TO THE RIGHT HONOURABLE The LORDS and COMMONS assembled in PARLIAMENT.  
Great Senators:  
GOD hath called you to action. Your time to hear is little, to read is less, 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 ear or fancy) but to every man's conscience in the sight of God.  
It is your wisdom 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 kindness.—  
It is the usual prudence of States, to be jealous, to foresee every plot, to have an open ear to any that can discover the least probability of danger: and though this often raiseth needless fears, yet it's safer to fear danger where it is not, than not to foresee and prevent danger where it is.— God hath set watch men upon the walls of Jerusalem, and hath enjoined 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 blood will I require at the watchman's hand.  
You are not ignorant of Satan's 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 wilderness: 
Mat 1●. 43.  he hath been wand'ring in dry places, seeking rest, but finds 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 days of his flesh, his malice is not now less to attempt, nor is your power greater to resist: he hath been hitherto tempting to overwhelm you with despair, to make your difficulty so great that your hands might be weakened from the work, 
Neh. 6 9  but your God hath strengthened you to admiration, God hath made you a wall of brass: he hath thrust sore at you that ye might fall, but the Lord hath been your helper, & hath scattered all temptations of this kind as the chaff upon the mountains. Now he hath no way left but to alter his temptations, to transform himself into an Angel of light: he sees he cannot affright you, he will try to flatter you into self-admiration and selfconfidence, and doubtless will do his utmost, since if he cannot scatter you by dejection, to exalt you through abundance of revelations, and so secretly work 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, 
Pr●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 jesus 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 sink 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 than 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, less than the least of all Saints, I. W.   

The Danger of Greatness, 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 martin's in the Fields, the 14th day of January, 1645. being a special day of Humiliation set apart to seek God, for his direction in the settling of the great work 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 ourselves before God, to seek of him a right way for ourselves and our little ones, 
Ezra 8.21.  for the present and future generations. Like as a woman with child, 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 child hath been a long time at the birth (we begin to fear lest the womb should be overgreat with it) hitherto we have not had ability or wisdom 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 Governor in the Land of Judah, raised up to a miracle of eminency, yet in his height is made low, his sun goes down at noonday, and all the brightness of his glory sets under a dark cloud.  
The tragedy is very doleful, 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 tombs, Here lies that Parliament, that was helped marvellously, till it was made strong, ●●t Men they were made strong, then, etc. 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 weakness the Lord hath made you strong. For the later part, I say as Daniel, when he came to interpret the dream to Nabuchadnezzar, 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 risen, how he became great, how he fell so suddenly, so irrecoverably, what was his disease, how he took the surfeit, how the disease was bred, fomented, and became insensible, till it proved fatal. A doleful 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 heed 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 royal 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 than most of his predecessors: From the days 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 rotten out by reason of his sickness. 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 john 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 destroys all the seed royal of the house of judah. ver. 10 Her rise and reign was unnatural, her death was sudden and violent, being carried out of the house of the Lord, 
Cap. 23.15.  and slain by the soldiers. joash 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 jerusalem, 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 wondered by Historians, how so many Kings of judah successively died so violently; and next to the hand of God, they ascribe it to that error in the Kings of judah, in too much affecting an arbitrary government. They delighted to have the law lie in their own bosoms; and having got great power into their hands, they employed it rather to the advantage of their own designs, than the procuring the people's welfare, accounting the highest honour of sovereignty, to consist rather in being feared, then in being loved: and when the Princes remembered not their bounds in ruling, the people forgot their limits in obeying. Thus presumptuous policy proved oppressive to the people, and in the end fatal 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 judah take Vzziah, a young Prince very hopeful, about 16 years old, and set him in the throne The government of Vzziah was happier than his progenitors, his victories far greater, and his reign far longer than any that ruled before, ver. 3 for he reigned 52 years in jerusalem.  
If you ask 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 Apostate, demanding whether Henry 8th was a good Prince, 'tis a hard thing to be a good man, much more hard to be a good Prince. Or as the Roman Orator, 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 goodness itself, if I should slightly give that title to unknown persons: so here in this Vzziah.  
The text alleged for both opinions, may seem somewhat dubious. The result of all inquiries 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 goodness, not to please ourselves, not to do that which seems good in our own eyes, but in those things that be cross to our sinful nature, and are repugnant to the course of a sinful world, in these things to displease ourselves, 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 imagine better then to seek God? whom if we seek, we shall find, and in finding whom, we shall surely find all good , all good whereof we are capable. His Saints are described frequently by this character, Psal. 9.10.22.26.24.6 etc.  
Yet on the other side, to all these commendations are added terms of diminution: Which leaves his integrity questionable: for though  
First, he did that which was right in the sight of God materially, yet it 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 happiness in communion with him; 
Quaerebant jesum, sed non propter jesum, 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 days of Zachariah, ver. 5 who had understanding in the visions of God; which are like the expressions that God uses before of joash, Chap. 24.2. Who did right all the days of jehojada, but after the death of good johojada, joashes revolt is evident, 2 Chron. 24.17.  
Thirdly, Sin of apostasy 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 dark cloud, he hath set him as a Beacon on a mountain, and an Ensign upon an hill. As Judges hang up notorious malefactors in chains, to be a terror to all spectators: so hath the Lord done with Vzziah, he hath his Epitaph writ with Gods own finger, and he cries to all that pass by the way, stand, and see, and remember, and consider, that you may learn, and fire, 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, etc. 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 uprightness.  
2. Whiles person or people continue to do that which is right in the eyes of the Lord, God's usual way is, to helps them wonderfully.  
3. When God helps persons or people wonderfully till they be made strong, than it is the greatest danger of all, and an evil most common among men to be lifted up.  
4. When sinful creatures, after wonderful deliverances, suffer themselves to be lifted up, than all their rise is but the forerunner 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 choice 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 do 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 uprightness; 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 add materially right: The action for the substance of it abstracted and considered in itself, 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, than it is certain, that where the tree is evil, it cannot bring forth good fruit. Augustin contrae julian. lib. 4. disputes the question largely of julian the Pelagian, proving that all virtues of Gentiles, and works of unbelievers are but vices: that their chastity so much admired was not chaste, because chastity hath in seal in the soul more than in the body. 
1. Fatear primo virtutem esse pudicitiam. 2. Omnes virtutes quae per sorpus operantur in anima habitare. 3. Infidelia ani●am fornicari à Deo no●potist negort. Ergo ant in anima 〈…〉  1. How can that person be chaste and free from spiritual fornication, whose mind goes a whoring from the Lord?  
2. Inlian objects the integrity of Fabritius; 
2. Qul● corom qui se Christianes' habert volunr (nisi Pelagiani, aut in ip●● fort its solu●) justum diacrit infidele●●, impiu●● 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 aims 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. Virtues 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. Ni● bonum bene nisi volunt as bonas volunt ●s non est bona, que in alijs vet in seipsa, non in Deo gloriatur.   
6. No right done righteously, unless the mind 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 completely considered, are extremely incomplete: either, 1. Swerving from the right rule, Col 2.23. Isa. 29.13. 2. Or not aiming at aright end, God's 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. ●1. 6.  Or not mixed with faith, and whatsoever i● 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 universal.  
But though the heart 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 natural conscience any be quiet, Rom. 2.15. 3. Whereby Gods will in part is fulfilled, as the Assyrian did upon jerusalem, 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 pluriasu 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. jebu in a great zeal, destroys the worship and worshipper● 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. joash 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 judah and jerusulem, 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.  choosing rather to adventure their anger, and the loss of his hundred talents, then to disobey the voice of his God. 
2 Chron. 25.6, 7. comp. with ver. 2.  What external act of a Prince could be more right? yet his heart was not upright: He did much, but not with a perfect bear't.  
Many a man, whose inward parts are very rottenness, may frequent all ordinances, loving all outward privileges, be very forward in any external performance, repress 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 rational men carried to things right, and yet their hearts not upright? I answer.  
1. Reason 1 From the strength of external ordinances dispensed I●ash, all the days of jehojada, 
2 Chron. 24.6.  is forward in reformation, his zeal more forward than the Prophets. Herod, under the Ministry of john, 
Mark. 6.10.  had his conscience overawed, did many things, and beard him gladly.  
2. Reason 2 From common grace received, corruptions are o●t kepti●● by restraining grace, when the heart is 〈…〉 grace, and lusts are not only restrained, but many common gifts and graces may be conferred. There ●●● that go far towards the Kingdom of God, yet fall short of it; their minds enlightened. 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 natural 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 lawful to put the price of blood 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 profane a conclusion from such pious premises? 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 profane 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 Satan's drudges.  
4. Reason 4 From Satan's connivance. It is not against his Kingdom, to let men do something that is right; their selfconfidence 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. 2●.  and whiles the strong man keeps the house all things are in peace.  
5. Reason 5 From worldly concurrences. Nothing more suitable to carnal ends at sometimes, then to do something that is right. john 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 jeroboam that made Israel to sin, 
2 King. 10.31.  did not he departed all his days. It's an easy 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 days of josiah, the people were marvellously forward in the work of reformation; 
1 Chro. 34.31. c. 35.18.  they enter into solemn Covenant, keep the Passeover so religiously, that from the days of Samuel, there was no such Passeover; neither did all the Kings of Israel keep such a Passeover as josiah kept, and the Priests, and Levites, and all judah and Israel that were present; but no sooner was josiah 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 less probable in itself. If so: than 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 uprightness, though in the truly regenerate there can be no intercision of grace, which is total, because they are born of th● immortal seed of the word, 
1 joh. 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 departed from him, 
jer. 32.40. 1 Pet. 1.5. 1 joh. 4.4.  and they are kept through the power of God unto salvation: Greater is he that is in them, than he that is in the world: and those special gifts of grace, when men are effectually called of God according to his purpose, 
Rom. 11.19.  they are without repentance on God's part, who doth bestrow them, and on the sinner's part that doth receive them; 
2 Cor. 7.10.  for repentance unto salvation is never to be repent of, because the soul of a poor sinner that is converted to Christ, finds more good in Christ transcendently above all that it was possible for a man in a state of nature to imagine. 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 darkness. 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.  nevertheless As●s heart was perfect with the Lord all his days, 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 harkening 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 prisonhouse. 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 deathbed, 
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, Use 1 when themselves all that while are not upright: then  
1. 
Mution dixtram suam libens in are reliquit. O sublimit as animi I Regul●● 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 uprightness, let not Pagans outstrip Christians. Shall a Mutius be more courageous, a Regulus more faithful among them that are without, than a seeming Cephas or Apollo among them that are within? shall an Ahab humble himself greatly, a jehn reform abuses of worship strenuously, shall an Herod do many things at the preaching of john Baptist, shall Satan and his messengers transform themselves into Angels of light, and shall the children of the light lie covered under obscure darkness? 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 professors? and they that could not endure so much as the form of godliness, shall they do things more justly, less partially, than those that profess 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 privileges we are better? What condition can be more sad, 
Ezek. 16.24.  then that Judah should be guilty of more abominations than 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 dreadful 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 ourselves with any common grace received, with any external act performed, till the Lord by an inward spiritual 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 die? 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 several delights; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antooin. Pius, l. 3, 2, ●4.  surnamed 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 fulfil the will of the flesh and of the mind, and to do whatever seems good to an eye of carnal sense and reason, this is common to men, with Phalaris, and Nero, and the like, who were rather monsters than men. If in duties of an higher nature, I only mind those that are plausible to the world, this is no more than they may do who deny God, will betray their Country 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 unlawful that is delightful: 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 mind within in the midst of all the storms without, in life to overcome the fear of death, etc. Our Saviour leads us higher, bids us deny ourselves, take up his cross, and follow him, count all things but loss and dung to win Christ, and assures us, without these we cannot be his Disciples, that all persuasions to the contrary are mere presumptions, and in the issue will betray the soul into the hands of the King of terrors; for except your righteousness shall not only equal, but exceed the righteousness 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 sacrament is condemnatus est tu●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 work without them. God may use you as great and glorious instruments in his hands, and by you bring mighty, things to pass, 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. ●.  Assyria is the rod of God's anger, yet he means not so, neither doth his heart think 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 work upon Mount Zion, than 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 show to men the way of salvation. It is a transcendent eminency, for men to be raised up to save a dying Nation, a languishing Kingdom. 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 myself 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 uprightness. To which end,  
1. Let your hearts be spiritual, even in acts that are in themselves but civil and temporal, a carnal man may perform duties that in themselves for the external act are of a spiritual nature: but then his heart, and the grounds he goes upon are carnal. when the act is spiritual. But approve your hearts to God, not only to be spiritual in things spiritual, but to be spiritually minded, in things that are temporal.  
2. Though the acts be but natural, yet even in these actions also let your ends be supernatural. 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 universal good, that is the rule we are bid to walk by, 
1 Cor. 10.31.  Whether you cat or drink, or whatever you do, do all to the glory of God. Approve yourselves 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 uprightness, then take heed, stand fast in the faith, quit yourselves like men, hold fast your integrity, be faithful 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, , always abounding in the work 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 uprightness, Gods helps him wonderfully till he is made strong. And thus we come to the second part.  
When people seek the Lord, Observe. 2 and continue to do that which is right in the eyes of the Lord, God's usual way is to help them. Wonderfully. This is clear in the example of Vzziah, if you consider, 

1. The help itself.  
2. The Author of that help.  
3. The Extent of this help from God, Wonderfully helped.    
1. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joseph. l. 9.6.10.  Consider the help itself, 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 governor's eminently happy; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Counsellor, Soldier, and in forwardness in Religion exemplary: yet in all these admirable achievements recorded of him, he was not only an agent, but recipient. The great victories obtained, had not their rise from his own abilities within, but from the help 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, unless 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 ourselves to think one good thought, how much less able to believe. 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 public, it's madness to rely upon an arm of flesh, for by man's own strength shall no man prevail. When we are left to ourselves, the steps of strength are straitened, 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 paste.  
2. Consider the Author, 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, etc. He had the help of men, of means, a numerous Army, expert Commanders, a confluence of all external concurrence to help him, yet even these, from the bounty of God affording, and all these insufficient to make him strong without Gods help assisting. No help, no assistance effectual without divine concurrence. The worst of Princes have been forced to confess it, if the Lord do not help, 
2 King 6.27.  whence shall I help thee, said that King of Israel to the woman that had boiled her own son for food in the famine of Samaria. The Saints triumph in this acknowledgement, 
Psal. 124.8.  our help standeth in the Name of the Lord that made Heaven and earth. They disdeigned humane considences; 
Hos. 14 3.  Ashur shall not save us, nor will we ride any more upon horses. In vain is salvation hoped for from the hills, or from the multitude of mountains, surely in the Lord our God is the salvation of his people. They keep their eye on God when they are in trouble, enduring because they see him that is invisible. My eyes are ever towards the Lord, for he hath plucked my feet out of the net, and therefore ascribe their redemptions to him, when out of trouble.  
3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Consider the Extent of this help: helped marvellously till he was made strong. The word signifies, God wrought wonders to help him. His way towards him was not usual. But God with an high hand and stretched out arm wrought marvellously for Vzziah. If you inquire what wonders were those, consider,  
1. When he was young, and tender, and weak, was it not a wonder, out of all that weakness to be made strong; and that after the slaughter of so many Princes, the Lord should reserve Vzziah to set him upon the throne of his father David?  
2. When the people were in a great heat and height, and their hand had been very heavy upon the royal family, did not God help wonderfully to quench all those storms, and to establish the Kingdom is his hands?  
3. Was it not the mighty work of God, not only to overpower the hearts of the people at home, that they had an heart to submit, 
ver. 7. ver. 8.  when power was in their hands to resist, but also that God should subdue all his enemies abroad? The Philistims, the Arabians, and the Ammonites gave gifts to Vzziah.  
4. Consider the great honour God put upon him, that he was loved of his friends, feared by his enemies, honoured by the neuters, and his name spread far abroad to the entering in of Egypt, vers. 8.  
5. God gave him a wise heart, to improve all those opportunities that were put into his hands. He fortified himself exceedingly: His victories far greater than any of the Kings of judals that lived before him from the time of David: His magnificent works equal (if not superior) to any, from the days of Sol●mon: He built towers in jerusalem at the Corner-gate, and at the Valley-gate, 
ver. 9  and at the turning of the wall. Besides all this, he had the art to use, as well as the happiness to procure, in the grounds convenient for husbandry, he had ploughmen: He had vinedressers in the Mountains, in Carmel and in the Low-Countries, and in the plains he had , and in other waste places, taken from the Arabians and Ammenites, in their select places fit for pasture: There he digged wells for water, and built towers to defend his servants in the desert, and to command those water courses, that none without his consent might make use of that dry land, whereby he got into his own hand the sole command of the waters, and of the country.  
6. For Martial exploits he was helped wonderfully to grow very famous. You may read of a vust Army. 1. Raised by him, to the number of three hundred thousand, seven thousand and five hundred fight men. 2. This Army well disciplined, and trained under the command of mighty men of valour. 
ver. 15.  There were to order this great Army, to the number of two thousand and six hundred Officers, ver. 12.3. This Army maintained and provided for, for he prepared for them throughout all the host, sword's, and spears, and helmets, and besides, many rare inventions; for he made in jerusalem engines invented by cunning men to be on the Towers and on the Bulwarks, to shoot arrows and great stones withal, so that his name spread far abroad; thus when he sought the Lord he was no loser by it, he sought not in vain, for God helped him wonderfully till he was made strong. God hath not said to any person or Nation, that they shall seek his face in vain; God will not desert till he be deserted. 
2 Chron. 15. ●.  You may read the same in the example of Asa, of Jehu, and of many others, which makes the truth evident, that whiles a people seek the Lord, the Lords usual way is (rather than they shall perish) to work wonders, etc.  
1. God helps wonderfully them that seek him, Reason 1 to magnify his bounty, or that he may discover to the sons of men, his own sovereignty, that those that will not see his hand in the works of creation, may feel his power in the acts of his providence. When God appears in his beauty to infatuate the counsels, whither the plots, confound the policies, and to blast all the choicest designs, and deepest contrivances of the ablest of men, when they think to carry all the world before them, than God ariseth, and in one moment undeeth all that which they have been doing and contriving for many years and ages. Thus is the world forced to confess (what it is desirous to deny) that there is a God; 1. discerning, 
Prov. 11.4. Prov. 24.12. Psal. 58.11. Is 1.3 5.3.  2. considering, and 3. judging in the earth. Then shall the eyes of the blind be opened, and the ears of the deaf be unstopped.  
2. Those that seek to the Lord, God will help, Reason 2 that he may vindicate the truth and honour of his despised ordinances. A carnal heart snuffs at God's service, 
Mat. 1.17. Mal. 3.14.  says, it's in vain to serve the Lord, and to Walk mournfully before the Lord of hosts. But while the world is scoffing, the Saints are mourning, and its a sword in their bones; to have their adversaries reproach them, saying, Where is your God? 
Psal. 42.10.  what is become of your prayers? of your jesus? But when the Lord looks down from the height of his sanctuary, to hear the groans of the prisoner, to lose those that are appointed unto death. 
Psal. 101.17, 19  When he regards the prayer of the destitute, and despises not their supplication; then shall the world find those contemned and scorned prayers of the Saints, to be as arrows sharp in the hearts of the Lords enemies, 
Psal 45.5.  and that all the wit of man cannot prevail over a people that weep and make supplication, 
Hos. 12.4.  and prevail with God.  
3. Reason 3 God helps wonderfully, to encourage poor sinners to come to him as their greatest strength. O thou that hearest prayers, unto thee shall all flesh come, 
Psal. 65.2.  Though they be but flesh and not spirit, yet they wait upon him in their deepest difficulties, and God works wonderfully, 
Heb. 11.34.  out of weakness to make them strong.  
4. Reason 4 That they who will not seek to the Lord may be left without excuse, when God kindles a burning under all their glory, and sprinkles brimstone upon their habitations, when his judgements meet them in their way, and stare them in the very faces, yet God works wonderfully to cross the designs, to slain the pride of their glory, to rescue his servants out of their hands, as firebrands taken out of the common burning. When the Lord of hosts, who is the redeemer of his people, appears to be strong, and thoroughly 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 believing, 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. Use 1 Believe 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 Statesmen in especial manner to peruse and ponder, the many and mighty changes in the state and polity of Israel and judah, came from an higher hand than the designs of men: In the whole story you shall find all experience clearing 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. Use 2 If others believe 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 reigned down miracles of salvations, he hath wrought wonders for you.  
1. In calling you together in the days of our fears. Call but to mind 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, than 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, yourselves have been divided; yet for the main, God hath kept you together by a wonder of goodness, 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 'tis your duty to believe it with the heart, and confess it with the tongue, that the Lord hath helped wonderfully.  
3. Use 3 Be not you then weary in seeking God. You have not fought in vain, God hath not been to you a Wilderness or a land of darkness: 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 work great redemptions, and to bring deliverances to perfection, than he hath said, 
jer. 31.9.  his people shall come with weeping, and with supplication will I lead them.  
If God hath helped you wonderfully, Use 4 be you forward to help the Lord, even the Lord against the mighty. God hath begun first to afford his help to you, be you ready to draw out all your strength to help him: God commands it, and in all equity he may expect it. All parts of the Kingdom cry for your help, and the Church as a woman in travel cries out for your assistance. Look back and consider what great things God hath done, and ask 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 goodness? Lay out yourselves 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 highness, 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 goodness to wards you. The remainder is very sad, his sin and misery. Vzziah being made strong, his heart was lifted up, not in the ways of the Lord, as it was said of good Icheshapha●, 
2 Chro. 17.5.  for that is ever needful 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, Observe. 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. Rehaba●m when he was established 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. Nabuchadnezzar when God had used him as a great instrument, his heart was lifted up, and hardened 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 days of their flesh: Hezekiah breathes 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 wilderness of judah, 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 heed when thou art full, lest thou forget the Lord; &c, and the supplications of God's servants have been very servant to prevent that evil; Agur sees how much ado he hath to support his own disability, when he begs, 
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 ask the reason why these men who have not sunk 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 wilderness, 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 fatal: These are the stronger, because more sistable and connatural to our depraved disposition. When Satan tempts to despair, there is nothing to be seen but clouds and darkness, fears, and streits, and a snare, and though all these set on you with greatest violence, yet nature itself abhors, resists; the end propounded is not , therefore these temptatios are less taking, because less 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 delightful. 'Tis Angustin in his observation upon his preface to the 51. Psalms 
* 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut Pyratae qui mare navigijs infestant, 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: Pirates that rob by the sea, seldom set upon ships that go out empty, but when then they have been abroad and return richly laden, than 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 think we are in the Haven, and the danger over, the danger than 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 deceitful; 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 crazy bodies, that a sudden eucrasy is the foretunner of some dyscrasy, and they that writ Politics, observe, excess of power is a great trial of men's abilities. And all the sons of men must confess it a difficulty for an unsteady paralytical hand, to carry a full cup with evenness; for those that have been full of fears, straits, to be exalted, Reason 2 to have a number of supplicants and suitors 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 suitors or of flatterers: it is the unhappiness of great men, 
I●lc v. 16.  that others have them in admiration because of advantage.  
3. From the fewness of those that have access or courage to deal plainly; 'tis difficult for poor Ministers how to carry themselves, to observe duly 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 apostasy; 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 wisdom, and therefore might have a further reach than they apprehended, and one that did not stand in need of their advice or counsel: 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 weakness, 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 God's 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 rottenness 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 recompense of their former error 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 vermin that doth all this mischief lies in our own bosom, concealed from our own eyes, as weeds lie hid in winter, till the warmth of the spring discovers them, as a snake half frozen to death, lay it between thy breasts, now it gins 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 lies undiscerned, but when they are laid on the fire, 
Act: 28.3.  the viper comes out of the heat and fastens on Paul's 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 bags 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 bind 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, 
job. 24.22.  and his violence grows so boundless, 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 God's eyes are upon the ways 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 oppressors before them, and they are cut off as the tops 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 wickedness shall be broken as a tree.  
1. This may inform us, Use 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 external act, but upon the frame of the Spirit, and can declare to every man what is his thought. Vzziah minds nor, regards not his own heart, but the Lord observes and takes notice, and tells us, that Vzziah his bear't was lifted up. We have need then to study our own spirit, and commune with ●ur own hearts, search, and try, and judge ourselves, and entreat the Lord, who is the great searcher of hearts, that he would search us and try us, and if there be any way of wickedness in us, that he would discover it to us, and lead us in the way everlasting.  
2. Use 2 This also may be for our humdiation, that we should be so prone to turn the goodness of God into wantonness, 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 lie in our hearts undiscerned? a man cannot imagine or will believe that such a world of pride lies in his spirit, till the time of temptation draw it out. Elisha weeps over Hazael, 
● K●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 child: Hazael wonders at this Prophecy, cries out in detestation, But what is thy servant a dog, that he should do this great thing? 
ver. 13.  but these unhuman butcheries which would not enter into his head when he was low, yet both entered 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, Use 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 ministering 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 Lamb. 
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 jealousy, lest us Satan beguiled Eve through his subtlety, should also corrupt any of your minds: The time is short, and therefore they that rejoice, are to be as though they rejoiced 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 combat 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 bars 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 fatal, and the issue dreadful, 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 personal, and personal 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, Observe. 4 which God affordeth to his service, that strength proveth to be the door of weakness, 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 proverbial. Those that are of the highest stature, and climb the highest, their fall, their downfall is the greatest. 
* Ecquit latreni scalant ascendants invidet, unde post decrsum est praecipitandus? T. Cartw. in Prov. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  No man envies a malefactor 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, Nabuchadnezzar, Belshazzar, weighed in the balance and found too light, Herod adored as a god, immediately eaten up of worms. Nay, the Saints brought low when thus lifted up, David when his mountain seems to stand strong, than God hides his face and he is troubled: A man's 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 climbing up, and pride itself 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 cliffs of the rocks, whose habitation is on high: Though thou exalt thyself at the Eagle, and though thou sattest thy nest among the stars, 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 inquire, what brought the Angels so low, that wherever they go they carry their hell with them. Their sin, 
Quocunque daemores volitant gebennau su●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, unless exempted from the command of their creator, 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 sinful lifting up. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost, de vesio Isaiae, Hont. 3. Isa. 14.12. Nae eadem peccans cum d●a bolo eadem cum isto patiatur.  Chrysostom observes other sins invade a fleshly nature only, but pride sets upon that nature which is incorporeal 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 believe 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 allegorical: Then read Paul, who giving direction that young converts should not be ordained, 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. 'Twas 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, etc. Sic & homines eum tanto magis imitantur quantò magis neglectâ justitiâ potentiae student, ejusque vel a deptione laetantur, vel inflammantur cupiditate, etc. 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 grasp 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 kind of beings spiritual 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. 
james 4.6. 1 Pet. 5.5.  Therefore the Lord resisteth the proud: he abhors all other sins, but he sets himself in battle array, 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 Tyrannical. 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 man's eye evil? because God's hand is good. And whence is it but from the pride of man's heart, that the Scripture saith (and that not in vain) that the heart of man lusteth unto envy? 
james 4.5.  4. It is Contentious, the grand incendiary that sets on fire Persons, and Families, and Nations, and Kingdoms, and itself 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 unthankful 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 mind beyond reason, makes the soul uncounselable, and then leaves it miserable. Asa put the Prophet in prison. Joash remembers not the kindness of Jehojada, but slays Zachariah his son, for speaking so plainly; Why transgress ye the Commandments of the Lord that ye cannot prosper? 
2 Chron. 21.20, 22.  Amaziah is angry with the Prophet, asks him, Art thou made of the King's counsel? 
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. jer. 13.15.  hear and give ear, be not proud, give glory to the Lord, before he cause darkness, and before your feet stumble upon the dark mountains. 4. It scorns all threats, even when it hears the words of the curse, it blesseth itself, and saith, I shall have peace, though I add drunkenness to thirst. 
Deut. 29.19.  Nabuchadnezzar his heart was lifted up, and hardened in pride, therefore he was deposed from his Kingly throne, 
Dan. 5.20.  and he was driven from the sons of men. Lastly, Pride wars against God, contends with the Almighty for sovereignty: other sins oppose some one attribute, this opposes all, setting worms and rottenness to contend with their Maker, therefore God abhors it, and God resists it, and in this world lays the proud creature low, which would lay the honour of his creator in the dust.  
What was Vzziahs' transgression? Quest. 1 He sinned (you say) greatly, his heart was lifted up; but we would gladly know wherein; tell us plainly, do not fear to discover the whole mind 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 ourselves 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 express, 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 joash from the conspiracy of Athaliah, who had preserved the seed Royal, and the lamp of the house of David from being utterly extinguished in that unnatural 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 governor's, 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 not where so well placed as in himself, nothing can be now well done, in his apprehensions, unless 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 design against all counsels, desires and entreaties, he had got that power that none could control, and now who shall say unto him, what dost thou? whosoever be pleased or displeased, he resolves his will shall not be crossed, his distempers and his lusts shall be satisfied; it may be, he had this with his blood, 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 proverb verified, he that is often reproved and hardons his neck, 
Prov. 29.1.  shall be suddenly destroyed, and that without remedy.  
5. Add to all these aggravations his impiety against God, who had subdues his people under him, overawed 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 God's goodness and forbearance, 
Rom. 2.5.  not remembering that the goodness 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 eternal?  
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 think that this was not the portion of his cup. I conceive (and so do most Expositors) and Historians that writ 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 joh. 1. ult.  The holiest men in the world have a mixture of unholy lusts; the sins of the Saints are distasteful to God; he knows how to love their persons, and to loathe their transgressions, and though he will not break his covenant, nor suffer his faithfulness 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 eternal, what was then this destruction? was it temporal? 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 sinful 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 dreadful, mentioned by the Prophet Amos and Zechary, 
Amos 1.1. Zech. 14.5.  that they all fled before that earthquake in the days of Vzziah King of Judah. And josephus is clear, that it was in this very moment of time, and the earthquake was not only dreadful to the people, but rend 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 public way was obstructed, and the King's garden wholly covered.  
Secondly, Some add another great wonder, that the top of the Temple was rend, and a glorious beam of the Sun was darted from Heaven upon the countenance of Vzziah, 
Inseph. Antique judai. lib. 9 cap 11. Immifit illi in front 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 leprosy, a sad and dreadful disease, and this leprosy risen even in his forehead: Some inquire, why in his forehead? and they give this reason, that God would fill that face with shame that had been so shameless. His desire was after an inordinate excellency, and God plague's him with an extraordinary deformity.  
Fourthly, Upon this he was set apart, laid aside, and dwelled in a several 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. Leu. 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 says expressly, 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 etc. 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 jeremiah, Pray not thou for this people, 
jer. 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 always 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 flays the fattest of them: and God may deny in mercy: Moses prays to enter into Canaan, and is denied, yet enters into the rest whereof Canaan was but a type. Paul prays 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 weakness.  
Sixthly, Some think that this very blow broke his heart, and that he never lifted up his head after this casting down; josephus says, 
joseph.  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 think in your conscience that there is a great difference betwixt 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 carnal 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 pass 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 professor, an eminent Governor, honoured of the Lord, admired of the people, yet he transgressed very much; chrysostom 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. chrysostom. 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 transgress, and every moment ready to run upon his own ruin. If he, because clothed with humane nature was subject to infirmities, consider yourselves, 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 confess we may transgress; 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, than 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 clearly and so punctually determined, Answ. that nothing is left to Christian prudence, following the general rules which Christ hath left his Church: They that hold this assertion, had need to have clearer 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 ●●●our, equally as groundless and more dangerous: then the former.  
In this great question, some things seem more clear, others more disputable; the things that are clear, I mean, to sober spirits, for to men that are schepticks and resolved to employ the eminency of their gifts, not in being humble believers, but rather to be among the high disputers of this world, as the Apostle saith, to the impure there is nothing pure, but minds and consciences are defiled; so experience finds it true, that nothing is so clear, but a wanton wit, and an unhumble heart will count it dark, 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 jesus Christ: 
1 Cor. 12.28.  For besides that common rule grounded on experience, that which is every man's work usually proves no man's; 
Ephes. 4.8, 11.  the word of God is express, 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 Pastors and teachers, for the perfecting of the Saints, for the work 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 expressly distinguish between those persons that are ●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 work sake, than 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 believers 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 mysteries, must be called unto, 
Position 2.  before they enter upon this work; For no man takes this honour to himself, 
Heb. 5.4.  but he that is called 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 blind in themselves? If the blind lead the blind, 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 Pastors and teachers. 
Ephes. 4.8, 11.   
Secondly, These called one's must be willing to be set apart, and to lay out the gifts received, in this great employment, to seed the flock of Christ, taking the over sight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind. 
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 work 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 believed.  
Those that are thus called & sent, have some peculiar charge and special trust committed to them, 
Position 3.  to teach, exhort, etc. not only by way of fraternal 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 ministerial authority; ministerial, not as Lords over God's heritage, or as such as have dominion over your faith, but as such as are helpers of your joy— Yet is this Ministry accompanied with a special 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 privilege 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 mysteries of God? 2. Why are they said peculiarly to take ear of the Church of God, to take oversight of the flock that the holy Ghost hath made them overseers? 3. Why are those special 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 publicly 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 than another, Necessity is laid upon me, and woe 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 s● many rules given to Saints, how to carry themselves towards them? why are believers enjoined to know, to take special 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 than to all professors, why are they enjoined to watch over the souls of others, as those that must give an account? which has made the hearts of conscientious 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 hanged 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 work of the Ministry far easier than 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 chrysostom, 
Vid. Chrysom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Chrysom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 6.  whereby his body was weakened, and his mind 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, poured out his soul in tears.  
Suppose we believe all this, for herein God hath made this vision plain, and these are not the particulars that seem doubtful, wherein we are met this day to seek direction of the Lord: We easily grant that a special dispensation is committed to the Ministers: But the question is, What those great 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 mind 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 controversy? Are not the Ministers now bound (more than the Levites than were) to give attendance to reading, 
1 Tim. 4.13.  to the studying of the Scriptures, as well as to preach● and to give themselves to exhortation and doctrine? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylactus. Timothy 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his ●●●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 Ecclesiastical?  
If God would have the Magistracy and Ministry (quâ tales) to be distinct, 
1 Tim 4.5. 2 Quaere. 3 Quaere. Jo●. 25.10, 1●.  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 clearly 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 groundless, and the truth lies between these two extremes, and that something be determined clearly to be jure divine, and some other things only fall under general comprehensive rules, which may admit of a variety and a latitude in practice, without any manifest transgression, so the general scope of these rules be observed,— Then we would know, what are those special both of the first kind, and of the later, that we may neither assume a liberty wherein God hath made a restriction, nor groundlessly bind up ourselves with restrictions, where the Lord hath left a latitude to Christian prudence and pious moderation.  
These and the like questions, 
Sol.  are fit for a thorough debate elsewhere, then for a Pulpit: and in debate no question is more tender than 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 than light, and I am not here this day to add fuel to the flame, but power 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 man's determination, but to seek direction from the public Spirit of the only wise God; the good Lord help 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 Idols' 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 wouldst have them to walk: 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 useful?  
In answer whereunto, 
Sol.  I entreat you give me leave to lay down at your feet a threefold 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 greatness of the danger that may ensue upon mistakes, it may make every man's heart to quake and tremble, and rottenness to enter into our boves. 1. If the Lord help not marvellously, mistakes are easy. 3. If you sin herein you sin not alone; it is not the sin of so many private men: Noble Senators 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 fabric? 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 trespass, 
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 ●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 personal, when the sinner dies they die with him; but when men err themselves, and lead others into error, these errors 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 authors of seducements unto others.  
2. Consider not only difficulty in determining. but the danger in delaying. 1. Delays 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 joint, is it not wisdom, 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 itself through needless disputes is greatly endangered, to run out wholly into opinion, as seed in a wet season, runs up into bulk, 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 look well, and swell in upper parts, but shrink downwards. It was the reproach of the Church of Rome, that it was all head: let that abide still the character of the man of sin, that there be no cause justly to apply it to any that profess godliness. It is a common complaint in the bodies of many, that in their disease which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viscerum, they find their stomaches to be cold, and their liver to be hot; but a her head and a cold heart is the worst temper, (or distemper rather) that can befall a Christian. What sight can be sadder, then to see all our strength of Christianity in opinion, and nothing in conversation? Surely it is good that the heart be established with grace, not with meats and drinks, which have not profited them that have been occupied therein— 
* Pari passu a●●●●tlare posssunt omnis religro & rulla●e ligio. Gerhard. de Magist. pag. 60●. Diascorus Augustin. Epist. 55. Tune, O Dias. core. etc. Scire tua●●ibit est ●●si te scire, boc sciat alter. E●a doctus & pruder us nescias. R●mpublicam exparuâ magnan facere. Respondere pos. sit, ●e ista nescire, & nosse quomodo s●●e ist is bono potest esse bea●us Aug. Diascoro. Epist. 56.  It is observed by learned men, that when Scepticism comes in upon Christians as a stood, it hath been the next door to let in Epicurism and Atheism to overflow and cover the earth as waters do the sea. When Diascorus propounded some curious questions to Augustine, and solicited him earnestly for a present answer, Augustine rebukes him sharply, and refutes that desire strongly, tells him there is a knowledge that puffeth up, when we desire to know that we may be known, that there are many speculations whereof there may be a learned and prudent ignorance.— That Themistocles, being at a feast entreated to sing and play on an instrument, answered, he knew not how to do the one or the other; and when it was demanded of him, what knowest thou? he then replied, to make the Commonwealth of little to become great. If he could say so, why shouldst thou doubt to answer in these speculations, I confess my ignorance?— But though I know not them yet, this I know, that without them a man may be happy. When men are sick, it is their wisdom to seek out, not those things that may please the fancy, but those medicines that may purge out the disease.  
You tell us there are difficulties in determining, 
Quaery.  and dangers in delaying, which way soever you turn, dangers and difficulties are round about us— It is a kind of contradiction, to press men to forbear delaying, and yet to tell them, sin lies at the door in determining. Would you have us determine in the dark?  
Here is the straight ●and we cry out this day as Jehoshaphat did, 
Sol.  We know not what to do, but our eyes are towards thee. And blessed be the God of Heaven that hath put such a thing as this into your hearts, most Noble Senators, to seek to the God of your fathers, in this extremity let your eyes be ever towards the Lord, and he shall bring you out of your distresses; for the patiented expectation of his people shall not perish for ever: And when he prepares their heart to prayer, he causes his own ear to hear.  
Are there no directions which might be some way useful to expedite this great difficulty? Quest.  
Give me leave to lay down some general Rules at your feet, 
Sol.  which may in some degree be as a lamp shining in a dark place.  
1. Be afraid rather to mistake your duty in this great cause, 
Rule 1.  then to grapple with any difficulty. It's a great argument of sincerity, when the soul is more afraid of the evil of sin, whereby we displease God, then of any evil of misery, whereby God and man may displease us; and therefore pray, Lord, teach us the way wherein thou wouldst have us to walk, make us to know what is our evil, and what is our sin, search us and try us, and if there be any wickedness in us, lead us in the way everlasting; that in this cause of Christ, you may prefer godly simplicity above all carnal policy; and let no man defraud or go beyond another, for God is an avenger of such things: so shall you partake of that great promise, that integrity and uprightness shall preserve you in his way, and your steps shall be ordered by the Lord, and he will delight in your go. Although the heart be upright, and hath God's promise to instruct them with his eye, and to guide them with his counsel, yet the way may be dark and slippery. Therefore observe this,  
That when the way wherein you should walk is dark, 
Rule 2.  yet the end that is to be aimed at may be clear, and the clearness of the end, gives a great deal of light unto the way that in itself is full of darkness. Now the Gospel holds out the ends we should aim at very clear: As  
1. Christ's end is, that the purity of Ordinances may be exalted, that profaneness might be suppressed, that the old leaven may be purged out, that offences may be removed, that the power of godliness may be countenanced; what ever power Christ has given to his Church, he gave it to that end, for which also he gave himself, 
Ephes. 3 26.  that he might sanctify and cleanse it, till the day come wherein he presents it to himself a glorious Church, not having spot or wrinkle, that so it may be holy and without blemish.  
2. Christ's end is, that mutual love may be enoreased, that believers may purify their souls, 
1 Pet. 1.12.  in the obeying of the truth through the Spirit, unto the unfeigned love of the brethren, that they may love one another with a pure heart fervently. All light without love is obscure darkness, that is the great end Christ aimed at: 
Joh. 15 12.  These things I command you, that you love one another, this is the old and new command, the character whereby Christ and his Disciples shall be discerned; without this it is not possible to attain the great end propounded in the Gospel. Can any building stand, when one stone will not lie upon, nor near another? Is not the whole natural body joined by bands and ligaments? and are there no ligaments whereby Christ hath joined together the members of his mystical body? Is not the Scripture express, that the end why God gave Officers to his Church, was, that the whole body might be fitly joined together and compacted, 
Ephes. 4 16.  by that which every joint supplies, might make increase in the same body, to the edifying of itself in love? And the end also why Christ gives grace, effectually to call them that are chosen, and visibly to build them upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone, 
Ephes. 2.21.  his end is, that all the building fitly framed 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 schism may be both prevented: and here lies the great difficulty, how Christian liberty may be preserved without opening a door unto licentiousness: how licentiousness may be suppressed, and no door opened unto tyranny: how the major part should rule the less, and yet if the major part be worse, how the worse should not rule the better.  
In all this work be clothed with humility, 
Rule 3. Gal. 5.26. P●●l. 2.3.  let none be desirous of vainglory, provoking one another, envying one another, let not any thing be done through strife or vainglory, but in lowliness of mind, let each esteem another better than himself: Let us not look every man on his own things, but every man also on the things of others, that the same mind may be in us that was in Christ Jesus our Lord; this lowliness of mind God requires in stead of all offerings: and as the Greek Orator said of Pronunciation in the point of Eloquence, so is humility in practical Christianity; The first part is humility, the second humility, the third humility; and if you should ask 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 gins to rejoice in things done well, to balance 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 ways 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 greatness; and when we have done all we can, this will preserve us from being lifted up in ourselves; when we look upon his infiniteness, 
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 ourselves, 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 men's 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 than 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 perfectness of fruitions; When the grace of redemption shall carry you higher, and make your condition safer, than 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 darkness 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 clear, without any possibility of error, 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 selfseeking, for Christ shall be all in all, where we shall have an eternal 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.