Vers. 4. If so bee the Lord thy God hath heard the words of Rabshekeh, whō the King of Ashur his master hath sent to raile on the liuing God, and to reproch him with words, which the Lord thy God hath heard, then lift thou vp thy praier for the remnant that are left.
[Obiect.] IT seemes that Hezekias doubts whether the Lord would heare or no: for the particle Vlai, is translated, if peraduenture; and it is ta∣ken in this sense almost throrowout the whole Scripture. [Ans.] But we must note that the faithfull are accustomed to speake thus, though they bee most assured that God will succor them. They are indeed somewhat per∣plexed, but it is onely in regard of the diffi∣cultie, of the temptation wherewith they are pressed. Hezekias might well doubt, if we looke vpon the estate as it then presently stood: but hauing turned his eies towards the word of God, hee became more certaine of Gods will, and then ceased to tremble any more. Now because it cannot be auoided, but the flesh will alwaies fight against the spirit in the faithfull, and so ouercharge them, that they are faine still to drag ye wing or to traile the leg after them, they sometimes fit their words according to the difficultie which pre∣sents it selfe before them. And in other pla∣ces we may obserue, that Gods seruants haue spoken on this manner, though the matter were out of doubt. For when Saint Peter ex∣horted Simon the Magician to repentance,* 1.1 he addes; If paraduenture the thought of thine heart may be forgiuen thee: but hee therein counsels him not to tremble, or to pray in vnbeliefe, because such a praier had been in vaine: but he sets before him the greatnesse of his sinne, that hee might quicken him vp with the greater feruencie to awaken at the last, that hee might proue a true conuert in∣deed. This word if then, is not put here in a doubtfull sense, but sign••fies that which wee vsually speake, it may be, when we dare hope or promise something to our selues.
Neither doth Hezechias speake thus, as if God vnderstand not what the wicked say, or as if he were vtterly ignorant of it, but be∣cause this principle was fixed in his heart; to wit, that the Lord is neer vnto all such as call vpon him in truth: he now therefore armes himselfe with praiers, and is fully resolued to withstand all distrust. And for as much as he could not attaine the goale without great strife, he saith, peraduenture, or, it may be. Note also that he addes heere two sorts of hearing, which in part resolues this question. True it, is that at the first there seemes to be some re∣pugnancie in these words; It may be hee will heare the words which he hath heard: but it is a very apt kind of speech; for Hezekias is cer∣tainly perswaded that nothing is hidden from God. He onely disputes in himselfe, whe∣ther God would examin this miscreants blas∣phemies. For in regard that he often defers his punishments for a time, and seemes to winke at mens impieties, it seemed that hee now also tooke no knowledge of these blas∣phemies. Lastly, he takes it for granted, that all things are manifest & naked before Gods eies: onely he askes in some perplexitie, whe∣ther the Lord indeed will shew himselfe dis∣pleased with Rabshekehs railing, by some out∣ward signe or no; that is, not to let him es∣cape any longer vnpunished? To be short, he desires to see the execution thereof, which is then performed, when God sets those things in order againe, which before were cut of frame and confused; and when hee shewes himselfe the Iudge. For then wee proue by experience, that he hath indeed had respect vnto the welfare of his people. Thus Hezekias askes; Lord, couldest thou not heare the blas∣phemies of Rabshekeh, to reuenge the same? or, art thou not able to shew that the glory of thy name is deere and precious vnto thee?
When he calles the Lord Isaiahs God, his meaning is not as if hee were peculiarly ser∣ued by one man onely; neither doth he here∣by cut off himselfe from the number of the faithfull: but because praiers flow from doctrines, this holy King speakes honourably of the Prophets ministerie, and testfies, that he is the true seruant of God. Sometimes this relation extends it selfe further; for all the faithfull doe iointly call vpon God, who holds them all in the number of his people.* 1.2 But he is called Isaiahs and Pauls God, in regard of their particular calling.
Lift vp praiers.] This is the second cause for which Hezekias sent his Ambassadors vnto Isaiah; to wit, that he might also inioy the be∣nefit of his praiers with others. In which we see, it is not the Prophets office onely to comfort the afflicted, by setting the promises of life before them, but also to pray for their saluation.* 1.3 Let not the Ministers and Prea∣chers of the word thinke that they haue dis∣charged their duty then, when they haue ex∣horted and taught those that depend vpon them, vnlesse they adde praiers thereunto; for it is all our duties so to doe. But Heze∣kias sent to the Prophet chiefly, that hee might shew the way vnto others by his ex∣ample.
To lift vp praier, signifies nothing else but to pray; yet the phrase of speech is to be no∣ted, for it shewes how our affections ought to be ordered in praier. The Scripture in euery place wils vs to lift vp our hearts vnto hea∣uen, for otherwise we shall pray without any due reuerence at all to Gods Maieslie. Be∣sides, our blockishnesse is so great, that as soone as we enter into praier, there comes grosse imaginations touching the maiestie of God into our mindes; so as if he should not call vs away from them vnto heauen, wee would rather seeke him vnder our feete, then there.
To lift vp praier then, is so to pray, that our hearts be not glued to the earth, nor yet that we conceiue ought of God, that agrees with carnall or fleshly conceits: but attribu∣ting