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 SECONDE sermon. (Book 2)

☞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. From mornyng vntill night thou shalt consume me. I made rekenyng to go vntill morning, but he hath brused my bo∣nes as a Lion. Thou shalt destroy me from morning to night, and shalt make an ende of me. I chattered like a Crane, and swa∣low, & mourned like a Doue, my eyes wer lift vp on high, and they failed me. Trou∣ble oppresseth me, Lord refresch me. What shall I say, it is he that hath spoken it, and it is he also who hath done it.

EZechias continuynge the matter whiche yesterdaye was entreated of, sayeth here that hys lyfe was chāged as a shepherdes lodge. By this similitude he sheweth that there is no reste in the life of man, which he had proued in him selfe, for as much as he was as it were at rest, & in one moment God toke him oute of this worlde. 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: For what is y^e house, but a place for the bo∣dye

to resort vnto? For they are builded for the vse of men.* 1.1 He then whiche dwelleth in any buil∣dynge, ought to be preferred to the house, as the bodye to the gowne, and other garmentes. 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. He speaketh after the custome of that countrey, by∣cause men there kepe theyr foldes, and a shepe∣harde wyll cary hys lodgyng as easely as a man would cary any lyght thyng: he sheweth them in summe, that his life was none other thing then a wanderyng, and that God chaunged him by and by. He speaketh after the opinion whiche he had conceaued: for he was as it wer vpon the brinke of the pit. 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. To be shorte he speaketh as if the thing wer already come. Now afterwarde he commeth to the cause of his sick∣nes, and confesseth that he is culpable. He saieth that he him selfe had cut of his daies: euen as a weauer hauyng a pece of clothe vpon his Loome should cut it all of. I may not then (sayeth Eze∣chias) accuse any parson: for this euyll oughte to be imputed to me onely: for I haue prouoked the wrath of God, and haue depriued my selfe of hys blessyng, therfore muste I nowe blame my selfe of all this.

Nowe thoughe he do speake here but of one man alone, yet we haue thereby a good admoni∣tion of the shortnesse of oure owne lyfe also. Trueth it is, that it is a thynge well ynoughe

knowen vnto vs, and yet we do verye seldome thyncke of it. For althoughe we do confesse thys present lyfe to be nothyng els but a shadowe: yet are we so wrapped therein that no man thinketh vpon any other thinge, but to make prouision for a hundreth yeres. And to be short, it semeth that we should neuer depart from this world, we are so occupied on things of the world. 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. Paule also saith that now we are lodged in a cabine:* 1.2 the body of a mā is not a house worthy to be called a goodly dwellyng, or buyldyng: for in it is nothing but trāsitory, wherfore let vs mourne wayting tyll we may be fully restored, and let vs not be tyed so to this world but that alwaies we may be goyng forward. For the vnfaithful how so euer it be, they shall come to theyr ende: but by no meanes come they neare vnto God, but ra∣ther they are settled in this worlde, and in the steade of goynge forewarde, they do drowne them selues more depelye in it. 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 be∣fore his time.

Touchyng this that Ezechias saieth, that he was cause of his owne euil, let vs also practise well this doctrine. So ofte, and when soeuer it shall please God to afflicte vs, we se that we are gyuen to murmurynges: 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. So then, that we may con∣fesse 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: it is I that am cause of this euill.

It is true that by and by he attributeth that to God: but they both agre very wel, to wyt, that man be authour of al the miseries y^t he endureth, and that God neuertheles worketh as a Iudge. For when an euil doer shalbe punished, he ought not to complaine of his Iudge: but rather for as muche as he seeth him selfe to haue offended the lawes he should condempne him selfe, and also he should know that God by thauctoritie of iustice brought him to that iust punishment, euē so must we do: that is to say, that fyrste we acknowledge that if God do afflicte vs, it is not bycause he ta∣keth pleasure in tourmēting vs: but that he must rewarde vs as we haue deserued, thoughe yet he hath not altogether regarde to our offences: For what a thinge shoulde that be? we shoulde be an hūdred thousand times ouerwhelmed if he wold vse rigour towardes vs: but accordynge to that, which he knoweth to be good for vs, he chaste∣neth vs, although we haue our mouth alwayes closed, and that no murmuryng escape thereout.

And nowe to the rest, whan we shall knowe that we haue prouoked his angre, let vs vnder∣stande that we may not go fourther than our sel∣ues, to say who is y^e cause of this? but let vs sim∣plie accuse our selues. 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.

In which wordes Ezechias sheweth howe horrible the displeasure of God is, for he meaneth that god nede not deuise this policie, or that, whē he would be reuenged on mē: but if he speake the worde, the thinge shall forthwith be done. To be short he sheweth here what the power of God is, on the one side, and what the frailtie of man is on the other side. 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 wese howe men drawe backe alwaies: and although God handle them streighly, they think they may finde some way howe to flee from hym. To be shorte, we thrust out time with oure shol∣ders (as the prouerbe is) and promise our selues, leysure enoughe, and thoughe the corde be straite, yet we conceiue still some vaine hope. And what is y^e cause therof? that we haue not respect to our frailtie: for there is no minut of tyme, when deth threateneth vs not: And if we are now standing vpright, at the turning of a hande, behold we are fallen. On the other side we are ignoraunt of the infinite power of God: 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, and loe, we shall be broughte to nothinge. It is not without a cause that Ezechias sayeth here, that from morning tyll night, he shalbe brought to naught.

For we heare also that we are not sustained, but in this that God geueth vs strength:* 1.3 but if he withdraw his spirite, it must nedes come to passe that we beyng troubled, must immediatly fayle.

But if he shewe him selfe to be againste vs, and that he persecuteth vs, then must we be yet more striken downe.

Folowynge then the admonition of Ezechi∣as, let vs after consider howe feble we are, and let vs acknowledge what we be of oure selues: To witte, that euery minute God sustaineth vs: but that death neuertheles besegeth vs, and that it neede not make any great assaute to ouerthrow vs: for one blast onely were ynoughe. And loe streight waies we shold be withered like grasse:* 1.4 as we shall se in the fourtie Chapter of Esay.

Moreouer let vs acknowledge what the wrathe of God is when it is armed agaynst vs. For God is not lyke vnto creatures, 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. Seynge it is so then, let vs learne to walcke in carefulnesse, commyttynge oure lyues into hys handes, and let vs knowe that we are nothynge at all, but in so muche as we haue oure beynge in in him: And so muche rest as it pleased hym to geue vs, let vs attribute it whollye to his grace, and so when he prolongeth our life: 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.

Now he addeth that he chattered as a Crane or as a swallowe, and that he mourned like a Doue.

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. 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: but when a man is so striken down that he can not declare what he ayleth, 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 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. Ezechias then sayeth that he was so. Now there is no doubt, but that he had hys respecte vnto God cheifely: As if he shoulde saye, that menne perceaued well ynoughe the heauynesse that he was in: But whan that he woulde frame anye request vnto God, he was as it were dombe, & that on the one syde the sick∣nesse troubled hym, and yet he coulde not plaine∣lye expresse what he ayled: so that he was in two extremities. Thone, y^t he was in such sort locked vp within, y^t with great payne could he fetch out any cōplaint. The other y^t he was oppressed w^t so vehement passyons, that he wyste no wheare to begynne to make his Prayer. 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, as it were brought to naught: but that was because he had a spirituall conflict, felynge his sinnes, and knowynge that God was his iudge: for (as we touched yester∣day) this trouble surmounteth all the other.

It is very likely that Ezechias had an extreme paine, wherwith he was throughly strikē down: And also it may be coniectured that it was some burnyng pestilence. Beholde then that his paine was great in it selfe: but that was nothing in cō∣parison of the conceiuing of Gods wrath, whē he behelde his sinnes, and knewe God to be armed against him as his aduersary, and that it was he that persecuted him. This was it that in suche sorte affraied him: And in dede, whan a man is brought to that point, all his courage and iolytie must of necessitie faile: 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, when a man wyll thinke to do so. It is true that a man may be constant to indure afflictions when God shall sende them: but how? so farre forth as he shall be strengthened of God. Agayne if men trouble or molest one, he will cōsider that he hath to do w^t creatures: if he suffer any trouble, well, he biteth on the bridle: but whē God summoneth vs to appeare, and maketh vs to fele that we are giltie before him, and that presently we must ren∣der an accompt, that our sinnes threaten vs, and that in the meane time we perceiue eternal death to abide vs: there (as I haue saide) can we not thinke that we haue any strength to make oure partye good, except we were more then in a mad rage. Let vs not then think straunge if Ezechias be so stricken downe, for he hathe not to do wyth resistyng sorowe, neyther with withstandyng in∣iuries done vnto him on mens behalfe: neyther b••yng down his sholders to endure any afflictiō, but he hath to fight agaynst God.

and howe could he perfourme that? than must he nedes be as a water that is powred out and spilt. See nowe what is the cause that he could frame no maner of complaint to expresse his griefe, and yet could he neuer kepe silence. Se also why Da¦uid sayde that sumtymes he helde his peace, and by and by after he set on crying and roring out,* 1.5 & yet felt no release. We se that the passiōs of Da∣uid were like to these of the good king Ezechias: as in deede he also addeth that his synnes trou∣bled hym, and that he was affrayed of the wrath of God, he kept not then any certain rule or mea∣sure, 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, and yet styll the payne continewed.* 1.6 And in an other place he saith y^t he held his peace as if he had bene bridled, & had concluded in hym self to vtter not one word more: no (saith he) I wyll be as a dome creature. I wyll not speake, I wyll not brynge forthe one sillable: yet notwithstanding (saith he) I felt the griefe increase, and kindle more and more, euen as a fyre that is long kept very close, if it be ope∣ned then the strength encreaseth & sheweth grea∣ter force, and breaketh out in a flame, so Dauid protesteth that in his anguishe, when he had de∣termined to kepe silence and to say neuer a word, euen then was he deceaued, and shewed all that was hyden in his harte, although it were not by wordes well ordred and placed. And to be short, they that knowe in deede what the wrathe of God is, wyll speake and crye, and yet they know not on whiche side to begin: and again when they holde their peace they wote not why they doe it:

but they ar alway in anguish. And we se a notable exāple of al these things in y^e good king Ezechias.

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: he seeth that we shall not be able to endure suche tormoiles and as∣sualtes. He spareth vs thē: but whē it shall please him to proue vs in such sorte as we reade here in the example of kyng Ezechias: We muste then be armed with this doctrine. This it is then that we haue to beare away. Now to the rest: let vs lerne what is al the constantie of men. They may well shewe some token of valiantnes when God doth not shew forth his force against them, 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. 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. And what is the cause of that? but for that euery man hath an eye to his felow, and therefore think we our selues to be strōgly fournished. But we ought to lift vp our wit to God, for there shold we finde, that so sone as he setteth vpon vs we be∣come as nothynge. Let vs then learne to knowe what it is to plonge our selues downe to the bot∣tome in one minute, so sone as God maketh vs to fele his wrath: Let vs also learne that vntil we be spoiled of all cōfidence in our selues, we can not be set in y^e array of right humilitie. For so long as mē haue any opiniō of thēselues, & think y^t they cā do this or y^t, it is certaine y^t they robbe god of y^t which belōgeth vnto him, & so whē they lift vp thēselues without stay to rest vpō, it is to breake theyr own neckes. This it is thē y^t we haue to hold in memo∣ry,

that all the imagination of mē when they trust in their own strengthes is nothing but a dreame, bicause they loke not vpō God, & do not there stay themselues, y^t they mighte be spoiled of all vayne ouerwening of thē selues. Nowe when we heare speake of such a chattering, & that Ezechia cōfes∣seth y^t he could not bring forth one word, but y^t he stāmered, not wottyng what to say: let vs knowe that whē our Lord shal presse vs in such sort that we ar not able to frame one request, or to haue one formall prayer, the gate yet shall not be locked a∣gainst vs, but y^t we maye haue accesse vnto him: Which I speak bicause this tentation is very dā∣gerous. It is true that if we perceiue not in oure selues a zele to pray vnto God, & also a disposition to way depely the promises whiche he geueth vs, to take boldnes to approche vnto him, y^t ought to displease vs, & we oughte to thinke y^t we are farre frō him on our behalfe: but yet we must ouercome this tentatiō. Thē when a man shall fele himself in suche troble y^t 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, yet must he pray how so euer it be, & in what sort: at y^e least, let vs chatter, y^t is to say, let vs cast forth gro¦nes▪ & sighes▪ which may shew̄ some excessiue pas∣siō, as if we wer euē there vpō y^e rack, & God hea∣reth euē those groninges: as also we se y^t s. Paule saith, y^t the holy gost moueth vs to vnspekable gro¦nes, such as can not be expressed.* 1.7 Therefore if one would make an arte of Rethorick of y^e praiers of y^e faithful, it is a great abuse: for our lord hūbleth vs to this end, y^t we shold not imagine to obteine any thing at his hāds by any fair tale: he had rather y^t we were so confused, y^t we had not only one word

a right in oure praiers, but that nowe we shoulde cast out puffynges, and blowinges, and anon that we should abide styll with silence: alas my God, alas what shal I do? and when we shall mourne so, that we should be so wrapped in, and tangled, that there should neither be begynnynge nor en∣ding. Thē when we shalbe brought to that point, our lord knoweth this kind of lāguage, although we vnderstande it not, and although our perplexi∣ties hinder vs, that we can not bringe forthe one perfect sentence, so that men also vnderstande not what we would say: yet God (as we haue said be∣fore) wyll heare vs well ynoughe. Se then what we haue to learne at this time: that if troubles op∣presse vs, so that Sathan by meanes therof go a∣bout to exclud vs that we shold not pray to God, but y^t 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: That he made rekening vntill euening, & that God brake all his bones, as yf he were in the throte, and betwene the clawes of a Lyon. In saying that he made reckening vntil night, he meaneth that he cast his accōpt, well then I will se what will happen betwene this and nyght: but (saith he) the euill encreased: for I knew not yet sufficiently the terrible & dredfull mighte of God, when he setteth him selfe agaynst a pore creature. Now then we haue yet to lerne, that by the word of God, we haue bene taughte what is his force, and that we haue also fealte it by experience, al∣thoughe we conceaue thereof but a portion onely. 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. So thē let vs lerne to cōsider what is y^e power of God, & therunto to applie al our wit & studies, & to be desirously min∣ded to walke in his feare, & to dread his maiestye, knowing y^t he doth let vs fele but a smal tast of his strength. For if he would lay hard to our charge, we should finde y^t whiche we before thought was as a farre of, & as it were in a dreame. This was it that the good kyng Ezechias ment to expresse, that we should learne by his exāple not to recken without our hoste, but y^t we should know y^e mar∣ueilous are the iudgementes of God, & the correc∣tions which he sendeth to punish the sins of men, and y^t then we should thinke that we haue not yet cōprehēded all, for our capacitie is to sclēder. But that we are guided vnto it a farre of, y^t is to saye, that if so be, y^t when God doth chastise and correct vs, we be forthwith taken with feare, & 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, and that therby we may be alway so muche the more styrred vp to feare him.

Now as to the similitud of the Lyon, it semeth that Ezechias doth here a wrong to God, for this is not to speake of him with suche reuerence as he deserueth to compare hym to a cruell beast, y^t de∣uoureth, bruseth, destroieth, teareth & breaketh al.* 1.8 And we know y^t the scripture preacheth vnto vs of God, cleane cōtrary thereunto, y^t is to say, that he is kind, pitiful, pacient, ful of mercy, ful of equi∣tie & mildnes: briefly that he beareth such loue to men, y^t he desireth nothing but to handle thē dein∣tely as his owne children. 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: But the good kinge meant not here to protest against God: but onely he hath de∣clared his passions, & he did it not to preache hys own praises, as we haue already sene, but he had rather to receaue this shame, euē to y^e ende of the world, y^t men might know what his frailtie was, & that we should haue such instruction thereby as might profit vs. And thus Ezechias hath not spa¦red himself, but hath set him self out vnto vs for an exāple y^t we might se how he was takē with feare & therby learne our selues to feare God, & also to arme vs w^t his promises whē we shal come in such troubles, to thend y^t we may cōtinew to cal vpon him: & though we faile in al this, & become altoge∣ther cōfused, yet let vs still hold this point to offer our selues to god, to sēd forth vnto him our sighes & groninges. And this is it y^t we haue hereby to learne. Now is it not w^tout cause y^t Ezechias cō∣pareth God to a liō, for (as we haue sene before) al the peines y^t we shal fele in our bodies, & al y^e gre∣ues y^t we may cōceiue are nothing in cōparison of this cōceuing of the wrath of god, & this is y^e cause y^t we say y^t the spirituall battailes are much more hard thā al other tētations y^t we can haue. We cal spiritual battails, whē god cōpelleth vs to cast an eye vnto our sinnes, & on the other sid so awaketh vs y^t he maketh vs haue in mynd what his wrath is, & to cōceue y^t he is our iudg, & y^t we be sūmoned to appere before him, to render accōpte. 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 y^t we may haue as in the world. Nowe when we shalbe come thus farre, we may not maruel if god

be vnto vs as a liō, as to y^t we fele of him, for thys word is not here spoken as touchinge the nature of God. And when he hath thus turmented the king Ezechias, it is not for y^t he hath forgottē his goodnes & mercy, which on thothersid he sheweth vnto him. But it was nedefull y^t Ezechias should first know himself to be in the hāds of God, as be∣twene the pawes, & in the throte of a liō, & so must it be that we come to the same point as I haue al∣ready saide, for otherwise God can not winne vs. There is suche an arrogancye in vs y^t we alwaye think our selues to be strong & mightie, & that we can neuer be beaten down but with a great thon∣der and lightening. And forasmuch as we can not magnifie the power of God as it ought to be, we talk of it, & we think somwhat of it, but we do not geue vnto it an infinite greatnes so as we be raui∣shed when we think of it, & so as it occupie all our senses in such sort as it ought. It behoueth ther∣fore y^t our lord do (as a man wold say) trāsfigure him self, y^t is to say, make himself terrible more thā all y^e lions in the world, & that he declare himselfe vnto vs w^t such a power y^t we be vtterly afraid w^t all, euē as if we espied a hūdred deathes. For the wrath of god is not only to make vs die: but we se the gulfes of hell opē whē god sheweth himself as our iudge. It is therfore no maruel if we be thē so astonished, as if a liō shoulde teare vs in peces be∣twene his pawes, & break our bones w^t histeth, & if we cōceiue such horror whē god is against vs: frō hēce thē procede al these cōplaints y^t we see in the Psalmes. They y^t ar not exercised in these batails & perplexities, think y^t Dauid meant to make his trouble greater thā it was, or they thinke it likely that he was very delycate? but when we come to the profe, we fele y^t there is not one word to much

for the stormes that the faythfull fele when God searcheth them earnestly and to the quicke, sur∣mount al that may be expressed with mouth. Let vs not thinke then that this similitude that is here put forth by the kyng Ezechias is superflu∣ous, for we shall finde the maiestie of God a great deale more dreadefull then all the woordes here conteined can expresse, when it shall please hym to call vs to accompt, and make vs fele that he is a iudge: 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 y^e tast of his goodnes, & 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, 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 plun∣ged euen to the depth of hell, were it not that he helde vs fast by the hand, and that we were after a secrete maner stayed by hym, although we see not howe. 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, and reste our selues vpon the maiestie of God, and that we bee altogether throwen downe vnder that maiestie, and yet ne∣uerthelesse that we may knowe the ende and ne∣cessitie that we haue of hym to vpholde vs, euen after an incomprehensible maner. 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, 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: as it is certaine that Ezechias had neuer bene releued, if God by his holy spirit had not susteined hym within, and enlyghtened hym whyle he was in these great troubles. Now af∣ter he hath so sayde, he added. Lorde, the payne vexeth me sore, comfort thou me. But what shall I say? It is he that hath done it euē as he hath sayde it. 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. The word that he vseth sig∣nifieth some time to answer for, which mē terme to be suretie, it may then be thus expressed. Lord be thou my suretie in this extremitie, for I can no more. Thou seest that there is no more power in me, then must thou aunswere as suertie for me in my place. And this worde also is often among the complaintes of Iob. But it signifieth also to refreshe, 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: as if a man should declare that he hath nothing to satisfie his creditour that which he oweth, he commeth then to God for re∣fuge. 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. For while mē kepe I wote not what remnant, it is sure that they

shal neuer cal vpon God but by halfes. We must then be so brought in subiection that being alto∣gether stripped naked of our selues, our folly may constrayne vs to seke in God that whiche wan∣teth in our selues. Loe this is one thing to be no∣ted: 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. 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. Loe this it is that we haue to learne of this place. But it is true that we are not alway pressed as Ezechi∣as was, but howe soeuer it be, though the con∣straint be not so violent, yet ought we to be spoy∣led and voide of all false perswasion of our owne strength that God may be glorified as he is wor∣thy. And in the meane tyme as I haue sayde, let vs followe with our prayers and requestes vnto God, though we be so vanquyshed that we haue not one whit of strengthe in vs, let vs neuerthe∣les haue our recourse to our God, & he shall geue vs that whiche we want, for asmuche as in hym lieth all the fulnesse of good thynges.

Nowe he further addeth, and what shall I saye? for he that hath spoken hath also done it. 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, and that now he hath his mouth open to confesse the goodnesse of God. But the naturall meanyng of the text beareth it not. Ra∣ther Ezechias breaketh his matter to shewe the anguishe whiche suffered hym not to continue as

he would gladly haue done. 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 ser∣uauntes. Then when God hath so sharply afflic¦ted his people, ther haue bene such like requestes as nowe and then the faythefull enterlace al∣wayes, I wote not howe, as if they were vtterly cast awaye. So doth Ezechias now.* 1.9 And there is an example verye lyke in the nyne and thirtye Psalme, whiche we haue already alledged. For there Dauid also acknowlegeth that he had to do with God. 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, nor to pursue actions, there is nothyng better for me than vtterly to kepe silēce and take the condemnaciō vpon me. And in Iob we see many suche lyke complayntes. Nowe let vs come to the meaning of Ezechias. What shal I say? it is he whiche hath sayd and he also hath done it. He lamented not as they whiche founde no hope, for suche people wyll crye alas, but all their sighes vanishe awaye on the ayre. 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, as it is said in the Psalme. Ezechias hetherto hath folowed this order, y^t is that he hath opened al his perplexities and cares whiche he endured as if he layde them abrode rounde about God. But now he reproueth hym selfe. Alas sayeth he: what shold I doe? for it is God hymselfe whiche hath sayde it and done it.

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. What shall I auayle thē in all my prayers?, what shal I do? And I wote not whether he wil haue pitie on me. We se now howe Ezechias outraged against him selfe. It is true that suche disputacion proceded of infide∣litie, but it is necessary that there should be in fi∣delitie in vs to the ende that our fayth might the better be proued. Yet this is not ment to speake properly that we shoulde be infideles, when we are so tossed with vnquietnes, 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, and that without him we should be a hūdred thousand times vāquished euery houre. Lo in effect what Ezechias ment to declare here. What shall I say? For I fele not that the pray∣er and entreating whiche I can make, doth pro∣fit me, and why? God afflicteth me and I fele no maner of ease. I am afrayd to present my selfe be∣fore him. Yet neuertheles I truste that my re∣quest 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, and I fele by profe that thys message is not as a threateninge of lyttle chyldren, but that God hath published and pro∣claymed warre against me, whiche he hath done as it were with fyre and bloud, and it appeareth that there is no more remedy.

Nowe haue we here a good place to shewe vs that we ought to despise Sathan and al vnfaith∣fulnes, when we haue to doe with prayinge to

God, so that when we shall haue a hūdreth thou∣sand disputacions, yet we shall not let to cōclude, so it is that I shall ouercome all maner of lettes in the strengthe of my God, and I will seke him although he repulse me, & though it appeare that he hath an hundred armies to thruste me far frō hym, yet wyll I come vnto hym. Thus haue I tolde you howe we ought to be armed when we are to praye vnto God. 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. And there is none of the faythfull whiche doeth not fele this more than he would desire. 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. When then the deuill shall set before vs: 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, and force our selues to breake through al stayes trea∣dyng vnder foote suche wandryng discourses.

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. 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. But yet such dis∣putacions 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 de∣adly offence, and if God dyd not vpholde vs in our feblenesse, we coulde not but bee drowned. But howesoeuer it be, after we haue bene con∣dempned, after we haue felte that our spirite is wrapped in many dispayres, and that we are in a maze: 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: I muste yet pray and seke for my God. And why? for he hath sayde that he wyll heare them that seeke vnto hym, euen from the depest bottomes. Now then loe, this is the fit tyme when I must goe to him. This it is that we haue to learne of this doctrine of Ezechias, when we see these broken vnprofit tales, and that he hath chattred, and we see hys passions so excessiue that they torment hym. 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, and styll to followe on tyll we fele the relefe that he doth promyse vs, 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.

Nowe let vs throwe oure selues downe before the maiestie of our good God, acknowe∣ledging our faultes, praying hym, that more and more he wyll make vs to fele them, vntyll suche tyme as we be vtterly spoyled. And though he haue alway muche to reproue in vs: 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, and that we maye be so holden in his obedience that we desire no∣thyng but to offre our selues vnto hym and by hym to bee throughly sanctified. And that not only he graunt this grace vnto vs, but also to all peoples and nations.

Notes

• * 1.1

  Math. 6.
• * 1.2

  2. Corin. 5.
• * 1.3

  Psal. 104.
• * 1.4

  Esay. 40.
• * 1.5

  Psal. 23.
• * 1.6

  Psal. 39.
• * 1.7

  Roma. 8.
• * 1.8

  Esay. 103.
• * 1.9

  Psal. 39.