to blesse his name.
& more cheerful to bless his name.
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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:
Fourthly we be Here heavily laden in this prison of our body, we can not half (as a man may say) open our Mouth to praise God, we go not with a free courage nor with so vehement feruor of zeal, as were requisite:
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now the dead are not so encombred, 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.
now the dead Are not so encumbered, they Are not absent from God as we Are (as S. Paul speaks in the seconde to the Corinthians) they may then so much the better agree with the Angels of paradise in this melody.
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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.
And we know what is said of the Angels (as it is to be seen in the vi. Cha. of Isaiah) that without ceasing they cry, blessed be the Lord of hosts, the holy, the holy, the holy.
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1008
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.
Then as Far as we may judge, those whom God hath drawn out of this transitory life, ought to be more ready to praise his name.
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1009
But let vs firste marke that Ezechias here had respect to the cause why God placed vs in thys world,
But let us First mark that Hezekiah Here had respect to the cause why God placed us in this world,
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1010
and wherfore he kepeth vs therin.
and Wherefore he Keepeth us therein.
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He asketh not any reward of vs. He is not lyke vnto a man that setteth seruauntes in his house:
He asks not any reward of us He is not like unto a man that sets Servants in his house:
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1012
for that wer to emprow his lands, & make profite therof, nether is he like vnto a great prince which requireth to haue manye subiectes,
for that were to emprow his Lands, & make profit thereof, neither is he like unto a great Prince which requires to have many Subjects,
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1013
for that he is to be maintened and succoured by them when he hathe nede. But God seketh no auauntage by vs, as he hathe no nede:
for that he is to be maintained and succored by them when he hath need. But God seeketh no advantage by us, as he hath no need:
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1014
Onely he will that we do homage to hym for all the benefites yt he geueth vs. For all our life ought to be applied to this marke, (as euen now we haue touched) yt we blesse god, and render witnes that his benefits were not cast away vpon vs as they should be if we were lyke dōme men.
Only he will that we do homage to him for all the benefits that he Giveth us For all our life ought to be applied to this mark, (as even now we have touched) that we bless god, and render witness that his benefits were not cast away upon us as they should be if we were like dōme men.
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1015
Lo this it is that we haue 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,
Lo this it is that we have to observe, that Hezekiah (in saying that the living shall praise God) meant to note, that men pervert the order of nature when they awly not themselves to praise God,
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1016
and that theyr vnthankfulnes is by no meanes excusable, when they bury the graces of God and put them in obliuion.
and that their unthankfulness is by no means excusable, when they bury the graces of God and put them in oblivion.
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1017
Seyng it is so thē that our Lord requireth of vs nothyng but yt hys name be glorified in the world, it is not to be merueyled that Ezechias saieth:
Sing it is so them that our Lord requires of us nothing but that his name be glorified in the world, it is not to be marveled that Hezekiah Saith:
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1018
the liuing, the lyuing shall praise God.
the living, the living shall praise God.
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We must also note what difference is betwene the state of the liuing and of the dead.
We must also note what difference is between the state of the living and of the dead.
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1020
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.
Though the dead praise god, yet we can not judge nor imagine that they assemble After our manner to show an agreement of their faith.
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1021
Eche one of them cā right well praise God by him selfe, & yet it meaneth not that they ar gathered together in one body,
Eke one of them can right well praise God by him self, & yet it means not that they Are gathered together in one body,
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1022
as we are nowe, for the scripture saieth nothing thereof. And we maye not forge fantasies of oure owne braine as we thinke good.
as we Are now, for the scripture Saith nothing thereof. And we may not forge fantasies of our own brain as we think good.
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1023
For we know that god reserueth this perfection to the latter day that we should be all vnited and in suche sort ioyned vnto our God that his glory should fullye shine in vs. For as muche then as they whiche are departed haue not suche a manner of exercysinge them selues in the praysynge of God as we,
For we know that god reserveth this perfection to the latter day that we should be all united and in such sort joined unto our God that his glory should Fully shine in us For as much then as they which Are departed have not such a manner of exercising them selves in the praising of God as we,
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therefore it is said that, that is a thynge properly perteynyng to vs that be lyuyng. But there is yet more.
Therefore it is said that, that is a thing properly pertaining to us that be living. But there is yet more.
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1025
For Ezechias speaketh not here simply of death as we haue touched alreadye, but he setteth oute hys death to be suche as if he had bene cut of from the Churche of God,
For Hezekiah speaks not Here simply of death as we have touched already, but he sets out his death to be such as if he had be Cut of from the Church of God,
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1026
and from all hope of saluation, when this iudgement was come to be executed, or as if he had bene before hys Iudge:
and from all hope of salvation, when this judgement was come to be executed, or as if he had be before his Judge:
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1027
Then Ezechias prepared not him selfe to dye, as by nature we can not flee thys necessitie:
Then Hezekiah prepared not him self to die, as by nature we can not flee this necessity:
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1028
but he had thys testymonye of Godes wrath, wherewith he was so feared as if all were lost to hym.
but he had this testimony of God's wrath, wherewith he was so feared as if all were lost to him.
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1029
Nowe we knowe that no man can synge the prayses of God excepte he haue occasion and matter.
Now we know that no man can sing the praises of God except he have occasion and matter.
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1030
For whan oure Lorde sheweth vs a terrible countenaunce, oure mouthes are stopped, we are fylled wyth suche anguisshe, that it is impossible for vs to blesse hym.
For when our Lord shows us a terrible countenance, our mouths Are stopped, we Are filled with such anguish, that it is impossible for us to bless him.
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1031
Rather contrariwise there shall be nothynge but gnashynge of teethe, when the wrath of God shall so astonishe vs. Loe thus stoode Ezechias.
Rather contrariwise there shall be nothing but gnashing of teeth, when the wrath of God shall so astonish us Loe thus stood Hezekiah.
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1032
On the other syde, when God sheweth hym selfe mercyfull towarde vs, and vttereth some signe of hys fauor toward vs, he openeth oure mouthes,
On the other side, when God shows him self merciful toward us, and uttereth Some Signen of his favour towards us, he Openeth our mouths,
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1033
as it is sayde in the li. Psalme. Lorde thou haste opened my mouth: therefore wyll I synge thy songes. And in other places.
as it is said in the li. Psalm. Lord thou haste opened my Mouth: Therefore will I sing thy songs. And in other places.
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1034
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,
Lord thou haste put a new song in my Mouth, by this the Prophet signyfieth when God makes them joyful for their deliverance from Some evil, that by this mean, he stirreth them up to sing his songs,
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1035
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 to bless his name, and to be mindful of his benefits. So then, when we conceive nothing but altogether terror in God, we Are in aswounde,
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1036
and then the gate is shutte so that we can not prayse God.
and then the gate is shut so that we can not praise God.
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1037
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, but those whiche are as it were cut of from God,
So Hezekiah in this place, saying that the dead shall not praise god, means not generally all those that depart out of this transitory life, but those which Are as it were Cut of from God,
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1038
and are confounded with his wrath, who also tast not his goodnes any maner of way,
and Are confounded with his wrath, who also taste not his Goodness any manner of Way,
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1039
& are made naked and estranged from all hope of healthe. It is then impossible that such should praise God.
& Are made naked and estranged from all hope of health. It is then impossible that such should praise God.
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There is yet another point to note.
There is yet Another point to note.
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1041
For when the faithfull are holden downe & oppressed wyth any distresse, they se nothing but theyr own grief,
For when the faithful Are held down & oppressed with any distress, they see nothing but their own grief,
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1042
and euery man hath experience of this in him selfe to much.
and every man hath experience of this in him self to much.
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When any euyll hath cast vs downe altogether, we can not applie oure selues to anye other thing,
When any evil hath cast us down altogether, we can not apply our selves to any other thing,
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for we are there holdē fast as in a streight prison. So was Ezechias, as also it is said in the lxxxviii. Psalme.
for we Are there held fast as in a straight prison. So was Hezekiah, as also it is said in the lxxxviii. Psalm.
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1045
That the state of those that are dead, is a land of forgetfulnes: men knowe not there what God is.
That the state of those that Are dead, is a land of forgetfulness: men know not there what God is.
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This semeth to be a blasphemie.
This Seemeth to be a blasphemy.
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1047
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,
But these manners of speech proceed of the unskilfulness and weakness of men, that is Because they can not withdraw them selves to judge with a settled sense,
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1048
& to haue a well framed and ordered knowledge.
& to have a well framed and ordered knowledge.
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1049
But the trouble so vexeth & carieth them awaye that they speake as at randon & confusely.
But the trouble so vexes & Carrieth them away that they speak as At random & confusely.
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1050
Behold, Iob saieth that men beyng taken out of this world haue no more carefulnesse,
Behold, Job Saith that men being taken out of this world have no more carefulness,
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1051
but euery one is at rest, as if there were a confuse mixture, that the master & the verlet were all one,
but every one is At rest, as if there were a confuse mixture, that the master & the varlet were all one,
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1052
and that the tyrant shoulde cause no more terror.
and that the tyrant should cause no more terror.
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1053
He speaketh of the state of those that are departed, as if death should destroy all thinges.
He speaks of the state of those that Are departed, as if death should destroy all things.
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1054
Yet he had not such opinion, but it was bicause that his sorow suffred him not to speak as a mā at rest.
Yet he had not such opinion, but it was Because that his sorrow suffered him not to speak as a man At rest.
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1055
For he was tossed with such vnquietnes that his words wādred. So may we think of Ezechias.
For he was tossed with such unquietness that his words wandered. So may we think of Hezekiah.
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1056
He speaketh not of the estate & condition of those that are departed as the scripture teacheth vs,
He speaks not of the estate & condition of those that Are departed as the scripture Teaches us,
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and why? his heauines, & the horrour whiche he had conceiued bare rule ouer him in suche sorte that he wiste not where he was:
and why? his heaviness, & the horror which he had conceived bore Rule over him in such sort that he wist not where he was:
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1058
it is true yt this is not for excuse.
it is true that this is not for excuse.
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1059
And thus therfore oure Lorde geueth vs mirours of our frailenes when we see that the moste holy, & most perfect speak so.
And thus Therefore our Lord Giveth us mirrors of our frailenes when we see that the most holy, & most perfect speak so.
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1060
Yet in ye meane time God supported Ezechias, because the principall thing remained with him styll,
Yet in you mean time God supported Hezekiah, Because the principal thing remained with him still,
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as we haue already sene, that he tended to this mark to glorifie the name of God,
as we have already seen, that he tended to this mark to Glorify the name of God,
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1062
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.
for he had rather die a hundred times than to be one minute in this world profaning by unthankfulness the benefits that God hath done for him.
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1063
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.
Lo than Hezekiah Keepeth this Rule that men ought not to desire to live one day but to that end that God might be glorified in it.
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1064
But in the meane time this yt 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.
But in the mean time this that he was tossed with so great Troubles that he could not orderly speak as he ought, proceeded of his weakness, which God holds for excused and supporteth.
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1065
For it is not a disobediēce, though we haue many ranging wordes in our prayer.
For it is not a disobedience, though we have many ranging words in our prayer.
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1066
It is true that we oughte alway to frame our selfes to his rule, which is geuen vs, to thend that euery man pray to God, not at aduenture, and after his own fansie.
It is true that we ought always to frame our selves to his Rule, which is given us, to The end that every man pray to God, not At adventure, and After his own fancy.
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1067
But how soeuer it be, we shall haue measurable sorowes, & complaintes in vs, and it behoueth that god haue pitie of vs in this behalfe.
But how soever it be, we shall have measurable sorrows, & complaints in us, and it behooves that god have pity of us in this behalf.
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1068
Loe in a summe what we haue to learne, that aboue all, while we lyue, we alway tend to this ende that God be honored.
Loe in a sum what we have to Learn, that above all, while we live, we always tend to this end that God be honoured.
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1069
For therfore it is he yt hath set vs in this worlde, to that end it is that he hath chosen vs to be of his flok, to wete, that we might be assembled to singe his prayses with one accorde.
For Therefore it is he that hath Set us in this world, to that end it is that he hath chosen us to be of his flok, to weet, that we might be assembled to sing his praises with one accord.
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And we see this yet better in the 115. Psalme, where is a lyke sentence.
And we see this yet better in the 115. Psalm, where is a like sentence.
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1071
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,
And it is not one man that speaks, but the Whole body of the Church of the faithful, which say that one can not praise God in death,
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72
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1072
but we that lyue (say they) vnto the ende shall confesse that god hathe preserued vs. There it is signified vnto vs that God wil alway kepe his church,
but we that live (say they) unto the end shall confess that god hath preserved us There it is signified unto us that God will always keep his Church,
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1073
and that he will haue some people remaining vnto the ende of the worlde. Why? bicause he wyll be knowen the father and sauiour among men.
and that he will have Some people remaining unto the end of the world. Why? Because he will be known the father and Saviour among men.
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1074
And although it be not of the greater multitud, yet wil he haue some company that shal praise him.
And although it be not of the greater multitude, yet will he have Some company that shall praise him.
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1075
So then let vs learn to exercise our selues in blessynge the name of God while he kepeth vs here below,
So then let us Learn to exercise our selves in blessing the name of God while he Keepeth us Here below,
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1076
and while we be nourished by his liberalytie, and while (whiche more is) he calleth vs vnto him to tend alway to the hope of the eternall heritage.
and while we be nourished by his liberalytie, and while (which more is) he calls us unto him to tend always to the hope of the Eternal heritage.
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1077
Sithe then it is so, let vs applie all our study therunto, yea all the daies of oure lyfe.
Sith then it is so, let us apply all our study thereunto, yea all the days of our life.
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1078
If we do otherwise, it wer better for vs that our mothers had bene deliuered of vs before our time,
If we do otherwise, it were better for us that our mother's had be Delivered of us before our time,
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1079
or that the earth had gaped to swallow vs vp, thā to be here gluttons,
or that the earth had gaped to swallow us up, than to be Here gluttons,
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1080
as brute beastes, and to continue vnthankfull for so manye benefites as God hath geuen vs,
as brutus beasts, and to continue unthankful for so many benefits as God hath given us,
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1081
and that his praise shoulde be buried by vs. Take this for a note. The residue:
and that his praise should be buried by us Take this for a note. The residue:
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1082
Let vs alwaye be ready folowyng the example of S. Paule, to glorifie God, be it by life, be it by death.
Let us alway be ready following the Exampl of S. Paul, to Glorify God, be it by life, be it by death.
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1083
If at any tyme we be in trouble as the good kynge Ezechias was, let vs know that all our sorowes, complaintes and groninges, oughte to be suspicious vnto vs,
If At any time we be in trouble as the good King Hezekiah was, let us know that all our sorrows, complaints and groanings, ought to be suspicious unto us,
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1084
bycause we can not kepe measure by reason of the frailtie that is in vs. So that this which is sayd here.
Because we can not keep measure by reason of the frailty that is in us So that this which is said Here.
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1085
The dead shall not prayse God, may not be drawen of vs •or a cōsequent profe, to pleade wyth God when it shall please him to call vs vnto him.
The dead shall not praise God, may not be drawn of us •or a consequent proof, to plead with God when it shall please him to call us unto him.
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1086
Let vs not make this excuse vnder pretext of Ezechias, or Dauid who spake so in the vi. Psalme, or of all the people as we shall aledge.
Let us not make this excuse under pretext of Hezekiah, or David who spoke so in the vi. Psalm, or of all the people as we shall allege.
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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,
For there was excess, Because as well David as Hezekiah, and generally all the Church then when a horrible dissipation was near tempted as if god would reject them,
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1088
and vtterly disclaime in them, and woulde haue no more to do with them. As they then were pulled backe from God, so were they abasshed. And no maruell.
and utterly disclaim in them, and would have no more to do with them. As they then were pulled back from God, so were they abashed. And no marvel.
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1089
Let vs not therfore make therof a rule, as if we might do the like: but let it serue to make vs knowe our own weakenes.
Let us not Therefore make thereof a Rule, as if we might do the like: but let it serve to make us know our own weakness.
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Moreouer although God do support vs, yet let vs not please our selues in suche a vyce.
Moreover although God do support us, yet let us not please our selves in such a vice.
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1091
Loe this it is that we haue to learne.
Loe this it is that we have to Learn.
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1092
Nowe we are taughte for as muche as God hath made vs to fele his graces, to haue our herts set at large,
Now we Are taught for as much as God hath made us to feel his graces, to have our herts Set At large,
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and our mouthes opened to blesse hys name.
and our mouths opened to bless his name.
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And on the other side that we can not pronounce one worde to his prayse, whiche procedeth from a good hartie affectiō,
And on the other side that we can not pronounce one word to his praise, which Proceedeth from a good hearty affection,
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except we be throughly perswaded in this, that God is mercyfull vnto vs, & that we vse to our profit the benefits which we receaue of his hande.
except we be thoroughly persuaded in this, that God is merciful unto us, & that we use to our profit the benefits which we receive of his hand.
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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.
As touching the First point, let every one Learn to stir up him self according to that which he receiveth of the graces of God, for the number is infinite.
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1097
There is none of vs when he shall duely consider him selfe, but ought to be rauished as it is saide in the xl.
There is none of us when he shall duly Consider him self, but ought to be ravished as it is said in the xl.
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1098
Psalme, that if we wyll number the testimonies that God hathe geuen vs of the fatherlye care which he hath for vs,
Psalm, that if we will number the testimonies that God hath given us of the fatherly care which he hath for us,
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1099
and of his mercye, they are mo than the heares of our head, and we shalbe therat as it were astonyshed.
and of his mercy, they Are more than the hears of our head, and we shall thereat as it were astonished.
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1100
But accordynge as God setteth fourth the richesse of his goodnes toward euery one of vs, let vs be so muche the more moued to blesse his name,
But according as God sets fourth the richesse of his Goodness towards every one of us, let us be so much the more moved to bless his name,
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1101
& let euery one experuse and pricke him selfe forward vnto that. Lo this is in summe that whiche we haue to marke vpon this place.
& let every one experuse and prick him self forward unto that. Lo this is in sum that which we have to mark upon this place.
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1102
Now on the other side, let vs confesse that our lyfe is cursed if we gluttonously deuoure the good thinges that God geueth vs and do not therin behold his goodnes.
Now on the other side, let us confess that our life is cursed if we gluttonously devour the good things that God Giveth us and do not therein behold his Goodness.
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1103
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 vnto vs,
For we unchristianly abuse all that which was appointed for our use and salvation unless we be brought to this point that God shows him self a very father unto us,
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1104
and that by all meanes of gentlenesse he draweth vs vnto him, that we should not doubt that he taketh vs for his children.
and that by all means of gentleness he draws us unto him, that we should not doubt that he Takes us for his children.
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1105
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,
And in this also we see how miserable is the state of Papists, for they will not assure them selves of the Goodness of God,
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1106
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.
but say that always we must be in doubt of it. And so all their praying and thankesgeuyng to God, is nothing but Hypocrisy and feigning.
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1107
For we can not call vpon the name of God but with affiaunce, we can not praise his name except we know that he is fauourable vnto vs. Then they are altogether excluded.
For we can not call upon the name of God but with affiance, we can not praise his name except we know that he is favourable unto us Then they Are altogether excluded.
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1108
Let vs learn then that we can neuer offer to God a sacrifice of thākesgeuing which he estemeth and setteth by,
Let us Learn then that we can never offer to God a sacrifice of thanksgiving which he esteemeth and sets by,
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1109
and that we can neuer attein to the right scope of oure life, vnlesse we be fullye perswaded of his goodnes.
and that we can never attain to the right scope of our life, unless we be Fully persuaded of his Goodness.
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1110
And so as ofte as we thinke vpon all the graces and benefites of God:
And so as oft as we think upon all the graces and benefits of God:
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1111
let this come into our minde, that God doth confirme and ratifie vnto vs his adopsion to the ende that we maye not doubte that he compteth vs as his children,
let this come into our mind, that God does confirm and ratify unto us his adopsion to the end that we may not doubt that he counteth us as his children,
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1112
and that we freely call vpon him as our father: Lo in a summe what we haue to learn of this place.
and that we freely call upon him as our father: Lo in a sum what we have to Learn of this place.
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1113
Nowe we must also note this which Ezechias saieth.
Now we must also note this which Hezekiah Saith.
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1114
The lyuing, the lyuing shal prayse the? Yea the father shall declare to his childrē thy vertue.
The living, the living shall praise thee? Yea the father shall declare to his children thy virtue.
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1115
He had said before that the dead shal not wait any more for the truth of God, that is to say, they shall haue no hope.
He had said before that the dead shall not wait any more for the truth of God, that is to say, they shall have no hope.
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1116
And in this we see that which I haue touched, that Ezechias speaketh not indifferently of all these whom God hath taken out of this world.
And in this we see that which I have touched, that Hezekiah speaks not indifferently of all these whom God hath taken out of this world.
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(6) sermon (DIV1)
79
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1117
For it is certeine that the faithfull do waite vpon the truth of God. When Iacob yeldyng vp his spirite, saide:
For it is certain that the faithful do wait upon the truth of God. When Iacob yielding up his Spirit, said:
p-acp pn31 vbz j cst dt j vdb vvi p-acp dt n1 pp-f np1. c-crq np1 vvg a-acp po31 n1, vvd:
(6) sermon (DIV1)
79
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1118
I wyll waite for the saluation of the Lorde.
I will wait for the salvation of the Lord.
pns11 vmb vvi p-acp dt n1 pp-f dt n1.
(6) sermon (DIV1)
79
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1119
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,
He said not that for one minute, but he declared and protested that he had this assurance imprinted in his heart, which should never be pulled out,
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(6) sermon (DIV1)
79
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1120
so yt though he passed through a hundred deathes yet alway this treasure should remayne with him.
so that though he passed through a hundred deaths yet always this treasure should remain with him.
av pn31 cs pns31 vvd p-acp dt crd n2 av av d n1 vmd vvi p-acp pno31.
(6) sermon (DIV1)
79
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1121
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.
Now then the Saints and faithful although God called them out of the world ceased not always to nourish the hope of the resurrection ▪ and of this felicity which is promised them.
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(6) sermon (DIV1)
79
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1122
But Ezechias speaketh of the departed, whiche are as it were banished and estraūged altogether from the kyngdome of God whome also he forsaketh.
But Hezekiah speaks of the departed, which Are as it were banished and estranged altogether from the Kingdom of God whom also he Forsaketh.
p-acp np1 vvz pp-f dt j-vvn, r-crq vbr p-acp pn31 vbdr vvn cc vvn av p-acp dt n1 pp-f np1 r-crq av pns31 vvz.
(6) sermon (DIV1)
79
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1123
Now, he was euen in the same estate in his own cōceit vntil god cōforted him by his prophet.
Now, he was even in the same estate in his own conceit until god comforted him by his Prophet.
av, pns31 vbds av p-acp dt d n1 p-acp po31 d n1 c-acp n1 vvn pno31 p-acp po31 n1.
(6) sermon (DIV1)
79
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1124
For ye messag which was sēt to him, was to shew that God was his enemy,
For you messag which was sent to him, was to show that God was his enemy,
c-acp pn22 vvb r-crq vbds vvn p-acp pno31, vbds pc-acp vvi cst np1 vbds po31 n1,
(6) sermon (DIV1)
79
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1125
and that he came as his aduersary with armed hande against him. Than was Ezechias driuen to remayne confounded.
and that he Come as his adversary with armed hand against him. Than was Hezekiah driven to remain confounded.
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(6) sermon (DIV1)
79
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1126
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,
Then it is not without a cause that he said, that those which Are departed, wait not for the truth of God, that is to say, that they Are altogether shut out from the promises,
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(6) sermon (DIV1)
79
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1127
so as they are no more of the number of his children.
so as they Are no more of the number of his children.
av c-acp pns32 vbr dx dc pp-f dt n1 pp-f po31 n2.
(6) sermon (DIV1)
79
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1128
But nowe he saieth that the lyuinge whiche tast the goodnes of God, shall cause theyr children to knowledge hys truth.
But now he Saith that the living which taste the Goodness of God, shall cause their children to knowledge his truth.
p-acp av pns31 vvz cst dt j-vvg r-crq n1 dt n1 pp-f np1, vmb vvi po32 n2 p-acp n1 po31 n1.
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80
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1129
Nowe here we se again how God shalbe duely praised and honored amōg vs, that is,
Now Here we see again how God shall duly praised and honoured among us, that is,
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(6) sermon (DIV1)
80
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1130
when a man shall knowe that he is faithfull to all his owne, that he neuer forsaketh them,
when a man shall know that he is faithful to all his own, that he never Forsaketh them,
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80
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1131
but that his helpe is ready for them in their necessitie, and that they shall neuer be disapointed which leane vnto him.
but that his help is ready for them in their necessity, and that they shall never be disappointed which lean unto him.
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(6) sermon (DIV1)
80
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1132
Lo this is the true substaunce of Gods praise.
Lo this is the true substance of God's praise.
np1 d vbz dt j n1 pp-f npg1 n1.
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80
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1133
So in a summe we se that it is nothing but falshede and lies when men shal pray vnto God,
So in a sum we see that it is nothing but falsehood and lies when men shall pray unto God,
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80
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1134
and shall make as thoughe they gaue thankes vnto him, & in the meane time they are not instructed of the loue yt God beareth them nor certified of theyr saluation,
and shall make as though they gave thanks unto him, & in the mean time they Are not instructed of the love that God bears them nor certified of their salvation,
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(6) sermon (DIV1)
80
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1135
and shall knowe of no promise.
and shall know of no promise.
cc vmb vvi pp-f dx n1.
(6) sermon (DIV1)
80
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1136
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.
Then when that Wants, it is certain that all their praises of God, which may be sounded in the mouths of men, Are but wind• ▪ and smoke.
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(6) sermon (DIV1)
80
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1137
Wyll we then prayse God as it apperteyneth, in suche maner as he alloweth the sacrifices whiche we shall offer vnto hym of praise,
Wyll we then praise God as it appertaineth, in such manner as he alloweth the Sacrifices which we shall offer unto him of praise,
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(6) sermon (DIV1)
80
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1138
and thankes geuinge? Let vs profit in his word, lette vs knowe what it is, to truste in hym, which we canne not doe tyll he declared hys good wyll towarde vs,
and thanks giving? Let us profit in his word, let us know what it is, to trust in him, which we can not do till he declared his good will toward us,
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80
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1139
and haue certyfyed vs that he hathe receaued vs, yt we may frely come vnto hym,
and have certyfyed us that he hath received us, that we may freely come unto him,
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(6) sermon (DIV1)
80
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1140
and that we shal neuer be forsakē, so we fle vnto him.
and that we shall never be forsaken, so we fle unto him.
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(6) sermon (DIV1)
80
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1141
If we haue not suche an instruction, we can neuer pronounce one worde of Goddes prayses as we oughte.
If we have not such an instruction, we can never pronounce one word of Goddess praises as we ought.
cs pns12 vhb xx d dt n1, pns12 vmb av-x vvi crd n1 pp-f npg1 n2 c-acp pns12 vmd.
(6) sermon (DIV1)
80
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1142
Loe hereunto it is to be applyed ▪ that Ezechias sayeth here, that the father shall make knowen vnto hys chyldren the treweth of God.
Loe hereunto it is to be applied ▪ that Hezekiah Saith Here, that the father shall make known unto his children the treweth of God.
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(6) sermon (DIV1)
80
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1143
Moreouer, where as he sayeth, that the dead can not wayte for it, nor leane vnto it.
Moreover, where as he Saith, that the dead can not wait for it, nor lean unto it.
av, c-crq c-acp pns31 vvz, cst dt j vmb xx vvi p-acp pn31, ccx vvi p-acp pn31.
(6) sermon (DIV1)
81
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1144
Lette vs knowe, that for as muche as God declareth hymselfe mercyfull and lyberall vnto vs, that is alwaye the more to confyrme oure hoope:
Let us know, that for as much as God Declareth himself merciful and liberal unto us, that is alway the more to confirm our hoop:
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(6) sermon (DIV1)
81
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1145
That we shoulde take so muche the more courage to runne vnto hym, and not to doubte that he hathe hys hande alwaye readye to helpe vs at neade.
That we should take so much the more courage to run unto him, and not to doubt that he hath his hand alway ready to help us At neade.
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(6) sermon (DIV1)
81
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1146
Howe then shall we vse the graces of God as we oughte? When we shall be alwaye confyrmed more and more in the saythe,
How then shall we use the graces of God as we ought? When we shall be alway confirmed more and more in the say,
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(6) sermon (DIV1)
82
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1147
when we canne dyspyse all temptations, when we canne resolue oure selues, that in callynge vpon God, we oughte in no wyse to feare the losse of oure laboure,
when we can despise all temptations, when we can resolve our selves, that in calling upon God, we ought in no wise to Fear the loss of our labour,
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(6) sermon (DIV1)
82
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1148
for as muche as oure hope shall neuer be confounded.
for as much as our hope shall never be confounded.
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(6) sermon (DIV1)
82
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1149
When then we shall be well satisfyed in thys •o as we maye fyghte agaynste Sathan, to beate backe all temptations,
When then we shall be well satisfied in this •o as we may fight against Sathan, to beat back all temptations,
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83
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1150
beholde howe we maye wyselye applye the benefytes of God to oure own vse, and howe wee maye take profyte of theym:
behold how we may wisely apply the benefits of God to our own use, and how we may take profit of them:
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(6) sermon (DIV1)
83
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1151
Loe in a summe what wee haue beare to learne.
Lo in a sum what we have bear to Learn.
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83
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1152
Moreouer, when he speaketh howe fathers ought to behaue them selues towarde theyr chyldren we haue to gather in generall (as hath bene said here before) yt it is not ynough yt we procure that god be glorified during our life,
Moreover, when he speaks how Father's ought to behave them selves toward their children we have to gather in general (as hath be said Here before) that it is not enough that we procure that god be glorified during our life,
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84
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1153
but we ought to desire as his name is immortall so that frō age to age it may be honored,
but we ought to desire as his name is immortal so that from age to age it may be honoured,
cc-acp pns12 vmd pc-acp vvi p-acp po31 n1 vbz j av cst p-acp n1 p-acp n1 pn31 vmb vbi vvn,
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84
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1154
& that those which shall come after vs, may kepe ye pure religiō, & that the seruice of God may neuer fall in decaye.
& that those which shall come After us, may keep you pure Religion, & that the service of God may never fallen in decay.
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84
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1155
That it maye be folowed and aduaunced alwaye and that the goodnes of God maye be euery where magnified.
That it may be followed and advanced alway and that the Goodness of God may be every where magnified.
cst pn31 vmb vbi vvn cc vvn av cc cst dt n1 pp-f np1 vmb vbi d q-crq vvn.
(6) sermon (DIV1)
84
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1156
They that haue childrē, let them knowe that God hath committed them incharge to thē,
They that have children, let them know that God hath committed them incharge to them,
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84
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1157
& that they must rendre an accompt if they bestow not al trauaill to teache them to serue God.
& that they must render an account if they bestow not all travail to teach them to serve God.
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84
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1158
For when it is sayd that the father shall shewe to his childrē the truth of god, we must alwai come to this end.
For when it is said that the father shall show to his children the truth of god, we must alwai come to this end.
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84
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1159
Why? to this ende that the children may trust in him, that they may call vpon him, that they maye geue to him the prayse of all good thynges, yt they may dedicate & cōsecrate thē selues wholy to him, & to his obediēce.
Why? to this end that the children may trust in him, that they may call upon him, that they may give to him the praise of all good things, that they may dedicate & consecrate them selves wholly to him, & to his Obedience.
q-crq? p-acp d n1 cst dt n2 vmb vvi p-acp pno31, cst pns32 vmb vvi p-acp pno31, cst pns32 vmb vvi p-acp pno31 dt n1 pp-f d j n2, pn31 pns32 vmb vvi cc vvi pno32 n2 av-jn p-acp pno31, cc p-acp po31 n1.
(6) sermon (DIV1)
84
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1160
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.
Them if Father's will discharge, them selves of their duties, let them know that this is the principal heritage that they ought to leave to their children.
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84
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1161
But if they heape vp goods & yet geue them the bridle when they shall see them dissolute, mischieuous, wicked despisers of God.
But if they heap up goods & yet give them the bridle when they shall see them dissolute, mischievous, wicked despisers of God.
p-acp cs pns32 vvb p-acp n2-j cc av vvi pno32 dt n1 c-crq pns32 vmb vvi pno32 j, j, j n2 pp-f np1.
(6) sermon (DIV1)
84
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1162
Wo be to them in that they shall take peine to aduance them in this world:
Woe be to them in that they shall take peine to advance them in this world:
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84
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1163
for they lift them vp very hye to make them break theyr neckes, & theyr fal shall be more deadly when they shal haue store of gooddes:
for they lift them up very high to make them break their necks, & their fall shall be more deadly when they shall have store of God's:
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84
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1164
and yet in the meane tyme they shall despyse God in his doctrine, there confusion shalbe more horrible,
and yet in the mean time they shall despise God in his Doctrine, there confusion shall more horrible,
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84
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1165
bicause theyr vnthankfulnes shalbe lesse excusable.
Because their unthankfulness shall less excusable.
c-acp po32 n1 vmb|vbi av-dc j.
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1166
Let the fathers then thinke better of this thē they haue bene accustomed, that is to say,
Let the Father's then think better of this them they have be accustomed, that is to say,
vvb dt n2 av vvb av-jc pp-f d pno32 pns32 vhb vbn vvn, cst vbz pc-acp vvi,
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84
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1167
when God geueth them children, he bindeth them to this charge, that they endeuor so much ye more, that they may be instructed in his truth,
when God Giveth them children, he binds them to this charge, that they endeavour so much you more, that they may be instructed in his truth,
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84
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1168
so long as as they lyue, as also we se thexample geuen vs in Abraham, which is the father of the faithful.
so long as as they live, as also we see Exampl given us in Abraham, which is the father of the faithful.
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1169
For when God meant to shewe that Abraham would gouerne his house, as appertened:
For when God meant to show that Abraham would govern his house, as appertened:
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1170
Shall I hyde from my seruaunt Abraham (saith he) that which I haue to do? No. Lo howe God maketh hym selfe familiar with him.
Shall I hide from my servant Abraham (Says he) that which I have to do? No. Lo how God makes him self familiar with him.
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84
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1171
For (saieth he) he shal instructe his children in my statutes, in my lawes, & in my ordinances:
For (Saith he) he shall instruct his children in my statutes, in my laws, & in my ordinances:
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1172
Lo, this is the marke whereby the faithfull are knowen frō the despisers of God.
Lo, this is the mark whereby the faithful Are known from the despisers of God.
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1173
If then we will be numbred in the church, let vs folow this zele, and this affection of Abrahā, that euery one accordynge to the familie that he hath, trauaile that God be honoured in it,
If then we will be numbered in the Church, let us follow this zeal, and this affection of Abrahā, that every one according to the family that he hath, travail that God be honoured in it,
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1174
and that hys truth be alway knowen euen to the ende. Nowe for conclusion Ezechias saieth:
and that his truth be always known even to the end. Now for conclusion Hezekiah Saith:
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84
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1175
The Lorde it is that shall saue me.
The Lord it is that shall save me.
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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 haue said: The Lord hath saued me. He might haue said:
This word doth emport that he despises and throweth away all other safeguard, as if he should say, there is none but God. He might have said: The Lord hath saved me. He might have said:
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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,
I hold my life of him and of his mere grace. But he Goes further, as if he meant Here to maintain the honour of God,
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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 to beat down all the affiances that men conceive in their fantasy. For we Are wont to make our discourses when we mind to maintain our selves,
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and when we seke to be assured, we take this meane, and that meane.
and when we seek to be assured, we take this mean, and that mean.
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Nowe Ezechias forsaketh all and declareth that there is none but God, and that he it is whom we ought to go vnto.
Now Hezekiah Forsaketh all and Declareth that there is none but God, and that he it is whom we ought to go unto.
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True it is that God suffreth vs to vse all the meanes that he offreth vs,
True it is that God suffers us to use all the means that he Offereth us,
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and he hathe ordeyned them for that vse, but yet he wyll not that his glorye be darkened,
and he hath ordained them for that use, but yet he will not that his glory be darkened,
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as it is no reason it shoulde be.
as it is no reason it should be.
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Neuertheles men be so wicked and froward, that alway they take occasion to minishe the glorye of God vnder this coloure that he helpeth them by his creatures.
Nevertheless men be so wicked and froward, that always they take occasion to minish the glory of God under this colour that he Helpeth them by his creatures.
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If God hath not bene content only to make vs 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.
If God hath not be content only to make us feel his own virtue, but also Applieth all his creatures to our use we ought to be so much the more stirred to praise him.
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But cleane contrary, we robbe him of his right, we forsake him, and fasten our affiaunce here,
But clean contrary, we rob him of his right, we forsake him, and fasten our affiance Here,
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and there, and we thinke that oure saluation procedeth from thys thing and from that. Lo how God is defrauded of his ryght.
and there, and we think that our salvation Proceedeth from this thing and from that. Lo how God is defrauded of his right.
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So much the more ought we to marke this that is here sayd by Ezechias.
So much the more ought we to mark this that is Here said by Hezekiah.
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The Lorde it is that saueth vs. That is, thoughe the Lorde do stretch his hande vnto vs,
The Lord it is that Saveth us That is, though the Lord do stretch his hand unto us,
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and geueth vs wherewith to be mainteined, yet let vs confesse that he is the fountain,
and Giveth us wherewith to be maintained, yet let us confess that he is the fountain,
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and let the riuer that floweth frō him vnto vs, not hinder vs to knowe whence the riuer commeth.
and let the river that flows from him unto us, not hinder us to know whence the river comes.
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Let vs then tende alway to thys welspring that God be glorified, and that he kept his owne wholy:
Let us then tend always to this wellspring that God be glorified, and that he kept his own wholly:
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and after, when we are made naked of all other meanes, let vs say: the Lord alone shall suffise.
and After, when we Are made naked of all other means, let us say: the Lord alone shall suffice.
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And for this cause saith Dauid.
And for this cause Says David.
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The mercye of God is more worth than all lyues, not meanyng that the lyfe of men is not of the mercye of God,
The mercy of God is more worth than all lives, not meaning that the life of men is not of the mercy of God,
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but he sheweth ye men ought not to be fast bound here beneth, & that they are become brutish when they thinke to preserue, mainteine,
but he shows you men ought not to be fast bound Here beneath, & that they Are become brutish when they think to preserve, maintain,
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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.
or warrant them selves by this, or that mercy, & that they ought above all things to prefer the only Goodness of God and to rest in the same.
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So then beholde here a saying of great doctrine, if we cā haue skil to take profite therof.
So then behold Here a saying of great Doctrine, if we can have skill to take profit thereof.
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Let vs then folowe the example of Ezechias, and when God hath succored vs at our nede:
Let us then follow the Exampl of Hezekiah, and when God hath succored us At our need:
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let vs geue him the prayse for our life confessinge yt there is none but he alone to saue vs. Herunto he addeth againe.
let us give him the praise for our life confessing that there is none but he alone to save us Hereunto he adds again.
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And we wyll singe our songes all the dayes of our life in ye house of the Lord.
And we will sing our songs all the days of our life in you house of the Lord.
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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.
Here he repeateth again the saying that he spoke before, that is, that he will employ all the residue of the life that god hath given him to make to God acknowledgement thereof, that he might not be found unthankful.
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For as I haue said it were better that we had neuer bene borne, than to enioy ye good things that God hath done for vs,
For as I have said it were better that we had never be born, than to enjoy you good things that God hath done for us,
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and yet to haue oure mouth close and to thinke no more vpon him.
and yet to have our Mouth close and to think no more upon him.
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Let vs then note well that thys repetion is not superfluous when Ezechias saieth so manye times that sith his lyfe is prolonged, he wyll be so muche the more styred to prayse God. Take this for one note.
Let us then note well that this repetion is not superfluous when Hezekiah Saith so many times that sith his life is prolonged, he will be so much the more stirred to praise God. Take this for one note.
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Now, he furder sheweth that this shal not be for a sodein braide, as many can wel praise God wt a merely vehement affection,
Now, he further shows that this shall not be for a sudden braid, as many can well praise God with a merely vehement affection,
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when they haue had profe of his goodnes, but that droupeth awaye by and by,
when they have had proof of his Goodness, but that droupeth away by and by,
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and the memory is lost of it, & they thynke that it is enough yt at one time they haue testified yt thei thāk God for the good yt thei haue receiued.
and the memory is lost of it, & they think that it is enough that At one time they have testified that they thank God for the good that they have received.
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But Ezechias sheweth vs yt we ought to cōtinue therin wt a true perseuerāce, for we are beholdē to god no more for one day of our life thā for another It must therfore be fully dedicate & auowed vnto him.
But Hezekiah shows us that we ought to continue therein with a true perseverance, for we Are beholden to god no more for one day of our life than for Another It must Therefore be Fully dedicate & avowed unto him.
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So seyng the slouthfulnes and coldnes that is in vs, let vs learn to styre vp our selues when we shall fele that oure zele waxeth colde for feare lest it be wholy quenched. Let vs awake.
So sing the slothfulness and coldness that is in us, let us Learn to stir up our selves when we shall feel that our zeal Waxes cold for Fear lest it be wholly quenched. Let us awake.
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How? If I haue once or twise reknowledged the grace of God.
How? If I have once or twice reknowledged the grace of God.
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What is that? must it be now forgotten? And if I blesse the name of God duringe one moneth, a yere, or two, or thre:
What is that? must it be now forgotten? And if I bless the name of God during one Monn, a year, or two, or Three:
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And now I think no more of it.
And now I think no more of it.
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To what purpose shal yt serue me? but to make me so much ye more gi•tie of hipocrisie,
To what purpose shall that serve me? but to make me so much you more gi•tie of hypocrisy,
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& to shew yt ther was nothing but a fire of stubble, that there is no constancie nor stedfastnes.
& to show that there was nothing but a fire of stubble, that there is no constancy nor steadfastness.
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If then we beholde well the example of this good kynge, we shall euerye one be the more pricked forwarde, to fede our selues no more in this idlenes whiche is naturall vnto vs,
If then we behold well the Exampl of this good King, we shall every one be the more pricked forward, to fede our selves no more in this idleness which is natural unto us,
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and whereunto we be to muche enclined. When he sayeth, In the house of the Lorde.
and whereunto we be to much inclined. When he Saith, In the house of the Lord.
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He meaneth not that the prayses of God shoulde be enclosed within the tēple, for euery man in hys owne house maye and ought to praise God.
He means not that the praises of God should be enclosed within the temple, for every man in his own house may and ought to praise God.
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But Ezechias sheweth that it is not ynoughe that he prayseth God in secrete, but that he wyll styre vp other, to haue more companye.
But Hezekiah shows that it is not enough that he Praiseth God in secret, but that he will stir up other, to have more company.
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He speaketh here of a solemne sacrifice of praise which he wil make to God in a great assemblie.
He speaks Here of a solemn sacrifice of praise which he will make to God in a great assembly.
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And for this same cause our Lorde hathe wylled his to gather together.
And for this same cause our Lord hath willed his to gather together.
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For he was able ynough to haue taught thē perticulerly if he would, & to saye:
For he was able enough to have taught them particularly if he would, & to say:
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Let euery man prayse me in his chāber.
Let every man praise me in his chamber.
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But his pleasure is that there be this policie, that we be knit together in one body, that we call vpon him with one mouth,
But his pleasure is that there be this policy, that we be knit together in one body, that we call upon him with one Mouth,
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and that we make confession of our fayth with one accord.
and that we make Confessi of our faith with one accord.
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And why so? True it is, that firste we see that it behoueth that all oure senses be applied to glorifie him,
And why so? True it is, that First we see that it behooves that all our Senses be applied to Glorify him,
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but there is also a seconde point, that euery one styrre vp other as we haue nede,
but there is also a seconde point, that every one stir up other as we have need,
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for ther is none of vs that feleth him self disposed to praise God, but he hathe yet a pricke forwarde when he shall see the company of the faithfull, and example shewed him.
for there is none of us that feeleth him self disposed to praise God, but he hath yet a prick forward when he shall see the company of the faithful, and Exampl showed him.
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For asmuche therfore as this doeth styrre vs vp, God willeth that openly and in common we sing his praises.
For asmuch Therefore as this doth stir us up, God wills that openly and in Common we sing his praises.
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And for this cause Ezechias saieth expresly that he will go to the temple of the Lorde to prayse and blesse his name,
And for this cause Hezekiah Saith expressly that he will go to the temple of the Lord to praise and bless his name,
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as we se also that Ionas dyd the lyke.
as we see also that Ionas did the like.
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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, He speaks of house of the Lord, and why? not (as I said) that the praises of the Lord Are there shut up & hidden but for that the people there assemble together,
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& for that he knew that this should bring more profite because there shoulde be some that shoulde be styred vp by his example.
& for that he knew that this should bring more profit Because there should be Some that should be stirred up by his Exampl.
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Lo in a sum the songe of Ezechias.
Lo in a sum the song of Hezekiah.
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Now in the end it is here recited that ye Prophet Esay commaunded to make him a plaster of figges vpon his wounde, wherby it is likely that it was a pestilence which he had.
Now in the end it is Here recited that you Prophet Isaiah commanded to make him a plaster of figs upon his wound, whereby it is likely that it was a pestilence which he had.
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And after he by and by addeth yt Ezechias also demaūdeth a token which is graunted him,
And After he by and by adds that Hezekiah also demandeth a token which is granted him,
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as we se when the sonne was drawē back of his course vpon the diall of Achas.
as we see when the son was drawn back of his course upon the dial of Achas.
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A man mighte here moue a question, whether thys playster were for medicine, or a token that the Prophet gaue him.
A man might Here move a question, whither this plaster were for medicine, or a token that the Prophet gave him.
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And it semeth that if it had ben for medicine, it should haue diminished the glory of God,
And it Seemeth that if it had been for medicine, it should have diminished the glory of God,
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for it behoued that Ezechias life should be miraculous.
for it behooved that Hezekiah life should be miraculous.
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Why did he not then heale him without any meane? But when all shalbe wel considered, the signe or miracle that was geuen to Ezechias whē the sonne stayed his course,
Why did he not then heal him without any mean? But when all shall well considered, the Signen or miracle that was given to Hezekiah when the son stayed his course,
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and when the shadowe of the dyall was drawen back so many degrees, was sufficient, and toke awaye all doubt.
and when the shadow of the dial was drawn back so many Degrees, was sufficient, and took away all doubt.
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Moreouer although Ezechias vsed this plaister it is not therfore to be saide that his healyng was naturally wrought,
Moreover although Hezekiah used this plaster it is not Therefore to be said that his healing was naturally wrought,
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for sith God had chaunged the order of the heauen, and shewed a witnesse so euident that this proceded from his hande,
for sith God had changed the order of the heaven, and showed a witness so evident that this proceeded from his hand,
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and that it was an extraordinary benefite, we ought to content our selues with that,
and that it was an extraordinary benefit, we ought to content our selves with that,
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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.
and we see many times that God is served with his creatures and yet he hath sufficiently declared that it was his own power only.
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They whiche thinke that Ezechias rather had this plaister as a sacrament to confirme hym, doe thinke that the figges would more haue hurt his wounde than helped it.
They which think that Hezekiah rather had this plaster as a sacrament to confirm him, do think that the figs would more have hurt his wound than helped it.
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But a man maye make a compound of them to ripe a sore, and that is commonly knowen.
But a man may make a compound of them to ripe a soar, and that is commonly known.
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True it is that God somtime geueth signes that seme cleane contrary, and that is to drawe vs the more to him, to make vs forsake our owne fantasies and hold vs content with that whiche he hath spoken.
True it is that God sometime Giveth Signs that seem clean contrary, and that is to draw us the more to him, to make us forsake our own fantasies and hold us content with that which he hath spoken.
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As how? God promiseth that the worlde shall neuer be destroyed with water, and what signe geueth he therof? a signe that naturally threateneth vs raine.
As how? God promises that the world shall never be destroyed with water, and what Signen Giveth he thereof? a Signen that naturally threateneth us rain.
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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.
When we see the rainbow, what token is it? it is such a drawing together of waters, that makes seem we shall all be overwhelmed and the earth shall perish.
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And how so? This signe is geuen vs of God to make vs know that therth shal neuer be destroied with ouerflowynge of water.
And how so? This Signen is given us of God to make us know that therth shall never be destroyed with overflowing of water.
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Yea but it is to make vs learne to stay vpon his truthe and to stoppe our eyes against all the rest,
Yea but it is to make us Learn to stay upon his truth and to stop our eyes against all the rest,
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and against al that we cōceiue in our selues, and that the truthe of God be of so sufficient credit with vs, that we receiue it without gainsaying.
and against all that we conceive in our selves, and that the truth of God be of so sufficient credit with us, that we receive it without gainsaying.
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So thē God worketh wel in suche sorte:
So them God works well in such sort:
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but as to this place, we maye rather iudge that the Prophet to asswage the griefe of Ezechias gaue hym thys remedye,
but as to this place, we may rather judge that the Prophet to assuage the grief of Hezekiah gave him this remedy,
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lyke to a fyre that burneth a man.
like to a fire that burns a man.
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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.
And so when GOD had prolonged the life to this good King ▪ he would yet of abundant grace add this Goodness also, that the pain should be mitigate.
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Then the prophet gaue him this as it wer an ouerplus that God had not only prolonged his life,
Then the Prophet gave him this as it were an overplus that God had not only prolonged his life,
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but also wold not haue him endure so muche or suffer the tormentes whiche he felt before.
but also would not have him endure so much or suffer the torments which he felt before.
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Thus behold howe in all and euery waye God hath declareth him selfe pitiful towarde this good king,
Thus behold how in all and every Way God hath Declareth him self pitiful toward this good King,
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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 haue altogether ouerwhelmed him,
how he would show him self pacified altogether After that he had used such roughness towards him and had stretched out his arm as if he would have altogether overwhelmed him,
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but this meaneth not yt God doth ye very same to euery one of his children, to the ende yt we shold not aske that in one minut of time God make vs glad after he hath drawen vs out of the graue and hath geuen vs throughlye to content vs,
but this means not that God does the very same to every one of his children, to the end that we should not ask that in one minute of time God make us glad After he hath drawn us out of the graven and hath given us thoroughly to content us,
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but that it maye be his pleasure by litle and lytle to geue vs ease of all our greues, in the meane time lette vs be content with this.
but that it may be his pleasure by little and little to give us ease of all our greaves, in the mean time let us be content with this.
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And in dede we may gather that God hetherto hath wrought by degrees in Ezechias:
And in deed we may gather that God hitherto hath wrought by Degrees in Hezekiah:
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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.
for this miracle was done since the shadow of the son was drawn back, and the message of prolonging his life was given him by the Prophet.
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It semeth thē that Ezechias was altogether deliuered, and yet this plaister was also requisite.
It Seemeth them that Hezekiah was altogether Delivered, and yet this plaster was also requisite.
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So then whē our lord after he hath geuē vs anye •ase in oure trouble shall leaue some remnaunt of peine:
So then when our lord After he hath given us any •ase in our trouble shall leave Some remnant of peine:
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let not that trouble vs, nether let vs be wery of bearyng his correction, vntill he haue healed vs altogether.
let not that trouble us, neither let us be weary of bearing his correction, until he have healed us altogether.
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Nowe we haue to declare why Ezechias demaunded a signe, for although it wer of wekenes yet God heard him in suche a request,
Now we have to declare why Hezekiah demanded a Signen, for although it were of weakens yet God herd him in such a request,
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and herein we se howe louynge God is towarde vs, when he doeth not onely graunt the requestes whiche we make of a pure and right affection:
and herein we see how loving God is toward us, when he doth not only grant the requests which we make of a pure and right affection:
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but also though there be some infirmitie mingled withall, and that we bear passions somwhat excessiue,
but also though there be Some infirmity mingled withal, and that we bear passion somewhat excessive,
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yet God hath pitie on vs in this point.
yet God hath pity on us in this point.
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Certaine it is that Ezechias when he had perfect faith he was content to haue heard the word from the mouth of the Prophet.
Certain it is that Hezekiah when he had perfect faith he was content to have herd the word from the Mouth of the Prophet.
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Then when he saieth alas shall I not haue some signe:
Then when he Saith alas shall I not have Some Signen:
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herin he sheweth that he geueth not ful and perfect faith to the word of God.
Herein he shows that he Giveth not full and perfect faith to the word of God.
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But yet he confesseth his fault, and in confessyng it, he asketh remedy: & of whō? of God himself.
But yet he Confesses his fault, and in confessing it, he asks remedy: & of whom? of God himself.
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Then whē we shalbe so encombred, fyrst let vs acknowledge our owne pouertie, and let vs not go aboute to excuse the euell,
Then when we shall so encumbered, fyrst let us acknowledge our own poverty, and let us not go about to excuse the evil,
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but let vs take vpon vs the sentence of condemnation willyngly.
but let us take upon us the sentence of condemnation willingly.
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If then we aske of God to helpe it by his goodnes, he wyll succor vs, and heare our requestes.
If then we ask of God to help it by his Goodness, he will succour us, and hear our requests.
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It is true that it becōmeth not vs to require a signe or miracle when we thinke good,
It is true that it becomes not us to require a Signen or miracle when we think good,
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for as it hath bene declared in that place wher the prophet euen nowe made mention of the signe.
for as it hath be declared in that place where the Prophet even now made mention of the Signen.
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Ezechias had a speciall motion vnto it, as Gedeon also had: Let vs leaue that to ye good pleasure of God, whē we know our infirmitie,
Hezekiah had a special motion unto it, as Gideon also had: Let us leave that to you good pleasure of God, when we know our infirmity,
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& pray him to helpe, and to confirme vs to the ende we may be fullye satisfied in his worde.
& pray him to help, and to confirm us to the end we may be Fully satisfied in his word.
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Lo then how we muste go forward, and in this doyng we shall fele that this is not written onely for the parson of the kyng Ezechias,
Lo then how we must go forward, and in this doing we shall feel that this is not written only for the parson of the King Hezekiah,
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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:
but that God would give it for a Common instruction to all his Church, that in our Troubles when we shall come to the extremity:
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yea, to the bottome of hell, we may yet know that we ought to haue our refuge to him that hath called vs,
yea, to the bottom of hell, we may yet know that we ought to have our refuge to him that hath called us,
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and handled vs so gently, hopinge that he wyll shewe fourthe his strength towarde vs,
and handled us so gently, hoping that he will show Fourth his strength toward us,
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althoughe for a time it be farre from vs, and that we se no signe of it,
although for a time it be Far from us, and that we see no Signen of it,
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& so that he will geue vs mater to glorifie him, and also we are taughte to applye all oure lyfe to to blesse the name of God,
& so that he will give us mater to Glorify him, and also we Are taught to apply all our life to to bless the name of God,
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and to sing his prayses accordyng as we haue experience of his goodnesse towarde vs.
and to sing his praises according as we have experience of his Goodness toward us
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Now let vs 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 vs to feale them,
Now let us throw down our selves before the majesty of our good God, in acknowledging of our Faults, praying him, that more and more, he will make us to feale them,
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and that this may be to beate vs altogether downe, and humble vs before him yt we may fight with the vyces which make warre against vs, knowyng that our Lord hath ordeyned vs to this conflict, till we be fullye renewed and clothed with his iustice,
and that this may be to beat us altogether down, and humble us before him that we may fight with the vices which make war against us, knowing that our Lord hath ordained us to this conflict, till we be Fully renewed and clothed with his Justice,
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& that there may be no stoppe to let vs frō the obedience of his good will,
& that there may be no stop to let us from the Obedience of his good will,
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and that he graunt this grace not onely vnto vs, but to all peopes and nations. &c.
and that he grant this grace not only unto us, but to all peopes and Nations. etc.
cc cst pns31 vvb d n1 xx av-j p-acp pno12, cc-acp p-acp d n2 cc n2. av
(6) sermon (DIV1)
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