The Way to True Peace and Rest, Sermon 7
THE SEVENTH SERMON VPONUPON THE 38. CHAP. of the Prophecie of ISAIAH, preached in the presence of the Kings Maiestie.
The text.
4 Then came the word of the Lord to Isaiah saying,
5 Go, and say vntounto Hezekiah, Thus saith the Lord God of Dauid thy Father: I hauehave heard thy prayer, and seene thy teares: Behold, I will adde vntounto thy dayes fifteene years.
6 And I will deliuer 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,Recapitulation we obserued; first, the manner and kinde of the disease. We noted secondly, the time when it tooke him. We noted thirdly, the greatnesse of this disease. And last of all, we marked his behauior vnderunder this disease. As to the kind of the disease, we marked it to hauehave bene a pestilent kinde of byle like vntounto the botch of Egypt, a byle of the worst kind that could be in those dayes. So it pleased the Lord to exercise the patience of his tender seruant; suppose he had an entire liking of this King, yet it pleased him so roughly to handle him. VponUpon this we marked, that the fauor & hatred of God should not be esteemed by any externall thing in the earth: suppose plagues and afflictions be common both to good & euill; yet the cause from whence they come is not common, & the end whereunto they tend is not common. The Spirit of God assureth vsus, that this kind of exercise is the onelyonly way to purge our iniquity. By this kinde of exercise the sinnes of Iacob are remoued. Then let no man iudge the woe of his brother by reason of affliction. Secondly, we marked the time when he tooke this disease, we noted this time to hauehave bene the 14. yeare of his reigne, shortly after he was deliuered out of the hands of Senacherib: So he is not so soone deliuered from one fearefull warre, but he falleth in the hands of a terrible plague. And here we gathered, that the life of a good King is a continuall griefe, and a continuall tentation: so that the issue of one trouble is the beginning of a greater, and their whole life is as it were, a continuall vexation. So it pleaseth the Lord to exercise the patience of his owne, to the end he may engender a bitternesse of this life into them, that this life being bitter, they may seeke for a better; for the Lord feedeth not his owne as slaughter oxen: No, but he holdeth their backes vnderunder continuall crosses, that by this they may learne to hauehave their mindes aloft, that they may learne how to vse the world and all these trifles beneath, to wit, as they may serue them to the life to come. Thus for the time.
As for the greatnesse 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 preuaile over it. Secondly, the seruant of God by a denunciation assured him that it was deadly, and this aggrauateth highly the greatnesse of this disease. VponUpon this denunciation, we tooke vp a generall lesson concerning the promises and threatnings of God: to wit, that in all his promises and threatnings, there is a condition annexed, which either is expressed, or perpetually to be, vnderstood; So it is here; for suppose the Prophet vsed the simple forme of denunciation, yet it was not to bring him to despaire, but that he might the more earnestly seeke grace and mercy at God. Lastly we marked his behauiour vnderunder this disease, and we found, that suppose the plague threatned 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 easie matter to hauehave retyred to him, when the King of Asshur terrified him. But this is a wonderfull triumph of faith, yt the Lord appearing to be his enemy, yet he maketh his recourse vntounto him. This he could not hauehave done, except he had bene sustained by the testimony of a good conscience; it is not possible that he could hauehave retyred to God that is a consuming fire in a guilty conscience, except he had bene vpholden by the testimony of a good conscience; hauing this testimony, he knew that this threatning was to amend him and not to slay him, in word, and not indeede. VponUpon this we gathered this obseruation; Blessed is the man that is not condemned in his owne conscience: for if we cannot escape the condemnation of our owne heart, how much lesse 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 iudgement which is to follow after. For whom the conscience condemneth, assuredly the Lord condemneth. And whom the conscience with the warrant of the word approueth, no question the Lord approueth. Then the the lesson we gathered was this: All office-bearers ought so to behaue thē selues in this life, that in their death they may hauehave the testimony of a good conscience: for it is not possible that the conscience can testifie well, except in time he take vp a new trade of liuing, except you keepe your hands free of other mens sinnes. And therefore I exhorted all inferiour magistrates, superiour, and in speciall the supreme, that the Lord by his spirit would so rule your conscience (Sir) that ye may keepe your selfe free from other mens iniquities. Thus farre we proceeded in our last exercise.
Now followeth the comfort that the King being placed in this extremity did finde: the Lord sendeth him comfort from heauen. The forme and manner of the comfort is set downe in there verses which I hauehave read; but the circumstances are more particularly set downe in the 2. King. 20. chap. Alwayes this order is kept in these verses: First in the 4. verse is set downe the circumstance of time,Di…is…on. when this comfort was offered; and vponupon the circumstance of time, the circumstance of place, where he was when he receiued this comfort may easilie be gatherd. Besides this, the persons, the Author, the giuer of this commission, the Minister and bearer are noted. VntoUnto this verse, before that he come to the comfort, he vseth a preface: in the end of this preface there is a narration, that the Lord had heard the kings prayer, & had seene his teares. In the third place he propoundeth the comfort. And last of all, we hauehave the confirmation of this proposition, by a wonderfull signe and miracle from heauen.
Then to come backe to the 4. verse, he touched the circumstance of time very obscurely, when the King receiued this comfort, for it is said, Then came the word of the Lord. This particle (Then) is relatiue to that time, which is more chearely set downe in 2. King, 20. This then is to be vnderstod, when the Prophet was in the middle court, when the word of the Lord came vntounto 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 vntounto him, and commanded him to go backe, 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 wonderfull change in such a suddainnes, and vponupon this suddainnes there are many notable things that offer themselues worthy of consideration. First, of this suddainnes marke this lesson:First lesson. we see how pithie and effectuall the prayer of the King hath bene; this prayer is so effectuall that in a moment it moueth the great God to reuerse that same sentence which he had pronounced: that which heauen nor earth nor any other creature was able to alter, he maketh the prayer of his owne seruant to call backe. Beside this, his prayer purchased health of bodie, length of dayes, a sure and prosperous estate; and afterward all this is confirmed by such a wonderfull miracle, ye like whereof was neuer seene nor heard of before. Looke then if the prayers of the faithfull be not wondrous effectuall. It is not possible that all these effects can flow of the pithinesse of prayer, seeing there is nothing so weake in it selfe, but it cometh of the free nature of God, whose nature is to be mercifull; and it is the nature of merciemercy to hauehave pitie vponupon miserie. This is the reason why our prayers are in an instant of time heard.2. Lesson. And here also we may learne how well God answers to the names that are giuen him, Exod. 34.6. where he is called exceeding mercifull, slow to anger, readie to forgiue: he vttereth himselfe to be a God of great compassion and exceeding in merciemercy toward vsus: in such sort, that in an instant sometimes he granteth our requests. The last thing that I marke vponupon the suddainnes,3. Lesson. is the strict and entire coniunction that is betwixt the faithfull soule in earth on the one part, and God in heauen on the other part. This coniunction is so entire and strict, that it maketh God as present to our prayers, as if heauen and earth were ioyned together. This coniunction maketh his Sonne Christ to be as neare in time of neede, as if he had placed his throne of grace in the bed where we lie. To prooue this, ye see how speedily his prayer mounteth, ye see how swiftly the answer returneth▪ and with such celeritie all this matter is done, as if there were no distance betwixt heauen and earth. So the lesson is this, The faithfull soule hath God as present, as if heauen and earth were ioyned together. Doctrine.There is no distance of place, no distance of roome 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. Craue not therefore (ô Papist) any other presence then this, and examine not this presence by naturall reason; for where faith hath place, naturall reason must ceasse. Examine not these things by reason of nature, which are aboue nature. Thus far concerning the circumstance of time.
The circumstance of peace.Now of the circumstance of time I gather the circumstance of place, where the King was when he receiued this comfort. For if the Prophet was commanded to turne backe when he was in the second hall, it behooueth the King to be at home, lying on his owne bed. And this by the way, is a great signe of the fauour of God toward him, that his sicknesse taketh him at home where he might be best eased without the trouble of others. This is by the way.
Third circumstance.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 vsed is his owne Prophet: He vseth the ministerie of his Prophet in applying of the comfort, not that he was forced to vse the ministerie of man in doing of this thing; but so it pleaseth the Lord to ingage and binde himselfe to his instruments, that he will not worke beside them, & so it pleased him to binde him to his preached word, that beside his word he will not worke. And therefore he calleth his word a Sword, a fire, an hammer, and an arrow: and that from the diuerse effects that he worketh by his word. As he bindeth him to his word, so he willingly bindeth him to his seruants, who are the Ministers of his word to worke by their ministerie: In such sort, that he will not be bound to the word pronounced by eueryevery man and woman, but by them whom he sendeth. And therefore they are in an error who thinke that by their owne reading of the Scriptures in their priuate houses, they are able to get as great profite as by hearing proaching: Yea suppose they say they can reade better then he can preach. No, reade as much as they will, their reading shall neuer bring forth faith, for it is by hearing that faith cometh; and where the ministerie is, and they contemne the hearing, they contemne faith: for faith cometh onelyonly by hearing ordinarily. Thus farre for the circumstances.
Now,The comfort that the King receiued. the effect of the comfort is set downe in three points: the first two points agree with the petition, the third is further then came in his minde to seeke. The health of bodie is the first: it agreeth with the petition: Length of daies is the second, it agreeth also with the petition: The third, is further then he could hauehave 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 daies. This was more then he sought. Now as to the order that the Prophet keepeth ere he come to the comfort, he vseth 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 Dauid. This preface differeth in two points from the preface that he vsed in the beginning of the chap. First, there is here mention made of Dauid, which is not in the former, and so oft as euer ye find mention made of Dauid in the beginning of any preface, so oft let the singular fauour and merciemercy of God come in your mind. And when euer ye see Dauid placed in any preface, let Christ come in your mind, because Dauid was a type of Christ.
This mention of Dauid placed here, is to let the King see that the readinesse of his comfort flowed from the Messias,Why mention of Dauid is here made. to wit, Iesus Christ, from whom all true comfort flowed, and without whom there is neither comfort nor consolation. He calleth himselfe the God of Dauid; because the principall promises of grace were made to Dauid 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:Why Dauid is called Hezechias Father. the second point wherein they differ is this; in this preface he calleth Dauid the Kings father; as if he would say, The man whom I louelove so well I see him to be thy father, and thee to be his child and his sonne, not onelyonly by nature but by graces; I see thee to be his sonne by faith: And therefore the whole promise of grace made to him and his seede, must properly appertaine to thee; where otherwise if thou hadst bene his sonne by carnall propagation onelyonly, these promises of grace had no more appertained to thy person, then they did appertaine to the person of Achaz thy father. But by reason thou art not onelyonly his sonne by nature, but also by grace, therefore the whole promise of grace appertaines to thee: for as the Apostle saith,What maketh vsus the sonnes of God. Rom. 9. It is not carnall generation that maketh vsus sonnes of the promise: for not all that are of Israel, are Israel in deede. They are not all the sonnes of God, that are the sonnes of the flesh, but onelyonly the sonnes of the promise are the children of God; that is, they that through beliefe in the promise of merciemercy become the sonnes of merciemercy, and are made the children of God. Then this beliefe in the promises, maketh vsus not onelyonly sonnes to God, but sonnes to Dauid and Abraham; for following the footsteps of Abraham in his faith, by imitation of his faith we become his sonnes. Thus far concerning the words of the preface.
1. Lesson.Of this I marke 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 speciall command for him ere he returne. This teacheth all Officebearers, that in Gods errand no m…n ought to enterprise any thing at his owne hand, but to hauehave the Lords own aduice ere he proceed to his worke; we hauehave his aduice when we hauehave the warrant of his word. The second thing I marke, as soone as he is commanded to go,2. Lesson. he stayeth not, but so soone as God saith the word, he obeyeth, he maketh no doubting, he a…keth no reasons at God, he taketh it not to his aduisement, he maketh no opposition▪ but incontinently he obeyeth: and surely this is true, that if euer flesh and bloud had any reason to hauehave repined, Isaiah had reason at this time. And why? In a moment and with one mouth he was commanded to recall that seuere sentence which he had pronounced, and to pronounce the contrary; which might hauehave ingendered a wonderfull suspition in the Kings heart in respect of the suddainnes. If Isaiah had bene as short and as angrie as Ionas, no question he would hauehave asked a reason at God: For Ionas was not commanded to recall his sentence, neither was he sent in such suddainnes to call it backe, but he seeing the words of his threatning not to come to passe, therefore he fretteth and fumeth against God; where if he had bene commanded in such suddainnes to go and recall his sentence, ye may easily coniecture what should hauehave bene his part. This perturbation that was in Ionas letteth vsus see that he was ignorant of the nature of the threatnings of God. For if he had vnderstood, that in all the threatnings of God there is a condition annexed, he would not hauehave taken it so highly. And if he had vnderstood that the minde 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 eschued of the teachers in the person of Ionas, another thing to be followed of them in the person of Isaiah. The thing that is to be eschued is this:A fault to be eschued in Ionas person. Ionas standeth so precisely vponupon his reputation, that he is exceeding angry that God should change his iudgement in merciemercy. Now I say, this fault would be eschued of all, and specially of office-bearers; and I am sure there is no office-bearer, which hath the feare of God in his heart, who would not reioyce exceedingly, and be glad to see all these threatnings which from time to time are pronounced against these bloudy men; all those threatnings that are pronounced against the manifest oppressors, and against these sacrilegious persons; I am assured there is none but he would exceedingly reioyce, to see these threatnings turned in mercy. Againe, I am assured there is not a spirituall office-bearer that hath the feare of God in his heart, who would not exceedingly reioyce to see all the threatnings and admonitions directed from this place to Magistrates of all rankes, inferiour, superiour, and supreme, turned in mercy. He is more then vnhappy that is so inclined to threatning, that if he see the Spirit of God offer the contrarie occasion, will not be a thousand times more ready to comfort:Application to the King. And therefore the Lord in his mercy giuegive you grace. (Sir) that ye may hauehave that testimony of a good conscience to vphold you, without the which there is no true comfort. But alas, when I looke on the misery and calamity of this Country, I am almost out of hope; for why? Your subiects hauehave gotten such a custome of sinne and euil doing, whereby they hauehave drawne on such an habite and hardnesse 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 custome wil not bow? What is it that custome will not alter? What is it that continuall vse will not harden? There is no potion so bitter-tasted in ye beginning, but if thou vse it a litle while, it shall appeare not so bitter: continue yet further in it, it shall appeare nothing bitter at all: & go forward yet in it, and in the end it shal become sweete, suppose in ye beginning it were most bitter. Euen so it standeth with that miserable man that casteth his whole delight in ill doing that he hath such a custome in euill doing, that nothing is pleasing to him but whi…h is displeasing to God: and nothing displeasing to him but that which is pleasing to God. For the mischieuous custome of euill doing banisheth light out of the minde· And as it banisheth light out of the minde, it so banisheth all feeling out of the conscience, and in stead of light cometh darknesse, and in stead of feeling cometh hardnesse. Now the conscience being hardened, & the minde being darkened, what remaineth but a desperate and an obstinate condition like to the diuell, who is said to be bound in chaines vnderunder perpetuall darknes? This is wonderful, that such continuall thundering of these threatnings is not able to moue them. But it is no maruaile, for there is no words will moue them; yea it is impossible to the bloody man or oppressor to refaine, from time they be once giuen ouer to sinne. For from time the sinne hath gotten superiority in them (as Peter sayth,) it commandeth them more absolutely then a Prince would command his subiect; for sinne hath made them such slaues, and they are so carried with impotency of their affections, that they dare no more refraine from the seruice of sinne, then a good seruant from his masters seruice. I pray God that he so multiply the Spirit of gouernment vponupon you (Sir,) & that holy vnction 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 eschued in Ionas.
Now followeth another lesson to be learned in the person of Isaiah;A vertue to be followed in Esaiahs person. ye see Isaiah is ready to do what the Lord commandeth. When the Lord biddeth him blow the blast of iudgement, 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 Trumpetters of the Lord, we must not blow as our affections and men bid, but as the Lord biddeth vsus: we must not sound the retreate when we should sound the march, nor we must not sound the march, when we shauld sound the retreate. We must not sound iudgement when the Lord biddeth sound mercy, and we must not sound mercy, when the Lord biddeth sound iudgement. But now the sinnes of the Land craue that all pulpits sound iudgement: Therefore iudgement must be sounded. There is no way to auert this iudgement, but that eueryevery man according to his calling put to his hand to reforme, according to the bounds and power that is committed vntounto him. And the best way were, that ye that are Noble men concurre with your Prince, and his Maiestie concurre with heart and hand to repaire the ruines of this Country. Thus farre for the second lesson.
Now he subioyneth the Narratiue. In the Narratiue he sayth to the King, That the Lord hath heard his prayer, and hath seene his teares: 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 teares 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 generall is this:Doctrine. In all places, and to all estates the Lords eare is euer fastned to the cryes of his owne, & he seeth their teares, and he heareth their words. And suppose he be not alway as ready to dispatch them as he was to Hezechia, yet he leaueth them not, but he susteineth them in the meane time by the comfort of his spirit, and in the end he granteth them their petition so farre as is sufficient. And if it be according to his will, he giueth them more then they sought. If this be true, that the Lords eare is present to heare the prayer of his owne, and his eye to see their teares, will not the Lord be moued at the cryes of them that are oppressed with these bloudy men?Application It is wonderfull that no threatning nor denunciation will moue these men; but if eueryevery teare be powred in the Lords viole, and eueryevery word heard of the Lord: how much more shall eueryevery drop of bloud be in the Lords viole? What is the reason that these bloody men will not giuegive eare? The reason is this; they hauehave layed this ground, and vponupon this false ground they build all their false conclusions with Atheists, that there is not a God; and vponupon this ground they build all their mischieuous workes. But I would demand of these men that hauehave layd this ground, if there be not a God, whence floweth this feare and terror of conscience? this trembling and vnquietnesse, which gnaweth them? if there be not a God, how is it that they are so tormented? Suppose they hauehave banished knowledge out of their minde, & feeling out of their conscience, & all that should feare them out of their heart; yet they hauehave euen this feare & trembling in their soule. And it is not possible to banish this feare, do what they can; yea the more murthers they commit, the greater is their feare. So where men thinke to make themselues sure by slaughter, it is the high way to cast themselues in greater vnsurety, and make their heart more fearefull 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 faile to put violent hands on themselues, thinking thereby to get an outgate to their soule; for they thinke if the soule were out of this bodie it should be in a better case, where in the meane time they passe to ouglier paines and greater torments. Now all these torments and vglie paines which eate them vp, mooue them not, and except the Lord worke it they will neuer be moued: he hath commanded all to heare his word, and he hath promised to worke by his seruants who vtter his word, and therefore I say, these bloudie men and oppressors they ought to be here present, that the Lord if it be possible, by this meanes may call them backe by repentance, that they may preuent that terrible iudgement whereof they hauehave but little feeling as yet. But ere they go they will feele it better.
Now I come to the proposition, and there I shall end: he propoundeth the comfort shortly in three points,The points of the comfort that the King receiued. two of them are according to the petition. The third is more then he craued: health of body agreeth to the petition, prorogation of dayes agreeth to the petition, a glorious estate, a sure & a prosperous estate came not in his minde; and this also he getteth, he not onelyonly will deliuer him out the hands of Ashur, but deliuer the whole Citie. And this promise of a prosperous and ioyfull estate is more then he thought on or looked for. Of this there might be many things marked, but I leaue them. And this only I obserue.Obseruation. The Lord hauing to do with this King, to make him thankfull in times comming, he granteth him more then he sought, and prouoketh him as it were after this manner, saying; What euer thou lackest, seeke it of me. Lackest thou health of bodie? seeke it of me. Lackest thou prorogation of dayes? seeke it of me. Lackest thou a sure, glorious and prosperous estate? seeke it of me. There cannot be a more affable kinde of intreating, then is betwixt God and the King; he desireth him what euer he lackes to seeke it of him.Application. Except Kings humble them to honour God, & hold them in his continuall fauour, it is not possible that they can look for these things of him. But by the contrarie, if Kings humble them to serue God, & hold them in his fauour, there is no honour nor dignitie that he hath prouided for thē by birthright or otherwaies, but if he see it serue to their good, in despite of the world they shall hauehave it. But if they fall from the seruice of God and cast themselues out of his fauour, they shall lose dignitie, birthright, priuiledge of nature, and all other things, & themselues beside. Examples of this we hauehave in the Scriptures: Cain being Adams eldest sonne, and hauing the birthright, so long as he kept him in the fauour of God he was in hope of it; but from time he lost the fauour 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. Ismael in like manner was Abrahams eldest sonne, yet because he was not in the fauour of God, he gat no part of his inheritance. Esau was his fathers eldest sonne, yet because he fell from the fauour of God, his brother was preferred to him, & his birthright helped him not. Now the generall doctrine is this:Obseruation. It is onelyonly the fauour of God that maketh men to enioy priuiledges, dignities, or whatsoeuer they hauehave right to; if they keepe the fauor of God, it is not possible that they can be disappointed.Exhortation to the Kings Maiestie. So the exhortation is easie vntounto you (Sir:) as your maiestie thinketh to possesse that which the Lord hath appointed for you, so looke that you keepe you in the fauour of God. There is no way to keepe the fauour of God, but to purge your countrie of these two, Idolatrie and bloud; for vnderunder these I comprehend all the sinnes committed against the two tables. Let this be done, and it is not possible that ye can be disappointed of any thing that may serue for your wealth. For it is the fauour of God that shall make you to enioy not onelyonly your possessions, but all other priuiledges that ye are borne to. The Lord of his merciemercy worke it in your heart (Sir,) that we may see this as an argument that ye are in his fauour, when ye shall put to your hand to reforme this countrey, and so make it knowne that ye feare God and louelove his people. This being done, suppose men would be inconstant and lie, yet God is not as man not as the sonne of man, saith Balaam, that he should lie. Depend on him. The Lord worke it in our hearts that we may earnestly craue it and obtaine it, that your heart being established by grace, ye may obey his holy will. The Lord grant it for Christs sake, to whom be all honour, praise and glorie, for now and euer, Amen.