for the contained q Continens pro contento the subiects of this King in which it may seeme strange to some and occasion their doubt as desirous of resolution how we can well cleare God of iniustice that punisheth the people for the fault of their Prince Ezekiahs subiects for the sinne of Ezekiah Might not Ezekiah say as Dauid almost in the like case Oh it is I that haue sinned r 2 Sam. 24.71 those sheepe what euill haue they done let thine hand be vpon me and vpon my fathers house or as he in the Poet I am he that haue done the deed in me conuertite ferrum ô Rutili Å¿ Virgil of Nisus and Eurialus Oh you Rutilians let him smart that did the fact Could not the Orator blame this iniustice fecit Emilius plectitur Rutilius c. when one suffers for that in which another man sins without being accessary any way Nay doth not the Lord himselfe say That the soule that sinnes shall dye the death whether it be the soule of the father or the soule of the child t Ezekiel 18.4 the soule of the Prince or of the Peere or of the Plebeian c. euery one beare their owne burthen euery one in this life as in the great Iudgement stands on his owne legs euery bushell on his owne bottome Prouerbialia euery saddle as they say set on the right horse euery man answer for himselfe euery herring according to our prouerbs hang by it own necke how can these things stand with that which the Lord threatens that he will visit the sins of the fathers vpon the children vnto the third and fourth generation u Exod. 20.5 that the bastard shall not enter into the congregation vnto the tenth generation which yet it selfe sinnes not actually as it is a bastard but the Parents c. How stands this with Gods executions that Cham scoffs his father Noah * Gen. 9.22 and his sonne Canaan is cursed for his fathers fact x vers 15. and here Ezekiah the King transgresseth yet his subiects feele smart for wrath comes vpon Iudah and Ierusalem This knot seemes hard to lose being as Gordian this riddle needs an Oedipus yet I thinke thus we may giue satisfaction SECT 2. The reasons and resolutions of the point FIrst that the Lord when hee purposeth to inflict iust and deserued punishment vpon the creature is his owne caruer as free independant may effect his ends by what meanes it pleaseth him whether immediately vpon the indiuiduall party transgressing or mediatly vpon those that are his euen as we count it no iniustice when a young Prince offendeth to whip his play fellow or companion in his roome which he takes perhaps as grieuously as if he were beat himselfe so the Lord in punishing a people which is the glory and the strength of a King for the sinnes of a King in punishing a father in his children which are webs spun out of his owne bowels * Of the admirable loue of parents to their children chiefly to sonnes read Examples and Testimonies in Bodin lib. 1. de Rep. c. 4. p. 33. Nicander in Postillis part 3 pag. 357. Pezelius in Gen. cap. 4. pag. 85. 86. collups as they say cut out of his owne flesh comes as neere to the heart of good Princes and louing Parents by this meanes as if they were afflicted in their owne persons for Rachel mournes for her sonnes y Ier. 31.15 Mat 2.18 The like condoling made Rizpah 2 Sam. 21.10 as for her selfe and will not be comforted and Iacob is resolued to goe mourning to the graue z Gen 37.35 for his supposedly lost Ioseph Secondly in these cases the Lord doth as a Physitian who if a man be sicke or distempered in one part applies perhaps his medicines to another part where it workes as kindly a cure as if it were laid on the part that is ill affected As for instance If a man bee pained with an ill blood in the head or be in danger of a plurifie of blood throughout the whole body he lets him blood perhaps in the arme * In the veine called Humeralis or Cephalicaâ— Barlow Method of Physicke lib. 1. cap. 5. p. 7. or elsewhere So if a Prince and Potentate sinne to let him blood as it were in his people a In what particulars and wherefore God plagues the sins of Princes in their subiects reade diuersified examples in the plagued Sichemites Sabarites Troians Israelites Iewes for the sinnes of their Princes Sichem Pari Dauid Ahas and some Sabaritish Magistrates c. reade Luther in Gen. cap. 34. pag 518. Philippus in locis Manlii pag. 325. 412. Strigellius in 2 Chron. 28. and Aelianus lib. 3. in sâ—nding vpon them plague famine or the sword If a father sinne to let him blood in his children and posteritie his blood or consanguinity who can blame the curing skill of the all-wise Physitian Thirdly but yet there is a third answer That as children are vsually not so much punished for their parents sinnes as for their owne chiefly when they insist in their parents steps b Quod peiores plerunque posterior aetas tulit praecipue in Heroum filiiâ— in plurimis instant Tholosan lib. 4. de Rep. cap. 2. pag. 149. Cytraeus in Gen. cap. 35. pag. 432. Philippus lib 3. Cron. pag. 155. p. 157. Brentius in Lucam cap. 15. Hom. 10. pag. 475. c. and doe euill or worse then their forefathers seeing perhaps the iudgements inflicted on their parents yet they will take no warning as Baltazar was nothing bettered by that great iudgement vpon his proud and prophane father Nabuchadnezzar c Dan. 5.21 22. then in iustice the Lord visits vpon the children both their owne sinnes and their fathers as he did on the house of Ahab d 2 King 10.11 Saul e 2 Sam. 21.5.6 Ieroboam f 1 King 13.34 and other idolatrous bloody families whom he rooted out both for their owne sinnes and the abominations of their fathers So Ezekiahs people here as also Dauids people thorow whose sides euen these two good Kings are whipped are not so much punished for the sinnes of their Kings as for their owne sinnes the iust God without offering them any wrong might iustly finde matter enough of exception against them and cause them to smart for their owne transgressions their ingratitude for the restauration of the health of their good King in whose safety they were all interested and shared deeply the abuse of their peace and plenty euill and noisome lusts as now in our Land like Gnats and Summer-flyes ingendring and increasing in the long heat and Sun-shine of their prosperity with other such sinnes might iustly occasion Gods hand both against Dauids people in cutting off 70000 as also against Ezekiahs in bringing wrath vpon the inhabitants of Iudah and Ierusalem Oh the Lords pure eyes g Hab. 1.13 penetrate further then mans
the same Tertian Quartan or Quotidian Feuer out of which he is with much dainger and difficulty recouered Fiftly the Lord as it were by continuall phlebotomizing and blood-letting will preserue vs from this daingerous plurifie of pride for as it is the Lords mercifull and gracious dealing vsually with his children after their serious humiliation to shine vpon them againe with the light of his countenance to restore vnto them the ioy of his saluation so he giues them renewed graces as wee may see plainly in the example of Zacharias q Luke 1.20 64. Ionas r Ionas 2.9 10. the Corinthians Å¿ 2 Cor. 7.11 Martha t Luke 10.41 compared with Iohn 11.20 21. and some say Peter u Fidelior factus est Petrus postquam fidem perdidisse se defleuit c. more then euer they had before euen as gifts are giuen betwixt once disagreeing perfectly reconciled louers as pledges and tokens of more pure and perfect loue then euer as the bone that is broke and once knit oft proues stronger then euer now as by the new fluxe of blood in the body at the Spring of the yeare there is oft an occasion and originall of a new Ague so by a new addition and increment of grace corruption helpt forward by Sathan is exceeding prone to be proud for the preuention of which abhorred and hatefull humour the Lord still administers his castigations he leaues something euer as the buffettings of Sathan that prick in the flesh to his inspired Apostle * 2 Cor. 12.7 8. to hold vs low and keepe vs vnder from being superbient and too high exalted in our selues he stygmatizeth vs in our flesh or spirits which as the scarre in the body of a souldier may continually put vs in minde and memorie both of the great wound of our sin to keep vs stil more humbled as also of the skill and good will of our heauenly Physitian in curing that which once wee despaired as incurable to make vs truly continually thankfull SECT 3. God is more strict with his owne Children in this life then with the reprobates SIxtly and lastly the Lord hath also by these corrections of his repenting Saints an ayme and an end at the conuiction and instruction of vnhumbled impenitent sinners First for their conuiction the Lord by this meanes puts a muzzell vpon their blasphemous mouths when they are ready as Aegyptian dogges to barke against the Moone as their father the deuill * Ioh. 8.44 to accuse God * Gen. 3.4 5. of partiality that he lightly passeth by and sleightly passeth ouer the sinnes of some as an accepter of persons but layes load on others that he toucheth some hardly with a finger others hee crusheth with his whole hand wags not the rodde at his owne but whips the wicked with cords of yron c. that the Lord may be true when hee is iudged and righteous when he is condemned x Psal 51.4 he makes it plaine and perspicuous to the whole world that hee is as strict and seuere with his elected ones as any naturall father is with his owne children nay that he often is rather more resolute and vehement against the sinnes of his Saints in temporary proceedings then against the reprobates themselues for whereas the wicked and impious oft escape for a time scot-free as repriued like fellons till the Assizes of the Generall Iudgement walking in the meane space vnder the bond of a guilty conscience to doe say and thinke what they please liuing as libertines and voluptuaries wallowing as swine in the mire fatted as Bulls of Basan against the day of slaughter * Psal 73.17 18 Iob. 20.5.5 6. Iob 21.16 17. his owne sheepe in the interim he sheares and shaues keepes them in a narrow fold salues their fores giues them Potions to preuent their rotts his owne children vpon her least misdemeanours he whips and corrects humbles here the pride of Ezekiah as after Dauids for the numbring of the people reproues Asa y 2 Chr. 16.12 for seeking first to the corporall before the spirituall Physitian in his sicknesse brings Iehosophat into a great strait to the in dangering of his life for his taking part with wicked Ahab in his vnwarrantable warre z 1 King 22.32 shamed Noahs drunkennesse with the flouts and scoffes of his owne sonne a GeÌ„ 19.36 37. The Moabites and Ammonâ—ts being after prickes in their eyes goads in their sides as the folly of some Pastour is scourged by his owne hearers as some man is wounded with his owne weapons makes Lot infamous by the two incestuous bastards which hee had by his owne daughters b Moab and Ammon whose off-spring were after the plagues to Israel * depriues Sampson of his strength his good name his bodily lights yea his life by the intemperancie of his lusts c Iudg. 16. v. 21.30 casts Ionas into the Sea and imprisons him in the bowels of the Whale for his disobedience d Ionas 1.15 depriues Iosias of his life by the sword of Pharaoh Necho e 2 Chr. 35.22 23. for reiecting of Counsell teares in peices his owne Prophet by a Lyon f 1 King 13.24 for being disobedient in one particular command though tempted and seduced excludes Moses out of temporarie Canaan so much desired g Deut. 32.50 for his once distrustful diffidence h Numb 20.23 24. reproues Aaron i Num. 12.5 6. makes Miriam leprous k ver 12. for their emulation muttering against Moses strikes Zachary dumbe for his incredulitie l Luk. 1.19 20. yea excludes Adam Eue out of Paradise m Gen. 3.23 24. for their too much credulity to Sathan and their infidelitie in distrusting the threat ioyned with rebellious disobedience in so small an iniunction as the forbearance of one Fruit. Thus God keeps corrections for his own as the Apostle speakes Iudgements begin and haue begunne you see euer since the beginning at the house of God n 1. Pet. 4.17 yea rather at the house of God at Bethel then at Bethauen the house of vanity rather at Shiloh at Sion then at Sodom The Father of Spirits herein imitating an earthly father who if his sonne bee robbing an Orchard o Similitude Stellae in Lucam or playing waggish trickes in the street with other straying children he takes home his owne child reproues him corrects him admonisheth him to remember for euer doing the like hee layes on a Memorandum to cause him to remember for euer afterwards seemes to bee very rigorous and seuere with him whereas a strange childe his neighbours sonne culpable in the same fault hee neuer so much as intermeddles with him neuer once opens his mouth to reproue him but passeth by heedlesse and regardlesse of him why so because he loues his owne better then the other the one is part of himselfe therefore his loue descends so is not the other hee purposeth to bestow on
aliis inuebunt in superbiam Augustinus in Ps 19. Gregor in Moralibus Chrysost Hom 59. in Mat. Cassiodor in Ps 18. Bernard ser 3. de Resur Isiodor lib. 3. de SuÌ„mo bono apud Neotericos in lib. 2. Ethic. Strigell p. 528. in Prou. 16. pag. 78. Philippus lib. 2. cron p. 101. lib. 5 pag. 557. in Postiâ—â—is part 1. p. 654. part 4. pag. 624. praecipue Perald in summiâ— tom 2. part 2 3 4. and sanctified with many sauing graces the humbled soule of Mary Magdalen u Luk. 7.47 48. yea here we see the humiliation of Ezekiah remoues that curse or crosse from himselfe and his subiects which the pride of his heart procured pride kindles incensed wrath humiliation quencheth it Oh who would not hate this hatefull monster of pride so hatefull to God * In his aliis inuebunt in superbiam Augustinus in Ps 19. Gregor in Moralibus Chrysost Hom 59. in Mat. Cassiodor in Ps 18. Bernard ser 3. de Resur Isiodor lib. 3. de SuÌ„mo bono apud Neotericos in lib. 2. Ethic. Strigell p. 528. in Prou. 16. pag. 78. Philippus lib. 2. cron p. 101. lib. 5 pag. 557. in Postiâ—â—is part 1. p. 654. part 4. pag. 624. praecipue Perald in summiâ— tom 2. part 2 3 4. so hurtfull to man so consonant to corrupt nature so repugnant from grace so neere sympathizing with the Deuill so good an agent for hell so preiudiciall both to sanctification and saluation Who on the contrary would not loue and admire this heauen-bred humiliation such a preseruatiue against pride such a purger of pollutions such a depresser of corrupt nature such a keeper in of grace as the ashes of the imbers such a curber of corruption such a plea against the cry of sinne such a Proctor against the guilt of sinne such a fauourite in the Court of heauen yea such a pleader and preuailer before the throne of Grace x De his aliis laudibus humilitatis lege ipsum Paraldum tom 1. pag. 367 368 369. Spinaeum de Tranq lib. 2. pag. 63. Oh as Plato saith of vertue I say of this vertue of this grace which one of the Ancients cals the first the second and the third grace as one called pronunciation the first second and third part of Oraâ—ory if it could be seene and discerned in the lustre and beauty of it with mortall eyes it would stirre vp loue and admiration in the dullest spectator more would be enamoured of this Christian then of that Grecian Helena Take the marrow of all that is said in one word he that would with Herod Pharaoh Rabsakah Senacharib Holofernes Nimrod Nabuchadnezzar the Gospels Pharisee Herodians Pharisees be deiected and made to stoope by the rod of wrath yea eiected as vnsauoury salt from place and grace with God and man let him exalt himselfe in the pride of his heart God hath wayes and meanes enow to pull him downe as experience verifies our prouerb his pride will haue a fall it owes and waits him an ill turne y Adrastia vel Nemesiâ—â—on sinit insolentiam abire impunitam c. Philippus in Cordial Bucholch pag. 122. Hinc Aesopus asserit Deum in caelis frangere magnas ollas exfrustis alias nouas componere apud Philippum in locis Manâ—â—i p. 182. as we say of cording and dicing it is a false plough to hold it hath brought some to the Gallowes as it did Achitophel z 2 Sam. 17.23 and Absolom a chap. 18.14 some to the blocke and the scaffold as many proud rebellious Traytors b Exempla lege apud Valerium lâ—b 6 lib 9 Liu. lib. 1. lib. 24. Munsterum lib. 3. praecipue in Theatro Historiâ—o fol. 320. 570 c. in all Kingdomes and Commonwealths He that lookes too hye some moate or other will fall in his eye to blemish or eclipse him On the contrary he that would bee respected and exalted in grace and fauour with God and man in heauen and earth with humble Ioseph humble Mary humble Manasses humble Mardocheus humble Dauid humble Daniel humble Ezekiah let him be truly soundly sincerely humbled let him fall low that for euer he may be truly aduanced high for the proud Pharisee is reiected the Publican accepted CHAP. X. SECT 1. Though the righteous fall they shall rise againe THe third maine point comes now to be prosecuted as first it was propounded and that is Ezekiahs humiliation for the Text saith notwithstanding Ezekiah humbled himselfe for the pride of his heart In which as in his sinne and transgression we haue seene mans humane frailty as in himselfe considered in Gods castigation and chastizing of him for his sinne wee haue seene both the affection of a father in correcting him as a son and the seuerity of a Iudge in visiting him as a sinner so here as most obuious to our consideration we haue his repentance an image and demonstration of Gods free mercie and sauing grace to the vessels of mercy in that though they be for reasons and causes as we haue heard permitted to sinne by him who could exempt and free them here on earth from all sinne as they shall be freed in heauen and make elect men as inculpable as elect Angels and their bodies as pure as the glorified Spirits of the iust yet neuerthelesse he frees them as from the reigne and dominion c Plurima in hanc rem lege apud Augustin lib. 1. de Nuptiis et Concupisc cap. 25. tract 41. in Iohan. lib. 1. de peccat meritis remissione c. 23. lib. 6. aduersus Iulianum cap 7. so from the ruine and damnation of sinne d Per merita Christi vt vrget Bernard Ser. 3. in natin Domin Ser. 78. in Canticis Serm. 91. Chrysost in Psal 50 Hom. 2. August in Enchirid cap. 23. though they fall yet they rise againe as here we may see in Ezekiah that fell by pride as did Angels and Man but rose againe by repentance and humiliation as the reprobate Angels did not nor euer shall Oh it is a point for euer to be preached and pressed to the comfort and consolation of the elect and to the praise and glory of his grace who is the author and giuer of grace that though the righteous fall seuen times a day that is often either into sinne or as some interpret into crosses and afflictions the fruits of sinne yet neuerthelesse they shall rise againe though they slumber a while in sinne and take a short nap as luld with the sweet allurements of the flesh and charmed a while with that Witch the World yet they waken againe they sleepe not in death their sinne is not mortiferous and vnto death fall they may as we instanced in the wisest the strongest the holiest the humblest Patriarchs Prophets Apostles Martyrs Confessors Preachers Professors that haue beene from the beginning in whom follies frailties weaknesses infirmities haue appeared
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