since set as Centinels and Watchmen they would not awaken others SECT 3. Magistrates and great ones must be humbled NOw as the Ministers must both be humbled themselues and be the meanes to humble others so the Magistrates also whether superior or inferior must moue in the next place according to their motion Moses falls flat on his face groueling before the Lord for the sinnes and rebellions of the people as well as Aaron u Num. 16.45 not only Ezra the Scribe but Zerubbabel Iohecaniah and the rest of the Princes and Fathers of the Families were humbled before the Lord * Ezra 9.1 because the people of Israel the Priests and the Leuites had not separated themselues from the people of the lands Ezra 10.2 3. doing according to the abominations of the Canaanites Hittites Perizzites Iebusites c. so as we haue heard when Israel was smit before the men of Ai Ioshuah rent his cloathes and the Elders of Israel Iosh 7.6 So in that exigent Iehosophat was put vnto by the Ammonites and Moabites he himselfe first proclaimes a fast throughout all Iudah and personally x See my Irelands Iubilee in Dauids practice these exemplified primarily purposely sets himselfe to seeke the Lord So at the dedication of the Temple Salomon himselfe humbles himselfe more then all the people in the presence of all the Congregations of Israel spreading forth his hands and praying before the Altar of the Lord y 1 King 8.23 So Esther a great Princesse is as forward as her handmaids to humble her selfe in fasting and prayer for the preuention of the common intended destruction Esth 4.16 But aboue all the King of Niniuy is a most excellent president in this practice to all Princes and his Nobles to all Magistrates for he and they not onely decreed and proclaimed a fast for the people yea for man and beasts but themselues as breaking the ice to the rest by their good example layd by their Robes couered themselues with sackcloth and sate in ashes Ionas 3.6 7. other great Peeres haue done the like z As Theodosius before his battell with Eugenius apud OrosiuÌ„ l. 7. c. 35. Ruffin lib. 2. c 23. Charles King of France warring against the Saracens Casp Hedion lib 6. cap 15 Arcadius apud Diacorum lib. 15 Clodoucus a French King in his warre with Alaricus the Goth apud Turonensem Hist lib. 2. cap. 37. Lewis of France against the Suâ—uians apud Auentinum lib. 3. and Oâ—ias the high Priest apud Iosephum lib. 14 cap. 1.2.3 Antiq. cum aliis And indeed that I might by Gods blessing be as a spurre or goade to all Princes Potentates Rulers Magistrates Gouernors in warre Elders in peace to doe the like vpon the like occasion to imitate the noble and princely patternes of these great Princes and Peeres Ezekiah Ioshuah Iehosophat Dauid Schecaniah Salomon the King of Niniuy and others as they are desirous to imitate their fame-worthy heroicke acts in other particulars as also that all Empresses Queenes Duchesses Ladies c. would not thinke themselues too good to lay off their gorgeous attire their costly raiment to remit their reuels and restraine their Court delights after the example of Queene Esther the goodliest godliest greatest Lady one of them that the world euer had and in any common or particular great crosse and calamity to turne musicke and maskes into mourning singing into sighing delights into dolours feastings into fasts c. Me thinks there be reasons and inducements besides these presidents and exemplary patternes which man is naturally apt to imitate in the worst things to perswade and inforce this best of duties As first because by this meanes they may bring a great deale of glory to God which being the end of euery Christians creation preseruation vocation redemption yea euen of saluation it selfe reserued in the heauens this glorifying of God ought to be the end and aime and scope of the actions and affections of the meanest and the greatest the very marke that all should shoot at and desire to hit much more the greatest who placed in a higher orbe aboue the rest and adorned with moe priuiledges the more that they for a time when Gods hand is vpon them stoope low before the Lord remit their height and their greatnesse abate and bring downe their high spirits vnplume and disroabe themselues of their gorgeous attire abstaine from their sumptuous and superfluous dishes and euery way by their lookes words gestures attires meats outwardly as in their hearts and spirits inwardly cast downe themselues before the God of all spirits and fall low before the throne of the Lord of Lords and King of Kings acknowledging with humbled Nabuchadnezzar z Dan. 3.28 and that Darius a Dan 6.25 26. his rule and soueraignty ouer all flesh and so consequently ouer them throwing downe their rods their Scepters yea with the Angels and Elders b Reu. 7.11 chap. â— 8 in the Reuelation euen their very Crownes before the Throne of the Lamb giuing all honour glory power praise soueraignty and dominion from themselues to him that sits on the Throne c. Oh this brings wondrous honour and glory vnto God euen as when petty tributary Kings as once amongst the Romanes c Reguli or Deputies as our Viceroy in Ireland or Presidents of Yorke or Wales and sometimes here in England d See Lanquets or Coupers Chronicle exceedingly honour the great King that rules ouer them and their Prouinces when they at set and certaine times come to acknowledge their homage Fealty subordination and subiection vnto him and indeed as the greater the person is that sinnes the more God is dishonoured so the greater the person is that is humbled the more is the Lord honoured euen as in the Irish warres if a great Earle a head Rebell had come in and submitted himselfe to an offended Princesse it had beene more honour to a Maiden Queene then if this had beene done by an ordinary Kearne so the humiliation of a great Peere brings more glory to God then of an inferiour person Besides as a further fuell to this motiue let this be as a Nouerint vniuersi knowne vnto all to high low mighty men and meane men that who euer haue taken away glory from God by sinning as indeed all flesh haue by deprauing themselues in originall and actuall sinnes depriued God of that glory hee requires of men and Angels euen the very same indiuiduall men or women in their owne persons by their owne Penitence without any substitute for them euen here in this life in vnfained humiliation confession and contrition must againe restore glory vnto God * Ioshua 7.19 or else they shall neuer be glorified in heauen let Canonists dispute what they will about vsuries terrestriall I am sure without this spirituall restitution e Nisi restituatur ablaetum non demittitur peccatum Canonistae ex patribus there is no saluation f
THE Haughty Heart HVMBLED OR THE PENITENTS PRACTICE IN THE REGALL PATTERNE OF KING EZEKIAH Directory and consolatory to all the mourners in Sion to sow in Teares and to reape in Ioy. By S. I. Preacher of Gods Word Tolle lege experto crede LONDON Printed for Richard More and are to be sold at his Shop in Saint Dunstanes Church-yard in Fleetstreet 1628. THE HAVGHTIE heart humbled OR The Penitents Practice The first Sermon 1 The Context But Hezekiah rendred not againe according to the benefit done vnto him for his heart was lifted vp therefore there was wrath vpon him and vpon the Inhabitants of Iudah and Ierusalem The Text. 2 Chron. 32.26 Notwithstanding Ezekias humbled himselfe for the pride of his heart both hee and the inhabitants of Ierusalem so that the wrath of the Lord came not vpon them in the dayes of Ezekias CHAP. I. THis very Text at the first blush speakes it owne Title to any iudicious and ocular vnderstanding The Text diuided it may rightly bee stiled and called Ezekias humiliation in which for method sake which is the mother of memory we may briefely and succinctly obserue and prosecute these remarkeable circumstances First the subiects of this humiliation that is Ezekias primarie as in sinne so in sorrow secondarie the Inhabitants of Ierusalem Secondly the cause occasion or exterior motiue of this humiliation and that is the pride of his hart for the interior cause or inward impulsiue or maine Agent was the Spirit of God Thirdly the sequell or effect of this humiliation the remouall of due and deserued wrath wrath came neither vpon the King nor vpon his subiects in the dayes of Ezekias These are the prime parts and the very materialls of the Text which as a fountaine into her streames or a maine streame into her seuerall sluces admits many other lesser circumstantiall subdiuisions if we narrowly take what euer the words will afford and first for the subiect here humbled which was Ezekias This first word of the Text notwithstanding as a Relatiue to somthing foregoing pluckes vs by the sleeue a Cynthius aurem vellens and wills vs to looke backeward or rather forward to something preceding by vertue and authority whereof b It is one of the rules of Illiricus lib. 2. in Clav. Scripturae and of Kickerman in his Rhetorica Ecclesiastica to compare text with Context wee may well as hauing reference to Ezekias the subiect in hand consider the substance of the whole Chapter without stretching the Text we may reflect as euery one of them of excellent vse first vpon Ezekias vertues and Graces secondly on his sinnes and infirmities thirdly on the Lords castigations and corrections fourthly vpon his rising by repentance and humiliation fiftly vpon the renouation and manifestation of the Lords loue and fauour to him demonstrated both priuatiuely in withholding from him that wrath which his sinnes haue deserued as also positiuely in inriching him both with these outward blessings of gold siluer iewels as also inward Graces for the pious and prosperous gouerning of his kingdome which his soule desired First Ezekias Graces and perfections are described and largely exemplified partly in this Chapter but more fully and significantly in the three former Chapters going before which are all taken vp in delineating expressing the worthy acts of this worthy King 1. so zealous for the glory of God for the restauration of his decayed for the purging of his polluted worship a 2 Chron. 29. v. 16 17 18. 2. so carefull to walke with his God to doe that which was right in his sight b vers 2. to approue his very heart as his father Dauid 3. to praise and to worship the Lord both in his own person by his example Iniunction throughout his whole kingdome 4. to Institute c ver 3 4 5 6. et ver 25 26. and incourage and increase righteous and zealous Leuites for the seruice of the house of the Lord to prepare and prouide by his extraordinay costs care excessiue charge and indefatigable paines d v. 31 32 33 34 et Ch. 30 v. 2 for all things thereunto belonging 5 by his Proclamations e v. 6 7 8. Posts and Edicts to excite and prepare his whole Land for the righteous and religious celebration and solemnization of the long pretermitted Passeouer 6. to extirpate and root out f ver 14. Idolatry 7. firmely and resolutely to seeke the Lord g Chap. 31. ver 20 21. and his Glory his face and fauour 8. to plant or replant his depopulated Church 9. to supplant all Idolatries and superstitions to doe euery thing strictly and exactly according to all that the Lord commanded for the matter and manner of right and religious gouerning of the Church and the Common-wealth committed to his charge that it may well be said of him as was said of Iosias who with his Father Dauid being only excepted like vnto him there was no King that turned to the Lord with his whole heart his whole soule and whole might according to all the law of Moses neither after him arose there any h 2 King 23 25. And yet the faire sunne of these vertues wanted not his clouding his eclipsing in his infirmities this beauteous Cedar had his blasting the fading of his leaues his failing in some duties his falling in some sinnes exposed him to nakednesse euen to the deserued blasts and stormes and blowings downe by the whirlewinde of Gods wrath on him and his people vnlesse his humiliation as raine that allayes the winde had preuented what was ready to bee executed For to come to that which we propounded in the second place Ezekias Infirmities the holy Ghost taxeth him of the omission of one maine duty and that is gratitude and thankfulnesse for a mercy receiued hee is branded and marked for an vngratefull person hee is culpable in this sinne of Ingratitude a sin odious and hatefull to God and all good men * Contra ingratos lege apud Patres Bernardum Serm. 1. in Cantica Epiph. Augustin in Psal 108. Cassiod lib. 2. 4. epist Lactant. lib 2 c. 1. Instit lib. â— cap. 3. yea abhorred of the very heathen * Apud Ethnicos Senecam lib. 1. de benef Tullium lib. 2. Offic. ad Atticum 8 et in passim in Orationibus by the instinct of nature yea euen of birds and beasts apes and Lyons that in their kinde as appeares by Histories * Of which see my Irelands Iubilee and experience haue beene found thankfull to their Benefactors yet euen this sin besides his other failings is chalked on Ezekias score for the holy Text saith that Ezekiah being sicke to death he prayed to the Lord and he spake vnto him and gaue him a signe of which we may largely read 2 King 20.10 11. but Ezekiah rendred not againe according to the benefit done vnto him an vsuall culpable cariage in most men
or a Mevius because he is not so obseruant in euery quantity of euery syllable in an Hexamiter Saphicke or Iambique verse yea or to conclude it with a homely simily as though a well metald nimble footed horse should bee accounted a stumbler when he stumbles but very seldome perhaps but once or twice in a dayes riding though hee seldome fall downe right or if he do by accident vpon some stone or slip-shod yet neuerthelesse speedily recouers himselfe againe without any great dammage to his master and lookes better to his feet euer after Sure hee were as the horse without vnderstanding that would make those conclusions Saint Iames makes the application In many things we sinne all t Iames 3.2 and saith holy Iob u Iob 4.18 The Lord hath found folly in Angels how much more in the sons of men yea Adam sinned in the state of integrity * Gen. 3. how much more wee in the state of corruption Oh Lord if thou shouldest be seuere to marke what is done amisse oh who may abide it who can answer thee one for a thousand x Iob 9.2 3. not I but abhorre my selfe in sackcloth and ashes y Iob 42.6 2 King 20. Dauid a man after thine owne heart had his frailties yea Ezekiah an excellent instrument of thy glory after thou hadst humbled him on the bed of sicknesse raised him when there was but a step betwixt him and death did too soone forget thee and thy mercies that so mercifully so mindfully remembred him yea and after that wrath came vpon him and Iudah and Ierusalem for his pride and was remoued vpon his humiliation as though his sore had beene but skinned ouer superficially healed and ranckling at the bottome it breakes out againe in the very same place and leaues a second a greater scarre then the former for in the same pride of heart 2 Chron. 32. as the originall of another prouocation he shewes his treasury to the Ambassadour of the King of Babel as an vnaduised Traueller shewes his purse or vaunts his gold to a greedy thiefe Oh Lord what is man saith Dauid that thou art mindfull of him z Psal 8.4 Nay Lord what is man if thou beest not mindfull of him what is man when he is vnmindfull of thee forgetfull of thy mercies not fearing thy iudgements Oh what is the little Chicken or Goseling that regardlesse of the clocke or the wings of the dam wanders alone till the Puttocke or the Hen-arrow swaps and deuoures it What is the Lambe or silly Sheepe that straggling from the rest of the flocke or from the eye and rod of the Shepheard eats Rot-grasse falls into the ditch as leaping into forbidden pastures or is seized vpon by the fangs of the Dog or the wiles of the wilde Dog-Fox Oh who is he but may say with thy seruant Dauid in some particulars Lord I haue done very foolishly now I beseech thee forgiue the sinne of thy seruant a 2 Sam. 24.10 Oh I am in a great strait but let mee fall into thy hands not into the hands of men not into the mouthes of men for mans mercies are cruelties Secondly from hence also let the Nouations * De istis Nouatianis cum eorū haresibus vide fusius apud Funcciū fol. 103 Euseb lib. 6. cap. 43. Epiphanium Philastrium Magd. Cent 3. p. 99 586. in Tom. 2. Concil pag. 227. Catharists Anabaptists and all perfectists that dreame of any absolute perfection here in this life in any Church or in any member of the Church militant stay their precipitate haste and wait Gods leasure seeke it not per saltum by such high and hasty leapes but come to it gradatim as Graduates to their Academicall graces by degrees they may haue golden dreames of perfection in earth but neuer attaine it till they be triumphant in heauen SECT 2. Cordials of consolations to be applyed to the sorrowfull sinner THirdly from hence also let me whet the exhortation of the Apostle that if any man sinne of frailty let him be restored with the spirit of meeknesse b Gal. 6.1 as wee would be willing to improue our best skill to the setting and ioynting of a bone that is broke to asswage the paines of the Gout Stone Stranguary Tooth-ache of any friend neighbour brother by any oyles vnctions lenitiues or any good meanes we could vse so much more in charity and Christianity let vs labour the reioyning and reioynting against of a member of Christ that by sinne is broken for a time from the visible Church the body of Christ Similies Oh if we would pluck a horse or an oxe out of a ditch * Cadit Asinus est qui subleuat cadit anima non est qui subleuat c. or to help vp an ouerloaden pack horse from the ouer-whelming pressure of his loade vnder which he lies and grones how much more mercy should wee shew to the soule of our brother grieuing and groning vnder the insupportable burthen of sinne which lies so sadding vpon the conscience as the Liuer vpon the Heart in the disease called the Nightmare * Ephialtes that the poore patient can neither stirre hand nor foot but lye and cry and dye in the distresse of despaire vnlesse helpe be afforded Oh that we were ready chiefly those that haue the tongue of the learned Esay 50.4 to speake a word to the weary in due season that with that good Samaritan wee would poure in the oyle and wine of spirituall consolations Luke 10.30 31 32 33. into those that are sinne-wounded falling into the hands of these Thieues and Pyrates of the soule the Flesh the World the Deuill Oh that we were as willing to improue our best Talents to administer heauenly comforts out of the Treasury and Fountaine of all comforts the Booke of God as Seneca Plutarch Boetius our late Lipsius and others In libris de Consolatione haue beene ready to prescribe Morall and Philosophicall comforts in all humane crosses Oh this mourning with those that mourne c Rom. 12.15 1 Thess 5.14 this sympathizing with one anothers miseries as the members d 1 Cor. 12.26 1 Cor. 13.1 2 3 of one body the head that feels the grieuance of the foot the heart that feeles the dolours of the hand this bearing one anothers burthen as it is commanded by the Apostle so it is an excellent point and part of Christianity it is a notable expression and intimation of loue which is the bond of perfection the very vigour and life and soule of a Christian the exercise and improuing to the best of euery grace without which a Christian is but key-cold or at best but luke-warme and his gifts and talents of learning knowledge wisedome zeale vnused nor imployed to the edification and instruction of the ignorant the consolation especially of the weake and weary Christian the erection and lifting vp of the deiected and drooping soule
his sonne all his lands his liuings his inheritance so doth hee not intend towards the other therefore hee is more iealous more zealous and carefull of the good of the one then of the other Thus the Lord when his owne sonnes and the sonnes of Beliall the righteous and the reprobate commit perhaps materially one and the selfe same sinne as Dauid and Herod iumped in the same sinnes of Lust and Murther Dauid and Augustus Caesar p Luke 2.1 iumped in the same sinne of numbring their subiects c. He corrects his owne whom hee loues and chastiseth euery sonne whom he receiues hee brayes them as pepper or spice in a morter for it makes them fitter for vse hee softens their hearts as waxe and purgeth out their drosse and tinne q Esay 4.7 by the spirit of burning by the fire of affliction hee fitâ— them by this meanes in purging and purifying their corruptions for that inheritance hee hath predestinated them vnto r Rom. 8.30 Esphes 1.4 and reserued for them in the heauens Å¿ 1 Ioh. 3.2 3. whereas for the subiects of Sathans kingdome t v. 8. et 2 Tim. 2.26 he passeth by them for a time seemes to conniue at their sinnes paues their way to hell with oyle and butter suffers them to play with the waspe and hornets nest till they bee stung to death to dally with the flame till they be scorcht lets them runne their races with full carcere till they come to the end of their iourney u Psal 9.17 Prou. 9.18 Esay 5.13 14â— et Esay 30.33 permits them to freeze in their dregs and settle on their lees without remouing they haue perhaps all things that their hearts desire riches wealth ease c. Yet as Israel had a King with a curse * 1 Sam. 8.11 12. and as they had quailes in wrath x Num. 11.31 22 23 c. all these they haue as nets and snares to them God bestowes little Physicke on them he sees they are incurable like Babel hee plowes them not vp with the plough of affliction he sees they are reprobate ground he sees they are flints cobble stones knotty timber such as will fit no place in the spirituall building therefore he neuer troubles himselfe with them neuer vseth the axe or hammer of affliction to them as to the liuing stones in Sion z 1 Pet. 2.5 In a word hee purposeth no good vnto them hath no heauen for them therefore suffers them to friske and runne for a time in all excesse of Riot a 1 Pet. 4.4 towards their Center as merrily as the fooles goes to the stockes and as senslessely as the Oxe goes to the slaughter SECT 4. If God be strict and seuere with his owne how daingerous is the estate and condition of the wicked YEt neuerthelesse I would not haue wicked and godlesse men to triumph before the victory to say with Agag surely the bitternesse of death is past b 1 Sam. 15.32 when it is but appraoching I would not haue those that put on their armour to boast as when they put it off c 1 King 20.11 to thinke that the end of sinne shall be as sweet as the beginning d Prou. 9.17 et Prou. 23.33 that the egresse out of the deuils service will be as easie as the ingresse that the haruest will be as pleasant as their seed time no no there will bee a time of audit of reckoning for sinners as was for that wicked steward and that vnprofitable seruant e Matth. 25.25 26. a time of comming of the bride-groome f ver 6. when as Ioab said to Abner g 2 Sam. 2.26 of the yong mens play the end of sinne will be bitternesse at the last the taile of sinne like the taile of a Dragon will sting and from these former premises let euery man that hath the least dramme of either wisedome or grace extract this conclusion and treasure it vp in his soule as an excellent Antidote and preseruatiue against sinne and as the Apostles Peter h 2 Pet. 2.4 5 6. and Iude i Iude v. 6 7. reasoned If the Lord spared not the Angells that fell nor the old world nor Sodom Gommorrah but burned her Citties with fire how much lesse which was their scope would hee spare the licentious men of their time So let euery man argue with his owne soule if the Lord haue not in the seueritie of his Iustice against sinne spared the righteous Oh where shall the reprobate appeare If he haue purged his gold what shal become of the drosse if hee haue winnowed the corne shall not the chaffe bee burned with vnquenchable fire If Ierusalem be searched k Si in Ierusalem scrutinium quid fâ—ciet Babylon with lanterne and candle light what shall become of Sodom of Aegypt of Babylon of Edom of Damascus c. If the Doues tremble l Cum tremunt Columbae quid facient corui what shall become of Crowes of Kites of Kestrels If the sheepe bee shorne what shall become of the vncleane Goates If the trees of righteousnesse be lopped and pruned for what vse are Thornes Bryers Tares but for the fire If the vessels of honour be thus scoured and rubbed what shall become of the vessells of wrath If iudgment begin at the house of God if the righteous shall hardly be saued Oh where shall the vnrighteous reprobate m 1 Pet. 4.18 appeare If the Lord whip his owne sons though with cords of loue Oh what will hee doe to Sathans slaues Athiests belly gods libertines drunkards swearers couetous persons that neglect the day of Grace and blaspheme God daily n The doomâ— of such is 1 Cor. 6.9 Gal. 5.19 Colos 3.5 Rev. 21.8 Oh if the Lord here haue visited as you see he hath with Temporary rods the sinnes of an Ezekiah a Dauid a Iosias a Ionas a Moses a Sampson a Salomon a Zacharias with many moe of his deare seruants Oh how can the vnrighteous the prophane the in religious who scorne and contemne the Lord daily and blaspheme all his ordnances appointed for their life escape endlesse wrath euerlasting death without repentance though here for a time they be reprieued the Lord giuing vnto them as he did to Iezabel g space to repent o Reuel 2.19 which they neglecting treasure vp to themselues wrath against the day of wrath and the iust declaration of the vengeance of God p Rom. 2 5 6. The third Sermon CHAP. VIII SECT 1. How the subiects smart for the sinnes of Princes Children for the sinnes of Parents NOt to giue Cramba biscocta Coalworts twise sod in repeating former points The next thing that in order offers it selfe to our prosecution is the extension of this castigation this wrath that came vpon Ezekiah for the pride of his heart came also vpon Iudah and Ierusalem or the inhabitants of Iudah by a Metonomy the continent being put
vide Maldonatum in Lucam cap. 19. Secondly by this meanes of humiliation all great personages shew their gratitude thankfulnesse vnto God in thus honouring him who hath honoured them yea they take the wisest and the safest course to continue and perpetuate their honours to themselues and their houses and posterity for as pride hath beene the ruine and demolition of many great families g Vide exempla supra allegata so humiliation hath beene their proppe and vpholder in withholding and diuerting from them such Iudgements as their sinnes or the sinnes of their predecessors haue deserued Thirdly as they by their humiliation bring glory vnto God and good to themselues so they bring much good to others much benefit accrewes to the soule of an inferiour by the humiliation of a superiour and that both by their example for imitation h Regis ad exemplum totus componitur orbis as also in Gods acceptation First for imitation the example of great ones as it is forceable in vtramque partem both towards the better towards the worse as their ill example confirmes the inferiours in sinne so their good example conformes them to good their example saith to the common people chiefly to their dependants their families obseruers as Abimelec i Iudg. 9.48 and Gideon in another case to their souldiers as yee see me doe so doe you or as S. Paul once to those he writes vnto Be ye followers of mee nay they will follow If Ioshua serue the Lord hee can giue that same testimony of his house l Ioshua 24.15 if the Centurion be a religious man one that feareth God his seruants and souldiers will bee obsequious and obedient both to God and him m Ma◠8.8.9 if Esther fast pray her handmaides will be found ioyning with her n Ester 4.16 yea if the King of Niniuie humble himselfe then his nobles will be humbled too if his Nobles then the common people if the common people then the very beasts o Ionas 3.7 yea if as it is in my Text that Ezekiah the King bee humbled then not onely his Peeres and the Elders of his people who conioyned in such a case with Dauid but euen the inhabitants the vulgar sort the commons of Iudah and Ierusalem are humbled likewise Oh the Adamantine force of example the blessed president of great persons is as the first mouer in the heauens or as the first wheele in a clock after whose motion all the rest moue it is as the Captaine that precedes his following souldiers and giues the first onset as the bell-weather that goes before the flocke as the henne that clocks the chickens after her Secondly great good it brings in Gods acceptation for as the Lord visits the sinnes of great ones sometime euen vpon their seed as Sauls sonnes were hanged vp for the sinne of Saul and Ieroboams Idolatry as also Gideons moulten image were the ruines of their house p Propter parentum scelera grassantur poena publicae in totas familias in multis instant Simon Pauli Domin 2 post Trinit Strig in 2 Sam. 9. 1 Reg 20. 2 Reg 1◠in vno peccato periurij Jnslat Pencerus in Lect. Cron. die 6 Feb. an 1574. cum Aeliano lib. 14. Diodoro Siculo l. 6. antiq in posteritate Saulis Iasonis Zedechiae Senacharebi Philippi Macedonis aliorum somtimes vpon the whole land or nation as wrath came vpon Iudah c. both in the dayes of Dauid and in the daies of Ezekiah for the sins of their Kings so Ezekiah is no sooner humbled but wrath is remoued Dauid and the Elders of Israel no sooner fall downe before the Lord in sackcloth and ashes but the destroying Angel set a worke by God at the command of the Lord of Angels puts vp his sword the deuouring plague sweepes not a man away moe as indeed when we make an end of sinning God makes an end of smiting when the child is whipt cryes and asketh pardon and promiseth amendment the rod is throwne away or broken or burnt the child is taken vp in the fathers armes set on his knee and kist and the teares wiped away from his eyes Fourthly great ones vsually liue in great sinnes either as they haue greater temptations Sathan shooting euer at the fairest markes or moe allurements and prouocations for the pleasing of corrupted nature and delighting the flesh moe obiects of vanity greater meanes to effect their ends how euer sinister moe Sycophants and Parasites to charme and lull them a sleepe in security q That flattery hath euer been the bane of Kings read Camerar in oper Succisivis c. 90. p. 448. Patritium de regno l. 7. tit 8. pag. 458. l. 5. tit 5. p. 229. Instant in Caligula Galba Alexandro Tiberio Dionysio few by redargution or admonition that will or dare offer to shake them to awake them so they had need since their sinnes are also scored chalked vp as the rest of a greater measure of humiliation for sinne their salue had need answer their sore else they are like at last to smart Reu. 6.16 Lastly the example of Dauid is remarkable when the Lord in a mercifull Iustice or Iust mercie sends to Dauid after hee had numbred the people this option or choyce that he should chuse him whether he would fly before his enemies in warre or endure the famine for 3. three yeares or the plague and pestilence for 3. dayes he makes choyce of the last why so not onely for the maine cause as hee reueales because the mercies of God are great but as some note because as hee had beene an occasion of euill to the people by his sinne he would beare part of the burthen for in warre though his subiects had smarted it is likely he would haue escaped by flight or by strong holds in some castles or fortifications or in dearth and famine had there beene one pecke of corne in the land it is likely he should haue had part his part like the Lyons part in the Fable r Apud Aesopum in all probability shold haue been best but frō the plague there was no euasion the arrow of the Almightie might haue hit him as soon as the meanest in his Kingdome Besides in this choise he aimed also at the good of his people for had war come vpon them they would haue trusted in their sheild and target in their sword and bow and the strength of Israel had famine beene sent the poorer sort and Mechanickes perhaps had felt the chiefest smart the richer sort and monied men would either haue sent for corne into other Countryes as Iacob into Aegypt ſ Act. 7.12 or fled thither as Naomi into the Land of Moab t Ruth 1.6 they would haue changed their places as did Abraham u Gen. 12.10 and Isaac * Gen. 26.1 in the like cases but now in the plague and pestilence there is no euasion no
not Paradise k Gen. 3. not the wildernes l Matth. 4. To all these is Sathan oft alluded by Berchorius in Reductorio Morali and by Geminianus in summa exemplorum virtutū et vitiorum not the Chamber not the Temple no time free day nor night no truce with this Tempter no weapons vnweilded by him to be victorious in his warfare for he hath as a skilfull Archer arrowes for euery mark as a Nimrodian hunter Gins for euery beast as a deceiuing fowler lures whistles glasses and nets for euery Bird as a skilfull fisher baites for euery fish Temptations different for euery man accordingly suted to his Nature Nurture Inclination desires disposition calling education yea accommodated by this best obseruing Physiognomist that the world hath beside according to euery mans humor complexion constitution Ioyning his suggestions euer so as hee by fiue thousand yeares obseruance together with his still retained created knowledge coniectures our inclinations vexing Sauls Melancholly m 1 Sam. 16.14 and deiected sadnesse to force his desperation Inflaming Dauids Sanguine n 1 Sam. 16.12 to luxurious prouocations o 2 Sam. 11. and so of the rest Insomuch that considering Sathans nimblenesse in motion and our sensuality and sluggishnesse he a spirit and we flesh he euer watching as a waking Dragon we for the most part sleepy as were the Disciples p Luk. 22.46 euen in the greatest perils of his plottings and practises considering his aduantage he in the ayre as inuisible * How the spirits were dispersed in the fall some in the aire some in the earth whether they be any way corporeall or no how they worke on our bodies minds fantasies read Aug. l. 9. c 8. l. 10. c. 6. de civit et l. 5. c. 9. l. 8. c. 22. Amb. epist l. 10. epist 8. et 84. Chrys hom 53 in 12. Gen. Bartho de propriet l. 2. c. 20. Zanch. l. 4. c. 10 11. de malis Angelis to whom yet wee are visible in the workes wee doe and audible in what wee vtter or mutter and we on the earth the enemies Cannonry planted on the hill and wee exposed in the vaile below considering his wiles and our weaknesse his might and our imbecility his courage as long flesht with victories our cowardize all these paralleld and laid together wee shall not so much maruell when we see euen strong oakes fall strong pillars in the Church or Common wealth shaken with the violent blasts of his temptations but wee shall much more admire that any one stands be his graces neuer so eminent or is kept from euen scandalous falling we shall not so much bee offended at those which sinne through frailty but we shall blesse God that the violent streames and torrents of his temptations driue not euen all downe along before him SECT 4. Gods permission of the falls of the Elect. THirdly the Lord himselfe permits the fals and sinnes of the Saints he permits Sathan to tempt them as a master that lets loose his chained mastiffe vpon a beast to try the courage and valour of the beast hee leaues his children in the tryall sometimes to themselues as he did presumptuous Peter as a mother sometimes leaues a daring aduenturous child to goe without hold till it fall and breake the nose and cry and bleed that it should make more of the mother afterwards and take heed of being so foole hardy the next time or as the Nurse suffers the child to singe and burne the finger in the candles flame a little that it may euer after dread burning in this sense it is said that the Lord was angry with Israel and he stirred vp Dauid to number Israel 2 Sam. 24.1 not that God tempted Dauid or prouokes or stirres vp any to sinne for the Lord tempts no man saith S. Iames but euery man when he is inescate as the fish by the bait or intised is led away by his owne lusts q Iames 1.13 Hinc Augustinus allegans hunc locum in respons ad artic sibi falso impos art 10. art 13. Detestanda inquit est opinio quae Deū malae voluntatis aut actionis facit authorem As well may wee say that darknesse comes from the Sunne cold from the fire as euill from God it is false which Bellarmine obiects to Caluin and Melancton that they make God the author of sinne * Caluin and Luther are cleared by D. Feild De Ecclesia and by D. White in his Way to the true Church c. no the iust God is neither author nor fautor of any iniquity which his soule abhorres and hates what then how doth God stirre vp Dauid He leaues him to the temptations of Satan and the corruptions of his owne heart and therefore it is said 1 Chron. 21.1 that Sathan stirred vp Dauid to number Israel how can that be that God and Sathan concurre in one action of sinne Yes very well for in sinne Sathan Man and God all concurre 1. Sathan temptingly as in Dauids adultery Peters winnowing 2. Mans will yeelding consentingly though sometimes with reluctance and resistance Sathans feed of temptation being as the father mans yeelding heart as the mother by which this monstrous issue this deformed spurious brat of sinne is produced 3. God concurs two wayes 1. Permissiuely 2. Disposingly 1. Permissiuely not operatiuely for God that is liberrimum agens a free agent not obliged or tyed to giue grace to any further or longer then he will in the temptation as he did Adam and Eue and his Saints euer since permits their fals Why will he doe so were it nor better for him to keepe and vphold them euer in the fiery tryall then suffer them to be conquered No. Why so and thus comes in the second that as Oedipus dissolues the knot and resolues all because he knowes wisely how to dispose of sinne which he permits when it is perpetrated and committed to his owne glory and his childrens good To his owne glory how is that either to the glory of his mercy in pardoning sinne as he did the sinnes of Dauid Peter Sampson Salomon vpon their true and vnfained repentance and satisfaction of the scandalized Church or to the glory of his Iustice in punishing sinne first here in outward plagues vpon the body as hee did the Sodomites r Gen. 19.24 the Aegyptians ſ Exod. 7.8 9 10. chap. the Philistims t 1 Sam. 5.7 Herod secondly in inward plagues vpon the soule as he did on Cain Iudas Saul thirdly and in eternall hereafter And so God that doth none euill actually operatiuely workes yet in the euill wisely prouidently dispositiuely u Non agit molum nec male sed agit in mal CHAP. IV. SECT 1. God glorified in his mercy in the sinnes of his Saints ANd indeed as worthy our discussing mee thinkes the Lord in permitting the faults and falls of his seruants or their failings in good duties as here in Ezekiah hath
are but as candles set vnder a bushell as talents wrapt in a napkin or buried in the ground or as Gold rusty and imprisoned in the Misers purse yea but as tinckling Cymballs SECT 3. The vnwarrantable strictnesse and stearnnesse of some indiscreetly zealous censured VVHat then shall we say to those that thinke themselues something that hold their penny good siluer as they say that haue a name like the Church of Sardis to be aliue e Reu. 3.1 yet shew as much loue as there is fire in a dead coale How many be there that after their brethren be falne through frailty in any sinne though once whilst they stood more eminent in place and grace then themselues yet when their Sunne is something clouded and eclipst they stand aloofe off them as Iobs friends did from distressed Iob f Iob 2.12 13. they keepe a distance from them as the proud Pharisee g Luke 18.11 in the Temple from the penitent Publican they say as it is in the Prophet Come not neere me for I am holier then ye they wonder at them as at Arabian monsters they looke at gaze at them as an amazed Deere they view them wistly as a man looks through his fingers at something they looke at them with astonishment as men looke at the Sunne or the Moone when it is eclipsed or at a faire house when it is set on fire and how euer perhaps they are not so gracelesse as the Babylonians to triumph ouer captiued Israel h Psal 137.3 and to say as the Edomites and as Dauids enemies There there so would we haue it there goes the game as the profaner sort iubilize and reioyce yet they will ho wt and showt in detestation not onely of the sinne which is tolerable but of the person * Odi peccatum non personam vitium non vitum which is vnwarrantable and vncharitable As the lesser birds fly and cry after the hated Hawke and Owle they will not come in his company though he be both willing and desirous to giue all satisfaction possible to the scandalized Church both publicke and priuate they fly his house his abode his presence as if he had the plague sore nay as some haue tried the stearne inhumanity and almost Scythian and barbarous cruelty of some indiscreet austere zealists as though they were hewen our of Caucasus and had drunke the milke of Tygers they are as wonderously grieued and exasperated that any good man or great man of place giue them countenance good look or good word or houseroome as the Pharisees were grieued and vexed that our Sauiour Christ feasted with Matthew the Tole-gatherer i Mat. 9.11 and lodged with Zacheus k Luke 19 7. and eate and drunke with Publicanes and Sinners yea if he be such an one that hath beene imployed in the Ministery and hath any way transgressed * As the Darby Minister who wrote The vnburthening of a loaden soule though neuer so seriously repented they maruell how he dare be so bold and impudent as to be seens in a Pulpit though his zeale and desire to doe good and to bring glory to God after his peace made with God bee more feruent then euer it was as though Dauids practice were no president either for a penitent preacher or professor where hee desires the Lord to restore vnto him the ioy of his saluation and then would hee teach Gods wayes vnto the wicked and sinners should be conuerted vnto him l Psal 51.12 13. though it seemes they either know not or acknowledge not any such Text but especially for any comfort or consolation by word writing conuersing conference that a distressed soule gets now a dayes from most men chiefly from some that would bee counted most strict in some places it is as oyle got out of a stone or water out of a flint it is such as Iudas got of the Scribes and Pharisees m Mat. 27.3 4. vnlesse this bee all the cold comfort grauatis addere grauamina to adde burthen to burthen griefe to griefe affliction to affliction when one is downe as the Italian prouerbe and practize is * Prescribed by the Florentin◠Matchauill to set their foot vpon their neckes too many alas know where the shooe pincheth and wrings them in this kind that too iustly may complaine of their Swallow friends that fly from them in the winter of affliction and as Dauid said of his kinsfolkes and acquaintance stand a loofe off from them as he in the heathen cryes Oh friends no friends * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expostulate a little this case with those that I here iustly taxe in this culpable cariage towards some that are falne SECT 4. The restitution and restauration of the repenting sinner perswaded FIrst Is here any expression and demonstration of loue which who wants is destitute of euery sauing grace can there be a fire without heat a Sun without light a liuing soule without motion or loue without action motion or manifestation if it be at all this loue saith one it is actiue or else it is not n Amor si sit magna operatur Greg. Secondly is this according to the precept of the Apostle that commands the incestuous Corinthian to bee comforted after his deiection least hee bee swallowed vp too much of sorrow o 2 Cor. 2.6 7. Thirdly is it any thing consonant to the Apostles practice who himselfe comforted commended and encouraged the Corinthians by a Consolatory letter after their godly sorrowing with enumerated effects 2 Cor. 7 8 9 10 c. Fourthly is this consonant to the precept of Christ himselfe that we should bee mercifull as our heauenly Father is mercifull p Luke 6.36 threatning iudgement mercilesse to them that shew no mercy q Iam. 2. v. 13. Now are nor the chiefe and principall mercies spirituall is not a sinne-burthened-soule a greater obiect of mercie to bee relieued then the feeding of a hungry cloathing of a naked visiting of a diseased body * Multo misericordius operatur qui circa animas infirmorū quam erga corporum agrotantium qui panem esurientibus tribuit Augustin et Bern. serm 4. Fiftly did not our Sauiour Christ himselfe not onely inuite and excite r Mat. 11.28 but euery where receiue and graciously entertaine repenting sinners ſ Luke 15.1 euen publicans harlots t Mat. 8.11 Luke 7. when they came vnto him as appeares in many passages in the Gospell Now shall hee entertaine such vpon their humiliation and shall wee disdaine them shall hee accept them as the head and shall the Church his body reiect them shall he open his armes to imbrace thm and shall his members shut their hands and their hearts too against them and open their mouths to deiect them to disgrace them Strange to see the head moue one way and the body another Sixtly is it not Christs precept I will not say an Euangelicall counsell but
an expresse command to Peter and so consequently to euery Peter euery Pastor to forgiue his offending brother vpon confessing and acknowledging not onely vntill seuen times but vntill seuenty times seuen times u Mat. 18.21 22. and if euery member is bound to this much more the whole Church Seuenthly as Christ himselfe with his owne mouth exhorted and dismissed * Ioh. 8.10 11. the woman taken in the act of Adultery and comforted the weeping washing penitent woman x Luk. 7.48 so he sent Ananias with his owne commission to comfort euen whilome bloody persecuting Saul now three dayes mourning disconsolate y Acts 9.111 12 13 c. how much more ought those to bee comforted of the Church that haue mourned not onely three dayes with Paul but thirty times three as a Doue in the Desart or a Pellican in the wildernesse that haue eaten the bread of affliction longer then Daniel more then twenty one dayes z Dan. 10.3 and that euery night doe water their bed with weeping and their couch with teares a Psal 6.6 Eightly if God himselfe turne away euen deserued wrath from his children vpon their humiliation as here from Ezekiah and Iudah in my Text shall the Church continue her wrath against repentant sinners where God stints his will not the Church wade after where God breakes the yee Ninthly hath not the Church alwaies euen from the beginning as a mercifull mother opened her armes yea her brest and bowels to receiue her repenting returning sons as that mercifull Father in the Gospell b Luk. 15.20 did his humbled prodigall Was not the Incestuous Corinthian receiued in Pauls Time c 2 Cor. 2.6 7. The Emperour Theodosius after his Thessalonian massacre receiued in St. Ambrose his time * Leâ—c historiam apud Theodor. l. 6. c. 18 et Sozom lib. 7 c. 24. and other penitents admitted first as penitentiaries after as communicants in all the Primitiue times d Eccles hist passim ex Socrate Eusebio et Zozomeno and shall our Church now degenerate from a louing mother to an vniust step-mother God forbid Tenthly is not the heresie of Novatus and his strict stearne Nouatians pluckt vp by the roots long since by Augustine and Epiphanius * Cyprianus etiam concilium congregauit damnans Nouatianos vt constat l. 1. epist Cypr. 2 apud Euseb lib. 6 c. 43 et Magd. cent 3. p. 192. et pag. 205. that there is no sprigs remaining in our dayes haue we any so rough and rigorous as to deny euer admission to the CoÌ„munion or fellowship to those that haue publikelie scandalously sinned if there be any such leauened yet with this leauen I wish him as a zealous Emperor once wisht to one of these Nouations e Tu scalam erige et ad coelum solus asconde euen to make himselfe a ladder and to climbe vp to heauen alone for I know none that can follow him Eleuenthly besides is this stearnnesse strangenesse and heartednesse against remorsefull sinners for of such I still speake and for such as the mouth of the rest I still plead agreeable to the law of nature is it consonant to that epitome of all morall equitie which Alexander Senerus so much esteemed namely that which thou wouldest not haue another doe to thee doe not to another f Quod tibi fieri non vis alteri ne feoeris Doe as thou wouldest be done vnto saith the naturall Country-man by the instinct of nature Now wouldst thou lie languishing all alone on the sicke bed much lesse in the bryers and prickes and stings of a sinne-guilty conscience vnuisited vnvalued nay deiected reiected and more and more discouraged wouldst thou haue more weight laid vpon thy backe when thou art almost prest to death alreadie wouldst thou haue thy wound deeper pierced and more blood exhaust when thou hast almost bled to death already Make the case thine owne mutato nomine de te Fabula narratur Tantale wouldst thou haue God seuere against thee for euery sinne c g Si quoties peccant homines sua fulmina mittat Iupiter exiguo tempore inermis erit Obiect But it may be I shall bee answered that in this case I fight with mine owne shadow and contest where there is no enemy All these arguments and expostulations will be granted as Achillaean and vnanswerable in the behalfe of the repenting sinner but sub Iudice lis est here is the question how the Church should know that a scandalizing sinner which hath scandalized euen profession which the Ciuilians say is the greatest scandall is truely humbled as was here Ezekiah and is willing to giue satisfaction Answ First I say that the contrite and broken heart is especially knowne to the maker and breaker of the heart h Ier. 17.9 10. Man knowes my sin but God knowes my sorrow ille vere dolet qui sine teste dolet he weepes with a witnesse that weepes without a witnesse it would goe better with many an afflicted soule then it doth if men were but as well acquainted with their saluing sorrow as with the sore of their sinne Secondly that soule that is willing in euery place in euery company euer in the fellowship of the Saints to take that course which Ioshua prescribes to Achan i Iosh 7.19 to confesse his sinne and giue glory vnto God nay to confesse and forsake it that hee may haue mercy k Pro. 28.13 to desire the prayers of Gods Children in his behalfe yea to shame himselfe if it were in the publickest places where God might haue glory and the Church satisfaction if it were euen by taking the course of Salomon l Eccles 1.1 Dauid m Psal 51. and Augustine by writing and publishing publicke recantations c. this out-strippes all hypocrisie n Augustine in his bookes of Confessions and Recantations and is a note and demonstrance of humbled penitencie this is all that the Lord doth that man can require or the strictest Church exact for satisfaction or the humbled heart can doe to the vtmost for consolation which the Lord grant to euery burthened conscience for his mercy sake CHAP. VI. SECT 1. The same subiect that sinnes the same must be punished ANd so I come now to the second maine point at first propounded and by the Text naturally afforded and that is Ezekiah's castigation In which we are to consider first the primary subiect of it Ezekiah wrath came vpon Ezekiah and then secondly the extent of it the Inhabitants of Ierusalem wrath came vpon the Inhabitants of Ierusalem thirdly the castigation it selfe here intimated by this phrase wrath fourthly the cause pride of heart And first for the first the subiect of this correction for I call it a correction rather then a plague or iudgement since what euer is sent to the elect is a loue-token from a Father not a vengeance from a seuere Iudge It is briefly considerable First that the
call peccatum vastans conscientiam a sin making great hackes and gashes and slashes in the conscience may vpon his repentance and sincere humiliation make so far his peace with God whose grace is able and willing to pardon euery sinne except that sinne vnto death that vnpardonable because vnrepented sinne against the Holy Ghost * See Sonnius in Thesibus Kymnitius in locis de peccato in Spiritum Sanctum as also M. Deuison his Sermon that he may redeeme his soule from death and his darling Doue from the power of the Lyon the Lord sealing to his heart so far his loue that he smelling the sacrifice of a broken spirit a bleeding and a beleeuing heart hee shall not dye the second death neuerthelesse howsoeuer the guilt and punishment of sinne may so farre be remoued by Christ that the soule shall be freed from euerlasting damnation and saued in the day of Christ yet the deare childe of God euen for some scandalous lamented repented sinne in temporary rods and castigations may haue Gods hand vpon him euen to his dying day he may by sicknesse on his body reproach vpon his good name or other domestique personall crosses yea sometimes by trouble of mind and grieuous perplexities in conscience hee may weare a strait and a pinching shooe euen to his very graue this is plaine here in Ezekiah no doubt his repentance had made his atonement with God thorow faith in his expected Messiah his humiliation had made vp the breach so farre and procured his peace in the Court of heauen that there is no progresse nor proceeding against his saluation hee hath his Quietus est for that yet notwithstanding wrath comes vpon him and vpon Iudah either in some sicknesse and infirmity on his body or some griefe trouble of his mind or in some death and cuttings off of his people or the like was this wrath expressed though here it be not reuealed in the manner but more perspicuous is the example of Dauid who vpon the confession and acknowledgement of his sinne to Nathan heard the pardon instantly from the Prophet as from the mouth and oracle of God d 2 Sam. 12.9 10 11 12 c. yet neuerthelesse wee know what was both threatned and executed in rods proportioned to his offence as hee had smit vnlawfully with the sword in killing Vriah so the sword neuer departed from his house Absolom kills his incestuous brother Amnon e 2 Sam. 13.29 Ioab the Kings great friend his instrument in the blood of Vrias f 2 Sam. 11.13 euen this Ioab oh iust Nemesis whether the King will or no g 2 Sam. 18.5 kils his darling how euer then his rebell Absolom h vers 14. and Adoniah Gallinae filius albae another of his faire sonnes is cut shorter by the head in being too heady against his King-brother Salomon i 1 King 2.25 So as Dauid was polluted by adultery adultery and vncleannesse together with the sword did cleaue to his house and seed like Gehezies leprosie the spurious off-spring of his lust dyed in the infancy l 2 Sam. 12.18 Amnon his owne sonne commits incestuous fornication aggrauated by all circumstances of trechery and tyranny with his owne faire sister Dauids owne daughter Tamar m 2 Sam. 13.1 2 3 4 5 6 c. Absolom himselfe as a filthy Bird defiling his owne nest his fathers blood in his thoughts his bed in his acts lyes with his fathers Concubines so shamelesse impudent and imprudent is lust in the sight of all Israell n 2 Sam. 16.22 Other instances may bee giuen and no doubt of it the bleeding too deare-bought experience of many of Gods children which for some momentany sin are pursued and prosecuted iustly in themselues or their blood by the hand of God or man in perpetuated sorrowes too truly proue this assertion SECT 2. The reasons of the former Doctrine NOw leauing secret and inscrutable iudgements vnto God which though they may bee hidden and abstruse from vs yet can neuer be vniust o Sâ—creta esse possunt iudicia Dei iniusta esse non possunt Augustinus The reasons of these thus proceedings of God with his children may be these besides others that we may not intermeddle or reflect in the least measure vpon any Popish satisfactions which we onely with the Scriptures include and conclude in Christ as though according as they dreame and but dreame that these continuated castigations were humane satisfactions * Against Popish satisfactions reade Kymnitius his Examen Concilii Tridentini and Pelargus his Iesuitismus with D. Willets Synopsis of this controuerted subiect c. to Gods iustice First the repentance of Gods seruants reiterated and renewed after some great and scandalous sinne is neueâ— so true and sincere for the qualitie of it so great and vehement for the quantity either in that attrition or contrition which the Schooles speake of or so extensiue in degrees or so constant and permanent in the continuance but the Lords pure eyes sees it in many particulars defectiue and heteroclite either in the matter manner measure meanes grounds or ends for which cause he may still continue his rod vpon the shoulders of his children to make their repentance more perfect and exact in all the true and requisite qualifications Secondly our nature is soone weary of well-doing we would faine haue ease though by carnall meanes as Saul by Dauids Harpe o 1 Sam. 16.23 when the Lord hath wounded our consciences with spirituall weapons wee are prone too soone to cast off the Lords yoake and to throw downe his burthen ere wee bee thorowly tamed and our rebellions subdued and therefore the Lord knowing our flitting and fugitiue natures our false and fickle hearts by continuated crosses still holds vs to it and keepes vs still strict and strait to the tackling and taske of true penitents Thirdly we are subiect as stall-fed Oxen to grow too fat and lazy as pampered horses to grow too skittish as that Iesurum p Deut. 32.15 to kicke against the rider by too much ease as Moab to freeze in our dregges and as standing pooles to grow corrupt without motion and stirring yea as grosse and corrupt bodies to abound with bad humors the originalls of diseases without continuated physicke and purging yea to returne perhaps euen to our former sicknesse and distemperature vnlesse the Lord keepe vs strait laced in continuall exercise and diet by his successiue castigations Fourthly by these after-corrections as by so many stakes and railes and pales the Lord would keepe vs in within the parkes of obedience as Sheepe impale and barre vs within his fold from after-wandrings as by curbing bits hold in our rebellious natures euer subiected without these restraints to continuated apostasies tergiuersations relapses againe more daingerous then euer euen to the sinnes so seriously as we thinke already repented Euen as a man without carefull looking to himselfe is subiect to relapse into
for the contained q Continens pro contento the subiects of this King in which it may seeme strange to some and occasion their doubt as desirous of resolution how we can well cleare God of iniustice that punisheth the people for the fault of their Prince Ezekiahs subiects for the sinne of Ezekiah Might not Ezekiah say as Dauid almost in the like case Oh it is I that haue sinned r 2 Sam. 24.71 those sheepe what euill haue they done let thine hand be vpon me and vpon my fathers house or as he in the Poet I am he that haue done the deed in me conuertite ferrum ô Rutili Å¿ Virgil of Nisus and Eurialus Oh you Rutilians let him smart that did the fact Could not the Orator blame this iniustice fecit Emilius plectitur Rutilius c. when one suffers for that in which another man sins without being accessary any way Nay doth not the Lord himselfe say That the soule that sinnes shall dye the death whether it be the soule of the father or the soule of the child t Ezekiel 18.4 the soule of the Prince or of the Peere or of the Plebeian c. euery one beare their owne burthen euery one in this life as in the great Iudgement stands on his owne legs euery bushell on his owne bottome Prouerbialia euery saddle as they say set on the right horse euery man answer for himselfe euery herring according to our prouerbs hang by it own necke how can these things stand with that which the Lord threatens that he will visit the sins of the fathers vpon the children vnto the third and fourth generation u Exod. 20.5 that the bastard shall not enter into the congregation vnto the tenth generation which yet it selfe sinnes not actually as it is a bastard but the Parents c. How stands this with Gods executions that Cham scoffs his father Noah * Gen. 9.22 and his sonne Canaan is cursed for his fathers fact x vers 15. and here Ezekiah the King transgresseth yet his subiects feele smart for wrath comes vpon Iudah and Ierusalem This knot seemes hard to lose being as Gordian this riddle needs an Oedipus yet I thinke thus we may giue satisfaction SECT 2. The reasons and resolutions of the point FIrst that the Lord when hee purposeth to inflict iust and deserued punishment vpon the creature is his owne caruer as free independant may effect his ends by what meanes it pleaseth him whether immediately vpon the indiuiduall party transgressing or mediatly vpon those that are his euen as we count it no iniustice when a young Prince offendeth to whip his play fellow or companion in his roome which he takes perhaps as grieuously as if he were beat himselfe so the Lord in punishing a people which is the glory and the strength of a King for the sinnes of a King in punishing a father in his children which are webs spun out of his owne bowels * Of the admirable loue of parents to their children chiefly to sonnes read Examples and Testimonies in Bodin lib. 1. de Rep. c. 4. p. 33. Nicander in Postillis part 3 pag. 357. Pezelius in Gen. cap. 4. pag. 85. 86. collups as they say cut out of his owne flesh comes as neere to the heart of good Princes and louing Parents by this meanes as if they were afflicted in their owne persons for Rachel mournes for her sonnes y Ier. 31.15 Mat 2.18 The like condoling made Rizpah 2 Sam. 21.10 as for her selfe and will not be comforted and Iacob is resolued to goe mourning to the graue z Gen 37.35 for his supposedly lost Ioseph Secondly in these cases the Lord doth as a Physitian who if a man be sicke or distempered in one part applies perhaps his medicines to another part where it workes as kindly a cure as if it were laid on the part that is ill affected As for instance If a man bee pained with an ill blood in the head or be in danger of a plurifie of blood throughout the whole body he lets him blood perhaps in the arme * In the veine called Humeralis or Cephalicaâ— Barlow Method of Physicke lib. 1. cap. 5. p. 7. or elsewhere So if a Prince and Potentate sinne to let him blood as it were in his people a In what particulars and wherefore God plagues the sins of Princes in their subiects reade diuersified examples in the plagued Sichemites Sabarites Troians Israelites Iewes for the sinnes of their Princes Sichem Pari Dauid Ahas and some Sabaritish Magistrates c. reade Luther in Gen. cap. 34. pag 518. Philippus in locis Manlii pag. 325. 412. Strigellius in 2 Chron. 28. and Aelianus lib. 3. in sâ—nding vpon them plague famine or the sword If a father sinne to let him blood in his children and posteritie his blood or consanguinity who can blame the curing skill of the all-wise Physitian Thirdly but yet there is a third answer That as children are vsually not so much punished for their parents sinnes as for their owne chiefly when they insist in their parents steps b Quod peiores plerunque posterior aetas tulit praecipue in Heroum filiiâ— in plurimis instant Tholosan lib. 4. de Rep. cap. 2. pag. 149. Cytraeus in Gen. cap. 35. pag. 432. Philippus lib 3. Cron. pag. 155. p. 157. Brentius in Lucam cap. 15. Hom. 10. pag. 475. c. and doe euill or worse then their forefathers seeing perhaps the iudgements inflicted on their parents yet they will take no warning as Baltazar was nothing bettered by that great iudgement vpon his proud and prophane father Nabuchadnezzar c Dan. 5.21 22. then in iustice the Lord visits vpon the children both their owne sinnes and their fathers as he did on the house of Ahab d 2 King 10.11 Saul e 2 Sam. 21.5.6 Ieroboam f 1 King 13.34 and other idolatrous bloody families whom he rooted out both for their owne sinnes and the abominations of their fathers So Ezekiahs people here as also Dauids people thorow whose sides euen these two good Kings are whipped are not so much punished for the sinnes of their Kings as for their owne sinnes the iust God without offering them any wrong might iustly finde matter enough of exception against them and cause them to smart for their owne transgressions their ingratitude for the restauration of the health of their good King in whose safety they were all interested and shared deeply the abuse of their peace and plenty euill and noisome lusts as now in our Land like Gnats and Summer-flyes ingendring and increasing in the long heat and Sun-shine of their prosperity with other such sinnes might iustly occasion Gods hand both against Dauids people in cutting off 70000 as also against Ezekiahs in bringing wrath vpon the inhabitants of Iudah and Ierusalem Oh the Lords pure eyes g Hab. 1.13 penetrate further then mans
their woe CHAP. IX SECT 1. Gods wrath against sinne and sinners explained and expressed THirdly for the phrase here vsed as subiected to our examination whereas it is said wrath came vpon Iudah and Ierusalem we must so conceiue it that as the Schooles speake there are no passions incident to God r Passiones non incidunt in Deū Aquinas neither loue ioy feare zeale or any other affections much lesse these passions that are held culpable and sinfull euen by Philosophy it selfe as anger hatred wrath c. farre be it from vs to thinke as these hereticall Anthropomorphites that these are naturall in God as they are humane in man or that we should attribute them vnto God who is an immortall immateriall Spirit without any mixture or composition that in any proper locution we should ascribe to him any humane members corporeal parts outward or inward senses or sinfull affections whether irascible or concupiscible ſ Largius hae◠omnia exprimuntur per Zanchium de tribus Elohim de attributis Dei per Polanum in Syntag. part 1 but onely by these improper locutions and figuratiue phrases he speakes ad caeptum sensumque nostrum to our sense and vnderstanding and for the expressing of himselfe vnto vs condiscends to our Infirmities and capacities that as a man when he is wroth or angry shewes the effects and symptomes of his passion by his lookes words gestures actions so the Lord when he is said to be wroth or angry manifests himselfe after the manner and fashion of a man in threatning and executing iudgements proportionable to the demerits of a sinner But leauing the Logicall terme the Theologicall conclusion naturally ariseth that sin makes the Lord wroth and angry The text here plainly speakes the point Ezekiahs ingratitude proceeding as an ill Crow from a worse egge from the pride of his heart brought wrath vpon Iudah and Ierusalem so it is said of Dauids adultery and murder and of his numbring of the people by his organ that he vsed Ioab in two seuerall places t 2 Sam. 11.27 1 Chro. 21.7 That the thing which Dauid did angred or displeased the Lord so it is said oft in the Booke of Exodus and in Deuteronomie a Commentary vpon Exodus and in the Psalmes the Epitome and Abridgement of all that the people of Israel by their mutterings murmurings and rebellions angred the Lord u Num. 14.22 Num. 20.13 Exod. 17.7 vers 2. Psal 95.8 9 10. Psal 106 14 16 17 18 19 c. so that a fire was kindled in his wrath and he burnt vp the congregations of Corah Dathan and Abiram yea it is said that he was displeased with Moses for their sake Infinite are the places and passages in holy Writ where the Lord hath reuealed and executed his anger against sinne and sinners yea verily the casting of the Angels out of heauen * Iob 4.18 Iude v. 6. the eiection though not finall reiection of Adam and Eue x Gen. 3 23. out of Eden the deuastation y Gen. 7.23 and drowning of the old world the conflagration and burning of Sodom z Gen. 19.24 the successiue plagues vpon Pharaoh a Exod. ch 7 8 9 10 per totum his Aegyptians the casting out of the vncleane Canaanites b Iudg. 1. per totum the smiting of the Philistims w th emerods c 1 Sam. 5 6. the burning of Achan d Iosh 7.25 with his stuffe family the stinging of the Israelites with fiery Serpents e Num 21.6 smiting them at the graues of Lust f Num. 11.33 34. cutting them off in the wildernesse g Num. 26.65 depriuing them of the promised Canaan h Heb. 3.11 rebuking of Kings for his peoples sake i Psal 105.14 killing the lustfull sonnes of Ely k 1 Sam. 2.22 4.17 with the sword of the Philistins destroying the two sonnes of Aaron with fire from heauen l Leuit. 10.2 burning vp the two Captaines with their fifties m 2 King 1.9.12 that came to take Elias smiting the Assyrians with blindnesse n 2 King 6.18 that came against Elishah the Sodomites with blindnesse o Gen. 19.11 that came against Lot and his harboured Angels Elimas the Sorcerer with blindnesse contradicting Paul p Acts 13.11 striking Herod with death in all his pompe q Acts 12.23 Nebuchadnezzar with madnesse in his vaunted pride r Dan. 4.29 30. Baltazar with terrors ſ Dan. 5.6 and trembling in his abominable prophanenesse yea to wade into Histories the smiting of Antiochus Epiphanes t 1 Mach. 2. 6.1 De quibus Euseb lib. 8. Niceph lib. 7. cap. 6. c. 22. Vincentius lib. 10. cap. 56. Maxentius and other truculent Tyrants with intollerable gripings and convulsions in their bowells u with all other grieuous strange and remarkable iudgements vpon Anastasius * Fulmine ictus Melancton lib. 3. Cren Arrius x Theod. lib. 1. cap. 11. Magd. Cent. 3. cap. 11. Manes y Michael Seruetus z Apud Aretium in fine locorum communium and other Heretiques a Reade Gods iudgements on Montanus apud Niceph. lib. 4. c. 22 on Olimpius apud Sabellicum lib. 5. c. 4. on Nestorius apud Niceph. lib. 14. c. 30 with others in fine Zegedini in Tabulis on Nero b Suetonius in vita Decius c Eusebius lib. 7. c. 1. Caligula c. Constantius d Socrates lib. 2 c. 47. Valens e Ruffinus lib 2. c. 13. and other Heathenish Popish and f Of all which reade Euseb lib 5 c. 15. lib. 7. c. 21 22. lib. 8. c. 7. Niceph. lib. 3. c. 23. Theod. lib. 3. c. 7. lib. 4. c. 4. c. apud Modernos lege Zonaram Tom. 3. Phil. Cron. lib. 3. 4. 5. Diaconum lib. 3. c. 12. c. 18. Fulgosum lib. 9. c. 5. Greg. Tur. lib. 2. c. 3. Antoninum lib. 15. c. 15. Bonfinium Helmoldum c. 24 Foxe in Martyrol Arrian persecutors with these examples that haue at this day filled Bookes and extant Volumes both in Latine and English with Tragicall Histories of obserued collected and recorded iudgements vpon Atheists prophane persons persecutors tyrants idolaters murtherers adulterers blasphemers g Of all which read the Theater of Gods iudgement chiefly Lonicer his Theatrum Historicum c. and the rest these and all these with many moe which might be enumerated are meerly the fruits and effects of the constant wrath and anger of God vpon sinne and sinners in all times places ages and generations The most profitable vse wee can make of this point to our selues is cautelously and wisely to beware of sinne that makes God wroth lest we drinke too deepe of the cup of his vengeance Oh that we were wise by the light and infusion of grace as the very bruits beasts and birds by the guidance and instinct of nature to auoid what is
of Caesar which neuerthelesse iustly and deseruedly fell vpon him in his exile and banishment p Historia extat apud Eusebium l. 2. c. 7. Eutro l. 7 Nauclerum parte 2. gener 2. Niceph. l. 2. c. 10. afterwards he vniustly condemns Christ and lets loose q Marke 15.15 murthering Barabas for feare not to be counted Caesars friend hee proues at last after many faire shewes to the contrary Christs reall enemy So Foelix for no other cause when hee left his Deputiship left innocent Paul bound but to curry fauor with the Iewes r Acts 24.27 though such partialitie and iniustice did set God himselfe against him and against all such corrupt Iudges as he was SECT 3. Gods wrath kindled by repentance should be quenched BVt herein I more maruell at the folly and stupiditie of all naturall and vnregenerate men that by the ministry of the word knowing in what estate they stand by nature as branches from the root of old Adam being no better in their best pedigrees then children of wrath vessels of wrath Å¿ Ephes 2.3 Chap. 4.18 heires of hell by their very naturall birth as left them hereditary froÌ„ their parents progenitors bringing their Charter and title to their inheritance euen from the very wombes of their sinning mothers yet seeke not to come out of this estate to be drawne out of this pit to get a better assurance for heauen then from Adam and euery way to better their accursed condition by regeneration as the onely prescribed remedy for their misery t Iohn 3.6 Yea more I maruell not onely at the children of darknesse as yet in the power of the deuill u Acts 26.18 2 Tim. 2.26 but also at the children of light whose eies are opened and their feet in some measure set at libertie who after their failings in some duties as here Ezekiah in one of commission of some sinne of which perhaps their iudgements are truly informed yet are so lethargical and drowsie and heauie-headed yea and heauie-hearted too that procrastinating and deferring their repentance as the Iewes did the building of their Temple * Haggai 1.3 going big with their sinnes some months as Dauid did in two sinnes x 2 Sam. 11. Chap. 24. as a woman goes bigge with child till this blessed Grace wife repentance doe deliuer them they make small hast to meet the Lord to haue recourse to the throne of Grace to make vp the breach by godly sorrow but goe on still perhaps in the performance of some good duties as it seemes Dauid did ere Nathan and Gad came to him though heauily and lumpishly as a man walkes with a lame leg or a bird flies with a hanging drouping wing Oh what a spurre were this to accelerate and hasten repentance with posting yea with winged speed to mend our snailes pace and to turne it into an Eagles flight euen the consideration of this that sinne causeth wrath yea that it makes the Lord angry euen with his owne children as with Ezekiah here and these of Iudah c. Now who rightly knowing and laying to heart the force and fury of the fire of Gods wrath would not seeke to quench it presently Oh who is so vnwise that when his house or study of bookes or counting house is on fire in which are all his writings and Euidences will not instantly cast on water call for helpe bestirre himselfe with speed not delaying a minute or moment of time who withall being in danger of his life by fire water pyrats theeues enemies c. doth not instantly importunately cry out for helpe as the disciples in the tossed ship y Mat. 8.25 and Iehosophat z 1 King 21 3â— in the battle yea who apprehended and in perill to be executed vpon his euident fellonies vpon any hope of a pardon makes not all possible speed sets not all his friends a worke for the procuring it without procrastination Oh that we should be so sensible to seeke so present redresse in our humane miseries to salue our greatest extremities and yet vpon our fellonious sinning against our God conuicted and condemned by the infallible witnesse and verdict of our owne conscience in dainger of the fearfullest execution in hell yet as men sleeping on the top of the Mast of the a Pro. 23.34 ship or before the very mouth of a discharging Cannon sencelesse of the dainger wee make such asse-like sluggish pace for preuention The fire of our lusts already kindling another fire euen the fire of Gods wrath and that kindling a third euen the fire of hell in tormenting Tophet b Esa 30.33 to which sinne and sinners are fuell that we shold not be so slow to quench this fire with our teares extracted from a penitentiall heart or to smother it with the sighes and sobs of a throbbing soule Oh that wee could as soone as euer wee perceiue wrath gone from the Almightie prostrate our selues before the Lord as Moses Aaron c Numb 16.46 and with the golden censer and incense of our feruent prayers intreat and intercede the good God for pardon and remission that wee could appeale from the Kings Bench of Iustice to the Checker or Chancery of his Mercy à Deo irato ad Deum placatum d Augustinus in Psalmum 74. from a wrathfull and angry God as incensed by our sinnes to a God appeased reconciled and well pleased with vs in the mediation of his Christ whose blood e Colos 1.14 hath already made the atonement Lastly that we may make a narrow search and scrutiny into the cause or occasion of Ezekiahs castigation and so consequently of his humiliation that is the pride of his heart for so the holy Text saith that Ezekiah humbled himselfe for the pride of his heart and wrath ceased c. We shold doe wrong to the Text wrong to the purpose and scope of the Spirit inditing wrong to many a proud heart who perhaps from hence may bee curbed wrong to many a humbled deiected heart who perhaps may be erected comforted if we should pretermit from this ground this remarkable obseruation that pride brings iudgements humiliation remoues them pride kindleth Gods wrath humilitie quencheth it pride casts on oyle and fuell humiliation casts on water pride casts the soule downe humiliation lifts it vp again prides bring the soule into a snare humiliation vnlooseth rescues it pride displeaseth God humiliation appeaseth him Oh the plague and pest of pride oh the helpes and honours of humility Oh here were two Theames in laudem vituperium c. in praise and dispraise of this vertue that vice so opposed worthy the Oratory not onely of a Tully Demosthenes or Hortensius that could goe no further but morality but euen of a Basil a Nazianzens Oration worthy of a Prudentius Vide PrudentiuÌ„â—e pugna humilitatis superbiae a Christian Theologue to expresse the combate the conquest of humility ouer pride
of his sinne deprecation for mercy in the pardon and remission of it as also more furiously this Dog set on him after his murder and adultery as appeares by his grieuous complaints in some of his Penitentiall Psalmes t Psal 38.2 3 4 c. This Dog gnawes and snarles at Ionas when he was in the Whales belly and makes him cry as he there complaines euen out of Hell u Ionas 2.1 as he calls his close prison Yea not the least sinne can be committed by the child of God but at one time or other either in generall or speciall this Dog barkes against it either more or lesse as we may see in the same Dauid who but touching the hem of Sauls garment though his pursuing enemy and a bloody Tyrant not imbrewing his hands in the blood of the Lords Anointed as the Iesuites and Friers by their positions * See them extant by the learned D. Morton and practices vse to doe but euen touching his garment a sinne if any veniall or as the Papists call some euen lesse then veniall x Affirmed by Coccius in Thes Catholico tom 1. yet euen for this this waking wacker Dog barks this Conscience curbs his heart smote him y 1 Sam. 24.10 See also in my Origens repentance Suida Nicephoro Eusebio lib. 6. how Origen was afflicted in soule after his idolatrizing as indeed a little moate troubles a tender eie a little pibble stone pincheth in a strait shooe and a little sin troubles a tender conscience 3. Besides this Shepheard vses also to fetch home his stragling sheepe by his rod or sheep-hooke not onely the rod of bands which are crosses and afflictions menaces and terrors which as sharpe windes driue soone the ships of sin-burthened soules to the desired hauen of sauing grace to the shore of safety the port of Penitence but also the rod of beauty euen the consideration of the Lords loue and his blessings and his mercies in Christ temporall and spirituall leads and drawes many to repentance as it did Dauid who no sooner heard by Nathan the enumeration of Gods mercies to him in their particulars but his heart melts as the waxe with that Sun his spirit thawes dissolues and loosens as Ice before the fire and as one wholly broken in heart he sighes or breathes out I haue sinned z Vt supra 2 Sam. 12. confounded and ashamed of his vnworthy walking not answering these mercies as one planet-strucke griefe stopping the further passage of his speech as a water-course damm'd vp it gets but a little vent as the smoke out at some cranny he speakes shortly and laconically what his heart largely dilates inwardly I haue sinned after inlarging that short Text in seuen Penitentiall Psalmes And indeed though I will not deny that sometimes in the repentance of the elect as alwayes in the hypocriticall howlings and repentant rorings of the Reprobate there is a worke of conscience who hath a terrifying voice an affrighting cry like the sudden inuasion of an enemy by fire and sword to driue them further then the reprobate euer come to their strongest Castle their chiefe Rocke a Psal 18.1 Mat. 16.18 that Vthiel and Vcal b Prou. 30.1 the mercies of God in Iesus Christ yet the most kindly and if I may vse the word the most naturall humiliation of the childe of God is that which hath the originall from filiall loue when the loue of God is shed abroad in the heart when that loue which was neuer extinct no not in the act of sinne but as in Peter c Hilar. in Psal 52.4 Bernard de natura dignit amoris Diu. cap. 6 Leo Serm. 9. de de passione Dom. cum aliis asserunt Petrum magis peccasse in veritatem quam in charitatem ore potius quam corde Bellar inquit de Rom. Pont. lib. 3. c. 8. de Eccl. milit lib 3. c. 17. euen when he denyed is kept hidden as fire vnder the ashes when that sparke of loue is blowne vp againe by the bellowes or breath of the Spirit of grace as also by the mouth of the Minister as Gods organ in the Ministery till it flame so hot that it thaw the formerly frozen and congealed heart and melt it into teares when this loue of God reflects on the cloud of our sinnes and showers them downe in the dissolued waters of Marah when this loue of God that wee haue offended so good and gracious a God rewarding him euill for good dishonours for mercies in a viperous ingratitude more workes vpon our hearts then all legall terrors accusations of conscience feare of hell when this loue sweetly leads the dance and is that primus motor the first mouer to repentance Oh then repentance is sincere then the heart is as Nathaniels d Iohn 1.47 without guile then the sorrow is godly sorrow e 2 Cor. â— 10 11. this repentance is a faithfull and trusty friend to the soule as Ionathan was to Dauid 4. Lastly this shepheard drawes his wandring sheep to to him not onely by his whistle his voice his dogge his crooke but euen by his hooke not onely in their first drawing as when he lookt vpon Matthew f Math. 9.8 9. sitting at the receit of custome and as the Adamant * De cuius vi lege Plinium l. 36. c. 16 26. l. 34. c. 14. l. 20. c. 7 the Iron with that looke drew him to be a disciple as with the like look vpon Zacheus g Luke 19.8 9. he drew him out of the Sycamour Tree from a sinner to be a Saint but euen after their aberrations and wandrings their straglings and their strayings the Lord lends them a looke as he did to denying Peter h Luke 22.61 and drawes them out after him into a solitary place where by the inward voyce of his Grace and Spirit in priuate soliloquies in the eare of their soules he talkes and expostulates with them conuicts and conuinces their consciences makes them passe an inditement against themselues prompts them to cry for mercy assists them in crying and bleating with sighes and groanes i Rom 8.26 and vpon their cry seales their pardon k Esay 1.18 Micha 7.19 admits them into Grace and fauour leads them into greene pastures l Psal 23. and to the riuers of mercy as here he did with Ezekiah SECT 2. Gods children restored to grace with God and in their Graces renewed by their repentance THe mercies of the good God in giuing vnto his sinning children both the first Grace of repentance and the second Grace of remission of sinnes vpon their repentance with the meanes of both from this very metaphor of a mindfull mercifull Pastor being thus laid open in the Vses Iaenus like lookes both wayes It is a double flaggon or bottle that on the one side hath wine to drinke for children on the other side vinegar or veriuyce for slaues It hath both bread
for the children and stripes for the backes of fooles For these that are the Lords that haue the markes of their Election the signes of Sanctification and are sealed vp to the day of their Redemption here is an Anchor for them in the midst of their fluctuations here is some day-hole to be spied for them some glimpses of comfort breake out euen in the darkest night of their sinnes namely that though by their sinnes the Sunne of Gods fauour towards them seeme to be eclipsed the light of his countenance abated his wrath kindled as here against Ezekiah their soules wounded their spirits perplexed their consciences disquieted m Psal 32 4 5. Psal 28. their hearts oppressed with the guilt and griefe of sinne their inward peace interrupted yea disioynted their former ioyes perished n Psal â—â—2 their feelings abated or quite lost their graces soiled decayed weakned in the luster power and exercise of them their faith infirme their assurance weake their hopes languishing their loue zeale cooled their prayers dull and heauie their spirits lumpish and drowsie yea euen in that relation that they haue to man though in respect of the world and her worldlings their sinnes chiefly if they bee publisht in Gath and Askalon expose them to the exprobration vituperation yea derision of the vncircumcised as Sampsom o Iudg. 16. was to the Philistines and in respect of the Church subiect them to her censure yea perhaps her greatest censure excommunication p Grounded on 1 Cor. 5.5 practized by the Primitiue times authorised by Councils vide decreta Gratiani 11. de concilio Arausicano apud Osiandrum Cent. 5. lib. 2.6.28 p. 300 and to the censure frownes and browbeatings of her strictest children till satisfaction be giuen yet neuerthelesse euen in this case as Dauid once in a great distresse they may comfort themselues in the Lord their God q 1 Sam. 30.6 that their stormes shall haue a calme their candle that seemes to bee put out shall be lighted againe their former ioyes shall be restored their Sunne shall shine Gods face and fauour shall bee towards them they shall haue the arguments of his loue the feelings of his spirit the liuely stirrings and motions of his Grace their vnquiet consciences shall bee appeased these blustring waues and winds of accusations temptations shall bee commanded their heauy hearts shall bee comforted their sadded soules shall be gladded their feelings shall come againe as a man out of a dead swound their peace with God shall be assured their assurance like a bone that is broke shall againe be knit their seemingly lost Charter shall be againe renewed their weakned decayed Graces shall bee strengthned their faith increased their dull and dead prayers quickned their credit and estimatioÌ„ with Gods people so far as it stands w th Gods glory their further good againe recouered and the mouthes of the wicked and blasphemous by their futuâ—e holy and inoffensiue life shall be iustly stopped yea all the breaches and ruines which the hostility of Satan hath made shal be made vp againe all the demolitions and deuastations that sinne hath made in the soule spirit conscience name c. of the sonnes of Sion shall at last bee reedifyed and repayred and euery detriment repayed in these spirituall buildings repentance in one word shall rightly knit ioynt againe what euer in the outward or the inward man sinne hath vnloosed and disioynted and the Lord from whom comes euery good gift r Iam. 1.17 as the light from the Sun which giues repentance vnto Israel Å¿ Act. 5.31 shall giue it vnto them they shal haue freely giuen them after their sinning at one time or other the grace of repentance and after serious repenting the after-grace of pardon and remission though they fall they shall not long lye wallowing in their sinnes as the drunkard in the streets disgorging his vomit or as the swine in the mire but they get vp againe stand on their feet like men wash rubbe and brush off the blots and myry spots which by their fall cleaue to the garment of their holy profession with many teares and much strictnesse and austeritie of life for the present and future take more heed to their wayes for euer afterward as the burnt child that dreads the fire they follow no more these pleasing baits these golden balls of sin which the world as he once before Atalanta throwes before them to turne them out of the way but loath detest all the causes and occasions of sin as the pained surcharged stomacke loathes that meat on which it hath daingerously surfetted yea though they fall as weakling children not able to rise by their owne power and strength the Lord himselfe as a louing mother or nurse lends them the helping hand of Grace pulls them vp and after their trickling teares and cryes for their hurt cheares and cherisheth them takes them in the armes of his mercy and puts them in the bosome of his loue t Read of this point M. Pryn his Booke of the perpetuity of a regenerate mans estate per totum though they bee wounded by sinne yet there is a balme in Gilead a Mithridate of mercy that heales them again as the beasts by an instinct of nature haue recourse to their healing physicke as the blinded Swallow to Celidine the Toad to Plantan the Hart to Dictanny u Of the Medicines which euery creature vseth by natures instinct read Pliny l. 8. c. 27 chiefly Greg. Tholosanus in Syntaxi artis Mirab. l. 28. c. 38 p. 541. c. So by the instinct of Grace they haue recourse to that all-saluing all-sauing Panacea * Grineum in problematibus de Panacea Christianorum lege the blood of the Lamb of God effused in his passiue veines applyed to themselues by the hand of faith x Rom 4. Iohn 3.16 Gal. 2. â—0 Hab. 2. they seeke in their sicknesse to their Physician y Math. 9.12 or rather the Physician to them as that good Samaritan to him that was wounded z Luk. 10.33 34 trauelling to Ierico from Ierusalem from the vision of peace to the worlds vanity as euery sinner doth stung once with this fiery serpent sinne with the Eagles eye of all-penetrating all-preuailing faith they looke vp to him that was exalted on the crosse a Iohn 3.14 whom their sinnes haue pierced b Zach. 12.10 prefigured by the Brazen serpent c Num 21.9 In a word there is a seed of Grace in all the Elect the seed of God remaines in them saith Saint Iohn d 1 Iohn 3.9 that they cannot sinne to death wee may say of their sinnes as our Sauiour said of Lazarus his sicknesse e Iohn 11.4 they are not vnto death but that the Lord may be glorified euen in his power and mercie in raising vp againe their seeming dead soules euen out of the bed and graue of corruption yea though they seeme
Vipers cryes the voyce of that Cryer who hath fornewarned you to auoyd the wrath or the vengeance to come g Math. 3.7 Euery tree that brings not forth good fruit shall be cut downe and throwne into the fire Bring forth fruits therefore worthy of repentance and amendment of life h ver 10. So S. Peter in his canonicall Epistle to the dispersed Iewes in Asia Bythiniae Capadocea i 1 Pet. 1.1 prescribing a humble and submisse cariage one towards another giuing his reason because God resists the proud and giues grace vnto the humble by an excellent climax and gradation goes from humility towards man to humiliation to wards God from the premises inferring this conclusion humble your selues therefore vnder the mighty hand of God k Ch. 5 6. and the Lord in due time will lift you vp The very same point of humiliation from the very same grounds euen in the same words is vrged by the Apostle Iames Ch. 4 v. 10. though pressed also in moe words in the verse precedent be afflicted and mourne and weepe let your laughter bee turned into mourning and your ioy into heauinesse l Iames 4.9 Consonant to this precept hath been from time to time the practice of the Saints of God not onely in a constant and conscionable course omitted now by too many humbling themselues for their daily slips transgressions but more peculiarly in extraordinary humiliations meeting the Lord as did here Ezekiah and the inhabitants of Ierusalem when his iudgements were but threatned when the brandished sword of his wrath was onely drawne and flourished as we may see in the example of the Niniuites at the threatning of Ionas Ion. 3.8 9. In the example of the Israelites terrified from the Lord by Samuel at Mizpah 1 Sam. 7.6 and affrighted of the Philistines ver 7 8. and menaced by the Angel or messenger of the Lord which came from Gilgal to Bochim Iudg. 2.3 4 5. but more especially when they haue either beene smit or wounded or more immediately in danger of wounding by this brandished sword whether weilded in the hand of God by plague or pestilence or in the hand of man in war or bloody persecutiō the striking hand hath beene assayed to be stayed by humiliation as many instances may bee giuen in holy writ as in Dauid whose pride of heart in numbring his people being curbed with the death of seuenty thousand of them swept away by the plague m 2 Sam. 24.16 as dust with a Beesome hee and the elders of Israel seeing the Angel of the Lord stand betwixt the earth and heauen with a drawne sword n 1 Chro. 21.16 fell vpon their faces cloathed with sackcloth and vpon Dauids humble prayer as once before when Phineas o Psal 106.30 prayed the plague ceased so Iehosophat being wonderfully straitned p 2 Chro. 20.3 when the children of Moab and Ammon with their mighty martiall troupes came against him from beyond the sea on this side Syria as our Ezekiah was in the like exigents when the strong and numerous powers of Senacherib besieged Ierusalem hee hauing no power nor strength to resist them betakes himself to the strong God the tower of the righteous the Lord of hosts and in the most serious humiliation that euer I read of he and all Iudah standing before the Lord with their wiues their children and their little ones q ver 13. crying weeping fasting and importuning the Lord with most feruent and effectuall prayers there was the most excellent effect in the discomfiture of their enemies in the most miraculous manner most glorious to God most aduantageous to Israel that euer was instanced in any age before or since so when Ioshua and the men of Israel fled before the men of Ai and turned their backs of the Canaanites to the losse of 36 mē Ioshua rent his clothes fell to the earth vpon his face before the Arke of the Lord Ioshua 7. vntill the euening he and the Elders of Israel and put dust vpon their heads Iosh 7 6 7. here was humiliation so when the rest of the Tribes in a good righteous cause in which victory was promised were twise put to the foyle with losse dammage by the insulting Beniamites the Israelites wondrously humbled themselues wept and fasted before the Lord a whole day vntill euening offring peace offrings and burnt offerings before the Lord and vpon that were victorious Iudg. 20. ver 23.26 So we know the practice of Mardocheus and Esther and the distressed Iewes at Sushan when their liues and bloods were sold by that wicked serpentine Hamman what Ezra and the Elders and people of Israel did r Ezra 10.1 2 when the Lord was prouoked and angred by their taking of strange wiues of the Canaanites what Nehemiah did when he heard of the great affliction reproach of them that were left of the captiuity and the breaking downe of the wall of Ierusalem and burning the Gates thereof with fire namely that in all these afflictions these feares these sinnes these sufferings they humbled their soules as here our Ezekiah vnder the mighty hand of God and had a blessed issue a gracious answer an excellent haruest vpon their deepe plowing and wet sowing I say briefly to all and euery one of vs contenting my selfe with these reasons at this time as our Sauiour to him in the Gospell vade tu fac similiter ſ Luke 10.37 Oh thou sinning soule who ere thou art that lyest open till thy humiliation haue made thy peace to all the gunshot Cannons of Gods iudgement the force and fury of all the creatures or thou that art threatned by the rod shaken at thee or the sword drawne as against Adam by the Cherubin and Balaam by the Angel or hast felt or dost feele the smarting rod of wrath vpō thy shoulders already goe thou and doe the like as did here Ezekiah Dauid those Nineuites those Israelites those Tribes Ioshua Iehosophat Ezra Nehemiah Esther Mardocheus humble thy selfe before the Lord cast down thy soule before his footstoole fast and pray and weepe and lament suffer affliction and sorrowes as St. Iames exhorts Iames 4.9 eate no pleasing meats as Daniel t Dan. 10.2 3. for many dayes let thy sighing come vnto thee before thy eating as it did to Iob cry mightily to the Lord as did Niniuie u Ionas 3.4 abhorre thy selfe in sackcloth and ashes x Iob 42 6. loath thy sinnes and thy selfe for thy sinne that the Lord may loue thee and may againe looke fauourably vpon thee and shew thee the light of his countenance and be mercifull vnto thee y Psal 87.1 that thy flesh may come vnto thee againe like the flesh of a childe that thy sad soule may be solaced that the teares may be wiped from thine eyes that thy deiected spirit may be comforted may reioyce in God thy Sauiour and be made ioyfull in the ioyes of
escape no flying from God as experience hath showne x Non obstante regula ciâ—o longe tarde in those that bootlesly haue changed ayres whither the plague cannot follow as the storme did Ionas but their only refuge is at which Dauid aimes that he and all his people by true and serious humiliation fly speedily euen into the very armes of God who wounding can onely heale y Hos 6.1 Oh a president in Dauid worthy of euery great mans meditation contemplation desiring by all meanes as this Patriarch in this option his owne and others humiliation SECT 4. Seuerall families and particular persons must be humbled AS the Lord requires this humilation in his Ministers in his Magistrates in Princes and Prophets in the heads and eyes of the Church and of the Common-wealth so it is requisite also in euery family of the faithfull who as in the Scriptures they are called Churches z Epist ad Philemon v. 2. and haue in them representations of a Monarchy the master being as King Priest and Prophet the wife as Queene the children as Nobles the seruants as subiects c. so as sinne is propagated euen from families into the whole bodie of the land the Lord will haue humiliation euen in particular houses as well as in the Church or Common-wealth chiefly when any iudgement is vpon a nation as here in the times of Ezekiah for in that great mourning of the people of Israel compared by the Prophet vnto the mourning of one that mourns for his onely sonne or as the mourning of Hadadrimmon in the valley of Megiddon it is prophesied that euen euery family shall mourne apart a Zach. 12.11 12 13. the family of the house of Dauid apart and their wiues apart the family of the house of Nathan apart and their wiues apart the family of the house of Leui apart and their wiues apart the family of Shemei apart and their wiues apart all the families that remaine euery family apart and their wiues apart chiefly when the Lord giues occasion of mourning to a familie not onely by his hand in generall on a land but in particular vpon the family whether by plague or famine or sicknesse or death of some remarkeable person some member of the family then as we may see in the practice of Dauid in the sicknesse of the child 2 Sam. 12. and of Bathsheba too conioyning with him in humiliation in probability as they sinned together the family is in a special and peculiar manner to humble themselues Yea in conclusion this duty of humiliation is to be performed of all and euery one Ioel as wee heard summons euen the new maried Bride and Bridegroome to it b Ioel 2.16 vpon occasion to leaue euen their lawfull conuersing as Vriah c 2 Sam. 11. did in a speciall cause of afflicting himselfe and if these must pretermit the very rites and rights of mariage d Vide Pareum in 1 Cor. 7.5 and all earthly delights then the duty concernes al and ouery one of vs not onely the wise and the learned and the honourable but euen the Mechanicks the husbandman the vinedresser on whom Ioel calls yea the drunkard the dicer the riotous person yea the tender virgins and the delicious women that be at case in Sion euery one in our places Prince Priest and people high low rich and poore one with another must be humbled for generall and particular sinnes vnder the mighty hand of God there is none exempted except children at nonage wanting the act of ripe reason hauing it onely in disposition or naturalls and fooles and lunaticke madmen that haue neither habit nor act of reason to distinguish good from euill all else must be humbled Reasons why all must be humbled First for the Lord calls vpon all as he called vpon Zerubbabel Ioshua the son of Iosedech the high Priest and vpon all the people of the land to build the second Temple e Hag. 2.4 5. so he calls vpon all to be strong and valiant to build and reedifie this same spirituall Temple which is by pulling downe sin and corruption by humiliation Secondly all haue sinned all are corrupted and haue peruerted their wayes there is not one that doth good no not one saith the Prophet f Psal 14 1 2 3. alledged by the Apostle g Rom. 3.10 11 12. sin like a gangreene hath run ouer all as a leprosie hath defiled all as a generall plague hath runne through all no place no person free who can say his heart is cleane Oh how many windings and preuarications are in the heart of man h Quam multae latebrae multique recessus Cicero moe in his works most of all in his words Now there is not any sin but stands need of repentance not only are we to be humbled for great grosse crying crimson scandalous sins such sins as send vp a cry against the soule as the sins of Sodom such as murther adultery extortion oppression i Peccata clamantia blasphemy in the highest degree pollutions of soule and body maine prophanations of the Sabbath and such sins as looke with an vgly hew euen in the eye of nature as against the light of nature and grace but euen such sins as the bleare-eyd world sees not as the ciuill and morrall men of our time discerne not to be sins but rather applaud and approue as touching k Splendida peccata vpon vertues as vaine words vnprofitable iangling idle words worldly discourse vpon the Sabbath free and promiscuous conuersing yea Tauernizing Tobacconizing with good and bad vsing familiar recreations with Papists prophane persons without any discrepance swearing by faith and troth l Against which lege Mat. 5.34 Iames 5.12 See M Gibbins Sermon against vaine oaths and the creatures wasting and misspending of pretious time besides these secret and hidden sinnes of vnbeliefe prophanenesse of hart hypocrisie formality in Gods worship idle thoughts lustfull cogitations doubtings preuailing passions secret anger impatiency murmurings against God in crosses secret grudgings emulations repinings at the places or gifts of our brethren euen these and such as these besides our will worship coldnes in prayer sluggishnes in good duties flarnesse of spirit dulnes in our deuotions with the like must be exceeding matter of our daily sound and serious humiliation for euen such negligence and failings and infirmities as these and slacknesses in good duties in good actions haue beene occasions of humiliation to some sincere seruants of God as may appeare by the letters of these zealous martyrs Ridley Latimer Bradford recorded in the Martyrologiâ— little moats haue troubled these tender eyes as Dauid was troubled for touching Sauls garment Augustine repents in his Confessions of his time idlely spent in seeing a spider how shee caught a flye of which yet me thinkes hee might haue made a good vse if he had conceited the spider to be the deuill the webbe his temptations