second thing that ye haue to learne here is this ye see Kings may haue the Plague There is no Prince in the earth exempted from the iudgement of God when he pleaseth to apply them Thus farre for the name of the disease The second thing that is noted here is the time when the King fell into this disease there is no certaine time set downe here but the time specified is relatiue to the last history It is relatiue to that time when the King of Ashur took armes against him which was the 13. yere of his reigne So it was the 14. yeare of his reigne that he fell into thâ—s disease for this godly King reigned 29. yeares 15. of them were giuen him after his disease In the 14. yeare of his reigne the warres beganne and this time is relatiue to that history so it must be in the 14. of his reigne that he fell into that disease whether the disease was after the siege or during the same the iudgement of the learned differs although in 2. Chron. 32. chap. it appeareth that he fell into this disease after the siege and time of his deliuery For we reade in that history that the King in the meane time of this siege was building vp the ruinous walles was stopping the conduites of the waters was sending messengers to Isaiah and was resorting to the Temple These were all arguments of a wholesome and well disposed King and there is no argument of infirmity here So it appeareth that it was after the siege that he fell into this disease Now take heede where my note riseth he is scarsly freed from the fearefull warres when he falleth into a terrible plague We see then that the estate of the godliest and best Princes is to be subiect to continuall tentation griefe and vexation so that the issue of one trouble is the beginning of another So it pleaseth the Lord to exercise them And to what end I pray you To the end that this life with the pleasures and glorie of it may become bitter to their taste and so they may be moued to seeke for a better And this lesson appertaineth to all Christians for if thou be a Christian thou must looke for trouble of necessity thou must take vp thy daily crosse and follow Christ. As for the fed carcasses of this world the Lord in his righteous iudgement hath appointed them for slaughter But if thou be one of them whom he hath not appointed for slaughter thou must be subiect to a continuall exercise either in soule or in body in familie or fame one way or other thou must be subiect to a continuall exercise For there is no way to pierce the clouds but by a continuall tribulation And seeing it is so it becommeth vs not to haue our hearts here gruntling vpon this earth but it becometh vs to haue our hearts hoissed and our minds lifted vp to the heauens where our Maister reigneth in glorie and to vse the things of this world as they may best further vs to the next world or otherwise terrible is the iudgement and incommoditie that the things of this world shall bring vpon vs. Thus farre concerning the time As to the greatnesse of the disease I find it noted in the verses which I haue read by sundrie things First the Prophet sheweth the greatnesse of the disease whereas he saith he was sicke euen to the death Secondly the greatnes of his disease is aggrauated while as the Prophet getteth command in the name of the Lord to assure him of death And thirdly the byle it selfe which broke out was deadly and sheweth also the weight of the disease Now in this extremitie the Prophet visiteth him and in the name of the Lord enioyneth him two things first to take order with his house next to prepare him for death and to pull his heart the more from all present things and all earthly comfort assureth him of death shortly and for his further assurance he doubleth the word saying Thou shalt die and not liue It is so hard a thing to haue the hearts of Kings pulled from their wealth and from their glorie The Prophet in visiting of the King learneth vs a point of dutie towards our diseased brethren a point wherunto we are bound by nature by charitie and by all sorts of lawes but chiefly we who haue the care of soules and represent Esay in our office at this time chiefly we are bound to visite our brethren for at such times the Diuell is most busie the bodies of men are abstracted from the hearing of the preached word and old sinnes begin to reuiue and returne to their memories and therefore at that time there is great need of comfort We are also informed here by the Prophet how to propound our comfort lest we spend our time in idle and vnprofitable talke as worldly men do To wit first of all that we bid the patient take order with his house that is make his testament and lay aside the worldly part that so his heart may be readie to go when the Lord calleth on his soule The most part of the world are so negligent in this point of dutie that there are very few that haue their heart free when the Lord knocketh but they are compelled to leaue their heart behind them where their treasure is or where they loue best and that because they set themselues here as in a permanent Citie And in their life time they will not so much as once thinke of death but dreame to themselues length of dayes and which I wonder most of there is not a man about them that will do so much as once to put them in mind of death yea not when the Lord beginneth to strike but some say it will trouble him and make him heauie others come in and say they would do it but they cannot for teares and sorrow The Doctor saith Nature is strong enough be of good comfort So that if the Pastor leaue this point of dutie there is not a friend almost that beginneth to admonish a man vntill his outward senses begin to leaue him Now as it becometh the Pastor to propound this so it becometh the Patient to obey it for this command is not giuen by man but by God For Esay giueth it in the Name of God and it is not onely giuen to Kings but it reacheth to all masters of families whosoeuer for the Lord hath willed them to haue a care of their families not onely in their life time but in their death also that by this meanes all occasion of quarrels and debates might be cut off after their death The Patriarches the godly Kings they haue left their example registred concerning this point so that I will not insist at this present further in it Now the worldly part being set aside and the conscience put at rest the soule is prepared to heare of death and so the Prophet cometh in the
Diuers opinions concerning the presence of Christs body in the Sacrament How a thing is said to be absent and present How the body of Christ is present Our difference with the Papists to whom the words ought to be directed c. SERM. VI. Out of Isaiah 38. Intreating of Hezechiahs Sickenesse v. 1.2.3 Sheweth that the greatest are not exempt from great and sore trials That Hezechiahs disease was though not in the greatest extremity that which we by an emphasis call the Sickenesse Why God thus visiteth his children The time when the King fell into this disease What is our duty in the like case of distresse from the Prophets plaine dealing with the King That the Prophet as appeareth was not too rigorous in his denuntiation in adding affliction vpon affliction to the King The Kings excellent behauiour in this Sicknesse His gesture in the same expressing the signes of a good conscience His recourse in extremitie to the same great power which now did smite him seeme to be his enemy our lesson from thence SERM. VII On Isa. 38.4.5.6 Intreating of Hezechiahs Sicknesse sheweth The speedy issue and hearing of the Kings prayer our lessons from thence It is a mercy to be visited at home as this King was The author of the Kings comfort was God vsing the meanes of his minister and word Why mention is made of Dauid in this comfort the King receiued Why Dauid is called the Kings Father Our lessons from this preface That the Lord is neare the prayers of his children That as this King receiued more then he asked from God so for the most part do all the Saints SERM. VIII On Isaiah 38.7.8.9.10.11 Intreating of Hezechiahs sicknesse Sheweth why the King sought a signe how some refuse signes How the signe was shewed Why the Signe was wrought in the Diall Why in the bodie of the Sunne What profit is to be gathered of signes By whose power this signe was wrought The force of prayer The Kings thankfulnesse for the benefit receiued A short summe of the Kings life Our lesson from thence The Kings song shewing first when he was troubled The diuersitie of the feare of death in the godly and wicked The way to eschue the feare of death The reasons why death seemes now so grieuous to the King A censure of these his reasons SERM. IX Out of Isaiah 38.12.13.14 Intreating of Hezechiahs sicknesse Sheweth the similitudes whereby the King amplified his present lamentation Why the Patriarks conuersed in tents Our vses thence The extremitie of the Kings disease Why God suffereth his children to fall into such extremities Our lessons thence By what meanes the King in this extremitie seeketh vnto God Why the King sought the prorogation of his dayes In what respect it is lawfull to seeke the prolonging of our dayes That faith and doubting may remaine in one soule If Christ in his agonie had contrarie voyces no maruell this King had also How this King teacheth vs to pray in extremitie SERM. X. On Isaiah 38.15.16 Intreating of Hezechiahs sicknesse Sheweth the Kings thankefulnesse in three things That a good conscience giueth thankes for euery thing receiued How the King expresseth the greatnesse of the mercy receiued What effects this mercy did breede in him How the sweetnesse of this mercy did make him burst forth in praise of the word How a man shall know if the Spirit of life be begun in him How the Spirit is saiâ— to be nourished in vs and how banished c. SERM. XI On Isaiah 38.16 to the end of the chapter Intreating of Hezechias sicknesse Sheweth how from the other effects of the word the King continueth to extoll the same The time when this King did thus fall sicke The manner of the Kings deliuery That sin is the onelie thing punished in the wicked and purged in the godly That remission of sinnes cureth all diseases That when God forgiueth sinnes he also forgetteth them That God onely forgiueth sinnes The cause and reasons why God did forgiue this King his sinnes Doctrine from thence why the Lord worketh by meanes and secondary causes SERM. XII Out of Psalme 76 From 1. to the 8. ver Intreating of the great deliuery in 88. from the Spanish tyranny Sheweth the purpose of the Prophet in this Psalme what is meant by the name of God That the true knowledge and praises of God accompany each other The profite which cometh to vs by thankesgiuing That it is a mercy to haue God neare vs and to dwell with vs. The place of this ouerthrow What that is which driueth God from any place How this victory was obtained How the Lord is said to rebuke Gods former dealing with his Church To what end the Lord appointeth enemies vnto his Church How of Gods great mercyes followeth admiration SERM. XIII On Psalme 76.8.9.10.11.12 Intreating of the former subiect Sheweth that God onely did this great worke The effects that this great work brought forth One lesson from thence The time of this great iudgment The times of Gods sitting and rising To what end God commonly riseth An obiection of the Church preuented Exhortation to thankefulnesse That we should vpon extraordinary mercyes chiefly stirre vp our selues to the same SERM. XIIII On Psalme 40. preached in a publike fast enioyned by authority The parts of this Psalme In the 1. part from Dauids experience diuerse obseruations How Hope differeth from Faith The life of hope Hope and mourning may stand together How to obtaine patience in trouble How to know when God heareth our prayer though he grant not instantly our sute How constant mourning in trouble vnto God argueth certaine deliuerance Why the Lord delayeth to helpe his seruants The end why our prayers are heard Two sorts of abusing the grace of God SERM. XV. Out of 2. Tim. 2.22 preached at the publike Repentance of the Earle Bothwell in the Church of Edinborough Sheweth the summe and meaning of the words what these things be which all yong men should flie What is meant by the lusts of youth Whence the restraint of sinne doth come By what meanes the Lord restraineth sinne in vs. What things yong men should seeke after The definition and sorts of Repentance In what respects wordly sorrow is called a blind terror What godly sorrow is A caution to be obserued in Repentance What the greatest sinne a a man can commit is The effects of godly sorrow The manner of Repentance Why some parts of Repentance haue the name of Mortification and Viuification That in the worke of Repentance the diuell stayeth nothing more then our sincere confession of Sinnes A caution to beware of Presumption That there be two sortes of Repentance c. SERM. XVI Out of 2. Tim. 2.13 In way of an Exhortation to a Prouinciall Assembly Sheweth at whose hands the Pastor ought chiefly to seeke approbation How to obtaine true approbation The weight of ministeriall function The groundworke of the ministery Whereupon it consisteth What it is to rule in the
not my selfe but thee onely therefore Lord deliuer me So this kind of reasoning commeth neither of ostentation nor of pride Now as to my selfe would he say when I examine my doings I find my conscience so pure that in all my proceedings I had a good warrant and in all my doings I sought not mine owne particular but thy glorie And therefore Loâ—d remember me take not my life from me that I be not a stumbling blocke to the weake ones and a reioycing to mine enemies This is the onely thing whiâ—h we aâ—e taught here We see this good King when all worldly comfort faileth him and in his greatest extremitie he reposeth himselfe vpon the testimonie of a good conscience this is the onely thing that sustaineth him this is the onely thing that comforteth him and wherein now in the very instant of his death he hath to glorie Surely when I reade through the Bible I find that all the seruants of God in their greatest trouble had recourse to this testimonie of consciâ—nce Ye see Moses when he hath to do with Core Dathan and Abiram he haâ—h recourse to the testimonie of his conscience Ye see Dauid when he hath to do with Saule he hath recourse to this testimonie of conscience Ye see Nehemiah maketh recourse to this Ye see Daniel maketh recourse to this 6.23 And the Apostle Paule 1. Cor. 4. maketh his recourse to this and saith I passe very little for your iudgment or any mans iudgement my glorie is the testimonie of mine owne conscience And the Author of the Epistle to the Hebrewes in his last Chapter I am assured saith he that I haue kept a good conscience in all things So go through all the seruants of God and ye shall see they haue had euer recourse to this testimonie of conscience and blessed is that man that iâ— not condemned in his doings by his owne conscience For if we are not able to eschue the condemnation of our owne heart how shall wee be able to eschue the condemnation of God who seeth all the secrets of the heart So that man is more then blessed that is not condemned of his owne heart For as to this conscience it is a faithfull pledge keeper the pawnes that it receiueth it rendreth of good turnes it giueth a ioyfull testimonie of euill turnes it giueth a bitter testimonie And suppose the most part of our deeds be now couered from the eye of man and her testimonie for the most part hid from our selfe yet there is a day coming which now is at hand in the which all these things that are now hid vnder darkenesse shall come to light and the secrets of all hearts shall be disclosed The bookes of conscience shall be cast open and he that bringeth not in these bookes the discharge of his sinnes in register purchased by the bloud of Christ Iesus whereby our consciences are onely washen from these dead workes he that bringeth not this discharge with him to him shall his whole sinnes present themselues So that not onely shall he be iudged by the sentence of the righteous Iudge but his owne conscience which in this life foreiudged him shall coÌ„demne him there and all the Angels of God with his elect children shall iustifie his iudgement Therefore it is time we had now our discharge registred Now would God I might obtaine this of the office bearers in Church or Policie that they would now cast them in their life to haue the approbation of their conscience in the time of their death The Lord grant it to all them that seeke to serue him But specially the Lord make you Sir so to walke in your life that you may haue a ioyfull testimonie of your conscience in your death that being approued with your owne conscience and the testimonie of God within your conscience in the mouth of these two faithful witnesses your saluation may be sure not in your selfe but in the bloud of Christ Iesus whose mercie is onâ—ly our merit As this is desired in him so it is required in the rest of the office-bearers Lord grant that they may follow such a trade of life that in their death their conscience may make mention of their deeds to their ioy Thus far for this part of his behauiour Now resteth one thing to speake and so I shall end Tâ—ke vp the manner of his behauiour vnder this disease he is straitned with the extremitie of his disease on the one side and with the Lords threatning on the other what doth he in this strait pinch He seâ—keth by prayer to the same God that strooke him and now by his Pâ—ophet threatneth him This is wonderfull for if he had had to do with any other person as namely if he had had to do with the King of Ashur as before it had bene an easie matter to haue retired to God But now hauing to do with God and God apparently being his enemy it is wonderfull that he should haue recouse to God This is a notable faith in him for he hopeth against hope he runneth to that same God that smiteth him So notwithstanding that he threatneth him with death yet he runneth to him and he appealeth from his iustice to mercie in the merits of Christ he appealeth from God as a righteous Iudge vnto him as a Redeemer in Christ and his appellation is heard For as we shall heare hereafter by Gods grace he is healed Thus farre concerning his repentance Now as to the prorogation of his dayes the question might rise whether it was lawfull for him to craue it or not I shall touch it but in generall and first I say in Hezechias person it is very lawfull for he lacked posteritie and in this the promise of God had not taken effect in him and so it was lawfull for him to seeke the accomplishment of the Lords promise made to his father Dauid and also the reformation of the Church was but new begun the common-wealth was not as yet established and all these craued the presence of the King So if we looke to the particular in him it was lawfull I come to the generall it is lawfull at some times to seeke at God prorogation of dayes and my reason is this Length of dayes is one of the greatest blessings temporall that we haue as in that promise annexed to the commandement appeareth And as the Apostle in the 2. Chap. 27. to the Philip. when he maketh mention of the disease of Epaphroditus he saith No doubt he was sicke verie neare vnto death but the Lord had mercie on him and not onely vpon him but on me also So he counteth the prorogation of dayes a speciall mercie And there is no mercie nor benefit of God but it may be craued so that it be craued to the right end For we directing our life to the glorie of God and vsing it as Pilgrims and strangers seeking our home and hauing it ready to lay downe in the hands of God
at his pleasure why is it not lawfull to craue it Indeed Iohn in his 12. Chap. 25. ver seemeth to gainsay this where he saith He that loueth this life shall lose it This knot may be soone loosed There is a loue of this life which is commendable and there is a loue which is worthie of reproofe whereof Iohn speaketh to wit an extraordinarie loue and such a loue whereby we place our whole felicitie in this life not looking for a better after this So this loue is damned by Iohn The other loue which is of God is whē we are readie to lay downe our life at his Maiesties feete and seeke the prorogation of our life for no respect but for his glory as this King did as he sheweth clearely in the end of his owne words in the 18 and 19 verses Thus farre concerning the petition So if we respect God and his glorie we may seeke this blessing Alwaies ye see in the greatest extremitie the onely comfort that he hath is the testimonie of a good conscience And this ought to be our stay when we are threatned of God either with plague or any other calamitie Well as I said in the beginning if it were possible that the Lords threatnings could make vs to haue recourse to him that he might cleanse our consciences in time we should haue as great comfort in our trouble as this King had Would God he would giue vs melting hearts Lord worke this in you Sir that as he hath honoured in your byrth so ye may honor him by your doings in your gouernment The Lord of his mercy giue vs hearts to craue this Lord giue vs hearts to sigh for the things we cannot amend Lord giue vs grace to haue recourse to Christ Iesus and by his mercy to enter into that City for without it there is nothing but swine and dogs nothing but Papistrie and idolatrie Let vs I say haue recouse to this God who is onely able to preserue both Church and Countrie To this God be all honour praise and glorie for euer and euer Amen THE SEVENTH SERMON VPON 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 vnto Hezekiah Thus saith the Lord God of Dauid thy Father I haue heard thy prayer and seene thy teares Behold I will adde vnto thy dayes fifteene 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 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 vnder this disease As to the kind of the disease we marked it to haue bene a pestilent kinde of byle like vnto 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 Vpon 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 vs that this kind of exercise is the onely 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 haue 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 vnder continuall crosses that by this they may learne to haue 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 Vpon 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 vnder 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 haue retyred to him when the King of Asshur terrified him But this is a wonderfull triumph of faith that the Lord appearing to be his enemy yet he maketh his recourse vnto him This he could not haue done except he had bene sustained by the testimony of a good conscience it is not possible that he could haue 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 Vpon 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
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 haue 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 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 onely 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 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 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 haue 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 haue in the Scriptures Cain being Adams eldest sonne and hauing the birth-right 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 It is onely the fauour of God that maketh men to enioy priuiledges dignities or whatsoeuer they haue right to if they keepe the fauor of God it is not possible that they can be disappointed So the exhortation is easie vnto 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 vnder 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 onely your possessions but all other priuiledges that ye are borne to The Lord of his mercie 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 loue 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 THE EIGHTH SERMON VPON ISAIAH CHAPTER 38. 7 And this signe shalt thou haue 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 we heard the manner and forme of the comfort that was offered by the Prophet vnto 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 Vpon 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 haue moued him to do that the prayer of his seruant
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 vs see the force of our prayers and to try vs 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 Now followeth in order the Kings thankefulnesse vnto 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 vs 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 This song standeth of three parts In the first part he letteth vs 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 â—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 vs 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 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 vnto 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 vpon his instant prayer what commeth to passe He purchaseth a wonderfull deliuerance and vpon 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 vpon 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 Vpon 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 vpon this The Prophet threatneth him Vpon this threatning he is humbled After humiliation the Prophet comforteth him and vpon 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 vs 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 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 vs 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 vs 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 vnto you all Thus farre concerning the course of the Kings life Now to come to the first part of the song In the first part he letteth vs see the great trouble perplexity and perturbation of minde wherein he was he letteth vs 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 Pâ—ophet told him that it behooued him to die Then this trouble and perturbatioÌ„ 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 vnder 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. It is true indeede for this is necessary to be knowne that there haue bene
many euill men that haue sought death and it is as true that there haue bene many good men that haue 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 haue bene good men that haue 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 vnto 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 haue such a thing as terror paine or griefe in thy death But seeing in the best of vs 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 onely as I haue 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 Now 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 haue a good testimonie which maketh men to be without terrour For as long as the loue 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 loue to worldly things but so farre as they may serue to the loue of God and in God to loue our selues and our neighbour that when he calleth no strange loue may draw vs 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 loue of this world the cares thereof the loue 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 haue 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 vs that agree with the nature of that countrie Let vs make vs for the loue of God and of our neighbour and let vs cast off all contrarie loue onely let vs loue God and in God let vs loue 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 mercie 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 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
his beliefe whereby he might know the truth of the last promise This signe was giuen him as ye heard and looke after what manner he craued it after that same manner it is granted according to his desire The Sunne is bâ—ought backe as also the shadow of it in his Fathers diall by ten degrees and the day which otherwise should haue lasted but twelue houres by this wonder it is made to endure for the space of 22 houres The signe was wrought partly in the diall partly in the body of the Sunne It was wrought in the bodie of the diall because it was a publike worke see vp in a publike place at the head of the palace ouer against the Temple to the end the miracle wrought in it which was in such an open and common place might be knowne to all the Citie and consequently to all that were in Iudea It was wrought in the bodie of the Sunne that the knowledge of that worke might come to the whole world that the whole world who saw that light might see in that worke a God whom they saw not so before This signe was exceeding fit and proper for the purpose for by this signe the King saw euidently that it was as easie to God to bring backe his life to a flourishing youth which was hastening to decay as it was to bring backe the Sunne which was very neare to his going down This signe is wrought onely by the vertue of God For that generall is true There is no creature yea not the diuell himselfe that hath power to shew any true miracle Then all those miracles that are in the popish Churches as the images of legs and armes waxe clothes and all the rest of that sort are deceiuing lies of the diuell The King purchaseth this signe by his owne prayer to learne vs this lesson That suppose the Lord be of minde and purpose to giue vs benefits and suppose he hath promised to grant benefits vnto vs yet he will not giue them but to the seekers he will haue vs first seeking them before we obtaine them And so he would learne vs this exercise to stand constant in honouring and worshipping of him who hath these benefits to giue vs. Before we entred into the song we declared vnto you the whole course of this Kings life from the 14. yeare of his reigne and in his whole course ye saw that his whole life was a continuall falling and rising a continuall praying and praising of God Praying in the time of his falles and of his trouble that the Lord would strengthen him by his Spirit And praysing God for his victories that he had so mightily deliuered him In this we see an image of a Christian life and of a Christian exercise to assure euery one of you that while ye are here your life shall be but a continuall falling and rising rising by the speciall grace and mercie of God in Christ Iesus And therefore it becometh you to be occupied in the same exercises wherein this King was imployed In the time of your falles and troubles to be diligent in prayer seeking strength of the Lord to endure and praysing him in your victories He that forgetteth to pray forgetteth to rise and therefore take heed that in all your troubles ye haue euer recourse to God by prayer We tooke the song to stand of these three parts In the first part is set downe the great trouble perplexitie and perturbation wherein the King was what he said during this trouble and what he did In the second part there is a rehearsall made of the great benefit that he obtained how singular and how excellent it was In the third part he maketh a faithfull promise to be thankfull to God for this benefit to praise him all the dayes of his life that so long as he liued he would neuer forget him In the first part we marked the circumstance of time when this trouble of mind ouertooke the King to wit at what time the seruant of God came to him told him it behooued him to die from the time he heard death denounced incontinently the mention of death striketh a feare and a trembling in him It casteth him in a great perturbation of mind Suppose he was a godly King and indeed such a King of whom there is as good mention made as of any other King in the Scriptures of God yet notwithstanding at the hearing of death he feareth and trembleth This death is indeed a renting asunder of those two parts which were appointed to haue remained together and therefore it is no maruell suppose the mention of it strike a feare in the heart Our owne sinne hath procured it and in some measure it is good that we taste what sin hath brought with it It is true indeed our death that are Christians is fully sanctified in the death of Christ Iesus But it is as true on the other side that suppose our death be fully sanctified yet so long as we remaine in this earth we are not fully sanctified And in respect there remaineth in vs yea in the best of vs all a remanent of corruption yea would God it were but a remanent of this floweth this feare trouble perturbation of mind It is true that this faith and the constant hope of a better life that dwelleth in the other part of the soule do temper the feare mitigate the trouble and swallow vp the paine of death yet in respect of the corruption that remaineth some feare must be and the greater the corruption is the greater feare falleth vpon the conscience The chiefe corruption that grieueth vs in the time of death is the loue of the world the cares of the world the inordinate loue of flesh and bloud So that he that would make himselfe voide of feare must prouide to rid his hands and his heart of these inordinate affections for experience although vnhappie teacheth vs that there is no man that can part with that he loueth without exceeding griefe And therefore in the point of death experience teacheth what it is to cast our affection on friuolous things that suddainly vanish So I say now it is time to rid your hands and purge your hearts of such preposterous affections that death which vnto others is so terrible when it cometh it may be a blessing vnto you I shew vnto you that all those care were forbidden goods expresly inhibited by the King of heauen which are neither profiâ—able for you nor to the countrey whither ye go And therefore I desired you to carrie with you the loue of God and the loue of your neighbour in God And these kind of commodities shall both profit you and be welcome to the countrey whither ye go In this trouble the first thing that he vttereth he sayth with himselfe I see I must die I am drawing neere to the ports of the graue Suppose he was very loath to die as his words do testifie yet he maketh
ought any wicked vowes ought to be kept vowes which are rashly vowed to be wickedly performed for in so doing they make a double fault First they do a fault in vowing rashly secondly they make a fault in performing their rash vow All these vowes are beside the warrant of the word we should promise to be thankfull to God and to performe Then the exhortation riseth vnto vs after the example of the Prophet here that seeing in this great benefit although we had neuer receiued moe benefits the Lord hath deserued so well of you ye ought euery one of you to frame your hearts to grow in thankfulnesse to him whereby he may grow in mercie and loue towards you and in hatred and anger towards his enemies And although ye be thankfull thinke not that ye deserue any thing for when ye haue done this ye cannot adde any thing to his estate ye enrich not God one whit It is not possible that he who is absolutely perfect of himselfe can neede any thing whereby his estate may be enriched yea suppose we adde nothing to his estate our best thanksgiuing is no waies acceptable to him but by way of grace if Christ Iesus step not in betwixt vs and him it is not possible that our persons or any action that floweth from our person can be acceptable vnto him Therefore it is onely by way of grace and mercie in Christ Iesus in whom he cannot be displeased with vs that our thankfulnesse is accepted by him So it is not for our merits as the Papists foolishly alledge nor by way of our deseruing that he accepteth of vs it is by way of mercie and grace that he alloweth of vs and our thankfulnesse Indeed he accepteth so of our thanksgiuing that vnlesse we praise him nothing can please him And therefore seeing all our actions are acceptable to him onely in his welbeloued let vs praise him in Christ. Ye see we will thanke him for meate and drinke after dinner and supper and why should ye not thanke him for the rest of the creatures As for this benefit of your deliuerie and preseruation both of Church countrey the Lord giue vs hearts to thanke him Now in the end of this verse he saith Let them bring presents to him that ought to be feared We haue no other presents to bring but this sacrifice of praise and thanksgiuing which is called calues of the lips Psal. 51. Would God that this were truly giuen although not in such measure as is required Alwaies let vs bring these sacrifices and present them to him onely who is fearefull not onely to meane men but to the greatest Princes and Monarchs of the earth And how prooueth he this He prooueth this in the last verse where he saith He cutteth off the spirit of Princes that is he spoyleth them of their wit and force and last of all when it pleaseth him he spoyleth them of the life it selfe he taketh all from them euen from these same Princes that oppose themselues most against him he spoyleth them in an instant of heart hand and all forces and maketh them a spectacle to all nations Well they will not learne in time it is terrible for Princes to fall into his hands For when they fall into his hands he is not satisfied to spoile them both of heart and hand but after he hath spoiled them both of heart and hand he taketh the very life from them Senacherib found this for his owne sonnes laid hands on him slue him Our great men thinke they will eschue his hands There is no example or proclamation of iudgement that will make them leaue off from burning slaying and murther This is not looked to by the Councell and he who should punish this ouerseeth it and they that are inferiour magistrates ouersee it so that this land is so ouerwhelmed with sinne that it cannot be discharged vntill the great God himselfe doth it Terrible is he therefore to Kings looke how terrible Kings are to meane men farre more terrible is he to them The Kings of the earth at least since the Gospell began haue euer conspired to expell Christ out of the number of Kings and so to roote out his kingdom that he should not beare rule in the earth And this conclusion hath bene laid by them So by Kings here to whom he is terrible is to be vnderstood those mischieuous Kings that will not acknowledge Christ as King nor submit their scepter to his scepter but haue all conspired and assayed their forces to put him out of their number What profit they haue gotten of this time hath tried Ye see what the King of Spaine hath gained ye see what his predecessors gained And what followeth There is a secōd assault to be made and it is not possible but the second assault must be For the diuell must be euer like to himselfe So the second assault shall come in great rage he shall push at that same stone as he and his predecessors haue done oft before Is it sure that Spaine shall make the second assault It is sure and yonder argument letteth me see it for the spirit of the diuell cannot be at rest And what shall come of this The next thing that ye shall heare God shall cut off his life he that hath spoiled him first of his heart and hand shall spoyle him of all and so the second thing that ye shall heare the great Monarch of Spaine shall die And so he shall be disappointed in the second assault and all the kingdomes which are vnder the protection of this King shall be let loose For rather shall heauen and earth go together ere God suffer his Church to be rooted out if we remaine in any part of our obedience O then we ought earnestly to prepare vs to reuerence him who is onely fearefull For if they who haue the supreame place will not reuerence him he shall take their reuerence out of the hearts of men It is onely for Gods sake that they are reuerenced whosoeuer therefore honoureth not God he shall not honour him So we ought to honour God and giue him his due reuerence and his owne place that we reuerence no man nor the lawes of any man but God and for Gods cause And so honouring God God shall honour vs and extoll vs and that in the righteous merits of his Sonne To whom with the Father and the holy Spirit be all honour and praise both now and euer Amen THE FOVRTEENTH SERMON VPON THE 40. PSALME PREACHED IN THE time of publicke fast 1 I waited patiently for the Lord and he inclined vnto me and heard my crie 2 He brought me also out of the horrible pit out of the mirie clay and set my feete vpon the rocke and ordered my goings 3 And he hath put in my mouth a new song of praise vnto our God many shall see it and feare and shall trust in the Lord. 4 Blessed is the man that maketh
kings life shewed in two similitudes 1. Similitude Doctrine to be gathered of the first similitude Why the Patriarkes dwelled in tents The second similitude Application His words beside the diseaâ—e of the bodie vtter the disease of his soule Why the Lord suffereth his children to fall into the disease of the soule Application By what waieâ— Hezechiah sought God Why the K. sought the prorogation of his dayes In what respect it is lawfull to seeke the prorogation of dayes First lesson Whether faith and doubting may be in a soule or not What the Apostle comprehendeth vnder doubting Doctrine The contrary voices that Christ vsed in his trouble The King teacheth vs how to pray in extremity Note Repetition Diuision Three things that the King granteth in his thanksgiuing Sacrifice of thanksgiuing haue succeeded to corporall sacrâ—fices of the law In thanksgiuing three things are to be marked A good conscience thanketh God euer for his benefits The King sheweth the greatnesse of the benefit receiued Deut. 32. Exed 32. Isa. 48. Isa. 43. An effect which issued out of the benefit The sweetnes of the benefite maketh him to burst forth into the praise of the word first in generall next in particular Math 4. How a man shall know if the Spirit of life be begun in him How the Spirit is said to be nourished in vs how he is said to be banished 1. Cor. 15. Recapitulation Application Diuision Application The manner how the King was deliuered Sin is the only thing that is punished in the wicked purged in the godly Lesson Remission of sinnes cureth all diseases When God forgiueth he also forgetteth God onely forgiueth sinner The cause that moued God to forgiue him his sinnes The reasonâ— wherfore the Lord forgaue him his sinneâ— They that are dead in their body leaue not off the execise of praise in â—heir soule 1. Obseruation 2. Obseruation Why the Lord worketh by means and second causes First end Second end Third end The purpose of the Prophet in this psalme Exhortation to be thankfull The diuision of the Psalme A mercy that God is neare vnto his people What is meant by the name of God in this place The true knowledge of God and the true praise of God accompany others mutually Application The profite thâ—t redoundeth to vs of giuing thanks A Prayer Verse 2. A mercie for God to lodge with his people Application A Prayer Diuision Application What is it that dislodges God What is meant by the moâ—ntâ—ines of prey Lesson Verse 5.6 How this victory was obtained How the Lord is said to rebuke Gods formall dealing with his Church What are the ends wherefore the Lord appointed enemies to his Church First end 2. end 3. end Verse 7. The end of his mercy is admiration Conclusion Recapitulation Diuision Verse 8. God onely did this great worke The effects of this great worke Vse Verse 9. The time of this great iudgement The time of Gods sitting He answered to an obiection of the Church Answer Exhortation to thankfulnesse Hope How hope differeth from faith The life of Hope Doctrine Hope and mourning may stand together How to know when God heareth our prayer though he granteth not instantly our suite Notâ— Constant mourning in trouble assures certaine deliuerance Note Lesson Lesson Why the Lord delayeth to helpe his Seruants He that belieueth shall not make hast A mysticall meaning The Prophet and Apostle reconciled Lesson The end why our prayers are heard Lesson Two sorts of abusing the grace of God Note Euil thoughtâ— make vs not guiltie if resisted Lesson The heads to be intreated of in this Sermon What is the chiefe thing that young men should flee What is meant by the lusts of youth Whereof cometh the restraint of sinne Why the Lord restraineth impiety Note Note An exhortation to the Lord Bothwell Whaâ— things yong men should chielfly seeke after Heads to be intreated of repentance Definition of repentance Two sorts of repentance In what respects the worldly sorrow is called blind terror What is the godly and right sorow A caution to be obserued in this part of repentance What is the greatest sinne a man may commit The effects of this godly dolor Why this part of repentance is called mortification Note A feeling and hope of mercie goâ—th before conuersion Why this part of repentance is called viuification There nothing that the diuel staieth more nor our confessioÌ„ A caution to be obserued in this part of repentance Two sorts of repentance Conclusion M. Patrik Adamson late Bishop of S. Andrewes The heads to be intreated of What it is to rule in the Lord.