Sermons of Iohn Caluin, vpon the songe that Ezechias made after he had bene sicke and afflicted by the hand of God, conteyned in the 38. chapiter of Esay. Translated out of Frenche into Englishe. 1560.

☞The writinge of Ezechia kinge of Iuda, when he had bene sicke, and was recouered of his sicknes. I said in the cuttyng shorte of my daies, I shall go downe to the gates of the graue. I haue sought the residue of my yeares, I sayd I shall not see the Lorde, the Lorde in the land of the liuing. I shall not beholde man any more, nor those that dwell in the world. My life is withdra∣wen, and is chaunged like a shepeherdes lodge.

AS the name of God is immor∣tall, and we oughte to trauaill that they which come after vs, do cal vpon it, and that it be ho∣nored and glorified in all times: So is it not enoughe, that du∣ring oure lyfe, we endeuor oure selues to honor God: 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 speacilly they whom God hath ordeined in anye estate to guide other, ought therfore so much the more to applie themselues vnto it. As also we se that S. Peter declaryng his ende to be nere,* 1.1 and that he should depart out of this worlde: addeth

that somuch as he possibly may, he woulde make the doctrine whiche he preached, to remayne al∣wayes in force and memory, that mē might take profit after his death. Behold now wherfore E∣zechias was not cōtented to make this protesta∣tion whiche we reade here, with his mouth, but wold also wryte it, that to the ende of the worlde men might knowe how he had ben vexed in hys affliction, and that the same myght serue for doc∣trine to all the worlde: so as at this day we may take profyt thereof.

He saythe expressely that this wrytinge was made after he was recouered. For oftentimes when we ar touched eyther with sicknes or anye other ••od of God, we make protestations enow, but we do nothing els but shake our cares (as the prouerbe is) when we ar escaped, & we by and by forget al those thinges which we made a shew as if we knewe. But here it is shewed vs that the kinge Ezechias beinge recouered, forgat not the correction whiche he had receiued at the hand of god, nether the anguishes which he felt, but min∣ded to make a memoriall of the whole, that those which come after might be enstructed therby.

But it appereth at the first shew that this wri∣ting serueth not for any instruction of them that shold rede it, but shold rather be an offēse. For we see the outragious passions of a man as it were rauished in minde which so abhorreth death, that he thought all to be lost when god shold take him out of the worlde, and in this we see nothing but the sinne of infidelitie. He tormenteth and rageth with himself (as it semeth) with a rebelling, vn∣comely

for a seruāt of god: to be short it appeareth that we can gather nothing of this song, but y^t al the faithe whiche Ezechias had was only in hys prosperitie and quiet, & also that he gaue the bri∣dle to much vnto him selfe in his heauinesse, in so muche that he complayned of god, as we see that he compared him to a Lyon. But whē all shal be wel cōsidered, we shal see that there is no instruc∣tion better or more profitable for vs than this. 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.

But first let vs note how the good king Eze∣chias did not here set fourthe his owne vertues to be praised of the world, for he might haue kept in silēce that which he hath declared of his owne waywardnesse, & in place therof he mought haue spoken of hys request made to God, and the con∣stance of his faythe: So then he sayth not that he was of valiant courage, that he ouercame al ten∣tations without any stoppe or strife, he sayth not that he had a faith so stedfaste that it nothing tro∣bled him to be corrected of y^e hand of god: nothing of al thys▪ what then? we see a poore man tormē∣ted euen to the extremitye, and so striken downe, that he wiste not what myghte become of hym. We se a mā astonished with reare of the wrath of God, lokyng on nothyng but his own affliction. Then seyng Ezechias doeth discouer him selfe, and sticketh not to confesse his owne faultes, in this we perceiue that he was not led of ambitiō, nether of any vaine glory to be praised of mē, or to get reputatiō, but he rather was willing him self to be cōfoūded w^t shame, y^e god might be glorified.

What is then his purpose? It is in one parte to make vs know howe he had bene afflicted then, when he thought that God was against him: and moreouer that therin men might know somuche the more howe great the goodnes of God was, when he receiued him to mercy, and woulde not forsake him in necessitie.

We 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, and when God shall shew vs some tokens of his wrath, so as if then we seme in maner de∣stroyed, yet we cease not therfore to truste that God will geue to vs an end of our troubles, as he did to this good king. Next to this, that we may learne to geue al praise of our safetie to the mercy of God, knowledging that so sone as he forsaketh vs, we are vtterly vndone, and that then we be∣come more then miserable.

And nowe we see howe, and wherfore the good king Ezechias was thus tourmented, that is, because he sawe death so nere at hande. It se∣meth at the first face, that suche passion besemeth not a faithful mā. Trew it is that of nature death is dreadfull to vs al. For there is no man but (as they saye) desireth to be, and in death we thinke that we perishe, y^t we be broughte to nought, and cease to be. Thus of nature we flie frō & abhorre death▪* 1.2 and therfore also S. Paule saith in the v. chapter of the seconde epistle to the Corinthians. that we do not desire to be vnclothed of this body for it is impossible for man to desire to change his

estate, I meane as concernynge thys lyfe. And those that do kyll them selues haue no natural af∣fection, but the Deuil so carrieth them away that they are altogether blinded. And suche are to be rekened as vnnaturall monsters, in whom al the order of nature is changed. To be short it is most assured that death shalbe alwaye to vs terrible, and not onely because we are enclined to desire to to lyue, but also for so muche as God hath lefte a certeine marke, in suche sorte that the Heathen thē selues & the vnfaithfull are constrained to fele that death is a curse of God, which was pronūced vpon Adam, and al his linage. 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, although we haue no light of faith ney∣ther 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 mea∣nes we are brought to flie death, & to withdrawe our selues from it so muche as we possibly maye. Fyrst bicause we are desirous to be: secondly for that we conceyue death to be a certeine signe of Gods wrath: yea althoughe we harde thereof no certaine instruction, yet God hath printed a cer∣taine naturall instinction and feling thereof with∣in oure hertes. Yet notwithstandynge it is also trew that the faithfull do ouercome those feares, and do prepare them selues to die when it pleaseth God, but not (as the place speaketh whiche we haue alledged out of S. Paule) in suche sort that

thei simply & without other cōsideratiō desire to die, for y^t wer y^e doing of mē in desperatiō, but thei prepare thē selues, for asmuch as thei know, y^t af∣ter they haue bene vnclothed they shalbe clothed againe, y^t this body which is but a ruinous lodg∣yng, is nothing but rottēnes, & y^t they shalbe re∣stored to y^e kingdō of god. For asmuch as thē we behold this hope y^t is geuē vs, thus we ouercome the feares of deth. Besid this on y^e other side, we know y^t our lord Iesus Chrst hath repared this desolatiō & ruine y^t fel vpō vs by y^e sinne of our fa∣ther Adā. So because we take hold of life in the middest of deth, y^t maketh vs y^t we are not afraid to w^tdraw our selues hēce whē god calleth vs to him, for we know y^t death is but a passage to life. moreouer we know what is our true being: It is not to dwel in this world, for this is but a thorow fare, & we must alwai haue in remēbrāce, y^t which is spokē y^t god placeth men here onely to mānage thē, & to make thē to fetch their cōpasses (as thei say) & sodenly to turne againe. Thē whē we are taught y^t our life is nothing els but a course, & the the world is but a shadow, which passeth & vani∣sheth awai: we know y^t our true beyng, & our per¦manēt estate is in heuē, & not here by low. Thus se we how we ought not to flie deth: but (y^t more is) we haue occasiō to desire it, bicause on the one side we ar fraile, & being holden vnder the bon∣dage of sin, we se so mani corruptiōs in our selues y^t it is wofull, & when we desire to serue God we draw vp our legs, & whē we lift vp one fote thin∣king to set forward one step, we slip backward, & oft it cōmeth to passe y^t we stūble or fall. Se now how iust a cause we haue to lamēt our life, not in way of despeir, but bicause we ought to hate & ab¦horre

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.* 1.3 He cōfesseth him self to be vnhappy, bicause he dwelleth in his bodi as a prison. He asketh howe he shalbe deliuered. On the other side, we know y^t we ought to desire death y^e more y^t we might come nere to our God.* 1.4 For (as it is saide in this place y^t we haue alled∣ged) while we liue by faith we are as it were ab∣sent frō God. Thē, where is our felicitie & per∣fect ioye? but in this y^t we cleaue to oure God in perfectiō. Far asmuch thē, as by death we come nere to him, it is a thing to vs happy, and whiche ought to make vs ioyfull. And therfore he saieth in the first chap. to the Philip.* 1.5 that as touchinge him self, it should be more auaūtage to him to die then to liue, & although his life was profitable to the church, yet in hauing no other regard, but to his own person, he was desirous to be drawē a∣way frō this place by low: mark thē what ought to be y^e affectiō of y^e faithful. Now let vs come to king Ezechias. It semeth y^t he had lost al maner tast of y^e goodnes of God, y^t he knew nothing of y^e resurrectiō, y^t he was ignorāt y^t he shold be resto∣red by meane of y^e redemer, he conceiued nothing but the wrath & curse of God: wher is his faith? where is his obeidiēce: wher is this cōsolatiō of the holy Gost, & this ioy inestimable, whiche we ought to receiue whē God certifieth vs of y^e loue which he beareth vs? In dede if he had had this perswasiō deply roted in hī, y^t he was one of y^e chil¦drē of god: doth not y^e adoptiō brīg y^e īheritāce? to what end hath god chosē vs for his childrē, but y^t we shold be partakers of y^e 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: that all the good doctrine that euer he heard be∣fore is vtterly blotted oute, and that he thinketh no more of it. These thinges at the firste shew, seme very straunge. Trew it is that at that time he had no suche reuelation of the heauenly life, as we haue at this day by the gospel. But yet Eze∣chias and all the other holy kinges and Prophe∣tes, and all the rest of the faithfull dyd well con∣ceiue that God had not chosen them in vaine. For though this sētēce of our lord Iesus Christ was not pronoūced,* 1.6 yet was it engraued in the herts of all the faithfull that God is not the God of the dead. All they then that are cōprised in the num∣ber of his people haue bene assured to haue an abi∣dyng life, and that shall endure for euer. And on the other side it is said that God calleth him selfe the God of Abraham, of Isaac and of Iacob long after their death. It must nedes be thē that they then lyued. So therefore the faithfull haue this assuraūce that God did not nourishe them in this world as brute beastes, but he gaue them a cer∣teine taste of hys goodnes, vntyll suche time as they myghte haue full enioyinge thereof after their death.* 1.7 Euen Balaam himselfe whiche ne∣uer knew any thing of the lawe, yet he failed not to say: I wishe my soule to dye the death of the righteous, and my end to be such as theirs shalbe. He desireth to ioyne him selfe with the race of A∣braham, and yet he was a wicked & refused man And who maketh him to speake thus: euē this, that he is there as vpon the racke, & God wrin∣geth

out of him this confession. Now if Balaam which was possessed of the Deuill, and gaue oute his tonge to hyre, to curse the people of God, hath bene constreined to say thus, what shall we think of them that had trewlye profyted in the lawe of God? But howsoeuer it be, trew it is that thold fathers had not so cleare and manifest knowledge of the heauenlye life as we haue at this daye in the Gospell, and in dede the same was reserued vntill the comming of our Lorde Iesus Christ. And with good reason: for we haue a good gage of our life in our sauiour Iesus Christ, in that he is risen againe, and that it was not for him selfe alone but for all his body. This is the full assu∣raunce that God hath geuen in the parson of our Lorde Iesus Christ, that we passe through this world to come to the life that lasteth euer. The auncient fathers came not to suche degree, they were not so auaunsed. But howesoeuer it were it is so that the tast which they had of the heauē∣lye life so suffised them, that they rendred them selues peaseably to God. And we reade not that they were greatly tourmented in theyr death, as whan Abraham departed, he made not lamenta∣tions, wayling and complaintes, as the king E∣zechias did: but he was fylled and satisfyed wyth lyfe, saieth the scripture.* 1.8 In like maner was it of Isaac and Iacob, who rendring the laste groane saith: I wyll put my truste in thy saluation, my God. Thoughe Iesus Christ had not yet appe∣red vnto the world, yet Iacob had in him selfe a stedfast and vndoubted hope, and made him selfe as sure of his saluation, as if he held it in his hād.

So then we see that the holy fathers were not in doubt or suche mistrust, that they did not alwaye aspire vnto the heauēly life, but that it was their chiefe desire to atteine thereunto.

Now let vs retourne to the king Ezechias. We must conclude that he had some speciall rea∣son in him selfe, why he so complayned of death, which we shall better see in the person of Dauid. Dauid is sometimes in suche anguyshes that he crieth,* 1.9 alas my God, who is he that shal acknow∣ledge thee in death: 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?* 1.10 He made there hys cōplaints, neuertheles in the end he dyed peasea∣bly. For no man saw that he was so passioned in his departyng, but that he rendred him self mild∣ly into the handes of God. Howe came it then to passe that he wrote thus? It is bicause he cōcei∣ued the wrath of God, whether it were in sicke∣nes, or in any other affliction, and that is asmuch as if the very hels were presently set before him. The affliction then that he conceyued, was not of symple death, but y^t God gaue him some signe that he punished him bicause of his sinnes. Now seyng y^t we se, this same disputatiō in the parson of Dauid, it shalbe easy for vs to cōclud touching the king Ezechias y^t he was also greuously vex∣ed in his death, but that was not for that he was loth to depart out of this worlde, neither that he was tourmented as the poore Infidels whiche aspire not to a better life, which are also as it wer drowned in theyr delites, and bringe them selues on slepe in such sort that they set nothynge by the

heauenly life. We see that Ezechias was not so striken downe, and yet he thought that God was against him, as we shall se yet more largely. And in dede it was not without cause that the Pro∣phet Esay was sente vnto him, for he was as a Heralde of armes, to make him defiaunce, and to declare vnto him: Beholde God is thine enemy: thou muste susteine his extreme rigour, for thou haste offended him. When Ezechias heard that, he had no regard to y^e simple death, by the which he muste of necessitie passe, but he hathe an other ende of consideration, y^t he should be cut of from the worlde as an accursed creature, as one vn∣worthy, whō the earth should beare. And when God stroke him, that gaue a tokē to him that the land should be made desolate, for he knewe what should be the estate of the people: he sawe that all should be destroyed after his death, yf God dyd not remedi it by miracles. And he thought thus: My death shall not be onely to sende me into the throte of hell, but it shall be to brynge a generall ouerflowyng ouer all, so that in all the land there shalbe nothing but desolation. Shall the seruice of God then be throwen dowen, and shall al this be cast vpon my neck bicause I haue offended my God? Alas, and what shall this be? Let vs not nowe thinke it straunge if Ezechias speake thus as we heare, but let vs hold this alway that it is not the simple death whiche dyd affraye him so. What then? the wrath of God, when he behelde his sinnes, and that God toke away from him all sauor of his goodnes, & turned his back vnto him as if he had sene him armed against him, & lifted vp his arme, as if he would bring him to nought.

When Ezechias sawe that, he was so con∣foūded that his mouth was stopped, & not with∣out cause.

Nowe this is right worthy to be noted, for there are many blockish persons (and the mooste part) which feare death, but it is not because they fele the curse of God appeare to them. It is true as we haue saide before, that God leaueth alway this point in the conscience of man, but they haue not all alike consideration therof. Wherfore is it then that death is dreadfull vnto them? bycause euery one will say, I desire to be. Truely when they speake in this maner it is as much as if they said I would be a calfe, or an asse, or a dogge, for the beyng of brute beastes is in this world, & the beynge of men where is it, but in this that they are ioyned to theyr God? But now we are as it were in prison, for in steade that this world shold 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. It is trew that yet we se many times some, yea many trackes of the good∣nes of God, but how so euer it be, yet we do but languish here. But there are but few that know this. So much y^t more thē ought we to note wel this doctrine, which I haue here before touched, that is to wit, that both in death, and in all other afflictions we are more accombred and troubled with the wrath of God than with the euyll that we can fele. If one be afflicted with pouertie, so that he hath hunger and thirst, an other be stric∣ken with sicknes and suffer great tourmentes,

another be persecuted of men so as he hathe no time of rest, and more if in the end death come be∣fore 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 contra∣ry. And this marke, why I haue sayde that we must note this doctrine the better: because a man may se that the pore sicke persones, and they that are afflicted, in what sort soeuer it be, wyll crye Alas, one wyll cry the armes, another wyll crye the legges, the one here, the other there: but yet they come neuer to the grounde of the euill. And that procedeth of the leprosie that is in vs. For we are so dull witted that we can not atteine to know the iudgemēt of God. So much the more ought we to lerne whē we shalbe beatē with such roddes as I haue sayd to make vs loke vpon the cause whence this euill procedeth: which is, that God will haue vs to fele our sinnes, and that he sommoneth vs to the ende that we shoulde there come as it were before our iudge, and that we should not come there with sleyghtes and mea∣nes of excuse, but with franke and free confession, and that the same be not only made wyth mouth, or assent by writyng, but that we be woūded euē to the bottome of the herte, felynge what it is to haue done agaynst the will of oure God, to haue styrred him vp against vs, & to haue made warre against his iustice. This is it that we haue to holde in minde when we see that the kyng Eze∣chias was in such extremitie of anguish, bycause God dyd punishe him for his sinnes.

Yea and this we ought to marke well, that

though before he haue protested that he had wal∣ked in puritie and vprightnesse of lyfe, and that he had studied all hys lyfe long to obey and please God, neuerthelesse he resteth not his mind vpon his vertues, nor hys owne merites, he entreth not into plea wyth God, for he seeth well that all that coulde nothynge profite him nor brynge hym and relefe. Therfore he setteth not fourthe what his lyfe hathe ben, but he knowlegeth that rightfullye he is afflicted.

So then we learne, when it shall please God to correcte with his roddes, not to grudge at it, as if he did vs wronge, as if he had no re∣garde to oure merites, or as yf he vsed greater sharpnes wyth vs than we had deserued. Let al such blasphemies be beaten down, and let vs confesse that he hath iust cause to punishe vs, yea not only to expulse vs out of the worlde, but also to throwe vs downe into the gulfe of hell. See then howe we deserue to bee ordred yf wee looke vpon all our owne lyfe.

Moreouer let vs not thynke it straunge that god sendeth vs afflictions whiche seme greuous and sharpe vnto vs, seing wee see that Ezechias hathe walked before vs to shewe vs the waye. Men when they haue had any good affectiō and desyre to serue god, do muche maruell yf god pu∣nishe them more then the wicked, and they sup∣pose that they haue lost theyr labour. This ten∣tacion is to cōmō, as we see, that euē Dauid was also tormented with it when he saith: what mea∣neth this? for I see the despisers of God prosper and be in iolitie,* 1.11 and make theyr triumphes, and in the meane time I do nothinge but sup vp the

drynke of sorrow, frō the euening to the morrow I haue no reste. It semeth then that it is tyme lost to serue God: Behold how at the extremitie he is beatē down, yf God by his wonderfull ver∣tue had not vpholden him. And because the lyke maye come vnto vs, let vs make vs a buckler of the example that is here set before vs of the kinge Ezechias: for wee haue seen here before howe he had framed all hys lyfe to the law of God: he had a zele which is not to be founde in manye people, to purge al hys land of all superstitions and ydo∣latries: many alarumes were stirred vp agaynst hym, to make him somwhat to reuolte: but that nothyng stayed hym but that he set vp the trewe and pure religyon, & in his priuate lyfe he sought nothing but that god might be gloryfyed in, and through all: and yet loke how God cōmeth to as∣sayle him: yea, and that of a straunge fashion, for he is as a lyon that breaketh his bones: So whē we see that Ezechias, is thus handled, ought not we to learne to beare pacientlye the corrections that God shall sende vs. Loe this is it that wee haue to conceiue of this place.

Now to the rest of the passions that Ezechias endureth, and although he slipt here of the henges yet stil in the middest therof he declareth the loue that he had to God, and that he desyred not thys present life after the maner of them that ar there∣in become brutish, and whiche seke for nothynge but to eate and drynke, and know not for what ende they are created, but onlye to pastime here for a whyle. But Ezechias sheweth well that hee was guyded by an other spirite. He sayethe

I haue sayd in the cutting short of my dayes. I shall go down to the gates of the graue, I shall not se anye more the Lorde: euen the Lorde. He speaketh here of his lyfe, that it shalbe cut of in the middes of his course: But yet he sheweth that he desireth not here to liue to be at his ease. He was a kinge, and might haue fared well, he moughte haue had greate store of delicates, and pleasures in this world, shortly he myghte haue made him selfe dronk with al sortes of thinges of delite. He mourneth not for want of all these: but he saieth, that he shall no more see the Lorde, and he is not contented to haue pronounced this word once, but he repeteth it againe to expresse a greater vehemencie: The Lord, euen the Lord, saith he: By this he sheweth that he desireth not so much his life, as to exercise him selfe here be∣neth to knowe that God was his father, and to confirme him selfe more and more in that faith.

Let vs then marke well wherunto oure lyfe is to be directed, that is, that we should perceiue that God already in part sheweth him selfe a fa∣ther toward vs. I graunt it trewe (as I haue already said) that we ar absent from him, for our saluation lieth in faithe and hope, it is hydden and we see it not with naturall sense. Yet in the meane while God faileth not to sēd down certein beames hither by lowe to lighten vs so, as we be guided to the hope of the life euerlasting and per∣ceiue that God is not so farre estraunged frō vs, but that yet he stretcheth fourth his hand hether by lowe to haue care of vs, and to shewe vs by

experience that he hath vs in his safekeping. 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, and be somewhat releued? Doth not God then in so hydyng the sunne in the nyghte tyme, shew him selfe our father? Further, when we se the earth bring forth her frutes for our nourishe∣ment: when we se the raynes and all the chaun∣ges, and alterations that are in nature: in all this perceiue we not that God hath his hād stretched out to draw vs alway vnto him, and howe he al∣ready 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, when we shalbe fully ioyned with hym? Beholde nowe wherunto we ought to applie all our life, if we wyll not that the same be accursed, and that as many yeares, monthes, dayes, hou∣res, and minutes as we haue lyued here by low, all the same be put together in accompte, for euer to encrese, and enflame the vengeance of God vp∣on vs. And therfore let vs know that we ought here to study vpon the workes of God. For euen therfore also are we set in this worlde, and there∣fore in the v. chapter,* 1.12 when the Prophete myn∣ded to rebuke the Iewes of a certeine vile bru∣tishnes. They haue not (saieth he) beholden the workes of God. He speaketh of theyr dronken∣nesse, of theyr gluttony, and of theyr dissolute li∣ues,

but the lump that maketh vp the heape of e∣uell is this, that they haue not beholden the wor∣kes of God. So nowe the good kyng Ezechias sheweth vs, that it were better for vs all to haue died before we had bene borne, and that the earth should haue gaped whan we came out of our mo∣thers wombe, to swallow vs, thā to liue here by lowe, if it were not for thys, that we do here al∣readie see oure God: not that we haue a perfecte sighte. But first he sheweth himselfe vnto vs by his worde, which is the trew lokyng glasse. 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 altogether vnfornisshed of vnderstandynge and reason, we must nedes see hym. For all the world is as a liuely image, wherein God setteth fourth vnto vs his vertue and highnes.

Moreouer, this that we are gouerned vnder his hand, is a more familiar witnes of his iustice, of his grace and of his mercy. Let vs then learne to lyue to this ende, to practise our selues to wor∣ship God as him that hath created and fashioned vs. Next, that we beare to him honor and reue∣rence as to our father, and that in the tastinge of good things (which he nowe dealeth among vs) We maye be confyrmed in the fayth of the Hea∣uenly lyfe. And further, for asmuch as he vouch∣safeth to extende his prouidence euen hyther by low, for this entent to gouerne vs in this transi∣tory and fraile life, that we doubt not, 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.

And so the kynge Ezechias remitteth all to God, as if he shold say: Alas it is true that I am here, as to beholde clearly the graces of God. But nowe I see that all this is as it were pluc∣ked from me: For it semeth that God is mynded to spoile me of all that he hath geuen me before: and now there resteth no more for me but to de∣spayre, for as muche as he hathe geuen ouer and forsaken me. He hath sent his prophete with this message, that I am vndone. Alas, and when I perceiue no more signe of the goodnes of my god, neyther that he extendeth this strength to com∣fort me in my afflictions: no not when I am in the anguishes of death: Lo is not this a wofull thing that our Lorde hath forsaken me there, and that I am cut of from him? Nowe of this we haue to gather, that be it in life, be it in death, this grace onely shoulde alwaye suffice vs: that is to say, that God geueth vs the felynge of his good∣nes. And whē he sheweth vs that he is fauoura∣ble vnto vs, let vs go on boldely, and if we lāguish in this life, let vs leaue it patiently. Trewe it is that we may well grone & sigh that we are capti∣ues, in this prison of sin: & besid we y^t may also be∣waile seing these afflictions y^t God doth send thē vpon vs. And yet oughte we not to cease al∣wayes ••s blesse the name of God, and to reioyse in the myddest of all our sorowes. When we shal fele that he wyll be oure father, and that he wyll knowe vs for his children, in death we shall be∣holde euerlastyng lyfe, whiche shall make vs for∣get all lamentations, so as we shall no more say: Alas what shall I do?

Howe shall I behaue my selfe? Whither shal I go? We shal cut of all these thinges, and we shall saye no more: Shall I drinke no more? shall I eate no more? For such is the maner of brut bea∣stes. 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, and to ioyne my self with him, as with mine own father. When (I say) we shall shalbe thus dispo∣ied,* 1.13 we may say with Dauid. Lord I commende my spirite vnto thee. 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. And last of all, when we thinke vpon all the benefites of god, let vs learne to glorifie him, as these be thynges inseparable. Accordynge then as God maketh vs partakers of his graces & that already in part he sheweth vs y^t al our feli∣citie is to be of the cōpany of his children, so ought euery one of vs to endeuor to honor him as oure father.* 1.14 This was the cause why Ionas beynge drawen out of the whales throte, saieth: I shall blesse my God. He saith not, I shall lyue to eate and drinke: But I shall come to the temple the sanctuarie of my God, & there I wyll geue him prayse for thys redemption, that is to wytte, for that he hath plucked me back from the deth. Be¦holde now what it is that we haue to do.

Nowe concernynge that whiche Ezechias speaketh of the cuttynge shorte of his dayes,* 1.15 he speaketh as hauing respect to the naturall course of mans life wherof is made mention in the song of Moyses, for he began to reigne at the age of xxv. yeares▪ In the xiiii. yere of his raigne, Hie∣rusalem

was beseged, and then he fell into thys sicknes, as we se. Thus was he xxxix. yeres old. Nowe he saieth that his life is cut short, bicause he is not come to old age. Trew it is y^t Moyses speaketh of the frailtie of men, and saith: What are men? After that God hathe let them walcke here their dayes, then they are gone againe. And in dede when man commeth to lx. yeares, he is al decaied, and if ye adde x. yeares more, there is no∣thing but lothsomnes and werines, he is nothing but a burden vnprofitable, and life it selfe is com∣bersom vnto him. He sheweth thē that this lif be¦ynge 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. And in this respect he saith that God hath cut shorte his dayes, not that we haue any tyme determined. For do not children die sometimes before they come into this world, and so sone as they be come, doth not death alrea∣dy besege thē? But he was not yet come to that old age, which is according to the ordinary course of mans life. Ezechias than beholdeth this: and aboue all thinges hath his eies fastened vpō this message of the Prophet Esay, that is, that God hath punished him bicause of his sinnes. And it is asmuch as if he should say talking to him selfe. I see well that God wyll not leaue thee in thys world, for the assault is very violēt. And wher∣of commeth that, but of thy offences and sinnes: as we shall see that he addeth afterwarde. It is true that he attributeth al vnto God as vnto his iudge, but he toke the faulte vpon his owne par∣son, confessyng him selfe onely to be culpable. Loe

howe he vnderstandeth that his dayes were cut short.

When he saith that he shall come to the gates of the graue, that he shall se no more the lyuing:

That was bicause he shoulde be conuer∣sant no more amonge men, to exercise him selfe in the seruice of God. But nowe this is not with∣out cause that in it also he conceyued the wrathe of God. Althoughe he were subiecte to dwell as it were confusely myngled amonge manye rascalles, as in dede there were many Hypocrits in Iuda, and many wicked and dissolute persons mockers of God, and of his law. And among the Heathen there was nothing els but vngodlines, and rebellion. Now when Ezechias saw that, I knowe nowe (sayeth he) that I am vnworthye to dwell vpon the earth, because these tarry styll in the world, and God hath cut me of, yea with a strong hand, as if he would come armed to make open warre against me as my enemye.

Then when Ezechias had suche imaginati∣ons, it is not to be marueyled thoughe he made suche complaintes. But howsoeuer it were, all commeth to this end that God did persecute him. This same was to him a burden so heauy that he as it were foltred vnder it. 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, and that this perswasion which we shall haue of

his goodnes should make vs to ouercome al tem∣tations which otherwyse myght ouerthrow vs.

Furthermore, if he reproue vs, and cause vs to feele our synnes: that we runne vnto hym, and take the condemnation vpon vs: For we shall gayne nothynge by all oure startynge hoales: yf we wyll pleade, of necessitie the case muste passe wyth hym. Then when we see that God is iuste in punisshynge vs for oure synnes, let vs come wyth head bowed downe, that we maye be rele∣ued by hys mercye: and let vs haue no other con∣fidence, nor truste of saluation, but in thys that it pleaseth him in the name of oure sauioure Iesus Christ, to receaue vs to mercye, for as muche as in vs there is nothyng but cursednes.

Nowe let vs throwe oure selues downe be∣fore the maiestie of our good God, in the acknow∣ledgynge of oure synnes, besechynge hym, that more and more, he wyll make vs to feele them, and that he wyll in suche sorte cleanse vs from all oure fylthynesse, that we beynge perfectly awa∣ked from oure dull drowsinesse, maye grone and sobbe: not onelye for the miseryes that we see in the world throughe our synnes: but also bycause we cease not so muche as in vs lyeth, more and more to augement the same.

And yet alwaye lette vs runne to oure God, and although it semeth that he persecuteth vs, and that hys hande be verye roughe and dread∣full vnto vs, yet let vs not cease to approche vn∣to hym, and magnifie hys goodnesse: beynge as∣sured that it shall very well surmount farre, and exccade all oure faultes and offences.

And though we fele no rigour in him, yet neuer∣theles let vs acknowledge that it is much better for vs to draw home to his house, and vnder his safegarde, than to runne away from hym as wretched despering persons, & let vs beseche him to geue, not on∣ly vnto vs this grace, but also to all peoples. &c.

Notes

• * 1.1

  2. Pet. 5.
• * 1.2

  2. Cor. 5
• * 1.3

  Rom. 7.
• * 1.4

  2. Cor. 5.
• * 1.5

  Philip. 1.
• * 1.6

  Math. 22
• * 1.7

  Num. 23
• * 1.8

  Gene. 25.35.49.
• * 1.9

  Psalm. 6. Psalm. 30.
• * 1.10

  1. Reg. 2 1. Par. 29.
• * 1.11

  Psalm. 73.
• * 1.12

  Esay. 5.
• * 1.13

  Psalm. 31. Luke. 23.
• * 1.14

  Ionas. 2.
• * 1.15

  Psalm. 90.