A commentary vpon the prophecie of Isaiah. By Mr. Iohn Caluin. Whereunto are added foure tables ... Translated out of French into English: by C.C.

THE XXXVII. CHAPTER.

Vers. 1. And when Hezekiah heard it, he rent his clothes, and put on sack∣cloth, and came into the house of the Lord.

THe Prophet shews that nothing remained to this good King but one onely hope of saluation; namely, to powre out his com∣plaints into Gods bo∣some, who is a iust Iudge: according as it is said, Psal. 123.2. The eies of the faithfull wait vpon him, euen as the eies of bond ser∣uants wait vpon their masters and mistrisses, when they are oppressed. When Ierusalem then seemes lost, Hezekias destituted of all humane helpes flees vnto God for his pro∣tection. And thus he confesseth, that this is the onely remedie when things are become desperate. Now herein Gods grace shined in such wise, that it was a manifest miracle shew∣ed to all, when the King with all his subiects were deliuered out of the mouth of the lion. This circumstance therefore is to bee no∣ted, to the end wee may take knowledge of the excellencie of so great a benefit.

Heere we are also taught what course to take in extreme dangers: wee must not bee slothfull nor idle in crauing helpe of God, who by this meanes calles vs vnto him. Wee must not then stand amazed nor dismaied, but rather be pricked forward by our neces∣sities, which presse vs to seeke his assistance: for that vse Hezekias makes of his afflictions. He goes forthwith into the Temple, no other∣wise then into a place of refuge, to hide himselfe and his people vnder the shadow of Gods wings.

Thereunto hee also ioines the outward signes of repentance, he rents his garments, he puts on sackcloth, and couers himselfe with ashes, & doth other things, which were then solemne signes of godly sorrow, by which (be∣ing vnder sore afflictions) they condemned themselues before God as poore malefactors, and humbly sought pardon of him. Now the modestie of this holy King is wonderfull, see∣ing he is not ashamed to prostrate himselfe

in the presence of his God, though he had brought so worthie things to passe, and was adorned with so many rare and excellent ver∣tues. On the other side we may behold in him a wonderfull courage of mind, and sted∣fastnes of faith, in that the weight of so great a triall hindred him not freely to seeke vnto that hand for help which sharplie assailed him. There is not one amongst an hundred to be found but will murmure if God doe touch him but a little more then ordinarie; yea, they will be readie (if they haue done any good) to twite God in the teeth with it, and thinke themselues but hardlie recompenced for the same at his hands. Others will com∣plaine and say, It is but in vaine and time lost to serue God, when they see things fall not out as they would haue them. But wee see none of these things in Hezekias, for he is not ashamed to confesse his fault, notwithstan∣ding he was indued with the true feare of God.

Therefore if we desire to seeke reconcilia∣tion with God, and to feele his fauor in the day of aduersitie, let vs giue some testimonies of our repentance, and francklie acknow∣ledge and confesse our sinnes: for afflictions comes not out of the dust, Iob. 5.6. but God solicits vs thereby to amendment of life. I grant that sackcloth and ashes serue to little purpose, vnlesse the affection of the heart go formost: for hypocrites (as we know) are but too forward and ouer-liberall in their cere∣monies. The Holy Ghost (as wee haue seene before) requires these exercises, and giues them their iust commendation; yet so, as they be alwaies vsed to a right end. And no doubt it was also a signe of singular modestie and meeknes, to see this good King and all the people by these helps to stirre vp one a∣nother to the feare of God: also, in that he clothed himselfe with this deformed and base apparell the more freely to confesse his fault, which is an humilitie that Kings and Princes are ashamed to imitate.

Vers. 2. And hee sent Eliakim the steward of the house, and Shebna the Chancellor, with the elders of the Priests clothed in sackcloth, vnto Isaiah the Pro∣phet, the sonne of Amos.

3. And said vnto him, This is a day of tribulation, and of rebuke, and blasphe∣mie: for the children are come to the birth, and there is no strength to bring forth.

BY this Ambassage he not only meant to call Isaiah to lament this calamitie with him, but also to haue some consolation from the mouth of the Lord; for if prayers be not grounded vpon the word of God, they will be but so many words cast into the ayre. Wee know that the vnbeleeuers will make both loude and long prayers, and yet flee away from God, either by despising, or in vtter re∣iecting his promises. Here is a signe of Heze∣kias his true deuotion then, that being kind∣led with the zeale of prayer, he addes there∣unto a cōfirmation of his hope, lest he should faint vnder the temptation; also, in that he keeps himselfe close to the meanes ordained of God, and desires to heare his voice by the mouth of his Prophet Isaiah. For albeit he re∣sted vpon none but God only, yet he reiects not the testimonie of a mortall man like him∣selfe: and this is the cause why the title of the Prophet is here expreslie mentioned, because he sent to Isaiah to be confirmed by some new prophesie. And thus he names him, not as a priuat man, but as the seruant of the Lord, whose office it was to comfort the King by some word of consolation.

There are two notable remedies then by which we are succoured in affliction. First, we must call vpon God for his deliuerance: Se∣condly, we must send for the Prophets of God (if they be to be found) that they may giue vs some word of consolation: for it is their charge to comfort and refresh the afflicted, by setting the pretious promises of life be∣fore them. But if Prophets be wanting, yet we shall haue sufficient and full consolation in the word it selfe. For we must aske counsell of these Prophets which God hath sent, not only during the terme of their liues, but for euer afterwards, and of those that succeed them: for although themselues be dead, yet we haue their bookes still with vs: their do∣ctrine liues, and shall remaine for euer: but the summe is, we must alwaies aske counsell of God.

Some may demand, [Quest.] whether Hezekias was not sufficiently instructed, and furnished with the promises, was it not a signe of infidelitie in him then to seeke for new promises of the Prophet? I answere, [Ans.] It is not to be imputed to him for infidelitie or distrust that he seekes a new promise, because being best acquain∣ted with his owne infirmitie, he was not asha∣med to seeke new confirmations of his faith. The flesh alwaies solicits vs to distrust, there∣fore we ought not at any time to despise new supplies: nay rather it stands vs in hand to vse all the best meanes we can to beate back the multitudes of temptations which dayly presse vs. For Satan inuirons vs so close on euery side, that if we be not well furnished indeed, it is not possible for vs to wind out of his snares and intanglings. Although we be well instructed in Gods word then, and haue learned that he will surely help vs in the day of trouble, yet when some extraordinarie surge or waue ariseth, it is all the need then to get vs to the mouth of the Lord againe and againe, and still to seeke out new confir∣mations to comfort, quicken, and strengthen our faith. We haue no particular prophesies now, but we ought to applie the generals to our particular vses, because they were writ∣ten for our learning, Rom. 15.

In that Hezekias sent Ambassadors to Isaiah, and went not himselfe, it was because he praid in the Temple: for it appeares the mourning was generall, in regard that both the elders and counsellers were clothed in sackcloth, it is also very probable that the King had proclai∣med a publike fast. Let vs also note, that Isaiah liued not in the Kings house to giue himselfe

to iollitie there: but in his absence, God meant to proue the faith of this good King.

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 y^e 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, 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. 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. 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

that vnto him which sutes best with his diuine nature; also that we aspire vnto hea∣uen with an ardensie of zeale, and with all our affections. It is in this sense that Dauid saith; Oh, let my praier come before thee as incence, and let the lifting vp of my hands be as the euening sacrifice.

Moreouer, Hezekias desires Isaiah to pray for the remnant that were left. This circum∣stance might serue to bow the Lord: not that he is to be bowed, as men are: but thus hee deales with vs, and is contented to stoope downe to our weaknesse. Be it that our case is so desperate then, as we are euen at the pits brinke, as they say; yet must we lay forth our miseries before God, that thereby wee may gather some consolation; because himselfe protests, that he hath respect vnto the poore and needie. Yea, the neerer we are to destru∣ction, with the greater affection ought we to craue his aid and assistance; as wee see Heze∣kias here doth, when all things were become desperate.

Vers. 5. So the seruants of King He∣zekiah came to Isaiah.

6. And Isaiah said vnto them; Thus say vnto your Master, Thus saith the Lord; Bee not afraid of the wordes that thou hast heard, wherewith the ser∣uants of the King of Ashur haue blas∣phemed me.

AS the Prophet hath told vs before, that the onely refuge the King had, was to aske counsell at Gods mouth: so now hee shewes that it was not in vaine, because hee receiued such comfort and consolation from him as his heart desired.

By this example we are admonished, that if we seeke reliefe from the Lord, by dischar∣ging all our cares into his bosome, wee shall neuer be left succourlesse. And albeit such Prophets, as Isaiah was, are not alwaies to be had in the world, yet will he not faile to meet those that wait for his helpe in due season, and with such meanes as shall be answerable to their necessities.

Now Isaiah saith in the first place, that he answered them in the name of God: for hee af∣firmes that God is the author of this his mes∣sage. The Prophets were alwaies to haue re∣gard that they spake nothing of their owne heads: also, it was necessary that God should come betweene with his authority, in a mat∣ter of so great consequence. Thus then our Prophet shewes, that God preuented (as it were) the praiers of this good King. The false Prophets brag much of Gods name, yet false∣ly: but Isaiah being the very organ of the ho∣ly Ghost, doth iustly come in his name that sent him: and in that hee forbids him in the first place to feare, he therein would haue He∣zekias to hold fast his confidence, or at least to wait in hope and silence.

As oft as we heare these words feare not, let vs know that peace which faith begets in vs, is here recommended vnto vs: for all they which in resting vpon God, doe wait for deli∣uerance from him out of their trials, such ob∣taine victory by their patience, ouer all seares; so as they inioy sweet peace in the middest of the sharpest troubles. Moreouer, that this good King might with the more cheerfulnesse expect a ioyfull and an happy issue, our Pro∣phet plainely shewes, that God takes himselfe as a partie in this cause, which he now minds to take into his owne hands: for he cannot in∣dure that the wicked should abuse his name. And therefore they are to looke in the end, that he will shew himselfe a iust Iudge in pu∣nishing them for the same.

By the word seruants, hee amplifies the in∣dignitie of the fact: for had the King himselfe vttered these blasphemies, it had bin a thing insupportable, that the Lord of glory should haue bin so proudly disdained and reproched by a mortall man; much lesse then should he indure to be railed vpon in such wise by one of his vassals. And thus the condition of the person that railed, makes the offence more odious.

Vers. 7. Behold I will send a blast vpon him, and hee shall heare a noise and returne to his owne land: and I will cause him to fall by the sword in his owne land.

SOme translate; I will put my Spirit within him: as if the Prophet spake of some secret instinct of heart; but this is too constrai∣ned. The similitude is very apt, in that hee shewes God hath a whirle-wind in his hand, which shall driue Sennacherib away before it into another place. The holy Scripture is of∣ten wont to vse such a kind of speech, in comparing the wicked to straw and chaffe; because God is able with the least blast of his mouth to scatter them whither soeuer hee will; euen then when they thinke themselues at the strongest. Hee compares the trouble then which fell vpon the host of Sennacherib, to a whirle-wind, which carried him violently out of Iudea. In the next place, he sheweth that it will bee as easie for God to chase this enemy away, as it is for a whirl-wind to driue chaffe or straw before it. The like is to bee said of all tyrants, bee they neuer so strong and mightie.

We may perceiue that the clause, hee shall heare, is added by way of exposition: & there∣fore I had rather resolue it into a particle of shewing the cause, thus, For hee shall heare a noise. For he speakes of this blast, which as soone as it was blowne, it forthwith repulsed and constrained Sennacherib to returne into his owne Countrie, by reason of the newes which he heard from Egypt and Ethiopia.

When the Prophet addes, that this tyrant should fall by the sword, it is as much as if he had said; hee vexeth others, and indeuors to inlarge his Monarchy; but God will raise him vp enemies in the middest of his owne Country, which shall bring him to nought. Many expound; the Country, or, the land of

Israel: but it is too constreined, for it is spo∣ken of y^e countrie of the Assyrian. And there is in this clause a close opposition: He which conquered the Kingdomes and Cities of o∣ther Princes, shall not be able to defend his owne, but shall there be slaine.

Vers. 8. So Rabshekeh returned, and found the King of Ashur fighting against Libnah: for he had heard that he was de∣parted from Lachish.

HE shewes now how Rabshekeh returned to his King without striking any stroke, and returned not to the place where he left him: for his meaning is, that Sennacherib had raised vp his siege before Lachish, and was gone downe into Egypt to lay siege to Libna, which some thinke to be Pelusium: others say, it was a Citie of Iudeah. For it is very probable, that hauing heard newes of the ariuing of the enemie, he directed his armie towards Egypt, to stop the passages before them. Now albeit the Lord abated the furie of this tyrant by new warres, that he might thereby giue some rest to the Iewes, yet he would not ouercome him by the hand of man, but only manifests and brings his vntamed pride forth vpon the stage, because he ceased not still to belch out his wonted blasphemies, notwithstanding himselfe was in great danger, as we shall see afterward.

Vers. 9. He heard also men say Tirha∣kah king of Ethiopia, Behold, he is come out to fight with thee: and when he heard it, he sent other messengers to Hezekiah, saying,

BY that which followes we may coniecture what the cause was why the Assyrian so suddenlie departed frō Iudeah. For the Kings of Egypt, and Ethiopia had made a league one with another against Senacherib, because they saw he grew too mightie, and ceased not to inuade Countrie after Countrie: for they thought if his violence were not resisted be∣times, they might be sure to looke for the like measure. These Kings meant not to defend Iudeah by working his woe, but respected their owne safetie, because the power of so mightie a man is for the most part worthelie had in suspition of other Princes and their people. It is wisely done of them therefore that in foreseeing dangers, they ioine their forces together to make resistance ere it be too late: for they had been easily ouerrunne had they been separated one from the other. Thus you see why they ioine their forces into one, to wit, that they may withstand the vio∣lence and furie of this Tyrant.

The Assyrian being intangled in so despe∣rat a warre, send new Ambassadors to Hezekias, thinking by threats to inforce him to yeeld: wherein we may see how Tyrants are caried away with pride, and an ouerweening of their owne greatnes, so as they thinke to make all the world to tremble & quake at their words, or at the only hearing of the sound of their names, or at the sight of their very shadow. This man being somewhat preuented by a new & difficult busines, thinks notwithstan∣ding to subdue Iudeah, whence he was forced to depart. It may be he was ashamed to be thus disappointed of his purpose, and thus abruptlie to raise vp his siege: but he thinks to obtaine that in his absence which he could not accomplish in his owne person. Howsoe∣uer, the Lord did wonderfullie worke in suc∣coring his poore seruants, who esteemed thē∣selues as sheepe appointed to the slaughter. Now that he might abate the rage of this Ty∣rant, he occupies his head, and fils his hands with such intricate businesses, as out of which he could not easily wind himselfe: as if one should hamper a furious beast, or should hold him fast by the snout, as the Prophet wil shew anon. I grant, their cruell and reuengefull natures are not tamed thereby, but yet they are so restrained, that they can not doe the hurt they would.

Wee see the truth of this now amongst vs. How many tyrants are there which thirst af∣ter the ruin of the Church? How many plots do they lay to bring it about? How busie are they in corners, secretlie taking counsell to∣gether? And with what power and policies are they indued? But when they thinke to haue their purpose, it may be the Lord sud∣denlie descries their designes, and raiseth vp enemies against them. Sometimes hee sets them together by the eares, and brings the cruelties which they thought to execute vpō his children vpon their owne heads. Yet they continue as obstinate and as fierce as euer they were before, and cease not to imagin mischiefe still: as this Sennacherib; he is hin∣dred of his purpose you see, yet hee is not wearie of molesting this good King, but do∣mineers ouer him with maiesticall tearmes, as if he had been a poore slaue: yea, he com∣mands him as if he were his vassall. And not content with that, he proudly exalts himselfe euen against the Lord of glorie, and goes be∣yond the pride of his Captaine Rabshekeh. For although Rabshekehs words and his are all one in sense, yet hee offers outrage against the Lord with greater impudencie, and with an open throat as it were.

Vers. 10. Thus shall ye speake to He∣zekiah King of Iudah, saying, Let not thy God deceiue thee in whom thou tru∣stest, saying, Ierusalem shall not be giuen into the hand of the King of Ashur.

WHat an horrible blasphemie is this? He accuseth God to be a lier and a de∣ceiuer, as if he plaid fast and loose with those that put their trust in him. For take away his truth from him, and what remaines? That is the thing he most esteemes. But he drew these words out from the mouth of this miscreant, who before seemed to reuerence some god. It is not long you see then but he discouers himselfe to the full. Whereas he saith in the person of God, that Ierusalem shall not be giuen.

Some do thence coniecture, that the traytor Shebna had informed the king of Ashur of Isaiahs prophesie, and the words doe sound somewhat that way, but there is no neede of any such coniectures, for the Assyrian knew well enough that Hezekiah trusted in God. The promises made to Dauid, and so conse∣quētly vnto him, were not vnknowne. This is my rest, here will I dwell for euer, for I haue a delight therein: Psal. 132.14. Not that this ty∣rant studied the prophecies to profite by them; but they were manifestly knowne to all, yea, that the Iewes did wonderfully glo∣rie in them, and often boasted of Gods helpe and protection against their enemies. This tyrant opposeth his blasphemies against the promises; Let not thy God deceiue thee: and thus he flies in Gods face as it were, as if hee had been too weake to defend Ierusalem; and as if himselfe was not onely stronger then all men whatsoeuer, but also stronger then the Lord of hosts.

He goes about to proue this by examples. He first had vanquished other nations which [ 1] worshipped other gods. Secondly, he takes [ 2] an argument from the power of his prede∣cessors; They were stronger then the gods of the nations, but I am more mightie then they by many degrees: therefore the God of Israel shall not stand before me. See how the wic∣ked are wont to grow more and more in their ouerweening, by hauing good succes∣ses; so as they euen forget that they are men. For they not onely attribute a diuine maie∣stie vnto themselues, but thinke they are a degree aboue that also. Which more is, when they haue reiected all difference betweene good and euill, they take pleasure in doing mischiefe, they glory in the sinnes of their ancestors, and thinke themselues no small fooles, in that they came of such theeues and robbers. For he that shall note the rising of these Monarks well, it often falles out that he which is growne the mightiest, may well bee called the rich sonne of a great theefe.

This tyrant cares not whether it were by right or wrong, that his predecessours con∣quered so many Countries: for such neuer respect equitie, when they meane to make themselues great: let them haue the stronger side, and then it is no matter by what meanes they come by it, iustly or vniustly, all is one so they haue it; all is fish that comes to net, as they thinke. They put in practise the saying of a certaine Poet; If a man will bee wicked, let him get might, that he may be so. This vice hath not raigned in one age onely, but wee feele by experience, that it hath the full swindge now more then euer heereto∣fore.

Vers. 11. Behold thou hast heard what the Kings of Ashur haue done to all lands in destroying them, and shalt thou be deliuered?

WEe must here note a double compari∣son; [ 1] for he compares Hezekias to other Kings of Iudah (his predecessors) which were more mightie then hee, and yet were ouer∣come by the Kings of Assyria. But Sennacherib [ 2] on the contrary, being more mightie then a∣ny of the rest, proudly aduanceth himselfe: it followes then that Hezekias is not able to re∣sist him. The other comparison is of the Kings of Assyria, and Sennacherib himselfe, with the idols of the Gentiles. If the idols then could not protect the people which honoured them; it thereupon followes, that the God of Israel is no more able then they, to saue his people. But when we read here how sharply the faith of Hezekias was assailed by these wonderfull tentations: let vs furnish our selues with the like artillerie, and prepare our selues to the fight. Yea, whilest time lasts, let vs carefully store our selues, that we may constantly and couragiously resist when the like danger shall approch. If Satan obiect vn∣to vs the ruin of many nations, let vs distin∣guish our condition from theirs: for albeit we are indeed subiect to the same calamities, yet we haue sure promises touching our sal∣uation, which the others had not.

Vers. 12. Haue the gods of the na∣tions deliuered them which my fathers haue destroyed: as Gozan, and Haran, and Rezeph, and the children of Eden which were at Telasser?

13. Where is the King of Hamath, and the King of Arpad, and the King of the Cities of Sepharuaim, Henah, and Iuah?

MEntion is made of Gozan, in 2. King. 17.6. And thence we may garher that it was a Citie of the Medes, although others af∣firme that it was situated in another Coun∣try: but it sufficeth that it stood eastward from Iudeah. Touching Charan, it is often mentioned in the Scriptures. Plinie saith it was a Citie of Arabia: but it is commonly pla∣ced in Mesopotamia. Which is confirmed by Abrahams voyage, who came thence with his father, when he departed out of Caldea: Gen. 11.31. Act. 7.4. The prophane Historiogra∣phers call it Charras in the plurall num∣ber, and say that Crassus and his sonnes were slaine there.

Vers. 14. So Hezekias tooke the let∣ter of the hand of the messenger, and read it: and he went vp into the house of the Lord, and Hezekias spread it before the Lord.

THe Prophet now shewes what refuge He∣zekias fled vnto in his great affliction; to wit, he went forthwith into the Temple to be∣waile his misery (which hee could not re∣meadie) before the Lord, and to discharge his cares and sorrowes into Gods bo∣some. For it was no confused or disordered complaint, but by praiers & teares he meant to bow the Lord to his request, that hee might yeeld him succour. By this example we

are taught, that there is no easier way to wade out of our calamities when they presse vs, then by casting our burthen vpon the Lord: for all comforts besides, shall doe vs more hurt then good, if this be wanting.

He spreads not the letters before the Lord, as if he had been ignorant of them; but God is well pleased we should deale thus with him: therein applying himselfe to our infirmi∣ties. For our praiers, teares, and complaints, discouer not our necessities before his eies, seeing he knowes them all before wee once begin to open our mouthes; or to aske ought at his hands. But we now speake of that which is profitable for vs; to wit, that God may shew that hee hath heard the blasphemies of our enemies; so as those who haue vttered them, may not escape vnpunished. This is the rea∣son and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord, namely, to put the greater edge vpon his praiers, and to kindle and inflame his zeale more and more.

Vers. 15. And Hezekiah praied vn∣to the Lord, saying;

16. O Lord of hostes, God of Israel, which dwellest betweene the Cherubims: thou art very God alone ouer all the king∣domes of the earth; thou hast made the heauen and the earth.

BEcause Sennacherib had been the instru∣ment of Satan to shake the faith of Heze∣kias, hee now opposeth his rampart against him; to wit, that God is the Lord of hosts, and therefore of infinit power. For there is no doubt but hee rouseth vp his spirits, in assu∣ring himselfe to obtaine that he askes, when he adornes the Lord with these excellent ti∣tles. Will we haue our praiers to preuaile with God? let vs hold this principle; that God will bee found of them that seeke him: Heb. 11.6. But this good King had speciall need to lay hold of this sentence; to wit, that Gods power alwaies remaines one and the same, albeit the wicked striue to lessen it by their railings & scoffes; and to take heart the more freely and boldly vnto him, to set him∣selfe valiantly against the lets by which Sa∣tan indeuoured to hinder his course. Now herein we may behold the heroicall magna∣nimitie of this good King, who ceased not to resist this tyrant for the maintenance of Gods power, but bare a loyall affection in∣wardly in his heart thereunto, and also made God a witnesse of his inward affection. Before he begins to frame any praier then, he breaks through the fallacies whereby Satan went about to put him to the wall: so that hee not onely magnifies Gods power, but maintaines the soueraigntie which hee hath ouer the whole world.

Now hee meditates on these things, the better to confirme himselfe in the assurance which he had in Gods prouidence, by which all things in heauen and in earth are orde∣red and disposed. And this foundation ought all the faithfull first to lay, that so they lose not their labour in praying. The Kings praier had not been of such force and efficacie, if he had onely said, Incline thine eare O Lord, and heare, &c. or such like wordes: as when hee keepes this principle first in his heart; that God hath care ouer al the works of his hands. For he perswades himselfe that God will take this cause into his owne hands, and will not suffer the tyrant thus proudly to aduance himselfe; but will rather speedily put him downe, sith the gouernment of the whole world belongs vnto him. Also, seeing Senna∣cherib attributed that vnto himselfe, which of right appertained vnto God; that hee could not escape vnpunished.

Where he subiecteth all the kingdomes of the earth vnder Gods hand and power, he applies it vnto his owne particular vse. In the meane while, such a title neuer agrees to any but to God onely; because hee rules ouer all King∣domes. Notwithstanding he denies not but Kings, Princes, and Magistrates haue their iust titles; yet so, as thēselues be subiect vnto God, & maintaine his right & dominion: for it belongs onely to God to be King of Kings, & Lord of Lords, as S. Paul saith. Not that hee therefore abolisheth the names of Kings and Lords, with their dominions, but shewes that all depends vpon God onely, how great or mightie soeuer they be; that they should not thinke themselues haile fellow well met with him, but that they ought rather to acknow∣ledge him to be their Lord and King. Kings then hold their authoritie, as you see; if so be they will keepe the mid way betweene God and men, and will not presume to climbe higher.

Moreouer, Hezechias gathers this title from the very creation; for it is not possible that the Creator of heauen and earth should euer for∣sake the workes of his owne hands; nay, doe we not see on the contrary, that he gouernes mankind by his prouidence, which is the chiefest part of the world? It were too ab∣surd a thing then to limit the creation with∣in so narrow bounds, that it should onely serue as a witnesse of a certaine power of God, that lasted but a while, and stretched it selfe to a few things: no, it ought to bee ex∣tended to a continuall working in all things. By this it appeares, that those tyrants which will take liberty to rule as they list, do there∣in bereaue God of his honour; and therefore when things fall out otherwise then well vn∣to them, they may iustly impute it to their owne pride and presumption.

Hezekias also alleageth other epithetes, for the confirmation of his faith. And first, in that he calles him the Lord of hosts, he againe extols his power: but when he addes, the God of Israel, he notes out a more neere and par∣ticular presence: for it was no small signe of Gods loue, to haue taken the safetie of this people into his owne custodie. Hereunto ap∣pertaines his sitting betweene the Cherubims: as if he should say; Thou hast placed thy throne here, and hast promised protection to such as call vpon thee before the Arke of the coue∣nant: now resting my selfe vpon this promise,

I come to thee as to the only gardian of my safetie. But Hezekias doubtlesse had respect to the forme of the Arke, which was shadowed with Cherubims. Some expound these Che∣rubims, Angels, as if it were said, God reignes in heauen, and sits among the Angels. But this exposition sutes not. For it is said, that he sits betweene the Cherubims, because of the Arke which was thus composed. Now wee know it was a true and certaine signe of Gods presence, albeit his power was not shut vp within the same: but Hezekias in mentioning thereof meant to affirme, that God was there present, because he had vouchsafed to gather his people vnto him, by stretching his wings (as you would say) ouer them. For as much then as there is a great distance of place be∣tweene God and vs, Hezekias layes hold vpon this notable pledge of adoption, and yet kept he his mind free from being tainted with any carnall conceits touching Gods Maiestie, whereinto the superstitious plunge them∣selues, who striue by all meanes to draw him downe from heauen: but the King conten∣ting himselfe with faith in the promises which he had receiued, concludes, that he needed not to seeke farre for Gods fauorable pre∣sence.

Let vs obserue this phrase of speech well therefore, which teacheth vs to mount by little and little vnto heauen by the light of the promises which doe shine clearely before vs: yet so, that in seeking succour, we imagin not that God should be absent from vs, seeing he hath chosen his dwelling place in the mids of vs. For in regard that his Maiestie much surmounts heauen and earth, it is not lawfull for vs to bound him within the narrow scant∣ling of our vnderstanding: yet we may com∣prehend him according to the small measure thereof, because he hath reuealed himselfe vnto vs by his word: not that we must needs pull him downe from his heauenlie throne therefore, but that our minds which are of themselues weake and dull, might by de∣grees approach neerer and neerer vnto him: for we haue good reason to presse with boldnes towards his highnes, in regard he calles vs vnto him by his word and Sacra∣ments.

And if we conceiue of these things aright, the spirituall knowledge of God shall alwaies beare sway amongst vs, so as wee shall not need to tye the Lord any more to stones nor stocks. No, we shall imagin nothing of him that is earthlie or carnall: for the neerer we shall draw towards him, the more will we en∣deuour our selues to vse all lawfull meanes which he sets before vs, that our spirits may not rest vpon earthlie things: for he applies himselfe to our shallownes only, to the end that his Sacraments might serue vs as lad∣ders to climb vp vnto him by: but this super∣stition hath peruerted and turned it to a cleane contrarie vse.

Vers. 17. Incline thine eare, O Lord, and heare: open thine eyes, O Lord, and see, & heare all the words of Sennacherib, who hath sent to blaspheme the liuing God.

HEnce we gather in how great perplexitie Hezekias was: for the vehemencie of his prayer discouers vnto vs a wonderfull mea∣sure of griefe, so as a man may see that he indured great combates which he ouercame not without much adoe. For albeit the affe∣ction and zeale of his prayer shewes the strength and power of his faith; yet he there∣in represents vnto vs as in a glasse his passi∣ons that boiled within him. As soone then as we are to indure any such assaults, let vs learne from the example of this good King to oppose against the passions wherewith we are tossed, that which may best serue for the confirming of our faith, that by the tempest it selfe we may be brought to a safe and quiet hauen. Let not the sense of our weakenes any whit astonish vs then; no, not when feare and dread shall presse vs aboue measure as it were. For the Lord will haue vs wrestle vali∣antlie euen till we sweate and tremble, be∣cause we must not thinke to goe to heauen in a fetherbed, or at ease, as we vse to speake, but after many combates God hath promised an happie issue to them that fight as they ought to doe, which in the end he will vn∣doubtedlie bestow vpon vs.

But why doth Hezekiah desire God to heare? Thinks he that he sleepes, or vnderstands not? No such matter. But wee are wont to speake thus in some desperat cases, either [ 1] when wee thinke God absent, or when hee [ 2] seemes to make light account of our afflicti∣ons. Wee see he was so perplexed then that God (as he thought) had forgotten him; that is to say, according to the sense of the flesh: for had he not beheld him present by the eies of faith, he had vtterlie quailed. It is as much then as if Hezekias had desired the Lord euen effectuallie and openlie to shew some worke for his saluation, which he had long hoped for before in the secret of his heart.

But why doth he pray that God would open his eies, and see? It is as much as if he had said, Lord, let it appeare that thou hast care of these matters. Now he sufficientlie shewes where his paine held him most, namely, he longed to see some vengeance shewed vpon these blasphemers which offred such outrage against Gods Maiestie: for albeit this good King tooke great thought for the preseruati∣on of his kingdome and people, yet had he respect vnto Gods glorie aboue all other commodities whatsoeuer. And truly the ad∣uancement thereof should touch vs neerer, and moue vs more then any thing else, espe∣ciallie when we know that his glorie and our saluation are things that can not be sepa∣rated.

Thus Hezekias hauing brought forth this Tyrant vpon the stage as a blasphemous and hatefull enemie of God, because Ierusalem gloried in this title, The God of Iacob, and in his protection, he thereupon concludes, that God can by no meanes cast off y^e Citie which he hath taken into his owne custodie, vnlesse therewithall he should renounce his owne

name also. Seeing the Lord then of his infinit bountie is pleased to ioine his glorie with our saluation, let vs hold fast these promises, and let vs fortifie our selues with them, name∣ly, that although the wicked goe on in a vaine hope, thinking to scape scotfree whilest they blaspheme God, and cast vp that poison out of their hearts which lurked before in them, yet there is not a sillable thereof which he vnder∣stands not, and he will in his due time bring them to an account for the same.

Vers. 18. Truth it is, O Lord, that the Kings of Asshur haue destroyed all lands, and their countrie.

19. And haue cast their gods in the fire: for they were no Gods, but the worke of mans hands, euen wood or stone: there∣fore they destroyed them.

HEzekias begins here to put a difference betweene the true God and the false, which we also had need diligentlie to do: for the wicked that are not enlightened haue many confused thoughts of some diuinitie, which by and by vanisheth away, so as either they thinke there is no God at all, or if there be, yet they regard him not. But God would not haue vs lightlie touched with some idle or vading conceit of him, but that we should acknowledge him to be the true God, who by the brightnes of his power scatters abroad all the darknes of ignorāce. It is not enough then you see to acknowledge a diuinitie of I can not tell what, as prophane ones do, but God ought to be so knowne and receiued, that he be discerned from all Idols; and the truth separated from lyes. And questionlesse, when he hath once cleared our iudgements; all opinion of false religions which possessed our minds before, will immediatlie fall to the ground.

And so much the rather are we to hold fast this doctrine, by how much the more many please themselues in fond speculations, thin∣king it sufficient for them if they acknow∣ledge a God at randon. Whether they ought to worship the god of the Turks or Iewes they know not: and thus they houer in the ayre, and touch neither heauen nor earth, as they say. There is not a worse plague to be found, then such an imagination, for thereby the true God and Idols are mingled together, whose Maiestie is then tumbled downe from his throne, vnlesse hee bee held as supreme head, and all false gods with their worship laid at his feet. The beginning of true pietie therefore consists in a wise distinguishing of this only God, from all the troupe of idoll gods.

But Hezekias vseth two reasons by which he [ 1] shewes they were no Gods. First, because they [ 2] were made of corruptible matter: Secondly, they were the worke of mens hands. Now what is more absurd then to see a man so much past shame as to be the forger of a God; not only because himselfe is not eternall, and God is: but because he can not consist by his owne power, not so much as one minute of an howre. For example, let all the world doe their vtmost to put all the wit & force thereof into one man if it could be, yet is he not able to make a poore flea: what pride is it then for a man at his pleasure to put his hands to the worke, and to forge as many gods to him∣selfe as he list? for seeing all that is in vs is meerely earthlie and transitorie, we can ex∣pect but treene gods to come from the worke of our owne hands. Adde further, that it is the greatest follie in the world to imagin vn∣der pretext of arte, to fasten a kind of diuini∣tie to a corruptible and an insensible block; as if a peece of wood or stone began then to be god, as soone as it hath some purtraiture giuen vnto it. Thus we may easily ouerthrow all the superstitions which men haue inuen∣ted: for stedfastnes and constancie must be sought further off then in mens shallow braines: nay, I say more, all that which they haue inuented in that shop, is condemned as lyes, and things of nought.

Vers. 20. Now therefore, O Lord our God, saue thou vs out of his hand, that all the kingdomes of the earth may know that thou only art the Lord.

NOw this good King in the conclusion of his prayer ouercomes all feare, against which he had fought a long time; for there is no doubt but the helps wherewith he hath hitherunto furnished himselfe, did much in∣courage him with boldnes to adde this short clause. Now albeit God deliuers vs not al∣waies from outward troubles, yet in regard he had promised to preserue and keepe the Citie, Hezekias was bold to beleeue that this tyrant which plotted his ouerthrow, should little auaile by any of his deuices. And where∣as he againe vrgeth the Lord with this mo∣tiue, That his glorie shall be wonderfullie aduanced, by the deliuerance of this Citie: thence we gather, that we ought to wish no∣thing [ 1] more then to see the same florish euery maner of way: for it is the principall end of our saluation, from which we must not turne one iot, if we thinke to find him mercifull vn∣to vs. In the second place we gather hence, [ 2] that such are vnworthie of Gods help, who contenting themselues only with their owne saluation, either forget, or set light by the end for which they are saued. For God by this vn∣thankfulnes is not only dishonored, but they therein offer him great outrage in separating those things which at any hand ought to be ioined together. Doth not the glorie of his name shine in our saluation? And is it not the chiefest comfort and consolation we haue, that it doth so, as we haue said alreadie? Yes doubtlesse.

Moreouer, Hezekiah not only desires that the God of Israel may be onlie exalted of men, but would haue him exalted so farre forth, that all Idols also might be abolished: for many Idolaters at that time would haue bin content that the true God had bin worship∣ped amongst the rest of their dunghill gods; but because he can away with none to fit

check mate with him, all the gods which men haue forged must bee brought to nought, that hee onely may obtaine the soueraigne Monarchy.

Vers. 21. Then Isaiah the sonne of Amos sent vnto Hezekiah, saying, Thus saith the Lord God of Israel; Because thou hast praied vnto me concerning Sen∣nacherib King of Ashur,

22. This is the word that the Lord hath spoken against him; The virgin, the daughter of Zion hath despised thee, and laughed thee to scorne: the daughter of Ierusalem hath shaken her head at thee.

NOw behold the fruit of praier: for things being brought to an after deale, God suddenly reacheth Hezekias his hand, by the ministerie of our Prophet Isaiah. Not that hee so reached or stretched it forth, that the enemie was forthwith put to flight; but in promising deliuerance by Isaiahs mouth, he still exerciseth the faith of his seruant. Now as the Prophet for his part, could not of him∣selfe haue giuen this consolation; so had it been but a ridiculous thing to haue promi∣sed it, vnlesse Hezekias had also beleeued that this message was sent him from God. He ther∣fore contented himselfe with this bare pro∣mise, waiting in silence till God should mani∣fest his power. Now by this wee are taught, that it is our dutie at all times to aske coun∣sell [ 1] of the Lord, if we meane to feele his com∣forts in our afflictions and distresses: for if we set light by the message which he sends vs by the ministerie of his faithfull seruants, we are then vtterly vnworthy to receiue any conso∣lation [ 2] from him. But albeit wee be neuer so well instructed, and filled as it were with the knowledge of this doctrine, yet it stands vs in hand to know it euery day better and bet∣ter, still drawing thence new testimonies to confirme our faith withall, to the end we may haue remedies at hand when new assaults shall befall vs, and may not at any time bee destitute of comfort in the middest of our greatest calamities: for hee that is best fur∣nished and fortified this way, can neuer bee too well prouided. We haue in Hezekias here a singular example of faith and constancie; and yet the Lord contents not himselfe to haue comforted him once, and by one pro∣phecie onely; as in verse 6, 7. but he now con∣firmes his faith many waies; that we who are far short of that constancie which was in him, might learne to know what need wee haue of many helpes for the sustaining and vpholding of our faith continually.

Because thou hast praied vnto me.] The holy historie expresseth no more but this verbe, I haue heard thee: the word because therefore is a relatiue in that place: but here it is an ex∣positiue, or a particle of giuing a reason, as in many other places. For it is forced and con∣strained to supply the verbe To heare; as ma∣nie expositors doe: and the sentence runnes well being reade as it is; when God therein shewes that he will ouerthrow all the practi∣ses of Sennacherib, and represse his violence and furie, because Hezekias hath praied. As if he should say; I giue thee such an answer as fits thy request. And doubtlesse whosoeuer he be that directs his praier vnto God, hee shall in the end feele how much the Lord is inclined to answer: indeede hee often holds his peace, and offers vs no consolation by his word, but it is because wee haue been mute in our afflictions.

The summe of the prophecie comes to this; that Hezekias, as feeble and destitute as hee was of all succour, yet needed not for all that to feare in beholding this tyrant so to ad∣uance himselfe: for God would be the mode∣rator in this case, who protests that hee will take the quarrell into his owne hand: as if he should say; Sennacherib indeed hath offered outrage against thee and thy people, but the weight of it falles vpon my Maiestie. And thus he shewes that hee will be reuenged of the heathen that knew not his name; and withall admonisheth the faithfull not to sorrow as men without hope, if the world for a time doe tread them vnder foote, for he hath store of succours readie in heauen to sustaine their infirmities. But it hath much greater force, in that he speakes to the whole Church, then if he had spoken to Hezekias particularly: for this circumstance augments the indignitie of the fact, because Sennacherib scorned the meane estate of this poore people, as if Gods helpe had been a matter of nothing. The Prophet then taxeth the blindnesse of this Tyrant, who hauing no respect vnto God, thus proudly insulteth ouer his poore and deso∣late Church.

It is an vsuall thing in the Scriptures, to call Cities daughters: sometimes goodlie Ci∣ties also are called virgins, as we haue noted before in another place. But heere Isaiah [ 1] meant to note out Ierusalems weaknesse, who was as a poore virgin, succourlesse and com∣fortlesse, which this vile ruffian, and cursed cutthrote vexed and reuiled: whereas God [ 2] on the other side, as the father to whom this iniury was offered, shewes that he is acquain∣ted well enough with the plots of this mis∣creant, as also in what estate the whole land of Iudea was.

Vers. 23. Whom hast thou railed on and blasphemed? And against whom hast thou exalted thy voice, and lifted vp thine eies on high? euen against the holy one of Israel.

IN the verse before going, he described the matter as if it had been seen and heard of all: now hee raiseth their thoughts higher, shewing that the Tyrant hath not onely bent himselfe against Ierusalem, but against her God also. Let this place come to our remem∣brance as oft as we are exposed to the scoffes and taunts of the wicked: for albeit wee are forlorne, and there be no eye to pitie vs, nor

any to plead our cause, in regard of the ene∣mies rage which is more and more inflamed against vs, yet our God is at hand, who will couer vs in such wise, as we shall haue strēgth and defence sufficient: for all they that per∣secute vs, doe not onely war with vs, but with him which is the liuing God. These things were not written for one age alone; but ra∣ther as this promise is perpetuall, I will be thy buckler, and thine exceeding great reward: A friend to thy friends, and an an enemie to thy enemies: Gen. 17.7. so, euen then when wee haue least meanes and strength to resist, let vs bee so much the more resolued, that the hand of our God is the neerer to deliuer vs. Since God hath been pleased then in the person of Abraham to strike a couenant with vs, vpon condition that himselfe will alwaies take our quarrell into his owne hands: let vs assure our selues, that he will faithfully per∣forme his promise, and will manifest it, that the wrong which is done vnto vs, redounds to his owne person. In a word, he is so made one with vs in his Christ, that hee will haue ours made his, and that which is his, made com∣mon to vs.

To be short, hee is so conioined with vs, that he meanes to make a communitie of all that is his and ours together. And therefore hee tooke the outrages and wrongs which Sennacherib did to the Church, as done to his own person: to shew, that wicked men great∣ly abuse themselues, when they are puffed vp with an ouerweening of their own great∣nesse, as if therefore forsooth they should es∣cape vnpunished, when they haue trod the poore Church vnder their feet. For we know they basely esteeme of God his prouidence, and especially when they see the faithfull lie panting vnder the burthen of the Crosse and afflictions, they thinke them vnworthy the succor of God: who for that cause awakes himselfe as it were, and declares by vnanswe∣rable arguments, that he is no lesse wronged when his little flocke is thus halled to and fro, then if open violence were offered to his owne Maiestie. Let it be granted then that our enemies thinke our God cares not for vs, when outward meanes faile vs, and that they then spoile with greater liberty, as if we were giuen into their hands for a pray; yet God on the contrarie affirmes, that our saluation is deere and pretious still vnto him.

But our Prophet with many wordes sets forth the pride and insolencie of this tyrant, as of a man altogether insupportable; to wit, in his speeches, lookes, and gestures which hee vsed with head, hands, feete, and all the parts of his body: for as such proud tyrants haue a vaine conceit of their owne greatnesse, so they aduance themselues, and behold others with a scornefull eye; as if they were some pettie gods, newly fallen from the cloudes. For a conclusion, Isaiah addes, that albeit the affaires of this people went but meanly for∣ward, yet God notwithstanding, who holds them vnder his protection, remaines in hea∣uen, and is as almighty as euer he was: where∣in he taxeth the madnesse of Sennacherib, who esteemed the people according to the out∣ward appearance, neuer considering that they were dedicated and consecrated vnto God. That wee then may rest safely and se∣curely vnder his power and protection, and that he may spread his armes ouer vs for our succour in the time of neede; we must for our parts be sure that we be his Israel; which wee shall be, if resting vpon his word and promi∣ses, wee quietly sit vs downe vnder the sha∣dow of his wings.

Vers. 24. By thy seruants hast thou railed on the Lord, and said; By the mul∣titude of my chariots, I am come vp to the top of the mountaines, to the sides of Lebanon, and will cut downe the high Ce∣dars thereof, & the firre trees therof: and I will goe vp to the heights of his toppe, and to the forrest of his fruitfull pla∣ces.

SEe how the indignitie and spightfulnesse of this outrage is further amplified; for the iniurie that is offered by a seruant, is not so easilie put vp, as when it is done by the master; because the basenesse of the person makes the wrong euermore intollerable. And therefore the proud ones of the world, when they will threaten in the most despightfull sort, they will brag that their wils shall be ex∣ecuted by their seruants and horsekeepers: that they may make it knowne, how basely they esteeme of those whom they purpose to mischiefe. By this circumstance then the Pro∣phet meant to shew how execrable this blas∣phemie was, when Sennacherib was not con∣tent to vomit it out of his owne mouth; but had set on his seruant Rabshekeh, to make him rent the sacred name of God in peeces.

As touching that which is recited after∣ward in the person of Sennacherib, some take it generally for the former victories which hee had wonne, and by this meanes had subdued many nations, as we haue said before: but I had rather take it more particularly, in refer∣ring it to this last siege. For when he saw the whole land in a maner vnder his obeisance, and the mountaines which inuironed all the Coūtry, possessed by his souldiers, he brags as if he had gotten all, and threatens that hee will inioy the castels, mount Libanon with his Cedars, fir-trees, and other commodities: as if he should say; Nothing shall let me to be ma∣ster of all the forts of Iudah, and to deale with the Country as I thinke good. See how Ty∣rants glory that the good successes of their warres are in their owne hands, although of∣ten constreined to acknowledge the fight to be dangerous.

Vers. 25. I haue digged and drunke the waters, and with the plant of my feete haue I dried all the riuers clo∣sed in.

THis Tyrant proceeds here, glorying still in his forces, and threatens to bring so

mightie an armie, that the multitudes of his souldiers shall be able to drinke the fountaines and riuers of Iewrie drie. By the riuers of the siege, some vnderstand the riuer Shilo, and the Cisterns which the besieged Iewes could not lose but they must forthwith perish for thirst. Yet in the first member he seemes to affirme, that he feares no want of water, though the whole countrie were destitute of it, because he hath men enow to digge pits. In the se∣cond place he saith, he is furnished with meanes sufficient to drie vp all the waters of the Citie, thinking thus to terrifie the Iewes. His meaning in a word is, that Ierusalem will not be able to indure the siege, nor be able to stand out long against him, but must forth∣with be constreined to yeeld. Now when the wicked make their vants on this maner, God sits in heauen, whence at the last he will de∣nounce his iust sentence against them. For the Prophets discourse tends to informe vs of Gods iust and wonderfull iudgement a∣gainst this Tyrant.

Vers. 26. Hast thou not heard how I haue of old time made it, and haue formed it long agoe? And should I now bring it, that it should be destroyed and laid on ruinous heapes as Cities defenced?

THe expositors for the most part expound this verse as if the Lord should say, That this Tyrant neither hath done nor shall doe any thing but that he hath foretold by the mouth of his Prophet, and thus affirmes, that himselfe is the author of these things. But I expound it otherwise; to wit, that Ierusalem shall be deliuered by Gods assistance, because he is the protector of it: and that his speech might haue the more weight, he names not the Citie, but vseth the pronoun demonstra∣it, as if all other Cities were nothing in Gods account in comparison of this.

Others referre these words, I haue made it, to the deliuerance which depended vpon the secret counsell of God: but whosoeuer shall diligentlie weigh the scope of the Pro∣phets words, will confesse that it is here spo∣ken of Ierusalem. God complained, as we haue seene, that he was so despightfullie blasphe∣med; and yet in reciting the words of Senache∣rib he only mentioned Libanon, and the quarters adioining: now to shew that vnder the name of Libanus, warre was proclaimed against himselfe, he affirmes (as in many other places) that Ierusalem was founded with his hand, and built at his command: whence it followes, that Senacherib could not ouerthrow it, vnlesse he first plucked God downe from his throne.

This doctrine is often met withall in the Scriptures, and wonderfull comfort is con∣teined in it, vpon which the faithfull may at all times boldlie leane in all their trials and afflictions, be they neuer so hard and difficult to be borne; to wit, that they shall euer be preserued vnder Gods protection, because he hath elected them. For thus stands the argu∣ment, I haue made and formed the Church: the saluation of it shall stand for euer, because I will not leaue the worke that I haue begun vnfinished, but will bring it vnto perfection. In a word, the Lord testifies that he will goe on with his worke, and will preserue it, because it concernes his owne honor, and our saluation.

Moreouer, he is called the former of his Church in another sense then that in which he is said to be the Creator of heauen and earth: for we are his peculiar workmanship, saith S. Paul, being reformed by his Spirit: of which point we haue spoken heretofore in other places. This worke therefore of all o∣thers is the most excellent, yea, aboue the creation of the whole world. Be it farre from any man therefore to affirme that he was in∣corporated into the Church by his owne po∣wer or industrie: for it is not without cause that we are called his workemanship, Ephe. 2.10.

But it may be demanded why the Lord saith he formed Ierusalem long agoe, [Quest.] for there were many Cities more ancient then it. I answere, [Ans.] that this ought not to be referred to the out∣ward forme or building, but to the eternall decree of God, according to which he had chosen this Citie for his dwelling place. For al∣beit it was then only said when the Arke was made, This is my rest, here will I dwell, Psal. 132.14. And by Moses, I will come vnto thee into the place wherein I shall put the remem∣brance of my name, and I will blesse thee, Exod. 20.24: yet had God long before ordei∣ned it. For we were chosen before the foun∣dations of the world were laid, as S. Paul tea∣cheth, Ephes. 1.4. And S. Iames saith, That we were begotten by the word of truth, that we might be the first fruites of his creatures, Iam. 1.18. He will then conserue vs aboue all his creatures, and will neuer suffer vs to pe∣rish. Now as Christ is called the first borne of euery creature, Colos. 1.13. so the Church also, which is his bodie; obteines in this world the preheminence of dignitie and honour.

I leaue the Rabbins to their rauings, when they say, that God created the Messiah and Ierusalem with a throne of glorie before he formed heauen or earth. But we must hold this principle, that he will be the faithfull gardian of his Church, seeing he hath vouch∣safed to preferre it before all the world be∣sides.

As touching that which followes in the end of the verse, And should I now bring it to this point? Some draw it to a sense altogether wrested. I denie not but the Prophets words are in the preterperfectence; Now I haue brought it, and put it: but because y^e change of the tence is very familiar and vsuall in the Hebrue tongue, it is certaine that the Pro∣phet hauing affirmed that God is in such wise the former of his Church, that it is the chiefest of all his works, he now thence concludes, that it can not be ruinated as other common things are. It must be read by an Interroga∣tion then, Shall I bring it now, or, should I suffer it to be brought? As if he should say, Should I suffer it to be raced as other Cities which are quite ouerthrowne and laid on heapes? For he compares Ierusalem with other Cities which were de∣stroyed and subdued by the Assyrian, that so

they might know that this Tyrant should not so easily obtaine that which he desired, be∣cause the difference is great betweene it and other Cities which haue beene raced to the foundation. It must not be compared then with other Cities how well fortified soeuer they be, because they with the earthlie mat∣ter of which they consist, shall easily fall: but albeit the Church be but weake and feeble in outward shew, yet hath shee such a stable and firme foundation laid in Gods secret ele∣ction, that it can neuer be ouerturned by any tempests whatsoeuer.

We see strange changes haue befallen the world: Commonwealths haue been turned topsie turuie, Empires abolished, mightie na∣tions subdued, and their renowne and glorie extinguished. What is now become of the glory of the Roman Empire? What is be∣come of the Nobles of this people, who were the Lords of all the earth? If any reliques thereof remaine (which is very small) is it not brought vnder the miserable slauerie of that cursed monster, I meane Antichrist, who ex∣erciseth his tyranny ouer al the earth? Where is now the liberty which Rome once inioied? Where is that goodly forme of a Common∣wealth, which was once to be seene there? Rome may now well be called the shop of all mischiefe and impietie, and a cage of euery vncleane bird? But in the midst of all these horrible confusions, the Lord shewes that he wil preserue Ierusalem; that is to say, his Church: and albeit among these changes, she be tos∣sed vp and downe, and diuersly afflicted, yet she shall stand fast notwithstanding. At least, the shakings and persecutions which she suf∣fers, shall not hinder her so, that by many re∣surrections (as it were) she should not still be renued and multiplied from age to age. Now although the members of the Church are not alwaies of one ranke in this world, yet it is one and the same body knit by ioints and bands to one head Iesus Christ. Thus then, The Lord will keepe and defend the Citie, and will cause the children of his seruants to continue, that their seede may be established for euer: Psal. 102.28.

Vers. 27. Whose inhabitants haue small power, and are afraid and confoun∣ded: They are like the grasse of the field and greene hearb, or, grasse on the house toppes, or corne blasted before it be growne.

THe Prophet now better expresseth that which hee touched in briefe before, to wit, that the estate of the Church is not to be iudged according to that which she is in this world: for though the strongest Cities be ta∣ken, that the most valiant doe faile in heart, and fall into their enemies hands; yet the Church shall remaine and florish, because she rests not vpon her owne strength, neither hath she her foundation from earth, but from heauen. For there is a close opposition here betweene strong Cities which the inhabi∣tants cannot keepe, because they are frigh∣ted and troubled; and the Church of God, which being vpheld by his onely grace, su∣staines all assaults, and is neuer vanquished: for she referres all things to God onely, who giues her beginning and being, continues her strength, indues her with constancie and all sorts of benefits: in a word, with all the parts of her saluation. Hence we are taught, that all the fortresses in the world are no∣thing, vnlesse God be the watchman. All the forces of men are but as shiuering reeds, vn∣lesse they be sustained by his power: castels, ramparts, and weapons, bee they neuer so many and inuincible, without him, shall serue their turnes nothing at all.

This is yet better expressed by the simili∣tudes which are added. For it was necessarie that the faithfull should bee well informed touching the loue and singular affection which the Lord bare towards them, lest they should be offended at the prosperitie of the prophane and wicked. Albeit humane forces then be neuer so glorious in outward appea∣rance, and make all the goodly shewes that can be deuised; yet the Prophet affirmes that it is but like the grasse and flowers of the field, which are greene and florish for a time, and suddenly are gone. He abaseth them more by the other similitude which hee ads touching the grasse vpon the house tops, whose stalkes are high and easie to be seene of all: but if they grow vpon any high place, then are they nee∣rest their withering, being neuer fit for any vse: as the Psalmist saith; for the reaper filles not his hand, nor the gleaner his lap; and therefore the passers by say not so much as God speed you: Psal. 129.6, 7. So albeit the enemies of the Church be like the tall Cedars, whose toppes touch the heauens as it were, and florish by inioying the world at will, yet shall they in a moment wither and come to nothing. As the corne then which growes on the ground, serues to much better vse then the vnfruitfull grasse which growes on the house top, so the Lord shewes that the base and abiect condition of his seruants, is much more excellent then theirs, who by reason of their power, exalt themselues so farre, as to iustle against the Lord of heauen and earth.

Some thinke that that which is added tou∣ching the corne blasted, should be the fourth similitude: but as I thinke the Prophet would haue it serue as an exposition of the former similitude: as if he should say; This grasse shall wither away afore it is come to a stalke or to any ripenesse. As the Psalmist also saith, It wi∣thereth before it be plucked vp.

Vers. 28. But I know thy dwel∣ling, and thy going out, and thy comming in; and thy furie agaist me.

HE returneth and toucheth the insuppor∣table pride of this Tyrant, who attribu∣ted I wot not what to himselfe, as if he had been inferiour to none: yea, he durst blas∣pheme and raile vpon the liuing God, as if he had been nothing in comparison of him. But God takes downe his pride and arrogan∣cie:

as if he should say, yet doe I know all thy haunts well enough; yea, thy sitting downe, and ri∣sing vp. The wicked exalt themselues, thin∣king they should be subiect to none, no not to the prouidence of God it selfe: but he shewes, that they haue no more power but that which is giuen them from aboue.

Sitting and going forth is taken here for con∣sultations, imaginations, and enterprises of the profane and wicked, who inuent sundrie plots how they may ouerwhelme and destroy the people of God: but on which side soeuer they turne themselues, and what way soeuer they take to bring their purposes to passe, yet they shall not performe a iot more then God hath willed. For they are restrained by his prouidence, which driues them to and fro, and often turnes their wicked plots to a good end, though they meant the cleane cōtrarie. But God (whose proper office it is to direct mens paths, Pro. 20.24.) conducts them which way it pleaseth him.

He saith also, I know thy furie: thereby min∣ding to shew, that whilest the wicked play the bedlems on earth, God sits still in heauen laughing their madnes to scorne. And be∣cause Sennacherib behaued himselfe malepert∣ly, and thought to goe scot-free, the Prophet addes these words expreslie, to the end the faithfull should not imagin this to be new, or vnknowne to the Lord, or as if he esteemed them not.

Vers. 29. Because thou ragest against me, and thy tumult is come vp into mine eares, therefore will I put mine hooke in thy nostrils, and my bridle in thy lips, and will bring thee back againe the same way thou camest.

THe more the wicked are caried away with rage, furiouslie exalting themselues a∣gainst God, the more seuerely doth he at the last oppose himselfe against their pride. He lets them take their swinge for a time, and suffers them to inioy the world at will, but af∣ter long forbearance he tames them, and re∣straines them, lest they should thinke they had all vnder their command. Sennacherib is a sin∣gular example hereof, for the more audaci∣ous he is to fome out his rage and furie against God, the more heauie did he feele his wrath to fall vpon him whom he thus braued: which all the pack of persecuters ought to expect as well as he.

Now he doth aptlie and pleasantlie scorne the fond ouerweening of this Tyrant, as if he should say, I see well enough how the world goes, I shall gaine nothing by handling thee gentlie, because thy wrath is become despe∣rate: seeing then thou canst not be tamed, I wil hamper thee like a wild beast. And thus God shewes more plainely, that he is not only ac∣quainted with the plots and imaginations of this miscreant, but so moderates and holds back his tyrannie, that in spight of his teeth he leades them whither soeuer he lists: as if a wilde beast haue a ring put thorow his snout, a man may leade him whither he will. Some translate the word Kaki, an hooke, but I had rather expound it a ring: because an hooke is fitter to catch fish withall then wilde beasts, Sennacherib then was constreined to turne from whēce he came, and hastned away with∣out doing any thing; although his purpose was to haue possest Egypt and Iudah whollie: neither would he haue been disappointed of his purpose willinglie if God had not drawne him away by his secret worke.

Vers. 30. And this shall be a signe vnto thee, O Hezekiah, Thou shalt eate this yeere such as groweth of it selfe: and the second yeere such things as grow with∣out sowing: and in the third yeere sow yee, and reape, and plant vineyards, and eate the fruite thereof.

NOw he directs his speech vnto Hezekias and to all the people: for he spake not before to Sennacherib as if he had heard him, but it was to the end he might the better quicken vp the people to be of good cou∣rage, seeing the Lord did thus despise this Tyrant. If he had only said, Hezekias, be of good comfort, albeit Sennacherib insults ouer thee, yet I will represse his pride when I see it fit; these words (I say) had not been of such efficacie, as when together with the same he turnes his speech towards the Tyrant him∣selfe, in thundring from heauen vpon him: for by this meanes he imboldens the faith∣full to set light by all his threates. Therefore hauing first spoken to the Tyrant, now he turnes himselfe very fitlie vnto Hezekias and to the people, promising them deliuerance: and that not only out of the pawes of this cruell beare, but also that Hezekias should in∣ioy his kingdome still in peace and prospe∣ritie, and that the rest of the people should likewise haue all things necessarie for an hap∣pie and quiet life. And thus he amplifies the benefit of their deliuerance, the rather to shew that he will not only succor his people in one kind only, but many waies: for in deed his deliuerāces are not only limitted to once or twice, but he would haue vs feele his be∣nefits in large and in abundant measure, that the fruit thereof might last for a long time.

But it seemes the Prophet fits not his signe to the present purpose, [Obiect.] seeing that which he promiseth came not to passe till after they were deliuered: for if God meant hereby to comfort these poore besieged ones, it was now y^e fittest time (one would haue thought) to haue shewed his power, and not to haue deferd it till the siege had been raised. [Ans.] I an∣swere, there are two sorts of signes, one goes before, and leades vs by the hand as it were to the thing promised, the other comes after [ 1] and confirmes it, that it may stick fast in our [ 2] memories, neuer to be raced out. As for ex∣ample, when the Lord brought Israel out of Egypt, he gaue many signes afore hand vnto Moses, but afterward he ordained one which should follow the deliuerance: to wit, You shall sacrifice vnto me three daies, Exod. 3.12. Why so? To the end they should not forget

so great a benefit, but might yeeld him thanks, after they had had experience of so exceeding a fauour.

Such a signe is y^t which Isaiah here describes: & questionles, it serues also for a good cōfir∣matiō of our faith, to haue such an euerlasting testimonie as it were still before our eies, which may cause vs to consider how many mercies y^e Lord hath shewed vs. Now though the enemie was driuen back, yet there was great likelihood of famine to insue, which v∣suallie followes warres: for it is not possible but great dearth must ensue where the fields haue beene wasted and spoiled. But against this necessitie which was likely to befall, the Lord promiseth continuance of foode, and propounds this as an euident signe of their deliuerance, the better to perswade the peo∣ple that he was the author thereof, or at the least, to fixe the memorie of it the faster in their minds. This was a thing incredible, and seemed farre to surmount all their capaci∣ties: but it was needfull that the faith of He∣zekias and the peoples also should be thus a∣wakened, that hauing intelligence of so rare a deliuerance, they might be the better pre∣pared to hope, and that the issue also might shew how it came not to passe by chance or fortune; vnto which, for the most part, these so many admirable workes of God are attri∣buted.

The Prophets meaning then is, After the Lord shall haue fraied the enemie away, he will hold him so short, that he shall neuer be able to renue his armie againe: and thus thou shalt liue quietly in thy kingdome, which shall bring thee forth fruit in such abundance, that thou shalt want nothing. Now in regard that part of their store was spent, and the rest wasted, as it comes to passe ordi∣narily in such publike calamities, and that it was not permitted them to till the earth, be∣ing now either besieged, or else fled; hee promiseth them corne without sowing, vnto the third yeere.

Vers. 31. And the remnant that is escaped of th•• house of Iudah, shall againe take roote downeward, and beare fruit vp∣ward.

THis appertaines to the former sentence: for his meaning is, that the Lord will de∣liuer Ierusalem in such wise, that he will care for it also for the time to come, and will keepe it vnto the end. Truely all the benefits the Lord bestowes vpon vs, are so many signes and testimonies of his perpetuall good will towards vs; to the end wee might assuredly know, that hee will neuer leaue nor forsake vs. But in this sentence wee are chiefly to ob∣serue that which we haue also touched be∣fore; to wit, that the Lord defended Ierusa∣lem, because hee had pitched his Sanctuarie there, out of which also the Messiah was to come. The word Peliaih, properly signifies Deliuerance; but it is here vsed as a nowne collectiue, which signifies those that are deli∣uered, or, are escaped: as in other places the word captiuitie, is taken for the captiues. Now it is not without cause that he promiseth increase to this little remnant: for albeit the siege was raised, yet the people being much diminished, they had small cause to reioice: & it was a thing very vnlikely to expect a full restauration of such an handfull of people.

That he might a little reuiue their sorrow∣full hearts then, he shewes that the Country shall be filled with inhabitans, no lesse then if a faire and goodly plump of trees should fill the granges which were emptie before. But it was not onely the waste of the land of Iudah, which wounded the hearts of the faithfull thus with sorrow, but the great di∣munition of the ten Tribes their brethren, which had also beene carried away captiues. Now albeit they were thus scattered, yet Isaiah promiseth that God would set them a∣gaine into their first estate, so as they should multiply into an infinit number: for the Lord often suffers his to be diminished & brought to nothing, that his glory may the better ap∣peare afterwards in their deliuerance. And we at this day are to expect the like fauour from God, which he hath heretofore shewed to his people, that when wee see the Church at y^e last cast, giuing vp the ghost as it were; yet thē we may assure our selues notwithstāding, that God hath meanes enow readie at hand to multiply this small remnant againe. For such a restauration must not be measured ac∣cording to the scantell of our reason.

But hee saith, the Church shall bee brought to so low an ebbe, that euerie one will esteeme it quite forlorne, euen as if it were plucked vp by the rootes: and truly the kingdome of Israel was a most sorrowfull spe∣cta••le of this plucking vp. Yet the Prophet in the name of God promiseth such an increase, that the tree which was stubbed vp by the rootes, shall againe take deeprooting downwards. Albeit the church then haue not that goodly outward hew & beautie which the kingdomes of this world haue, yet will the Lord giue it such an inward and secret power, that by meanes thereof shee shall florish and grow; contrary to all hope and reason of flesh and blood. Let vs not be out of heart then though the Church seeme to want rootes: neither let vs not thinke she hath none, because they appeare not to our sight; for the Lord hath promised she shall take roote downward.

Now hee addes the fruit also; because the Church florisheth not onely as the grasse on the house top, which is the estate of the wic∣ked, as we obserued in the 27. verse; but shee shall bring forth plentifull increase: and thus the Lord will finish in her the good worke he hath begun.

Vers. 32. For out of Ierusalem shall goe a remnant, and they that escape out of mount Zion: the zeale of the Lord of hosts shall doe this.

BEfore, hee promised the deliuerance of the Church vnder the similitude of rootes and fruits: now hee sets it forth in plaine tearmes, without any figure. In these words

therefore he alludes to that siege of Senna∣cherib, which inclosed this small remnant of people vp in Ierusalem, as in a prison; by meanes whereof they were brought to great extremitie. Now saith he, they shall come forth: that is to say, all passages shall be laid open, so as you shall walke to and fro againe at libertie without any annoyance. For going forth, is here opposed to the straits into which the poore Iewes were brought, in regard of the feare of their enemies. Albeit, this word not onely signifies libertie to goe and come, but the multiplying of the people which were few in number. When the land of Iu∣deah then was ouerspread againe with great troopes, and that out of these small remnants there came forth men and women like flocks of sheepe, which were dispersed into all the quarters of the world, it could neuer haue bin brought to passe, vnlesse the Lord of this little handfull, had created, I will not say one, but many peoples.

He not onely opposeth the zeale of the Lord against the counsels of men, that hee might magnifie the excellencie of this worke; but also admonisheth vs that it sufficeth of it selfe for all reasons wherefore the Lord shewes so wonderfull and admirable signes and tokens of his power. The matter in outward appea∣rāce was incredible, as we haue said: for there were many impediments on euery side, and helpes none at all. Thus God manifests then, that the loue he beares to his Church is such, that it shall be no hard matter with him to worke extraordinarily for the maintenance of it. Hee vsed the like phrase of speech in Chap. 9.7.

Vers. 33. Therefore thus saith the Lord concerning the King of Ashur; Hee shall not enter into this Citie, nor shoote an arrowe there, nor come be∣fore it with shield, nor cast a mount a∣gainst it.

NOw he comes to the deliuerance where∣of [ 1] he spake before: for first, God promi∣sed [ 2] to driue away Sennacherib, vers. 29. second∣ly, [ 3] hee promiseth to furnish the people with necessarie foode, albeit the Country was pil∣led and wasted: vers. 30. Lastly, that he will cause this small remnant to increase into an infinite multitude: vers. 31.32. Now hauing spoken of the two last points, he returnes a∣gaine to the first; because without it, the o∣ther twaine had been little to purpose; to wit, vnlesse the people had bin deliuered out of the hands of this Tyrant. God therefore promiseth that himselfe will stand as a brasen wall, to keepe him from entring in vpon them: yea, he wouid so preuent him, that he should not so much as come neere to assaile them at all. For he saith, the enemies shall not shoote an arrow there. I thinke the word Sollah, should be taken here for a crosse-bow, or other instru∣ment of war, with which they shot darts; ra∣ther then for a mount, for mounts cannot be cast.

Vers. 34. By the same way hee came shall he returne, and not come into this Ci∣tie, saith the Lord.

WEe haue said before, that to returne by the same vva••, signifies, To goe his way without performing any thing; as wee vse to say in our common prouerbe; Hee went as wise as he came, when one returnes without doing that which he came for, and is preuen∣ted in all his enterprises. To confirme this, he addes that the Lord hath said it. For no soo∣ner hath he (which cannot lie) spoken, but we ought forthwith to receiue and imbrace his word; and that no lesse then if all impe∣diments being taken away, we saw the effect by and by to take place.

Vers. 35. For I will defend this Ci∣tie to saue it, for mine owne sake, and for my seruant Dauids sake.

THis is the confirmation of the former sentence, why Sennacherib shall not come into Ierusalem; to wit, because the Lord is her protector. The Prophet here then commands Hezekiah and all the people to turne their eies towards God, in regard the sight of this Tyrant was so terrible vnto them, that they could doe nothing but tremble. As when we at this day should consider the power of our enemies, it would make vs quake for feare; in so much y^t there should rest scarsly one dram of hope in vs: but we must notwithstanding looke directly vp vnto God, and lay hold vp∣on his promises, and to fense our selues with them, as with a shield. It is to him, to him a∣lone, I say, that we must turne our eies, seeing he hath power enough in himselfe for vs to represse the power of mortall man. For this promise must not be restrained to Hezechias his time onely, but it extends it selfe to all a∣ges. And yet the Prophets words haue a more ample sense: for he affirmes, that God himselfe is the protector and keeper of the Citie, because he had taken it into his custo∣die. Thence therefor•• he concludes, that it must needes be out of danger, because his de∣fence is all-sufficient.

When he saith he will do it for his own sake, he thereby brings Hezekias and all the people to the consideration of the free couenant. The Iewes had been often rebuked, and that very sharply; yet did they not cease euen of set purpose to prouoke the wrath of God a∣gainst them: in which regard, they not onely deserued to be left to themselues in the time of need, but that he should inflict vpon them euident signes of his fearefull wrath and in∣dignatiō. That despaire might be preuented then, hee teacheth them that God will bee their defence: not that hee findes the cause thereof in them, but because he respects his own name. Why so? First, that his word might stand fast, which was, that hee would neuer cast off the posteritie of Abraham, which hee had adopted, nor abolish his worshippe, nor

put out the remembrance of his name, though the Sanctuarie should be destroied: [ 2] secondly, lest hee should expose his name to the blasphemies & scornes of the heathen. There is therefore a secret rebuke included here, which this people deserued to be galled withall, and that iustlie: for Hezekias no doubt had more adoe to quiet and still the Iewes from their murmurings, then to chase away the enemie: for they tooke on no lesse, then if all had been lost. We must not thinke then that God had respect to the deserts of the people, or to any other particular cause, but solely to his owne glorie. For wee must sup∣plie a close antithesis here, which is expressed by Ezechiel: I do not this for your sakes O house of Israel, but for mine holy names sake, Ezech. 36.22.

Now seeing the same reason holds still in respect of vs, let vs boldlie oppose this buck∣ler against all our sinnes: Lord, although we are worthie by thy iust iudgements of a thou∣sand deaths, yet be thou pleased to accept of thine owne free mercie and goodnes to keep thy promise with vs. I grant, that hypocrites gaine nothing by this, that God is said to be the perpetuall protector of his Church: but vnto this rock must all the faithfull learne to flee for refuge, though they come emptie handed of any thing of their owne to appease his wrath withall: for he will neuer suffer his Church to perish, because he hath built and established it with a purpose to keepe it: but the cause that moues him to doe it is nothing else but his owne free and infinit loues sake.

Furthermore it is diligentlie to be noted when he addes, for Dauid my seruants sake: for albeit it had been sufficient for God to haue sought the cause of our saluation only in his free and vndeserued loue which he beares to his people: yet it is not without cause that he placeth a most certaine pledge of it in Da∣uid, in whose hand he had renued the coue∣nant, promising to be his father. Neither doth the Prophet propound him here as a priuate person, but as that holy King, whose throne was established by God, that vnder his gouernment y^e Church might inioy peace and safetie. In a word, he was the mediator as it were betweene God and man, in which re∣spect he was superior to the very Angels: for he represented the person of Iesus Christ.

Now albeit soone after his Throne was throwne downe, and the Diadem torne in peeces, yet was not this confirmation vaine, that God would still for a time keepe the Citie, because he would in no sort breake his pro∣mise made to Dauid in his truth, touching the perpetuitie of his kingdome. For wee know that his successors lost not the principalitie by the exile of the people till Christ came; who for this cause in Hosea 3.5. is called Da∣uid. By this we see how ridiculous the Papists are, whē they affirme we are pardoned by the merits of Saints: for there is great difference betweene the Saints and Dauid, in regard of the promise which was made vnto him. He might as well haue named Abraham, or any other renoumed Patriarke in the Church: but because he now speakes of the Church, and of the eternitie of Christes kingdome, he speciallie names him, whom aboue all others had expreslie receiued this promise, Behold, this is my rest, here will I dwell: for I haue a delight therein, Psal. 132.14. Seeing the Pro∣phet then respects the promise, and not the person, the Papists then are worthilie bran∣ded with y^e name of absurd Doctors, in think∣ing that the intercession of Saints (a dreame of their owne deuising) can be any whit con∣firmed by this place. Nay, that which they pretend here, directlie crosseth their error: for Dauid which is heere placed betweene, beares the image of the only Mediator, who abolisheth all newfound intercessions. Reade 1. Tim. 2.5. 1. Iohn 2.1.2.

Vers. 36. Then the Angell of the Lord went out, and smote in the Camp of As∣shur an hundreth fourscore and fiue thou∣sand: so when they arose earely in the mor∣ning, Behold, they were all dead corpses.

NOw the Prophet shewes what befell the Assyrian, that wee might not thinke the Lords words to be but winde: he testifies then that his prophesie tooke effect in deed; that so they might be the better perswaded he was sent of God, and had spoken nothing of his owne head. But this so admirable a worke must not be restrained to this one pro∣phesie alone, but to the whole scope of his doctrine, which by this miracle was authori∣sed, himselfe knowne to be the seruant of God, and his calling ratified and confirmed. For doubtlesse he annexeth this notable and rare example of Gods iustice as a thing then very fresh in mind, to testifie to the end of the world that it was God which spake by his mouth.

But now where the Angell made this slaughter, it appeares not. The common opi∣nion is, that it happened whilest Ierusalem was besieged; but it might well happen also in the way, that is to say, when Sennacherib came to lay siege against Ierusalem. But I leaue it as a thing in suspence, because it is of no great moment: albeit we may easily iudge by the scope of the text, that this Tyrant came not so neere that he could throw any of his darts against the Citie.

Moreouer, we are to reiect an inuention of Satan, who hath indeuored by help of pro∣phane histories to darken so manifest and ad∣mirable a iudgement of God, which affirme, that part of Sennacheribs host died of y^e plague in the warres of Egypt, by reason whereof he was inforced to returne home into his owne countrie. But who will say that there died so many men of the pestilence in one night? This father of lies (according to his ancient custome) honors the Egyptians with this mi∣racle, which God purposely wrought in fauor of his Church. The fact it selfe makes it more then manifest, that Ierusalem was miracu∣louslie deliuered, as from the gates of death, speciallie if we way the message which Isaiah brought, as we haue seene before: by which he apparantlie testified that God wrought

this worke rather for the Iewes then for the Egyptians.

And lest any man should imagin this mi∣racle came to passe by naturall causes, it is ex∣preslie added, that all this multitude was slaine by the stroke of an Angell. Now it is no vnwonted thing for God thus to vse the mi∣nisterie of Angels, in procuring the safetie of the faithfull, for whose sakes he hath created all the armies of heauen. It also serues great∣ly for the confirmation of our faith, when we see there are so many thousands of them which wait for our saluation. The Lord himselfe is strong enough, and his truth it is which one∣ly keeps vs: Rom. 8.38. For the Angels are but his hands as it were, in regard whereof, they are called powers and principalities: but hee prouides exceedingly for our weaknesse, by giuing such celestiall ministers to be our gar∣dians and protectors. And yet the whole glo∣rie must be ascribed to God alone, we are to acknowledge the Angels but his instruments; for otherwise wee should easilie slip into the error of the Papists, who ascribing more then is meete to them, doe rob God of his power, to clothe them with it. With which error al∣so, the learnedst men of our time haue bin bewitched, as we know.

Now we cannot affirme certainly whether this were done by the hand of one, or manie Angels; neither is it much materiall: for the Lord is able easily to effect one and the same thing, by one or a thousand of them. For he vseth not their ministerie, as if hee stood in need of their helpe, but rather to support our infirmitie, as we haue said before: yet it is most probable, and answers best to the Pro∣phets words, that one Angell alone had com∣mission to doe this seruice. Euen as in the an∣tient deliuerance, one Angell passed thorow the land of Egypt in a night, to slay their first borne: Exod. 12.29. Sometimes God also exe∣cutes his iudgements by wicked angels: but he chose one of his voluntarie seruants here, to deliuer his Church, as by his hand.

An hundred, fourscore, and fiue thousand.] We are not to maruell that this was so great an armie, as some ignorants doe, who esteeme it but a fable, when they heare tell of such an huge multitude of souldiers; because a lesse number serues the turne now a daies. But hi∣stories doe plainly testifie, that the easterne people mannaged things cleane contrarie to vs; and it is to bee seene among them yet at this day. It was no maruell they brought so many forth to battel, because they were much more inabled to indure cold and heat then wee, they had more able bodies to la∣bour, they were more sparing in diet; nei∣ther were they giuen to delicious and dain∣tie fare, with which vice our souldiers are corrupted.

As touching the manner of this discom∣fiture, here is nothing set downe for certaine. The Rabbines without any testimony or likely coniecture, affirme, that they were smitten with thunder and lightning. For as they are bold to coine fables, so are they not afraid to auouch any thing that comes in their heads, euen as if they had found the same recorded in some anthentique historie. But the words shew, that this was no such ap∣parant slaughter: for the Prophet saith, that they lay all dead vpon the earth: if they had bin smitten with lightning, euery one would haue perceiued it, neither would the Pro∣phet haue concealed it. The cōiecture of the Rabbines then you see, is confuted out of the very text: but I had rather lane off in the mid way. It sufficeth that wee know thus much; the Lord was minded to deliuer Ierusalem out of the hand of the Assyrian; and he smote the host with sudden death, altogether with∣out mans helpe.

Vers. 37. So Sennacherib King of Ashur departed, and went away, and re∣turned, and dwelt at Nineueh.

NOw Isaiah shewes, with what dishonour this Tyrant retired; who before, in his conceit, had deuoured all Iudeah, and durst challenge the Lord himselfe. In that he ex∣presseth his recoiling backe, with so manie words to one purpose, it is to cast disgrace vpon his cowardly flight: for it is no superflu∣ous repetition when he saith, he departed, hee vvent his vvay, and he returned. The name of King is also added to his further shame. As if he should say; See this King, this great King, Chap. 36.4. whom Rabshekeh extolled so high∣ly, because of his power. Hee came not into Iudeah to returne with infamie; but God for his mercy and truthes sake droue him out thence, euen as chaffe before the wind.

Where it is said, hee returned to dwell in Nineueh, it shewes vs further, that hee not onely left his courage, but his forces also quailed; for hee would not willingly haue staied at home, if despaire had not been as a chaine to keepe him in: he contented him∣selfe with his kingdome then, whereof Nine∣ueh was the mother Citie. Afterwards when the Caldeans had subdued the Assyrians, the Monarchy was transported vnto Babylon; to wit, ten yeeres after the death of Sennacherib, in which time Esar-haddone, (of whom men∣tion is here made) reigned. For Paricides be∣ing winked at, and supported by many, the forraigne enemies might easilie conquer and subdue a nation full of factions: and there∣fore Merodach hauing made vse of this occa∣sion, inuaded the Assyrians, and brought them vnder his command.

Vers. 38. And as hee was in the Temple worshipping Nisrock his God, Adramelech and Sharezer his sonnes slew him with the sword: and Esar-haddon his sonne reigned in his stead.

THe Rabbines giue themselues the like li∣bertie heere to coine deuices; for they faine that Sennacherib asked his idoll, why he could not vanquish the Iewes: and it answe∣red, because Abraham meant to haue sacrifi∣ced his sonne to God. And then this Tyrant following this example, determined to offer 〈2 pages missing〉〈2 pages missing〉

howsoeuer he could not by and by dispatch himselfe out of these incumbrances, yet the holy Ghost did suggest into this confused and perplexed spirit of his, such groanes, as could not be expressed. And in truth it had been an vncoth and absurd message, if so bee God had not conforted him inwardly by the se∣cret worke of his Spirit, who was now a good as stricken downe to hell with the out∣ward sound of the Prophets words. Now for as much as hee would neuer haue repented, being seased on by despaire, mortification went formost; next, followed that secret worke of the Spirit, which consecrated this poore dead body a liuing sacrifice accepta∣ble vnto God.

Vers. 3. And said, I beseech thee, Lord, remember now how I haue wal∣ked before thee in trueth, and with a perfect heart, and haue done that which is good in thy sight: and Hezekiah wept sore.

IT seemes here that he meant to reason the case with God, and to rip vp his former life vnto him, as one being wrongfully afflicted: but he meant nothing lesse. He rather furni∣sheth himselfe with arguments to buckle a∣gainst the sharpe and dangerous temptati∣ons which might follow. For when the Lord dealt thus roughly with him, he might thinke himselfe forlorne, forsaken, and reiected, as it God had disliked of all that he had done before: for which cause he fortifies & cheeres vp himselfe, by protesting that all his actions proceeded from the vprightnesse of his heart. In a word, hee concludes that his indeuors were not displeasing vnto God, though hee were presently taken away: and thus he makes way for good hope and praier.

Hee opposeth not his merits then to the righteousnesse of God, neither complaines he as if he were punished vniustly; but armes his selfe against a sharpe temptation, to the end Gods dealing might not seem too seuere in his eies, in regard that hee had so well re∣formed and taken away corruptions, which had then the full swinge in his kingdome, but chiefly in the Church.

I denie not but the Lord sometimes ad∣mits his children to reioice in the things which they haue well done: not as vanting of their deserts in his sight, but to acknowledge his benefits, and to be so touched with the remembrance thereof, that they may the bet∣ter fit themselues thereby to beare all their aduersities patiently. Sometimes also the im∣portunitie of their enemies constraines them to glory with an holy boasting, that they may commend their cause to God, as to him that is the Iudge and defender of it: and so Dauid boldly opposeth his innocencie against the slanders of his aduersaries, and that euen before the iudgement seate of God: Psal. 7.9. and 17.3. But Hezekiah meant here to preuent Sa∣tans sophistrie, whereof the faithfull haue sufficient experience, whilest vnder pretence of humilitie, hee ouerwhelmes them in de∣spaire. We must be very warie therefore, that our hearts be not swallowed vp of it.

Besides, from his words we gather the true rule of a well ordered life; to wit, when the in∣tegritie of the heart holds the first place: for there is nothing that displeaseth God so much, as when we goe about to cosen either him, or mē by our dissimulatiō: for as a gliste∣ring shew of works is wont to dazle our eies; so nothing prouokes his wrath more thē fei∣ned holinesse, in regard his name is thereby most profaned. We know he is a spirit: is it not good reason then that he should be wor∣shipped spiritually, especially seeing he pro∣testeth that a double heart is an abomination vnto him? Hezekiah therefore had good cause as you see, to beginne at the vprightnesse of his heart.

The word Chalem, which is translated per∣fect, is nothing else but that integritie and soundnesse of heart which is opposed to hy∣pocrisie; which also appeares by the word truth, according as Saint Paul saith, that the end of the law, is loue out of a pure heart, a good conscience, and faith vnfeined. Moreo∣uer, Hezekias sets downe the fruits which issue from a pure heart, as from the roote; not one∣ly to animate himselfe, but others also, espe∣cially concerning those things which might giue them any occasion of stumbling. Hee staggered not then, but meant to remoue the impediments which peraduenture might dis∣courage many.

Againe, let vs note how our life must be or∣dered, if we desire that God should approue of vs; to wit, that we doe nothing vvithout his commandement: for as hee reiects and con∣demnes all outward shewes, whereby hypo∣crits would bee thought iolly fellowes; so esteemes he nothing at all of any newfound seruices, wherein the superstitious sort tra∣uaile in vaine, thinking they merit much at his hands, whilest they cast his word behind their backs. But Hezekias, who knew that obe∣dience was better then sacrifices, 1. Sam. 15.22. saith not onely that he ran, (which some often doe, though cleane out of the way) but also that he squared his whole life to the com∣mandements of God, which onely is the com∣petent Iudge thereof. Now from this place wee may gather, how much this holy perso∣nage was kindled with the affection of prai∣er: for albeit he sees nothing about him but signes of Gods wrath, yet hee ceaseth not to haue recourse vnto him still, and exerciseth his faith, by powring out his praiers & teares in his presence; which all faithfull hearts ought carefully and diligentlie to practise, and that euen in their deepest distresses.

Vers. 4. Then came the word of the Lord to Isaiah, saying;

ISaiah went his way, and left his sting be∣hind him, as they say; leauing him as a dead man, whom in the name of the Lord he had adiudged to die. In the meane while we may gather from his song, how restlesse his

thoughts were, or rather, with how great ter∣ror he was surprised. It is not easie to define of the intermission betweene the Prophets departure, and his returne: yet it is out of question, that the promise both touching his recouery, and life, was not made till he had felt himselfe forlorne; yea, after he had a long time been tossed vp and downe with furious stormes and tempests. For his faith was tried to the vtmost when God thus hid his face from him, and suffered him to lie plunged in the darknesse of death: yet we haue told you already, that the faith of this King was not so quenched, but that some sparks thereof ap∣peared, though hee were left destitute of all outward comforts. For by the secret instinct of the holy Ghost, he breathed out vnuttera∣ble groanes from this bottomlesse gulfe, which ascended vp into the eares of the most high. From whence we gather, that the faith∣full are so heard in the day of their distresse, that the fauour of God manifests not it selfe vnto them at the first cry, but hee deferres of purpose to let them feele it, till hee sees they be throughly humbled.

Now if it were needfull that so excellent a king and seruant of God should be in a man∣ner thus ouerwhelmed with sorrowes, that he might be the better fitted and prouoked to desire Gods fauour, and to sigh and grone vnto him, being at the last cast, and almost swallowed vp of the lower hells:let vs not wonder if sometimes he leaues vs perplexed with feare and anguish, and deferres that comfort long which we desire. [Obiect.] But some may thinke it strange that God forthwith called back his sentence, as if he repented himselfe of that which was gone out of his lips: for there is nothing lesse agreeable to his nature then to be changeable. [Ans.] I answere, Hezekias was not adiudged to death in the decree and counsell of God: but his meaning herein was to trie and examin the faith of his seruant. Wherefore in this denunciation there must be a condition supplied; for otherwise Heze∣kias could neuer haue bowed the Lord, nor disanulled his irreuocable decree neither by his prayers nor teares. But the Lord threat∣ned him as he did Abimeleck king of Gerar for taking Sarah, Abrams wife, Gen. 20.3. And as Ionas did the Nineuits, Ionas 1.2. & 3.4. But it will be further obiected, [Obiect.] that it is contrarie to Gods nature to speake one thing & thinke another: for thus his words shall lose their authoritie, because men will esteeme of his promises and threatnings as things of little weight. [Ans.] But wee must iudge of the forme of these words, as of the sense of those which I haue alreadie expounded. GOD gaue sen∣tēce of death vpō Hezekias, because he would not that he should die: neither had it been needfull nor profitable to haue sent him this message, had not the remedie been neere at hand. Besides, as it was the meaning of God to humble his seruant with feare and asto∣nishment, that by a voluntarie condemning of himselfe he might by prayers and teares escape this chastisement: so also it was no lesse his purpose to bring him low by this sharp and biting speech, Thou shalt die, to the end he might require life, and to haue it restored as to him that was now shut vp as it were in his sepulchre. The Prophet supplied an in∣folded condition therefore, which Hezekias easily espied, although he perceiued it not at the first. We can not conclude then that God vsed any dissimulation here, seeing he fits his speech to the capacitie and reach of the per∣son to whom he speakes: for it is no vnwon∣ted thing with him to kill before he quicken. He only then holds part of his speech in sus∣pence, that by the outward appearance of death, Hezekias might by little and little be framed to newnes of life.

Vers. 5. Goe, and say vnto Hezekiah, Thus saith the Lord God of Dauid thy father, I haue heard thy prayer, and seene thy teares: behold, I will adde vnto thy dayes fifteene yeeres.

IN his first ambassage, vers. 1. he meant only to terrifie Hezekias, and therefore contents himselfe with a bare propounding of the name of God, before whose iudgement seat he summoned this poore guiltie person: but now when hee brings message of consolation, he addes a particular title, to shew from what fountaine this fauour proceeded: as if he should say; God is now mooued to shew mercie, so as he will not deale extreamely with thee, because he respects the Couenant which he hath made with Dauid.

We know there is nothing more hard then to cheere vp the hearts of such as haue deep∣ly tasted of Gods wrath, with good hope of mercie; and to cause them indeed to feele that God is now become fauorable and gra∣cious vnto them. This confirmation there∣fore was necessarie, to the end this good king, being forlorne in himselfe, might per∣ceiue that life was to be restored him, where∣of he was in a maner vtterlie depriued, be∣cause the promise touching the perpetuitie of the kingdome of Iudah could no way be broken.

Thus he being in a maner halfe dead by reason of this message, Thou shalt dye, the Prophet to incourage him puts him in mind of that promise which was then familiarlie knowne of all. I haue sworne once by mine holines, that I will not faile Dauid; His seed shall indure for euer; and his Throne shal be as the Sunne before me, Psal. 89.35.36. Vpon this boord or planck, Hezekias casts himselfe to saue his life from shipwrack in these boy∣sterous stormes: for he speakes not of Dauid here as of a priuat man, but as of an eternall King, which had the promise, whereupon He∣zekias might stay himselfe. I say eternall, not in himselfe, but in the blessed seed. Now because this eternitie was to be manifested at the length in Iesus Christ, of whom Hezekias and the rest of the kings of Iudah were figures, he had good cause to hope well, in regard him∣selfe was the sonne and successor of Dauid.

As often therefore as our sinnes do shut vp the way against vs from approching vnto God, that we might haue part in his fauor;

let this preface be present before vs. For howsoeuer by our own default he be estran∣ged from vs, yet he is the father of Christ our head, in whom our saluation lies alwaies hid∣den for vs. To be short, God who a little be∣fore spake as a Iudge, speakes now as a lo∣uing father, by looking vpon the media∣tor Iesus Christ, who euer appeaseth his an∣ger.

Hauing left him way for hope, he now tels him that his praiers were heard of God: which doubtlesse should be as a goad in our sides, to pricke vs forward to the dutie of feruent praier. For albeit God of himselfe be carefull enough of our saluation, and hath euermore preuented vs by his louing kindnesse, and that not onely whilest we slept, but euen be∣fore we were borne: notwithstanding when he signifies vnto vs that all the benefits hee bestowes vpon vs, are as the fruits of our prai∣ers, our slothfulnesse is vtterly inexcusable, if being so liberally inuited to come vnto God, we scorne to open our mouthes to call vpon his name. Yet we must not thinke that our praiers doe therefore merit, because God ac∣cepts so fauourably of them; but in giuing that freely, which of fauour he hath promi∣sed, he addes this declaration of his liberali∣tie, to the end he may the better exercise our faith. For it is no small priuiledge to haue ac∣cesse into his presence at all times, & frankly to powre out our hearts before him, and fa∣miliarly to cast all our cares and anguishes into his bosome. Had not Hezekias praied at all, yet the Lord no doubt would haue taken order by some other meanes, that the go∣uernment of the kingdome should still haue continued in the stocke of Dauid: but that which he was bound to doe in respect of his truth, is attributed vnto Hezekias praiers, to the end hee might acknowledge how great the fruit was he receiued from his faith, which he exercised in his praiers.

The Prophet mentions his teares, as a signe of his repentance, and also of his zeale and affection: not that they obtaine grace, or that they can appease God of themselues: but to shew that by meanes hereof, praiers which proceede from affection, are distinguished from those which proceede from the lippes onely.

In the last place hee addes, that God pro∣longed the daies of Hezekias fifteene) eeres, which at the first might seeme absurd; be∣cause we are created vpon condition, not to passe one iot or tittle of that time which God hath set downe: as Iob saith; Thou hast set him his bounds, [Ans.] which he cannot passe: Iob. 14.5. But the solution is easie, that this length of time must bee referred to Hezekias his cogi∣tation: for he was excluded from hope of a longer life, so as he was to account the yeeres following, as the lease thereof renued a∣gaine: no lesse then if he had been taken out of his tombe, to liue vpon the earth the se∣cond time.

Vers. 6. And I will deliuer thee out of the hand of the King of Ashur, and this Citie: for I will defend this Citie.

THose who thinke that Hezekias was sicke during the siege, ground their argument vpon this verse; because otherwise they think this promise should be superfluous: but their reason wants weight. For the Assyrian might well gather his forces together againe, and prepare a fresh armie, both to inuade Iudeah, and to besiege Ierusalem. Yea, that discomfi∣ture which he had before, might so kindle his rage and furie, as to giue a new onset. The Iews then, you see, might iustly tremble when any should signifie some newes to them tou∣ching the enemies approching. This promise therefore is not superfluous, for with the hope of life, Isaiah secures him from feare of the Assyrian, whom Hezekias might alwaies haue had in some ielousie, if by this meanes the same had not been preuented. In which, we see how God still amplifies and addes new mercies to the former, which he had shewed him: as in the Chapter before going, God promised him abundance of the fruite of the earth, with deliuerance from the siege.

Vers. 7. And this signe shalt thou haue of the Lord, that the Lord will doe this thing that he hath spoken:

8. Behold, I will bring againe the sha∣dow of the degrees, (whereby it is gone downe in the diall of Ahaz by the Sunne) ten degrees backward: so the Sunne re∣turned by ten degrees, by the which it was gone downe.

THe holy hist••rie orderly recites, how He∣zekias asked a signe of the Lord, which was granted vnto him: our Prophet wil onely touch it in the end of the Chapter: but it is no new thing with the Hebrewes thus to set those things last, which should be first, &c. Moreouer, the Lord offers some signes volun∣tarily vnasked. Againe, he grants them to o∣thers that require them. Now in regard that the generall vse of signes is to sustaine our infirmitie, God for the most part staies not till they bee asked, but from the beginning hath alwaies ordeined such as himselfe knew would be the most profitable to his Church. If the faithfull then at any time haue desired that their faith might be confirmed by signes, we must not by and by follow them therein; because it was a thing very rare: as to Gede∣on, who being taken from the flaile to go∣uerne the people, he gaue two signes which he asked, to the end he might be the better con∣firmed in his calling: Iudg. 6.17, 36. As tou∣thing other signes, hee was wont ordinarilie to giue them to helpe mans weaknesse: as to Adam, the tree of life, Gen. 2.9. to Noah, the raine-bow in the cloudes: Gen. 9.13. after∣wards, the cloud, the pillar of fire, and the brasen Serpent in the wildernesse: Exod. 13.21. Numb. 21.8. The like is to be said of the Passeouer, Exod. 12.3. and of all other sacra∣ments which haue been ordeined both vn∣der

the Law and vnder the Gospell, without being asked of God at all.

[Obiect.] But it seemes Hezekias offers iniurie to God, in that he beleeues him not vpon his bare word, when he asks a signe.

[Ans.] I answere, he is not therefore to be con∣demned of infidelitie, because his faith was weake: for where is the man to be found that euer had a faith so perfect that was not ming∣led with vnbeliefe, or which was not faultie? Whereas he seekes some stay to vphold his wauering, he is not to be blamed for it: for hauing imbraced the promise offred him by the Prophet, he shewes himselfe to haue faith in God, in seeking remedie against his di∣strust. Were there no infirmitie in men, what need should we haue of signes? It is no won∣der then if Hezekias asks one, seeing the Lord is pleased to offer the same voluntarilie vnto others. Yet we are to note, that the faithfull haue not asked signes of their owne heads, but were led so to doe by the speciall instinct of the holy Ghost, which may also be affirmed touching miracles: for if Helias asked raine and drought, it is not lawfull for others to do the like, 1. King. 17.1. Wee are therefore to consider what the Lord permits vs to do, lest whilest hauing neglected his word, we pre∣sume to indent with him according to the vn∣bridled desires of our owne flesh.

The signe that is here giuen to Hezekias, is the bringing back of the shadow in the dyall with the Sunne tenne degrees, whereby it was ascen∣ded, that is to say, gone forward vpon the Horizon. This signe hath affinitie with the thing it selfe, as all other signes also haue: for it is as if he should haue said, Euen as it is in my power to alter the houres of the day, and to cause the Sunne to come back againe, so am I able to prolong thy life. In that the Sunne went not back so many degrees as there were yeeres added to his life, it could not well be done, because there were but twelue degrees in the Quadrangle: for the dayes were diuided into twelue houres long∣er or shorter, according to the diuersitie of the seasons. Wee neede not busie our heads much then as touching the number, it is e∣nough that the proportion and similitude of the signe and of the thing it selfe sutes so well together.

The Iewes doe here inuent fables accor∣ding to their vsuall maner, affirming, that the day in which Achaz died was shorter by ten houres, so as the chastisement inflicted vpon him for his iniquities, were turned to the good of Hezekias, in regard the shortnes of one day was the cause of the length of ano∣ther. But what ground haue they for this here? Truly not so much as any shew at all: for here is nothing said touching the death of Achaz, nor of any change which then hap∣ned, but of the dyall only which he erected.

Vers. 9. The writing of Hezekias king of Iudah when he had been sick, and was recouered of his sicknes.

ALthough the holy historie mentions not this writing, yet is it worthie our obser∣uation, and to be kept in continuall memo∣rie: for therein we see that Hezekiah would not by his silence either lightlie passe ouer, or by forgetfulnes blot out the remembrance of so excellent a benefit which he had receiued of God. All the faithfull by his example are taught what to doe when God for their sakes manifests his power miraculouslie, or by ex∣traordinarie meanes: it ought not to suffice them that those of their owne times should be made acquainted withall, but as much as in them is they are so to prouide that the po∣sterities to come may be informed of it, as we see Hezekias here doth by this his song. Dauid in like maner composed many songs to this purpose after he was deliuered out of great dangers; being carefull to haue that sung to the worlds end, which was worthie of euerla∣sting memorie: see Psal. 18.2. & 27. But he es∣peciallie whom God hath aduanced to high degree either of honor, or power, euen as one being placed by God vpon a scaffold: he, I say, ought well to know and vnderstand that he is inioined to imitate this godly King in this behalfe: and yet both great and small are diligentlie to beware of ambition, lest whilst they seeme to imitate Dauid and Heze∣kiah, they seeke to glorifie their owne names rather then the name of God.

Vers. 10. I said in the cutting off of my dayes, I shall goe to the gates of the graue: I am depriued of the residue of my yeeres.

BEhold here a very mournefull song, for it conteines in it complaints rather then prayers. Whence it appeares, that this good King was so straited with distresses, that be∣ing oppressed inwardlie, he forceth himselfe to teares and lamentations, and dares not freelie open his mouth to frame a well orde∣red prayer. In mutterings by himselfe then he layes forth the greatnes of his sorrow: but this may seeme strange if wee consider the cause. Was it beseeming so holie a personage for the desire he had to prolong this transito∣rie life, so greatly to abhorre death? The first rudiments of the heauenly doctrine do teach vs, that we are but wayfaring men here, and therefore ought swiftlie to runne the race that is set before vs towards eternall life. [Obiect.] But Hezekias seemes to be so much giuen to the earth, as if he had neuer tasted so much as one dramme of true godlines. He flees and detests death, as if he had been vtterlie vn∣aquainted with y^e word of God. What meanes he then to set downe his boiling passions in this maner? It seemes he meant rather to draw the faithfull by his example to a kind of intemperancie, rather then to keepe them within the lists of Gods hests. Are we not all of vs too much inclined to rebellion of our selues, but we must also haue a Scholemaster to instruct vs?

But if we shall rightlie and aduisedlie con∣sider of the matter, [Ans.] we shall see it was most profitable for vs, that the image of this man (in a maner ouerwhelmed with sorrowes) 〈2 pages missing〉〈2 pages missing〉

lie say, I made my account. From this verse we may gather, that Hezekias was sicke about two daies: for in the former verse he said the maladie was so vehement, that he looked for nothing but death. That day being past, he euen waits vnto the dawning of the next day following; and from thence, till night: so as he expected death euery minute of an houre. The sense then is; that although hee came to the day breake, yet he ranne hastily to death, by continuall turmoilings: for being smitten with the stroke of Gods fearfull iudgement, hee makes no account to liue. And as the Greekes when they will shew that nothing is so vaine a thing as man, do terme him a daies bird: so this good King puts the life of a day here for that transitorie life of a man, which is but of small continuance.

Whereas he compares God to a lion, it is no new thing, albeit God of his owne nature be gentle, mercifull, and louing, and nothing sutes better to his nature then these titles: but we cannot feele this sweetnesse when we haue prouoked him by our vices, and made him seuere by our rebellion. Nay, which is more, there is not the crueltie nor sternnesse of any, nor of all the bruit beasts, that can so amaze or astonish vs, as doth the bare men∣tioning of the very name of God in this case: but most iustly. For his strokes must of neces∣sitie haue that efficacie in them, as to bring downe all loftinesse, and to humble vs to the very gates of hell, that so being in a maner stripped of all comfort, wee may lie gasping after it, and yet in the meane while appre∣hend nothing but dread and horror. And of such terrors Dauid speaks in Psal. 22.17. where he saith; I may tell all my bones. Againe, Psal. 6.6. I water my couch with teares. Also, My soule is sore troubled: Psal. 6.3. And the graue hath opened her mouth to swallow mee vp. Now it is needful that y^e faithful should some∣times bee feared in this wise by the sense of Gods iudgements, that they may be so much the rather prouoked to desire his fauour.

Vers. 14. Like a crane or a swallow, so did I chatter; I did mourne as a done: mine eies were lift vp on high: O Lord, it hath oppressed me, comfort me.

HEzekias cannot fit himselfe with wordes sufficient to set forth the greatnesse of his miserie, which brought him to that extre∣mitie, that he was not able to speake distinctly, but to mutter forth a confused sound of words, euen as those that lie at the point of death. Whence it appeares that he was won∣derfully perplexed, seeing his griefe was so great, that hee wanted words to expresse it. His wordes stucke as it were in his throat: nothing could bee heard but whisperings: whereunto appertaines these similitudes of the crane and swallow, which the Prophet here vseth.

Yet euen these confused voices doubtlesse doe pierce the eares of God: and albeit al our senses be surprised with heauinesse, and that our sorrowes haue shut vp our mouthes, yet he beholds our hearts still, and heares the sighes which be breathed from faith. Yea of∣ten times such broken sentences are sent forth with more force & efficacie, then words rightly framed, prouided that they proceede from the spirit of God, who stirs vp in vs such gronings, as cannot be expressed: Rom. 8.25. There is no childe of God but in this case feeles by experience, when extreme sorrow causeth his tongue to cleaue to the roofe of his mouth, and his heart to be closed vp, so as his praiers are but stutterings and stam∣merings. Some translate that which followes in this sense; Mine eies are sunke in: but so the particle, on high, should not agree. And therefore it is best to retaine the naturall sense, which is; that his eies were wasted with often and much looking: or, that hee cea∣sed not to lift vp his eies on high, albeit he was halfe dead; or was neuer so far out of heart, but he knew well that it was his dutie to wait for succour from God.

Let vs learne with Hezekias to lift vp our eies to the heauens: and let vs also know that our God requires no great rhetorique of vs in our praiers. He confirmes this sentence in turning his speech by and by vnto God, to desire his helpe: for in regard the violence of the disease oppressed him, he intreats the Lord to comfort him. Some translate, Answer for me; which we haue thought best to turne, comfort, or, glad mee: vnlesse any had rather receiue their translation who read it, Make mee to rest. How euer it be, he demands succour of God, to the end the weight of his afflictions might not ouerwhelme him: we also ought to assure our selues in this case, that God will be so much the more ready to comfort vs, by how much the more wee shall be pressed on euerie side with many calamities.

Vers. 15. What shall I say? For hee hath said it to me, and hee hath done it: I shall walke weakelie all my yeeres in the bitternesse of my soule.

THe most thinke that these words are vtte∣red by way of an exclamation, such as proceedes from ioy: as if Hezekias reioiced in hauing obtained his request: but I am of ano∣ther opinion. For it seemes to me that hee goes on still in his complaints, because hee speakes as those commonly doe, who are op∣pressed with sorrow: What shall I say? He which hath said is to mee, hath done it. That is to say, life and death are in his hands, I plead but in vaine with him: it is but lost labour to com∣plaine so much as I doe. Many such wordes and sentences are to be found in the booke of Iob. This therefore, as I take it, is the verie true sense of the place. For before, Hezekias looked euery way, to see if any comfort would present it selfe vnto him: but now, seeing that God had giuen sentence of death vpon him, hee concludes, there is no resisting, I must obey.

In the meane while, these words are to be well weighed; to wit, that God accomplisheth that in effect, which hee threatned in words.

For those say somewhat (I grant) but not all, who expound simply thus; God hath perfor∣med that which the Prophet pronounced of me. Because Hezekias doth not thus barely af∣firme, that he felt the effect of the word, but setting before his eies the power of God, hee puts an end to all his complaints and cries. Thus Dauid in the 39. Psalme saith; I held my peace, Lord, because thou diddest it. If the feare of Gods power restraines vs not, wee will neuer cease murmuring: and therefore Iob considering that he had to doe with God, saith; I wil lay my hand vpon my mouth: I will make humble supplication to my Iudge: Iob 9.15. Hezekias then puts himselfe to silence, for hee saw it was but vaine for him to stand disputing the case with God. And thus hee confesseth, that hee was but as a dead man, because the Lord made him feele how forci∣ble his threatnings were. By reason whereof, this good King concludes, that hee profites himselfe nothing at all with replies, because discourses to and fro haue no place in this behalfe. I grant that these words proceeded indeed from despaire: for in feeling God his enemie, he shuts vp the gate against the pas∣sage of his praiers. But it is no new nor strāge thing; for such words (which turne vs from praier) now and then to escape vs in extreme griefes; prouided that on the contrarie, wee cleaue close to the proppe of praier; yea, al∣though the sense of the flesh doe ouersway vs so far for a time, as to perswade vs that all is but in vaine.

Wee may coniecture that this good King was so intangled with perplexed thoughts, that he fainted in his languishing disease, but especially in that he saw it was the best way for him to be silent, as I haue said: for hee did but lose his labour to plead with God, as it shall appeare more fully in the course of the text. Whence we gather, that he now sets be∣fore him the fearfull power of God, to the end hee may dispose himselfe to true humi∣litie.

Moreouer, because the verbe Dadah signi∣fies to moue ones selfe, to goe softly; some ex∣positors translate; I shall be remoued, or, tos∣sed: others, I shall walke softly. But I verily thinke hee speakes of a weake and trembling gate; for he was so weakened, that he thought he should neuer recouer his former strength againe. This trembling must be referred to feare; for he addes by and by after, in the bit∣ternesse: as if he should say; The anguish which oppresseth mee, is so fast rooted in mine heart, that it can neuer be plucked vp: and thence came this vveaknesse whereof hee speakes.

Now because the vulgar translation hath; I will acknowledge: the Papists haue wre∣sted this place to proue their auricular con∣fession; but so vnaptly, that old dotards may laugh them to scorne. For it plainely ap∣peares, that he speakes not heere of confes∣sion, but of an astonishment and trembling, wherewith Hezekias shall bee smitten, euen all the daies of his life, as he himselfe here saith.

Vers. 16. O Lord, to them that ouerliue them, and to all that are in them the life of my spirit shall bee knowne, that thou causedst me to sleep, and hast gi∣uen life to me.

THe Prophets words are so short, that it hath caused many interpretations, a∣mongst which, this that followes is the most approued: O Lord, others shal liue after these yeeres: that is to say, their life shall bee pro∣longed. As if he should say; Seeing thou hast prolonged my daies, thou wilt also cause o∣thers to inioy the like fauour from thee. But this sense agrees not with the text, and I iudge it too far fetched. I should rather deem Hezekias his meaning to bee this; O Lord, all those vvhich shall liue after these yeeres vvhich thou hast added vnto my life, shall know the life of my spirit. And therefore the relatiue (which) must bee supplied; for it is a thing vsuall a∣mong the Hebrewes not to expresse it: and so this will bee no constrained exposition. For it is not to be doubted, neither can it be denied, but hee speakes of the yeeres which the Lord had giuen him as an ouerplus. His meaning is then, that the fauour which God hath shewed him, shall not bee knowne to those of his time onely, but of the posteritie also▪ Thus he sets forth the greatnesse of the benefit, which shall be renowned for the time to come, and shall remaine ingrauen in the memories of all, euen after Hezekias shall be dead: so as it shall be called a kind of resurre∣ction. The word to sleepe, signifies to die; ac∣cording to the Hebrew phrase, Gen. 47.30. Thus hee compares his sicknesse to death, to which he was so nie, that he made none ac∣count of life.

Vers. 17. Behold, for felicitie I had bitter griefe; but it was thy plea∣sure to deliuer my soule from the pit of corruption: for thou hast cast all my sinnes behind thy backe.

AGaine he amplifies the greatnesse of his griefe by another circumstance: for sud∣den calamities which we thinke not of, doe trouble vs much more then those which wee see approching. His sicknesse was the more cumbersome and insupportable, because it surprised him vnawares, whilest he was quiet and in prosperity, thinking nothing lesse then to be so soone bereaued of his life. We also know that the faithfull now and then doe please themselues too much in their prospe∣ritie, promising vnto themselues a constant and setled felicitie; which Dauid confesseth himselfe was guiltie of: I said in my prospe∣ritie, I shall neuer be moued; but when thou hiddest thy face I was troubled: Psal. 30. No∣thing therefore could astonish Hezekias more then to heare he must die, when hee made account to liue in peace, his enemie being driuen away and cut off: for I thinke hee fell sicke after Sennacherib was repulsed, and his host slaine; as we haue said before. See then a sore disease which now comes to vex him

vehemently, in the middes of this ioy and tranquillitie which presented it selfe before his eies.

This shewes, that we must make no account to reioyce in any setled estate long, nor to lull our selues asleepe in iollitie, seeing there is nothing stable nor stedfast in this life: but we may be bereaued of all our ioyes in a mo∣ment. Therfore whilest we are in peace, let vs euen meditate of warre, aduersitie, and per∣secutions. Aboue all things, let vs carefullie seeke that peace which is grounded vpon Gods fatherlie loue and compassion, wherein our consciences may rest securely.

The second part of the verse may be ex∣pounded two waies, because the verb Chaschak signifies To loue, and sometimes To will: This sense agrees not amisse, It was thy plea∣sure to deliuer my soule: but if nothing be sup∣plied, the sense will still be perfect, O Lord, thou hast loued my soule when it was in the Sepul∣cher. It is knowne to all, that the Soule is taken for the life: but the Prophet here extols the bountie of God, who vouchsafed to loue He∣zekias though he were halfe dead.

In the next place he giues the reason of it, in bringing vs to the fountaine from whence this deliuerance issued: for otherwise, one might imagin that he hath spoken of nothing hitherunto but of bodily health. But we may now see that he looked much higher, to wit, [ 1] first vnto his guiltines before God, secondly [ 2] to the free reconciliation. He confesseth in deed that he hath receiued his life anew, but yet he esteemes his reconciliation with God more then a hundred thousand liues. Truly it were better for vs neuer to haue beene borne, then to liue long, heaping sinne vpon sinne, and so to hale downe the more hor∣rible iudgemēts of God vpon our own heads. Hezekias then reioyceth chieflie, in that the light of Gods countenance did shine clearely vpon him: for our only felicitie consists in hauing him good and gracious to vs. Yet herewithall he shewes, that we must impute the euils which God laies vpō vs to our sinnes: for such as accuse him of ouer-much seueri∣tie, doe nothing else but double their owne woe. This good King condemnes not him∣selfe of one sinne only, but confesseth him∣selfe guiltie of many sinnes, and therefore stood in neede of more then one pardon. If we then desire to be truly comforted in affli∣ctions, let vs begin heere: for if God be ap∣peased towards vs, no euill can hurt vs, seeing he delights not to haue his beloued ones lie languishing in their miseries. It fares with vs therefore as with inconsiderate patients, who neuer thinke of their disease, but only of the accidents thereof, and of their griefes which they feele: but it is more wisedome for vs to follow the counsell of the skilfull Physitian, who considers of the cause of the disease first, and aboue all things indeuors to remoue that: for they know that outward remedies are not only vaine, but hurtfull, if the inward disease be not discerned. Why so? Because remedies in such wise applied, do driue the disease further in, and so settles & augments it there, that afterwards there is no hope left for healing of it.

Hezekias therefore like a wise patient, ac∣knowledgeth the cause of his sicknes; to wit, his sinnes: which being forgiuen, he then knew the punishment was likewise remitted and ceased. Now by this we may see the sot∣tishnes of the Papists touching their distin∣ction between the fault and the punishment: for Hezekias testifies here that the one was pardoned as well as the other.

Wee are also to obserue this phrase of speech which the Prophet vseth, to wit, Thou hast cast all my sinnes behinde thy backe: for his meaning therein is, that God had whollie a∣bolished the remembrance of them. As in Miche. 7.9. Thou hast cast all their sinnes into the bottome of the sea. And in Psal. 103.12. He separates our sinnes as farre from vs, as the East is from the West. All which sentences may assure vs that God will neuer impute the sinnes vnto vs which he hath once pardoned. If it fall out that we be corrected afterwards, he doth it not as a Iudge, but as a tender and mercifull father, that he might thereby in∣struct and keepe his children in awe. The Pa∣pists therefore deceiue themselues in drea∣ming that the corrections which follow are satisfactions or recompences, as if he would exact that at our hands, because he is loth freelie to remit all. No, Gods only purpose in correcting vs is, that he may thereby pro∣uide for our saluation for the time to come.

Vers. 18. For the graue cannot con∣fesse thee: death can not praise thee: they that goe downe into the pit, cannot hope for thy truth.

WHere he saith, that he can not set forth the praises of God if his life be taken a∣way, he promiseth to do it, if so great a bene∣fit may be granted vnto him; and therewith∣all shewes, that the only cause why he desires to liue, is, that he might praise God. Now al∣beit there is not a better signe of a godlie heart then to desire life, vpon condition to glorifie God continuallie by the same: yet it seemes Hezekias speakes somewhat too strict∣ly. For the faithfull glorifie God no lesse by their death, then by their life: by death they come to be perfectlie conioined with him, and neuer cease to sing his praises with the elect Angels. But there is yet another diffi∣cultie which moued Hezekias so much to flee death, and so earnestlie to desire to liue still on earth. Which second question, albeit we haue discussed heretofore, yet the readers shall againe be put in minde that this terror proceeded not from the only apprehension of death: for when the houre came that he should die, he recoiled not back, but willing∣lie went vnto his God. But at this time being smitten with the sense of Gods wrath, his only sorrow is, that his sinnes had bereaued him of his life, fearing he should neuer taste any of Gods blessings or fauours afterward. Here∣upon also depends the solution of the first question: for what maruell is it if this good man seeing he must die, his death also pro∣ceeding

from the anger of God kindled a∣gainst him, to take vengeance on his sinnes: what maruell is it, I say, if he sorrowed and la∣mented to be condemned to die, as one vn∣worthy to bee imploied any longer in the aduancement of Gods true religion and seruice?

Whosoeuer he be that is once strucke with this thunderbolt, can not freelie magnifie the name of the Lord, neither in life nor in death, but must needes be mute, because de∣spaire hath ouerwhelmed his spirits. In this sense Dauid saith; In death there is no remem∣brance of thee: Psal. 6.5. And the whole Church in Psal. 115.17. saith; The dead praise not thee, O Lord, neither any that go downe into the place of silence. Why so? Because those who feele the guilt of their sinnes, and Gods anger pressing them, want matter of thanksgiuing. And yet wee must note, that when the Saints spake thus, they considered not what their condition should bee after death; but from the dolour which they felt they onely looked to the end for which God had created & preserued them in this world. The chiefest end of mans life we know, is to spend the same in his seruice: who for this purpose conserues his Church vpon earth, as hath been said, because hee will haue his name alwaies praised. Now he that seemes to be cast off, in regard he is vnworthy to be a∣ny longer accounted among the number of Gods seruants, cannot distinctly consider with a still and quiet mind, what shall become of him after death, but being ouershadowed with sorrowes, takes from the dead, the facul∣tie of praising God, as if all exercises of pie∣tie ceased after this life, because (as hee thinkes) Gods glorie is buried in the graue with those that should bee the witnesses of it.

Vers. 19. But the liuing, the liuing, he shall confesse thee, as I doe this day: the father to the children shall declare thy truth.

HE comprehends not all men generally within this sentence, seeing many liue, who notwithstanding as much as in them is, labour to extinguish Gods glory by their in∣gratitude: so far are they off from thinking they were borne to set forth or magnifie the same. But his meaning onely is, that men may be true and lawfull Preachers of the glory of God, as long as it pleaseth him to retaine them aliue in the world, because he by his li∣beralitie daily & hourly sūmons them to the performance of this dutie. This opposition shews that his former speech, The graue can∣not confesse thee, death cannot praise thee, &c. oght to be referred to this point, namely, that such as are cut off from the world, where they imploy their time in praising God, are by death depriued of so excellent a benefit. Besides, he protesteth that himsefe shall now bee one of the witnesses of Gods glory; thereby shewimg a signe of his thankfulnesse: for he saith hee will neuer forget such a mer∣cie, but will magnifie the Lord, and preach to others what fauour hee hath tasted of. And not onely to those of his owne time, but to the posteritie also, that they may euerie one set forth these praises, and reuerence the au∣thor of so great a blessing.

Hence wee are to gather a very profitable instruction; to wit, that men haue children be∣stowed vpon them, on condition to bring them vp in the information of the Lord, eue∣rie one indeuoring with al his might to leaue behind him for his successors, some good oc∣casions to set forth Gods praises. Fathers of families therefore ought carefully to record vnto their children, the mercies which God hath shewed them. By the word truth, wee are to vnderstand the fidelitie which God keepes with his seruants, and with all those that are witnesses of his grace, where∣by hee manifests vnto them the truth of his promises.

Vers. 20. The Lord was ready to saue me: therefore we will sing my song all the daies of our life in the house of the Lord.

HEe acknowledgeth that his deliuerance proceeded not from the industry of men, but from the onely fauour of God. Whereas some translate; It is the Lord which can deli∣uer mee; they expresse not the thing suffici∣ently; it also seemes they misse the very let∣ter: for hee not onely magnifies the power of God, but also his worke, by which his power was cleerly manifested. In a word, he oppo∣seth this his deliuerance to that death vnto which he was iudged of God: for as before he apprehended him as a seuere Iudge, so now he leaps for ioy in acknowledging him to be his redeemer. For this cause he prepares him∣selfe againe to sing a song of thanksgiuing; yea, he calles others to him to aid him there∣in. He mentions the Temple, because there the faithfull met together.

Had he been but a priuat man, and one of the common sort, yet he was bound to haue offered a solemne sacrifice for the incoura∣ging of others, as well as for the discharge of his owne dutie. He therefore being a king, was to be much more carefull in bringing o∣thers with him to giue God thanks, especial∣lie seeing the safetie of the whole Church consisted vpon his deliuerance. He will there∣fore indeuor, he saith, to make it knowne to all, what fauour God shewed him; and that it should be remembred not for a day or two, but all the daies of their liues. Truly it had been a most vnworthy thing euer to haue suffered so singular a benefit to haue vanished away, or to die at any time: but in regard of our owne forgetfulnesse and dulnesse, wee haue need to haue spurres to pricke vs continual∣lie forwards to the performance of this du∣tie. Thus also hee shewes to what end God hath appointed holy assemblies, euen to the end that all with one heart and mouth, may praise one God in Iesus Christ, and stirre vp one another to the exercises of pietie.

Vers. 21. Then said Isaiah; Take a lumpe of dry figges, and lay it vpon the boile, and he shall recouer.

ISaiah shewes now what remedie hee gaue Hezekias. Others thinke it was no remedie, because figs are contrarie and hurtfull to vl∣cers: and therefore they say that the King was aduertised, and by this signe more fullie instructed that this recouerie onlie procee∣ded from the free grace of God. For example, the bow in the cloudes whereby God meant to testifie that the world should neuer perish againe by the flood, seemed notwithstanding to signifie the cleane contrarie: for it ap∣peeres only when great raines gather toge∣ther, and are readie to drowne the whole world. They thinke then that the Prophet hath of set purpose applied a remedie no∣thing fitting for the healing of the disease, because it might appeere to all, that Hezekias was healed without the help of any salues. But seeing the Physitians of our times do vse plaisters of figs to ripen the Plague-sore, it may be the Lord added the salue to his pro∣mise, as he often doth in other cases: for this medicine lessens not y^e promise, which with∣out the word had bin vaine and vnprofitable. He also had receiued a supernaturall signe, which no doubt taught him, that it was God, and none but he who restored his life vnto him, which in his conceit was lost.

Vers. 22. Also Hezekias had said, What is the signe that I shall goe vp into the house of the Lord?

SOme expound this verse as if this had bin giuen Hezekias for a signe; and therefore they referre it to the former sentence: but it is more likely that the order of the thing is here changed; which often falles out among the Hebrues, so as that which should be said in the beginning, comes in towards the lat∣ter end. Isaiah mentions not in the begin∣ning of the Chapter that Hezekias required this signe, yet it is recorded in the holy histo∣rie that he so did, 2. King. 20.8. He now addes that therefore which was omitted at the first. That I shall goe vp. In these words his meaning is that the chiefe care of his whole life was, to bestow it to the glorie of God: for he de∣sires not to liue that he might consume his daies in voluptuousnes, but that he might maintaine the honour and pure worship of God. Let vs be admonished then that our daies are not prolonged to the end we should giue our selues to iollitie and dissolutions, but to honour him that hath so much honou∣red [ 1] vs; to further one another in his feare; [ 2] to meete together in the holy assemblies, to [ 3] magnifie his mercie and truth.

Notes

• God calles vs to him by extreme perils, there∣fore we must not be sloth∣full in cra∣uing his aid & assistance.
• Hezekias his modestie.
• Hezekias his stedfast faith.
• Prayers vn∣stable, vn∣lesse they be supported by the word.
• Two soue∣raigne reme∣dies by which we may re∣ceiue com∣fort in af∣fliction.
• 2. Pet. 1.19.
• The flesh e∣uermore so∣licits vs to distrust, therefore we ought neuer to despise new succors.
• Although our faith be well confir∣med in the•• promises, yet vpon new assaults we ought once yea twice to get new confirmatiōs from the mouth of the Lord.
• Acts 8.22.
• How God is said to be the God of Isai∣ah and Paul.
• It is the Mi∣nisters dutie not onely to comfort his people out of the word, but also to lift vp his praier vnto God for thē in their di∣stresses. What is meant by this phrase. To lift vp praier. Lam. 3.41.
• Psal. 9.9.18. & 10.17.18
• If in our di∣stresses wee powre out our hearts before God, he will neuer disappoint vs of our hope. Note.
• As oft as we heare this voice, Feare not: ••hat peace which faith brings forth is com∣mended vnto vs.
• Psal. 1.4.
• The enemies of the church compared to chaffe.
• Note.
• God will turne the counsels of all Achito∣phels to foo∣lishnes. 2. Sam. 25.31. and 16.23.
• Tyrants grow proud by hauing good suc∣cesses.
• Tyrants glory in their shame.
• A rich sonne of a great theefe.
• The saying of a Poet.
• Vers. 12.
• We must buckle our spirituall armour about vs, to resist temp∣tations be∣fore they come. Wee must distinguish betweene infidels and our selues.
• Plinie.
• The onely way to es∣cape out of t••ouble.
• Mat. 6.8.
• A principle euer to be held, name∣ly, that God will alwaies be found of them that seeke him.
• 1. Tim. 6.15.
• Exod. 25.18.
• If the spiri∣tuall know∣ledge of God beares sway in our hearts, we shall not need to tye his presence to stocks or stones.
• God will haue vs wrestle till we tremble and sweate.
• Hezekias respected Gods glorie aboue all things what∣soeuer.
• What know∣ledge of God is required to be in Christians.
• All the world not able to forme a sillie flea.
• No follie like this, to imagin that a piece of wood should become a God as soon as the work∣man by arte hath giuen some forme or shape vnto it.
• God will haue our faith still exercised.
• Aske, and it sh••l be giuen you: Mat 7.7 See Ezech. 36.37.
• This sen∣tence ought to be called to mind whē the Church is afflicted.
• Gen. 15.1.
• God perfects his power in weaknes.
• Or, of the siege.
• The prophets drift in this narration.
• Gods argu∣ment in this place.
• Phil. 1.6.
• Ephes. 1.10.
• Rauings of the Rabbins.
• The glory of the Roman Empire gone.
• That Anti∣christ of Rome, an exec able monster.
• Rome may now be cal∣led the shop of al imip••ty.
• Or, For the.
• Ebr. are short in hād.
• The first Simile.
• The second Simile.
• Or, ring.
• Verse 28.
• Two sorts of signes.
• God often suffers his people to be brought to low ebs, that his glory might the better ap∣peare in their deliuerance.
• The Church of God must liue by faith, and not by fight.
• Ier. 30 16.17.18.19.20. & 31.10.11.12.13. Zach. 8.2.3.4.5.6.7.8.
• I•• s'en est retourné come il est venu.
• This promise must not be restrained to Hezekias his time onely, but to ours also.
• Ezek 31.32.
• What refuge we are to flee to, in the conscience of our vn∣worthines.
• 2. Sam. 7.14.
• Ezech. 21.26.27.
• Psal. 132.11.
• Iere. 30.9. Ezech. 37.24.
• Papists ridi∣culous in vr∣ging the me∣rits of Saints as a cause why God should par∣don vs.
• The Prophet respects the promise, not Dauids person.
• Eph. 1.21.
• Rabbins too bold in coi∣ning fables.
• Il partit, il s'en alla, il retourna.
• Rabbins bold in coi∣ning fables.
• Rom. 8.26.
• Hezekias opposeth not his merits against Gods righteousnes, but armes himselfe a∣gainst a sh••rp temp¦tation.
• God admits his children sometime to glory in their well doing.
• It is an old practise of Satan, vnder colour of hu∣militie, to driue vs into despaire.
• The rule of a well ordered life.

  The first rule.

  Nothing prouokes God more then fained holinesse. Ioh. 4.
• 1. Tim. 1.5.
• The second rule.
• And haue done that which was good in thy sight.
• Hezekias not onely ran, but he ran well.
• God must be sought vnto by praier, when hee seemes most angrie.
• First ob∣iection.
• A condition must be sup∣plied in the denuntiatiō.
• Second ob∣iection.
• He only held part of his speech in suspence.
• Why God propounds his name to Hezekias in a diuers forme.
• As in vers. 1.
• The God of Dauid thy father.
• Nothing more diffi∣cult, then to comfort the hearts of such as haue tasted deeply of Gods dis∣pleasure.
• Praiers which pro∣ceed from affection, di∣stinguished from those that proceed from the lips onely. Obiect.
• 2. Kin. 20.8.
• The generall vse of signes.
• Signes asked Gedeons fleece.
• Signes giuen vnasked. To Adam the tree of life. To Noah the rainbow. To the Israe∣lites the cloud and pillar of fire. The brasen Serpent. The Passe∣ouer, &c.
• The faithfull haue not asked signes of God rash∣ly, but were moued to do it by the spe∣ciall instinct of the holy Ghost.
• The signes that God giues, haue affinitie with the things signified.
• Fables of the Iewes.
• What the faithfull ought to do when God works their deliuerance by vnwonted meanes.
• Man termed a daies bird by the Gre••kes.
• Psal. 38.
• Hezekias his example set before vs.
• God requires no Art of Rhetorike in the praiers of his ser∣uants.
• Or, shall walke in trembling.
• Iob 7.4. & 13.24.
• Iob 39.37.
• Au••cular confession.
• Or, all those that shall liue after me, sh••l know the life of my Spirit, because thou hast made me to sleepe, &c.
• 1. Cor. 7.39. & 11.30. 2. Pet. 3.14.
• Or, thou hast loued my soule in the pit of perdition.
• We must not looke to inioy a setled estate any long time.
• The peace which is grounded vpon the assurance of Gods fauor, is to be sought for aboue all things.
• Soule taken for life.
• It was thy pleasure &c.
• Hezekias esteemes his reconcilia∣tion with God aboue an hundred thousand liues.
• To accuse God of o∣uermuch se∣ueritie, is but to double our owne woe.
• Simile.
• Hezekias looked into the cause of his sicknes.
• The ridicu∣lous distin∣ction of the Papists be∣tweene the fault, and the punish∣ment.
• Afflictions no satisfacti∣ons.
• The faithfull glorifie God no lesse by death then by life.
• The cause why Heze∣kias was so loth to die.
• Note.
• The prin∣cipall end of mans life.
• Vers. 18.
• Vpon what condition God giues men chil∣dren.
• Why God ordained publike as∣semblies.
• Gen. 9.13.
• Why God prolongs our dayes on earth.