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
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
The former part of the next all the inhabitants of the world may apply to you the vision is plain in characters legible the truth of it undeniable God hath helped you marvellously and out of weaknesse the Lord hath made you strong For the later part I say as Daniel when he came to interpret the dream to Nebuchadnezzar My Lord let the dream be to them that hate you Daniel 4.19 and the interpretation to your and the Lords enemies Right Honourable and the Heads of all our Tribes God hath called you forth from among your brethren and hath set you on high to be Physicians of this bleeding state this languishing dying Church You have need as all Physicians have to be well versed in that part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before you come to that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way to cure distempers is to know the maladies before the remedies and when diseases have proved complex and intricate how have the later times adventured upon Anatomies diffecting the dead that they might preserve the living I bring you this day to a sad Anatomy of a great man give me leave to open how he rose how he became great how he fell so suddenly so irrecoverably what was his disease how he took the surfet how the disease was bred fomented and became insensible till it proved fatall A dolefull spectacle but our God would have us learn by precedents as well as by rules else had he never added so many examples to his precepts And all these things are written for our learning and they happened to them as types and ensamples to us Rom. 15.4 and are recorded for our admonition 1 Cor. 10.11 12. upon whom the ends of the world are come wherefore let him that thinks be standeth take beed lest he fall In the words be entreated to consider 1. The Person here recorded 2. The enlargements bestowed upon this person 3. His abuse of those enlargements 4. The miseries that fell upon him for that abuse 1. The Person set out to us by 1. His name here Vzziah he is also called Azariah 2 King 14.21 15.1 7. 2. By his descent and function Descent very high a flourishing branch from the royall root of David His function very eminent in a good land over a people which God had called out to himself to be his peculiar treasure 3. His prosperity higher then most of his predecessours From the dayes of Jehoshaphat till the reign of Vzziah the time had been very sad to the people and destruct ve to the Princes for sundry generations You may read of Jehoram the son of Jehoshaphat a desperate Politician that the Lord smote him in his bowels with an incurable disease 2 Chron. 21.18 19. that his bowels rotted out by reason of his sicknesse Ahaziah his son had but a short reign but one year and then cut off by sudden death 2 Chron. 22.2 for coming to lorain King of Israel he fell into the hands of Iohn the son of Nimshi who slew him 2 Chron. 22.9 After him the house of Abaziah had no tower to keep the Kingdom Athaliah his mother rises up and destroyes all the seed royall of the house of Iudah ver 10 Her rise and reign was unnaturall her death was sudden and violent being carried out of the honse of the Lord Cap. 23.15 and slain by the souldiers Ioash is miraculously preserved and for a time exalted greatly but after his heart departed from the Lord and his own servants conspired against him and slew him in his own bed After him Amaziah a Prince of great abilities Chap. 24.25 renowned a while for his victories but revolting from God there was a strange conspiracy against him in Ierusalem and being fled from the City to Lachish for his life the violence of the people was so great that they sent to Lachish after him and slew him Chap. 25.27 It is wondred by Historians how so many Kings of Iudah successively died so violently and next to the hand of God they ascribe it to that errour in the Kings of Iudah in too much affecting an arbitrary government They delighted to have the law lye in their own bosomes and having got great power into their hands they employed it rather to the advantage of their own designes then the procuring the peoples welfare accounting the highest honour of sovereignty to consist rather in being feared then in being loved and when the Princes remembred not their bounds in ruling the people forgot their limits in obeying Thus presumptuous pollicy proved oppressive to the people and in the end fatall to the Princes The people embittered and enraged lay violent hands upon their Rulers In these times of confusion 2 Chron. 26.1 the people of Iudah take Vzziah a young Prince very hopefull about 16 years old and set him in the throne The government of Vzziah was happier then his progenitours his victories far greater and his reign far longer then any that ruled before ver 3 for he reigned 52 years in Ierusalem If you aske his inward disposition towards God which is the main particular worthy enquiry whether he was an upright man fearing God there interpreters vary and the question is difficult As Bedell answers the Apostat demanding whether Henry 8th was a good Prince 't is a hard thing to be a good man much more hard to be a good Prince Or as the Roman Oratour who being desired to declare his judgement whether such a man was a good Citizen replied If I should not judge him good of whom I have heard no ill I should wrong the person Yet when I consider how many things must concur to make one good I should wrong goodnesse it self if I should sleightly give that title to unknown persons so here in this Vzziah The text alledged for both opinions may seem somewhat dubious The result of all enquiries herein prove disputable not cogently conclusive His commendations are very great 1. He did that which was right in the sight of the Lord vers 4. that is one great argument of goodnesse not to please ourselves not to doe that which seems good in our own eyes but in those things that be crosse to our sinfull nature and are repugnant to the course of a sinfull world in these things to displease our selves that we may please our God is a great argument of integrity Secondly It adds to his commendation that he sought the Lord vers 5. and what course can you imagin better then to seek God whom if we seek we shall finde and in finding whom we shall surely finde all good desireable all good whereof we are capable His Saints are described frequently by this character Psal 9.10.22.26.24.6 c. Yet on the other side to all these commendations are added termes of diminution Which leaves his integrity questionable for though First he did that which was right in the sight of God materially yet it
up but we would gladly know wherein tell us plainly do not fear to discover the whole minde of God we stand all here this day befire the Lord this day to us is a shadow of the great day of judgement wherein we jointly appear to judge our selves that we may not be condemned with the world To this question the solution is not difficult the vision is plain Answ his sin states every reader in the face for the text is expresse he went into the temple of the Lord to burn incense on the altar of incense And this sin was 1. Against a clear rule in usurping that power and ministration which no way appertained to him Levit. 16. 2. Many sins concurred in the bosom of this transgression as first 1. An inordinate desire of an undue eminency 2. Ingratitude against the Lord who had helped him marvellously and against the Priests the servants of God who had saved his grandfather Ioash from the conspiracy of Athaliah who had preserved the seed Royall and the lampe of the house of David from being utterly extinguished in that unnaturall destruction who also taught the good knowledge of the Lord 2 Chro. 30.12 whose doctrine had a great influence upon the peope to appease that great height and heat of spirit which they had conceived against the former governours that the people willingly submitted to him nothing all his reign was attempted against him Now for Vzziah when he had got the hearts of the people to rise up and assay to cut the throats of the Priesthood was an act of so great ingratitude as that though man could do no more but lament under it yet God did both abhor it and severely punish it 3. It was arrogancy to attempt to break those ancient bounds of Gods own appointing he had an admirable ability of using his other power well and in the use thereof the blessing of God was upon him and upon the Nation to a wonder he now affects to have all administrations in his own hands his shoulders he thinks fit for all burdens power no where so well plac't as in himself nothing can be now well done in his apprehensions unlesse he have a hand in the doing of it he stretcheth out his hands so far and so wide to catch at all that the sinews crack and break asunder and now he that would comprehend all is able to hold nothing and so striving to receive what he had not he is no longer able to retain what he had 4. It was pertinacy to persist in this designe against all counsels desires and entreaties he had got that power that none could controll and now who shall say unto him what dost thou whosoever be pleased or displeased he resolves his will shall not be crost his distempers and his lusts shall be satisfied it may be he had this with his bloud for both his father Amaziah and his grandfather Joash died of this disease could not endure the admonitions of the Prophets but added pertinacy to iniquity and so in three successive generations was that sad proverbe verified he that is often reproved and hardons his necke Prov. 29.1 shall be suddenly destroyed and that without remedy 5. Adde to all these aggravations his impiety against God who had subdues his people under him overaw'd the Nations round about him set up his throne very high Now when God had freed him from the fear of man for him to cast off the fear of God was to despise the riches of Gods goodnesse and forbearance Rom. 2.5 not remembring that the goodnesse of God leads to repentance and so left him without excuse this was his transgression But what was the destruction that the text speaks of Quest 2 we have seen his disease at large we would know the manner of his death it 's said his heart was lifted up to his destruction was this destruction eternall There is indeed such a destruction abiding children of disobedience Sol. the dread of which should make every presumptuous soul to tremble and to flee from that wrath to come But I thinke that this was not the portion of his cup. I conceive and so do most Expositours and Historians that write of him that Vzziah was a good man a good Prince he is reputed by most to have been a Saint but what have Saints such sins Yes 1 Ioh. 1. ult The holiest men in the world have a mixture of unholy lusts the sins of the Saints are distastfull to God he knows how to love their persons and to loath their transgressions and though he will not break his covenant nor suffer his faithfullnesse to fail yet he may and often will visit their transgressions with a rod Psal 39.32 33. and their iniquities with stripes But if it was not eternall what was then this destruction was it temporall All agree in this and there is clear ground for it just in the act of sin God meets the presumptuous sinner the word of God could not melt him and now the rod of the Lord breaks him and many judgements meet together to cast him down after this his sinfull lifting up First Some observe that first there was a great earthquake there is some question amongst Learned men whether it was at that very instant but this is clear that in the time of Vzziah there was an earthquake very dreadfull mentioned by the Prophet Amos and Zechary Amos 1.1 Zech. 14.5 that they all fled before that earthquake in the dayes of Vzziah King of Judah And Iosephus is clear that it was in this very moment of time and the earthquake was not only dreadfull to the people but rent the rocks and mountains especially in the place called Erobe and half the mountain towards the West was torn in sunder and rolled many furlongs towards the East whereby the publike way was obstructed and the Kings garden wholly covered Secondly Some add another great wonder that the top of the Temple was rent and a glorious beam of the Sun was darted from Heaven upon the countenance of Vzziah Inseph Antique Iudai lib. 9. cap 11. Immifit illi in fronte hoc molo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Esayam Hom. 3. whilst the Censer was in his hand to burn incense Thirdly But this is sure God smote him with a leprosie a sad and dreadfull disease and this leprosie rose even in his fore-head Some inquire why in his fore-head and they give this reason that God would fill that face with shame that had been so shamelesse His desire was after an inordinate excellency and God plagues him with an extraordinary deformity Fourthly Upon this he was set apart laid aside and dwelt in a severall house being a Leper taken away not only from the affairs of the Kingdom but which was sadder driven from the society of men 2 Chro 26.21 Comp 33. Lev. 46. and which was saddest of all cut off from the house of his God Fifthly He was never
restored to his dying day the text sayes expresly he was a leper till the day of his death Some inquire why did not the Prophets pray for his recovery for in his time lived Isay Hosea Amos c. why did not they lift up their supplication unto the Lord for the healing of so sad a breach Abulens in H. L. And it is answered though the Prophets were desirous to pray yet it is possible they were forbid that there was a prohibition unto them like unto that which was not long after unto Ieremiah Pray not thou for this people Ier. 7.16 neither lift up thy cry for them or They might pray and yet God would not grant for though the Lord be a God ever hearing the prayers of his servants yet his hearing of requests is not alwaies by granting the things requested God may deny in mercy and grant in fury God can give meats to sinners for their lusts but when the meat is in their mouths the wrath of God comes upon them and flayes the fattest of them and God may deny in mercy Moses prayes to enter into Canaan and is denied yet enters into the rest whereof Canaan was but a type Paul prayes thrice that the messenger of Satan the thorn in the flesh might be removed God answers my strength is sufficient for thee and my power is made perfect in weaknesse Sixthly Some thinke that this very blow broke his heart and that he never lifted up his head after this casting down Iosephus sayes Ioseph he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that could not enjoy the good of comfort without swelling was not notable to endure the evil of discomfort without fainting What is all this to us Quest. 3 What if Vzziah transgressed very much against the Lord and what if the Lord was sore displeased with him Do you not thinke in your conscience that there is a great difference bewixt the state of the Church then under Moses and the state of the Church now in times of the Gospel Were there not 1. many ordinances then and 2. transgressions of those ordinances 3. punishments of God upon those transgressions which are all now done away in Christ Those divers worships and carnall ordinances being imposed on the Jew till the time of Refirmation and that bringing in of a better hope What is this to us For answer hereunto Sol. 1. May not this example cry to you as the Church doth in the day of her calamity Lament 1.12 Is it nothing to you all ye that passe by behold and see if there be any sorrow like unto my sorrow Why is this precedent left upon record All these things happened to them for ensamples 1 Cor. 10.11 and they are writ for our admonition upon whom the ends of the world are come 2. Consider he was a man a professour an eminent Governour honoured of the Lord admired of the people yet he transgressed very much Chrysostome admites that a man so pious a Prince so prudent should so sadly miscarry that he who had attained so many victories caused all his enemies to flee or fall before him now himself in the height of his eminency should fall and not be able to recover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia potiur nihil hic esse debet dignum haefitatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo res ad peccandum lubrica Chrysostome 1 Cor. 10.13 I wonder and stand amazed at it But he answers himself and that answer may be something to us Surely saith he upon second thoughts there is no such cause or wonder Vzziah was wise and godly yet he was a man And what is man but a poor creature dark and slippery a thing prone to transgresse and every moment ready to run upon his own ruin If he because clothed with humane nature was subject to infirmities consider your selves that ye also are in the same body not freed from this or any temptation that is common to men and what man ever left to himself was able to keep himself from any transgression Wherefore saith the Spirit let him that thinketh he standeth take heed left he fall We easily confesse we may transgresse Quest for what man is he that sins not But yet if all these ordinances which then obliged the conscience be not done away and long since ceased and if there be no such rule under the Gospel then we can never sin this sin of Vzziah nor consequently need we be afraid of his judgement for surely where there is no law there can be no transgression Is there any rule now in times of the Gospel hath Christ left any rule in the word touching Government Is there any platform yure divino if there be we would gladly see it and if there be not then is it not left unto Christian prudence They that say that every particular herein is so cleerly and so punctually determined Answ that nothing is left to Christian prudence following the generall rules which Christ hath left his Church They that hold this assertion had need to have cleerer grounds and more cogent arguments then yet have appeared to the best observation of many who have earnestly desired to see light herein and they that hold that nothing at all is determined in times of the Gospel how things should be ordered in the house of God but that all things are left to humane prudence seem to run upon an â—â—â—our equally as groundlesse and more dangerous then the former In this great question some things seem more clear others more disputable the things that are cleer I mean to sober spirits for to men that are schepticks and resolv'd to employ the eminency of their gifts not in being humble beleevers but rather to be among the high disputers of this world as the Apostle saith to the impure there is nothing pure but mindes and consciences are defiled so experience findes it true that nothing is so cleer but a wanton wit and an unhumble heart will count it darke or call it into question It times of the Gospel Position 1. Jesus Christ hath appointed some and not all to be Ministers dispensers of his ordinances stewards of the mysteries of Iesus Christ 1 Cor. 12.28 For besides that common rule grounded on experience that which is every mans worke usually proves no mans Ephes 4.8 11. the word of God is expresse God hath set some not all in the Church to be teachers Christ when he ascended up on high gave peculiar gifts unto men and he gave some not all to be Pastours and teachers for the perfecting of the Saints for the worke of the ministry for the edifying of that body of Christ and though these gifts and this calling be peculiar to some and not all yet the benefit is to redound to all v. 13. till we all come in that unity of faith and of that knowledge of the Son of God unto a perfect man Doth not that Scripture
2.21 his end is that all the building fitly fram'd together may grow to be a holy Temple in the Lord in whom ye are builded together for an habitation of God through his Spirit 3. The end that Christ would have us to aim at is that tyranny and schisme may be both prevented and here lyes the great difficulty how Christian liberty may be preserved without opening a door unto licentiousnesse how licentiousnesse may be suppressed and no door opened unto tyranny how the major part should rule the lesse and yet if the major part be worse how the worse should not rule the better In all this worke be cloathed with humility Rule 3. Gal. 5.26 Pâ—â—l 2.3 let none be desirous of vain-glory provoking one another envying one another let not any thing be done through strife or vain-glory but in lowlinesse of minde let each esteem another better then himself Let us not look every man on his own things but every man also on the things of others that the same minde may be in us that was in Christ Jesus our Lord this lowlinesse of minde God requires in stead of all offerings and as the Greek Oratour said of Pronunciation in the point of Eloquence so is humility in practicall Christianity The first part is humility the second humility the third humility and if you should aske me saith Austin a thousand times I would answer humility that humility may go before and accompany and follow upon all the things we do well That it may be propounded for the eye of the soul to see it that it may be applied to the heart to cleave to it that it may be imposed upon the spirit that begins to rejoyce in things done well to balâ—nce the soul to keep it from swelling or sinking that when sincerity has got the victory pride may not steal away the triumph Be you lift up in the waies of God Rule 4 that you may serve God in this your generation with all integrity Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in this will make us active for God when we behold his greatnesse and when we have done all we can this will preserve us from being lifted up in our selves when we look upon his infinitnesse Isa 40.16 to whom all Lebanon is not sufficient to burn nor all the beasts of the forest sufficient for a burnt-sacrifice therefore let us all endeavour to lift up God above our selves and above all creatures who hath been our glory psal 3.3 our strength and the lifter up of our heads Have your eye upon eternity Rule 5 that you may be sincere and without offence to the day of the coming of the Lord that in that great day when mens hearts shall fail them with fear in looking for the things that are coming upon the world the Lord may single out you and say lift up now your heads Luk. 11.18 for the day of your redemption draws nigh When you shall be made higher then the clouds the soul for ever lifted up and yet the heart ever kept humble Paul was exalted with revelations but when your souls shall be made perfect you shall not only have the same revelation but the fruition and enjoyment of those things that it is not possible for any man to utter 2 Cor. 12.4 7. And yet never be exalted either by the abundance of revelations nor with the perfectnesse of fruitions When the grace of redemption shall carry you higher and make your condition safer then the grace of creation made Adam when he was in Paradise or the Angels in Heaven who left their own habitation and are reserved in everlasting chains in utter darkenesse to the judgement of the great day where we shall have peace without war and joy without grief where as Austin saith there shall be a day without evening where your Sun shall never set nor your Moon go down where your light shall be cleer without any possibility of errour for we shall see him as he is Vocabimus vi lebimus videbimus amalimus amabimus laudabimus Aug. de Civit. Dei where our love shall be perfect without any mixture of self-seeking for Christ shall be all in all where we shall have an eternall Sabbath where we shall rest in his bosom and ever see him see him and ever love him love him and ever praise him and never be weary in admiring and adoring him to all eternity FINIS
TO THE RIGHT HONOVRABLE The LORDS and COMMONS assembled in PARLIAMENT Great Senatours GOD hath called you to action Your time to hear is little to read is lesse therefore there is need that your own prayers be more fervent and that the supplications of others for you be the more frequent and they that have the honour and trust to preach before you have the greater cause to deal uprightly not as men-pleasers nor handling the word of God deceitfully but that your hearts may be affected that the word may come not in the letter only but in the power and by the manifestation of the truth 2 Cor 4 2. they may commend themselves not to the eare or phansie but to every mans conscience in the sight of God It is your wisdome and safety to abhor to be flattered to love to be searched Hezekiah like to speak comfortably to all that teach the good knowledge of the Lord. 2 Chro. 30 22. David 1 Sam. 24 5. a Prince both pious and prudent a man after Gods own heart yet felt something in himself for which his heart smote him and feared many other things for which he cries to God Let the righteous smite me it shall be a kindenesse It is the usuall prudence of States to be jealous to fore-see every plot to have an open ear to any that can discover the least probability of danger and though this often raiseth needlesse fears yet it s safer to fear danger where it is not then not to fore-see and prevent danger where it is God hath set watch men upon the walls of Jerusalem and hath enjoyned them upon pain of death that if they apprehend any danger coming to blow the trumpet and to give warning and if any die for want of warning Ezech 33.3 6 he is taken away in his iniquity yet his bloud will I require at the watchmans hand You are not ignorant of Satans devices his many plots against you be never ceaseth to be a tempter to all but against you mighty Worthies his malice is most embittered and enraged by you he hath been disposessed and drivan into the wildernesse Mat 1â— 43 he hath been wandring in dry places seeking rest but findes none till he can re-enter His desire is to winnow you if he can ruin you be knows he ruins the Kingdom and all the Protestant party in Christendom with you he that durst set on Christ in the dayes of his flesh his malice is not now lesse to attempt nor is your power greater to resist he hath been hitherto tempting to overwhelme you with despair to make your difficulty so great that your hands might be weakned from the worke Neh. 6 9. but your God hath strengthened you to admiration God hath made you a wall of brasse he hath thrust sore at you that yee might fall but the Lord hath been your helper hath scattered all temptations of this kinde as the chaffe upon the mountains Now he hath no way left but to alter his temptations to transforme himself into an Angel of light he sees he cannot affright you he will try to flatter you into self-admiration and self-confidence and doubtlesse will do his utmost since if he cannot scatter you by dejection to exalt you through abundance of revelations and so secretly worke your ruin by presumption To discover and prevent this stratagem was the earnest desire and endeavour of your humble servant in this Text and Sermon Prâ—v 1.17 knowing that in vain is the net spread in the sight of any bird Now the great God of Heaven and the Father of our Lord Iesus Christ that hath chosen you and ever helped you hitherto rebuke Satan pluck you as precious brands out of this fire also and tread Satan and all temptations under your feet and put this double honour upon you in the sight of this Nation and all the Kingdoms round about you that the whole earth may break forth into singing and say Here is that Parliament which adversity could not sinke and prosperity cannot swell who are taught of their God to be low in their own eyes when God hath made them high in the eyes of others who whiles they rule over others are most exact and exemplary in bearing rule over their own selves and whiles they rule over men desire nothing more then to be just ruling in the fear of God This will be the crown of your triumphs and will stop the mouths of all gainsayers and set you upon that rock of eternity that the gates of hell shall not prevail against you and so confirm and establish you that this Parliament shall be called the repairer of the breach the restorer of paths to dwell in the joy of many generations which is the earnest prayer of him who desires daily to be your remembrancer at the throne of grace and who is Your most humble servant lesse then the least of all Saints I. W. The Danger of Greatnesse OR Vzziah his Exaltation and Destruction IN A SERMON PREACHED Before the Right Honourable the LORDS and COMMONS assembled in PARLIAMENT and the Reverend Assembly of DIVINES in the Church of Martins in the Fields the 14th day of January 1645. being a speciall day of Humiliation set apart to seek God for his direction in the setling of the great worke of Church-Government 2 CHRON. 26.15 16. He was helped marvellously till he was made strong but when he was made strong his heart was lifted up to his destruction WE are met here this day as they at Ahavah to afflict our selves before God to seek of him a right way for our selves and our little ones Ezra 8.21 for the present and future generations Like as a woman with childe that draweth near the time of her delivery is in pain Isa 26.17 and crieth out for pangs so are we in the sight of our God this day The childe hath been a long time at the birth we begin to fear lest the wombe should be over-great with it hitherto we have not had ability or wisedom to bring forth The occasion is very sad so is the text full of soul-melting expressions The words I read them not as a charge but as a caution they are a story not a prophecy A relation of a great man a great Prince and Governour in the Land of Judah raised up to a miracle of eminency yet in his height is made low his sun goes down at noon-day and all the brightnesse of his glory sets under a dark cloud The tragaedy is very dolefull but I hope it is acted not now in acting we read it as a thing done not now in doing The good Lord keep it as a story not a prophecy a story for us not a story of us that after generations may not rise up and write this sad Epitaph upon your tombes Here lyes that Parliament that was helped marvellously till it was made strong â—â—t Men they were made strong then c.
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
and those speciall gifts of grace when men are effectually called of God according to his purpose Rom. 11.19 they are without repentance on Gods part who doth bestrow them and on the sinners part that doth receive them 2 Cor. 7.10 for repentance unto salvation is never to be repented of because the soul of a poor sinner that is converted to Christ findes more good in Christ transcendently above all that it was possible for a man in a state of nature to imagin But upright men though they cannot fall away either totally or finally yet they may decline in many particulars really visibly so far as that in respect of gifts and graces and in respect of use and service to others and of comforts to themselves it may not be with them as in former times their sun may go down at noon and their lamp to the eye of men may be put out in obscure darknesse Asa that mighty Prince both good and great of whom the Lord gives this testimony though the high-places were not removed 2 King 15.14 neverthelesse Asâ—s heart was perfect with the Lord all his dayes yet this Asa sinneth 2 Chron. 16.3 ver 7. in hiring Benhadad the King of Syria to break his league with Baasha in not relying upon the Lord in not hearkning to the admonition of Hananiah When he had thus sinned he could not endure to be reproved a very sad distemper that a good man should be so far transported with lusts ver 10. that he had rather undergo the disease that would kill him then endure the medicine that would heal him Asa was wroth with the Seer and put him in the prison-house for he was in a great rage not at his own sin but at the reproof of the Prophet At that time also Asa oppressed some of the people When corruptions are swelled so high that they cannot endure admonition there is no possibility left to keep them within any bounds of moderation And to all these sad declinings there is added in the close when he was upon his death-bed ver 12. when his disease in his feet was very great yet in his disease he sought not to the Lord but to the Physician If men may go so far in doing things that are right Vse 1 when themselves all that while are not upright then 1. Mution dixtram suam libens in are reliquit O sublimit as animi I Regulâ—â— ne unus pro multis viveret toto corpore cruces patitur O virum fortem in captivitate victorem Tertul Apol. 2 Cor. 11.14 15. Let every man be ashamed to fall short of that which men have attained to that want uprightnesse let not Pagans outstrip Christians Shall a Mutius be more couragious a Regulus more faithfull among them that are without then a seeming Cephas or Apollo among them that are within shall an Ahab humble himself greatly a Iehn reform abuses of worship strenuously shall an Herod do many things at the preaching of Iohn Baptist shall Satan and his messengers transform themselves into Angels of light and shall the children of the light lye covered under obscure darknesse Shall a generation of men that knew not God that were strangers from the Covenant of grace that never called upon God shall opposers go beyond professours and they that could not endure so much as the form of godlinesse shall they do things more justly lesse partially then those that professe the power of it Surely our light is clearer our rule is purer our Master whom we serve is better our hopes are higher the rewards we expect are greater shall we only in our lives be worse when in all other priviledges we are better What condition can be more sad Ezek. 16.24 then that Judah should be guilty of more abominations then Sodom and Samaria and what sentence more just Mat. 12.21 22. then that God should make Nineveh rise up and condemn this generation and should pronounce that dreadfull saying Mat. 11.22 24. It shall be easier for Sodom and Gomorrah for Tyre and Sydon in the day of judgement then for you 2. As we should not come short of them that have done righteous things when themselves have been unrighteous So we should never content our selves with any common grace received with any externall act performed till the Lord by an inward spirituall change hath carried us into a state beyond a reprobate thus far a reprobate may go Let not thy soul stay here do you not all expect distinguishing comforts when you dye Why to you not seek distinguishing graces while you live Will a righteous God sever thee from the wicked in thy death when thou art not at all severed from the wicked in thy life It was a wise resolution of that great Prince Three things considerable in man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there three have severall delights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antooin Pius l. 3 2 â—4 sirnamed Pius If my delights be only those of sense and pleasure these are common to brute beasts whose sensitive comforts may be greater because their senses are stronger if my delight be only to fulfill the will of the flesh and of the minde and to do whatever seems good to an eye of carnall sense and reason this is common to men with Phalaris and Nero and the like who were rather monsters then men If in duties of an higher nature I only minde those that are plausible to the world this is no more then they may do who deny God will betray their Countrey when it may be for their credit and advantage and like them who when the doors were shut and the curtains drawn account nothing filthy or unlawfull that is delightfull if all these things be common to the good and to the bad surely there is something that is peculiar to the good As to enjoy comforts moderately to endure discomforts patiently to keep a contented quiet minde within in the midst of all the storms without in life to overcome the fear of death c. Our Saviour leads us higher bids us deny our selves take up his crosse and follow him count all things but losse and dung to win Christ and assures us without these we cannot be his Disciples that all perswasions to the contrary are meer presumptions and in the issue will betray the soul into the hands of the King of terrours for except your righteousnesse shall not only equall but exceed the righteousnesse of the Scribes and Pharisees Mat. 5.10 ye shall in no case enter into the Kingdom of Heaven Rest not therefore in that which men may want and be happy which men may enjoy and yet be miserable 3. If men may do things that are right and yet not be upright then let no man account himself because he doth something that is right that therefore he is righteous Non minus sine sacramentis salvatus est latro quaem cum
expresly distinguish between those persons that are â—ought in the ward Gal. 6.6 and those who are teachers betwixt the shepherds and the sheep betwixt the Elders that feed the flock 1 Pet. 5.1 2. and those that are to be fed by them Was it the invention of man or the institution of Jesus that at Ephesus and Miletus Acts 10.17 there should be Elders of that Church who are commanded to take heed not only to themselves as other Christians but to all that flock whereof not only man but the holy Ghost hath made them overseers 1 Thes 5.12 ver 13. and to feed the Church of God which he hath purchased with his own blood And if it be the command of the Gospel to all Saints as the Apostle saith to know them which labour among you and are over you in the Lord and admonish you and to esteem them highly for their worke sake then it must needs be a sin against the Gospel to revile and scorn those who labour in the word and doctrine Heb. 13.7 whom God would have all beleevers to remember 1 Tim. 5.17 and to count worthy of double honour Those peculiar persons who ever they be that are dispensers of these misteries must be call'd unto Position 2. before they enter upon this worke For no man takes this honour to himself Heb. 5.4 but he that is call'd of God as Aaron was and those whom God calls must be persons qualified to this function 1. They must be gifted of God how can any conclude themselves to be sent of God when they are not gifted of God Are they fit to be Seers by office and take oversight of the flock who are altogether blinde in themselves If the blinde lead the blinde both fall into the ditch and therefore the Apostle observes that Christ after his ascension gave gifts to men and then he gave some to be Pastours and teachers Ephes 4.8 11. Secondly These called ones must be willing to be set apart and to lay out the gifts received in this great imployment to seed the flock of Christ taking the over sight thereof not by constraint but willingly not for filthy lucre but of a ready minde 1 Pet. 5.2 Thirdly There gifts must be approved by men of judgement and such as are fitted with ability and authority to judge for if every man may be sole judge of his own gifts or they that are not gifted themselves be judges of the gifts of others then in a little time clerus Angliae will be found to be stupor mundi not in that sense wherein it was first meered but in the worst sense that can be imagined therefore we read that when the Apostles had preached the Gospel at Derbe and Lystra at Iconium and at Artioch confirming the souls of the Disciples and lest that worke should die when they departed before their departure they appoint Ministers to lead them on to perfection and they ordained them Elders in every City and prayed with fasting Act 14.23 and commended them to the Lord in whom they beleeved Those that are thus called sent have some peculiar charge and speciall trust committed to them Position 3. to teach exhort c. not only by way of fraternall charity which is common to Christians as Christians to be teaching and admonishing one another Col 3.18 1 Pet 5.3 2 Cor. 1.24 but in way of ministeriall authority ministeriall not as Lords over Gods heritage or as such as have dominion over your faith but as such as are helpers of your joy Yet is this Ministery accompanied with a speciall peculiar authority otherwise what is the meaning of those Scriptures 1. Why are they called not heirs of salvation which is the common yet high priviledge of all Saints but peculiarly the Ministers of Christ 1 Cor. 4.1 1 Tim. 3.5 2 Pet. 5.2 Acts 20.28 stewards of the misteries of God 2. Why are they said peculiarly to take eare of the Church of God to take over-sight of the flock that the holy Ghost hath made them overseers 3. Why are those speciall commands given to them to feed the flock of God among them to preach the word of God 2 Tim. 4.2 1 Tim. 5.20 to be instant in season and out of season reprove rebuke with all long-suffering and doctrine and yet with all authority too and when men sin publikely and scandallously to rebuke them before all that others also may fear 4. Why are such threats denounced if they neglect this charge and in stead of feeding the flock feed themselves If this belong equally to all Christians why should any one say more then another Necessity is laid upon me and wo is unto me if I preach not the Gospel If I do this willingly I have a reward 1 Cor. 9.16 17. but if against my will A dispensation is committed unto me how can any one say a dispensation is committed to me if no such peculiar dispensation be committed to any 1 Thes 5.12 Heb. 13.7 5. Why are there sâ— many rules given to Saints how to carry themselves towards them why are beleevers enjoyn'd to know to take speciall notice of them that labour amongst them ver 17. 1 Tim. 5.17 Gal. 6.6 to remember them that have the rule over them to obey them and submit themselves unto them to court them worthy of double honour to communicate to them in all good things 6. If no peculiar charge be committed to them more then to all professours why are they enjoyned to watch over the souls of others as those that must give an account which has made the hearts of consciencious Ministers in all times to quake and tremble for if he that offend one be in so sad a condition that it is better a millstone were hang'd about his head and himself cast into the midsts of the sea if so hard to watch over one to give an account for one Heb. 13 7. on how hard is it to give an account for others Surely if no peculiar care or charge be laid upon the Ministers of the Gospel then is the worke of the Ministry far easier then the best of men in all ages have imagined why was Basil so unwilling to undertake that function All those fears sorrows that invaded the heart of Chrysostome Vid. Chrysom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Chrysom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 6. whereby his body was weakned and his minde overwhelmed that he stood for a long time as a man astonished that could neither hear nor set nor speak and when he recovered himself he wept abundantly powred out his soul in tears Suppose we beleeve all this for herein God hath made this vision plain and these are not the particulars that seem doubtfull wherein we are met this day to seek direction of the Lord We easily grant that a speciall dispensation is committed to the Ministres But the question is What those great