THE EIGHTH SERMON, UPON ISAIAH, CHAPTER 38.

THE EIGHTH SERMON, UPON ISAIAH, CHAPTER 38.
7 And this sign shalt thou have of the Lord, that the Lord will do this thing that he hath spoken.
8 Behold, I bring again the shadow of the degrees (whereby it is gone down in the dial of Achaz by the Sun, ten degrees backward: so the Sun returned by ten degrees, by the which degrees it was gone down.
9 The writing of Hezekiah King of Judah, when he had been sick, and was recovered of his sickness.
10 I said in the cutting off of my days, I shall go to the gates of the grave, I am deprived of the residue of my years.
11 I said, I shall not see the Lord, even the Lord in the land of the living, I shall see man no more among the inhabitants of the world.
In our last lesson (well-beloved in Christ Jesus, ) we heard the manner and form of the comfort that was offered by the Prophet unto the sick King: we heard when this comfort was offered, we heard where it was offered, we heard the person that was the giver; we heard the person that was the bearer; we heard the preface which the Lord used, to make the King attentive; we heard the narrative shortly, and the parts of the comfort propounded. As to the circumstances, we noted where the Prophet was when he received this commission: he was in the middle court, he was not as yet past the second hall, when the word of the Lord bad him stay and go back again. At this time he is commanded to recall his former sentence, and with that same mouth to pronounce the quite contrary. No further distance is there betwixt the pronouncing of the one sentence and the other, then is betwixt the Kings bed and the second hall. Look what space the Prophet spent in going betwixt the Kings bed and the second hall, as great space is consumed betwixt the one sentence and the other. Upon the suddenness we marked sundry notable things: and first, we marked the great force of the Kings prayer: to wit, his prayer is so effectual that it maketh the Lord to recall his own sentence in one instant of time. That same thing which heaven and earth and all the creatures therein could not have moved him to do, that the prayer of his servant moved him to do. Now, beside the retraction, the force of his prayer appeareth in the health of his body, in lengthening of his days, in giving him a prosperous and sure estate: and last, in confirming it by such a wonderful sign, that the like was never heard nor seen before. Judge ye then what is the force and effect of the prayer of a faithful man. The second thing that I marked was this, the wonderful inclination that the Lord hath to mercy, how well he answereth to his names and stiles, whiles he is called a God of compassion, a God of exceeding and infinite mercy. The third thing that we marked on this suddenness was, that strict and entire conjunction that standeth betwixt the faithful soul on the one part, and God on the other part, to wit, the conjunction is so strict, that it maketh God as present to the faithful soul, as if heaven and earth were coupled together. This conjunction by faith maketh Christ our help, to be as near in time of need, as if he had placed his throne of grace in the bed where we lie. Ye see how swiftly the Kings prayer mounteth, ye see how swiftly the answer returneth, ye see in such a celerity the matter is dispatched, as if there were no distance betwixt heaven and earth. Then by this it clearly appeareth, that there is no distance of place that can make the Lord consume time in doing of his will. Also, there is no distance of place, neither thickness of walls that can hold the Lord's presence from the faithful soul, but he is as present to the faithful soul, as any corporal object is to the bodily eye: There is no object so present to the bodily eye, as the Lord is present to the soul. Thus far we proceeded in the first circumstance. Upon this we gathered and let you see where the King lay: It behooved him to have been laid in his own house. And we show also that this was a sign of the favor of God, that he should be diseased there, where he might be best eased without trouble to others. As to the giver of the gift, it is God; for there is no good gift but it floweth from him. As to the bearer, it is Isaiah, not of necessity, for the Lord is not bound to any second instruments, but of a voluntary and free obligation, he hath obliged himself to utter his power, and to work by them. Here I wished you in my exhortation, be diligent hearers of the word, be not deceived with your foolish conceits: I will read as good at home & better: I say, the Lord will not work by thy reading, when thou contemnest the ordinary means; he hath bound him to his instruments that by hearing faith shall come; he will not work by his Spirit, except thou hear. Hear the word therefore, as long as the Lord giveth thee grace, and continueth it. He hath bound himself to grant faith by hearing, and not by reading in contempt of hearing. As to the preface, we show it differed from the former preface in two points. First, there was mention here made of David, which was not in the other, and consequently of Christs in whom the comfort of the King stood, and on whom all the comfort of the old Testament is grounded, without whom, there is no true comfort. Secondly, in this preface, he is called David's son not only by nature, but by grace: and therefore, the whole promise of grace made unto David, justly appertaineth to him; whereas otherwise, if he had been his son by nature only, the promises of grace had no more concerned him in particular, then they concerned his father Ahaz. But because by grace he was made the son of grace: therefore the promises of grace justly appertain to him. Here we did let you see, that it is not carnal generation which we draw from our parents, that maketh us the sons of God, faithful as they are; but the generation of the promise, in following the trade of their faith, we are made the sons of our faithful predecessors. There was two things marked in the preface: First, the Prophet returneth not, until he got a command. The lesson is this to office-bearers in their calling, to enterprise nothing in God's affairs, until they get his own advice. The other thing, we see in him a wonderful and ready obedience to God. For suppose the Prophet saw his threatening in an instant of time to be turned in mercy, yet he is not angry, but rejoiceth to see the Lord work so with this King. Upon this we gathered a lesson for teachers: They should not be moved greatly, when they see the Lord's threatenings in an instant of time, if it were possible, turned in mercy. I think there is none (as I spake then) but they will be exceedingly rejoiced to see these threatenings which are threatened against these bloody butchers, against these adulterers, against these oppressors and sacrilegious persons: there is none, I think, but he will be exceedingly rejoiced to see the Lord work so, that the Minister have as great occasion to comfort as he had to threaten. I think also that there is none that feareth God, who will not rejoice to see the Magistrate, who is the overseer, and should take order with these bloody men: there is none but he will rejoice to see the threatenings which are justly pronounced, and shall as justly light if they be not prevented, to be turned in mercy. But surely there is no hope of it; for iniquity groweth so, and it is come to such a maturity, that surely the Lord from heaven will take vengeance on it, if the Magistrate put not to his hand in time. On the other part, we learn of Isaiah, to blow mercy when the Lord biddeth, and to sound judgment when the Lord biddeth; for seeing the Lord hath appointed us to be his mouth, we must not speak what we please, for so we are not the Lord's mouth, but our own mouth. So he that taketh upon him to be his mouth, let him sound as the Lord biddeth him. In the Narrative he saith, he heard the Kings prayer. And as he heard the Kings prayer, so he heareth the prayers, and seeth the tears of the oppressed of this land, which the Magistrate should both hear and see. And as he heareth them, so he hath gathered their tears in his vial, and in his own time he will provide a remedy. Lastly he pronounceth three things unto him, health of the body, length of days, and a sure and prosperous estate, which never entered in his mind to seek. And therefore I exhorted him that was present and you all, what so ever ye want seek it of God, seek it in Christ Jesus, whether it be for the soul or body; in him are placed full treasures for both, if ye keep you in the favor of God, and keep you in his protection, nothing shall hurt you: And by the contrary, if ye lose his favor ye shall lose all. Thus far we proceeded in our last exercise. Now in the words which I have read, first of all, he confirmeth that which he said unto the King, and he maketh him sure that whatsoever God hath spoken, it shall be found in experience, and for his surety he giveth him a sign, a wonderful sign, the like whereof was never heard of nor seen before. The manner of the giving of the sign was this: First of all, the king he seeketh a sign. Secondly, the Lord granteth a sign: Yea look in what manner the King sought it, in that same manner it is granted. Thirdly, the sign is wrought and manifested, not by the power of the Prophet, but by the virtue of God. To come back then to the first, the King seeketh a sign as may be seen, 2. Kings 20. and surely in seeking of it, he did not amiss, for if we look to the circumstance of the history, he is plainly compelled to seek it: for as Augustine saith, writing on this same place, concerning the miracles of holy writs, while as, (saith he) the Prophet Isaiah propoundeth in an hour two contrary sentences, which could not both stand, it behooveth one of them to be confirmed by a sign, and so it was need. Then I say, the King faileth not in seeking of a sign, or as if he had said after this manner to the Prophet: thou camest even now, and said, it behooved me to die; thou returnest in an instant, and sayest that I shall live. Whereby shall I know this last to be true, and what token shall I have of it? Was it necessary then? surely it was necessary.
As to the seeking of the sign he sought it not of incredulity, nor to the end to tempt God, but to strengthen & confirm his weak faith, which is weak in us all. And a weak faith, suppose it be weak, yet it is true faith: for if our faith be true and lively, howbeit it be weak, it is the right faith. It is required of faith, that so much as is of it, it be true and lively. But so long as it is here, weak shall it be. Then for the strengthening of his weak faith, it was necessary that he should have sought a sign, which was done no doubt by the advice of the Spirit of God. It is true the wicked have sought signs, as Matthew 12:16. But when they seek them, their heart is void of faith, for they cannot seek them to confirm the thing they have not; but they seek them of incredulity, and of contempt of God. Again, there is another sort, who when signs are offered they will not receive them, as Ahaz this man's father: when the sign was offered to him by Isaiah, and given to him, he would not have it, but he did cast it off by a shift. This king is not so, but he seeketh a sign for the strengthening of his weak faith. And in this doing he followeth the example of the good servants of God who passed before. Gideon before him sought a sign, Judges 6. Moses also that was before him, sought a sign for the confirming & strengthening of their faith. So I say the King in seeking of this sign doth not amiss; and to testify that he doth no wrong, the Lord granteth it unto him, which he would not have done, if he had done amiss in seeking of it. Beside this, he giveth him his choice in this sign, for look in what manner he craved it, in that same manner it is granted unto him, which testifieth that he did not amiss in seeking of it.
As to the manner of the sign, how he sought it, and how it was granted by God, it is this shortly. The King desireth that not only the shadow of the degrees whereby the hours were discerned in Ahaz Dial should be brought back: but also he desireth that the Sun with the shadow should be brought back so many degrees. Now the Sun had gone forward in his course, and had spent ten hours of the day: so he had but two hours to his going down. In effect therefore he desireth the Sun to be brought back these ten hours which he had spent. So that the day which by nature should have lasted but for the space of twelve hours, by the drawing back of the Sun in an instant is made to last for the space of twenty-two hours. Look if this was a wonder or not. Thus far for the meaning of the wonder and the manner thereof. Ye see this wonder was manifested partly in the body of Achaz dial, and partly in the body of the Sun. Now in this that it is shown in the body of the dial, it letteth us see that the accurate distinction of seasons and times, together with the arts and sciences that bring them, are not altogether displeasant before God. And further it letteth us see, that these same sciences whereby the seasons of times are discerned, had place in Judah in Achaz days: for naturally we have that knowledge to discern the seasons of the course of the day and of the course of the night, naturally we have that. As to the day we divide it into ye dawning, morning, noon, & evening: and in like manner the night, into evening, midnight, and cockcrow. Now time hath brought in these arts and sciences, which have brought in a more accurate distinction of times and seasons. These observations appear clearly to have had place in Judah in Achaz days. We read not that these instruments entered in Grecia or Rome; not in Grecia before Anaximenes Milesius brought them in; Not in Rome before one Marcus Valerius Messala brought them in. And he brought them out of Sicilia forth of a city called Catine. Marcus Varro brought in a more accurate thereafter. Always this was the first; but I leave these particulars, I insist not in them: And I come to that which may most edify you in the faith of God. So I say, this sign was wrought in the body of the dial, and also it was wrought in the body of the Sun. It was wrought in the dial which was a public work set up in a public place upon the head of the steps of the stair of the palace against the Temple where the whole City resorted, so that the work was known to the whole City, and consequently to all Judah, and that by reason of the public place. Secondly, it is wrought in the body of the Sun, that all the world might see the wonder in the Sun as well as Judah did, both in Sun and dial, that they might be convicted, seeing him in his wonderful works who of nature is invisible, that they might say with themselves, we are out of the way and have worshipped the wrong God, leaving the right God. For surely when I look on the wonders which God hath shown from time to time on this King, I am moved to think that God had purposely brought him into these extremities and great dangers, that in his wonderful deliverances he might be known to the whole world; he bringeth him into such dangers that whereas nature and natural means could have no place: he delivereth him so miraculously by such wonders, to make all the world to stoop. Another end was this, that this good King might be honored of all the world whom God so honored. For good reason it is, that those whom God so honoreth they should honor. These have been the two ends why God hath wrought so many miracles in the person of this King. For ye heard how wonderfully in the night by his Angel, he destroyed a hundredth and fourscore thousands of persons; this is a wonderful thing, and now when he had fallen in the hands of a terrible plague, so that there is none able to help it, yet the Lord healeth him extraordinarily, and he confirmeth it by such a wonder that the like was never heard of or seen before. In deed we read in Jehoshuashs time, that the Sun was made to stand in the firmament; but to go back by so many hours and degrees, it was never heard of nor seen before. Look then if these signs served not to the honor of God, and under God to the honor of his servant.
The profit that is to be gathered of signs, properly called signs instituted by God, stands in ye representation: for there cannot be a sign properly, except it represent in some measure the thing signified by it. There must be some conformity and proportion, or else it is not a sign, as Augustine saith. But this sign whereof we speak is miraculous and supernatural, and therefore hath no such relation as Sacraments have. But yet there may be a proper and secret relation espied in it, which is this: for it appeareth well that God would let us see, and let the King see by the working of this sign, that look how easy it was to him to bring back the Sun which had but two hours to his going down, to that same place where he rose in the morning; as easy it is to him, and far easier to bring back the Kings life which had but two hours to the time of death, to a fresh morning of youth again, and to a joyful age: It is as easy to God to work the one as the other. And so we may take up the end why these signs and such like wonders was wrought by Christ in establishing of the new covenant. The end no doubt was to strengthen our faith which we have already received by the preaching of the Gospel; for signs are not given to create in us faith, they are not given to begin our conjunction with Christ, it is the preaching of the Gospel that beginneth this conjunction: Signs are given as seals to enlarge and confirm this our conjunction. And as the Apostle saith well, Hebrews 2. signs serve to two two ends: first, to bear witness to the truth; secondly, to confirm the faith of the believer. This ye see clearly in our Sacrament, the Sacrament of the Supper. This Sacrament was not appointed to make our conjunction first with Christ; we have not entry unto Christ by this Sacrament, but it maketh us to possess Christ whom we had already in some measure: It maketh us to possess him more fully, and extendeth the bounds of our narrow heart, that he may be the more largely received of us; so of this sign the King hath great comfort. I grant there is greater comfort to be had in the word then of the sign, and greater comfort to be had of the working of the Spirit within, then of either of them: yet it is as true, that every one of these bringeth their own comfort. There is greater comfort to be had of the word then of the sign, and yet the sign hath the own comfort. There is greater comfort to be had of the Spirit then of the word, and yet the word hath the own comfort. And there is no word able to utter, and far less any heart able to receive that comfort, yea not half the quarter of that comfort which is prepared for them that love God. So this sign, suppose there be not so great comfort uttered by it as by the word, yet it hath the own comfort. Thus far concerning the sign itself.
As to the third thing, the manifesting of this sign, it is not by the virtue or power that flowed out of Isaiah, suppose he was an instrument; for the text resolveth this clearly, where it is said, this is the sign of the Lord: besides this, it is certain that there is no force nor virtue in any creature, yea not in the devil himself to work any true wonder, but in God himself only. For why? there is no sign or wonder which is a true wonder, but it passeth the force, bounds, and compass of nature: Therefore there is no creature able to work any wonder: For why, they are bounded within the compass and bounds of their nature: and therefore as to all these wonders and miracles which are wrought by the devil and the Pope his vicar, they are false and lying wonders; I say it not, but the Apostle saith it, 2. Thess. 2. that the coming of Antichrist shall be in the mighty power of the devil, in the which he shall work false wonders and lying signs. And as all the rest are false and lies, so these legs and arms which ye see in the entries and porches of their Churches, are manifest lies and deceits of Satan.
Now as to the manner of the working of this miracle, it it is said in the 2. Kings. 20. that it was procured by the Prophets prayer: It is said there, that the Prophet prayed that the Sun should be brought back. So the prayer of the Prophet prevented before it came to pass. Now, that same very thing which the Lord was purposed to do, and promised to do, yet he will do it in such sort, that he will have the Prophet first to ask it. Now this letteth us see clearly, that there is no merit in our prayers, there is no such force or worthiness in our prayers as to merit anything, but the Lord promiseth freely; and as he promiseth freely, so he performeth it as freely. Then wherefore will he have us to pray? Because prayer is a part of the worship of God, he will have us to feel what the want of benefits is, he will have us exercised in this part of duty; that when we get them, we may use them so much the more to his glory.
What the prayers of this Country, specially the prayers of the Church of this town, have purchased in the withdrawing of the Lord's threatening, and chiefly of the last threatening, I mean that huge Navy of ships; I think now the manifest effects declare. But what honor God hath gotten for it, our manners since that time clearly testify. For if ye look to the growth of sin, more ugly sins were never committed then since that fame ceased. So I say, he is mad, and void of all natural light, much more supernatural, who thinketh that the Lord hath taken away his hand, suppose he striketh not. Indeed he hath withdrawn his hand, to let us see the force of our prayers, and to try us how we would use this benefit; but seeing it is so highly abused, if there were no other thing but the birth of iniquity wherewith the land is overburdened, ere the Lord want any means to punish the committers and overseers of these iniquities, he will rather punish the land from heaven immediately, or else make it to spew out the inhabitants. For suppose the Lord spare, yet he will not forgive this contempt. But this sparing is of the Lord's benignity; he letteth them hoard up sin against the day of wrath. I insist no further in it.
Now followeth in order the Kings thankfulness unto the Lord, for the benefit which he hath received. And forsooth, this King is greatly thankful: and he hath set down and left in register his song of thankfulness, to testify, that he is not like to us; he hath set down a notable song of lamentation and thanksgiving, that we read of none better in any King except that which is in the 51. Psal. He hath set down a song of lamentation, to testify his infirmity and disease; and he hath set down a song of praise, to testify his thankfulness toward God.
This song standeth of three parts. In the first part he letteth us see the great trouble and perplexity, whereinto he was fallen; what he said, and what he did in his trouble. In the second part, he maketh a rehearsal of the greatness of the benefits that he hath received, and promiseth to put his trust in him, to make his dependence on God, and on no other. In the third part he letteth us see that he is mindful to be thankful as long as he liveth, and all his days to praise him, and not to be forgetful of him. I think these be the three parts of the song.
Now ere we enter into the first part, it is necessary that ye understand the course of this Kings life, and the manner of his behavior in his whole life; that marking the course of his life at least, if ye will not follow the course of other common Christians, ye may learn to follow a King. Take heed then unto the course of his life. In the 14 year of his reign, he was threatened by the King of Ashur, he was threatened by two sundry Ambassadors, and God his Master and he himself was in their face blasphemed. After this in his great extremity what doth he? He and the Prophet go to the Church and address them to prayer, this is one part of his exercise. And upon his instant prayer what cometh to pass? He purchaseth a wonderful deliverance: and upon this deliverance what doth he? He and the Prophet praiseth God. So, here ye see prayer and praise are his chief exercises. Now he is not so soon delivered, but he falleth in the hands of a terrible plague: and death is so present sent to him, that he seeth no out-gate. Now what doth he? He and the Prophet both pray, I doubt not. What followeth upon this? He is delivered. What followeth of the deliverance? He and the Prophet thank God. So here also ye see prayer and praise. What further? Upon this deliverance he falleth into pride & ambition he braggeth of all his jewels and treasures, as if he had conquered them by his own industry. What followeth upon this? The Prophet threateneth him; Upon this threatening he is humbled: After humiliation the Prophet comforteth him, and upon his comfort he thanketh God, and saith, the word of the Lord is good, but yet let there be peace and rest in my days. Now take heed to the whole course of this Kings life, and ye shall see his whole life to be nothing else but a falling and rising, a praying and praising of God continually. For as long as we carry about with us these decaying houses of clay, (as Job saith) & are clogged with them, yea, as long as the dregs of iniquity remain in our souls, we shall be subject to a continual falling and rising, by the grace of God, and not of our selves. Of the which this his continual praying and praising of God springeth. He prayeth for strength in his battles, and he praiseth God for his victory and deliverance.
Now take up the lesson, and learn of a King what should be a Christians excercise, that seeing this mortality wherein we dwell, & the corruption wherewith we are beset (for our sanctification is but begun, and very imperfect in this life) maketh us to slide; and seeing we are subject to daily trouble, and our life is but a continual fighting, should not this be our exercise, continual praying and praising of God? praying God for strength in the time of our falls and troubles, and praising him for our victories? He that shall follow the life of this King, shall obtain the like end. And suppose his life be a continual fighting, yet the Lord shall ever raise him, and comfort him with his Spirit. He that omitteth this exercise of prayer, is most unhappy; for if he craveth not strength, he is unworthy of rising. There is none of us but we are all subject to this estate. And therefore if we would rise, we must pray; yea, pray instantly and continually. So, I recommend prayer & praising unto you all. Thus far concerning the course of the Kings life. Now to come to the first part of the song: In the first part he letteth us see the great trouble, perplexity, and perturbation of mind wherein he was; he letteth us see what he said in this trouble. Ere he enter to the words, in the beginning of the 9. verse he noteth the circumstance of time, when he was cast into this trouble and perturbation of mind: and forsooth, the circumstance is worthy of noting. In the circumstance of time it is said, In the cutting off of my days: when was that? to wit, at what time the Prophet told him, that it behooved him to die. Then this trouble and perturbation came on me. From the time he had once said, it behooved him to die, he fell into this fear, suppose a godly King, and as well reported of as any other King in the Scriptures: yet as soon as he heareth the sentence of death pronounced, he trembleth and feareth exceedingly. And surely it cannot be otherwise; for death is a violent separation and tearing asunder of that which the Lord hath appointed to be conjoined, to wit, the soul and the body. If the body had remained in the first estate, and continued under obedience, these two had never been separated; but by reason of disobedience and breakeng of the law of God, in came sin, in cometh the violent separation, in cometh death, which is the reward of sin, as the Apostle speaketh. Romans 6.
It is true indeed, (for this is necessary to be known) that there have been many evil men that have sought death: and it is as true, that there have been many good men that have sought death: yet never one of these sought death for itself, for it is not natural to seek the dissolution of our selves. But these evil men that sought death, and put hand on themselves, in their appearance they sought it for a better: to wit, to eschew the present torment and vexation of hell in their conscience wherein they were, thinking that their miserable soul, being out of the body, should be at greater liberty then if it were detained in this prison: But they are all deceived. For suppose hell be begun here, yet it is not in a full measure until this life be done, and so the miserable caitiff deceiveth himself. On the other side, there have been good men that have sought death, but not for itself but for a better. If they knew not & felt not that there were a better life to follow after death, they would not seek it: but by reason they see there is a greater joy to follow after it, therefore they regard not to taste in some measure for the present of the bitterness of death. It it true again & I grant, that death unto thee who art a Christian is sanctified in the death of our master and Savior Christ Jesus; (for blessed is the death of them that die in the Lord.) But suppose the death be sanctified, yet thou art not wholly sanctified: for if thou were as sanctified as the death, thou wouldst not have such a thing as terror, pain or grief in thy death. But seeing in the best of us all there is a remnant of corruption (would to God it were but a remnant) so thick and foul that it is shame to speak of it; this corruption urgeth the conscience, so that where the conscience is urged, there must be a fear; and the more the conscience be urged, the greater is the pain and terror. It is true that this fear is tempered by faith that dwelleth in the soul, and the hope of joy that dwelleth in the faithful soul, holdeth this fear in awe, that hope of heavenly joy so swalloweth up and devoureth the fear, and maketh it to appear to the looker on that the soul hath no fear: but no doubt there is a fear, and it is sure there is some grief. It is only as I have said, the hope of that heavenly joy that holdeth this fear in awe; where this hope is not, terrible is that fear, wonderful are these terrors, great is that anguish of soul that is there, so that I cannot find names to express it. Terrible it is to see the countenance of God in his justice, there is no creature that can abide it. Terrible it is to see their own sins present themselves, the ugliness and guiltiness of sin. And beside all these, to be left destitute of hope, it is not the least part of their grief; and yet this is not regarded. For men will not rise to get faith, if it should cost them but an hour, they will not come to hear the word. This is a wonderful and miserable madness that is in the soul of man, that he will never provide for hell until hell catch him.
Now to come to our purpose, the less the corruptions be, the less must be the fear. Wherein then should your exercise stand, should ye not study to diminish this corruption? For he that would be void of fear, must travel to diminish this corruption, that the conscience may be clean, and ye may have a good testimony, which maketh men to be without terror. For as long as the love of this world and of worldly things occupieth our soul, it is not possible that it can be without fear: For why? there is no heart that can willingly part with the thing that it loveth, without exceeding sorrow and grief. Then we should travel to take order with these affections and love to worldly things, but so far as they may serve to the love of God, and in God to love ourselves and our neighbor; that when he calleth no strange love may draw us from him. There is a common law in all cities concerning the forbidden goods, which are discharged plainly to be carried out of the country where we are presently, and suppose they were carried, they can serve to no use in the country whither we go. To let you see the exposition of the Parable; I say, the love of this world & the cares thereof, the love of the flesh and the lusts thereof, are these forbidden goods which serve to no use in the country whither we go, yea they are plainly forbidden by the King of the country. For the heart which is replenished with these, shall have no entry there. There is a plain discharge sounded concerning these goods, that we cleanse our hearts of them, and prepare ourselves to bring those commodities with us that agree with the nature of that country. Let us make us for the love of God and of our neighbor, and let us cast off all contrary love; only let us love God, and in God let us love our neighbor. Now if I might obtain this one lesson for all the rest, I would think my travel very well bestowed, and therefore I insist so much the more in it, that it may sink into your hearts. Now then this good King feareth, which telleth me that in all Christians there is some fear.
I come to the next, what saith he in his trouble and perturbation? The effect of the thing he saith is this: First he saith He saw his own death prepared for him: Next, because he was troubled with it and cast in a great perturbation, he subjoineth the reasons why he was so grieved. And as I may gather them, they are three in number. But ere I come to the reasons I will tell you his own words which he said in time of his trouble; he said, I shall go down to the gates of the grave, I am drawing near to the gates of death. For so soon as I heard the Prophet say that I should die, so soon I began to prepare me for it; for if all threatenings come to pass as the Prophet hath said, if I find no out-gate in the mercy of God, I must die. For this I know, that I am a mortal man; and suppose I be a King and a glorious King, yet I am not exempted from death, and therefore I will prepare me for it. He knew well, that suppose he made himself ready, he was not one hair nearer to death. Now surely if ye would follow this King, ye would be a thousand times readier and more able to live then ye are in your diseases. But ye are cast up in such a dainty and delicate fashion, that no man will suffer to hear of death, saying, It is a thing that will further man to die. But I say the contrary; and the Spirit of God saith the contrary. I say, the readier ye be to die, ye are the readier to live; he that saith the contrary, I say he speaketh an untruth, if he were the best Doctor of Physic. Therefore when sickness which is the messenger of death beginneth to pull your ears, the first thing that ought to be propounded to the patient, is to bid him make him ready for death; for the readier he is to die, as I have said, he is the more able to live. Then ye see Hezekiah knew, that suppose he was a King, yet he was mortal. As to his words, he setteth down three reasons wherefore his death grieveth him so much. If ye look to the reasons, there appeareth at the first no weight in them; yet being tried more narrowly, ye shall find in them a greater validity. The first reason is this, I am deprived of the residue of my years. He was a man at that time of 38. or 39. years, and of such age as he might have lived twice as long by the course of nature, as David saith O! but this appeareth to be a slight reason, & it is slight indeed if there be no more in it. He is not so much grieved at the cutting off his years as at the cutting off the affairs which the shortening of his years brought with it. So there were two respects wherefore this King was so grieved at the cutting off of his days: The first, because the work of reformation in Church & policy, which he had begun, would cease. And out of question this hasty cutting off made him so well prepared in his heart to die, as he would have been if he had had leisure. So in respect he lacked time; and yet he was not so void of all preparation as commonly youth is, that cast off all repentance to the last age, thinking there is time enough before them: In these respects, that the work of reformation by the cutting off of his time would be imperfect, and in respect he should not have been so well prepared in his heart, therefore he is grieved at his death, and saith, I am deprived of the residue of mine years.
Well, to apply this unto our cause, I think there is none but they see clearly, that if we come not with better speed to the work of reformation then we are like to do, I fear that we leave not this work only un-ended, but un-begun: for if this confusion of Church and policy grow from day today as it doth without interruption, as if there were not a King in Israel, I say if this confusion endure, no question but the birth of iniquity shall so overburden the land, that it shall make it to spew forth the inhabitants. I will not insist, I am assured there is no magistrate of any degree but he is lawfully forewarned and made inexcusable before God.
The second reason wherefore his death grieved him, is set down in the beginning of the 11. verse, where he saith, I shall not see the Lord in the land of the living: Then this is it yt grieved him, because he should not see the Lord. How can this be? I am assured, he had that same eye in seeing of the Lord that David had. How is it that he saith, he shall not see the Lord? What kind of eye David had is declared in the 16. Psal. Where he saith, that he set the Lord before him in all his works, he rejoiceth exceedingly in his heart; and he saith, I am sure that my soul shall be gathered with the rest of the souls of my faithful predecessors, who are in the presence of God, where there is fullness of pleasure, and sweetness of life forever. I am assured, this good man was not destitute of this eye, but in some measure he saw with it, as his father David. How is then that he saith, He shall not see the Lord? He expoundeth himself a little after; & ye see a clear commentary in the end of the verse, he saith, He shall not see the Lord in the Land of the living. As though he would say, I shall not see him as I was wont to see him before, I shall not see him in his Church, as the rest of his faithful servants see him.
How this was, ye know the custom of the Scriptures in this matter. God was said to be seen of old, when the visible signs wherein he gave his presence, were seen. For God being in himself invisible, when the visible signs of his presence were seen, he himself was said to be seen. As when they saw the Temple, God came in their mind, when they saw the Tabernacle, God was said to be seen, & chiefly when they saw the Ark, God was said to be seen, because about it appeared the glory of God: For in that same cloud, which replenished the inward house, his glory appeared. Now by reason that these visible signs wherein he gave his presence were seen, God was said to be seen. Then the reason is this, I shall not see the Lord in the land of the living: That is, I shall be taken from his service, I shall not see him in his Temple as I was wont to do. Surely in this, as in all the rest, he followeth the footsteps of his good father David. As we may read in all ye Psalms, made in time of his greatest persecution. There was nothing grieved him so much as because he had not liberty to assemble with the rest of the faithful, as Psalm. 84. and 112. he saith, my heart rejoiced when they said to me, let us go to the house of the Lord. This singular & godly love of the word of God, among many virtues, is extreme loss to this King. And for this reason he is now grieved.
Now let us compare ourselves with this King, and try whether ye follow him in your hearts in this point or not: that is, whether ye have such a desire to hear the word as he had. But surely, he shall condemn all estates. For if ye will look to the profane multitude of this country, how well they like of the hearing of the word, their manners declare. For as to the multitude, if they have any business remaining, it is cast off until the Lord's Day; and if there be any markets, meetings, appointments, and traffics, all is cast off till that day. And the best of you hath taken such a loathing at the hearing of the word, that ye are weary to rise in the morning to hear it, if it were but an hour sooner then your diet. What must this contempt work? Of necessity it must bring exceeding famine of that same food which we loathed. For the Lord will not suffer his word which of itself is so dainty and delicate, to be contemned. And it cannot be but that the same word, which your fathers and some of yourselves have run many miles to hear, is as dainty now as it was then. And therefore it cannot be that the Lord will suffer this contempt, but either there must be greater zeal, or of force we shall be spoiled of it. Thus far concerning the second cause.
As to the third, I shall touch it shortly, and so I shall end. The third cause is this; he saith, he shall see man no more among the inhabitants of the earth. Now what a cause is this? This appeareth to be a very slight cause that he should be grieved at his death, because he should see man no more. For I am assured, there were men in his days whom he took no pleasure to see, and whom he could not see without great grief, even such monsters as are now in our days. This general must be restrained to this, as if he would say, I shall not see men, that is, faithful men, honest and obedient subjects to God and their King, of whose company I had delight, and whose protection I was, I shall see these good men no more. He had such a care of the Church and of the Christian subjects under him, that in the very hour of his death he showeth his compassion toward them, and is grieved that they should lack his protection in time coming.
Well, the country is exceeding blessed that hath such a Prince, who is endued with the care of his subjects, and specially of the Church, that in his death he is sorry that they should be deprived of his protection. And turn it over again: As cursed and unhappy is that country, who hath a King yt hath no kind of care or respect of his subjects, much less of God's Church, which is the best part of his subjects. Therefore it is every one of your duties that hear me, & see what it is to lack this blessing, to crave of God, that he would distill his grace into his Majesty's heart, which may move him to take up another manner of protection then hitherto he hath done. Oh, would to God it were so. Thus far for the exposition of the causes shortly.
In all these causes, some things are worthy of praise, and some things are worthy of dispraise; for I stand not to justify him in them all. They are worthy of commendation, so far as they flowed from faith, and tended to the glory of God and weal of his Church. They are worthy of reproof, so far as they flowed from ye foolish affection & corruption of nature, without the which none can be, so long as we be in this life. Then ye see, the best goods yt we have to carry with us of our own, is this corruption & foolish affection. No question, Kings have not this power to carry their jewels & magnificence with them; but surely they carry their vices & faults of their government with them, which shall meet them. And surely, if this good King carried any of this stuff with him, much more shall other Kings. And as it is in Kings, so is it in every of us; we shall all carry with us virtues or vices. If we carry virtue with us, then shall we have a good conscience to meet us there.
Then to end this matter, prepare your hearts, and make both hand and heart void of the love and affection of the world, that your hearts being busied only with the love of good things, ye may carry your hearts with you when the Lord calleth. And as your ears are bent to receive this word, so let it be digested in your hearts, that in your death I may see the fruits and effects thereof. And seeing we must either carry with us virtues or vices, the favor of God to mercy, or the favor of Satan to judgment, should not our whole endeavor be that these foul vices may be removed out of our hearts? and should not our whole study be, that our soul which is holden so fast bound in the chains of wickedness, may be set at freedom and liberty? That we may have melting hearts, acknowledging that by the blood of Christ our sins are forgiven; that through a steadfast faith in his blood, & sure hope in his mercy, we may seal up that peace which floweth from the pacification purchased by the offering up of his own body? Now when I see mine own conscience pacified, and my soul so washed from the spots of corruption, that all my sins are forgiven me, am I not happy? and this can never be, except in your hearts ye be as attentive as with your ears ye are to hear me. But if this matter as it is heard by the ear, so it were learned & remembered by the heart, we should see greater profit in sanctification and newness of life this day then we do, and death would not be so fearful to many as it is. For the ready way to eschew the fear of death, is, not to delay your repentance, but let the whole course of your life be a continual repentance. Happy is he that learneth this lesson, and more than happy is he that followeth it, and as unhappy he, that never practiseth it. The Lord work so with us, & grant us such increase of his Spirit, that we may follow it, and study to practice it in our life and conversation. The Lord grant this for the righteous merits of Jesus Christ; to whom with the Father and the holy Spirit, be all praise, honor and glory, for now and forever. Amen.