IN the first verse of this Chap­ter, Isaiah is dispatched to King Hezekiah, with a sad message, which he thus ex­presseth in these short, but sharp words. Thus saith the Lord. Set thy house in order, for thou shalt die and not live.

At the hearing hereat, see the de­meanour of King Hezekiah. He turned his face to the wall and prayed unto the Lord.

O the difference betwixt Hypocrites and Gods servants in their devotions: the former desire Mat. 6.5. to pray in the corners of the streets, that is (as the Greek word importeth) in the meet­ing where two streets decuss or thwart one another, where foure Angles come together, so that the hypocrite hath in effect the advantage of foure streets, (two going one way, and two another) to be seen of men, and hard is his happ, if he prove invisible to have none take notice of his Religion.

Clean contrary Hezekiah turneth his face to the wall, none but God and himself shall be witnesse of what is transacted betwixt them, no atten­dance standing by shall pry into his be­haviour, if any posture or passage lesse Courtly chance to fall from him in the height of his passion, only God shall see it, who will pity and pardon it.

Here is hearty prayer. Remember now O Lord I beseech thee, how I have walked be­fore thee in truth, and with a perfect heart, & have done that which is good in thy sight.

How is the same thing not the same thing, when spoken by two several men? Had that proud Pharisee in St. Lukes Gospel, for whose pride the whole Temple was not large enough, except he justled the poor Publican, had he who in his Confession acknowledg­ed all his own vertues, and the Publi­cans faults: I say, had he uttered these words of Hezekiah, he might justly have been conceived therein, to savor rank­ly of the leaven of the Pharisees spiri­tual pride and hypocrisie: whereas our Hezekiah pronouncing these words, not self-praysing, but self-purging in the sincerity of his heart, from an upright soul to an all seeing God, they resent­ed not of pride, but whole humility, and were acceptable in the eyes of Heaven.

Strange, what made him take on so bitterly at the tidings of death. I had thought he would have embraced both message and Messenger, if not for their own, for their senders sake, I had [Page 4] though he would have rewarded him that brought him the first newes of his desired dissolution. Was not Hezekiah assured that the setting of his Sun here in a mortal life, should be the rising thereof in a blessed immortality. How ill then doth those teares become those cheeks, those sobs and sighes, that heart, those moans and complaints, that tongue, wherein rather we should have expected smiles and joyful accla­mations.

Answ. Double the reason of Hezeki­ahs grief. First, because though he was a good man, yet he was a man, and there­fore we wonder if unwilling to die, our souls and bodies have bin loving play­mates for many yeers together, and loath to depart, will be their tune at their separation. Many through pain may be discontented to live, though notwith­standing to die, such a love of life is naturally implanted in every man.

Secondly, Hezekiah was unwilling to die, because as yet issueless. He had no Son to succeed him in the Throne. We [Page 5] all know what a great curse barrenness was amongst the Children of Israel, though under the Gospel the male­diction is so farre removed, that wombs which bear not, and paps which suck­led not, are pronounced blessed in time of persecution. But besides, the general desire of Children, common to all Jews. A greater longing for issue might be allowed to Hezekiah, because descended from David. He stood in fair probability to have the Messiah, accor­ding to the flesh spring from his loyns, the greatest outward happiness (and which might be improved to spiritual comfort) that humanity in that age was capable of, besides dying without an Heire, a door was open to ambitious competitors to pretend to the Crown. So that the Land might be rent a sun­der by civil warres betwixt several claims and titles about succession.

Now that Hezekiah hitherto was without a Child plainly appeareth by the age of Manasseth his eldest Sonne, 2 Chron. 33.1. Manasseth was twelve yeers [Page 6] old when he began to raign. Seeing there­fore God after this time added 15. yeers to Hezekiahs life, by computation it plainly appeareth, that Manasseth was born three yeers after Hezekiahs recove­ry, and so he childlesse at this present time.

Well the Prophet Isaiah is sent with a welcom Counter Message, that Hezeki­ahs prayer was heard, and a longer lease of life indulged unto him, confirmed with miracle from Heaven of the going back of the Sun.

Hezekiah thus restored to health, thought it was too low and little thanks, onely to speak thanks, Li­tera scripta manet, whereas words quickly vanish away, and therefore for the better perpetuation, confirmation, and propagation of the memory of his recovery to make it the longer, the broader, the deeper to all posterity, he entereth the same upon record, and putteth it on the Kalender of eternity. The writing of Hezekiah King of Judah, when he had been sick, and was recovered of his sicknesse.

The words present us with Hezekiah in a double condition, Hezekiah sick, Hezekiah sound, Hezekiah dying, Hezekiah living. We will follow the method of the Text, and begin with his first and worst estate, Hezekiah sick.

Before I go further, I am encounter­ed with a shrewd objection, and have no minde to meddle with it, but it will meddle with me, so importunate the nature thereof, and that is this. Doth not this argue some mutability in God to recede from his former, and take up a new resolution? are not those Princes or States branded with levity and in­constancy, who in one breath order and disorder, act and repeal unconsistent with themselves in their proceedings? and doth not this at least fix some as­persion of sickleness on that infinite power, with whom there is no shadow of change? First, to conclude Hezekiahs death, then to issue out a Command to the contrary for his longer life.

I could answer, let not our eye be evil, because Gods is good. Let not his extraor­dinary [Page 8] mercies make us question and quarrel at his proceedings. If any Prince or State make a perfective alte­ration to the best, by pittying and par­doning the condemned: such a com­mendable change makes them not un­like themselves, but most like him who is the best of beings, God himself in my Text, turning Hezekiahs doleful mes­sage of death into comfort and conso­lation by reversing thereof.

But more plainly two answers may be shaped, this objection and it shall be left to the Readers. Christian liberty which to prefer, or if he please to twist them both together. First, when God said in his message of Hezekiah, thou shalt die and not live, the meaning is, Thy disease whereof now thou liest sick, is deadly and mortal in the very nature thereof; as if he had said, Hezekiah I acquaint thee with the true state and condition of thy body, deceive not thy selfe by expecting life through any na­tural means: such is the malignity of thy present malady, it is pestiferous [Page 9] and deadly in it selfe (and indeed some take it to be the plague sore) place therefore no confidence in physick or attendance, thereby to recover thy health, which is possible no other way then immediate miracle from Hea­ven.

Others distinguish betwixt Gods com­minatory and definitive sentence; A definitive sentence is absolute like the Acts of the Medes and Persians, admit­ting of no revocation; but a commina­tory or threatning sentence done in Terrorem, alwayes carrieth with it a clause or condition of revocation, in case a just cause thereof appear to di­vine providence in the interval, be­twixt the pronouncing and executing of the sentence. This clause is not al­wayes exprest, but sometimes conceal­ed in Gods bosome, like that threatning Jonah 3.4. Yet forty dayes, and Niniveh shall be overthrown. Alwayes provided, if in that space they compound not with God by unfained repentance, parallel whereunto was this decree in [Page 10] the Text, including upon Hezekiahs pe­titioning, a reversion thereof without the least aspersion of levity on divine immutability.

The main Doctrine in the Text is this. Neither grace nor greatnesse can privi­ledge any from sicknesse, and by consequence, from death. Hezekiah had a double Title to make him sickness-free, death-proof. First, he was one of signall sanctity, á non sicut., like unto him was none before him, neither afterwards arose there any in Israel like unto him. Secondly, he was a King, had his piety improved by power. Yet sicknesse was no whit afraid of the greatnesse of his Porter, of the grimness of his Guard, at the gallantry of his Pentioners, at the greatness, at the goodness of his Person; but boldly seized upon him, whereof this the Rea­son, The statute of death is above the prerogative Royall. It is appointed of all men once to die.

Seeing then it were madnesse in meaner persons, to flatter themselves with hopes of constant health and life. [Page 11] Here let us lay down some Rules, how persons should demean themselves in the time of sicknesse, providing to en­tertain what is impossible to avoid. These lessons must be learned now, and practised hereafter. Sicknesse is a time to suffer, not to do in; Patients are like Bees in winter, no flying abroad to finde fresh flowers, either they must starve, or live on that stock of honey which they have provided in the sum­mer time. Let us not have our Oyl to buy, when we should have it to burn; but treasure up good counsels whilst we are at ease and health, to be put in use when Gods prisoners on our beds of sickness. And first I lay down this proposition.

It is lawful for a sick person to desire longer life, if in a right manner, and to a good end. Right manner; namely, if conditionally, submitting himself to Gods will and pleasure. Christ hath taught us this peece of spiritual man­ners, Mat. 26.39. Neverthelesse, not as I will, but as thou wilt. The Text is a good [Page 12] end. Not to act over again our youth­ful vanities, and to be more perfect criticks in unlawful pleasure then we have been before; but for one of these foure following ends.

First, to get a greater stock of grace and assurance of salvation: to obtain livelier faith, quicker hope, hotter charity, clearer knowledge, stronger patience, longer perseverance.

Secondly, as to receive more grace from God. So to return more thanks to him by serving him in our vocation. Now the more eminent a mans calling is in Church or Common-wealth, the more may he justifie his importunity with God for a longer life, that he may be more effectually serviceable in his place. O may the Magistrate say, spare a little, that I may recover my strength, that I may once again go up upon the bench to check vice, and countenance vertue, and rescue the poor from the pawes of the oppressor. Once again may the Minister say, let me go up into the Pulpit, that I may propagate thy truth, [Page 13] and suppresse the spawning errors, and spreading vices of our age.

Know also, that this Argument for longer life, may properly and patheti­cally be pressed on God, from them who by their own pains and parents cost, have furnished themselves for abi­lities in Church or State, and being young, have not yet had the opportu­nity to vent them for Gods glory, and the good of their Country; such I say, may zealously petition God, that their Sun may not set before it be fully risen, nor their streame dammed up as it were in the Fountain; but as they have brew­ed and prepared, so they may broach and set forth their indowments and ac­quired accomplishments, to the glory of God, and good of his Saints and Ser­vants.

Here it will not be amisse, to inquire into the meaning of Davids words, when desiring longer life, shall the dust praise thee O Lord? whereof under cor­rection, I humbly conceive this, the na­tural sense whilest a man is alive, not [Page 14] only his soul but his dust prayseth God, I mean his body made thereof, concur­reth in divine service, and hath toge­ther with his soul a competent share in Gods worship. His eyes lifted up, his hands held up his knees bowed, his tongue moved, his moyety of dust hath its counterpart in the praysing of God; but in a dead man, his soul indeed prayseth God in Heaven, but his dust (till glorified and united after the Re­surrection) hath no portion at all in praysing God. David therefore alledgeth this as an Argument to be continued in the Land of the living, shall the dust prayse thee O Lord, that Gods service might still be preserved so in him, that his body might not be altogether use­lesse, as in dead folke, but have a porti­on of praysing of God, conjoyned with his soul (as the opposite part of the Quire) in lauding the Lord.

Thirdly, a sick man may desire longer life, to see an establishment in the Church of God, of these fluctuating times, to behold the same fixed to his [Page 15] honour, and the advantage of true Re­ligion.

Lastly, He may desire life to see the posterity which God hath given him bread, and brought up in holy nurture and instruction, and provided for in outward maintenance, not to be left to the charity of the world, which waxeth cold in this age; but chiefly that their souls may be ballasted with saving knowledge, not to be carried away with e­very winde of Doctrine, whilest they are catechized in the fundamentalls of Re­ligion.

But as these Reasons may justly make one desirous to live, so ought they not to prevail so far as to make any over­fond thereof. If therefore thou per­ceivest in thy selfe, that death hath seized thee, let not the foresaid Reasons breed in thee an unwillingness to de­part, seeing they may be unreasoned a­gain, I mean so far satisfied, as to make thee submit willingly to be disposed of by Gods pleasure.

First, thou wouldest willingly live [Page 16] to get more grace, but let this comfort thee, that little grace thou hast, if true and sincere, shall through Gods good­ness be accepted to thy salvation, whereof if thou hast no assurance (as many Servants of God have not) yet a casting of thy selfe on Christ will with­out that assurance, though not so com­fortably, yet as certainly carry thy soul to Heaven.

Secondly, thou wouldest live longer to do God more service in thy Calling; but if thou perceivest the day of thy dissolution to approach, know thou hast done all that God hath designed to be performed by thee. The witnesses when they had finished their Testimony, Rev. 11.7. then the Beasts out of the bottomless pit made warre against them, overcame and killed them. Whilest any part, portion, parcel, or particle of their testimony was unfinished, were it to the least jota thereof, they were unconquerable by death, and secure from the darts there­of. Know in like manner whilest thou hast any thing to do, thou shalt not die, [Page 17] and if death seizeth on thee, it is an e­vident signe thou hast finished what God intended to be acted by thee in this world.

Venerable Bede had almost finished the translation of the Gospel of St. John into English, when he swounded away, which his Secretary seeing, who wrote for him (as Baruch for Jeremiah) cryed out, O master, there wanteth yet two or three verses to be translated, hereat the old man revived, recruited his spi­rits, & mustered in all the force of his minde together, held out to the finish­ing of the same, and so expired. Assure thy selfe, thou shalt in like manner be immortal so long as there remaineth a­ny part of thy Testimony unperformed by thee.

Thirdly, thou wouldest live to see a happy establishment of all differences in Church and State: yet be not de­jected if death prevent thy beholding thereof; but be assured, all things at last shall conclude to Gods honour, and the good of the Church. What if thou [Page 18] be like those Patriarks, Heb. 11.39. These all having obtained a good report through faith, received not the promise. Though thou seest not this particular promise performed, it will be no preju­dice to thy happinesse; but breath out thy soul in certain expectation thereof, and earnest praying for the same. Nor let old Borzillai be so envious, if super­annuated himself, 2 Sam. 37. to see such things in his age, I say, let him not repine at Chimham his Sonne to behold them, yea let us be so far from grudging our posterity their enjoying of that which is denyed to us, that let us rather enjoyn them to rejoyce a double share at the performance thereof one in their own capacity, the other as Heirs of their Fathers hopes and expectations now brought to passe.

Lastly, let not thy desire to provide for thy Children make thee impatient to die, but bequeath them to his pro­vidence who bestowed them upon thee: if thou canst say with Jacob, Gen. 33.5. they are the Children which God hath [Page 19] graciously given thee. And can'st cleare thy conscience that thou hast done thy duty whilst living: in their education, doubt not but God in due time will an­swer thy desires in the rest.

Come we now to lay down some motives to patience, and O that it were as easie to practise them as to preach them; How facile is it for us here by Gods goodnesse in perfect health, magi­sterially to dictate to others what they should do; but God knoweth how hard we should finde it to practise these precepts if in sicknesse our selves. Truly, as careful Mothers and Nurses taste themselves first what they give to their Children, that it may not be too hot to burn their mouthes. so we Mi­nisters ought to try upon our own selves, those Doctrines which we im­pose on others, which should make us more to sympathise with the weak­nesse of our people, if our consciences accuse us that we finde them too hot for our own mouthes, which notwith­standing we will thrust down the [Page 20] throats of others. In all humility there­fore, and selfe consciousness of our own infirmities, we commend to sick people these following motives to pati­ence.

First, know that thy soul carrieth in it the seeds of all sins, and therefore thy body hath in it the seeds of all sickness. If therefore thy pain be not so great as humane nature is capable of. If thy dis­ease be not so acute as some have been visited with, let this move thee to pa­tience, that thou art not tortured to that extremity which some have endu­red. The disease of Illiaca passio in the height thereof, when the excrements of the body are countermanded an unna­tural way, is conceived one of the high­est pains: therefore termed Miserere mei Deus, Lord have mercy upon me: the Lord keep us and all good People, in the happy ignorance of that pain, and let this increase both our patience under, and our thankfulness to God, that it is mercy that that intollerable torture is not inflicted upon us.

Secondly, consider that thy disease is far gentler and painless then what thou hast deserved, what is thy disease, a Consumption? Indeed a certain mes­senger of death; but know that of all the Bayliffs, sent to arrest us for the debt of nature, none useth his prisoners with more civility and courtesie then the Consumption, though too often an ill use is made thereof, for the prisoners to flatter themselves into a possibility of an escape; but what a Consumption hast thou deserved: Correct us O Lord, and yet in thy judgement, not in thy fury, lest we be consumed and brought to no­thing. A Consumption of annihilation is our desert.

What is thy disease, the Tooth-ach? indeed a grievous one of all that are not mortall; but blessed be God, it hath raised many from their beds, it hath sent few to their graves, often hin­dered sleep, seldom caused death; but know, if we had our due, it is not the a king of the teeth, but gnashing of the teeth which we deserve. It is a burning Fe­ver? [Page 22] know that Hell-fire is the just re­ward of our sins, and all is mercy which is on the side thereof.

Third motive to patience. Consider, that which thou indurest, is nothing to that which Christ hath indured for thee. Is thy taste taken away from thee, so that thy pallat taketh no pleasure in what thou drinkest? yea, any liquor is so far from pleasing thy Gust, it is nau­seous and offensive unto thee; what is that to the bitter portion of vineger and gall which Christ tasted of for thy sake, Mat. 26.34. yet made no mouths or wrie faces thereat. Dost thou swim in a bath of thy own sweat, in the sharp­nesse of thy sits, so that thou art odi­ous unto thy selfe; what is this to the sweat of our Saviour in his agony, Luke 22.44. when sweat as it were drops of blood fell from him so violent, that in­visible contusion, and we see the stripes, though behold not the hand that strick him.

So much for Hezekiah sick, come we now to consider Hezekiah sound in a [Page 23] more welcome condition. And here two things I shall commend to the con­sideration of those whom God hath re­stored from their beds of sicknesse, whereof the first.

1. Carefully perform those promi­ses which thou didst make to God in the time of thy affliction, excellent the behaviour of the Marriners, Jonah 1.15,16. and the Sea ceased from her raging, then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vowes. Then when the Sea ceased, here is the wonder, what more usual then for Seamen to storm in a calm, and to be calm in a storm, had they made vowes in the midst of the tempest, the matter had not been great, such Religi­on might be accounted but a fit of the winde, and the effect of foule weather; but now when the tempest was over­past, tranquillity on the Sea, serenity in the air, then to make vowes is wor­thy of our observation, and worthy of our imitation. One vow made and kept after the tempest, is worth a thousand [Page 24] promised in the same. Now the storm of sicknesse is allayed in thy body, now make vowes, now keep those which thou madest before, and it will be ac­ceptable to God.

Secondly, mistake not thy reprieve for a pardon. Our English plain Proverb saith, The Pitcher goeth not so often to the Fountain, but it is broken at last. Let no Criticks condemn this for a homely expression, finding it a Scripture phrase used by Solomon in his description of old age and death, Eccles. 12.6. before the Pitcher be broken at the Fountain. Ex­pounded by some to be the liver, wherein the blood, lifes liquor, is con­tained, remember thy selfe to be but a pitcher of frail and feeble constitu­tion.

Yet is there difference, even amongst Pitchers, whereof some last longer then others. First, that Pitcher that is made of stiffe and tough Clay, not of bad and brittle, and well baked in the Oven, is the strongest, and will abide most knocks before broken. Secondly, that [Page 25] Pitcher which is charily kept, and sel­dom used, put as we say to no stresse, may be of longer continuance, howe­ver, neither the firm matter, nor sound baking, nor chary keeping thereof, can advance the Pitcher into a Marble Urn, or pot of brasse, but the fragility thereof still remaineth, and it is but a Pitcher at the best.

Some men as succeed to strong bo­dies from their nativity, not enervated with hereditary diseases (the badges of their Parents intemperance) are Pitchers of the firmest Clay, and best making, such as improve this their temper with temperance, not exposing themselves by exorbitant courses and casualties, are Pitchers charily kept, however they still retain their break­ableness, and can never alter their property into a firmer consistence; and therefore let none recovering from sicknesse misinterpret their reprieve for a pardon.

There is a Person honourably ex­tracted, present in this place, to whom I may joyfully and comfortably say (as Nathan to David in a different case) Thou art the man. God hath dealt with him as with Hezekiah, and hath made his recovery a comment upon my Text, so that this day this Scripture is fulfilled in our eares, who heare and behold it, and I hope in his heart, who is thankfully sensible thereof, he was visited with a long and dangerous sickness, meeting with his declined age past possibility of recovery in the expectation of his neerest friends, had this Shepherd bin smitten, how soon had the sheep of his relations, and many of us who taste of his bounty, bin scattered abroad; but blessed be God, who hath restored him far above our hopes, and according to our desires; yet in the recovery of He­zekiah, meanes according to Gods Command, did concur with miracle, the receipt of a Figge was prescribed by God, which by his blessing per­formed [Page 27] the cure; so here God hath crowned the endeavors of a most lo­ving and careful consort, and the di­rections of a most able and knowing Physitian, as instrumental to the ac­complishing of this his great mercy, to this his revived Servant, who here tendereth the first fruits of his Resur­rection to God in his Church, to receive the Eucharist, that is, the thanksgiving: as for all other mercies in Christ be­stowed upon him; so for this the last and freshest in his memory conferred on him, who hath bin sick, and is recover­ed of his sicknesse.

Amen.