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 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 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 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 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 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 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 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 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 over-fond 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 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 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 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 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 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 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 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 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 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 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 FINIS