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
briefly the difference betwixt prosperity and aduersity or the different carriage and condition of men yea sometimes of the best men in these two different estates Ezekiah in his sicknesse hauing by no lesse then a Prophet as the mouth and vnerring Oracle of God receiued the dismall sentence of death sets his house in order and no doubt of it sets his heart in order turnes himselfe in his bed o 2 King 20.1 2 3. remembers his sinnes in the bitternesse of his soule mournes like a Doue chatters like a Craine p Esay 38.14 turnes himselfe to the wall and weepes q vers 2. turns himselfe from man and from humane meanes now vnauailable vnto the might and mercy of God as the Needle toucht with the Loadstone * Apud Albertum lib. 2. metal tract 3. cap. 6. Plin. lib. 36. c. 16.26 turnes to the Pole and so rests reposed in the soliloquies of his soule hee poures out his heart and his spirit before the Lord vnloades his burthened soule in the Lords bosome vnfolds his griefes cryes for redresse with such zealous feruency and importunity that his prayers and â—iaculations darted from faith and feeling surmount the Clouds ascend as fiery meteors * Arist lib. 1. 2. meteor Mizaldus lib. 1. Cometog c. 4. the highest Regions penetrate and pierce the Heauens as importunate sutors and vrgent Ambassadors haue audience acceptance and a comfortable answer from the God of Heauen euen to the reuoking and recalling of that conditionall sentence r vers 4 5 6. and verdict as after with the Å¿ Ion. 3.10 See D. Abbot B. King in loc Niniuites which God himselfe had passed vpon him And the like demeanor we haue of him in another strait and exigent when Senacharib brings such an Army against Ierusalem as his railing Rabsakah in the pride and presumption of his heart christned and called as once that Armado which threatned this sinning Iland Inuincible t 2 King 18.22 23 24. then hauing as u 2 Chro. 2.12 Iehosaphat said and did in the like case no power nor strength in and from himselfe his people being but as a little flocke of Kids to the troopes of the Assyrians that were spred as Grashoppers he betakes himselfe to the Lord as an indangered child by the ramping of a Lyon and a Beare cryes to his father * 2 King 19.15 16 17. makes speedy recourse to the God of Hostes as the Tempest-driuen Ship puts for the shore in the day of his trouble cals vpon the Lord makes him as euery Christian ought to doe in the like extremities his rocke x Psal 18.1 his refuge his Asylum and Sanctuary spreads the Letter of reuiling Rabsakah before the Lord intreats the prayers of the Prophet Esay y 2 King 19.2 for himselfe and his distressed people hath a comfortable answer according to his faith z vers 6 7. vers 20 21. A promised hooke a vers 28. put in the nostrils of Senacharib an Angell employed in his behalfe as the organ of Gods wrath to make riddance of his enemies b vers 35. euen 1085 at one clap but now here is an alteration in Ezekiah Noua rerum facies a metamorphosis a strange change Mutatus ab illo Totnam as the phrase is turnd French Ezekiah in his prosperity hath got a cooler his hot zeale hath caught cold It is luke-warme or rather key-cold or frozen for want of stirring and agitation as a standing poole in a winters freeze the next newes wee heare of Ezekiah he is vnmindfull of that God who was so mindfull of him and mercifull to him he forgets God he renders not according to the benefit receiued Oh thus it was with him thus it is with vs Application thus with most of vs with best of vs yea euen generally with all of vs so farre as corruption and our carnall vnregenerate part preuailes as it preuailes in many too farre in our aduersity we seeke the Lord in the pressures of pouerty penury vpon our estates sicknesse aches paines diseases vpon our bodies Infamy scandall reproach vpon our names horror vpon our soules terror vpon our consciences we perhaps presse hard to the Lord by prayer petition supplication wee wrastle with him as c Ose 12.4 Iacob to blesse vs wee cry to him as the Disciples in the tossed d Luke 8.24 ship as Peter walking on the waters ready to e Mat. 14.29 30 sincke or inuironed with our enemies by sea or land beset with horse and foot as Dauid once by f 1 Sam. 23.26 Saul hunted and pursued by our enemies as the Partridge by the Hawke in perill by the fury and force of any of the creatures animate or inanimate Fire Water Wolues Dogges Beares Lyons wee cry out as Iehosaphat did in the battell when the Archers shot at him g 2 King 22.32 and put him in perill yea in sicknesse chiefly and the summons of death wee turne our selues to the wall and weepe we wash our beds with teares as Dauid h Psal 6.6 wee make perhaps many faire hights and vowes and promises to God of reformation of much amisse mortification of many lusts stricter life and conuersation vpon our restitution to health which we indent with God we confesse any thing as men on the Racke in the tortures of conscience wee will suffer any launcing for the healing of sinnes wounds for the asswaging of their rage wee will couenant and promise any thing as Schoole-boyes vnder their Masters Ferula when alas when the Lord easeth our shoulders from our burthens which we cast vpon him when the God of Iacob deliuers vs out of troubles when he pluckes vs out of the stockes and sets vs at liberty puls the strait shooe off our foot takes vs off the Rackes leaues smiting and scourging vs seemes to burne our rods as it were before our faces turns our stormes into calmes Alas then wee forget him as some man doth his friend that hath done him most good in his need perhaps saued him from the Gallowes wee remember the Lords kindnesses as fooles and children remember good turnes or as the Oestrich remembers her egges buried in the sand Our promises wee keepe with God as the perfidious Carthaginians and lying Cretians i Titus 1.12 with men as the banquerout his word Bill or Bond with his creditor our vowes in sicknesse proue still languishing and sicke vowes vnperformed euen in our best health our deuotions are as hot as some sea mens who pray aloud and cry out as Ionas Marriners k Ionas 1.5 in the storme and are Reuben-like l Gen. 4â— 4 as light as water in excesse of riot vpon the land when the Lord turnes our sicknesse into health our paine into ease our perturbations into pleasures our pouerty into plenty our daingers into delights c. we then turne praying into playing fasting into feasting mourning into musicke sorrow
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
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
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
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
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
propounded that all of all sorts ought to be humbled we haue instanced in the Magistracy the Ministery the Commonalty all in generall and might goe thorow all persons and professions in particular Statists Lawyers Physitians Students Practitioners in euery facultie but this course would be too laborious too speciall too punctuall perhaps subiect to exception construction c. I would auoid offence Yet because the whole world lyes in iniquity l Totus mundus in maligno positus slumbring in a lethargicall security drowned in sensuality frozen in their dregs like Moab carelesse and at ease like the people of Laish m Iudg. 18.10.27 least suspitious of danger like Sodom and the old worldlings euen when they are nearest to destruction n Luke 17.26 27 28 29. singing to the Violl and the Harp neuer considering the calamities to which their poore soules are obnoxious few knowing the doctrine fewer practising the duties of true repentance and vnfained humiliation which is the onely physicke of the sicke soule the medicine to sinnes malady the freer from sins slauery the awakener out of sinnes lethargy the port and hauen to the endaingered soule in the greatest shipwracke o Secunda tabula post naufragium I might further dilate and inlarge this profitable point and from the grounds of Ezekiahs blessed and pious practice I might labour to build vp a perfect penitent a humbled Publican euery way squared for the spirituall building as a liuing stone for Sion in which perswasion I would bring him as I ayme to that true Ierusalem the vision of perfect peace c. And in the forming and framing of this my true Humiliate which I would haue not an Vtopian and imaginary Penitent like Tullies Orator or Aristotles happy man but a true express and liuely Idaea of a thorowly humbled heart lest I lose my selfe in this maine Champian and large field of matter I might keepe my selfe within the hedges and inclosures of these propounded particulars 1. First I might shew wherein this humiliation consists with the parts and adiuncts of it 2. Secondly examine our owne practice according to these parts 3. Thirdly presse the performance wherein wee are deficient 4. Fourthly examine the sincerity of all to shed from hypocrisie 5. Fiftly by motiues perswade all in the generall and speciall 6. Sixtly prescribe the meanes by which it is attained 7. Seuenthly remoue the obstacles and letts by which it is hindred 8. Eightly expresse the signes by which it is showne and knowne 9. Ninthly set downe the times in which it is to bee practised To make onely for this time an entrance into these because I haue beene already too tedious For the first 〈◊〉 true humiliation as both the body and the soule haue sinned so both should be humbled as both are subiects oâ— sinne so both should be subiects of this humiliation I may therefore be distinguished into Externall and Internall Some parts of it must be performed in the outward some in the inward man the outward being but as thâ— expression of the inward the inward as wee say of the prayer of the heart without the voice being alwayes effectuall and auaileable with God without the outward but the outward without the inward as was that of Ahabs being euer counterfeit and hypocriticall as the body without a soule euen the very out-shell the out-barke the out-rinde and slough of Repentance without any inward sap or marrow or kernell of sincerity yet as the body and the soule make a perfect man so the casting downe both of the body and soule before the Lord make an humbled man Or as we may distinguish it in a further diuision in humiliation something is to be performed in respect of 1. God 2. Our selues 3. Our Neighbours 4. The Creatures 5. Our demeanour in the outward man Againe concerning man something is to bee performed respecting 1. All in generall 2. Those with whom we haue sinned 3. Those against whom we haue sinned 4. Those whom we haue in speciall wronged 5. Our Enemies 6. Our Equals 7. The Poore Thus haue I laid downe the particulars of Humiliation both the substantiall and circumstantiall requisites of this excellent Grace as the chiefe and choice ingredients to this best physicke of the soule if I had not incroached too much vpon the houre and borrowed some quarter now and more in the forenoone which I must repay againe when I can in a more resolued breuity if your attentions were not as wel tired as my strength and spirits exhausted this day to the body of these meerely proposed points I should adde as it were the very soule by doctrinall explication and further vsefull application but God is the God of order and not of confusion Oft times both in hearing and speaking as Christ said of his Disciples watching the spirit is willing the flesh is weake and I haue oft thought that as too much raine rather drownes then fructifies the earth and as too much meat rather exonerates the stomacke as ouer-weight ouer-ballanceth the ship then turnes into good nutriment when more is receiued then the naturall heat doth concoct so too long and tedious Sermons rather dull and dead the attention then turne to Christian edification therefore though I hope you haue found Honey from Ezekiahs bitter affliction and castigation as Sampson once out of the Lyons belly yet according to Salomons caueat lest eating too much at once you surfet lest out of preposterous prolixitie I rather â—edifie then edifie I referre the further prosecution of these points till God giue againe desired opportunity to bring to a full period and consummation what now hath onely an inchoation FINIS