was but according to all that Amaziah his father had done it is not said as his father David who was a man after Gods own heart but for Amaziah the Scripture expresseth he did what was right in the sight of God ver 4 but not with a perfect heart Secondly he sought the Lord a duty very good if we seek him for himself seek him to enjoy him and place our happinesse in communion with him Quaerebant Iesum sed non propter Iesum Glos ordin in John 6. and not seek him to serve our turns on him as the Jews sought our Saviour for loaves and worldlings for corn and wine For Vzziah he sought the Lord but it s added in the dayes of Zachariah ver 5 who had understanding in the visions of God which are like the expressions that God uses before of Ioash Chap. 24.2 Who did right all the dayes of Iehojada but after the death of good Iohojada Ioashes revolt is evident 2 Chron. 24.17 Thirdly Sin of apostacy of Vzziah seems to be intimated ver 5. While he sought the Lord he prospered However it was the Lord hath left his name under a darke cloud he hath set him as a Beacon on a mountain and an Ensigne upon an hill As Judges hang up notorious malefactours in chains to be a terrour to all spectatours so hath the Lord done with Vzziah he hath his Epitaph writ with Gods own finger and he cries to all that passe by the way stand and see and remember and consider that you may learn and fiar and do no such thing God doth not only gibbet his open adversaries as it s said of Doeg the righteous shall see and fear and say Lo this is the man that made not God his strength c. but the Lord records the lusts if his Saints as well as the graces From the words thus opened according to the four parts aforementioned observe 1. That men may do many things which are materially right in the sight of the Lord and yet themselves either not be upright or if they be upright for the main yet in some particulars they may visibly decline from that uprightnesse 2. Whiles person or people continue to do that which is right in the eyes of the Lord Gods usuall way is to helps them wonderfully 3. When God helps persons or people wonderfully till they be made strong then it is the greatest danger of all and an evil most common among men to be lifted up 4. When sinfull creatures after wonderfull deliverances suffer themselves to be lifted up then all their rise is but the fore-runner of ruin their lifting up is but for casting down and the issue is this it ends in their greater desolation Thus they that have been choise instruments in the hands of God the Lord may lay them aside as despised broken vessels in whom his soul hath no pleasure to employ them any further as Vzziah his heart was lifted up to his destruction Men may doe many things right materially in the sight of the Lord Doct. 1 and yet themselves either may not be upright or in particulars fall from their uprightnesse in opening whereof consider two partienlars 1. First part of the Doctr. cleared They may not be upright who do things that are materially right in the sight of the Lord. I adde materially right The action for the substance of it abstracted and considered in it self may be such as God commands commends and rewards but if we take an action formally with the Motives Ends and all other necessary circumstances required to make an act truly right then it is certain that where the tree is evil it cannot bring forth good fruit Augustin contrae Iulian. lib. 4. disputes the question largely of Iulian the Pelagian proving that all vertues of Gentiles and works of unbeleevers are but vices that their chastity so much admired was not chast because chastity hath in seal in the soul more then in the body 1. Fatear primo virtutem esse pudicitiam 2. Omnes virtutes quae per sorpus operantur in anima habitare 3. Infidelia aniâ—am fornicari à Deo noâ—potist negort Ergo ant in anima 〈…〉 1. How can that person be chast and free from spirituall fornication whose minde goes a whoring from the Lord 2. Inlian objects the integrity of Fabritius 2. Qulâ— corom qui se Christianes habert volunr nisi Pelagiani aut in ipâ—â— forte its soluâ— justum diacrit infideleâ—â— impiuâ—â— diabole mancipatum Absit ut sit virtue vera in alique nisi sit justus cum nemo justus sine fide Hab. 2.4 Fabius Scipio Regulus he answers How can true justice be in them who are not just How could they be just and not have faith when the just shall live by faith 3. How can any thing be absolutely right that aimes not at a right end 3. Nibit bonum nisi referatur ad sumwum bonum hoc potest nemo nisi per Christum cujus morte mers vincitur cujus vulneribus natura natura saratur Nothing is formally good that is not referred to the chiefest good 4. Vertues and vices are distinguished not by bare acts performed but by ends intended a covetous person abstains from revenging himself by Law not our of love to mercy but money 4. Virtutes ac vitijs non officijs sed fraibai discernuntur Offirium est quod faciendum finis est propter quod faciendum lest the cost after all contention recovered should not answer the charges in recovering 5. Possunt bona fieri non bene fatientrcus subvenire periclitanti hoc malum sed si amore gloriae bominis sit non bene bonum facit 5. An ambitious person relieves the poor rights the oppressed this is good but if it be to be seen of men he doth that which is right but not righteously 6. Niâ— bonum bene nisi volunt as bonas volunt â—s non est bona que in alijs vet in seipsa non in Deo gloriatur 6. No right done righteously unlesse the minde be right but he is not right that desires more to glory in himself or creatures then in the Lord. The acts of the unregenerate in themselves nakedly considered Vid. Vossium some of them may be right yet their persons are not righteous and their acts if compleatly considered are extreamly incompleat either 1. Swerving from the right rule Col 2.23 Isa 29.13 2. Or not aiming at aright end Gods glory 1 Cor. 10.31 Mat. 5.16 Or 3. Not proceeding from a good ground sincerity of love Rom. 13.10 1 Tim. 1.5 Or 4. Rom. 14.23 Heb. â—1 6 Or not mixed with faith and whatsoever iâ— not of faith is sin and without faith it is impossible to please God 5. Being void of faith and love the act is carried to an end that is either not good or if good it s some particular good not that good which is universall But though the
hâ—art of men be not upright yet they may do many things that in themselves are right 1. Such acts as are commanded for the matter of them 2. Such as whereby naturall conscience any be quiet Rom. 2.15 3. Whereby Gods will in part is fulfilled as the Assyrian did upon Ierusalem 4. Isa 10. Whereby other men may be benefited 5. Whereby in the day of their account though their souls be not saved * Minus Fabritius quam Catilina punietur non quia iste bonus sed quia ille magis malus minus impius Fabritius quam Catilina non veras virtutes habendo sed à veris virtutibus non pluriasÌ„u deviando August ibid. yet their torments may be lessened and so right 6. As God in this life may acknowledge them to their praise and reward them for their comfort I need not spend time in examples Ahab 1 King 21.29 humbles himself greatly therefore evil deferred Iebu in a great zeal destroyes the worship and worshipperâ— of Baal God commends the act for good in 2 King 10.30.31 Thou hast done well in executing that which was right is mine eyes But he condemns his heart to be bad Ioash did that which was right in the sight of the Lord yet he and his Princes forsook the Lord and served Idols and so wrath came upon Iudah and Ierusulem for this their trespasses Amaziah goes far in denying his own credit disdeigning an arm of flesh disbanding an hundred thousand mighty men of valour at the voice of the Prophet 2 Chron. 24.2 18. chusing rather to adventure their anger and the losse of his hundred talents then to disobey the voice of his God 2 Chron. 25.6 7. comp with ver 2. What externall act of a Prince could be more right yet his heart was not upright He did much but not with a perfect bea rt Many a man whose inward parts are very rottennesse may frequent all ordinances loving all outward priviledges be very forward in any externall performance represse sin in others and be employed as an happy instrument to reform others when his own heart abides to his dying day unregenerate If you ask the reason how are rationall men carried to things right and yet their hearts not upright I answer 1. Reason 1 From the strength of externall ordinances dispensed Iâ—ash all the dayes of Iehojada 2 Chron. 24.6 is forward in reformation his zeal more forward then the Prophets Herod under the Ministery of Iohn Mark 6.10 had his conscience overawed did many things and beard him gladly 2. Reason 2 From common grace received corruptions are oâ—t keptiâ—â— by restraining grace when the heart is 〈…〉 grace and lusts are not only restrained but many common gifts and graces may be conferred There â—â—â— that go far towards the Kingdom of God yet fall short of it their mindes enlightâ—ed and taste of the heavenly gift be made partakers of the Holy Ghost in the common works of it Heb. 6.4 5 6. taste of the good word of God and powers of the world to come and yet all this while the heart continues false and after the relapse may prove so great as that it is impossible for them to be renewed again unto repentance 3. Reason 3 From naturall conscience it may be awakened and something must be done to still those clamours to allay those surges Rom. 2.15 worst of men scarce so bad but may at some times do some good Doeg is detained before the Lord by his vow the wicked Jews 1 Sam. 21.7 that made no conscience of killing the Lord of glory yet say it is not lawfull to put the price of bloud into the treasure Mat. 27.6 that wicked strumpet that meets the young man to allure him said I have peace-offerings with me I have paid my vows this day Prov. 7.14 therefore came I forth to meet thee Therefore saith she What soul without the height of impudence could have drawn so prophane a conclusion from such pious premisses as to infer I have pacified the Lord therefore I may be bolder to provoke him Take heed of a seduced conscience and do not rest in some outward common duties which the worst may perform and be under power of Satan Those lewd women which lay with the prophane sons of Eli pretend sanctity 1 Sam. 2.22 and assembled themselves at the door of the Tabernacle of the Congregation as if they desired to be servants of the Lord when indeed they were Satans drudges 4. Reason 4 From Satans connivence It is not against his Kingdom to let men do something that is right their self-confidence hereby grows the higher and his delusions prove the stronger He permits all persons and Nations to have some Religion he cares not who hath the mouth or the lips so he possesseth the heart Luk. 11 2â— and whiles the strong man keeps the house all things are in peace 5. Reason 5 From worldly concurrences Nothing more sutable to carnall ends at sometimes then to do something that is right Iohn is forward in that part of reformation which was destructive to Baal it was the only way to secure him in his throne but in the positive part he was found altogether defective and from the sins of Ieroboam that made Israel to sin 2 King 10.31 did not he depart all his dayes It s an easie thing to reform those evils which if they stand up will keep us low and till they be laid low we cannot get up In the dayes of Iosiah the people were marvellously forward in the worke of reformation 1 Chro. 34.31 c. 35.18 they enter into solemn Covenant keep the Passeover so religiously that from the dayes of Samuel there was no such Passeover neither did all the Kings of Israel keep such a Passeover as Iosiah kept and the Priests and Levites and all Iudah and Israel that were present but no sooner was Iosiah dead but all this reformation died with him Yet suppose that Vzziah was upright though the arguments used to prove it be not cogent yet his excellencies were so many and his commendations from God so great that most Interpreters incline to esteem this opinion to be not only more charitable but also in nothing to be lesse probable in it self If so then you may observe That its possible for men in the main to be upright Here observe this second particular yet in many particulars they may decline from their uprightnesse though in the truly regenerate there can be no intercision of grace which is totall because they are born of thâ— immortall seed of the word 1 Ioh. 3.9 and that seed abideth in them nor finally because God hath promised to give them such an heart as they shall not so depart from him Ier. 32.40 1 Pet. 1.5 1 Ioh. 4.4 and they are kept through the power of God unto salvation Greater is he that is in them then he that is in the world
sacrament is condemnatus est tuâ—as August that you are heirs of life because you dwell under living ordinances the Sacraments may be full of life to others not to you God who works by them can also worke without them God may use you as great and glorious instruments in his hands and by you bring mighty things to passe and yet the heart be not at all renewed God knows how to use foolish things wisely weak things strongly instruments that in themselves are bad to ends very good Jehn is employed to pull down Baal and the house of Ahab that set Baal up Many were used to build the Ark that saved others and yet themselves perished in the waters Isa 10.5 ver â— Assyria is the rod of Gods anger yet he means not so neither doth his heart thinke so but it is in his heart to set up himself and to that end to destroy and cut off Nations not a few therefore the Lord resolves as soon as ever he hath performed his whole worke upon Mount Zion then he will burn this rod in the fire ver 12. and will punish the stout heart of the King of Assyria and the glory of his high looks It is a great honour to preach to others to shew to men the way of salvation It is a transcendent eminency for men to be raised up to save a dying Nation a languishing Kingdome But let not that be truly said of you which was tauntingly spoke of Christ He saved others himself he cannot save Let every soul take heed as Paul lest when I have preached to others 1 Cor. 9.17 I my self may become a castaway therefore rest not in this that great victories are obtained that the spirits begin to be made subject but that your names are written in the book of life Luk. 10.20 and make conscience not only to do things that are right but to do those right things in your uprightnesse To which end 1. Let your hearts be spirituall even in acts that are in themselves but civil and temporall a carnall man may perform duties that in themselves for the externall act are of a spirituall nature but then his heart and the grounds he goes upon are carnall when the act is spirituall But approve your hearts to God not only to be spirituall in things spirituall but to be spiritually minded in things that are temporall 2. Though the acts be but naturall yet even in these actions also let your ends be supernaturall Let the act be good and the ground you go upon and the end you aim at be good and let the good you aim at be the highest the most universall good that is the rule we are bid to walke by 1 Cor. 10.31 Whether you cat or drinke or whatever you do do all to the glory of God Approve your selves to that great God who sees in secret Go on doing and suffering as seeing him who is invisible knowing that in your actions towards men you serve the Lord Christ count no reward sufficient which is below Christ that he may be all and in all 4. If men may decline in many particulars from their uprightnesse then take heed stand fast in the faith quit your selves like men hold fast your integrity be faithfull to the death let no man take away your crown from you lose not the things that you have wrought 1 Cor. 15.58 but be constant immoveable alwayes abounding in the worke of the Lord knowing that your labour shall not be in vain in the Lord. No man was ever a loser by cleaving unto God while Vzziah continues in his uprightnesse Gods helps him wonderfully till he is made strong And thus we come to the second part When people seek the Lord Observ 2 and continue to do that which is right in the eyes of the Lord Gods usuall way is to helpe them Wonderfully This is clear in the example of Vzziah if you consider 1. The helpe it self 2. The Authour of that helpe 3. The Extent of this helpe from God Wonderfully helped 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph l. 9.6.10 Consider the helpe it self he was helped no question but Vzziah was a Prince of great abilities of a good disposition of an active spirit he had a working head and a dextrous hand so Historians describe him There was in him a concurrence of these three eminent qualifications that conduce to make governours eminently happy the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Counsellour Souldier and in forwardnesse in Religion exemplary yet in all these admirable atchievements recorded of him he was not only an agent but recipient The great victories obteined had not their rise from his own abilities within but from the helpe afforded him from above Hence by the way is hinted this conclusion That all created abilities which are inherent in us are uneffectuall without assistance Strength within is nothing can do nothing unlesse there be an influence of strongth from without In spirituals this is evident Phil. 1.13 2 Cor 3 5. Prius est cogitare quam credere nemo credit aliquid nisi prius cegitaverit esse credendum Credere nilaliud est quam cum assensione cogitare Aug. de praedest l. 1. God works both will and deed We are not sufficient of our selves to thinke one good thought how much lesse able to beleeve It 's not possible for a poor soul to move towards him till moved by him of his own we must give him And in temporals in the managing of all affairs private or publike it 's madnesse to rely upon an arm of flesh for by mans own strength shall no man prevail When we are left to our selves the steps of strength are straitned and our counsels cast us down Man is an indigent creature when he is at the best and no creuted excellency can be raised to a condition of independency so that helped he must be if he bring mighty things to pasle 2. Consider the Authour he was helyed by whom though this be not expressed in the words of the text yet it 's strongly intimated here and fully evidenced in the context vers 5. God made him to prosper and vers 7. God helped him against the Philistims and against the Arabians c. He had the helpe of men of means a numerous Army expert Commanders a confluence of all externall concurrence to helpe him yet even these from the bounty of God affording and all these insufficient to make him strong without Gods helpe assisting No helpe no assistance effectuall without divine concurrence The worst of Princes have been forced to confesse it if the Lord do not helpe 2 King 6.27 whence shall I helpe thee said that King of Israel to the woman that had boyled her own son for food in the famine of Samaria The Saints triumph in this acknowledgement Psal 124.8 our helpe standeth in the Name of the Lord that made Heaven and earth They disdeigned humane considences
rescue his servants out of their hands as fire-brands taken out of the common burning When the Lord of hosts who is the redeemer of his people appears to be strong and thorowly to plead the cause of his people to give them rest and to disquiet the Inhabitants of Babylon to deliver the righteous out of trouble Jer 50.34 and to bring the wicked into trouble in their stead If under all this their uncircumcised hearts be not humbled and they will not give glory to God in beleeving they shall be broken as a tree and the horn of his people shall be exalted and the wicked shall see and be grieved he shall gnash with his teeth and melt away the desires of the wicked shall perish and iniquity shall stop her mouth for ever 1. Vse 1 Beleeve this great truth that the prosperity of persons families and Kingdoms are in the hands of God that promotion comes neither from the east nor from the west but that it is God that sets up one and pulls down another The books of the Kings and Chronicles are recorded that God himself hath left for States-men in especiall manner to peruse and ponder the many and mighty changes in the state and polity of Israel and Iudah came from an higher hand then the designes of men In the whole story you shall finde all experience cleering this that their whole state varied in its rise and fall beauty and deformity accordingly as they came up or fell off from the Lord. When they sought the Lord God helped them Wonderfully but when they deserted God and resolved to carry all before them by power and policy they were soon brought low for their inquity Psal 106.43 2. Vse 2 If others beleeve not this do you acknowledge it this day Right Honourable and the heads of our Tribes is this Scripture fulfilled in your eyes you may see it and cry out in admiration surely God hath helped us Wonderfully God hath rained down miracles of salvations he hath wrought wonders for you 1. In calling you together in the daies of our fears Call but to minde the Wormwood and the gall and let your soul still have them in remembrance When the enemy was so high that they were above fear and the people of the Lord so low that they were below hope then you could not but say this text is verified on you as truly as on Vzziah God hath helped wonderfully 2. God hath wrought wonders in keeping you together all this troublesome time when there hath been a great dispersing and forsaking in the midst of the Land 3. God hath kept you when others fell off from you 4. God hath kept you together when our sins not to say yours have provoked the Lord every day to make you fall asunder and when in some particulars according to different light your selves have been divided yet for the main God hath kept you together by a wonder of goodnesse that so your division might not prove our confusion God hath also kept you and the Nation in you alive our lives and safeties and the life of our Nation have been bound up in yours God hath wrought also wonders every where for you he hath helped you wonderfully in the North and in the West He hath said to the North Give up and to the West Keep not back His deliverances have been clear victories no longer disputable but undoubted Your friends cannot but admire your enemies cannot but acknowledge therefore 't is your duty to beleeve it with the heart and confesse it with the tongue that the Lord hath helped wonderfully 3. Vse 3 Be not you then weary in seeking God You have not fought in vain God hath not been to you a Wildernesse or a land of darknesse had God set us to pull at a rock that we should all our life long have been praying crying mourning and we had never seen any return of our prayers it had been our duty to have persevered seeking to our dying day but when God hath so visibly and so wonderfully risen up upon the supplication of his servants follow God with entreaties When God intends to worke great redemptions and to bring deliverances to perfection then he hath said Ier. 31.9 his people shall come with weeping and with supplication will I lead them If God hath helped you wonderfully Vse 4 be you forward to helpe the Lord even the Lord against the mighty God hath begun first to afford his helpe to you be you ready to draw out all your strength to helpe him God commands it and in all equity he may expect it All parts of the Kingdom cry for your helpe and the Church as a woman in travell cries out for your assistance Look back and consider what great things God hath done and aske your own hearts what you have hitherto done for the name of your God or what shall we render to the Lord for his great goodnesse Lay out your selves for him who hath spread out his great power for you and be willing to decrease that he may increase let God be your strength and your strong tower honour God with your strength this will be a strong preservative against the venomous infection which surprised Vzziah who when he was made strong doted upon his highnesse and his heart was lifted up to his own destruction Thus far you have seen this great Prince in his ascension Third part and in him a parallel of superlative goodnesse to wards you The remainder is very sad his sin and misery Vzziah being made strong his heart was lifted up not in the wayes of the Lord as it was said of good Icheshaphaâ— 2 Chro. 17.5 for that is ever needfull to be lifted up in the Lord against all discouragements but his heart was lifted up swelled grown great in the thoughts of his own worth Oh tell is not in Gath publish it not in the gates of Askelon Yet his fall is recorded for our warning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon whom the ends of the world are come When good men are made strong Observ 3 then are they in most danger vainly in themselves to be lifted up Look over all former particulars 1. Of Persons that have been greatest Rehabaâ—m when he was establish'd in the Kingdom had strengthened himself to forsake the Lord and all Israel with him 2 Chron. 2.12 21. 2 Chron. 2.25 19. Amaziah when he had smisten the Ammonites his heart was lifted up to boast Nebuchadnezzar when God had used him as a great instrument his heart was lifted up and hardned through pride 2. Dan. 5.20 As in Persons so also in States and Nations Assyria Isa 10.13 Tyre Ezek. 28.2 5 17. thy heart was lifted up because of thy riches and vers 17. because of thy beauty and in Egypt 31 5 and 10.3 See this in the best of Saints in the dayes of their flesh Hezekiah breaths after God in the time of his streits and relapses from
him in the time of his recovery See what a difference in David when in the cave in the wildernesse of Iudah and when God had given him rest round about he that enjoyed God so wonderfully at Gath at Engedi lost for a time that sweet communion with God at Hebron and in Jerusalem St Paul when ravished into Paradise and faw that which no tongue can utter yet prone to be lifted up with abundance of revelations and therefore the admonitions of God are very frequent Deut. 8.10 12. Take beed when thou art full lest thou forget the Lord c and the supplications of Gods servants have been very servent to prevent that evil Agur sees how much ado he hath to support his own disability when he beggs Pro. 30.7 8 9. Lord give me neither riches nor poverty lest I be full and deny thee and say Who is the Lord Few men have lived that have been able to master their comforts but a worm hath bred in their Manna If you aske the reason why these men who have not sunke under sorrows should miscarry under comforts 1. Reason 1 From Satun Shall I impute it to the tempter who is very active at all times he never stumbers nor sleeps he sets on Christ in the wildernesse no condition is exempted from his temptations Afflictions are called temptations so they are in themselves and to the sense but consolations also are temptations and these though not so sensible yet often prove more dangerous and fatall These are the stronger because more sistable and connaturall to our depraved disposition When Satan tempts to despair there is nothing to be seen but clouds and darknesse fears and streits and a snare and though all these set on you with greatest violence yet nature it self abhorrs resists the end propounded is not desireable therefore these temptatios are lesse taking because lesse pleasing but when the tempter mingles himself with our comforts sits with us at our tables insensibly alluring us to self-pleasing and self-admiring this is a cup of sweet poison so much the more deadly because delightfull 'T is Angustin in his observation upon his preface to the 51. Psalm * Multi res adversas timent resprosper as non tment Pericul for est res prospera animo quam adversa corpori Prius corrumpit res prospera ut inveniat quod frangat res adversa And a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut Pyratae qui mare navigijs infestaÌ„t non tan ubi na ves eportu exeuntes conspexerint invadunt Quid enim his fructus si j chapham inanem demergerent sed ubi redierit onusi a sarcinis tum demum omnem expediunt artem Chrisost de veibo Isayae vidt ' Dom Hom 2. Chrysostom gives this reason Pyrates that rob by the sea seldom set upon ships that go out empty but when then they have been abroad and return richly laden then they use all art and exercise all violence to master both the vessel and the prize so Satan insinuats himself into all our comforts nay our graces nay our duties that when we thinke we are in the Haven and the danger over the danger then is greatest How strongly doth he labour how frequently doth he prevail to make us forget humility because we have been humble 2. Shall I say it is from the World that is deceitfull If the world deceive so many when it is bitter whom will it not delude if it were sweet 1. The very change of conditions when it is sudden and great cannot be without danger Physicians observe in crasie bodies that a sudden eucrasie is the foretunner of some discrasie and they that write Politicks observe excesse of power is a great triall of mens abilities And all the sons of men must confesse it a difficulty for an unsteady paralyticall hand to carry a full cup with evennesse for those that have been full of fears straits to be exalted Reason 2 to have a number of supplicants and suitours waiting on them Magistratus ostendit virum the change is so great that the hand had need be very steady that carries this full cup without spilling 2. From the multitude of suitours or of flatterers it is the unhappinesse of great men Iâ—lc v. 16. that others have them in admiration because of advantage 3. From the fewnesse of those that have accesse or courage to deal plainly 't is difficult for poor Ministers how to carry themselves to observe duely that distance God hath made and not neglect that duty God requires It is observed by some of the Learned that Solomon repenting wonders how he fell so wonderfully and that none of the Ministers about him would deal faithfully to show him his danger and to recover him from that apostasie in answer unto which he brings in the Wise man excusing themselves for this neglect that they looked upon Solomon as one eminent transcendently in wisedom and therefore might have a further reach then they apprehended and one that did not stand in need of their advice or counsell Who say they is as the Wise men and who knows the interpretation of a thing Mr I.C. on Eccles 8.1 4. or if they thought it not unneedfull yet they apprehended it unsafe for where the word of the King is there is power however they conceived it their duty not to intermeddle for who may say unto him what dost thou 3. Reason 3 Or is it from the just hand of the Lord that he may either try the graces of his Saints or discover their weaknesse or teach them to understand wherein their great strength lies thus God left Hezekiah that he might know all that was in his own heart 2 Chro. 32.31 and in Gods enemies it is from his just deserting of them who have deserted the Lord and have cast off the fear of the Almighty that their rottennesse may be discovered the measure of their sins filled up and their ruin hastened that even in themselves and in the sight of this world they may receive such recompence of their former errour as is meet that others may learn and fear Rom. 1.27 and see by experience that he which is lifted up Hab. 2.4 his soul is not upright in him 4. Reason 4 But the main ground of all is from the vanity of our own spirits the vermine that doth all this mischief lyes in our own bosom conceal'd from our own eyes as weeds lye hid in winter till the warmth of the spring discovers them as a snake half frozen to death lay it between thy brests now it begins to warm and no sooner receives renewed life and strength but it spits poison The viper that was in the bundle of sticks that Paul gathered whilst they are cold lyes undiscerned but when they are laid on the fire Act 28.3 the viper comes out of the heat and fastens on Pauls hand and he that had newly eseaped being drowned at sea is now
ready to be poisoned to death at land What a bisnnesse of spirit is in the sons of men that know not how to endure evil or to enjoy good Have you not known some in a low condition to how and scrape lick the spirtle on the ground crowck and bow humble and debase themselves hummour honour admite adore them that have had power in their hands that by seeming humility they might insinuate themselves into the favour of great ones willing to be low in appearance that they might rise and no sooner have these men got up but they have discoverened unimagined insolency like mad men got up to the top of a Tower with baggs full of stones throw without fear or wit at every passenger like the man possessed in th Gospel who was so fierce that no man could binde him Mark 5.3 or like him of whom Job speaks he riseth up and when he is got on high he draws the mighty with his power Iob. 24.22 and his violence grows so boundlesse that 〈◊〉 man is sure of his life And the Lord tells us though it be given to him to be in safety ver 23. Whereen be resteth yet Gods eyes are upon the waies of such men they are exalied for a little while but presently they are gone and brought low they are taken out of the way as all other oppressours before them and they are cut off as the topps of the ears of corn thus their glory is swift as waters and their portion is cursed in the earth ver 8. ver 20. and wickednesse shall be broken as a tree 1. This may inform us Vse 1 that God looks not only at theactions of men but at their dispositions His eye is not only upon the hand but upon the hearts of the sons of men he looks not only upon the externall act but upon the frame of the Spirit and can declare to every man what is his thought Vzziah mindes nor regards not his own heart but the Lord observes and takes notice and tells us that Vzziah his bea rt was lifted up We have need then to study our own spirit and commune with â—ur own hearts search and try and judge our selves and intreat the Lord who is the great searcher of hearts that he would search us and try us and if there be any way of wickednesse in us that he would discover it to us and lead us in the way everlasting 2. Vse 2 This also may be for our humdiation that we should be so prone to turn the goodnesse of God into wantonnesse that we should be worst to God when God is best to us that we know not naturally either how to be full or to be empty what unknown abominations lye in our hearts undiscerned a man cannot imagin or will beleeve that such a world of pride lies in his spirit till the time of temptation draw it out Elisha weeps over Hazael â— Kâ—ng 8.12 Hazael wonders that the man of God should weep Why weeps my Lord Elisha answers Because I know the evil that thou wilt do to the children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their Women with childe Hazael wonders at this Prophecie cries out in detestation But what is thy servant a dog that he should do this great thing ver 13. but these unhumane butcheries which would not enter into his head when he was low yet both entred into his huart and were executed by his hand when God had made him strong and had lifted him up This may be for exhortation Vse 3 both 1. To long for that condition in Heaven wherein we shall be lift up without pride wherein we shall be most high and most humble far above all corruptions and all temptations The Angels that are on high Heb. 1.14 are willing to be ministring spirits for the good of the Saints that are below and the Saints that are now perfect in Heaven high and lifted up throw themselves and their crowns down at the foot of the Lambe Rev. 4.10 2. In the mean time till we enter into this rest let every one desire to see the plague of his own heart 1 King 8 38. 2 Cor. 11.3 1 Cor. 7.29 and be jealous over himself with a godly jealousie lest us Satan beguiled Eve through his subtilty should also corrupt any of your mindes The time is short and therefore they that rejoyce are to be as though they rejoyced not and they that use this world as not abusing it for the fashion of this world passeth away The Psalmist observes Psal 49.20 that man being in honour continues not Let no man presume on his own strength and let not him that girds on his armour be as he that puts it off The conflict without is very great but the sharpest combate is with the pride of our own hearts within if we conquer this enemy Satan and all our actversaries can never conquer us if this prevail and enter in Prov. 25.28 we shall be as a City without barrs and without gates Now we come to the misery of this abuse Fourth part his heart was lifted up to what end or advantage alas that swelling proved fatall and the issue dreadfull lifted up to his own destruction The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifted up to corrupt or destroy To destroy or corrupt whom Ad corrumpeadum To corrupt himself to destroy others to hazard the ruin of the state yet this sin of his was personall and personall therefore was the ruin God spared the people and suffers him to fall in his own transgression his heart was lifted up to his own destruction Hence observe When that strength is abused to pride Observ 4 which God affordeth to his service that strength proveth to be the door of weaknesse that lifting up and sudden rise is but the forerunner of greater ruin Prov. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride goeth before destruction and a haughty minds before a fall Such a confraction follows a heart thus lifted up as shivers it all in pieces and makes it to be a despised broken vessel That pride will have a fall is from common experience grown proverbiall Those that are of the highest stature and climb the highest their fall their downfall is the greatest * Ecquit latreni scalant ascendentâ— invidet unde post decrsum est praecipitandus T. Cartw. in Prov. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man envies a malefactour going up the ladder though exalted above all the standers by because his climbing up is to be cut off in a moment See this in Haman Nebuchadnezzar Belshazzar weighed in the balance and found too light Herod adored as a god immediatly eaten up of worms Nay the Saints brought low when thus lifted up David when his mountain seems to stand strong then God hides his face
and he is troubled A mans pride will surely bring him low though he have many friends and great supports to hold him up Chrysost in Isatain Chrysostom observes that the heart of pride is never content to stay below at the bottom but is ever clymbing up and pride it self stands at the top of the ladder with a mallet in his hand ready to strike the sinner down And this is not only observable in persons but in states and Kingdoms of Edom it is recorded Obad. v 3. the pride of thy heart hath deceived thee thou that dwellest in the clifts of the rocks whose habitation is on high Though thou exalt thy self at the Eagle and though thou sattest thy nest among the starres thence will I bring thee down saith the Lord. And the like is recorded of Caldaa Egypt Sodom and Gomorrah Nay not only in persons and Nations but if you ascend higher and enquire what brought the Angels so low that wherever they go they carry their hell with them Their sin Quocunque daemores volitant gebennau suâ—m portant Preesse omnibas subesse nulli saith the Schoolmen was they would be over all and under none not contented to be advanced above every creature unlesse exempted from the command of their creatour their pride put them on to strive with God for sovereignty The Ancients both Greeks and Latin Fathers ascribe the downfall of the Angels to this sinfull lifting up * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de vesio Isaiae Hont 3. Isa 14.12 Nae eadem peccans cum dâ—a bolo eadem cum isto patiatur Chrysostom observes other sins invade a fleshly nature only but pride sets upon that nature which is incorporeall and invisible and cast down Beelzebub from Heaven and turned the Angel to a devil and made him to be a devil that before was no devil will you beleeve the Prophet Isay and he admires How art thou fallen from Heaven O Lucifer son of the morning for thou hast said in thy heart I will ascend above the height of the clouds I will exalt my throne above the stars of God I will be like to the most High It may be saith he this testimony is not cogent and conclusive because allegoricall Then read Paul who giving direction that young converts should not be ordain'd 1 Tim. 3.6 saith not a novice lest being lifted up with pride he fall into the condemnation of the devil and lest that sin of pride which destroyed Angels should be his ruin and condemnation So Theophylact and Oceumenius and Augustin handling this question why Christ being God became man gives this one reason among many others Christ would not vanquish Satan with an act of power but of justice 'T was the desire of power that made the Angels forego their love to justice and to leave their first habitation * Non antem diabolus potentiâ sed justitia Dei superantus fuit non quod omnipotente potentior sed quod diabolus amator potentiae c. Sic homines eum tanto magis imitantur quantò magis neglectâ justitiâ potentiae student ejusque vel a deptione laetantur vel inflammantur cupiditate c. Vide Augustinum de Trinitate lib. 13. cap. 13. And poor men herein drawn to imitate Satan seeking rather to be great then good and to graspe with power then to seek integrity Satan destroyed himself and Adam with pride Christ redeems his with humility who had lost themselves by their insolency Secondly Christ herein left us an example never to seek to conquer Satan with power but by integrity Hence its clear in all persons good and evil in all states and Nations and in all kinde of beings spirituall or corporcall If pride once get in desolation cannot be kept out all the world can never keep that man up who never seeks to keep his own spirit low Pride and unbelief are the two great sins that oppose the Almighty in all his attributes Iames 4.6 1 Pet. 5.5 Therefore the Lord resisteth the proud he abhors all other sins but he sets himself in battle aray to cause the arrogancy of the proud to cease and to humble every high look Pride is the forerunner of casting down because it is an unruly evil 1. Reason 1 It keeps within no bounds 1. It is Tyrannicall 2. Unsatiable as it is said of the Assyrian Hab. 2.5 he is a proud man he keeps not at home but enlargeth his desire as hell and is as death that cannot be satisfied 3. It s envious What made Saul to eye David and what makes any mans eye evil because Gods hand is good And whence is it but from the pride of mans heart that the Scripture saith and that not in vain that the heart of man lusteth unto envy Iames 4.5 4. It is Contentious the grand incendiary that sets on fire Persons and Families and Nations and Kingdoms and it self is set on fire of hell Prov. 23.10 only by pride cometh contention 2. Reason 2 Pride doth not only carry the foul to all evil but poisons every good and perverts that which is right 1. Vnfits the soul for every duty willing that God should serve us and yet unwilling to serve God 2. It makes the soul unthankefull for every mercy Hezekiah a good man yet when he fell under this distemper he forgot to return unto the Lord according to the mercies he had received 3. It stops the ear against all admonitions Pride is a passion transporting the minde beyond reason makes the soul uncounselable and then leaves it miserable Asa put the Prophet in prison Joash remembers not the kindenesse of Jehojada but slayes Zachariah his son for speaking so plainly Why transgresse ye the Commandments of the Lord that ye cannot prosper 2 Chron. 21.20 22. Amaziah is angry with the Prophet askes him Art thou made of the Kings counsell 2 Chro. 25.16 forbear why shouldest thou be smitten The proud men say to the Seers see not therefore faith the Prophet Isa 30.10 Ier. 13.15 hear and give ear be not proud give glory to the Lord before he cause darkenesse and before your seet stumble upon the darke mountains 4. It scorns all threats even when it hears the words of the curse it blesseth it self and saith I shall have peace though I add drunkennesse to thirst Deut. 29.19 Nebuchadnezzar his heart was lifted up and hardned in pride therefore he was deposed from his Kingly throne Dan. 5.20 and he was driven from the sons of men Lastly Pride warres against God contends with the Almighty for sovereignty other sins oppose some one attribute this opposes all setting wormes and rottennesse to contend with their Maker therefore God abhors it and God resists it and in this world layes the proud creature low which would lay the honour of his creatour in the dust What was Vzziahs transgression Quest 1 He sinned you say greatly his heart was lifted
peculiarities are which Jesus Christ hath committed unto them in the times of the Gospel which God would have kept distinct Whether is it the minde of Jesus Christ in the times of the Gospel 1 Quaere that Ministers should intermeddle with civil affairs belonging to the Magistrate as the Levites and Priests were appointed of old to be judges and to determine of controversiâ— Are not the Ministers now bound more then the Levites then were to give attendance to reading 1 Tim. 4.13 to the studying of the Scriptures as well as to preachâ— and to give themselves to exhortation and doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylactus Timothy 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his â—â—â—o If Timothy so charged why not others whose gifts are weaker Are they not commanded to give themselves wholly to these things meditation them be wholly in them and to this end not to entangle themselves with things of another warfare Whether though Ministers may not meddle with those things that are civil yet may not the Magistrate specially if Christian meddle with every thing that is Ecclesiasticall If God would have the Magistracy and Ministry quâ tales to be distinct 1 Tim 4.5 2 Quaere 3 Quaere Joâ— 25.10 1â— then what are those limits and bounds that God hath set both to the one and to the other Hath God done to them as he hath to the sea set bounds and doors and said Hitherty shalt thou come but no further 1. Are all particulars herein jure divine Is this a truth cleerly expressed in the word or strongly deducible from it 2. Or is nothing at all jure divine 3. Or if both the former be equally groundlesse and the truth lies between these two extreams and that something be determined cleerly to be jure divine and some other things only fall under generall comprehensive rules which may admit of a variety and a latitude in practice without any manifest transgression so the generall scope of these rules be observed Then we would know what are those speciall both of the first kinde and of the later that we may neither assume a liberty wherein God hath made a restriction nor groundlesly binde up our selves with restrictions where the Lord hath left a latitude to Christian prudence and pious moderation These and the like questions Sol. are fitter for a thorow debate elsewhere then for a Pulpit and in debate no question is more tender then that of power and about power what more intricate then positively to determine and set exact simits for power thus far you may and in case you must or else sin and yet no further Disputes usually herein have more heat then light and I am not here this day to adde fewell to the flame but powre out water and if it were possible tears of blood tears of blood to quench that burning which our sins have kindled We are all met here this day together not to hear a private mans determination but to seek direction from the publike Spirit of the only wise God the good Lord helpe us all to do it in all sincerity that there may be no Idol in your hearts Ezck. 14.4 lest the Lord answer us according to the 〈…〉 of our Idolsâ— but that we may all lay down all preingagements at the foot of the throne of Jesus Christ that we may all cry with one heart and one mouth Lord Psal 43.3 send out thy light and thy truth let them guide us Make thy servants to know the way wherein thou wouldest have them to walke and as the Church in former times O thou that dwellest between the Cherubims shine forth before Ephraim Beujamin and Manasseh So wein our generation may cry O thou that hearest prayers shine forth before the Lords Commons and Assembly before England Scotland and Ireland stir up thy strength and come and save us But is there no direction to be given Quest. that at least in some degree may be usefull In answer whereunto Sol. I intreat you give me leave to lay down at your feet a three-fold consideration 1. Consider the difficulty in determining the wisest of men 1 Consideration when left to themselves how subject are they to miscarry when we seriously take into our thoughts the greatnesse of the danger that may ensue upon mistakes it may make every mans heart to quake and tremble and rottennesse to enter into our boues 1. If the Lord helpe not marvellously mistakes are easie 3. If you sin herein you sin not alone it is not the sin of so many private men Noble Senatours you are the pillars of the land the stay of the Tribes thereof if the supports fall what can become of the rest of the fabrick When Rehoboam forsook the Lord 2 Chro. 12. all Israel followed after him therefore the Lord speaks to you as Joshua to the men of Gad Reuben and half Tribe of Manasseh Did not Achan commit a trespasse Iosh 22.20 and wrath fell on the whole Congregation of Israel and that man alone perished not in his iniquity 3. This sin is likely to live when ye are dead and of all sins every servant of God had need take heed of those sins most which may diffuse themselves not only to the men of the present age but to after-generations which may both go before Basil Magn. apud Theophylactum in â—oc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Magn. apud Theophy in loc and follow us to judgement which some do not only restrain to the case of Ordination but extend to other sins that are exemplary Some sins are only private and personall when the sinner dies they die with him but when men erre themselves and lead others into errour these errours and mistakes follow the sinner unto judgement and they shall give an account and suffer not only because they themselves were seduced but because they were authours of seducements unto others 2. Consider not only difficulty in determining but the danger in delaying 1. Delayes do not lessen difficulties there will ever be some impediments and that which hinders will hinder till taken away 2. Breaches and differences grow wider all the soundations seem to go out of order when a bone is gone out of joynt is it not wisedom rather to suffer the pain in setting 2 Consideration then to suffer it to abide so long in the dislocation till at last it fistula or gangrene and then after far greater pain no hope of cure but by resection 3. Spirits of men grow higher 4. Expectations of the most in waiting grow weary 5. Religion it self through needlesse disputes is greatly endangered to run out wholly into opinion as seed in a wet season runs up into bulke the straw is long and ear short and when the crop for the burden of it is very great yet the return for profit and use very little Some compare it to the disease called the Rickets in tender children who in the face