THE SEVENTH SERMON UPON THE 38. CHAP. of the Prophecy of ISAIAH, preached in the presence of ...

THE SEVENTH SERMON UPON THE 38. CHAP. of the Prophecy of ISAIAH, preached in the presence of the Kings Majesty.
The text.
4 Then came the word of the Lord to Isaiah saying,
5 Go, and say unto Hezekiah, thus saith the Lord God of David thy Father: I have heard thy prayer, and seen thy tears: Behold, I will add unto thy days fifteen years.
6 And I will deliver thee out of the hand of the King of Ashur, and this City: for I will defend this City.
IN the describing of this Kings disease, we observed; first, the manner and kind of the disease. We noted secondly, the time when it took him. We noted thirdly, the greatness of this disease. And last of all, we marked his behavior under this disease. As to the kind of the disease, we marked it to have been a pestilent kind of boil like unto the botch of Egypt, a boil of the worst kind that could be in those days. So it pleased the Lord to exercise the patience of his tender servant; suppose he had an entire liking of this King, yet it pleased him so roughly to handle him. Upon this we marked, that the favor & hatred of God should not be esteemed by any external thing in the earth: suppose plagues and afflictions be common both to good & evil; yet the cause from whence they come is not common, & the end whereunto they tend is not common. The Spirit of God assureth us, that this kind of exercise is the only way to purge our iniquity. By this kind of exercise the sins of Jacob are removed. Then let no man judge the woe of his brother by reason of affliction. Secondly, we marked the time when he took this disease, we noted this time to have been the 14. year of his reign, shortly after he was delivered out of the hands of Sennacherib: So he is not so soon delivered from one fearful war, but he falleth in the hands of a terrible plague. And here we gathered, that the life of a good King is a continual grief, and a continual temptation: so that the issue of one trouble is the beginning of a greater, and their whole life is as it were, a continual vexation. So it pleaseth the Lord to exercise the patience of his own, to the end he may engender a bitterness of this life into them, that this life being bitter, they may seek for a better; for the Lord feedeth not his own as slaughter oxen: No, but he holdeth their backs under continual crosses, that by this they may learn to have their minds aloft, that they may learn how to use the world and all these trifles beneath, to wit, as they may serve them to the life to come. Thus for the time.
As for the greatness of the disease, we painted it forth by two circumstances. First, by nature it was deadly, for there was no force of nature that could prevail over it. Secondly, the servant of God by a denunciation assured him that it was deadly, and this aggravateth highly the greatness of this disease. Upon this denunciation, we took up a general lesson concerning the promises and threatenings of God: to wit, that in all his promises and threatenings, there is a condition annexed, which either is expressed, or perpetually to be, understood; So it is here; for suppose the Prophet used the simple form of denunciation, yet it was not to bring him to despair, but that he might the more earnestly seek grace and mercy at God. Lastly we marked his behavior under this disease, and we found, that suppose the plague threatened him on the one hand, and God terrified him on the other hand; yet in this extremity he maketh his recourse to him that terrifieth him. It was an easy matter to have retired to him, when the King of Asshur terrified him. But this is a wonderful triumph of faith, yt the Lord appearing to be his enemy, yet he maketh his recourse unto him. This he could not have done, except he had been sustained by the testimony of a good conscience; it is not possible that he could have retired to God that is a consuming fire in a guilty conscience, except he had been upholden by the testimony of a good conscience; having this testimony, he knew that this threatening was to amend him and not to slay him, in word, and not indeed. Upon this we gathered this observation; Blessed is the man that is not condemned in his own conscience: for if we cannot escape the condemnation of our own heart, how much less can we be able to escape the condemnation of God who made the heart? for The Lord condemneth no man but him whom his conscience first condemneth: so the Lord hath placed this conscience here, to resemble the judgment which is to follow after. For whom the conscience condemneth, assuredly the Lord condemneth. And whom the conscience with the warrant of the word approveth, no question the Lord approveth. Then the lesson we gathered was this: All office-bearers ought so to behave themselves in this life, that in their death they may have the testimony of a good conscience: for it is not possible that the conscience can testify well, except in time he take up a new trade of living, except you keep your hands free of other men's sins. And therefore I exhorted all inferior magistrates, superior, and in special the supreme, that the Lord by his spirit would so rule your conscience (Sir) that ye may keep yourself free from other men's iniquities. Thus far we proceeded in our last exercise.
Now followeth the comfort that the King being placed in this extremity did find: the Lord sendeth him comfort from heaven. The form and manner of the comfort is set down in there verses which I have read; but the circumstances are more particularly set down in the 2. King. 20. chap. Always this order is kept in these verses: First in the 4. verse is set down the circumstance of time, when this comfort was offered; and upon the circumstance of time, the circumstance of place, where he was when he received this comfort may easily be gatherd. Besides this, the persons, the Author, the giver of this commission, the Minister and bearer are noted. Unto this verse, before that he come to the comfort, he useth a preface: in the end of this preface there is a narration, that the Lord had heard the kings prayer, & had seen his tears. In the third place he propoundeth the comfort. And last of all, we have the confirmation of this proposition, by a wonderful sign and miracle from heaven.
Then to come back to the 4. verse, he touched the circumstance of time very obscurely, when the King received this comfort, for it is said, then came the word of the Lord. This particle (Then) is relative to that time, which is more clearly set down in 2. King, 20. This then is to be understood, when the Prophet was in the middle court, when the word of the Lord came unto him, and commanded him to stay: look how much space there was betwixt the Kings bed where he lay, and the second hall, as great space is there betwixt the denunciation, & the recalling thereof. He was not as yet passed the second hall, when the word of the Lord came unto him, and commanded him to go back, and to recall that same sentence in a moment with one mouth, which before he pronounced: now he commandeth him to pronounce the contrary. This is a wonderful change in such a suddenness, and upon this suddenness there are many notable things that offer themselves worthy of consideration. First, of this suddenness mark this lesson: we see how pithy and effectual the prayer of the King hath been; this prayer is so effectual that in a moment it moveth the great God to reverse that same sentence which he had pronounced: that which heaven nor earth nor any other creature was able to alter, he maketh the prayer of his own servant to call back. Beside this, his prayer purchased health of body, length of days, a sure and prosperous estate; and afterward all this is confirmed by such a wonderful miracle, ye like whereof was never seen nor heard of before. Look then if the prayers of the faithful be not wondrous effectual. It is not possible that all these effects can flow of the pithiness of prayer, seeing there is nothing so weak in itself, but it cometh of the free nature of God, whose nature is to be merciful; and it is the nature of mercy to have pity upon misery. This is the reason why our prayers are in an instant of time heard. And here also we may learn how well God answers to the names that are given him, Exodus 34:6. where he is called exceeding merciful, slow to anger, ready to forgive: he uttereth himself to be a God of great compassion and exceeding in mercy toward us: in such sort, that in an instant sometimes he granteth our requests. The last thing that I mark upon the suddenness, is the strict and entire conjunction that is betwixt the faithful soul in earth on the one part, and God in heaven on the other part. This conjunction is so entire and strict, that it maketh God as present to our prayers, as if heaven and earth were joined together. This conjunction maketh his Son Christ to be as near in time of need, as if he had placed his throne of grace in the bed where we lie. To prove this, ye see how speedily his prayer mounteth, ye see how swiftly the answer returneth, and with such celerity all this matter is done, as if there were no distance betwixt heaven and earth. So the lesson is this, The faithful soul hath God as present, as if heaven and earth were joined together. There is no distance of place, no distance of room that can make God to consume time in doing of his will, but where faith is, it maketh him so present, that incontinently we get our dispatch. Crave not therefore (o Papist) any other presence then this, and examine not this presence by natural reason; for where faith hath place, natural reason must cease. Examine not these things by reason of nature, which are above nature. Thus far concerning the circumstance of time.
Now of the circumstance of time I gather the circumstance of place, where the King was when he received this comfort. For if the Prophet was commanded to turn back when he was in the second hall, it behooveth the King to be at home, lying on his own bed. And this by the way, is a great sign of the favor of God toward him, that his sickness taketh him at home where he might be best eased without the trouble of others. This is by the way.
Now as to the third circumstance; The Author of the comfort no doubt was God: for there is no good gift but it floweth from him. The minister that he used is his own Prophet: He useth the ministry of his Prophet in applying of the comfort, not that he was forced to use the ministry of man in doing of this thing; but so it pleaseth the Lord to engage and bind himself to his instruments, that he will not work beside them, & so it pleased him to bind him to his preached word, that beside his word he will not work. And therefore he calleth his word a Sword, a fire, an hammer, and an arrow: and that from the diverse effects that he worketh by his word. As he bindeth him to his word, so he willingly bindeth him to his servants, who are the Ministers of his word to work by their ministry: In such sort, that he will not be bound to the word pronounced by every man and woman, but by them whom he sendeth. And therefore they are in an error who think that by their own reading of the Scriptures in their private houses, they are able to get as great profit as by hearing preaching: Yea suppose they say they can read better then he can preach. No, read as much as they will, their reading shall never bring forth faith, for it is by hearing that faith cometh; and where the ministry is, and they contemn the hearing, they contemn faith: for faith cometh only by hearing ordinarily. Thus far for the circumstances.
Now, the effect of the comfort is set down in three points: the first two points agree with the petition, the third is further then came in his mind to seek. The health of body is the first: it agreeth with the petition: Length of days is the second, it agreeth also with the petition: The third, is further then he could have looked for, and more then he sought, what is that? A sure estate, a prosperous estate, and a glorious estate promised to him during all the rest of his days. This was more then he sought. Now as to the order that the Prophet keepeth ere he come to the comfort, he useth a short preface. The words are these: The Lord calleth on him and he saith, Go to Hezekiah, thus saith the Lord God of thy father David. This preface differeth in two points from the preface that he used in the beginning of the chap. First, there is here mention made of David, which is not in the former, and so oft as ever ye find mention made of David in the beginning of any preface, so oft let the singular favor and mercy of God come in your mind. And whenever ye see David placed in any preface, let Christ come in your mind, because David was a type of Christ.
This mention of David placed here, is to let the King see that the readiness of his comfort flowed from the Messias, to wit, Jesus Christ, from whom all true comfort flowed, and without whom there is neither comfort nor consolation. He calleth himself the God of David; because the principal promises of grace were made to David and his house, and specially that promise concerning the Messias, in whom all the rest of the promises are yea and Amen, fully accomplished in him.
This is the first point of difference: the second point wherein they differ is this; in this preface he calleth David the Kings father; as if he would say, The man whom I love so well I see him to be thy father, and thee to be his child and his son, not only by nature but by graces; I see thee to be his son by faith: And therefore the whole promise of grace made to him and his seed, must properly appertain to thee; where otherwise if thou hadst been his son by carnal propagation only, these promises of grace had no more appertained to thy person, then they did appertain to the person of Achaz thy father. But by reason thou art not only his son by nature, but also by grace, therefore the whole promise of grace appertains to thee: for as the Apostle saith, Romans 9. It is not carnal generation that maketh us sons of the promise: for not all that are of Israel, are Israel in deed. They are not all the sons of God, that are the sons of the flesh, but only the sons of the promise are the children of God; that is, they that through belief in the promise of mercy become the sons of mercy, and are made the children of God. Then this belief in the promises, maketh us not only sons to God, but sons to David and Abraham; for following the footsteps of Abraham in his faith, by imitation of his faith we become his sons. Thus far concerning the words of the preface.
Of this I mark two or three things, and first, by these words ye see the Prophet stayeth not nor bideth not, but holdeth forth his course till he be commanded of the Lord to stand and stay, he hath a special command for him ere he return. This teacheth all Office-bearers, that in God's errand no man ought to enterprise anything at his own hand, but to have the Lord's own advice ere he proceed to his work; we have his advice when we have the warrant of his word. The second thing I mark, as soon as he is commanded to go, he stayeth not, but so soon as God saith the word, he obeyeth, he maketh no doubting, he asketh no reasons at God, he taketh it not to his advisement, he maketh no oppositions but incontinently he obeyeth: and surely this is true, that if ever flesh and blood had any reason to have repined, Isaiah had reason at this time. And why? In a moment and with one mouth he was commanded to recall that severe sentence which he had pronounced, and to pronounce the contrary; which might have ingendered a wonderful suspicion in the Kings heart in respect of the suddenness. If Isaiah had been as short and as angry as Jonah, no question he would have asked a reason at God: For Jonah was not commanded to recall his sentence, neither was he sent in such suddenness to call it back, but he seeing the words of his threatening not to come to pass, therefore he fretteth and fumeth against God; where if he had been commanded in such suddenness to go and recall his sentence, ye may easily conjecture what should have been his part. This perturbation that was in Jonah letteth us see that he was ignorant of the nature of the threatenings of God. For if he had understood, that in all the threatenings of God there is a condition annexed, he would not have taken it so highly. And if he had understood that the mind of God was not to cast off a sinner, he had not taken it so angerly. But being ignorant of this, he falleth into this fuming and fretting against God.
So I say, there is two things here to be noted, one thing to be eschewed of the teachers in the person of Jonah, another thing to be followed of them in the person of Isaiah. The thing that is to be eschewed is this: Jonah standeth so precisely upon his reputation, that he is exceeding angry that God should change his judgment in mercy. Now I say, this fault would be eschewed of all, and specially of office-bearers; and I am sure there is no office-bearer, which hath the fear of God in his heart, who would not rejoice exceedingly, and be glad to see all these threatenings which from time to time are pronounced against these bloody men; all those threatenings that are pronounced against the manifest oppressors, and against these sacrilegious persons; I am assured there is none but he would exceedingly rejoice, to see these threatenings turned in mercy. Again, I am assured there is not a spiritual office-bearer that hath the fear of God in his heart, who would not exceedingly rejoice to see all the threatenings and admonitions directed from this place to Magistrates of all ranks, inferior, superior, and supreme, turned in mercy. He is more than unhappy that is so inclined to threatening, that if he see the Spirit of God offer the contrary occasion, will not be a thousand times more ready to comfort: And therefore the Lord in his mercy give you grace. (Sir) that ye may have that testimony of a good conscience to uphold you, without the which there is no true comfort. But alas, when I look on the misery and calamity of this Country, I am almost out of hope; for why? Your subjects have gotten such a custom of sin and evil doing, whereby they have drawn on such a habit and hardness of heart, that nothing is pleasant to them but that which is displeasing to God, and nothing displeasing to them but yt which is pleasing to him. What is it, I pray you, that custom will not bow? What is it that custom will not alter? What is it that continual use will not harden? There is no potion so bitter-tasted in ye beginning, but if thou use it a little while, it shall appear not so bitter: continue yet further in it, it shall appear nothing bitter at all: & go forward yet in it, and in the end it shall become sweet, suppose in ye beginning it were most bitter. Even so it standeth with that miserable man that casteth his whole delight in ill doing that he hath such a custom in evil doing, that nothing is pleasing to him but which is displeasing to God: and nothing displeasing to him but that which is pleasing to God. For the mischievous custom of evil doing banisheth light out of the mind· And as it banisheth light out of the mind, it so banisheth all feeling out of the conscience, and instead of light cometh darkness, and instead of feeling cometh hardness. Now the conscience being hardened, & the mind being darkened, what remaineth but a desperate and an obstinate condition like to the devil, who is said to be bound in chains under perpetual darkness? This is wonderful, that such continual thundering of these threatenings is not able to move them. But it is no marvel, for there is no words will move them; yea it is impossible to the bloody man or oppressor to refrain, from time they be once given over to sin. For from time the sin hath gotten superiority in them (as Peter saith,) it commandeth them more absolutely than a Prince would command his subject; for sin hath made them such slaves, and they are so carried with impotency of their affections, that they dare no more refrain from the service of sin, then a good servant from his masters service. I pray God that he so multiply the Spirit of government upon you (Sir,) & that holy unction of Kings, that we may once see this great insolency that breaketh out in so great contempt, condignly punished, that ye may keep your conscience pure and holy. Thus much concerning the thing that is to be eschewed in Jonah.
Now followeth another lesson to be learned in the person of Isaiah; ye see Isaiah is ready to do what the Lord commandeth. When the Lord biddeth him blow the blast of judgment, he bloweth it: When the Lord biddeth him come, he cometh, & when the Lord biddeth him go, he goeth. Then the lesson is this, we that are the Trumpeters of the Lord, we must not blow as our affections and men bid, but as the Lord biddeth us: we must not sound the retreat when we should sound the march, nor we must not sound the march, when we should sound the retreat. We must not sound judgment when the Lord biddeth sound mercy, and we must not sound mercy, when the Lord biddeth sound judgment. But now the sins of the Land crave that all pulpits sound judgment: Therefore judgment must be sounded. There is no way to avert this judgment, but that every man according to his calling put to his hand to reform, according to the bounds and power that is committed unto him. And the best way were, that ye that are Noble men concur with your Prince, and his Majesty concur with heart and hand to repair the ruins of this Country. Thus far for the second lesson.
Now he subjoineth the Narrative. In the Narrative he saith to the King, That the Lord hath heard his prayer, and hath seen his tears: as if he would say, suppose thou lay in thy chamber & turned thee to the wall, yet I heard all the words that thou spake: and I saw all the tears that distilled from thee. And suppose it was not in the temple, yet all was manifest to me. This is a great comfort. Then the lesson in general is this: In all places, and to all estates the Lord's ear is ever fastened to the cries of his own, & he seeth their tears, and he heareth their words. And suppose he be not always as ready to dispatch them as he was to Hezechia, yet he leaveth them not, but he sustaineth them in the meantime by the comfort of his spirit, and in the end he granteth them their petition so far as is sufficient. And if it be according to his will, he giveth them more then they sought. If this be true, that the Lord's ear is present to hear the prayer of his own, and his eye to see their tears, will not the Lord be moved at the cries of them that are oppressed with these bloody men? It is wonderful that no threatening nor denunciation will move these men; but if every tear be poured in the Lord's vial, and every word heard of the Lord: how much more shall every drop of blood be in the Lord's vial? What is the reason that these bloody men will not give ear? The reason is this; they have laid this ground, and upon this false ground they build all their false conclusions with Atheists, that there is not a God; and upon this ground they build all their mischievous works. But I would demand of these men that have laid this ground, if there be not a God, whence floweth this fear and terror of conscience? this trembling and unquietness, which gnaweth them? if there be not a God, how is it that they are so tormented? Suppose they have banished knowledge out of their mind, & feeling out of their conscience, & all that should fear them out of their heart; yet they have even this fear & trembling in their soul. And it is not possible to banish this fear, do what they can; yea the more murders they commit, the greater is their fear. So where men think to make themselves sure by slaughter, it is the high way to cast themselves in greater unsurety, and make their heart more fearful then it was. From whence come these torments but from God forewarning them of Hell? and these are the beginning of hell to thee in this life. Which if God would let off the all-full measure, they would not fail to put violent hands on themselves, thinking thereby to get an out-gate to their soul; for they think if the soul were out of this body it should be in a better case, where in the mean time they pass to uglier pains and greater torments. Now all these torments and ugly pains which eat them up, move them not, and except the Lord work it they will never be moved: he hath commanded all to hear his word, and he hath promised to work by his servants who utter his word, and therefore I say, these bloody men and oppressors they ought to be here present, that the Lord if it be possible, by this means may call them back by repentance, that they may prevent that terrible judgment whereof they have but little feeling as yet. But ere they go they will feel it better.
Now I come to the proposition, and there I shall end: he propoundeth the comfort shortly in three points, two of them are according to the petition. The third is more then he craved: health of body agreeth to the petition, prorogation of days agreeth to the petition, a glorious estate, a sure & a prosperous estate came not in his mind; and this also he getteth, he not only will deliver him out the hands of Ashur, but deliver the whole City. And this promise of a prosperous and joyful estate is more then he thought on or looked for. Of this there might be many things marked, but I leave them. And this only I observe. The Lord having to do with this King, to make him thankful in times coming, he granteth him more then he sought, and provoketh him as it were after this manner, saying; Whatever thou lackest, seek it of me. Lackest thou health of body? seek it of me. Lackest thou prorogation of days? seek it of me. Lackest thou a sure, glorious and prosperous estate? seek it of me. There cannot be a more affable kind of entreating, then is betwixt God and the King; he desireth him whatever he lacks to seek it of him. Except Kings humble them to honor God, & hold them in his continual favor, it is not possible that they can look for these things of him. But by the contrary, if Kings humble them to serve God, & hold them in his favor, there is no honor nor dignity that he hath provided for thē by birthright or other ways, but if he see it serve to their good, in despite of the world they shall have it. But if they fall from the service of God and cast themselves out of his favor, they shall lose dignity, birthright, privilege of nature, and all other things, & themselves beside. Examples of this we have in the Scriptures: Cain being Adams eldest son, and having the birthright, so long as he kept him in the favor of God he was in hope of it; but from time he lost the favor of God by the slaughter of his brother Abel, he was banished from the face of God, and lost his birthright with all his inheritance. Ishmael in like manner was Abraham's eldest son, yet because he was not in the favor of God, he got no part of his inheritance. Esau was his fathers eldest son, yet because he fell from the favor of God, his brother was preferred to him, & his birthright helped him not. Now the general doctrine is this: It is only the favor of God that maketh men to enjoy privileges, dignities, or whatsoever they have right to; if they keep the favor of God, it is not possible that they can be disappointed. So the exhortation is easy unto you (Sir:) as your majesty thinketh to possess that which the Lord hath appointed for you, so look that you keep you in the favor of God. There is no way to keep the favor of God, but to purge your country of these two, Idolatry and blood; for under these I comprehend all the sins committed against the two tables. Let this be done, and it is not possible that ye can be disappointed of anything that may serve for your wealth. For it is the favor of God that shall make you to enjoy not only your possessions, but all other privileges that ye are borne to. The Lord of his mercy work it in your heart (Sir,) that we may see this as an argument that ye are in his favor, when ye shall put to your hand to reform this country, and so make it known that ye fear God and love his people. This being done, suppose men would be inconstant and lie, yet God is not as man not as the son of man, saith Balaam, that he should lie. Depend on him. The Lord work it in our hearts that we may earnestly crave it and obtain it, that your heart being established by grace, ye may obey his holy will. The Lord grant it for Christ's sake, to whom be all honor, praise and glory, for now and ever, Amen.