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
tell them as our Sauiour Christ the Pharisees c Luke 13.3 except they repent they shall perish and iniquity shall be their destruction the soule that sinnes shall dye the death d Ezek. 18.1 We must cry to all to iudge and examine themselues else they shall bee iudged of the Lord e 1 Cor. 11.31 32. Psal 4.4 Lament 3.40 By thus preaching and accordingly humble walking we shall saue our selues and them that heare vs wee shall bring some perhaps out of the power of darknesse f Acts 26.18 plucke them out of the snares of the Deuill g 2 Tim. 2.26 pull them as brands out of the fire as the Angels did Lot out of Sodom we shall cause them by repentance as here the inhabitants of Iudah to turne away the fierce wrath of the Lord from our Nation at least we shall deliuer our owne soules h Ezek 33. wash our hands in innocency and be free from the blood of all as was good Paul an excellent patterne in all these duties Acts 20.26 SECT 3. Those reproued who are neither humbled themselues nor seeke to humble others ANd here ere I goe to any further subiect of this humiliation if I may be so bold to expostulate a while with those who seeme to be much defectiue in this duty failing in acting the parts of humiliates themselues or to effect humiliation in others Vses of redargution First here those are iustly reprehensible that are insensible of the sinnes of the times such as being euerywhere taxed by the Prophets for their couetousnesse pride excesse of riot and the like see no sinnes either in themselues or others as matter of this mournfull humiliation but by their owne lyes and bad liues so strengthen the hands of the wicked that none doe turne from their euill wayes these of all others the Lord threatens shall smart when iudgement beginnes at the Sanctuary because both by their liues and doctrine they feed the people with gall and wormwood with froth and vanity i Ier. 23.14 15 16 21 22 32. Esay 29 10. Esay 6.6 7. Esay 29 11. Esay 28.7 Secondly those also are in the same predicament whose eyes are so shut that they cannot discerne of the plagues that are threatned in the Booke of God such as on whom the Lord hath poured the spirit of deepe sleepe and slumber and hath closed their eyes as well as the peoples that seeing they see not nor vnderstand not such as to whom the vision is as a sealed booke such as erre through Wine and are out of the way through strong drinke erring in vision and stumbling in iudgement such as are either doltishly ignorant blind leaders of the blind or selfe conceited of their knowledge as were some in Ieremies time which had onely a superficiall swimming braine-knowledge though indeed disioyned from sanctification there was no wisedome in them cannot discerne either of the cause of plagues and wrath or of the curse or cure of sin to auoyd sin or to feare the effects of sinne either in themselues or others are here iustly reprehensible Thirdly these are yet more culpable who when according their place and calling they should sharply reproue the sinnes of a people ouer whom they are placed as Pastors and shew them the annexed iudgements to deterre and affright them from it as the prickes doe hinder the hardy child from plucking of the canker-rose reuealing to them all these plagues as sparkes from the fire of wrath that are Pedissequae as handmaids or attendants on sinne recorded by Moses and the Prophets as did Esay Ieremy Ezekiel and the rest of the Prophets before alledged they on the contrary as did their predecessors in former times which euery where are declaimed against as temporizing for their owne ends sow pillowes vnder their elbowes to make them take a deeper and deadlier nap in sinne they heale the hurts of the people with faire words they cry peace peace and all is well when indeed there is no peace to the wicked saith my God k Esay 57.19 they prophesie lyes in the name of the Lord and to euery one that walks after the stubbornnesse of his owne heart they say no euill shall come when indeed Hannibal ad portas Hannibal is euen at Romes gates the Palladian horse is ready to enter Troy sinne lyes euen at the doore l Gen 4.7 Thus they dawbe with vntempered morter m Ezek. 13.10 15. dawbing vp the consciences of poore people or as the Prophet Osee termes them they are Fowlers who both by their flattery catch for themselues n Hos 5.2.8.8 and by their fraudulency bring the people into the net and snare of Gods wrath euen vnawares Such as these were they in Ieremies time who when they should haue preuented the captiuity by turning the people from their wicked wayes and from the euill of their inuentions which they might haue done had they stood in Gods counsell Ier. 23.22 and declared his wayes vnto his people They on the contrary Lament 2.14 by not discouering the iniquity helped forward the Captiuity Oh these soothers Ier. 23 14. these flatterers the Lord professeth are vnto him as Sodom he professeth he neuer sent them that they prophesie onely a lye in his name but that they sent themselues that both they and the deluded people might perish Fourthly yet worse if worse can be are those that neither forewarne of the wrath and vengeance to come as sinnes due desert neither with patience will permit others what they ought to doe themselues such as these were the Pseudo-prophets false Prophets and false Apostles who alwayes opposed the true Such an one was Pashur who smit Ieremy and put him in prison o Ier. 20.1 2. as also other of the Priests and Prophets bitter against him to the very death p Ier. 26. because he prophesied against the Temple and against the City and Shiloh who had indeed preuailed in their purposes notwithstanding all his apologies had he not been deliuered by a Nobleman Ahikan and others which stood for him q vers 16 17 18 The like practice vsed Shemiah the Neholamite against this mournfull Ieremy r Ier. 29.24 25. the like did Amasiah the high Priest of Bethel in stirring vp Ieroboam against Amos Å¿ Amos 7.10 as though he had beene a turbulent fellow and had conspired against the King This success had Christ himselfe amongst the Scribes and Pharisees his emulators of that credit he had with the people euen to the death t Iohn 9.24.29 Such successe had his Apostles after him sent among them as Sheepe among Wolues Mat. 23.34 such as these are so farre from turning away iudgement from a people by bringing them to humiliation that indeed they bring iudgements vpon themselues their houses and bloods as did Pashur and Amaziah and Zidkiah c. these must beare the iniquity of the people and bee remoued by iudgement
12 13. life to murtherous Cain b Gen. 4.15 euen in wrath and anger so the bitterest and worst things euen the corrections for sins come to his own children as mercies Wee read indeed of the plagues of Aegypt c Exod 7. Exod. 8. Chap 9 10. of Sodom d Hos 11.8 Amos 4.11 of Moab e Amos 1. Chap. 2. per totum of Edom of Damascus and of the burthens of other sinfull nations and people but neuer of the plagues of Dauid Ezekiah Iosiah c. the botches of Aegypt f Exod. 9 10. the Emerods g 1 Sam. 5. of the Philistines the death of Pharaohs first borne h Exod 12.29 the murren of his cattell i Exod. 9.19 the frogges in his chamber k Exod 8 6. were indeed reall Plagues prologues and proems were these externalls to plagues eternall but the gout l 2 Châ— 16.12 in Asaes seet Iacobs touch in the hollow of his 〈◊〉 m Gen 32.25 Ezekiahs sicknesse n 2 Kings 20. and here the occasion of his 〈◊〉 â—on was onely a paternall castigation Oh that we with patience and contentation could drinke the bitterest cup which the Lord brewes for vs and sends to vs for our soules safety in our haughty hearts humiliation SECT 6. Mercy mixt with Iustice BEsides in searching the point narrower we see further in this castigation that the Lord euen in Iustice remembers Mercy yea his mercy triumphes ouer iustice as the oyle swimmes aboue the water as we see here that this wrath vpon Ezekiah was the iust desert of his ingratefull pride or proud ingratitude here was Iustice inflicting yet this correction as it tended so it ended in his humiliation which was physicall to his indangered soule here was Mercy So to adde moe instances Manasses the sonne of this Ezekiah for his many and manifold prouocations of the Almightie by his idolatries witchcrafts charmings sorceries murthers massacres of the Saints was iustly depriued of his Crowne imprisoned by the King of Ashur yron fetters put vpon his feet manacles on his hands here was Iustice yet this sharpe physicke so bitter to the flesh was wholesome and medicionable to his soule for in his tribulation he prayed to the Lord and humbled himselfe greatly before the God of his fathers and the Lord was intreated of him here was Mercy So in the first sin that euer was committed Adam eating of the Tree prohibited was questioned strictly examined conuicted sentenced to eate his bread in the sweat of his browes till hee returned to his dust n Gen. 3.19 including all miseries in life and mortalitie in death o Pezelius Rimgius in locum here waâ— Iustice but yet euen then though his flesh was corrected the instrument of sin yeâ— his soule was secured of saluation in the promised Messias the seed of the woman should breake and bruise the head of the Serpent p vers 15. here was Mercy So the woman being first in the transgression was deepest in affliction for her sorrows were threatned to bee great q v. 16. in the production of Children and now by al the propagating daughters of Eue are tryed so great that Imagination can no more but expresse them here was Iustice for her fact yet saith our Sauiour himselfe the eternall Truth as soone as euer a man-childe is borne into the world shee forgets in a manner her former griefes their delights swallow vp their dolors here was Mercy Oh wondrous mixture of Mercy and Iustice none knowes the paines of a childbearing woman but she that is perturient here is Iustice to that sinning sexe yet withall none knowes the loue of a mother as she that is a mother here is Mercy This course the Lord holds still God crosses vs in our sinfull and for our sinfull courses as the Angel withstands Balaam Å¿ Numb 22.26 in his poasting for preferment yet these crosses like that scabbe in the brest which the Romane receiued by his fighting enemy in stead of killing t Apud Plutarchum as that Surgeon who breaking a Gentlemans head cured him of the headachs D. Cotta against Emperickes curing his Impostume curbing crossing yea curing our corruptions demoÌ„strate as plainly a Mercy in the vse and end as Iustice in inflicting our deserued crosses Oh that we could with our hearts and tongues from our words and workes blesse and praise the Lord as in all the rest of his glorious attributes so especially that wee could glorifie him in his Mercy and Iustice his two attributes in which he most delighteth most exerciseth amongst the sonnes of men and to which all things in heauen and earth doe tend as to their Center Oh that with Dauids heart and spirit we could resolue to sing of Mercy and Iustice not politicall oeconomicall as he in that Psalme u Psal 101.1 but as they are Attributes in God essentiall in which he is most glorified of Angels and men Oh that wee could see with spirituall eyes how not onely in the redemption of the world by Christ but euen in the gubernation and gouernment of the world yea euen in proceeding with seuerall indiuiduall men which philosophy calls so many Microcosmes * See the allusions twixt man this Microcosme the world this Megacosme apud Alliedium in Theol. natural or little worlds but chiefly in his dealings with his elected ones Iustice and Mercie meet together righteousnesse and truth imbrace and kisse each other CHAP. XI NOw from sailing thus long in Ezekiahs sorrowes launcing into that Ocean of matter his deepe and serious humiliation we now at last bring the Penitent to his port and hauen to inioy his calme and reape the fruit of his renewed repentance neuer to bee repented of in comming you see by degrees as we at first laid them downe to this fourth and last maine and materiall point which the Text affords omitting all the circumstantiall and that is the remouall of wrath or the repriuall of Ezekiah and the inhabitants of Iudah and Ierusalem from the wrath that in some measure begunne to be exercised vpon them but vpon their humiliations stinted and ceased so that it came not fully vpon them in the dayes of Ezekiah for so indeed may as I thinke the Text and Context be reconciled the one saying that wrath was vpon Ezekiah and vpon Iudah and Ierusalem the other that the wrath of the Lord came not vpon them in the dayes of Ezekiah humiliation being interuenient betwixt wrath denounced and in part kindled and the full flaming or execution of wrath that was threatned Num. 16. humiliation like Moses and Aaron in the behalfe of Israel standing in the way or stopping in the gap betwixt wrath in part begunne that it should not be wholly and fully executed In which memorable and worthy act and effect of sound and sauing humiliation so worthily performed by Ezekiah and his subiects we may as men on the quiet
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
Dauid Ely and the rest of the Patriarkes of Peter Thomas Iames Iohn and the Apostles of Augustine Epiphanius Tertullian Ierom amongst the Fathers and so in the best and purest times in which we haue shewne the failings of the best none being able to say his heart is cleane then sure those that were Saints in their times in earth and now are Saints in heauen by the computation of these iudgers which will needs enter into a premunire against God and take his office out of his haâ—d euen these had beene ranged and rancked in the beadrole and catalogue of Hypocrites and in their censure as sure excluded heauen as vnmercifull rash hypocritical iudgers must be without repentance extruded into hell Mat. 7.1 Iames 2.13 Nay certainly it hath beene alwaies my opinion if not iudgement and perhaps I haue beene taught something as Adam knew good and euill by experience that as the very hypocrite and naturall man by the helpe of nature conuersation good company a powerfull Ministery restraining grace common gifts may for the matter performe euen the strictest duties of Christianity publique and priuate in the Church and family which the Orthodoxe Christian doth in sincerity as appeares by Esaus weeping n Heb. 12.16 Iudas his repenting o Mat. 27.1 2. Sauls confessing p 1 Sam 15.24 the Pharises praying q Luke 18.13 Simon Magus his baptisme r Herods hearing Å¿ Mark 6.20 and reuerent respect of the Ministery Demas his conuersing with Paul t 2 Tim 4.10 and professing with the like and yet but all a faire threed a cobweb Lawne spunne by this Spider Hypocrisie So on the contrary euen the true sincere seruant the deare child of God by the strength of temptation by the traps and plots of the wicked by a desertion for a time God leauing him to himselfe as the Nurse or Mother doth the childe without hold or as the Generall retires from some fighting Souldier as Ioab u 2 Sam. 11.16 17. did from Vrias he may fall for the matter into the very same sinne with the naturall man hee may act the very same materiall part and sympathize in very many grieuous circumstances as for instance Gehezi lies and dissembles with his master Elishah * 2 King 5.25 Abraham lies and dissembles twice once with Pharaoh x Gen. 12.18 19. another time with Abimelech concerning Sarah y Gen. 20.2 for the child of God may fall twice into the very same sinne not onely as Peter did in one heat as they say and one passion a Luke 22.58 Vno ictu vno actu but euen in spaces and times interuenient in seuerall spaces places with seuerall persons yea after some caueats and warnings from God or from man as Sampson in his effeminate folly with the harlot of Azzah b Iudg. 16.1 and after his faire escape c vers 2 3. after that with trecherous deluding destroying Dalilah d vers 4 5 6. so Herod we know commits incestuous adultery with his brother Philips wife e Mat. 14.4 and after that as the vsuall fruit of such filth A malo ad peius from euill to worse being reproued seales it with the blood of a great Prophet f vers 10. ioyning murther to vncleannesse did not Dauid g 2 Sam. 11. parallell him as iust or rather as vniust in wickednesse for the outward acts we leaue the repented effects as euer Plutarch paralleld the Greekes and Romanes in worthinesse for Dauid defiles the bed of Vrias in his adulterizing with his wife and after in carnall policy to salue all Oh the salue farre worse then the sore defiles his hands and his heart with Vrias his blood yea the child of God may haue many failings yea scandalous fallings such as may euen exasperate the Lords iustice procure wrath at least rods and scourges in temporary chastisements after his serious humiliation in some repented transgression for leauing what in charity might be vrged from Abraham and Sampson against our Didimists and Sceptiques in this disputable point did Dauids repented lust and bloodshed so absolutely mortifie and kill euery lust in the root that it neuer sprouted into any superfluous sprigs any more was he then so washed that he neuer was further poluted I say as Samuel h 1 Sam. 15.15 to excusing Saul What then meanes the bleating of the sheepe how is it we heare after of his most vnequall partiality his strange credulity his palpable iniustice vpon the suggestion and wrong information of a trecherous flattering Ziba without examination of circumstances a great fault in a Iudge more in a King that he giues away halfe the lands of true honest humble hearted Mephibosheth the sonne of that fidus Achates his deare Ionathan vnto a perfidious Sycophant i 2 Sam. 16.1 2 3 4 5. c. yea omitting his dissembling k 1 Sam. 21.13 14. and lying l 1 Sam. 27.8 9 10 11 12. in the Court of the King of Achis his partiality Ely-like m 1 Sam. 3.13 conniuence at the faults of his cockered children n 1 King 1.6 his neglect of Iustice vpon the house of Saul for Sauls bloody perfidious zeale in murthering the Gibeonites for which euen Israel smarted o 2 Sam. 21.1 2 his rash infringed vow p 1 Sam. 25.22 for bloody reuenge vpon Nabal c. did he not in the pride of his heart by his instrument Ioab q 2 Sam. 24.1 2 1 Chron. 21.1 2 3 9 10 11. c. number the people of Israel from Dan to Beershebah in which resting more in the arme of flesh and the strength of Israel then in the Lord whom hee had euer found his Rocke his refuge his Asylum his Sanctuary c. making him victorious ouer the Beare the Lyon r 1 Sam 17.34 Goliah Saul the Philistins all his enemies c. the Lord was so displeased that he sent him as harsh a message by Gad as before he had done by Nathan and as terrible in the execution cutting off by the plague and pestilence in a trice 70000 of his people * 2 Sam. 24. so that from these instances to iudge the childe of God an hypocrite for particular sinnes when in the generall course of his life he walks with God as did Enoch Å¿ Heb. 11.5 and Elias is as though a skilfull Lawyer should be esteemed no better then a Pettifogger or an Ignoramus because perhaps he may misse it in some pleadings or mistake it some booke Cases as though an expert experimented Physitian should be held a Quack-saluer because he failes in the symptomes causes or cures of some diseases as though we should estimate an exquisite Musitian no better then a Fidler that by the vntuneablenesse of his instrument or the hoarsenesse or ouer-straining of his voice should misse it in some strains in vocall or instrumentall musicke yea as though a Laureat Poet should be held a Poetaster as a Bavius
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
preiudiciall and hurtfull vnto vs and that is sin the Colloquintida in our pottage the poysoned bullet in our flesh the consumption in our marrow the poyson of our graces the destruction of our natures the reproach of our names and the damnation of our soules sinne the fuell that kindleth the fire of Gods wrath against vs which vnlesse quenched with the teares of true repentance burns to the very bottome of hell sinne so abhorring to the nature of God whose pure eyes cannot endure impurity that he hates nothing more sinne betwixt which and God there is a greater contrariety and repugnancie then betwixt light and darknesse good and euill the Wolfe and Lambe or any other the greatest Antipathies in nature SECT 2. The folly of sinners in fearing the creature more then the wrath of the Creator ANd here I cannot but expostulate with the follies or rather frenzies of wicked and impenitent sinners as indeed I haue still with the scriptures thought greatest sinners greatest fooles h Psal 14.1 Pro. 7.7 Chap. 8.5 Chap. 9.4 Luke 12.20 Gal. 3.1 Vide etiam Peraldum in summis de stultitia auari Tom. 2. p. 49. Prodigi p. 123. otiosi p. 130. superbi p. 186. 196. See also the French Academy and Adam his world of mad men bad man mad men i wicked men vnwise men who by a naturall well-wishing to their bodies seeking the preseruation conseruation of theÌ„selues cautelously avoyd the force or fraud might or malignitie that is in any of the creatures as the burning of the fire the choking of the water the infection of the plague the sword of the enemy the famine of dearth the sacking of our cities the racking of our ioynts yea that seeke the auoydance of the venome of the Toad the poyson of the spider the biting of the Aspe the sting of the Serpents the sight of the Bassiliske the tooth of the dogge tuske of the Bore hornes of the Bull horne of the Vnicorne paw of the Beare fury of the Tyger with the malignity which is in any other creature when it is incensed against vs and armed with fury force or fraud to doe vs a mischiefe and yet neuerthelesse haue no care no circumspection to serue and please the Lord but negligently inconsiderately yea oft-times wittingly willingly presumptuously if not maliciously displease that Maiestie incense that wrath anger that great God that Lord of hosts who indeed as a Generall his souldiers hath all these enumerated creatures sublunary the worst in the natures of beasts birds hearbs plants together with the malignity of the worst planets the influence of the heauens yea euen all the legions of his Angells and euen the deuill and the damned spirits at his becke and command as the instruments of his wrath to bee reuenged on the rebellious and presumptuous euen in a trice in the twinckling of an eye Oh what a pittious thing it is what a dotage what a delusion to feare the creature to feare a mortall man whose breath is in his nostrils who can but at furthest torture or torment the body this out-cask this carrion flesh and not to feare by a continuated course of sinning the anger and displeasure of the Almighty Creator who besides his iudgements here the prologues of the future is able to cast both body and soule into hell fire Oh how euery creature obserues that on which it hath an immediate dependance and is able being offended to doe it a displeasure as the horse his rider the oxe his driuer the dog his master yea wee see how all that are honest out of conscience or that are wise out of feare reuerence and respect those to whom they haue that relation that being obserued and pleased they may doe them a pleasure or being neglected in dutie or prouoked by misdemeanour they may doe them a displeasure as all the respect the seruants pages or prentises giue their masters retainers and followers their Lords schollers their teachers maides their mistresses and wiues their husbands yea wee see how seruilie and slauishly men will crouch and kneele and make friends to those in whose dainger they are as the Sidonians made Blastus the Chamberlane i Act. 12.20 to Herod whose wrathfull displeasures they feare and yet alas the Lord God in whom we liue moue and haue our being k Act. 17.28 to whom we are daily Tenants at will for our life health liberty goods good name callings functions wiues children bodies and soules to be turned out at pleasure euen out of all vpon our great landlords displeasure and to bee with that wicked vnprofitable seruant l Mat 25.28 casheird as a thriftlesse child disinherited as a whorish woman diuorced c. and as reprobates cast into hell this God that in an instant can poure on vs all the violls of his wrath and vessels of his vengeance turne his fauours into frownes his blessings into curses as we turne his graces into wantonnesse euen this God wee care not how wee anger how we displease yea plainly prouoke by sinne as wee doe a Bull by blood an Vnicorne by â—ed m Gesner de quadrupedibus and a spirited man by disgracefull words and euen dare him as the Crow the Eagle in the Fable to our irrecouerable destruction Yea it is strange sometimes how partly out of sordid and seruile desire of gaining this filthy lucre partly out of a base Gnatonicall humour to flatter but out of a more seruile feare to anger and displease those who haue it in their power to displease them we shall see in euery place in City and Country what a rout and rabble of Parasites Sycophants Ieasters Iuglers Rimers Bardes Buffons Fidlers artificiall fooles idle and vaine persons obserue and humor great men tell them tales breake ieasts claw them in their sinnes sing them filthy songs to make their worships laugh tickle their itching curiositie with all the newes stirring in the Country for want of old inuenting forging new raile vpon Preachers reuile professors make sport with precisians as they tearme them rhime on Puritans and like apes performe many other trickes all to humour and please those whom they dare not anger and displease and yet the most of these yea the most men of all rankes and sorts vnlesse onely those into whose hearts made of better mould n Ex meliori luto sinxit praecordia Titan c. the Lord hath put his feare that Ioseph like they dare not sin o Gen. 39.9 make as much conscience and haue as small care by following diuerse lusts of displeasing God though hee haue power in vitam necem to saue or destroy them as an ape makes conscience as they say to cracke nuts a dog to tror or the Fox to eate desired Grapes Pilot himselfe herein being a President to all naturall men speaking their thoughts desires dispositions and practice who for the pleasing of the importunate Iewes but chiefly for preuenting the feared anger and displeasure
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
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
liue so they dye like very bruit beasts this is all the shew of the repentance of the reprobates of those which God hath giuen ouer to a reprobate sense Oh what madnesse is it then to sinne vpon hope of immunity vpon presumption of repentance or of Gods mercifull acceptance of thy lame and halting humiliation when thou offers it For alas who can repent of himselfe till God giue him grace he can as well see without eyes and speake easilier as some Ventriloquists m And Pythonists recorded Lorinus comment in Actis Apostol cap. 16 Congeries Similium without a tongue Nay nay a wicked man can sinne of himselfe but hee cannot godlily sorrow of himselfe a man may wound himselfe without any other agent but he cannot so easily heale himselfe without a Surgeon one may of himselfe leape into a pit but he cannot come forth againe when he will without a roape or a ladder or some such externall meanes a man of himselfe and from his sinfull corrupt nature may sinne it is as naturall for him to sin as for the fire to burne the sea to flow the Sun to shine it is as the running downe the hill as the swimming or sailing with the streame facilis descensus Auerni oh the passage to Hell is easie easily trauelling in the broad way n Mat. 7.13 but to repent of sinne to turne from sin vnto God the soueraigne good from the creature to the Creator this is more difficult this is to swim against the streame to sayle against the tyde to contend against the hill as Ionathan and his Armour-bearer to get vp to the Rock o 1 Sam. 14.13 with hands and knees hoc opus hic â—â—bor this is a worke supernaturall this is from the inspiration of the Almighty not from the spirit of man which can make no sound this way no more then the Organ-pipe without winde from the bellowes Non cuivis contigit c. This is not common to all but to such whose hearts are renewed and changed from their natiue and naturall condition and moulded aright by the spirit of grace What a madnes is this then to sin or continue in sinne presumptuously onely vpon this conceit indeed deuillish deceit that repentance is in their power and God will giue it at their pleasure as a free man his almes euen for asking or as some debtor his debts for calling for whereas euery man sinning much more the wicked are in their sinnes as the clay in the hand of the Potter p Ier. 18.6 Rom. 9.21 as the wood in the hand of the Carpenter as the iron in the hand of the Smith as the fellon in the power of the Iudge as the traytor in the power of the King â—s Pharaohs Buttler and Baker offending were in the power of Pharaoh q Gen. 40.20 21 to pardon or punish them to forgiue or to execute them as it was in the power of Christs mercie to giue repentance and Paradise to one of the Thieues vpon the Crosse r Luke 23.39 40 41 42. in the power of his iustice to obdurate and harden the other Thiefe And besides to sinne presumptuously because God is mercifull to his children vpon their humiliation as here hee was to Ezakiah is as though a slaue should wilfully abuse and offend his Master vpon hope of impunity because a sonne is pardoned vpon his petitioning offending his father of weaknesse as though a man should make ropes of sand because others make cables of sutable matter as though a man should presume to commit wilfull murder because another man is pardoned his chance-medley nay to try and experiment by wilfull sinning and presumptuous continuance in sin whether God will be mercifull or no is as if a man should wilfully surfet and make himselfe sicke to see whether the Physitian will or can make him well or no or for a man willingly to cut and launce himselfe in some parts of his body to try whether his Surgeon will or can cure him or no As I saw once an Italian wound his owne sides with a Rapier to try the conclusions of his healing Baulmes r Once in the Schooles in Cambridge yet Histories shew some Mountebanks haue kild themselues by â—uch trickes Or it is as if a man should wilfully leape into a coale-pit to try the charity of his neighbours whether they will drag and draw him out or no such a presumptuous murtherer in all probability may come to be hanged such a selfe wounder may bleed to death and such a pit-diuer may haps as il speed as that Iew in Teucksbury who according to our Chronicles refusing to bee pulled out of a pit in his superstition on our Saturday his Sabbath day when helpe was offered the next day which was our Sabbath and as his Munday could haue no helpe offered or afforded but was found dead on the third day helpt forward by hunger or stinke So let thy enemies perish O Lord for whom thou dost not conuert thou wilt confound SECT 5. God in all his dealings with his children doth inflict crosses but neuer curses LAstly here from Ezekiahs humiliation we may see the nature and quality of that wrath which the Context saith came vpon Ezekiah for the pride of his heart for what euer it was in the particulars it was not a curse but onely a crosse because it was sent though vpon a meriting cause yet for a good end and wrought a good end an excellent fruit grew vpon this bitter tree euen his repentance neuer to be repented of Å¿ 2 Cor. 7.10 this his Physitian as his vse is to all his sicke sinning patients sent this bitter potion to a good vse and it wrought a good effect it purged his ingratefull humour and phlebotomized his pride This his father as he doth to all his sinning sonnes correct him in mercy not in wrath t Ier. 10.24 visits his sinnes with rods and his offences with scourges but depriues him not of his mercies and louing kindnesse according to his promise to his father Dauid u 2 Sam 7.14 and indeed all things working together for the good of the elect * Rom. 8.28 Vide Couper in locum what euer comes to them comes as a loue-token from a Loner x Reuel 3.19 Heb. 12.7 an admonition or redargution at most a correction from a Father as a prescription from a Physitian not as a condemnatory sentence of execution from a seuere Iudge this wrath was onely a rod of whips gently to correct a sonne not a whip of wires and yron seuerely and rigorously to afflict a slaue and indeed as what euer comes to the wicked and reprobate comes to them in Iustice and vengeance their very tables their wiues their children their prosperity their friends c. being as traps snares vnto them God giuing them these things as hee gaue desired quailes z Num. 11.31 32. a King to Israel a 1 Sam. 8.11
and calme shore stand still and admire many particulars in the meanes and manner how and by what wayes some distressed passengers in a tempestuous storme escaped shipwracke and drowning helped at a dead lift as they say by some speedy Boate or Pinnace comming to them which Pinnace fraughted with so many rescued and saued distressed wights as Ezekiah and his Israelites is Humiliation to this they flye in this they are safe and secure from all the windes and waues of surging wrath To make some vse to our selues of this happy Barge still offered as at hand to vs to saue vs in the like cases and straits which wee are or may be in by our ouer-burthening sinnes indaingering daily the drowning of our soules in the floods of wrath we might following the Card and Compasse of our Text hoisting vp sailes in this soules ship this strong and low-deckt Humiliation touch vpon two points further Ezekiahs act effect the Penitents practice and his comforts c. But because in this great sea of matter obuious before vs in which we purpose God willing to discouer and discourse of as so many Ilands and Countries from the grounds laid downe the nature quality parts fruits and effects of this humiliation our spirituall nauigation is like to be long tedious as it hath beene now already desiring in our next setting forth the sweet Fauonian windes and gentle gales of the Spirit vpon our sailes we will for this time as a breathing space from our former and a preparatiue to a future labour deliberating by renewed meditations vpon our intended course as may be most for Gods glory and the poore penitents peace as here victualling a while and taking in fresh water we conclude our first part referring and reseruing as the best wine last a second intended part of this penitentiall proiect in further and fuller prescribing the precepts and practice of renewed repentance The second Part. THE HAVGHTIE heart humbled OR The Penitents Practice with The Penitents Peace The fourth Sermon The Text. 2 Chron. 32.26 Notwithstanding Ezekias humbled himselfe for the pride of his heart hee and the inhabitants of Ierusalem so that the wrath of the Lord came not vpon them in the dayes of Ezekiah CHAP. I. SECT 1. When Gods wrath is either feared or felt humiliation of all and euery one is to be practised I Will vse no repetitions for our natures are so desirous of nouelties that wee say not of old matter repeated againe as of old wine in respect of new the old is better but wee would bee fed with variety a Certa prodest varia delectat yea somtimes with quailes in our curiosity rather then Manna otherwise I could bee content to reflect on things formerly deliuered and giue you at least the abstract of all in a briefe Epitomie Onely as a ground worke of our further intended fabricke which is as in other materiall buildings to pull downe and to raise vp to pull downe the haughtie proud some pegs lower and to lift vp the humbled penitent some straines and notes higher I desire you to remember thus much in the last propounded point pretermitting purposely all the rest that Ezekiah for the remouall of that wrath which was vpon him and his people humbles himselfe as also the inhabitants of Iudah and Ierusalem from whose president according to my purpose and promise I first prescribe my Penitents practice That a whole Nation and euery particular man yea euery particular family and euery soule which is of yeares of discretion capable of godly sorrow for sin ought to humble themselues before the Lord in fasting weeping mourning c. in the Church the familie the Oeconomie when the wrath of God is either threatned or feared or felt according to the proportion of this wrath in the extension or the limitation of it for if it hold this humiliation in a whole nation then much more in a family in a particular person sinning or punished for sinne neither indeed is this precept calling for practice any paradox but such as is propt with the pillars of truth and wants not reasons Theologicall to confirme it beside many moe euen from Gods owne command and the practice of his Church from time to time with her members First for Gods command Ioel as the mouth and message of God summons all of all sorts all sinners to this humiliation enumerating the iudgements of God vpon their lands and fields by the deuouring Palmerworme Locust Canker-worme and Caterpiller hee inuites the drunkards to weepe and howle b Ioel Chap. 1. v. 5 6 7.15 16. Chap. 2. ver 12 13. like a virgin girded with sackcloth for the husband of her youth he inuites the husbandmen to be ashamed the vinedressers to howle yea he inuites the Priests and Ministers of the Altar to lament and lye all night in sackcloath to sanctifie a Fast and call a solemn assembly yea he commands the Elders and the Inhabitants of the land to be gathered into the house of the Lord and to cry vnto the Lord yea with more vehemency as redoubling his iniunction hee would haue all and euery one from the highest to the lowest Prince Priest and people euen elders and youngers to turne to the Lord in fasting weeping and mourning to rent their hearts and not their garments c. yea he spares not the very bride and and bridegroome but brings them out of their chamber and closet to weepe and mourne before the Lord. This constant note sung all the rest of the Prophets as Esay before him anatomizing the corruptions of Israel that from the crowne of the head to the soale of the foot there was nothing but wounds and blaines and corruptions and putrifactions c Esay 1.6 the very heads and rulers like the heads of great fishes stinking and the whole body of the Communaltie smelling ill calling for their vncleannessâ—â— their Princes Princes of Sodom d ver 10. and the people a â—â—â—â—â—n of Gomorrah prescribing the clensing and purging 〈◊〉 â—edy for these pollutions euen their serious humiliation he excites them to wash themselues to make themseâ—ues cleane to cease to do euill e vers 16. learne to doe well to seeke iudgment releeue the oppressed iudge the fatherlesse plead for the widow hee prescribes them speciall parts of humiliation branches of repentance auersion from euil conuersion vnto God praeterita plangere to bewaile what is past to wash and wipe cleane plangenda non committere not to commit againe former sins bewailed * Haec vera penitentia cum quis sic confitetur vt crimen non repetat Ambrose so Ieremy as Gods Herauld proclaimes in this north that which is the very maine soule of humiliation without which it is dead and rotten and that is reuersion or true turning vnto God Returne returne O backsliding Israel f Ier. 3.14 So on this hearts string of humiliation touch also the Apostles and Iohn the Baptist Oh generation of
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
the Lords saluation SECT 2. The Ministers must principally be humbled and seeke to humble others BVt because our nature is ready to post off duties and to take that which is said in generall to all as if it belonged to none in particular like some master that hath oft his worke neglected when hee speakes to all his seruants at once because he inioynes not euery one his taske I therefore subdiuide this duty into seuerall Branches and cut and carue euery one his part and portion First then we that are Ministers wee must be ring-leaders in the dance of this duty we must tread out first these humble modest measures we must prologue and beginne the first Act in these penitentiall parts not onely for our owne personall priuate sinnes which commonly come to be publique and publisht as daingerously scandalous to the weake exemplary to the wicked offensiue to the godly and a stumbling-blocke to all must we be humbled euen to the very dust beat as it were euen to powder weeping if it were possible more bitterly then Peter more abundantly then Mary Magdalen confessing more then Augustine z In libris Confessionam to God and his scandalized Church till we haue washt and wiped away all these aspersions and blots which a sinning life hath cast vpon sound and sincere doctrine but euen for the sinnes of the times must we be humbled yea the sinnes of the Land in generall of the places where and of the people amongst whom wee liue must be vnto vs as they were to Noah a 2 Pet. 2.5 Lot b Gen. 19. 2 Pet. â— 7. Dauid c Psal 119. Ieremy d Ier. 9.1 in their times no small cause of humiliation chiefly when there is wrath threatned or feared to come vpon the Land and Nation wherein we liue or that we see the fire already kindled in some begunne iudgement temporall or spirituall and wee see the crying sinnes of the times calling for prologuing and heralding still greater then are wâ— in a speciall manner aboue the rest to humble our selues the Lord calls vpon vs as Ioel vpon the Ministers in his time to weepe betwixt the Porch and the Altar e Ioel 2.17 and to cry to the Lord to spare his people we should take vnto vs words f Osee 14.3 and say to the Lord Take away all iniquity and receiue vs graciously we should as Iob for his sonnes g Iob 1.5 rise vp early and offer sacrifices for the sinnes of our people we should like Aaron take the Censer h Num. 16.46 47. of a cleane and vpright heart and put thereon the fire of zeale and offer vp the incense of faithfull and feruent prayer and make an aâ—onement for our Congregations as soone as euer we perceiue that wrath is gone out from the Lord and the plague is begunne we must with Moses and Aaron oft feruâ—nâ—â—â— intercede for our people as they did with great importunâ—ty i Num 16.22 Deut. 9.25 26 27. Exod. 32.10 v. â—2 Psal 106.23.30 yea our prayers must oft with Moses euen stand as it were in the gap betwixt the Lords iustice and the peoples sinnes we must pray euen for hard hearted Pharaohs yea as did Abraham we must intercede for such as Abimelech k Gen. 20.17 and Ismael l Gen. 17.18 wicked and paganish men yea euen such as the vncleane Sodomites both to turne them from their sinnes and to keepe and remoue iudgements from them that their soules may liue or if we see there is no other remedy but they will needs lye and dye in their sinnes our soules must yet with Ieremy weepe in secret for them we must mourne for them and bewaile as it were their soules funeralls as Samuel mourned m 1 Sam. 16.1 for reprobate Saul And as we must thus humble our selues aboue all others that are the inhabitants of that Ierusalem in which we liue when wrath in any measure is come vpon the times so we must by all meanes preach and presse and procure the humiliation of our people wee must as the Cocke n Gallus praedicatoriâ— symbolum apud Reusnerum clap our owne wings to awaken our owne hearts and then crow aloud lifting vp our voices like Trumpets to awaken others we must shew Iacob his sinnes and Israel his transgressions o Esay 58.1 together with the iudgements hanging ouer their heads by reason of sinne we must cry vnto them with Esay Esay 1.19 Ier. 3.14 Wash you make you cleane with Ieremy Returne O disobedient and rebellious children we must desire them to returne from their euill way and repent that the Lord may repent of the euill he purposeth vnto them because of their euill doings Ier. 18.8 Ier. 26.1.2.3 We must tell them their iniquities separate betwixt God and them and that their sinnes hide his face from them p Esay 59.2 we must tell them that the reason of all former felt iudgements which call for new whether blasting mildew cleannesse of teeth pestilence of Aegypt or what euer q Deut. 28. Leuit. 26. is because they haue not turned to the Lord nor prepared themselues to meet their God Amos 4.9.10 We must expostulate with them as Moses with Pharaoh how long they will stand out in their rebellions how long it will be ere they humble themselues r Exod. 10.3 We must tell them that all their outward sacrifices and seruices without this serious humiliation are but abominations before the Lord Å¿ Esay 1.11 and that the onely thing the Lord requires aboue all burnt offerings is the sacrifice of a broken and humbled heart t Ps 51.16 17. aboue the offering of the first-borne We must tell the hypocrite the Lord requires he should walke humbly before him Micah 6.6 Wee must stand vpon the Watch-tower with Habakkuk and waite for the vision and tell the proud Peacockes of our time that the soule which is lifted vp is not vpright within him u Hab. 2.4 We must exhort all with Zachary to turne vnto the Lord that the Lord may turne vnto them Zach. 1.3 We must cry to the rich and proud extortioners as Daniel to Nabuchadnezzar to breake off their sinnes by repentance and to redeeme them by almesdeeds Dan. 4.24 We must exhort all to search themselues to try and examine their wayes before the decree come forth * Zeph. 2.2 and they bee as chaffe before the fire of the fierce wrath and anger of the Lord Wee must exhort all to afflict their soules x Leuit. 23.27 to put off their costly rayment y Exod. 33.5 and to turne to the Lord in fasting weeping and mourning c. We must preach to a sinfull people as Iohn the Baptist to the Iewes z Mat. 3.1 as Peter a Acts 2.38 to Christs crucifiers to Simon Magus b Acts 8.22 to repent of their wickednesse and to amend their liues else we must
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