The Way to True Peace and Rest, Sermon 8
THE EIGHTH SERMON, VPONUPON ISAIAH, CHAPTER 38.
7 And this signe shalt thou hauehave of the Lord, that the Lord will do this thing that he hath spoken.
8 Behold, I bring againe the shadow of the degrees (whereby it is gone downe in the diall of Achaz by the Sunne, ten degrees backward: so the Sunne returned by ten degrees, by the which degrees it was gone downe.
9 The writing of Hezechiah King of Iudah, when he had bene sicke, and was recouered of his sicknesse.
10 I said in the cutting off of my dayes, I shall go to the gates of the graue, I am depriued of the residue of my yeares.
11 I said, I shall not see the Lord, euen the Lord in the land of the liuing, I shall see man no more among the inhabitants of the world.
IN our last lesson (welbeloued in Christ Iesus,Recapitulation.) we heard the manner and forme of the comfort that was offered by the Prophet vntounto the sicke King: we heard when this comfort was offered, we heard where it was offered, we heard the person that was the giuer; we heard the person that was the bearer; we heard the preface which the Lord vsed, to make the King attentiue; we heard the narratiue shortly, and the parts o… the comfort propounded. As to the circumstances, we noted where the Prophet was when he receiued 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 backe againe. At this time he is commanded to recall his former sentence, and with that same mouth to pronounce the quite contrarie. 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. Looke 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. VponUpon the suddainnesse we marked sundrie notable things: and first, we marked the great force of the Kings prayer: to wit, his prayer is so effectuall that it maketh the Lord to recall his owne sentence in one instant of time. That same thing which heauen and earth and all the creatures therein could not hauehave moued him to do, that the prayer of his seruant moued him to do. Now, beside the retraction, the force of his prayer appeareth in the health of his bodie, in lengthning of his dayes, in giuing him a prosperous and sure estate: and last, in confirming it by such a wonderfull signe, that the like was neuer heard nor seene before. Iudge ye then what is the force and effect of the prayer of a faithfull man. The second thing that I marked was this, the wonderfull inclination that the Lord hath to merciemercy, how well he answereth to his names and stiles, whiles he is called a God of compassion, a God of exceeding and infinite merciemercy. The third thing that we marked on this suddainnesse was, that strict and entire coniunction that standeth betwixt the faithfull soule on the one part, and God on the other part, to wit, the coniunction is so strict, that it maketh God as present to the faithful soule, as if heauen and earth were coupled together. Th…s coniunction by faith maketh Christ our helpe, to be as neare in time of neede, 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 celeritie the matter is dispatched, as if there were no distance betwixt heauen 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 thicknesse of walls that can hold the Lords presence from the faithfull soule, but he is as present to the faithfull soule, as any corporall obiect is to the bodily eye: There is no obiect so present to the bodily eye, as the Lord is present to the soule. Thus farre we proceeded in the first circumstance. VponUpon this we gathered and let you see where the King lay: It behoued him to hauehave bene layed in his owne house. And we shew also that this was a signe of the fauour of God, that he should be diseased there, where he might be best eased without trouble to others. As to the giuer 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 himselfe to vtter his power, and to worke by them. Here I wished you in my exhortation, be diligent hearers of the word, be not deceiued with your foolish conceits: I will reade as good at home & better: I say, the Lord will not worke by thy reading, when thou contemnest the ordinary meanes; he hath bound him to his instruments that by hearing faith shall come; he will not worke by his Spirit, except thou heare. Heare the word therefore, as long as the Lord giueth thee grace, and continueth it. He hath bound himselfe to grant faith by hearing, and not by reading in contempt of hearing. As to the preface, we shew it differed from the former preface in two poynts. First, there was mention here made of Dauid, which was not in the other, and consequently of Christ▪ in whom the comfort of the King stood, and on whom all the comfort of the olde Testament is grounded, without whom, there is no true comfort. Secondly, in this preface, he is called Dauids sonne not onelyonly by nature, but by grace: and therefore, the whole promise of grace made vntounto Dauid, iustlie appertaineth to him; whereas otherwise, if he had bene his sonne by nature onelyonly, the promises of grace had no more concerned him in particular, then they concerned his father Achas. But because by grace he was made the sonne of grace: therefore the promises of grace iustlie appertaine to him. Here we did let you see, that it is not carnall generation which we draw from our parents, that maketh vsus the sonnes of God, faithfull as they are; but the generation of the promise, in following the trade of their faith, we are made the sonnes of our faithfull predecessors. There was two things marked in the preface: First, the Prophet returneth not, vntil he got a command. The lesson is this to office-bearers in their calling, to enterprise nothing in Gods affaires, vntill they get his owne aduice. The other thing, we see in him a wonderfull and ready obedience to God. For suppose the Prophet saw his threatning in an instant of time to be turned in mercy, yet he is not angry, but reioyceth to see the Lord worke so with this King. VponUpon this we gathered a lesson for teachers: They should not be moued greatly, when they see the Lords threatnings in an instant of time, if it were possible, turned in mercy. I thinke there is none (as I spake then) but they will be exceedingly reioyced to see these threatnings which are threatned against these bloudy butchers, against these adulterers, against these oppressors and sacrilegious persons: there is none, I thinke, but he will be exceedingly reioyced to see the Lord worke so, that the Minister hauehave as great occasion to comfort as he had to threaten. I thinke also that there is none that feareth God, who will not reioyce to see the Magistrate, who is the ouerseer, and should take order with these bloudy men: there is none but he will reioyce to see the threatnings which are iustly pronounced, and shall as iustly light if they be not preuented, 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 heauen will take vengeance on it, if the Magistrate put not to his hand in time. On the other part, we learne of Isaiah, to blow mercy when the Lord biddeth, and to sound iudgement when the Lord biddeth; for seeing the Lord hath appointed vsus to be his mouth, we must not speak what we please, for so we are not the Lords mouth, but our owne mouth. So he that taketh vponupon him to be his mouth, let him sound as the Lord biddeth him. In the Narratiue he saith, he heard the Kings prayer. And as he heard the Kings prayer, so he heareth the prayers, and seeth the teares of the oppressed of this land, which the Magistrate should both heare and see. And as he heareth them, so he hath gathered their teares in his viole, and in his owne time he will prouide a remedy. Lastly he pronounceth three things vntounto him, health of the body, length of dayes, and a sure and prosperous estate, which neuer entred in his minde to seeke. And therefore I exhorted him that was present and you all, what so euer ye want seeke it of God, seeke it in Christ Iesus, whether it be for the soule or body; in him are placed full treasures for both, if ye keepe you in the fauour of God, and keepe you in his protection, nothing shall hurt you: And by the contrarie, if ye lose his f…uour ye shall lose all. Thus farre we proceeded in our last exercise. Now in the words which I hauehave read, first of all, he confirmeth that which he said vntounto the King,The heads of doctrine to be intreated of. and he maketh him sure that whatsoeuer God hath spoken, it shall be found in experience, and for his surety he giueth him a signe, a wonderfull signe, the like whereof was neuer heard of nor seene before. The manner of the giuing of the signe was this: First of all, the king he seeketh a signe. Secondly, the Lord granteth a signe: Yea looke in what manner the King sought it, in that same manner it is granted. Thirdly, the signe is wrought and manifested, not by the power of the Prophet, but by the vertue of God. To come backe then to the first, the King seeketh a signe as may be seene, 2. Kings 20. and surely in seeking of it, he did not amisse, for if we looke to the circumstance of the history, he is plainely compelled to seeke it: for as Augustine sayth, writing on this same place, concerning the miracles of holy writs, Whyle as, (saith he) the Prophet Isaiah propoundeth in an houre two contrary sentences, w…ich could not both stand, it behoueth one of them to be c…nfirmed by a signe, and so it was need. Then I say, the King faileth not in seeking of a signe, or as if he had said after this manner to the Prophet: thou camest euen now, and said, it b…houed me to die; thou returnest in an instant, and sayest that I shall liue. Whereby shall I know this last to be true, and what token shall I hauehave of it? Was it necessary then? surely it was necessary.
The cause why he sought a signe.As to the seeking of the signe he sought it not of incredulity, nor to the end to tempt God, but to strengthen & confirme his weake faith, which is weake in vsus all. And a weake faith, suppose it be weake, yet it is true fai…h: for if our faith be true and liuely, howbeit it be weake, it is the right faith. It is required of faith, that so much as is of it, it be true and liuely. But so long as it is here, weake shall it be. Then for the strengthening of his weake faith, it was necessary that he should hauehave sought a signe, which was done no doubt by the aduice of the Spirit of God.How the wicked seeke signes. It is true the wicked hauehave sought signes, as Mat. 12. and 16. But when they seeke them, their heart is voide of faith, for they cannot seeke them to confirme the thing they hauehave not; but they seeke them of incredulity,Some refuse signes when they are offered. and of contempt of God. Againe, there is another sort, who when signes are offered they will not receiue them, as Achas this mans father: when the signe was offered to him by Isaiah, and giuen to him, he would not hauehave it, but he did cast it off by a shift. This king is not so, but he seeketh a signe for the strengthening of his weake faith. And in this doing he followeth the example of the good seruants of God who past before. Gedeon before him sought a signe, Iudge. 6. Moses also that was before him, sought a signe for the confirming & strengthening of their faith. So I say the King in seeking of this signe doth not amisse; and to testifie that he doth no wrong, the Lord granteth it vntounto him, which he would not hauehave done, if he had done amisse in seeking of it. Beside this, he giueth him his choice in this signe, for looke in what manner he craued it, in that same manner it is granted vntounto him, which testifieth that he did not amisse in seeking of it.
As to the maner of the signe, how he sought it,How the signe was shewed. and how it was granted by God, it is this shortly. The King desireth that not onelyonly the shadow of the degrees whereby the houres were discerned in Achas Diall should bee brought backe: but also he desireth that the Sunne with the shadow should be b…ought backe so many degrees. Now the Sunne had gone forward in his course, and had spent ten houres of the day: so he had but two houres to his going downe. In effect therefore he desireth the Sunne to be brought backe these ten houres which he had spent. So that the day which by nature should hauehave lasted but for the space of twelue houres, by the drawing backe of the Sunne in an instant is made to last for the space of twenty two houres. Looke if this was a wonder or not. Thus farre for the meaning of the wonder and the manner thereof. Ye see this wonder was manifested partly in the bodie of Achaz diall, and partly in the bodie of the Sunne. Now in this that it is shewed in the bodie of the diall, it letteth vsus see that the accurate distinction of seasons and times, togither with the arts and sciences that bring them, are not altogither displeasant before God. And further it letteth vsus see, that these same sciences whereby the seasons of times are discerned, had place in Iudah in Achaz dayes: for naturally we hauehave that knowledge to discerne the seasons of the course of the day and of the course of the night, naturally we hauehave that. As to the day we deuide it into ye dawning, morning, noone, & euening: and in like manner the night, into euening, midnight, and cockcrow. Now time hath brought in these arts and sciences, which hauehave brought in a more accurate distinction of times and seasons. These obseruations appeare clearely to hauehave had place in Iudah in Achaz dayes. We reade not that these instruments entred 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 foorth of a Citie called Catine. Marcus Varro brought in a more accurate thereafter. Alwaies this was the first; but I leaue these particulars, I insist not in them: And I come to that which may most edifie you in the faith of God.Why the signe was wrought in the diall. So I say, this signe was wrought in the bodie of the diall, and also it was wrought in the body of the Sunne. It was wrought in the diall which was a publike worke set vp in a publicke place vponupon the head of the steps of the staire of the pallace against the Temple where the whole Citie resorted, so that the wo…ke was knowne to the whole Citie, and consequently to all Iudah, and that by reason of the publike place. Secondly,Why it was wrought in the body of the Sunne. it is wrought in the bodie of the Sunne, that all the world might see the wonder in the Sunne as well as Iudah did, both in Sunne and diall, that they might be conuicted, seeing him in his wonderfull works who of nature is inuisible, that they might say with themselues, We are out of the way and hauehave worshipped the wrong God, leauing the right God. For surely when I looke on the wonders which God hath shewed from time to time on this King, I am moued to thinke that God had purposely brought him into these extremities and great dangers, that in his wonderfull deliuerances he might be knowne to the whole world; he bringeth him into such dangers that whereas nature and naturall meanes could hauehave no place: he deliuereth him so miraculously by such wonders, to make all the world to stoupe. 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 honour. These hauehave bene 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 Angell, he destroyed a hundreth and fourescore thousands of persons; this is a wonderfull thing, and now when he had fallen in the hands of a terrible plague, so that there is none able to helpe it, yet the Lord healeth him extraordinarily, and he confirmeth it by such a wonder that the like was neuer heard of or seene before. In deede we reade in Iehoshuashs time, that the Sunne was made to stand in the firmament; but to go backe by so many houres and degrees, it was neuer heard of nor seene before. Looke then if these signes serued not to the honor of God, and vnderunder God to the honor of his seruant.
The profite that is to be gathered of signes,What profite is to be gathered of signes. properly called signes instituted by God, stands in ye representation: for there cannot be a signe properly, except it represent in some measure the thing signified by it. There must be some conformitie and proportion, or else it is not a signe, as Augustine saith. But this signe whereof we speake is miraculous and supernaturall, and therefore hath no such relation as Sacraments hauehave. But yet there may be a proper and secret relation espied in it, which is this: for it appeareth well that God would let vsus see, and let the King see by the working of this signe, that looke how easie it was to him to bring backe the Sunne which had but two houres to his going downe, to that same place where he rose in the morning; as easie it is to him, and farre easier to bring backe the Kings life which had but two houres to the time of death, to a fresh morning of youth againe, and to a ioyfull age: It is as easie to God to worke the one as the other. And so we may take vp the end why these signes and such like wonders was wrought by Christ in establishing of the new couenant. The end no doubt was to strengthen our faith which we hauehave alreadie receiued by the preaching of the Gospel; for signes are not giuen to create in vsus faith, they are not giuen to begin our coniunction with Christ, it is the preaching of the Gospell that beginneth this coniunction: Signes are giuen as seales to enlarge and confirme this our coniunction. And as the Apostle saith well, Heb. 2. signes serue to two two ends: first, to beare witnesse to the truth; secondly, to confirme the faith of the beleeuer. This ye see clearely in our Sacrament, the Sacrament of the Supper. This Sacrament was not appointed to make our coniunction first with Christ; we hauehave not entry vntounto Christ by this Sacrament, but it maketh vsus to possesse Christ whom we had alreadie in some measure: It maketh vsus to possesse him more fully, and extendeth the bounds of our narrow heart, that he may be the more largely receiued of vsus; so of this signe the King hath great comfort. I grant there is greater comfort to be had in the word then of the signe, and greater comfort to be had of the working of the Spirit within, then of either of them: yet it is as true, that eueryevery one of these bringeth their owne comfort. There is greater comfort to be had of the word then of the signe, and yet the signe hath the owne comfort. There is greater comfort to be had of the Spirit then of the word, and yet the word hath the owne comfort. And there is no word able to vtter, and far lesse any heart able to receiue that comfort, yea not halfe the quarter of that comfort which is prepared for them that louelove God. So this signe, suppose there be not so great comfort vttered by it as by the word, yet it hath the owne comfort. Thus farre concerning the signe it selfe.
By whose power this signe was wrought.As to the third thing, the manifesting of this signe, it is not by the vertue or power that flowed out of Isaiah, suppose he was an instrument; for the text resolueth this clearely, where it is said, This is the signe of the Lord: besides this, it is certaine that there is no force nor vertue in any creature, yea not in the diuell himselfe to worke any true wonder, but in God himselfe onelyonly. For why? there is no signe or wonder which is a true wonder, but it passeth the force, bounds, and compasse of nature: Therefore there is no creature able to worke any wonder: For why, they are bounded within the compasse and bounds of their nature: and therefore as to all these wonders and miracles which are wrought by the diuell 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 mightie power of the diuell, in the which he shall worke false wonders and lying signes. And as all the rest are false and lyes, so these legs and armes which ye see in the entries and porches of their Churches, are manifest lies and deceits of Sathan.
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 …aid there,The force of prayer in procuring this signe. that the Prophet prayed that the Sunne should be brought backe. So the prayer of the Prophet preuented before it came to passe. Now, that same very thing which the Lord was purposed to do, and promised to do, yet he wil do it in such sort, that he wil hauehave the Prophet first to aske it. Now this letteth vsus see clearely, that there is no merit in our prayers, there is no such force or worthinesse in our prayers as to merit any thing, but the Lord promiseth freely; and as he promiseth freely, so he performeth it as freely. Then wherefore will he hauehave vsus to pray? Because prayer is a part of the worship of God,Why the Lord willeth vsus to pray. he will hauehave vsus to feele what the want of benefits is, he will hauehave vsus exercised in this part of duty; that when we get them, we may vse them so much the more to his glory.
What the prayers of this Country,Application. specially the prayers of the Church of this towne, hauehave purchased in the withdrawing of the Lords threatning, and chiefly of the last threatning, I meane that huge Nauie of ships; I think now the manifest effects declare. But what honour God hath gotten for it, our manners since that time clearely testifie. For if yee looke to the growth of sinne, more ougly sinnes were neuer committed then since that fame ceassed. So I say, he is mad, and voide of all naturall light, much more supernaturall, who thinketh that the Lord hath taken away his hand, suppose he striketh not. Indeede he hath withdrawne his hand, to let vsus see the force of our prayers, and to try vsus how we would vse this benefite; but seeing it is so highly abused, if there were no other thing but the birth of iniquity wherewith the land is ouerburthened, ere the Lord want any meanes to punish the committers and ouerseers of these iniquities, he will rather punish the land from heauen immediatly, or else make it to spue out the inhabitants. For suppose the Lord spare, yet he will not forgiue this contempt. But this sparing is of the Lords benignity; he letteth them hoord vp sinne against the day of wrath. I insist no further in it.
The King… thankfulnes for the bene…ite receiued.Now followeth in order the Kings thankefulnesse vntounto the Lord, for the benefite which he hath receiued. And forsooth, this King is greatly thankefull: and he hath set downe and left in register his song of thankefulnesse, to testifie, that he is not like to vsus; he hath set downe a notable song of lamentation and thanksegiuing, that we reade of none better in any King except that which is in the 51. Psal. He hath set downe a song of lamentation, to testifie his infirmitie and disease; and he hath set downe a song of praise, to testifie his thankefulnes toward God.
The parts of the Kings Song.This song standeth of three parts. In the first part he letteth vsus 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 rehearsall of the greatnesse of …he benefites that he hath receiued, and promiseth to put his trust in him, to make his dependance on God, and on no other. In the third part he letteth vsus see that he is mindefull to be thankfull as long as he liueth, and all his dayes to praise him, and not to be forgetfull of him. I thinke these be the three parts of the song.
A short sum of the Kings life.Now ere we enter into the first part, it is necessary that ye vnderstand the course of this Kings life, and the manner of his behauiour 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 learne to follow a King. Take heede then vntounto the course of his life. In the 14 yeare of his reigne, he was threatned by the King of Ashur, he was threatned by two sundrie Ambassadours, and God his Master and he himselfe was in their face blasphemed. After this in his great extremity what doth he? He and the Prophet go to the Church and addresse them to prayer, this is one part of his exercise. And vponupon his instant prayer what commeth to passe? He purchaseth a wonderfull deliuerance: and vponupon this deliuerance what doth he? He and the Prophet praiseth God. So, here ye see prayer and prayse are his chiefe exercises. Now he is not so soone deliuered, but he falleth in the hands of a terrible plague: and death is so present sent to him, that he seeth no outgate. Now what doth he? He and the Prophet both pray, I doubt not. What followeth vponupon this? He is deliuered. What followeth of the deliuerance? He and the Prophet thanke God. So here also ye see prayer and prayse. What further? VponUpon this deliuerance he falleth into pride & ambition he braggeth of all his iewels and treasures, as if he had conquered them by his owne industry. What followeth vponupon this? The Prophet threatneth him; VponUpon this threatning he is humbled: After humiliation the Prophet comforteth him, and vponupon his comfort he thanketh God, and saith, The word of the Lord is good, but yet let there be peace and rest in my dayes. Now take heede to the whole course of this Kings life, and ye shall see his whole life to be nothing els but a falling and rising, a praying and praysing of God continually. For as long as we cary about with vsus these decaying houses of clay, (as Iob saith) & are clogged with them, yea, as long as the dregs of iniquity remaine in our soules, we shall be subiect to a continuall falling and rising, by the grace of God, and not of our selues. Of the which this his continuall praying and praysing of God springeth. He prayeth for strength in his battels, and he prayseth God for his victory and deliuerance.
Now take vp the lesson, and learne of a King what should be a Christians excercise,A Christians chiefe exercise. 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 vsus to slide; and seeing we are subiect to daily trouble, and our life is but a continuall fighting, should not this be our exercise, continuall praying and praysing of God? praying God for strength in the time of our falles and troubles, and praysing him for our victories? He that shall follow the life of this King, shall obtaine the like end. And suppose his life be a continuall fighting, yet the Lord shall euer raise him, and comfort him with his Spirit. He that omitteth this exercise of prayer, is most vnhappy; for if he craueth not strength, he is vnworthy of rising. There is none of vsus but we are all subiect to this estate. And therefore if we would rise, we must pray; yea, pray instantly and continually. So, I recommend prayer & praysing vntounto you all. Thus farre concerning the course of the Kings life. Now to come to the first part of the song:The first part of the song. In the first part he letteth vsus see the great trouble, perplexity, and perturbation of minde wherein he was; he letteth vsus 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 dayes: when was that? to wit, at what time the P…ophet told him, that it behooued him to die. Then this trouble and perturbatiō came on me. From the time he had once said, it behooued him to die, he fell into this feare, suppose a godly King, and as well reported of as any other King in the Scriptures: yet as soone 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 appoynted to be conioyned, to wit, the soule and the body. If the body had remained in the first estate, and continued vnderunder obedience, these two had neuer bene separated; but by reason of disobedience and breakeng of the law of God, in came sinne, in cometh the violent separation, in cometh death, which is the reward of sinne, as the Apostle speaketh. Rom. 6.
The diuersity of seeking death in the wicked and godly.It is true indeede, (for this is necessary to be knowne) that there hauehave bene many euill men that hauehave sought death: and it is as true, that there hauehave bene many good men that hauehave sought death: yet neuer one of these sought death for it selfe, for it is not naturall to seeke the dissolution of our selues. But these euill men that sought death, and put hand on themselues, in their appearance they sought it for a better: to wit, to eschue the present torment and vexation of hell in their conscience wherein they were, thinking that their miserable soule, being out of the body, should be at greater libertie then if it were detained in this prison: But they are all deceiued. For suppose hell be begun here, yet it is not in a full measure vntill this life be done, and so the miserable caitife deceiueth himselfe. On the other side, there hauehave bene good men that hauehave sought death, but not for it selfe but for a better. If they knew not & felt not that there were a better life to follow after death, they would not seeke it: but by reason they see there is a greater ioy to follow after it, therefore they regard not to taste in some measure for the present of the bitternesse of death. It it true againe & I grant, that death vntounto thee who art a Christian is sanctified in the death of our maister and Sauiour Christ Iesus; (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 hauehave such a thing as terror, paine or griefe in thy death. But seeing in the best of vsus all there is a remnant of corruption (would to God it were but a remnant) so thicke and foule that it is shame to speake of it; this corruption vrgeth the conscience, so that where the conscience is vrged, there must be a feare; and the more the conscience be vrged, the greater is the paine and terror. It is true that this feare is tempered by faith that dwelleth in the soule, and the hope of ioy that dwelleth in the faithfull soule, holdeth this feare in awe, that hope of heauenly ioy so swalloweth vp and deuoureth the feare, and maketh it to appeare to the looker on that the soule hath no feare: but no doubt there is a feare, and it is sure there is some griefe. It is onelyonly as I hauehave said, the hope of that heauenly ioy that holdeth this feare in awe; where this hope is not, terrible is that feare, wonderfull are these terrours, great is that anguish of soule that is there, so that I cannot find names to expresse it. Terrible it is to see the countenance of God in his iustice, there is no creature that can abide it. Terrible it is to see their owne sinnes present themselues, the ouglinesse and guiltinesse of sinne. 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 houre, they will not come to heare the word. This is a wonderfull and miserable madnesse that is in the soule of man, that he will neuer prouide for hell vntill hell catch him.
The way to eschue the feare of deathNow to come to our purpose, the lesse the corruptions be, the lesse must be the feare. Wherein then should your exercise stand, should ye not studie to diminish this corruption? For he that would be voide of feare, must trauell to diminish this corruption, that the conscience may be cleane, and ye may hauehave a good testimonie, which maketh men to be without terrour. For as long as the louelove of this world and of worldly things occupieth our soule, it is not possible that it can be without feare: For why? there is no heart that can willingly part with the thing that it loueth, without exceeding sorrow and griefe. Then we should trauell to take order with these affections and louelove to worldly things, but so farre as they may serue to the louelove of God, and in God to louelove our selues and our neighbour; that when he calleth no strange louelove may draw vsus 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 serue to no vse in the countrey whither we go. To let you see the exposition of the Parable; I say, the louelove of this world & the cares thereof, the louelove of the flesh and the lusts thereof, are these forbidden goods which serue to no vse in the countrey whither we go, yea they are plainly forbidden by the King of the countrey. For the heart which is replenished with these, shall hauehave no entrie there. There is a plaine discharge sounded concerning these goods, that we cleanse our hearts of them, and prepare our selues to bring those commodities with vsus that agree with the nature of that countrie. Let vsus make vsus for the louelove of God and of our neighbour, and let vsus cast off all contrarie louelove; onelyonly let vsus louelove God, and in God let vsus louelove our neighbour. Now if I might obtaine this one lesson for all the rest, I would thinke my trauell verie well bestowed, and therefore I insist so much the more in it, that it may sinke into your hearts. Now then this good King feareth, which telleth me that in all Christians there is some feare.
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 owne death prepared for him: Next, because he was troubled with it and cast in a great perturbation, he subioyneth the reasons why he was so grieued. And as I may gather them, they are three in number. But ere I come to the reasons I will tell you his owne words which he said in time of his trouble; he said, I shall go downe to the gates of the graue, I am drawing neare to the gates of death. For so soone as I heard the Prophet say that I should die, so soone I began to prepare me for it; for if all threatnings come to passe as the Prophet hath said, if I find no outgate in the merciemercy of God, I must die. For this I know, that I am a mortall 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 wel, that suppose he made himselfe readie, he was not one haire nearer to death. Now surely if ye would follow this King,Application. ye would be a thousand times readier and more able to liue then ye are in your diseases. But ye are cast vp in such a daintie and delicate fashion, that no man will suffer to heare of death, saying, It is a thing that will further man to die. But I say the contrarie; and the Spirit of God saith the contrarie. I say, the readier ye be to die, ye are the readier to liue; he that saith the contrarie, I say he speaketh an vntruth, if he were the best Doctor of Physicke. Therefore when sicknesse which is the messenger of death beginneth to pull your eares, the first thing that ought to be propounded to the patient, is to bid him make him readie for death; for the readier he is to die, as I hauehave said, he is the more able to liue. Then ye see Hezekiah knew, that suppose he was a King, yet he was mortall. As to his words, he setteth downe three reasons wherefore his death grieueth him so much. If ye looke to the reasons,The reason why dea…h was grieuou… to him. there appeareth at the first no weight in them; yet being tried more narrowly, ye shall finde in them a greater validitie. The first reason is this, I am depriued of the residue of my yeares. He was a man at that time of 38. or 39. yeares, and of such age as he might hauehave liued twise as long by the course of nature, as Dauid saith O! but this appeareth to be a slight reason, & it is slight indeede if there be no more in it. He is not so much grieued at the cutting off his yeares as at the cutting off the affaires which the shortning of his yeares brought with it. So there were two respects wherefore this King was so grieued at the cutting off of his dayes: The first, because the worke of reformation in Church & policy, which he had begun, would ceasse. And out of question this hastie cutting off made him so well prepared in his heart to die, as he would hauehave bene if he had had leysure. So in respect he lacked time; and yet he was not so voide 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 worke of reformation by the cutting off of his time would be imperfect, and in respect he should not hauehave bene so well prepared in his heart, therefore he is grieued at his death, and saith, I am depriued of the residue of mine yeares.
Well, to apply this vntounto our cause, I thinke there is none but they see clearely,Application. that if we come not with better speede to the worke of reformation then we are like to do, I feare that we leaue not this worke onelyonly vn-ended, but vn-begun: for if this confusion of Church and policie grow from day to day 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 iniquitie shall so ouerburthen the land, that it shall make it to spue foorth 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 grieued him, is set down in the beginning of the 11. verse, where he saith,The second rea…on why death was grieuous to the King. I shall not see the Lord in the land of the liuing: Then this is it yt grieued 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 Dauid had. How is it that he sayth, he shal not see the Lord? What kinde of eye Dauid had is declared in the 16. Psal. Where he sayth, that he set the Lord before him in all his works, he reioyceth exceedingly in his heart; and he sayth, I am sure that my soule shall be gathered with the rest of the soules of my faithfull predecessors, who are in the presence of God, where there is fulnesse of pleasure, and sweetnesse of life for euer. I am assured, this good man was not destitute of this eye, but in some m…asu…e he saw with it, as his father Dauid. How is is then that he sayth, He shall not see the Lord? He expounde…h himselfe a little after; & ye see a cleare commentary in the end of the verse, he sayth, He shall not see the Lord in the Land of the liuing. As though he would say, I shall no… see him as I was wont to see him before, I shall not see him in his Church, as the rest of his faithfull seruants see him.
How this was, ye know the custome of the Scriptures in this matter. God was said to be seene of old,How God was said to be seene of old. when the visible signes wherein he gaue his presence, were seene. For God being in himselfe inuisible, when the visible signes of his presence were seene, he himselfe was said to be seene. As when they saw the Temple, God came in their minde, when they saw the Tabernacle, God was said to be seene, & chiefly when they saw the Arke, God was said to be seene, 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 signes wherein he gaue his presence were seene, God was said to be seene. Then the reason is this, I shall not see the Lord in the land of the liuing: That is, I shal be taken from his seruice, 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 Dauid. As we may read in all ye Psalmes, made in time of his greatest persecution. There was nothing grieued him so much as because he had not liberty to assemble with the rest of the faithfull, as Psalm. 84. and 112. he sayth, My heart reioyced when they said to me, Let vsus go to the house of the Lord. This singular & godly louelove of the word of God, among many vertues, is extreme losse to this King. And for this reason he is now grieued.
Application.Now let vsus compare our selues with this King, and trie whether ye follow him in your hearts in this poynt or not: that is, whether ye hauehave such a desire to heare the word as he had. But surely, he shall condemmne all estates. For if ye will looke to the prophane multitude of this country, how well they like of the hearing of the word, their maners declare. For as to the multitude, if they hauehave any businesse remaining, it is cast off vntill the Lords day; and if there be any markets, meetings, appointmentes, and traffiques, 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 wearie to rise in the morning to heare it, if it were but an houre sooner then your diet. What must this contempt worke? Of necessity it must bring exceeding famine of that same food which we loathed. For the Lord will not suffer his word which of it selfe is so dainty and delicate, to be contemned. And it cannot be but that the same word, which your fathers and some of your selues hauehave runne many miles to heare, is as dainty now as it was then. And therefore it cannot be that the Lord wil suffer this contempt, but either there must be greater zeale, or of force we shall be spoyled of it. Thus farre concerning the second cause.
The third rea…on why death was grieuous to this King.As to the third, I shall touch it shortly, and so I shall end. The third cause is this; he sayth, 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 grieued at his death, because he should see man no more. For I am assured, there were men in his daies whom he tooke no pleasure to see, and whom he could not see without great griefe, euen such monsters as are now in our dayes. This generall must be restrained to this, as if he would say, I shal not see men, that is, faithfull men, honest and obedient subiects 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 subiects vnderunder him, that in the very houre of his death he sheweth his compassion toward them, and is grieued that they should lacke his protection in time coming.
Well,Applicat…on. the country is exceeding blessed that hath such a Prince, who is endued with the care of his subiects, and specially of the Church, that in his death he is sorrie that they should be depriued of his protection. And turne it ouer againe: As cursed and vnhappy is that countrie, who hath a King yt hath no kind of care or respect of his subiects, much lesse of Gods Church, which is the best part of his subiects. Therfore it is eueryevery one of your duties that heare me, & see what it is to lacke this blessing, to craue of God, that he would distill his grace into his Maiesties heart, which may moue him to take vp another manner of protection then hitherto he hath done. Oh, would to God it were so. Thus farre for the exposition of the causes shortly.
In all these causes, some things are worthy of praise,What is worthy of praise or reprofe in these reasons. and some things are worthy of dispraise; for I stand not to iustifie him in them all. They are worthy of commendation, so far as they flowed from faith, and tended to the glory of God and weale of his Church. They are worthy of reproofe, so far as they flowed from ye foolish affectiō & 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 hauehave to carry with vsus of our owne, is this corruption & foolish affection. No question, Kings hauehave not this power to carry their iewels & magnificenc… with them; but surely they carry their vices & faults of their gouernment with them, which shall meete them. And surely, if this good King caried any of this stuffe with him, much more shall other Kings. And as it is in Kings, so is it in eueryevery of vsus; we shall all carry with vsus vertues or vices. If we cary vertue with vsus, then shal we hauehave a good conscience to meete vsus there.
Conclusion with an exhortation.Then to end this matter, prepare your hearts, and make both hand and heart voide of the louelove and affection of the world, that your hearts being busied onelyonly with the louelove of good things, ye may cary your hearts with you when the Lord calleth. And as your eares are bent to receiue this word, so let it be digested in your hearts, that in your death I may see the fruites and effects thereof. And seeing we must either cary with vsus vertues or vices, the fauour of God to mercy, or the fauour of sathan to iudgement, should not our whole indeuour be that these foule vices may be remoued out of our hearts? and should not our whole study be, that our soule which is holden so fast bound in the chaines of wickednesse, may be set at freedome and liberty? That we may hauehave melting hearts, acknowledging that by the bloud of Christ our sins are forgiuen; that through a stedfast faith in his bloud, & sure hope in his mercy, we may seale vp that peace which floweth from the pacification purchased by the offering vp of his owne body? Now when I see mine owne conscience pacified, and my soule so washed from the spots of corruption, that all my sinnes are forgiuen me, am I not happy? and this can neuer be, except in your hearts ye be as attentiue as with your eares ye are to heare me. But if this matter as it is heard by the eare, so it were learned & remē bred by the heart, we should see greater profite in sanctification and newnesse of life this day then we do, and death would not be so fearefull to many as it is. For the ready way to eschue the feare of death, is, not to delay your repentāce, but let the whole course of your life be a continuall repentance. Happy is he that learneth this lesson, and more then happy is he that followeth it, and as vnhappy he, that neuer practiseth it. The Lord worke so with vsus, & grant vsus such increase of his Spirit, that we may follow it, and study to practise it in our life and conuersation. The Lord grant this for the righteous merits of Iesus Christ; to whom with the Father and the holy Spirit, be all praise, honour and glory, for now and for euer. Amen.