THE ELEVENTH SERMON UPON ISAIAH, CHAPTER 38.

THE ELEVENTH SERMON UPON ISAIAH, CHAPTER 38.
16 O Lord, to them that overlive them, and to all that are in them, the life of my spirit shall be known: that thou causest me to sleep, and hast given life to me.
17 Behold, for felicity I had bitter grief, but it was thy pleasure to deliver my soul from the pit of corruption, for thou hast cast all my sins behind thy back.
18 For the grave cannot confess thee, death cannot praise thee, they that go down into the pit, cannot hope for thy truth.
19 But the living, the living shall confess thee as I do this day, the father to the children shall declare thy truth.
20 The Lord was ready to save me: therefore I will sing my song all the days of my life in the house of the Lord.
21 Then said Isaiah, take a lump of dry figs, and lay it upon the byle, and he shall recover.
22 Also Hezekiah had said, what is the sign that I shall go up into the house of the Lord?
In our last lesson, well-beloved in Christ Jesus, the King entered into the second part of his song: And first of all as ye heard, he bursteth forth of hand into the praise of God. Then after he setteth down the greatness of the benefits received in two words, with the chief comfort that he found. And in respect the comfort flowed from the word of God, he entered into the commendation of the word of God. Then first of all, whilst the King is musing and pausing upon the greatness of the Lord's benefits, and ravished in admiration of the greatness of the works of God, he cannot contain himself any longer, but the bursteth forth into the praise of God and saith, what shall I say? A pathetic and abrupt kind of speech, whereby he testifieth that his tongue would not serve him to express the matter, his heart was so swollen with praise, that he was not able to utter it in any quantity of words. In this doing, suppose his words be few, yet he showeth himself more thankful then if he had uttered a million of words. So thankfulness standeth not in the multitude of syllables and voices, but it standeth in the heart and disposition of the soul. Where the Lord findeth the heart thankful, there is no word that can flow from that heart but it is acceptable. And howsoever the Kings words be few, yet in his words he granteth three things. First, he granteth the benefit was free and freely bestowed. Secondly, he granteth that he hath nothing to render for it; yea not so much as one word, much less a deed. Thirdly, he letteth us see that howsoever he was not able to answer to the worthiness of this benefit, yet he was not idle, but he uttereth praise as God gave him the grace; for it is not possible that a good conscience and a godly soul can altogether forget God, but in the due time it will ever thank God for his benefits; so that whosoever either forgetteth or casteth off this exercise, they testify their wealth to be evil purchased, and that there is a curse hanging over them and their riches both; which curse appeareth either in their own times or suddenly after in their prodigal posterity. Therefore ye that would have the curse removed in time, learned to thank God for his benefits, that ye may possess them with the blessing of God to you and yours. Therefore he taketh up the greatness of the benefit, and comprehendeth it under these two words, He said, and he himself did it: he said it in his promise, he did it in accomplishing of his promise; he did it and said it himself, that the whole glory of the work should appertain to him; he said it freely, for the King confessed that he deserved the contrary; he did it as freely in keeping his promise. For suppose all the world be false, yet God remained true: ye see how properly he taketh up under these two words the mercy and truth of God: his mercy in promising, & his truth in accomplishing. All the promises which the Lord maketh, they flow from his mercy, and all his accomplishings, they flow from his truth. His promises from mercy, why? He is debtor to no man: His accomplishings from his truth, why? He is truth itself, and there is no promise that he hath made but he will keep, yea he will invert nature rather, as it appeareth in the drawing back of the Sun whereof ye heard: and heaven and earth shall perish ere a jot of his promise fail. Yet notwithstanding this is true, that there is such a constancy and fidelity in him, all these promises will not avail us, except the Lord prepare our hearts; yea except he sanctify our hearts by means of faith, that in our souls we may see this truth, we shall never regard it; and except he give us a heart to apply this truth, all the promises which he hath made, and is to make, serve for no use to us. Therefore it is the duty of all Christians to be instant in craving, that the Lord would prepare their hearts by faith, that seeing him in their minds, and feeling him in their hearts, they may find his mercy and truth, and repose in them forever. After this we entered into the recommendation of the word of God, and generally we praised the word from this, that we have the benefit of this temporal life by it; as this is true in general, so he goeth forward, and praiseth the word from his own experience in particular, and he granteth that not only he hath the benefit of this temporal life by the word, but of the spiritual also. And as he hath the life whereby he liveth in his body by it, so he hath by it the life whereby he liveth in the soul. For as there is a life and death of the body, so there is a life and death of the soul. The life of the body may be conjoined well with the death of the soul; for we may live in the body, and be dead in the soul at one time. Also, the death of the body may stand with the life of the soul: for we may depart from this life, and go to a better. The life of the body standeth in the presence of the soul, but the life of the soul standeth in the presence of the Spirit of life: except our souls be borne anew again by the virtue of that Spirit of life, it is not possible that we can see God and taste of his joy. For by nature we are not only hurt, lame & maimed, but altogether dead in sin: so that look how void a corps is of a natural life, as void are we of a heavenly and spiritual life. The reason is this, where death hath place, there life must be wholly put out: But by nature death hath place in us: therefore the spiritual life must be wholly put out. If the Spirit of life be wholly put out, there remaineth not so much as a breath, out of the which any good cogitations or actions may proceed. If so be there is not so much as one breath, where is all that free-will of the Papists, where is that integrity which remaineth in the filthy nature? Then I say, we naturally remain in the death of body and soul still, until that by the participation of the Spirit of life which dwelleth in the body of Christ, until I say, that this Spirit free us from sin and death: And so until this time we shall never mount above the clouds, nor see the face of God. And therefore as I exhorted you the last day, so I insist in the same exhortation now, that every one of you mark and perceive yourselves, whether you have such a life begun in you or not. I gave you three effects which will never deceive you. The first is, if ye find yourselves refreshed and recreate in your spirits from the terrors of your conscience and the fear of sin; which recreation and refreshment of the spirit, is called that peace that passeth all understanding, whereof the world is ignorant: he that findeth any of this, if it were never so little within him, no question he hath this life begun in him, and the more this peace is augmented, the more the life groweth. But this peace groweth by removing of sin. Therefore our whole study should be to remove sin: for the only thing that troubleth the conscience is sin. Take away sin, the conscience shall be at rest: Wherefore this was the chief effect I willed you to take heed unto. The second effect is joy and rejoicing under trouble: For we see trouble of the own nature bringeth not forth this effect, but rather bringeth forth sorrow, heaviness and lamentation: Then when our spirit is so disposed, that under trouble we rejoice and glory in it, this is the Spirit of life. This joy is not in all troubles, it is not in the trouble which we procure, but only in the trouble which we sustain for righteousness sake, and which we sustain for Christ his sake. The third effect is, if ye have a love of God and good men, and a hatred of evil; where these effects are in any measure, no doubt but the Spirit of life is there. As by the contrary, where there is a love of wicked and evil men, no question, let them speak of Christ as they will, the spirit of the devil hath full dominion. This Spirit of life we show was entertained by nourishing of the knowledge of God, when we edify ourselves in our most holy faith, when we nourish the exercise of prayer. As by the contrary the Spirit is put out, when by our evil doings we put out the knowledge of God, when we diminish our persuasion of his mercy in Christ, & fall from the exercise of prayer. Then ye that have this life begun nourish it by well doing; for by well doing, no question our faith is corroborate. Delight therefore in well doing, sow in the Spirit and not in the flesh, run not with the thief, nor consent not with the murderer: for so ye shall be participant of their punishment; but sow in the Spirit, and of this ye shall reap an everlasting and comfortable life, where otherwise, of sin, ye shall reap nothing but shame and everlasting condemnation. I have discoursed long on this head, because it is very necessary, and I would wish you to consider of these things. Think on the great benefits of God granted unto this country: Think again upon our ingratitude and unnatural behavior. There is no Christian that will weigh these two in one balance, but he shall conclude that it is wonderful why the Lord suffereth iniquity in this country so long to be unpunished. Formerly when there was but crumbs of the bread of life, they ran to seek it, so that they compassed both sea and land, and spared neither travel nor cost to be engrafted into the kingdom of Christ: But now when there is plenty of it, we have taken such a loathsomeness thereof, that we abuse the liberality of God offered to us, and turn his grace and mercy into vengeance on our own heads. For as to the multitude, ye see that they have already preferred the leaven of the Pharisees, and gone to mumchances, mumries, and unknown language wherein they puddled before. As to the noble and gentlemen, they are so drunken with sacrilege, that rather than they will render these goods, they will hazard both body and soul. There is none but they see this, and have cause to lament it. I cannot but be ravished in admiration when I see these two, to wit, the more that light is offered, our hearts are the harder; the more that light groweth and knowledge increaseth, conscience decayeth; as if knowledge and conscience could not dwell both in one country. The more light increaseth, the more well doing decayeth: which testifieth that the darkness wherein the Papists lived, keeping a conscience in respect of us, shall rise and condemn us that in so great light have lost all conscience. This is a part of my wonder. Now what must follow of this? The Apostle, Hebrews 6. letteth us see, that the ground which is often watered and refreshed with rain in due season, and in the meantime bringeth nothing forth but briers and thorns, which are only meet faggots for the fire, shall be burnt up in the Lord's judgment. To apply this, howsoever the judgment be delayed, of necessity there remaineth an utter burning up, which consumption must be the greater, the greater that the light is: For the greater light, the greater contempt; and the greater contempt, the heavier must the judgment be. And surely, I look with myself and am in a constant expectation, that except matters proceed otherwise in this country then they have done, it shall be made a spectacle to all other countries in the earth. Thus far we proceeded in our last exercise.
Now in the end of the 16. verse, he continueth and he praiseth that same blessed word of God, from other effects which he found in his own person, and in the end of this verse he saith; By the benefit of the word I have obtained health of body: For as sickness had taken all strength from me, and had spoiled me of my force, by the benefit of the word I am restored to my strength, to my force and wealth again: Yea not only by the benefit of the word am I restored to my health, but by the same benefit I am preserved in my health, and continue therein. So that look from the beginning: First, he ascribeth the life of the body to the word: Secondly, he ascribeth the life of his soul to the word, he ascribeth the health of his body and soul to the word: And last of all, he ascribeth the continuance of the health of body and soul to this word. What comfort is there to be found, but it is in the word? What comfort can a Christian heart wish, but it is in the word? Yea I say more, it is not possible to the mouth nor to the heart of man to express the comfort which the soul hath in this word. It is not possible to the mouth to utter the joy which it worketh in them in whom this Spirit is effectual. Notwithstanding all this great benefit that floweth of the word, let us see who runneth to this word to seek comfort? If we look to the profane multitude, yea to the best of us all, there is never a one that runneth to this word until all worldly comfort do fail us: But when nature and all natural means hath left us, then we run as it were compelled to the word; yea we are so late in running, that oft times we get an evil answer when we come, and the gates are violently shut upon us, as they were on the foolish virgins. Well, the word is daily and continually sounded: Therefore seek to get comfort of this word in time. Look that ye hear this word with great reverence, and study to practice it daily more and more in your daily life and conversation.
Now in the 17. verse of this Chapter he noteth the time: First, when he fell into this disease: Secondly, he letteth us know the manner how he was delivered. As to the time when he fell into it, he saith it was in time of peace, after he was delivered from the hands of Sanacherib, and when he was at ease in great wealth and abundance; and as he himself confesseth, when he was beginning to forget God and to abuse the great benefit of his delivery; at that same time God beginneth to pull his ear, and he casteth him out of the hands of a fearful war into the hands of a terrible plague.
I marked in the entry of this Chapter some things upon this circumstance. And therefore I content me only with this observations; We may perceive by this same circumstance, how hard a thing it is to flesh and blood to bear the cup of great wealth and long health even. Yea it is a thing altogether impossible to flesh, to bear the cup of prosperity and health equally any long space, but except the Lord exercise us by one exercise or other, hold us in awe and tune our ear, like fed horse we begin to repine.
Therefore I say, seeing this is a common sickness unto all flesh (as I have spoken) we have to seek our counsel of Agur the son of Jake, who fearing to fall into these inconveniences desireth two things of God: first he prayeth that he will remove all vanity and lying words from him; that is, that he will remove and forget his sins, and deliver him from evil. Secondly, that he will neither tempt him with over great abundance, nor yet with over great poverty; that he would not tempt him with over great abundance, lest should forget him, nor yet with over great poverty, lest he should speak evil of him; but chiefly he craveth of God that he will grant unto him his daily bread; that is, unto every one of us according to the nature of our calling and estate, so much of these temporal goods as he knoweth meetest for his glory and our salvation. Then to eschew the inconveniences of abundance, which do make us forget God, & of poverty that maketh us to blaspheme God, beg of God that he would grant you your daily bread.
But I pray you, what marvel is it, that a wealthy and glorious King in the time of his greatest prosperity should fall into the ignorance of God? What marvel is it that a King, who commonly taketh unto him an absolute power, and hath none about him but flatterers for the most part; and who continually drinketh in vanity at all his senses like water, what marvel is it that lie fall into the ignorance of God? when we see our own mean Lord's who are not Kings, to fall into such proud contempt, that they are always ready, as appeareth, to take up open wars against God? so that Julian was no greater professed enemy then they are like to be if they continue. Suppose a King fall into this ignorance of God, what marvel is it, seeing that these mean Lord's in very mean wealth do the like, yea and the greater? Well this King was chastised in the mercy of God, that he should not fall into the condemnation of the Reprobate. And that man if he be not chastised in time by the mercy of God, he shall find it terrible to fall into his hands. It is terrible to fall into the hands of a consuming fire: sport with flesh as they please, but jest not with God; he shall find in experience if he run out this course, that he shall curse the day of his birth, & disclaim the hour that ever he saw this light, except that same God whom he blasphemed, preserve him in mercy.
In the end of the verse he letteth us see the manner how he was delivered, and he showeth in the end of that verse, that it pleased the Lord to turn his bitter bitterness into a far better contentment of spirit. The way whereby he did it was this, he removed his sins from him, he forgave him his iniquity; for except the Lord had forgiven him his sins, it had not been possible that the bitterness of his soul and conscience could be removed. Then so soon as he turned him to his God, acknowledged his life by-gone, and sought mercy by all manner of ways, as sometimes by word, by groaning, by tears, by sighs, by dolorous moan and lamentation, and by all kind of humble gesture, he obtained mercy: so that the Lord did cast his whole sins behind his back. The cause that moved the Lord to show mercy, he noteth in the midst of that verse. There was no occasion in the King, for he deserved the contrary; it was only the love of the Lord, only the kindness of the Lord in Christ Jesus his Messias, who was to come of this King himself.
In the manner of his deliverance, this King acknowledged three things which are worthy of marking. First, the King acknowledgeth, that sin is the only cause of our misery, whether it be in our conscience, body or soul; surely this King speaketh very true. For there is nothing that God can hate in us but sin, there is nothing that he can correct in us but sin; there is nothing that his furious jealousy can burn up but sin; there is nothing that he can purge in us but sin. Take away sin, and the punishment of the wicked shall cease: yea, there shall be no such thing as a wicked one, and the purgation of the godly shall not need. So both punishment and purgation shall cease, sin being taken way; for sin is the only thing that is punished in them, and purged in us. Now this King acknowledging this, ran unto God, confessed his sins, & found mercy. So note the lesson: Whether the Lord visit us with trouble of body or conscience, seeing that sin is the cause of our trouble, let us run the high way to God, examine our by-past life, acknowledge our offenses, and run unto the throne of grace for mercy: And whosoever runneth to that throne, shall find mercy in the day of his greatest necessity; this is the first thing that he acknowledged.
The second thing that he acknowledgeth is this; he acknowledgeth the remission of his sins, (the best and surest cure that can be applied to any disease.) For there cannot be a better cure, nor a surer cure, then to remove the cause of the disease: Therefore the removing of sin cureth the disease. The unhappy world when they are visited with any disease, they run only to the body, and seek the cause of the disease only in the body, as though the body had the only wit; they run never to the soul; when in the meantime the body is but an instrument to the soul. For if the soul were well, it is impossible that we could be diseased. Therefore, seeing the cause of the disease lurketh in the soul, when the Lord visiteth you with any disease run to the soul, acknowledge that sin is the cause, lay the fault where it is, and crave mercy of God; for this is the ready way to cure our diseases. Would God this lesson were learned, for if it were well observed, we should not see so many kind of pestilent diseases raging in this country, as at this day we do.
The third thing the King acknowledged, is, that it is not his own integrity that procured his deliverance; he acknowledgeth, that it was not his innocence in life, nor his good deeds, as may appear in the beginning of the chapter: For in his prayer he appeareth to have made an ostentation of his good deeds and innocence of life: but here in the end of this verse he resolveth this doubt, he letteth us see it was the mercy of God in Christ Jesus, that was the only cause of his deliverance. Thus far for the meaning of the words.
Now let us mark the form of speech: The form is this, because (saith he) he hath cast all my sins behind his back. This form of speech is borrowed from our custom. For those things that men may not behold, that are filthy and abominable, we cast them behind our back that we may not see them. Now sin being the only thing which is abominable in the presence of God, when he forgiveth us our sins, he is said to cast them behind his back. The only thing yt hideth the countenance of God from us, is sin; for there is nothing that can separate man from his creator, but sin only. And what lose we, when we are separate from the countenance of God? We lose true pleasure and perfect pleasure: There can neither be true nor perfect pleasure, but in the sight and countenance of God. And whilst we are by sin debarred from his countenance, we are deprived both of true and perfect pleasure. Then the diligent care of a Christian should stand in this, that sin debar him not from the countenance of God: But we should be diligent in begging mercy for Christ his cause, that enjoying his countenance, we may have satiety of pleasure to last forever. The second thing that I mark in these words, is this: Where he saith, He hath cast all his sins, &c. he saith not, he hath cast a part, and lift another part: he saith not, that he hath forgiven venial sins, and left mortal sins; but he saith, all sins, of what sort, rank, or degree soever they be, he hath cast them all behind his back. Al these sorts of sins that sever us from God, and detain us from his countenance, may be all brought under these three sorts. Under the first I understand this original corruption, this foul puddle, this rotten root, of the which all these rotten fruits do flow and proceed: This corruption, in the which we are both conceived and borne, which maketh us the children of wrath, dead in sin, and in the uncircumcision of our flesh. Under the second sort, I comprehend all motions, cogitations, and actions of our whole life, whereby we decline never so little, and go aside from that perfect duty which we owe to God and to our neighbor: So, in a word, I comprehend under this second sort, all our actual sins. This natural corruption, which we call original sin; by the which it cometh to pass, that suppose the substance of our body and soul be not abolished, yet both body and soul is so hurt, changed and altered, that they appear not to be the thing they were at the first. For as to the body, by reason of this corruption it is subject to death, and from death it is resolved to powder and ashes: As to the soul, suppose the substance of it decay not, yet ye see the qualities of it are so altered and changed, that the light of the understanding is turned in darkness, the integrity of the will in wickedness, the uprightness and intention to good, is turned in a declining from good, and in a bent purpose to do evil. And shortly, in a word, by this corruption we have lost the image of God, which shined so brightly in us in our creation. Under the third sort of sin, I understand the lack of the obedience, and want of the accomplishment of the Law. For by nature in our first creation, we were not only bound to abstain from sin, but to accomplish all righteousness, and to conform us to the will of God perfectly in all things. Now by this corruption we fail in this point, as well also as in the rest, and so we are guilty of all sorts of sin; and being guilty of all sorts of sin, of necessity we must be subject to death and condemnation, for the reward of sin (as the Apostle saith) is death. Now the King saith not, that the Lord hath freed him from one or two sorts, and not delivered him from the third; bur he saith he hath delivered him from all his sins, and consequently from death and condemnation. For this is the custom of God in Christ, if ye mark it well, from the time he beginneth to call his children to repentance, and to work with them inwardly, he forgiveth them not a part of their sins, but from the time he enters to this work, at an instant he forgiveth them all the sins of their whole life past, present, and to come; as the Parable, Matthew 18:23. testifieth, where ye see the Lord forgiveth the whole debt. The reason of this is Christ his Son, who took our debt on him, and was surety for us; he died not for a part of our sins only, nor satisfied not his Father for a part only, but for the whole business: And therefore the debt being once paid, the Father cannot require further; and so when he beginneth to forgive us our sins, he forgiveth us all our sins, simul & semel. The remission of sins is freely offered to all flesh in Christ, by the publishing of the Gospel, and is freely applied by the working of the Spirit of God, and is received only by the hand of faith which is in the heart. Except the Lord purify the conscience, cleanse the heart, and open it, as he did Lydia's heart, offer what remission ye will, it is not possible we can apply it unto ourselves, except the conscience and soul be recreated in the sweetness and peace that floweth out of Christ. Offer remission never so oft, the conscience dare not be so bold as to apply it to itself. And therefore the whole study of a Christian should stand in this, that he be not deceived with presumption in steed of faith, which presumption in the end, tendeth to desperation. And let us not be flattered by every sleight faith & light opinion that flieth in the fantasy: For justifying faith must open the heart and be digested in the heart inwardly, that the heart may be turned thereby. For where the heart is only touched with a light taste which is not steadfast, incontinently as soon as the truth cometh, this taste is spewed forth: but where this grace is digested in the heart, in such sort yt the stubbornness of our will is abated, our understanding changed, & our affections altered, no question, we have access to God, and seeing him in our mind, and feeling him in our heart, there is no storm that can make us to run from him, but the greater the storm is, the nearer we will draw to him. Seeing we know there is a better life with him then is here, all this is the duty of a Christian: therefore every one of you, try your hearts and minds, urge God continually, by importunate suiting, and wring this grace out of him, that it may please him to open our hearts. For except the heart be opened, that ye may feel the sweetness, & that your will and affections be altered, it is not possible that ye can be inclined to good. Desire of God therefore increase of faith, that we may abide the storm, blow whensoever it will.
Now, ere we go from the words of this verse, he saith, it is he that hath cast all my sins, &c. Which he is this? God the Father, Son, and holy Ghost, three persons, one God, hath done it, no creature but God only. And ye see, as ye may read, Luke 5. yt the Pharisees were not ignorant of this, that God only might forgive sins. For in that same place Luke , 5. in that conference which the Pharisees have, they say, what a blasphemy is this? Who hath power to forgive sins, but God only? Now, look to the behavior of Christ after these words, who partly by his silence approveth them, & partly by a miracle he ratifieth their speech to be true, that God in heaven hath only power to forgive sins; & there is a good reason, even in our natural judgment, that ratifieth this to be true; for who hath power to forgive the debt, but the creditor? Now, God only is our creditor, therefore God only hath power to forgive; for it is the law of God that is transgressed: For all sin is the transgression of ye Law, & therefore all sin offendeth him, mediately, or immediately: and seeing he properly is offended, he only must forgive. As to Christ Jesus man, he hanging on the cross, craveth mercy for his murderers, of God his Father, and saith, forgive them Lord, for they know not what they do. And when he himself forgiveth sins, in this he testifieth, that he is true God, as the Ancients gathered well by this effect that he forgave sins, that he was not a simple creature, but true God also: & where the Church is said to forgive sins, they remit in the name & authority of Christ Jesus; or else when they forgive, they may be called pronouncers and publishers of God's remission. For in uttering his word, they show themselves to be his mouth, & not their own mouth. As to us that are brethren, we are said to forgive others, & we forgive others indeed, but our remission relieveth not the man of his guiltiness, but the guiltiness remaineth ever in the soul, until God remove it: And in respect the guiltiness remaineth until it be removed by God, & none hath power to wash away the guiltiness but God; therefore it is God properly that is the forgiver of sins: and for this cause it is, that David in his 51 Psalm crieth out and saith, Against thee, against thee only I have sinned. Now seeing it is he only that forgiveth sins, let us seek remission at God and no other.
The last thing that I mark, is the cause that moved God to forgive him his sins: he saith, because he loveth his person, and for this love that he did bear unto him, he neither suffered the bitterness to remain in his soul, nor his body to see the grave. It is confessed by the King, that there was nothing in himself worthy of this love: Therefore he is not loved for his own cause; of necessity then, he must be loved for that man's cause that took away his sin. Now read over ye Scriptures, what man is that who hath taken away our sins, taken on him our debt, & discharged him honestly and honorably of it, even he that is God and man also, Christ Jesus; and therefore in these same words, quietly he acknowledgeth his sins to be removed for the love which God did bear to him in Christ Jesus, who was in his loins as yet according to the flesh. I say, there was no man able to bear and discharge this burden, save this man which is God also; able because he was God, and as he was able, so he discharged this burden in his own time. And Christ is justly the only Mediator betwixt God and Man. And therefore whom the Lord loveth, he loveth in him: and to whom the Lord showeth mercy, it is for his cause only. For why? he perfectly satisfied for the whole business, which may be easily seen in these three points. For first he delivered us from these sins, which we call actual sins. And how? by his perfect satisfaction, whereby he satisfied fully in suffering hell in his soul, and death in his body, and that on the cross. And so freed us from these actual sins, and the punishment thereof: So that in this point he is a perfect Mediator.
Secondly, he delivered us from the puddle and rotten root, from the which they proceed. For ye see Christ Jesus was conceived in the womb of the Virgin, and that by the mighty power of his holy Spirit. So that our nature in him was fully sanctified by that same power. And this perfect purity of our nature in his person, covereth our impurity: for he was not conceived in sin and corruption as we are, but by the power of the holy Spirit, who perfectly sanctified our nature in him, even in the moment of his conception. So he being thoroughly purged, his purity covereth our impurity.
Now in the third point also he is a perfect Mediator, for he not only satisfied for our sins, but he accomplished the whole law for us, yea and more than the law required; for the second Table requireth only that we should love our neighbor as our self. But Christ did more than this: for none loveth his neighbor so, that willingly he will die for him. So Christ in dying for us, showeth that he loveth us more than the law required: And so he not only accomplished the law for us, but did more than the law required.
Now this perfect righteousness of his cometh in between us and his Father, and covereth our rebellion and disobedience; or else we could not be free from condemnation in this point also. All these, to wit, perfect purity, perfect satisfaction, and perfect righteousness, are to be found in Christ perfectly. And therefore only mercy and remission of sin is to be sought for in him, and he that hath not Christ to be his intercessor, that man shall never taste of mercy.
Now let us go to the application: what manner of intercession can Christ make for that man that blasphemeth his Father? It is not possible that the Son can intercede where the Father is blasphemed willfully and willingly. Yea of all judgments this is a most terrible judgment, where the spirit of blasphemy hath such power, that he maketh a man to utter such voices against his maker. Thus far concerning these words.
Now in the next two verses he giveth two reasons, wherefor the Lord forgave him his sins, and delivered him from the death of his body; and he showeth in that 18, and 19 verses, that the Lord in this work had his own entry and special respect to his own glory, which glory he saw would be advanced more by the lengthening of his days then otherwise by the shortening thereof. Secondly, that the benefit of his delivery would be a matter of praise to all generations to the end of the world: For it is said, the fathers shall instruct their children; and so fathers and children in their extremities they shall run to God for the like mercy. Now for these two ends, that God might be praised of the King in his own person, and of his posterity, and of all the posterities thereafter, the Lord bestoweth this benefit upon the King, and giveth him health.
I take up the reasons in these two verses, the 18. and 19. And the first reason is taken up in the 18, and beginning of the 19. for there he saith, the grave cannot confess thee, death cannot praise thee: As if he would say, dead men and buried cannot praise thee, as we do in these bodies of ours in the land of the living, living in thy Church here. Dead men that rest in their graves cannot look for the accomplishment of thy promises. And if I were dead and my body in the grave, I could not look for the accomplishment of thy promise in giving me a son. It is only the living, the living that is able to praise thee. There he doubleth the word, to let you see that they must be endued with a double life that praise the Lord aright. They must not only be endued with the life of the body, but also they must live in their soul. Now the King saith, I being restored to this double life, both in body and soul, I shall praise thee. For none can praise thee worthily as I do this day, but they that are alive as I am. This is the first reason.
Now to examine the words, he meaneth not that they who are dead and buried leave off this exercise; only he meaneth that they who are dead and buried will not praise God in their bodies, will not praise him as we do here on earth. And therefore we must not think that they leave off this exercise. Yea by the contrary we must believe, that the souls of the Saints departed are more busy in this exercise then when they were alive: and how prove I this? The nearer the soul is unto God, the greater pleasure and delight it taketh in him; but after it is departed out of this life, it is so much the nearer coupled with God. Therefore it taketh the greater pleasure and delight in him. Now the greater pleasure it taketh in God, the greater praise it must give to him: for pleasure cannot come into the heart, but it must redound back to him that gave it. Therefore the nearer the soul is conjoined with God, it praiseth him so much the more. Now after the death of the body, the souls of the faithful are more straightly coupled with God: therefore after death they praise him ye more. Where Christ hath dwelt once in this life, suppose the bodies die and be resolved in powder by reason of sin; yet the soul liveth by reason of righteousness. Yea suppose the body be dissolved, yet that Spirit of life that dwelt in the soul, raiseth thy soul to heaven: even as the Spirit of life that dwelt in Christ Jesus raised his body from the grave. And as the Spirit of life is the only cause that made us to praise him in our bodies: so that same Spirit maketh us to praise him out of these bodies; by reason, suppose we be absent in body, yet are present in our soul with the Lord. For the words Romans 8, are these. If Christ dwell in you, suppose the body be dead by reason of sin, yet the Spirit is alive for righteousness sake. The meaning of the words is, suppose they that are departed leave off to praise the Lord in their bodies, and in the earth (which he calleth the land of the living,) yet they leave not off at all.
Now of this I shall mark one or two things. Take up the end wherefore the Lord delivereth any person, city or country from any trouble within or without; the chief end of his delivery is this, that that person, city or country, may serve as an instrument to preach his benefits, to sound his praise, and to render unto him hearty thanks for it. Are our sins forgiven us to this end? is there any country or any city set at liberty to this end that we should provoke God to anger by heavier sins again? Is this the end wherefore he forgiveth sins? Is this the end wherefore he bestoweth his benefits, that we should use them as weapons to fight against himself? Is not this rather the high way to kindle him to greater severity? and to sharpen his fury against ourselves? Yea, and what exception I pray you can we use in his greatest severity, seeing we have provoked it ourselves? I speak it to this end: there is not a person in particular, nor any in general, but of natural knowledge they will say; There was never a greater benefit bestowed on a country, then in relieving us of the fear of that barbarous Nation; he must either confess this, or he is an asse. This benefit if it were rightly measured and considered, (read over the Scriptures, confer benefit with benefit, miracle with miracle, all circumstances being well considered,) ye shall find that since the children of Israel came through the red Sea there hath not been a greater. To what end delivered he us? is it that we should provoke him with greater sins? Look since the fear of these strangers past, what sin is there but this country hath defiled herself with it? See ye not slaughter in greater measure, oppression, murder without any mercy, see ye not all law and equity trampled underfoot? And briefly, see ye not this confusion risen to such a height, that every Lord in his own bounds is a King? what sort of birth (I pray you) shall this confusion bring forth? At the last it must bring forth one of these two of necessity, and take heed, ye may chance to see it, except the Lord prevent it. Either the supreme magistrate and inferior magistrates must concur in one voice to put an end to this confusion, or the confusion (out of doubt) shall put an end to him. I am assured one of these two must follow; for the weight of his wrath which hangeth over this land is insupportable; the earth is not able to bear this birth of our iniquity; and if there were no other punishment, as I have often said, the earth shall be compelled to spew forth the inhabitants ere God want means to punish. As this is true in the country in general, so it is as true in this City in particular; for it never came yet (for the most part) in your hearts to thank God aright for your delivery. Therefore the Lord is beginning to let you see that he can raise strangers, men who have the hearts of strangers among ourselves: he hath means enough in the midst of our own bowels to punish this country, suppose he seek not strangers. But indeed in this late brag of our neighbor Lord, he desireth you to go back to the consideration of the greatness of the last benefit: And if ye acknowledge it rightly and be thankful for it, there is no domestic force ye need to regard. For as to the force that can proceed any way from that man, ye know it. And surely it would appear to me, that that man hath sold himself to iniquity; and the end will declare it, except the Lord prevent him with his undeserved grace, which I desire most heartily. Although in the meantime, suppose there be peace promised, yet stand ye on your guards, and let it not come to pass by your misbehavior and backwardness, that the glory of God and the liberty of this City be impaired in any wise, but stand on your guards, that as this City hath been a terror to evil men before-time, so it may terrify him also. For no question, where God and a good quarrel concur, that side shall have the upper hand. This only by the way. For it becometh me of my duty to maintain the good cause, and to instruct you in this point of your duty.
The second thing that I mark: ye see the glory of God is ever conjoined with the life of his own, so that we cannot advance God's glory, but we shall further our own salvation; and we cannot neglect the one, but we shall neglect the other. Seeing then that these two are necessarily conjoined, for God's sake let everyone remember to set forward the glory of God in his life so far as he may, according to his estate and calling. This life is so miserable in itself, and there is none that seeth the confusion of this country to grow so fast, that can look for any redress of these things in his own time. So here beneath is no comfort, all runneth on to such a desolation and miserable confusion, that of all lives of the earth our lives were most miserable, if we had not a sight of a better. For all joy to be looked for here beneath is taken away. Well, I leave this second part and come to the last. The third part of this song is in this 20. verse, which is the conclusion of the whole song.
In this conclusion the King testifieth, that he will not only praise God for the present, for the benefit which he hath received, but he maketh a solemn promise, that so long as he liveth he will never forget this benefit, all the days of his life he will praise him, yea praise him in his song, he shall praise him with his instrument, and he shall praise him publicly in the house and congregation of the Lord, because the benefit is public: he shall praise him in his body, because he received the health thereof, and he shall praise him in his soul, because he is restored to the wonted joys thereof. This I think be the meaning of the last verse.
The King in thus doing showeth himself to be very thankful; and if that good servant of God show himself so thankful, how much more should we whom he delivereth, notwithstanding we cast ourselves headlong into our diseases by our own folly? But there is never a man so soon as the heavy hand of God is off him, but he returneth with the Sow to that same puddle wherein he was, & with the dogs to that same vomit again. As to the praise I have spoken of it before. I insist no further, but go to the last.
The last two verses are added to, and as it appeareth, appertain not to the song, but to the history; howsoever they are added to I will not dispute, it hath pleased the Spirit of God so to do, and so it should please us. I have spoken of the last verse of these two already, and will not repeat. As to the first of the two: ye see there is an injunction given by the Prophet to the King, to take a lump of dry figs and make a plaster, and lay it unto the boil, and it shall be whole: This injunction is obeyed by the King.
Of this injunction it would appear, that the Prophet playeth the part of a Physician, rather than of a Prophet of God. For this Simple which he biddeth him apply, pertaineth to the Physician of the body: so that it appeareth, he rather doth the office of a Doctor of Physic then of a Prophet. Yet howsoever it would appear so, it is not so: for the Prophet was occupied at this time in uttering of his commission: in the which he doth nothing whereof he hath not a warrant. Therefore in the same words he doth nothing unbeseeming the part of a true Prophet, and he hath his special warrant in this doing.
Now what is the reason, when as the Lord might have done this without any ordinary means, yet he biddeth the Prophet apply the same plaster? He doth this, no question, for these three ends. First, to let the King see by this doing, he would not have his ordinary means nor second causes be contemned. And suppose he may work without them, yet he hath appointed secondary causes to bring about his effect, which he will not have contemned. The second end which was the chief end, he saw that the Kings faith was but weak; for the Prophet promised that within three days he should pass up to the Temple, and the Kings sore was not come as yet to a maturity, but raging on him: so he thought this almost impossible, and could scarcely apprehend the truth of this promise. Now to support his faith he useth an external object: For the more and the more pithy the objects be, the more our faith is stayed and confirmed. Therefore in the Sacraments we have so many objects to our eye, to our hands, & all to strengthen our faith. And so he giveth him this means to strengthen his faith, & to assure him that it should come to pass which the Prophet promised.
The third end is, to teach him that the Lord is the only Physician, as well of the body as of the soul: he hath command over all remedies, and so he may stay or further the effects thereof as he pleaseth, and consequently he hath command over all diseases. This is certain, and therefore except the blessing of God concur with these secondly things, there is no physic can avail or profit. And it is so to be thought of Physicians, as of the husbandmen and their husbandry: Ye see when the husbandmen have done their whole exact travel, so that they have left nothing undone that in them lieth; yet if the Lord give not increase, they are disappointed of their travel. Even so, suppose Physicians propound remedies to be applied with all diligence, yet if the Lord bless not the work, if he abstract his effect or power from the second causes, it is not possible that the patient can be cured. So he teacheth the diseased and all Doctors of Physic these two lessons: First, he teacheth the Patient to desire of God that he will give leave to the means to work some good effect; and let the Doctor crave on the other side, that the Lord would bless his work, that it may redound to God's glory and the comfort of the Patient. And where God is begun with, and ended with, no doubt but the work shall have a good issue. Therefore in all troubles, let everyone have recourse unto God, and in God use his creatures, and so God shall bless you and the creatures both in his Son Christ Jesus: To whom be all praise, honor and glory both now and ever. Amen.