Life out of Death. A SERMON Preached at CHELSEY, ON The recovery of an honourable Person.  
By Thomas Fuller. B. D.  
Printed for John Williams, at the Crown in St. Paul's Churchyard 1655.   

TO THE Virtuous and worthy Gentlewoman, Mris ANNE DANVERS, all increase of grace and happiness.  
YOu are the first Virgin of your sex (and probably may be the last) to whom my pen hath addressed itself by way of Dedication, and indeed you may challenge a just interest in this Sermon.  
First you heard it preached with that exemplary attention you always use in God's house. Secondly, you shared deeply in the welcome occasion thereof, the recovery of your worthy Father. Thirdly, I am confident you have digested it in your meditations, and will bring forth the fruits thereof in your godly life.  
Remember your Name importeth Grace in the language of Israel, and Scripture affordeth you two worthy Namesakes, one the Mother of a Prophet, the other herself a Prophetess: The former frequently repaired to the Tabernacle, the latter never went out of the Temple. The assiduity of your daily Devotion to God, Dutifulness to your Parents, and general Goodness to all, raiseth me to a great assurance you will imitate such worthy Precedents.  
Dr. Alexander Nowell, when taxed by some Courtiers for flattering Queen Elisabeth in his Preaching, was wont to plead for himself he had no other way to instruct the Queen what she should be, but by commending her.  
In like manner, I pray interpret my praising of you, a teaching of you; suffer not the brand of falsehood to fall upon my Credit. Yea, I am sure you will endeavour to justify and exceed this your Character here presented; for the performance whereof, you shall never want the prayers of him who is an Indebted Servant to the root and branches of your Honourable Extraction,  
THOMAS FULLER.   

Life out of Death.  ISAIAH 38.9. 
The writing of Hezekiah King of Juda, when he had been sick, and was recovered of his sickness.  
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 four Angles come together, so that the hypocrite hath in effect the advantage of four streets, (two going one way, and two another) to be seen of men, and hard is his hap, 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 witness of what is transacted betwixt them, no attendance standing by shall pry into his behaviour, if any posture or passage less 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. Luke's 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 virtues, and the Publicans faults: I say, had he uttered these words of Hezekiah, he might justly have been conceived therein, to savour rankly of the leaven of the Pharisees spiritual pride and hypocrisy: 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.  And Hezekiah wept sore. 
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 though he would have rewarded him that brought him the first news 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 tears become those cheeks, those sobs and sighs, 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 been loving play-mates for many years together, and loath to departed, 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 all know what a great curse barrenness was amongst the Children of Israel, though under the Gospel the malediction is so fare 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 loins, the greatest outward happiness (and which might be improved to spiritual comfort) that humanity in that age was capable of, besides dying without an Heir, a door was open to ambitious competitors to pretend to the Crown. So that the Land might be rend a sunder by civil wars betwixt several claims and titles about succession.  
Now that Hezekiah hitherto was without a Child plainly appeareth by the age of Manasseth his eldest Son, 2 Chron. 33.1. Manasseth was twelve years old when he began to reign. Seeing therefore God after this time added 15. years to Hezekiahs' life, by computation it plainly appeareth, that Manasseth was born three years after Hezekiahs' recovery, and so he childless at this present time.  
Well the Prophet Isaiah is sent with a welcome 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, only 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 Calendar of eternity. The writing of Hezekiah King of Judah, when he had been sick, and was recovered of his sickness.  
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 mind 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 proceed? 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 proceed. If any Prince or State make a perfective alteration to the best, by pitying 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 thyself by expecting life through any natural means: such is the malignity of thy present malady, it is pestiferous and deadly in itself (and indeed some take it to be the plague sore) place therefore no confidence in physic or attendance, thereby to recover thy health, which is possible no other way then immediate miracle from Heaven.  
Others distinguish betwixt God's 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 threatening sentence done in Terrorem, always 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 always expressed, but sometimes concealed in God's bosom, like that threatening Jonah 3.4. Yet forty days, and Niniveh shall be overthrown. Always provided, if in that space they compound not with God by unfeigned 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 greatness can privilege any from sickness, and by consequence, from death. Hezekiah had a double Title to make him sickness-free, death-proof. First, he was one of signal 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 sickness was no whit afraid of the greatness of his Porter, of the grimness of his Guard, at the gallantry of his Pensioners, 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 Royal. It is appointed of all men once to die.  
Seeing then it were madness 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 sickness, providing to entertain what is impossible to avoid. These lessons must be learned now, and practised hereafter. Sickness is a time to suffer, not to do in; Patients are like Bees in winter, no flying abroad to find 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 Oil 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 God's 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 piece of spiritual manners, Mat. 26.39. Nevertheless, 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 critics in unlawful pleasure than we have been before; but for one of these four 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 man's calling is in Church or Commonwealth, the more may he justify 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 virtue, and rescue the poor from the paws of the oppressor. Once again may the Minister say, let me go up into the Pulpit, that I may propagate thy truth, and suppress 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 God's 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 stream dammed up as it were in the Fountain; but as they have brewed and prepared, so they may broach and set forth their endowments and acquired accomplishments, to the glory of God, and good of his Saints and Servants.  
Here it will not be amiss, to inquire into the meaning of David's words, when desiring longer life, shall the dust praise thee O Lord? whereof under correction, I humbly conceive this, the natural sense whilst a man is alive, not only his soul but his dust praiseth God, I mean his body made thereof, concurreth in divine service, and hath together with his soul a competent share in God's worship. His eyes lifted up, his hands held up his knees bowed, his tongue moved, his moiety of dust hath its counterpart in the praising of God; but in a dead man, his soul indeed praiseth God in Heaven, but his dust (till glorified and united after the Resurrection) hath no portion at all in praising God. David therefore allegeth this as an Argument to be continued in the Land of the living, shall the dust praise thee O Lord, that God's service might still be preserved so in him, that his body might not be altogether useless, as in dead folk, but have a portion of praising of God, conjoined with his soul (as the opposite part of the Choir) 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 chief that their souls may be ballasted with saving knowledge, not to be carried away with every wind of Doctrine, whilst they are catechised in the fundamentals 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 thyself, that death hath seized thee, let not the foresaid Reasons breed in thee an unwillingness to departed, seeing they may be unreasoned again, I mean so far satisfied, as to make thee submit willingly to be disposed of by God's pleasure.  
First, thou wouldst willingly live to get more grace, but let this comfort thee, that little grace thou hast, if true and sincere, shall through God's goodness be accepted to thy salvation, whereof if thou hast no assurance (as many Servants of God have not) yet a casting of thyself on Christ will without that assurance, though not so comfortably, yet as certainly carry thy soul to Heaven.  
Secondly, thou wouldst 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. than the Beasts out of the bottomless pit made war against them, overcame and killed them. Whilst 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 whilst thou hast any thing to do, thou shalt not die, and if death seizeth on thee, it is an evident sign 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 swooned away, which his Secretary seeing, who wrote for him (as Baruch for Jeremiah) cried 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 mind together, held out to the finishing of the same, and so expired. Assure thyself, thou shalt in like manner be immortal so long as there remaineth any part of thy Testimony unperformed by thee.  
Thirdly, thou wouldst 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 God's honour, and the good of the Church. What if thou be like those Patriarches, 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 happiness; 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 Son to behold them, yea let us be so far from grudging our posterity their enjoying of that which is denied to us, that let us rather enjoin them to rejoice a double share at the performance thereof one in their own capacity, the other as Heirs of their Father's hopes and expectations now brought to pass.  
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 canst clear 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 easy to practise them as to preach them; How facile is it for us here by God's goodness in perfect health, magisterially to dictate to others what they should do; but God knoweth how hard we should find it to practise these precepts if in sickness ourselves. 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 mouths. so we Ministers ought to try upon our own selves, those Doctrines which we impose on others, which should make us more to sympathize with the weakness of our people, if our consciences accuse us that we find them too hot for our own mouths, which notwithstanding we will thrust down the throats of others. In all humility therefore, and self 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 intolerable torture is not inflicted upon us.  
Secondly, consider that thy disease is far gentler and painless than what thou hast deserved, what is thy disease, a Consumption? Indeed a certain messenger of death; but know that of all the Bailiffs, sent to arrest us for the debt of nature, none useth his prisoners with more civility and courtesy than 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 Toothache? indeed a grievous one of all that are not mortal; 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 endured for thee. Is thy taste taken away from thee, so that thy  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 vinegar and gall which Christ tasted of for thy sake, Mat. 26.34. yet made no mouths or wry faces thereat. Dost thou swim in a bath of thy own sweat, in the sharpness of thy fits, so that thou art odious unto thyself; 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 sickness, 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 Mariners, Jonah 1.15,16. and the Sea ceased from her raging, than the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. 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 vows in the midst of the tempest, the matter had not been great, such Religion might be accounted but a fit of the wind, and the effect of foul weather; but now when the tempest was overpast, tranquillity on the Sea, serenity in the air, then to make vows 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 sickness is allayed in thy body, now make vows, 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 Critics 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, life's liquor, is contained, remember thyself to be but a pitcher of frail and feeble constitution.  
Yet is there difference, even amongst Pitchers, whereof some last longer than others. First, that Pitcher that is made of stiff 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 stress, 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 brass, 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 Parent's 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 sickness 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 ears, who hear 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 nearest friends, had this Shepherd been smitten, how soon had the sheep of his relations, and many of us who taste of his bounty, been 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, means according to God's Command, did concur with miracle, the receipt of a Fig was prescribed by God, which by his blessing performed the cure; so here God hath crowned the endeavours of a most loving and careful consort, and the directions of a most able and knowing Physician, 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 been sick, and is recovered of his sickness.  
Amen.  
FINIS.