into carnall solace yea euen the grace of God many of vs into wantonnesse at least we are too forgetfull of God and of our selues as were the Israelites who as you may see throughout the whole booke m Iudg. 3.5 6 7 9 11 12.15 chap. 4.1 2 3. chap. 6.1 2. of Iudges when they were in affliction oppressed by the Midianites Ammonites Philistins Canaanites they continually cryed vnto the Lord and were in outward shew exceedingly humbled but when the rod was off their backe when vpon their seeking to God though with a dissembling and double hart the Lord sent them deliuerance and deliuerers Othoniel Gideon Iphtah Tolah Sampson and other victorious and valiant men to defend and deliuer them in warre and to iudge them in peace Psal 106. per totum according to the ancient wont of their Fathers they forgat God forsooke his lawes reuolted from his couenant ranne with as fast a contrary bias to their idolatry as euer committed sinne as greedily neglected Gods worship as carelesly fel into idolatry as superstitiously c. Yea Dauid himselfe though a man after Gods owne heart as he confesseth of himselfe in his prosperity sung a requiem to his soule said he should neuer be remoued and before hee was troubled went wrong n Psal 119.67 though Crux dans intellectum in his trouble hee sought the Lord diligently yea with his whole heart and sure this is the case and condition of most of vs we crouch and bow and bend to God cry peccaui intreat for fauour beg as it were the Psalme of mercy as the fellon before the Iudge when we are in exigents and dainger of execution and falling either into the hands of God or man but if the Lord baile vs or repriue vs or absolutely free vs vpon our humiliation or let vs escape with some little smart or punishment as it were with burning in the hand we then presently or after some space when the burning is eaten out when our former affliction is forgotten and those sinnes that caused it as wee thinke forgiuen wee as stearne fellons as bone-bred thieues felloniously transgresse againe breake his statute lawes againe steale againe in purloyning glory from God by our scandalous sinning that we should haue giuē him as his due by a constant course of repentance thus we vse God as a perfidious man vseth his friend at need but when our needs and turnes are once serued wee neglect to obserue him who hath so well serued vs wee haue relation to him as the Spaniell to the water vse it for a time for our turnes then once on the dry land when wee haue done with it shake it off SECT 3. The reason of long afflictions with Application ANd here my desire is that all and euery one of vs chiefly those that are in affliction and on whose shoulders the rod of correction hath long laid whom it most concernes to take notice of the reason why God keepes oft times his dearest children so long vnder the rod or ferula sometimes vnder one crosse sometimes vnder moe successiuely comming as seuerall waues or blustering windes or as Iobs o Iob 1.14 16 18. messengers with crosse newes one in the necke of another the end of one being the beginning of another will any know the reason of this leauing to pry into the Arke the secret and inscrutable ends that God hath reserued to himselfe hee being holy in all his wayes Psal 51.4 and righteous in all his workes iustified euer when he is condemned wee our selues from our owne experience if we take true notice of our selues and of our crooked natures rotten rebellious hearts and peruerse dispositions may easily swim without a corke and of our selues in our selues and from our selues see sufficient reason of Gods strictest dealings and proceedings with vs. For the Lord knowes what we are he knowes our mould and metall whereof we are made he knowes our stearne stubborne vndomable natures that we are sturdy heifers hardly brought to the yoake of obedience without much bowing and bending headstrong colts vnwilling to take the saddle of subiection without much beating and breaking flinty cobbles marble and stony hearted knotty Timber vnfit to fill any roome to supply any place in the spirituall building vnlesse wee bee much and many times squared and hewen and fitted with the axe hammer of seuerall afflictions i Of the admirable vse and effects of these afflictions lege Augustinum in Psa 21. in Psal 60. in serm ad Lippium et in Psal 125. Greg. lib. 11. moral et super Ezek. Isodor de summo bono l. 3. et soliloq l. 1. Chrysost hom 3. de Iejunio hom 44. in Mat. et Saluian de prouidentia Dei lib 6. our Physitian knows we haue grosse full bodies many glutinous and viscous humors tumours of Pride Vaineglory Selfe-loue conceit of our selues formalitie hypocrisie emulation at the places and graces of our brethren with such like which are so conglutinate together that they are hard to be purged and therefore he giues vs pill after pill glister after glister sends crosse after crosse he sees we will grow grosse and fat and corpulent and sluggish yea euen lethargicall in security vnlesse he continually diet vs with the bread of affliction and the water of our teares vnlesse he keepe vs in continuall exercise as Scipio did his souldiers and vse strict martiall discipline our generous Generall knowes we will grow luxurious licencious cowardly crauens vnfit for the Christian campe vnable as vnwilling to weeld any spirituall weapons against that tripartite Cerberus that common enemy the alluring world the insnaring flesh Our Mr. Downham his Christian warfare as also the Tract called Ioy in Tribulation In my 7. Helpes to Heauen the deceiuing destroying Deuill The Lord knowes wee must as schoole-boyes bee kept at it held to it by discipline as well as doctrine else we will neuer proue proficients but deficients in the schoole of Christianitie neuer commence Graduates in any farre degrees of Grace our Vinitor knowes we are his vines that must bee constantly lopt and pruned or else we will grow rancke in many superfluous lusts * Hinc illud Lactantij ex prosperitate luxuria ex luxuria vitia omnia In hanc rem lege etiam apud August de verbis Domini lib. 2. cap. 13. cum Greg. lib. 25. Moralium lib. 1. Crysologo Curialium Nugarum habemus etiam exempla in scripturis in Gideone Iudg. 8.13 14. Salomone 1. Reg. 10. v. 26.27 Ieroboam 1 Reg. 12.20.28 in Amaso 1 Reg. 24 v. 7.9 Osia 2. Chr. 26.16 17. in Israelitis Nehem 4.23 in alijs Dan. 4. Luk. 12. Luk. 16. Act. 12. in Herode c. hee knowes wee are a strange kinde of metall that will neuer worke kindly without the fire yea that our hearts are indeed as yron and steele soft and and tender and flexible easie to bee wrought any way in the furnace and forge of affliction
shewing them to bee but men subiected to a sinning condition but yet as the Schooles well distinguish they cannot fall away totally and finally as old Pelagianisme * Confuted by Austine Ierome Prosper Bradwarden and by the three CouÌ„cels of Meleuitan Affricke and Orange and new Arminianisme seeme to auerre against the Scriptures d Psal 37.23 24 Psal 94.18 145.14 Pro. 3.26 Esay 26.3 Esay 40.11 46.3.10 2 Thes 3.3 Phil. 4.7 Iohn 10.28 1 Pet. 1.5 2 Tim. 4 18. c. and Orthodoxe e Lege in hanc rem apud Patres Iustin q. 23. q. 98 Jreneum lib. 5. adueâ—sus haereses pag. 550. ad pag. 558. 564. lib. 2. cap. 47. ClemeÌ„t Paedog lib. 1. c. 5. fol. 19. c. 6. folio 20 23. lib 3 c 6 p. 48. Tertul. de Praescrip c. 2. pag. 161 162 de Corona c. 9. p 156 Hilarium in Ps 120 pag. 287 in Psal 128 p. 301 Can. 6. in Matth. pag. 155. Ambr. in Ps 50. in Rom. 8. v. 29 30 apud modernos Marlorat in Ps 51.125 in Ioh. 4.14 Aret in 2 Tim. 2.19 Zanchium de perseu tom 7. pag. 91. ad pag. 174. Kymidont de praedest p. 318. to 333. Diuinity they may indeed fall fearfully who are elected vnto life not onely before their conuersion as Paul Manasses Mary Magdalen c. Augustine Cyprian Luther c. with others who laid long in persecution bloodshed vncleannesse Necromancy idolatry c. and other sins but euen after their conuersion they may haue fearfull relapses as had Dauid Peter Sampson Salomon this our Ezekiah but yet they cannot fall finally and irrecouerably they may indeed in their fall be sore crusht as perplext in soule in conscience in spirit they may breake an arme or a ioynt lose their credit for a time and estimation not onely with the world with whom they warre but with the Church too which is as their vnioynting from the communion of Saints the members of Christ till they be knit and right set and ioynted againe by repentance but yet their fall is not to precipitation to neck-breake as are the falls of the reprobate they wander indeed out of the way and goe astray like lost sheepe yet they returne home againe to the Bishop of their soules their good Shepheard that hath giuen his life for them and bought them with a price euen his owne blood hee seekes them as the woman did the lost groat hee findes them and brings them home on his shoulders to the sheepfold of his Church and this hee doth many wayes to prosecute the Metaphor 1. Either he whistles and speakes to them in the more secret voice and inspiration of his Spirit Meanes which the Lord vseth as a spirituall Shepheard to call home his sheepe by repenting which haue wandred by sinning or else in the audible voice of his word he sends some Gad some Nathan to cry some harsh message in their eares or to blow a Trumpet set vp a flag of defiance against their sinnes denounce wrath so wakening them out of their warme nests rousing and raising them out of their pleasing dreames and slumbers as he did Dauid f 2 Sam. 12. 2 Sam. 24. c. 2. Or else he sends his dogs after them to fetch them in to bring them home and these Shepheards dogs are either outward crosses and afflictions as pouerty sicknes diseases as we may see in the returne of the Prodigall Child whipt home to his Fathers house by outward miseries g Luke 15.15 c. or aboue all by infamy ignominy calumnies reproaches which are as it were the barkings bitings of the Doegs i Vt Doeg in Dauidem 1 Sam 12. the dogs of the world he brings many stragling sheepe apace euen running home to the flocke these dogs are to the elect in respect of their sinnes as the dogs of that rich Churle to Lazarus though sore against their wills they licke whole their sores k Luke 16.21 they heale their sins Or else there is another dog which is more bloody fangd then the rest with a more hideous barking and more daingerous biting sets vpon the sheepe and that is this dog of Conscience which how ere when the elect sinne this Mastiue seemes to be muzzled or lye quietly asleepe at the doore l Of this lethargicall quiet Conscience see the B. Abrenethy his Booke call'd The Physicke of the Soule chap. 8. p. 103. or the pleasant sop of present pleasure or profit be giuen to this Cerberus that he may bee quiet and fawne for a time yet when the sinne is committed and the eyes of the sinner opened the nature quality fruits and effects of the sinne discerned then this Mastiue seemes to bee vnmuzzled hee awakes out of his charmed sleepe as a madde dog indeed bawles and barks at the sinner as at a fellonious thiefe gnawes and mangles the very inwards of his soule as the Wolfe that eates within the flesh m De stimulis furiis Conscientiae plurima exempla testimonia lege apud Ambros lib. 7. ep 44. in epistola ad Constantinum August in Psal 31. Pezelium in Gen. cap. 37. pag. 714. cap. 42. pag. 794. Luther in Gen. cap. 43. p. 652. in cap. 45. p. 671. Patritium lib. 5. de Regno tit 8. p. 313. cum Strigellio in Ethicis Aristot lib. 1. pag. 794. cap. 45. pag. 835. pursues him as the slouth-hound sometimes more closely yet continually sometimes more furiously with open mouth n Hinc vulpina conscientia apud Hugon lib. 2. de anima cap. 15. Hinc etiam illud Isodori lib. 2. Soliloq nunquam sâ—curus reus animus Plura lege apud Senecam Epistola 43. Epistola 88. Tacitum 4. Annalium Ciceron pro Client pro Milon Lipsium in politicis lib. 1. cap. 5. as the Hound doth the Deere or Hare from thicket to thicket lets him haue no rest like that Acteon in the fable till the distressed sinner flye to the true shelter and sanctuary the mercy of God in Iesus Christ till like the pursued Deere hee take soile in the troubled Poole of Bethasda the Lauer of true repentance till he there lose and shake off this Cerberus till he be athirst after the liuing God o Psal 42.1 2. and after his mercy as the Deere that is imbost thirsts after the riuers of water yea till the poore soule intreat the great Master of the family to take vp and take off this Mastiue and chaine him vp there is no rest to the soule of this sinner and this Dog the Lord sets instantly vpon Dauid when after the numbring of his people at the returne of Ioab his heart smote him p 2 Sam. 24.10 and this smiting of the heart like the smiting of Moses on the Rocke q Exod. 17.6 that brought out waters produced these excellent parts of repentance contrition r Psal 6.6 confession Å¿ Psal 51.4 aggrauation
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
both towards God and man withall setting downe the mother and originall of this and other her hell-bred daughters that which as Augustine said of concupiscence is a sinne it selfe and the cause and root of other sinnes euen that sinne which as God first punished in Angells i Iude ver 6. and Man k Gen. 3.5.23 he still abhominates and abhorres into that sinne Ezekiah falls with that sinne he is leauened and his other Graces in part and for a time poysoned and that is pride of heart the bane of vertue the mother nurse and midwife of vice l In superbiam lege Patres invehentes praecipue Bernardum ser 3. de resurr Augustin serm 19. serm 31. in Psal 19. Hieron in Marcum Gregor in Morral Hugo lib. 2. de anima Isodor lib. 3. de summo bono Cassiod in Psal 18. et in Psal 147. ver 25. the Colioquintida in the best broth the soiler of the best Iewels the most lustrous perfections of men eminent in the Magistracy or Ministery the most preiudiciall to Gods glory the best agent and factor for Satan the greatest Enemy and opposite to God the greatest curbe and crosse for doing good to those whose Talents might otherwayes gainfully be imployed euen this pearle grew on Ezekias eye this leprosie like Gehezies cleaues to his flesh nay like poyson it was infixed in his marrow and bones nay it had searched all his veines and got to his very heart for the Text saith further his heart was lifted vp and this pride of heart as fruirfull in other sinnes daily generate as from a fruitfull wombe like a liuer or lungs inwardly corrupted breakes out as into other blaines and biles and vlcerous sores so into this great swelling grieuous plague-sore or Carbuncle of Ingratitude Thirdly in the same verse vshering my Text as very neare a kinred closely combined euen hanging together as Burrs or Bells which ring all one peale wee haue as Ezekiahs sinne so his sorrow as his fault so his whipp or rod as his transgression so his castigation as that wherein he deficiently sinned so that which he deseruedly suffered nay his suffering like Iacob comes after this Esau of his sinne takes close hold on it as it were by the heele * Hosea 12.3 Deut. 28. Leuit. 26. Amos 1. Psal 11. Mal. 4. Apoc. 28. ver 25. to ouerthrow and supplant it for it is said therefore euen because of his pride of heart and her proud daughter Ingratitude euen therefore as the meritorious or deseruing cause there was wrath vpon him and vpon the Inhabitants of Iudah and Ierusalem Plainely demonstrating the Lord the Author of the euill of punishment as man the Author of the euill of sinning Fourthly here in my Text we haue the clearing again of Ezekiahs Sun the dissipating of the congealed and gathered cloud ready to fall on him and his people in a shower of vengeance the calming of the threatned Tempest that hung visibly ouer his head as the fruit of his Faith the honour of his humiliation the acceptable sacrifice of the stooping of his haughtie heart wrath came neither vpon him nor his subiects in his dayes verse 26. To giue to euery one of these premised parts a little more luster by amplification or a soule as it were to the bodies of them by explication ere we come to the speciall parts and particulars of Ezekiahs humiliation in which I intend chiefly and mainly to insist Euery one of these in which Ezekiah was either an Agent or a Patient afford vs speciall and principall matter of meditation and obseruable consideration For first in Ezekiahs sinne we haue a patterne of mans sinning misery Secondly in Ezekiahs castigation a demonstration of Gods iust and strict seuerity Thirdly in his humiliation the force and fruit of Gods all-sauing grace Fourthly in the remouall of his rod vpon his renued repentance a plaine and perspicuous argument of Gods all-sauing mercy To inlarge euery one of these a little more perspicuously CHAP. II. SECT 1. Of mans sinning misery FIrst I say in Ezekiah we haue a president of mans sinning misery euery man in his Glasse may see and perceiue himselfe his owne estate what he is what his power and ability is in himselfe from himselfe without a superior continuall eye of grace watching ouer him hand of grace corroborating and strengthning him alas what is the best man liuing if the Lord leaue him to himself neuer so little in a tryall of temptation from Satan as he did Dauid when in the pride of his heart hee numbred his people l 2 Sam. 14.1 1 Chr. 21.1.2 or in a tryall of probation from himselfe as he did Ezekiah when in the like pride in a vaine ostentation he shewed his Treasures to the Ambassadors of the King of Babell m 2 Chr. 32 3â— oh what can the best man doe though regenerated by the Spirit sanctified by grace renued according to the heauenly Image cast in a new mould made a new creature adorned with the best iewells of sanctified graces but in such spirituall desertions for a time left to Sathans winnowing and to the corruptions of his owne heart yeelding to his trecherous flesh that domestique enemy betraying but faile in that which is good fall into that which is euill our condition in that reference and relation wee haue vnto God being significantly expressed by that reference which the trauellers staffe hath vnto his hand the weanling child in his first footing to the hold of the mother or the Nurse the Vine or the Hop vnto his vpholding prop for if the Lord vphold vs by his preuenting grace and his assisting Spirit we stand like the house built vpon the rock Mat. 7.24.25.26 as the Castle built vpon the mynes of Marble not to bee vndermined as the cliffes and rockes in the maine Ocean or vpon the shore against all the surging waues and boisterous billowes and raging windes of sathanicall temptations and suggestions but if we bee left in any triall or temptation to our selues as was Peter Satan desiring to winnow vs n Luk. 22.31 v. 60. we fall like the house that is built vpon the sand or the ruinous tottering building in an earthquake euen Ezekiah himselfe here though adorned with many Graces though tyed and obliged to the Lord with the golden cords of many and manifold blessings priuiledges and prerogatiues aboue most of the sonnes of men in his time hauing receiued a peculiar and speciall mercy euen new and fresh bleeding in his memory his restauration and miraculous restitution to desired health in a great and daingerous sicknesse repriued for a long Lease of life euen after his summons yea sentence of expected death euen this Ezekiah forgets God his Sauiour too soone is not so mindfull of his mercy as he ought to bee nor so thankfull as the Lord desired or as the beneficence required SECT 2. The different effects of prosperity and aduersity SEcondly in Ezekiah see
not Paradise k Gen. 3. not the wildernes l Matth. 4. To all these is Sathan oft alluded by Berchorius in Reductorio Morali and by Geminianus in summa exemplorum virtutū et vitiorum not the Chamber not the Temple no time free day nor night no truce with this Tempter no weapons vnweilded by him to be victorious in his warfare for he hath as a skilfull Archer arrowes for euery mark as a Nimrodian hunter Gins for euery beast as a deceiuing fowler lures whistles glasses and nets for euery Bird as a skilfull fisher baites for euery fish Temptations different for euery man accordingly suted to his Nature Nurture Inclination desires disposition calling education yea accommodated by this best obseruing Physiognomist that the world hath beside according to euery mans humor complexion constitution Ioyning his suggestions euer so as hee by fiue thousand yeares obseruance together with his still retained created knowledge coniectures our inclinations vexing Sauls Melancholly m 1 Sam. 16.14 and deiected sadnesse to force his desperation Inflaming Dauids Sanguine n 1 Sam. 16.12 to luxurious prouocations o 2 Sam. 11. and so of the rest Insomuch that considering Sathans nimblenesse in motion and our sensuality and sluggishnesse he a spirit and we flesh he euer watching as a waking Dragon we for the most part sleepy as were the Disciples p Luk. 22.46 euen in the greatest perils of his plottings and practises considering his aduantage he in the ayre as inuisible * How the spirits were dispersed in the fall some in the aire some in the earth whether they be any way corporeall or no how they worke on our bodies minds fantasies read Aug. l. 9. c 8. l. 10. c. 6. de civit et l. 5. c. 9. l. 8. c. 22. Amb. epist l. 10. epist 8. et 84. Chrys hom 53 in 12. Gen. Bartho de propriet l. 2. c. 20. Zanch. l. 4. c. 10 11. de malis Angelis to whom yet wee are visible in the workes wee doe and audible in what wee vtter or mutter and we on the earth the enemies Cannonry planted on the hill and wee exposed in the vaile below considering his wiles and our weaknesse his might and our imbecility his courage as long flesht with victories our cowardize all these paralleld and laid together wee shall not so much maruell when we see euen strong oakes fall strong pillars in the Church or Common wealth shaken with the violent blasts of his temptations but wee shall much more admire that any one stands be his graces neuer so eminent or is kept from euen scandalous falling we shall not so much bee offended at those which sinne through frailty but we shall blesse God that the violent streames and torrents of his temptations driue not euen all downe along before him SECT 4. Gods permission of the falls of the Elect. THirdly the Lord himselfe permits the fals and sinnes of the Saints he permits Sathan to tempt them as a master that lets loose his chained mastiffe vpon a beast to try the courage and valour of the beast hee leaues his children in the tryall sometimes to themselues as he did presumptuous Peter as a mother sometimes leaues a daring aduenturous child to goe without hold till it fall and breake the nose and cry and bleed that it should make more of the mother afterwards and take heed of being so foole hardy the next time or as the Nurse suffers the child to singe and burne the finger in the candles flame a little that it may euer after dread burning in this sense it is said that the Lord was angry with Israel and he stirred vp Dauid to number Israel 2 Sam. 24.1 not that God tempted Dauid or prouokes or stirres vp any to sinne for the Lord tempts no man saith S. Iames but euery man when he is inescate as the fish by the bait or intised is led away by his owne lusts q Iames 1.13 Hinc Augustinus allegans hunc locum in respons ad artic sibi falso impos art 10. art 13. Detestanda inquit est opinio quae Deū malae voluntatis aut actionis facit authorem As well may wee say that darknesse comes from the Sunne cold from the fire as euill from God it is false which Bellarmine obiects to Caluin and Melancton that they make God the author of sinne * Caluin and Luther are cleared by D. Feild De Ecclesia and by D. White in his Way to the true Church c. no the iust God is neither author nor fautor of any iniquity which his soule abhorres and hates what then how doth God stirre vp Dauid He leaues him to the temptations of Satan and the corruptions of his owne heart and therefore it is said 1 Chron. 21.1 that Sathan stirred vp Dauid to number Israel how can that be that God and Sathan concurre in one action of sinne Yes very well for in sinne Sathan Man and God all concurre 1. Sathan temptingly as in Dauids adultery Peters winnowing 2. Mans will yeelding consentingly though sometimes with reluctance and resistance Sathans feed of temptation being as the father mans yeelding heart as the mother by which this monstrous issue this deformed spurious brat of sinne is produced 3. God concurs two wayes 1. Permissiuely 2. Disposingly 1. Permissiuely not operatiuely for God that is liberrimum agens a free agent not obliged or tyed to giue grace to any further or longer then he will in the temptation as he did Adam and Eue and his Saints euer since permits their fals Why will he doe so were it nor better for him to keepe and vphold them euer in the fiery tryall then suffer them to be conquered No. Why so and thus comes in the second that as Oedipus dissolues the knot and resolues all because he knowes wisely how to dispose of sinne which he permits when it is perpetrated and committed to his owne glory and his childrens good To his owne glory how is that either to the glory of his mercy in pardoning sinne as he did the sinnes of Dauid Peter Sampson Salomon vpon their true and vnfained repentance and satisfaction of the scandalized Church or to the glory of his Iustice in punishing sinne first here in outward plagues vpon the body as hee did the Sodomites r Gen. 19.24 the Aegyptians ſ Exod. 7.8 9 10. chap. the Philistims t 1 Sam. 5.7 Herod secondly in inward plagues vpon the soule as he did on Cain Iudas Saul thirdly and in eternall hereafter And so God that doth none euill actually operatiuely workes yet in the euill wisely prouidently dispositiuely u Non agit molum nec male sed agit in mal CHAP. IV. SECT 1. God glorified in his mercy in the sinnes of his Saints ANd indeed as worthy our discussing mee thinkes the Lord in permitting the faults and falls of his seruants or their failings in good duties as here in Ezekiah hath
a fourefold speciall reference and relation 1. To himselfe permitting 2. To his seruants sinning 3. To his Saints that yet stand 4. To the wicked that stumble All which being considered first wee shall with more caution looke to our selues secondly with more charity censure our brethren thirdly with lesse carnality reioice in their infirmities fourthly with more deuotion glorifie God First I say the Lord in the sinnes of the elect hath a speciall reference to his owne glory that glory of his to which as to a center euery thing tends * Ioshuah 7.19 Psal 12.1 Mat. 6.9 Iohn 9.24 Acts 3.12 12.23 1 Cor. 6.20 10.31 Philip. 1.20 c. in heauen earth and hell shines as the bright starres in the darkest night yea as the Sunne through the clouds of the sinnes of his Saints he brings good out of euill light out of darknes and this as I said is the glory of his mercy in pardoning vpon their repentance oh this mercy of his which is his chiefe attribute in which he most delighteth * De hac diuina misericordia lege fusius apud Gregor Moral lib. 2. Bernard Ser. 88. that shines amongst the rest as the Sunne amongst the Planets that is eleuate aboue his truth as the heauens aboue the clouds (u) Psal 103.11 12. that triumpheth and reioyceth ouer Iustice Euen this Mercy that is ouer all the Lords workes is most resplendent in the sinnes of his Saints in pardoning vpon their humiliation sinnes great for quantity hainous for qualitie many for number crying for nature crimson and bloody in hue and colour x Esa 1.16 17 18. Ezek. 18.21 Mic. 7.18 Ioel 2.13 Exod. 34.6 Psal 86.111.112.145 as many of these formerly enumerated oh not onely the skill but the good will of our blest Physitian is wondrously magnified the vertue of his Balmes of Gilead the vigour of his mercies mithridate deseruedly extolled that is able and willing euen with application of his owne blood as the Pellican y Alciat in Emblem for her young to cure great gastly and vlcerous wounds to pacifie and settle distressed consciences yea euen to reuiue those that were seemingly dead in sinnes and trespasses And sure if there were no sinners on earth where should be the chiefe exercise of the Lords mercie Yea if his Saints should not sinne for we know the Reprobates neuer taste of his sealing assuring sauing sanctifying mercie vnlesse with the out-lip or the tip of a finger they neuer drinke of the fountaines of Shiloh those are onely open for Iudah z Zachar. 13.1 and Ierusalem if there were none wounded what need were there of any skilfull Surgeon and if there were none sicke and diseased what occasion were there either of the practice or praise of the most exquisite Physitian What should we regard either the knowledge or vse of the most excellent drugs and simples in nature What reckoning should we make of the most exquisite extractions the most vigorous quintessence of herbs plants mineralls c. And if there were no sinners no sinnes committed by the Saints the Lord should want the greatest power and praise of his mercy which is chiefly exercised where sinning misery is the obiect and therefore as the Lord hath daily exercise of his prouidence euen to this day and of his wisedome in the gubernation and gouernment of the world in disposing of all actions euents causes effects contraries contrarieties euils good creatures animate inanimate reasonable vnreasonable to excellent ends and vses as hee doth still inuisibly in the soules and consciences visibly vpon the bodies goods good names and families of Atheists swearers drunkards riotous and profane persons exercise his iustice so in pardoning couering concealing passing by the sinnes and culpabilities of his seruants vpon their confessing godly sorrowing returning conditions to which grace is annexed he doth daily exercise his mercy and will to the end of the world SECT 2. The Saints much bettered by their sinnes SEcondly euen the Saints themselues are bettered by their sinnes for if all things according to the Apostles consolation a Rom. 8.28 worke together for the good of those that loue God as all the Planets worke together by their influence euen the malignant as well as good and benigne for the benefit of these sublunaries b Couper in loc as all the simples in some compounded Physicke euen bitter Aloes as well as Honey worke together for the health of the Patient then why not sinne Sure as an exquisite Physitian or Apothecary that out of venomous Toads Aspes Nutes Cicutaes c. * He that reads Gesner de quadrupedibus de Serpentibus c. Dioscorides and Dodonius Herbals shall see there is some medicinable extractions from the worst of Animals or Vegitables extracts an Antidote against poyson and out of stinking despicable foot-trodden weedes drawes some excellent and soueraigne waters from their leaues and roots for very vsefull cures in inward and outward diseases so the wise God euen out of the worst the vilest the most scandalous transgessions of his seruants can effect his owne gracious ends can both heale them of all their present sores preuent their future diseases and make them more healthfull and stronger then euer yea as experience shewes in some and as the Apostle plainly delineates in the renewed repentance of the Corinthians c 2 Cor. 7.11 the Saints come out of the bed of their sinnes as Ezekiah out of his sicke bed d 2 King 20. Esay 38. more humble more holy more pious more penitent as the Eagle that is wearied comes out of the water into which she dips her wings e Plin. with a stronger flight with a more surging ascent towards heauen then euer with greater care to please God to walke before him as a wrong wandring Traueller with a more heedfull attention stronger desires to runne the right the strait the straight way to Sion once returning right from his bemoned wandring with a greater hatred and indignation against sinne as a man against an impostor or deceiuer that hath deceiued him as Sampson against Dalilah or any other penitent person against a harlot that hath betrayed him with greater feare to offend for hereafter like the burnt child that dreads the fire or feares the water out of which it hath beene extract and saued from drowning Yea more zealous then euer for God desirous to restore that glory againe to God by all meanes by priuate or publike confessing f Iosh 7.19 as the nature of the offence shall require that was taken away by scandalous sinning and thus are the Saints bettered by their sinnes God perhaps suffering them once foully to fall that they may rise for euer * Periissemus nisi periissemus O amici inquit olim Themostocles post exilium As those that are Bell-founders deale with their old iarring Bels the Lord breakes them in pieces by contrition and godly sorrow melts them anew in
come into the net in which shee sees another flackering before her and therefore the Fouler must kill or take out those already caught ere hee catch more neither will the Rat come into the trap in which shee sees and heares another squeake and cry yea some haue thought it a good means to rid the house of all these vermine by burning one of them quicke the rest auoyding as frighted by her cry and from her smell But leauing beasts which yet as Tutors and Schoolemasters may read many good Morall yea Theogicall lessons to imprudent and improuident men as they doe in many places of Scripture o Prou. 6.6 Prou. 30.24 25 26 27. Iob c. 37 38 39. Ier. 8.7 Esay 1.4 Math. 10.18 Math. 23.37 See also Mr. Topsel epistola dedicatoria before Gesner translated what man is so vnwise that going ouer a narrow bridge with his fellow and friend more youthfull perhaps and nimble then himselfe seeing him for want of circumspection fall in the riuer before him either to his drowning or indangering will not looke more carefully to his owne feet goe more softly without that precipitate haste which perhaps was preiudiciall to his fellow hold him by the railes or the rope that is drawne by the side for the safer passage yea what souldier seeing his foole-hardy fellow-souldier by his vnaduised vnnecessarie presumptuous advauncing of himselfe vpon the besieged walls strucke pat in the pate with a bullet will presently without any need or warrant in a rash humour doe the like desperate deed vnlesse hee be weary of his life or what seruant seeing his fellow seruant fall down instantly dead before him by the tasting of daingerous deady poyson mistooke perhaps by the likenesse for sweet sugar Mastick Olybanum White Rice or the like will so well loue his dead fellow or so ill loue himselfe as to eare of his banefull drugs or pledge him in his poysonfull dregs The application is easie to those that are ocular and vnderstanding and consider my scope in inlarging the point by these Parables A word yea a wincke is enough to a wise man Praemonitus Praemunitus he forewarnd is forearm'd hee sees his face in another mans Glasse reads lectures to himselfe out of other mens Tragedies growes more wise by others follies more learned as tutored and instructed by other mens errors keeps his right course the better by others wandrings the righteous will consider and lay to heart his owne frailties by others failings as the Princes son that is any thing intelligent will see his owne deseruings when hee seeâ— other Boyes bett bricht for lesse irregularities theÌ„ he hath fallen into wheras on the contrary bray a foole in a mortar he will not vnderstand All the examples of the sins or sorrowes of the Saints preacht and prest to him are as musick to a deafe man p Surdo narratur fabula Iudg. 16.27 meats to a distempered sicke man colors to a blind man they moue him as much either to compassionate the sinner or his owne soule as the cracke of a fallen Oake moues a rocke or a stone Scilicet id curet populus what is that to them vnlesse to make sport with as the Philistins with that despised Sampson nay they grow more proud more presumptuous by it as the Prologue to the Tragedy of their ensuing approaching ruine SECT 4. The Reprobates more hardned by the sinnes of the elect and their repentance hindered FOurthly and lastly Gods permission of the falls of his seruants hath also no small relation and reference euen to the wicked and reprobate themselues for as all things worke together for the good of the elect and for the furtherance of their saluation q Rom. 8.28 See with Parr the Scoth Cowper in locum so all things and so amongst the rest euen the sinnes of the elect themselues co-work together to the furthering setting forward of the danation of the reprobate those that out of their own wicked inclination peruerse disposition are so procliue propense to sinne that they run headlong into sinne as the horse into the battell with a vehement precipitation haled with the swinge and sway of their vnbridled affections and driuen with the whirlewinde of Sathans temptations that they cannot be bridled in their outragious courses by the bitt and curbe of the word and spirit stinted or stayed by mercies or iudgements threatned felt or feared from running to hell their center more then a stone or bowle or great Milstone from running downe a hill till it come to the bottome drinking vp iniquity with greedinesse and sinne like water scorning counsell hating correction snuffing vp aâ—l admonition as the wilde asse doth the winde all the meanes that God vseth for their reformation being as oyle spilt vpon the ground as plaisters spent or misspent on an vncurable wound r Vulnus insanabile câ—se resecandum It is iust with God euen to send these packing faster that make such speed to their perdition to lay as it were the Rod and spur to them and let them haue the head and the bridle loose that of their owne voluntary thus gallop and poste with speed to destruction giuing them vp as the Lord did the morally wise really foolish Gentiles Å¿ Rom. 1.21 24. euen to the lusts of their own harts hardning their hearts further in iustice by the substraction of his grace and by the scandalous liues of some professors when they first harden their own hearts like Pharaoh t Exod. 8. et Ex. 9. and will not be softned in mercy to such the sins of the Saints are as stumbling blockes layd in the way on which they stumble fal breake their necks for they as blind Beetles and Owles delighting onely in their darke seeing clearliest in the night of their sinnes but shutting their eyes and seeing nothing or at best but purblind in the clearer day and light of the rest of their good life and sunne of their Graces as scarabaean fleas feeding only on the dunghill u In stereore viuunt et semen in Globum ibidem emittunt Aelianus l. 9. c. 16 et Clemens lib. 5. Stromaton c. and delighting in the ill sent of their scandall as swine euer rooting in their weedes not regarding their flowers taking their branne and reiecting their Wheat casting away the whole Cup or Plate for one rent or flaw blemishing the whole body though neuer so sound as vlcerous leprous for one wart or some few blisters or blaines that breake out contemning and condemning the whole life of the most sanctified Christian as sensuall and sinfull for some few infirmities and failings in some particulars their corruption by this means helped forward by the deuils delusion is more quickned animated fleshed and incouraged in all profane and irregular courses Yea by the sinnes of the Saints they are faster chained in their voluntarie prison further bound prentice to Sathan for the whole terme of
or a Mevius because he is not so obseruant in euery quantity of euery syllable in an Hexamiter Saphicke or Iambique verse yea or to conclude it with a homely simily as though a well metald nimble footed horse should bee accounted a stumbler when he stumbles but very seldome perhaps but once or twice in a dayes riding though hee seldome fall downe right or if he do by accident vpon some stone or slip-shod yet neuerthelesse speedily recouers himselfe againe without any great dammage to his master and lookes better to his feet euer after Sure hee were as the horse without vnderstanding that would make those conclusions Saint Iames makes the application In many things we sinne all t Iames 3.2 and saith holy Iob u Iob 4.18 The Lord hath found folly in Angels how much more in the sons of men yea Adam sinned in the state of integrity * Gen. 3. how much more wee in the state of corruption Oh Lord if thou shouldest be seuere to marke what is done amisse oh who may abide it who can answer thee one for a thousand x Iob 9.2 3. not I but abhorre my selfe in sackcloth and ashes y Iob 42.6 2 King 20. Dauid a man after thine owne heart had his frailties yea Ezekiah an excellent instrument of thy glory after thou hadst humbled him on the bed of sicknesse raised him when there was but a step betwixt him and death did too soone forget thee and thy mercies that so mercifully so mindfully remembred him yea and after that wrath came vpon him and Iudah and Ierusalem for his pride and was remoued vpon his humiliation as though his sore had beene but skinned ouer superficially healed and ranckling at the bottome it breakes out againe in the very same place and leaues a second a greater scarre then the former for in the same pride of heart 2 Chron. 32. as the originall of another prouocation he shewes his treasury to the Ambassadour of the King of Babel as an vnaduised Traueller shewes his purse or vaunts his gold to a greedy thiefe Oh Lord what is man saith Dauid that thou art mindfull of him z Psal 8.4 Nay Lord what is man if thou beest not mindfull of him what is man when he is vnmindfull of thee forgetfull of thy mercies not fearing thy iudgements Oh what is the little Chicken or Goseling that regardlesse of the clocke or the wings of the dam wanders alone till the Puttocke or the Hen-arrow swaps and deuoures it What is the Lambe or silly Sheepe that straggling from the rest of the flocke or from the eye and rod of the Shepheard eats Rot-grasse falls into the ditch as leaping into forbidden pastures or is seized vpon by the fangs of the Dog or the wiles of the wilde Dog-Fox Oh who is he but may say with thy seruant Dauid in some particulars Lord I haue done very foolishly now I beseech thee forgiue the sinne of thy seruant a 2 Sam. 24.10 Oh I am in a great strait but let mee fall into thy hands not into the hands of men not into the mouthes of men for mans mercies are cruelties Secondly from hence also let the Nouations * De istis Nouatianis cum eorū haresibus vide fusius apud Funcciū fol. 103 Euseb lib. 6. cap. 43. Epiphanium Philastrium Magd. Cent 3. p. 99 586. in Tom. 2. Concil pag. 227. Catharists Anabaptists and all perfectists that dreame of any absolute perfection here in this life in any Church or in any member of the Church militant stay their precipitate haste and wait Gods leasure seeke it not per saltum by such high and hasty leapes but come to it gradatim as Graduates to their Academicall graces by degrees they may haue golden dreames of perfection in earth but neuer attaine it till they be triumphant in heauen SECT 2. Cordials of consolations to be applyed to the sorrowfull sinner THirdly from hence also let me whet the exhortation of the Apostle that if any man sinne of frailty let him be restored with the spirit of meeknesse b Gal. 6.1 as wee would be willing to improue our best skill to the setting and ioynting of a bone that is broke to asswage the paines of the Gout Stone Stranguary Tooth-ache of any friend neighbour brother by any oyles vnctions lenitiues or any good meanes we could vse so much more in charity and Christianity let vs labour the reioyning and reioynting against of a member of Christ that by sinne is broken for a time from the visible Church the body of Christ Similies Oh if we would pluck a horse or an oxe out of a ditch * Cadit Asinus est qui subleuat cadit anima non est qui subleuat c. or to help vp an ouerloaden pack horse from the ouer-whelming pressure of his loade vnder which he lies and grones how much more mercy should wee shew to the soule of our brother grieuing and groning vnder the insupportable burthen of sinne which lies so sadding vpon the conscience as the Liuer vpon the Heart in the disease called the Nightmare * Ephialtes that the poore patient can neither stirre hand nor foot but lye and cry and dye in the distresse of despaire vnlesse helpe be afforded Oh that we were ready chiefly those that haue the tongue of the learned Esay 50.4 to speake a word to the weary in due season that with that good Samaritan wee would poure in the oyle and wine of spirituall consolations Luke 10.30 31 32 33. into those that are sinne-wounded falling into the hands of these Thieues and Pyrates of the soule the Flesh the World the Deuill Oh that we were as willing to improue our best Talents to administer heauenly comforts out of the Treasury and Fountaine of all comforts the Booke of God as Seneca Plutarch Boetius our late Lipsius and others In libris de Consolatione haue beene ready to prescribe Morall and Philosophicall comforts in all humane crosses Oh this mourning with those that mourne c Rom. 12.15 1 Thess 5.14 this sympathizing with one anothers miseries as the members d 1 Cor. 12.26 1 Cor. 13.1 2 3 of one body the head that feels the grieuance of the foot the heart that feeles the dolours of the hand this bearing one anothers burthen as it is commanded by the Apostle so it is an excellent point and part of Christianity it is a notable expression and intimation of loue which is the bond of perfection the very vigour and life and soule of a Christian the exercise and improuing to the best of euery grace without which a Christian is but key-cold or at best but luke-warme and his gifts and talents of learning knowledge wisedome zeale vnused nor imployed to the edification and instruction of the ignorant the consolation especially of the weake and weary Christian the erection and lifting vp of the deiected and drooping soule
an expresse command to Peter and so consequently to euery Peter euery Pastor to forgiue his offending brother vpon confessing and acknowledging not onely vntill seuen times but vntill seuenty times seuen times u Mat. 18.21 22. and if euery member is bound to this much more the whole Church Seuenthly as Christ himselfe with his owne mouth exhorted and dismissed * Ioh. 8.10 11. the woman taken in the act of Adultery and comforted the weeping washing penitent woman x Luk. 7.48 so he sent Ananias with his owne commission to comfort euen whilome bloody persecuting Saul now three dayes mourning disconsolate y Acts 9.111 12 13 c. how much more ought those to bee comforted of the Church that haue mourned not onely three dayes with Paul but thirty times three as a Doue in the Desart or a Pellican in the wildernesse that haue eaten the bread of affliction longer then Daniel more then twenty one dayes z Dan. 10.3 and that euery night doe water their bed with weeping and their couch with teares a Psal 6.6 Eightly if God himselfe turne away euen deserued wrath from his children vpon their humiliation as here from Ezekiah and Iudah in my Text shall the Church continue her wrath against repentant sinners where God stints his will not the Church wade after where God breakes the yee Ninthly hath not the Church alwaies euen from the beginning as a mercifull mother opened her armes yea her brest and bowels to receiue her repenting returning sons as that mercifull Father in the Gospell b Luk. 15.20 did his humbled prodigall Was not the Incestuous Corinthian receiued in Pauls Time c 2 Cor. 2.6 7. The Emperour Theodosius after his Thessalonian massacre receiued in St. Ambrose his time * Leâ—c historiam apud Theodor. l. 6. c. 18 et Sozom lib. 7 c. 24. and other penitents admitted first as penitentiaries after as communicants in all the Primitiue times d Eccles hist passim ex Socrate Eusebio et Zozomeno and shall our Church now degenerate from a louing mother to an vniust step-mother God forbid Tenthly is not the heresie of Novatus and his strict stearne Nouatians pluckt vp by the roots long since by Augustine and Epiphanius * Cyprianus etiam concilium congregauit damnans Nouatianos vt constat l. 1. epist Cypr. 2 apud Euseb lib. 6 c. 43 et Magd. cent 3. p. 192. et pag. 205. that there is no sprigs remaining in our dayes haue we any so rough and rigorous as to deny euer admission to the CoÌ„munion or fellowship to those that haue publikelie scandalously sinned if there be any such leauened yet with this leauen I wish him as a zealous Emperor once wisht to one of these Nouations e Tu scalam erige et ad coelum solus asconde euen to make himselfe a ladder and to climbe vp to heauen alone for I know none that can follow him Eleuenthly besides is this stearnnesse strangenesse and heartednesse against remorsefull sinners for of such I still speake and for such as the mouth of the rest I still plead agreeable to the law of nature is it consonant to that epitome of all morall equitie which Alexander Senerus so much esteemed namely that which thou wouldest not haue another doe to thee doe not to another f Quod tibi fieri non vis alteri ne feoeris Doe as thou wouldest be done vnto saith the naturall Country-man by the instinct of nature Now wouldst thou lie languishing all alone on the sicke bed much lesse in the bryers and prickes and stings of a sinne-guilty conscience vnuisited vnvalued nay deiected reiected and more and more discouraged wouldst thou haue more weight laid vpon thy backe when thou art almost prest to death alreadie wouldst thou haue thy wound deeper pierced and more blood exhaust when thou hast almost bled to death already Make the case thine owne mutato nomine de te Fabula narratur Tantale wouldst thou haue God seuere against thee for euery sinne c g Si quoties peccant homines sua fulmina mittat Iupiter exiguo tempore inermis erit Obiect But it may be I shall bee answered that in this case I fight with mine owne shadow and contest where there is no enemy All these arguments and expostulations will be granted as Achillaean and vnanswerable in the behalfe of the repenting sinner but sub Iudice lis est here is the question how the Church should know that a scandalizing sinner which hath scandalized euen profession which the Ciuilians say is the greatest scandall is truely humbled as was here Ezekiah and is willing to giue satisfaction Answ First I say that the contrite and broken heart is especially knowne to the maker and breaker of the heart h Ier. 17.9 10. Man knowes my sin but God knowes my sorrow ille vere dolet qui sine teste dolet he weepes with a witnesse that weepes without a witnesse it would goe better with many an afflicted soule then it doth if men were but as well acquainted with their saluing sorrow as with the sore of their sinne Secondly that soule that is willing in euery place in euery company euer in the fellowship of the Saints to take that course which Ioshua prescribes to Achan i Iosh 7.19 to confesse his sinne and giue glory vnto God nay to confesse and forsake it that hee may haue mercy k Pro. 28.13 to desire the prayers of Gods Children in his behalfe yea to shame himselfe if it were in the publickest places where God might haue glory and the Church satisfaction if it were euen by taking the course of Salomon l Eccles 1.1 Dauid m Psal 51. and Augustine by writing and publishing publicke recantations c. this out-strippes all hypocrisie n Augustine in his bookes of Confessions and Recantations and is a note and demonstrance of humbled penitencie this is all that the Lord doth that man can require or the strictest Church exact for satisfaction or the humbled heart can doe to the vtmost for consolation which the Lord grant to euery burthened conscience for his mercy sake CHAP. VI. SECT 1. The same subiect that sinnes the same must be punished ANd so I come now to the second maine point at first propounded and by the Text naturally afforded and that is Ezekiah's castigation In which we are to consider first the primary subiect of it Ezekiah wrath came vpon Ezekiah and then secondly the extent of it the Inhabitants of Ierusalem wrath came vpon the Inhabitants of Ierusalem thirdly the castigation it selfe here intimated by this phrase wrath fourthly the cause pride of heart And first for the first the subiect of this correction for I call it a correction rather then a plague or iudgement since what euer is sent to the elect is a loue-token from a Father not a vengeance from a seuere Iudge It is briefly considerable First that the
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