Mans Delinquency Attended, Sermon
A SERMON before the Houſe of LORDS on the laſt Monethly Faſt-day.
EZRA 9.6, 7, 8.
VER. 6. And I ſaid, O my God, I am aſhamed, Diverſe Tranſlation.and bluſh (or, I am confounded and aſhamed) to lift up my face (or, my eyes) unto thee, my God: for our iniquities are increaſed over our head, and our treſpaſſe is grown up unto the heavens.
V. 7. Since (or, from) the dayes of our fathers have we been in a great treſpaſſe even unto this day: And for our iniquities have we, our Kings, and our Prieſts been delivered into the hands of the Kings of the lands, to the ſword, to captivity, and to the ſpotle, and to confuſion of face, as it is (or, appeareth) this day.
V. 8. And now for a little ſpace (or, a moment) grace hath been ſhewed from the Lord our God, to leave us (or, in cauſing) a remnant to eſcape; and to give (or, in giving us) a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage (or, ſervitude.)
THis is a gloomy day of publick humiliation; Context.and the argument of this Chapter (on a branch whereof my lot is now fallen) is drooping, and heavines. Ver. 5.The people indeed, we find trembling (in the next Chapter) for the immoderate raine; Chap. 10.9.for it ſeems the clouds then diſpenſed their treaſures too faſt, as now they do: But a dunghilly worldling can howl on his bed under a loſſe or croſſe: But our Ezra mourns more for the blackneſſe, then the burning of the coale of ſin. A formaliſt may ſometime feel a legall fit, a pang of ſorrow for his owne ſins: but Ezra laments the miſ-carriages of others; the people of Iſrael, the Prieſts, the Levits, the Princes and Rulers, …er. 1.2.who were all imbarqued in that delinquency that he deplores. Ezra's humiliation began within, but ended not there: His ſorrow-preſt heart finds a vent in all the ſolemn dreſs, & equipage that grief uſes to aſſume, and put on; laceration of garments, …er. 3.4, 5.plucking the hair from his head, and beard, penſively ſitting down with ſilence, ſtupefaction, aſtoniſhment until the evening. And leſt his paſſion ſhold be interpreted an immaſculating, ſullen ſtupidity, & amazed dulneſſe, rather then an active repentance, (which ought to be a fruit-bearing-tree, & not a dead log) he raiſes and rowſes himſelfe, and betakes himſelfe to his knees, and ſpreads out his hands heavenward (the uſuall viſible demonſtrations of the height of devotion) and offers the fruit of his lips, powring out his ſoul, clothing his ſad apprehenſions withaery, but ſolid and melting expreſſions, breathing forth his complaints to him who onelyonly could relieve him, in a prayer that here is memorized and conveyd to poſterity, diſtilling from his own pen. It is recorded of him, Chap. 7.6.that hee was a prompt Scribe: His tongue was as the pen of a ready writer when he commenc'd, and preſented this ſuit at the throne of grace; and his pen is as a tongue to report it to ſucceeding generations as an exemplary modell, or platform to ſteer us in putting up our petitions on ſemblable emergent occaſions. And I ſaid, O my God, &c. And thus is the Text allied to the Context.
If you now pleaſe (Right Honourable, Text.and the reſt beloved in our Saviour) to ſee how the words that lie afore us ſhine with their own native, without borrowed luſtre, Summe, Epitomie.They are conſiderable under the notion of a prayer; an ordinance, that if duly managed, can open and ſhut heaven, binde and looſen the hands of the Omnipotent, blaſt deſignes, countermine mines, command, countermand men, tie up divels, throw Rome into Tiber: a duty that ſanctifies faſting, as faſting quickens and imps the wings of it.
In which prayer the Petitioner draws himſelf and his people with a black coale, ver. 6.7. Anatomis. Parts.but limns his God with orient colours, ver. 8. vilifying, nullifying man; or if any diminutive can be added below abaſement it ſelf: but magnifying God.
1. Hee decries himſelf and Iſrael, diſcovering his ſorrow by the impreſſion of his ſhame, and the expreſſion of their Nationall miſery.
1. The impreſſion of his ſhame, ver. 6. O my God, I am confounded, &c.
2. The expreſſion of his and Iſraels miſery, in a ſelf-arraignment, and a ſelf-condemnation.
1. His ſelf-arraignment appears in drawing up a large indictment made up of an ingenuous confeſſion, and an heightning aggravation.
1. A confeſſion of their ſin under the varied and reiterated language of iniquities, and treſpaſſes; emphaticall and comprehenſive titles.
2. The aggravation of thoſe tranſgreſſions, By
1. The dimenſions of them; height and depth.
The continued quantity, the magnitude, great, greatned.
The diſcrete quantity, or multitude; increaſt, multiplied.
2. The cuſtomary inveterateneſſe; From the daies of our fathers to this day.
3. The Epidemicalneſſe, and ſpreading univerſality; the guilt of Kings and Prieſts is mentioned here, ver. 7. And if we caſt our eyes back to the firſt, and ſecond verſes, we ſhall find Levits, People and Rulers all put into this bill of attainder.
Yet he contents not himſelf with this ſelf-arraignment; but erects a Tribunall within his own breſt, and thence he paſſes an impartial judgement on himſelf, and the reſt involved and engulft in this blame: For our iniquities have wee been delivered up.
Delivered; To whom? To what?
1. To whom? Homo homini lupus.To men; and one man is naturally a wolfe to another; and thoſe men potent, Kings; and thoſe many; and they ethnicks, heatheniſh, the Kings of the nations.
2. To what delivered? To ſword, to captivity, to ſpoil, to confuſion of face; and that not imminent, but incumbent; not feared, but felt; all too apparent; As it is (or appears) this day. So different tranſlations have it.
2. Having thus depreſt man, Root.he exalts God in his moſt magnetick, attractive, amiable attribute, Grace; amplified by the fruit growing on that root; Fruit.reſcue, preſervation; cauſing a remnant to eſcape: And ſettlement; giving us a nail in his holy place. And theſe favours receiving their grace and gloſſe from thoſe comfortable ends that God level'd at; End.the lightning their eyes, and reviving their hearts in their ſervitude.
This is the Anatomie, theſe the lineaments of the Text. Which by this time you may perceive, correſponds and may aptly entitle it ſelf to the times, and the time; to this day, and audience, being compoſed of Rulers, and people; the parties mentioned in this Chapter. May the Text prove as profitable, as it is ſeaſonable.
Here is a large Vintage; I cannot ſtand to pluck every grape; I muſt preſent them to you by cluſters: and (like our Geographers) ſet down a line for a River, and a ſpot for a whole Country; here being ſuch an ocean, a continent of matter under my hands.
1. I take my riſe from Ezra's decrying, and vilifying himſelf, and Iſrael: and therein from the impreſsion of his ſhame; And I ſaid, O my God, I am aſhamed, Shame.and bluſh (or as other Tranſlations render it, I am confounded, and aſhamed) to lift up mine eyes to thee, my God.
Both are agreeable to the Originall, foreignthat uſes two words, importing ſhame, bluſhing, confuſion of face, or eyes, the ſeat of ſhame.
Shame is ſometimes a vice, ſometimes a puniſhment, ſometimes a vertue: A vice, Rubor quo ſe contra pudorem muniebat. In Agric. Epiſt. 11.as Tacitus writes of Domitians bluſhing, it was a ſhame, whereby hee fortified himſelf againſt ſhame. As Seneca ſaith of Sylla, He was never more to be dreaded, then when he bluſht. Sometimes ſhame is a puniſhment; as at the end of the ſeventh verſe. But here in Ezra it is a vertue; a ſhame whereof he needed not be aſhamed.
Shame hath its ſourſe within, cauſed either by ſelf-conſciouſneſſe, …cita ſudant …ecordia culpa. …ven.when a guilty ſoul ſweats with reflecting on it ſelf: Or, from a piercing apprehenſion of others unworthineſſe, which was Ezra's motive in the Text; he was aſhamed, becauſe Iſrael was not aſhamed of their mungrill matches. …er. 1.This ſhame was not his accuſer, but compurgatour: He enters a caveat againſt them by the colouring of his cheek.
The badge of ſhame or modeſty is bluſhing, …uſhing. foreign, …iog. Laert.the tranſ-fuſion of a vermilion thorow the face: which ſally of the blood into the cheeks we call the colour of vertue. Though it be oft an infirmity; yet oftner an index of ingenuity, as thiſtles ſpeak the ground fertil that bears them.
Confuſion (which in ſome Tranſlations is inſerted here) is the meridian, …onfuſion of …ce.zenith, verticall point of ſhame, it can mount no higher; As ſhame tied up the peoples tongues when they were argued of halting between two opinions, … King. 18.21.they anſwered not a word; and Joſhuah's tongue when Iſrael was foil'd at Ai, What ſhall I ſay? …oſ. 7.8.this is that confuſion here ſpoken of; and this poſſeſſes Ezra too: O my God, (ſaith hee) I am confounded, at a ſtand, filled with aſtoniſhment, that Iſrael ſhould ſo degenerate and degrade themſelves. So planet-ſtrook he was, that hee could not, durſt not lift up his eyes. His looks were demiſſe, his eyes ſtaked to the ground, Luk. 18.13.as the Publicans, that would not lift up ſo much as his eyes to heaven.
And yet this ſhame of Ezra delivers him not over to deſpondency, or deſpair; for twice for failing in a breath hee beſpeaks God his; O my God, O my God. Gen. 3.8, 10.Adams ſhame drove him from God; Ezra's drives him to God: it faſtens his hold, ſo that hee applies God the cloſer to him, O my God.
Which preſident commends this note to us; the pearl, the point lies above ground, That
They that are at ods with ſin becauſe it is ſin, 1. Obſervation.will bluſh even at other mens ſins. Ezra ſhared not in this particular crime, that thus fils his heart with grief, and his face with ſhame. As in the Propheſie, Iſa. 24 23.the ſilver Moon is ſaid to be confounded, and the ſpotleſſe Sun to be aſhamed. And ſtars of the cleereſt beam, and firſt magnitude in the Church of God have been, and ought to be thus modeſt. Jer. 50.12.Your mother (ſaith God) ſhall be ſorely confounded, ſhee that bare you ſhall be aſhamed. Chriſtians apoſtacy is ſaid to put Chriſt to open ſhame. Were he on earth, Heb. 6.6.or now receptive of this paſſion, the ſins of men would put him to it. But meer men have more reaſon to bluſh for men: Reaſons.Whether becauſe ſin is ſo ſhamefull in its own nature, ſo that the Scripture makes it enter the liſts of compariſon with the moſt ſordid things that earth can ſhew. Or, whether to acquit themſelves from the guilt of other mens ſins, which we make our own by not being affected with them. Or, whether from others aberrations we are prompted to review our own naturall leprous deformity, which we derived from our parents loins, and unhappily improved and expreſt, till God recall'd us to himſelf. Or, wee are minded, that the ſeeds of the moſt prodigious ſins are in us; though grace reſtrain or mortifie them: Elſe a Simon Peter might prove a Simon Magus; a Saint a Divell; every one of us a Saul, a Balaam, a Judas, a witch, a traitour to our Saviour. Theſe recoyling thoughts draw the colour into our cheeks. Or, whether by command, counſell, connivence, or any other way, wee have been acceſſary to others falls; ſince in religion all acceſſaries are principals. Or, whether it be that we conſider, that the ſacred name of God is blaſphemed, and the reputation of religion blaſted by black mouthes, as if it were but an empty, barren, ineffectuall ſpeculation, for the deviations of the profeſſors thereof: which probably ſtirr'd Ezra in my Text: (ſuch a ſcandall is not to be expiated with tears of blood.) As the Duke of Urbins Painter being blamed for limning S. Peter and S. Paul high coloured, ſince faſting, mortification, labours, and watchings had diſcoloured and paled their cheeks, wittily and tartly replyed, That thoſe Apoſtles were wan indeed while they lived, but they now bluſh to ſee thoſe that pretend themſelves to be their ſucceſſors, to ſucceed them no otherwiſe then as a diſeaſe doth health, or night day. All theſe Reaſons juſtifie this bluſhing we ſpeak of.
But oh, Application. 1. Conviction.How many degrees diſtant from this temper of Ezra's are thoſe, who are ſo far from a modeſt reſentment of others ſins, that they never ch…nge colour when they are convicted of their own! That can tear Gods ſacred Name, diſmember his Son between their teethes, out-face the Sun, Magiſtrate, Miniſter in ſwiniſh drunkenneſſe, goatiſh luſt, ſavage oppreſſions, and what not, that would infect the air but to name? And yet are frontleſſe: Like the contriver of the golden Legend; on whom a Papiſt could paſſe this verdict, Iſa. 8.4. Jer. 3.3 Jer. 5.3.That hee had a leaden heart, and a brazen face. We read of a brew of braſſe; of a whores forehead; of faces harder then rock; we have whole quarries of them; thoſe impudent wretches died not without iſſue. Among all ſtations and ranks of perſons that expoſtulation is not impertinent, Were they aſhamed, when they had committed abominations? Jer. 8.12.Nay, they were not aſhamed, neither could they bluſh.
Nay, wee are fallen on an age, into which thoſe monſters have tranſmitted by a kind of tranſmigration, their ſpirits, contemporaries to S. Auſtine, of whom he thus complains, Quid dignum'… vituperie nifi vitium? Ego n… vituperarer, vitioſior fiebarn. Conf.Though nothing be blamable but ſin, I, leſt I ſhould be blamed, was fain to be more ſinfull; & I belied my ſelf, that I was guilty of what I never committed, leſt the more innocent I was, the more deſpicable I might appear. We are aſhamed not to be ſhameleſſe: At leaſt, aſhamed of what wee ſhould count our crown, religion, profeſſion. We are aſhamed of our glory, Phil. 3.18.19.and glory in our ſhame, as heirs to thoſe proſtitutes that extorted tears from S. Pauls eyes but to name. Wee have ſwarms of thoſe that will with triumph, trumpet forth how many they have plundred, oppreſt, ground to powder, ruin'd by their power; having no better plea then that of the wolfe to the lamb, Thou hast a better cauſe, but I have better teeth: boaſting how many unwary onus they have over-reacht by flight of brain; with that hell-bred Proverb in their mouthes, Plain dealing is a jewell, but he that uſeth it ſhall die a beggar (and yet it is a wonder, there ſhould be ſo many beggars, and ſo few plain dealing men): Bragging how many pliant ſouls, laden with ſin, led a way captive by luſt, they have inſnared, and ſubdued by their blandiſhments. Which impudence is to let out ſin to uſe, to wind it up to the higheſt peg; and it is a link of the chain of ſin faſtned next to the gates of hell. And it is as irrationall, as if a felon ſhould boaſt of his fetters, a dog of his vomit, an infected perſon of his plague-ſore, or a poſſeſt demoniack of his divell.
Deer Chriſtians, if there be any ſhadow of ingenuity in us, …unſell.I truſt we ſhall rather take part with Ezra in the Text, bluſhing for others ſins, then thus inſolently proclaim our own (like Sodom).
1. …bortation. …m. 1.16.Let us not be aſhamed of owning God: I am not aſhamed of the Goſpel of Chriſt (ſaith Paul). Nay, he points to his chain, Tim. 1.16.that hee bore for Chriſts cauſe, as children point where they are fine. …edecoroſum …aro ruenti ſe …bducere.The Celtes in Damaſcene thought it a diſgrace to withdraw themſelves from a falling wall: Let us be aſhamed to flinch from God, though all the world ſhould diſclaim him. Our Lord and Maſter will at the laſt day be aſhamed of them that are now aſhamed of him, Mar. 8.38. Let us not bluſh in a good cauſe, where juſtice, or mercy challenges our reliefe, though juſtice, or mercy ſhould paſſe for a crime among men. Let us bluſh rather for diſhonourable, Exhortation.diſhoneſt, ſcurrilous, ſubdolous, unworthy words, and actions: Then ſhals remember thy wayes, Ezek. 16.61.and be aſhamed, ſaith God to Iſrael.Motives.
What is paſt cannot be recall'd; wee cannot be innocent, wee may be penitent: though wee cannot offer the ſpotleſſe lamb of blameleſneſſe; we may the turtles of penitency, our two eyes fill'd with ſhame and ſorrow.
We are aſhamed of bodily defects, of a ſummetry, diſproportion of parts, whereof wee are not guilty; wee are guilty of our ſpirituall deformity. Num. 12.14.As God argues to Moſes about his ſiſter Miriam; If her father had ſpit in her face, ſhould ſhee not have been aſhamed ſeven dayes? and now ſhee is a leper, let her be ſhut out ſeven dayes. So it holds by rules of equivalence; if wee be aſhamed of what wee are meerly paſſive in from our heavenly Father; why not much more for our ſin, wherein wee have been culpably active?
Even Nature (ſaith Tertullian) hath caſt a ſhamefaſtneſſe on all ſinfull evill. Omne malum p… dore perfudit: … malefici geſtiun latere, devitan… apparere, trepidant deprehenſinegant accuſatine torti quide… facile aut ſempe confitentur certe damnati maeren… vel fato vel a ſtris imputant; nolunt ſuum eſſe quid malum ag… noſcunt. In Apolog.Malefactors delight to ſculk, refuſe to appear. They that are drunk, are drunk in the night: it was ſo in S. Pauls time, 1 Theſſ. 5.7. They tremble, and bluſh when apprehended; deny, when accuſed; when tortured, they ſeldome, or hardly confeſſe; condemn'd, they bemoan themſelves; and impute all, either to the malevolent aſpect of conjunction of Starres; or to the unreſiſtableneſſe of fate; they will not have guilt lie at their door, becauſe it is guilt, and opprobrious. Let but nature work, it will prompt us to this modeſty.
But grace, I hope, will be more expreſſive on us. I have ſeen Ephraim (ſaith God) ſmiting on his thigh; I have heard his moaning: and acknowledging himſelf aſhamed. It was melody in Gods ears, that confeſſion; and that ſmiting a lovely proſpect in his eye, as appeares by Gods melting, paſſionate language about him in the next verſe. Ephraim is my deer ſon, my pleaſant child, I remember him ſtill; my bowels are troubled for him; I will ſurely have mercy on him. duplicate page duplicate page And when the ſoule-wounded Publican durſt not look up to heaven, …clinavit ocu…, inclinavit …lum.heaven looked down to him; he declined his own eyes, and inclined Gods.
In a word: It were a ſtrange thing (ſaith Austin) if in our faces there ſhould be ſuch a diſtance between our forehead and tongue, …rum, ſi in fa… tamum inter…llum inter …ntem, & lin…am ut frons …n comprimat …guam. Cont. …l. Pel l. …. … 1.that ſhame ſhould not ſuppreſſe and ſtifle a bold tongue. If Diodorus the Logician fell down dead for ſhame, that he could not reſolve an Argument propounded to him: me-thinks if we were truly apprehenſive of the multitude and horridneſſe of our ſins; and the venome naturally inter woven with our ſoules, and our unkind abuſe of ſo gracious a God; we ſhould bluſh even to death; and be ready to creep into the grave, or hell it ſelf: we having too much cauſe to take Ezra's words out of his mouth, and to appropriate them to our ſelves. For our iniquities are increaſt over our head, &c.
I am fallen from the impreſſion of his ſhame, to the expreſſion of his and Iſraels miſery (ſet downe alſo as the ground of his ſhame) And that firſt in his ſelf arraignment and inditement filed againſt himſelf and Iſrael. Inditement.In which bill, his ingenuous confeſſion comes firſt to hand; Confeſſion.diſplaying their ſins under the varied termes of iniquities and treſpaſſes.
Iniquity in our Engliſh Idiome ſounds injuſtice, Iniquity.inequality. Indeed what is more unjuſt then ſin? eſpecially the ſin of thoſe within the boſome of the Church: who are favor'd and ennobled with ſo many mercies and priviledges? Are not my waies equall? and are not your waies unequall? Ezek. 18.25.As God expoſtulates with his people.
Treſpaſſes is the other title Ezra gives their ſins: Treſpaſſe.which imports breaking bounds, and due limits, and invading anothers right.
Another peece of the character of ſin: It leaps all hedges and ditches, breaks through all fences of relations or duties; and ſpares nor God, nor man.
But the Hebrew words run higher. The rootes whence they are borrowed, imply crookedneſſe, perverſeneſſe, ignominious baſeneſſe to be exploded and hiſt at; as the meanly verſed in that tongue know.
The Jewes were a crooked and perverſe generation; as Steven ſtigmatizes them with it; Act. 7.51.offending againſt the cleereſt Revelation, and moſt remarkeable diſpenſations of Divine providence.
Truth is, all ſin is crookedneſſe, it being a deflection from a ſtreight Rule: But there is more crookedneſſe and perverſeneſſe in ſome ſins and ſinners, then in others.
For perverſeneſſe, we are generally like Children, that becauſe they cannot have what they will, throw away what they have, ſlight what they may have: And will endure a world of hardſhip and redoubled blowes, rather then bend a knee, or give a word. There is a ſteely obſtinacy, a twiſted contrariety in our Nature. Abrahams children turned to ſtones, Matth. 3.9.to thwart John Baptiſt that ſpeaks of ſtones turn'd to children.
And for crookedneſſe, we ſo affect winding Meanders, and turning Labyrinths in our waies, Eſay 59.8.that it may be ſaid to us, as it was in the apologue to the Serpent; that having his deaths wound, ſtretched out himſelf ſtreight. You ſhould have lived ſo; you have lead a crooked life, … oportuit ſic …xiſſe. …um. 23.10.and now you would die right and ſtreight, and go ſtrait to Heaven, like Baliam in his wiſh. But as the Tree falls, ſo it lies; if Death leave it crooked, ſuch will Judgement find it.
But I ſpend but a word on words; and the variation of them; Aggravation.here Ezra goes on to aggravate Iſraels ſinnes.
From the dimenſions of them firſt characteriz'd in four or five expreſſions. 1. Great; There is their continued quantity, their magnitude. 2. Increast, … Multiplyed; There is their diſcrete quantity, their multitude. 3. Over our heads. 4. Up to Heaven: There is their extenſion, as afore their intenſion. And all theſe are of diſtinct conſideration: for that may be great that multiplies not; and that may grow, which yet amounts not above our heads; and that may get above our heads, that yet aſcends not to Heaven. Their ſins were all this.
1. Great; Whether we eye that individual, particular ſin, Great.whence Ezra took the hint of his Lamentation; the people of God matching with Idolatrous wives, which ſtole and raviſht Solomons heart from his God: … King. 11.ſo ſtupifying and infatuating him, that, like a Bowle, he began to ſlugge toward the end of the Alley, neer his death, wracking even in the ſight of the Haven. 2 Cor. 6.15.16A ſin which Paul calls unequall yoaking, importing as great an aſuſtatous inconſiſtency, as between light and darkneſſe, righteouſneſſe and unrighteouſneſſe, Chriſt and Belial.
Or whether we contemplate their ſin in generall, it was great.
All ſin is great, being an offence of a great, an infinite God. But yet ſins are of different magnitudes. It is a Stoicall fancy that they are equall. Nay, the ſame fins are greater or ſmaller in ſeverall perſons. If S. Peter had had S. Paul's malice, and S. Paul had had S. Peter's knowledge they had both committed the ſin againſt the holy Ghoſt. I ſhall but touch upon the ingredients that make up a great ſin: becauſe I have far to go, and not much time to ſpend.
Sins are accounted great in Gods Geometry, that are committed againſt cleer light: Joh. 15.22.ſo haynous they are, that in compariſon Chriſt accounts other ſins none. A ſervant may unwarily ruſh on his maſter in the dark; but to tread on his foot, and to look him i'th' face, is inſufferable. Great knowledge greatens ſins: for knowledge is like the Unicornes horne, that doth well in a wiſe and good mans hand, but ill on a beaſts head.
Sins alſo againſt eminent mercies are great: God had rather his mercy ſhould be unknown then ſlighted (ſaith Auguſtine) Do you requite God thus ye fooliſh people? faith Moſes, Deut. 32.6. Gratiam neſciri maluit Deus, quam negligi. Aug.To requite good for good is but humane; in requite evill for evill is carnall; to requite good for evill is God-like; but to requite evill for good is diabolicall.
And ſins masked with a coverture of holineſſe; as Iſraels were. Ezck. 33.3….And they are thence denominated an hypocritical Nation in one place. Such ſins are of a ſcarlet dye. There is no ſin to that of under a pretext of Religion; 1 Sam.as David ſaid of Goliah's ſword wrapt up in the linnen Ephod, there is none to that. Hypocriſie we call double iniquity; and therefore the puniſhment of the Hypocrite in hell is made the exemplar of the torment of the greateſt ſinners: they ſhall have their portion with hypocrites.Mat.
We had need to ſollicite God then, Uſe.that though this Jebuſite ſin will continue in our coaſts, our breaſts; that yet he would guard us from ſins, that lay waſte the Conſcience: Vaſtare conſcientiam. Pſal. 19.13.Keep thy ſervant (prayes David) from preſumptuous ſins, ſo ſhall I be innocent from the great tranſgreſsion. It is now a great commendation to a man, if it may be ſaid of him (as Tacitus ſpeaks) that he is without crying vices, Magis extra vitia, quam intra virtutes.though not within vertue; and he that doth the leaſt miſchief, is a Saint. But I cannot inſiſt.
The ſecond expreſſion is, that ſins were not onelyonly great, but did ſtill greaten; they were increaſt and multiplyed, both in magnitude and multitude: as it is charged on them, Iſa. 1.4.that they revolted more and more.
Firſt for the continued quantity; Point.Sin will greaten, and wax, and grow; like drops to a torrent, a ſlip to a wood, a ſpark to a flame: The meaſure fils a pace. Wee read of the fulneſſe of the Amorites ſins. In good wee are as conſcionable as children; wee care not how little we have for our money; we give God gold hard weight; a little religion on a knives point ſerves our turns; but wee never ſet a period to the bulk of ſin. Jam. 1.14.15.Luſt (ſaith S. James) having conceived, brings forth ſin, and ſo proceeds to finiſhing. Sin hath its conception, that's delight; and the formation, that's deſigne; and the birth, that's the acting; and cuſtome is the education of this brat; then follows a reprobate ſenſe; and the next ſtep is Hell. None declines to the worſt at firſt, but gradually ſtep by ſtep; Nemo fit rep… turpiſſim…. Juven.As Mariners ſetting ſayle, firſt loſe ſight of the ſhore, then of the houſes, then of the ſteeples; then of mountains, and land. And as thoſe that are waylaid by a conſumption, firſt loſe vigour, and then ſtomack, and then colour.
Then the diſcrete quantity muſt not be omitted: Our iniquities are increaſt and multiplyed, So the Hebrew gives it: multiplyed even above Arithmetick; as ſparks out of the Ovens mouth.
Sins you ſee never go alone, Obſervation.but like the waves of the Sea, the end of the one is the beginning of another. David is a ſad in tance, Iſa. 5.28.he drew iniquity with cart-ropes, as Eſay phraſes it. Firſt he is idle; then he luſts after anothers wife, then he ſends for her, then violates her chaftity; when Uriah had but one Lamb in his boſome, and he had too many already: then he makes her Huſband drunk, then plots his death, making the man contributuary to his own death by bearing the letters to Joab, and drawes Joab alſo within the compaſſe of the guilt.
What need have we to attend that caution, Application. Heb. 3.1….Take heed ye be not hardned by the deceitfullneſſe of ſin? We know where we begin and ſet out in a ſin; but we know not where we ſhall end and take up. As no man can ſay he will let in ſo many pale…ulls of the Sea and no more. Many ſet up the trade of ſweating with common interlocutory oathes, as …, and troth; many began theeving with pins and pence; many drunkenneſſe with one … more then enough, many laſt with a glance of the eye, and never dream… they ſhould ever be proſtituted to thoſe prodigious extremities they after find themſelves almoſt irrecoverably ingulfed in. As when Pompey could not prevail with a City to billet his Army with them, he yet perſwaded them to admit of a few weak maimed Souldiers, but thoſe recovered their ſtrength, and opened the gates to the whole Army. The divel courts us onelyonly to lodge a ſin of infirmity, or two, and they gathering ſtrength, and ſinews, ſubdue us. It will be our wiſdom to nip ſin in the bloom, the bud, the firſt overture and ſuggeſtion; to kill this Cockatrice i' th' egge. For if we go with ſin one mile, it will compell us to go with it twaine: It will ſwell like the cloud Eliab ſaw, from the bigneſſe of a mans hand to ſuch an expanſion, that it will cover the sky: like the waters of the Sanctuary, that may at firſt …each, to the ankles, but in tract of time increaſe over our heads.
3. Which is the third expreſſion, I'll but name it. Sin will mount above our heads, Pſal. 38.4.if it be ſuffer'd to take its courſe: Above our heads ſo as to uſurpe, and tyrannize over us, to depreſſe us, to render us contemptible, and to lay our honour in the duſt…. So over our heads, as to keep us down, ſo that we cannot look after our God. So above our heads, as to dull our braines, benight our underſtandings, and inſatuates us. God calls Iſrael a ſottiſh people. So above our heads as to drown us in perdition; as the Apoſtle ſpeaks, 1. Tim. 6.9.If God ſtep not in.
Is it not better to keep it down, …. Uſe.then that ſin ſhould keep us under hatches, or our heads under water? Oh let us by faithfull approaches to our Chriſt, drown our ſins in the red ſea of his blood; and in the waters of repentance, break the heads of theſe Dragons. Implore God for aſſiſtance, that ſin may not get heart-high in our affection, or head-high in our thoughts and fancy, and much leſſe gain ſuch a ſupremacy as to climb over our heads.
4. A fourth expreſſion remains, Our treſpaſſe is grown up to the Heaven: Unto, not into the heavens. Sin was bred there in the Angels, but caſt downe thence, and ſhall never find the way back thither. Rev. 21.2.No unclean thing ſhall enter there. If it could, it would darken the Sun, put out the Moon, ſoale up the Conſtellations: But unto the heavens ſin is ſo daring bold to fly, whether to intercept the paſſage of our Prayers thither, or to ſtop the influence and the light of heaven from deſcending hither: or to knock at heaven gate to ſollicite for vengeance upon us. The ſin of Sodom we read had a cry; Gen. 18.20. Gen. 4.10. John 1.2. Uſe.and Abel's blood a cry: And Ninevehs ſin came up afore God. And our ſins oft out-voice our prayers.
We have no remedy but to ſend our faith and prayers afore them to heaven to prepoſſeſſe our Saviour, that he may be our Maſter of requeſts, our Advocate, Mediator, Interceſſor, a s…reene between Gods ſcorching wrath, and us. That he may plead for us both with words and wounds, Quot vulners, tot …. Heb 12.24.for his blood ſpeaks better things then the blood of Abel; The one calls for vindictive Juſtice; the other for pardoning mercy, and obtains it; yea even for overgrown ſins.
2. Which inveteratenes of ſin is a ſecond aggravation of Iſraels iniquity; From the daies of our fathers have we been in a greet treſpaſse unto this day.
Sin is of a cleaving adhering nature. Point.It ſeiſes us betimes. O Lord, when was I ever innocent (asketh Auſtin) And it will not leave us; if we welcom, and bed and board it. …eb. 12.1. …er. 13.23.It hangs faſt on (ſaith Paul) It clings as ſwarthy blacknes to the Aethiope, or ſpots to the Leopard. As the leproſie to the houſe, that ſometimes could not be ſcraped off; …ev. 14 41.45.but the ſtones muſt be changed: nay ſometimes the houſe demoliſh'd. Sin, like the Ivy on the wall, will not wholy be extirpated, …er. 2.22.till theſe earthen walls of ours be pluckt down by death. Not ſope, nitre; no nor fire and brim frone can waſh off ſin. It will not ſound a retreat: Nay, when the body declines, ſin gathers ſtrength like the weary Oxe, Bo… laſſus fortiut ſigit pedem.that takes the firmer footing. Meſſaline was wearied, but never ſatisfied with her baſeneſſe.
And thats the reaſon that the paine of hell are eternall, Laſſata, non ſati…ta. Peccator peccat in ſuo aeterno. Greg. Uſe. Dilecta delicta.becauſe we would ſin eternally, would God lengthen out our lives here to eternity.
Oh let us importune our God to cut the thread of our wickednes, that we may not ſpin it out to ſuch a length. Let us bet… break off this match, and ſue out a divorce between us, and our darling ſins: That God may never have occaſion to ſay of us, as of Iſrael▪ Jer. 22.21. This hath been thy … from thy Youth. Dan. 4.27.Break off thy ſins, ſaith Daniel …o Nebuchadnezzar, cut this Gordian knot.
It is not yet too late the door of grace is ſtill open, Motive.There is hope in Iſrael concerning this; Ezra 10.2.as it follows. Nay David hath no better … for obtaining mercy then the greatnes of his … Lord be mercifull to my iniquity, Pſal. 25.11.for it is great.
The greater our ſins are, the greater need we have of mercy. No man flies his Counſel becauſe … cauſe is great and intricate, but plies him the more: The more dangerous diſeaſes are, the more Phyſicians are ſought to. Some offenders are like Jairus his daughter, newly dead, by conſent to ſome unjuſtifiable act; Others, like he Widdows ſon of Naim, carrying out to burial, by acting unworthy things. Others, like Lazarus foure daies dead in the grave, ſtinking, and putrifying by living in ſinne, with the ſtone of cuſtome rouled upon them. Let none of theſe deſpair; Chriſt can raiſe all theſe, as he did thoſe. Deferre not Reformation on this ground: mane is Gods Adverbe, but the divels Verbe; God ſaith early, he faith tarry: But though thou haſt drawn out the line of ſin to an undue length, … not away thy confidence. Chriſt is good at an old ſore, all cures are alike to him. Go to him by the paces of faith in the words of Ambroſe; O utinam ad monimentum meum digneris accedere, S… illachrynaverit pro me vi…am, ….Oh that thou wouldſt be pleaſed to approch my monument, where my ſoule is incloſed; wouldſt thou but weep over me, as thou didſt over La…rus, I ſhould live. That voice that commands thee to come forth, muſt enable thee, as him, to ariſe and walk his wayes.
3. But Ezra calls us away to conſider another aggravation of Iſraels ſin: It was epidemicall, ſpreading univerſall, tainting all of all ſorts; hee includes himſelf, Wee; mentions here Kings, and Prieſtrs; but in the beginning of the Chapter, Prophets, People, and Rulers. He doth not frigi…lly aſſert, they are ſ…ers; particulatizingthey would all uninforced have yeelded that: but hee takes the boldneſſe to lay the particularity of their offence, the height, greatneſſe, multiplicity of ſins at every one of their doors.
He that ſpeake promiſcuouſly, Obſervation.and indiſtinctly to all, ſpeak to none. Reproofs and threats are oft in Scripture ſtiled burdens, and yet truly a burden is eaſily born away with a common ſhoulder. But when wee lay the axe to the root of the tree, and make our addreſſes from the Pulpit, or otherwiſe, to ſpeciall ranks of perſons, and particularize their ſinnes; when Nathan comes up cloſe to David, with Thou art the man; this touches to the quick: And though a David may take it acceptably at our hands, yet moſt will kick and fling. Praedicare eſt … hil aliud quam derivare in ſe furorem populi; Irritare crabrones. Plaut.Luther ſaid knowingly, To preach is nothing elſe but to derive peoples fury on our heads; to ſtirre a waſps neſt; to pull an old houſe upon us. How impatient were Stevens hearers, Act. 7.34? And Pauls Act 22.22.? And in thoſe glaſſes we may ſee our own temper. But what though? Wee muſt not betray our own ſouls, nor yours by our ſilence. If you could take order that the biting texts of Scripture had an expurgatory. Index paſſed on them from heaven; wee poor ſpirited men are too prone to deſire to ſleep in a whole akin. Si de…emus, timemus deleri. Aug. De turpi ſilenti… demnabitur.But if wee blot out theſe paſſages, wee ſhall be blotted out of the book of life. And while they are ſtanding here, a Miniſter may be dam…d for his baſe ſilence. You will pardon us. Man may threaten priſon; but God threatens hell. And truly a cock may have leave to wake a lion: It is pity great men ſhould be let goe quietly to hell more then the meaner. Ezra, here leads the way: He ſwallowe not his words, as if he had gone too far already in his inditement, but undauntedly goes on from an accuſation to a condemnation of all Iſrael, Rulers, and ruled; high, and low; ſupreme, and ſubordinate; Rulers, Prieſts, and People as acceſſary to their own miſery. For our iniquities have we, our Kings, and our Prieſts been delivered.
2. Obſerve, That ſelf-accuſation, Self-condemnation. Obſervation.and ſelf-condemnation are two ſymptomes of a repentance that need not be vepented of. They are marks ever to be found on cordiall ſelf-abaſers; Gen. 18.27.as wee may collect from their language in Scripture, and elſewhere: Abram cries, I am but duſt and aſbes that ſpeak to thee. Duſt minds us of mortality, aſhes of fire; as if he had deſerved one and t'other. Jacob; Gen. 32.10. Pſal. 73.I am leſſe then the leaſt of all thy mercies. David; So brutiſh was I, even as a beaſt before thee. John Baptiſt; I am not worthy to unlooſe his ſhee. The Centurion; I am unworthy thou ſhouldſt come under my roof. S. Peter; Depart from me, O Lord, I am a ſinfull man. St. Paul; The leaſt of Saints, the greateſt of ſinners. B… Hooper in our Martyrology; Lord, I am hell, then art heaven: I a ſink of ſinne, thou a fount of grace. Bradford; I am … deafe as a ſtone as dumb as a nail; an hardhearted, a painted hypocrite, as hee ſubſcribes ſome of his Epiſtles: and Ezra here; for hee ſtill involves himſelfe.
Let us write after theſe Copies. Applicat.Every man hath a County Palatinate within his boſome; and may arraign and judge himſelf: and it is our ſecurity ſo to do: If wee judged our ſelves, 1 Cor. 11.30.wee ſhould not be judged. He ſhall hereby ſa…e God a labour: Parcamus …, quia ſibi … pepercit.Let … ſpare this man, for hee ſpares … himſelf; as Aug. perſonating God, ſayes. Hee that juſtifies himſelf fights with God hand to hand, and is like to be … He that lies down at Gods feet, reaches him his hand to lift him up again. Luk. 18.14.Hee that humbleth himſelf ſhall be exalted.
But wee muſt look a little neerer to theſe words; For our iniquities have we been delivered.
There is a deliverance from evill, and to evill; the later is before us now: It is a delivery, a tradition, and reſignation of us over to miſery.
And the whole nation were paſſive in it: In this pronoun (wee) are concluded all beſide the Kings and Prieſts here ſpecified. Each ſort had peculiar ſins for which they ſmarted; and all for all: From the crown of the head to the ſeale of the foot there is us ſound part, Iſa. 1.5, 6.as Eſay complains.
Sometimes a Nations ſickneſſe begins at the head, Obſervat.the Rulers: as the Shunamites child complain'd of his head. Sometimes at the feet, the inferiours; as Aſa's diſeaſe was in his feet. Sometimes the upper and lower parts of the body politique mutually contribute to each others ruine; as wee read, that the ſins of the people moved God to ſuffer Satan to tempt David to number the people; 2 Sam. 24.1, 2.and then Davids ſin determined in a plague on his people by paſſion; on himſelf by compaſſion and ſympathy: as the ice begets the water, and the water the ice: As in the naturall body the ſtomack ſends up vapours to the head, and the head ſends down … and di… lations on the ſtomack and kings: As the Sun exhales vapours from the earth, and returns them in thunder and tempeſts. Note … ….9.However it … Note we … of our ſelves▪ … Eagle peirct thorow with a dart ſea…hored from her own wing; and the mot the word too, Propriis trans… gimur alis.We are tranſfixt by our own feathers. As Noah was drunk with his own wine; Goliah beheaded by his own ſword; the roſe deſtroid by the canker bred in it ſelf; the breſt by a ſelf-bred wolfe; the apple by the worm; the dams belly eaten thorow by the young vipers; Agrippina kild by Nero, to whom ſhee gave breath: So are we undone by our ſelves. Sin like a Frier, whips it ſelfe: Puniſhment is connate, innate to ſin: Connatum, i… tum ſceleri ſupplicium. Lipſ.Fools becauſe of their iniquities art afflicted, ſaith David, Pſal. 107.17, 18. Wee may thank our own folly for our bane.
This Point calls more for improving, then proof; thitherward therefore ſhall I apply my ſelf.
I foreſaw the time would prevent me; therefore I ſhall endeavour to continue the reſidue of my Text in Application, Generall and Particular.Applicat. 1. Generall.
Generall firſt: This Obſervation, like a wel limnd picture, looks on all that look on it: It prompts us all, Rulers, and ruled.
1. To juſtifie our God in all his judiciary proceedings towards us: So did David; Pſal. 51.4. Dan. 9.7.That thou maiſt be juſtified, and cleer when thou judgeſt. So Daniel; Righteouſneſſe belongs to thee: but to us confuſion of face. The cup of the bitter waters of Marah, and Meribah, that we have drunk ſo deep of, is of our own mingling and embittering. The r…ds that have ſcourged us are of our own making: Wee have extorted thunderbolte out of Gods hand; for hee, like the Bee, ſtings not till provoked: Or like the flint, upon a colidion with the ſteel (our ſteely ſouls) he… ſends forth ſome haſty ſparks. And therefore,
2. Patience well becomes us: It is unequall for the offender to murmur or repine at the offended, and juſtly incenſed party: I will bear (ſaith the Church) the indignation of the Lord, …ic. 7.9.becauſe I have ſinned againſt him. …leramus, & to…ramur. Tert.We have been long born with, and why ſhould we not bear? Impatience, like the buls ſtruggling in the net, or the birds fluttring in the lime-twigs, troubles, and faſtens us, and engages us the more in affliction: Luk. 21.19.whereas in patience wee poſſeſſe our ſouls (ſaith Chriſt.) By faith I poſſeſſe God; by love, my brother; and by patience, my ſelf.
3. Let Gods vindictive juſtice be a reſtrictive to us from adventuring on any unwarrantable courſe; like a Cherubim with a flaming ſword, to guard the way to any forbidden fruit, ſince it is like to coſt us ſo deer. Deut. 29.19.Let us not be ſecure in our ſins, nor bleſſe our ſelves in any way that God curſes; God is merciful, but withal juſt; bountiful, but not laviſh; he wil ſpare till there be no remedy, 2 Chr. 36.16.as he did Iſrael; but though he hath a leaden foot, he hath an iron hand, as it is ſtoried that Heruccius King of Algiers had. Patience abuſed converts to fury: Laeſa patientia fit furor.When the ſnow of Mercies melts we are like to have a great flood: And as near as we are within proſpect of Peace and Political happineſs, we may miſs of it; ſince I finde not that our ſharp Phyſick hath kindely wrought with us; Luſt, Pride, Exceſs, Swearing, Lying, Deceit, Gaming, Voluptuouſneſs, and others ſins National (it were eaſie to be endleſs in naming but their kindes) ebb not at all, but flow, and are at a Spring-tide. We are the more unſafe for being ſecure: When Adam was aſleep he loſt a Rib; it is ſad when irrecoverable ruine is the firſt ſign of danger: Nor let us bo… ſter up ourſelves with our Spiritual Church-priviledges, as the Ordinances or any other; they cannot exempt or ſhield us if we ſtill provoke; There i… no Sanctuary, no Protection for Preſumption: As the Ark could not ſave Iſrael from the Philiſtines▪ nor the Temple the Jews from the Romans; nor the Palladium Troy from the Grecians; nor the Tombs of Martyrs Rome from the Goths, think not that Gods Quiver is ſpent; Rom. 2.5.we read of an inexhauſt treaſury of wrath.
My Text inſtances in divers Arrows feather'd with Wrath, and headed with Ruine: Be pleaſed to caſt your eys on the Text as I proceed.
What think: you of being delivered to men, whoſe very mercies David calls cruelty? And therefore Nebuchadnezzar, I conceive, ſeal'd the D…n of lions wherein Daniel was, becauſe he thought it ſafer to truſt him with the Lyons, then with his implacable Enemies.
To be delivered to the Sword, ſad experience, the Miſtris of Fools, hath ſhewn what that is better then I can deeypher it. Joel calls the day of War, Joel 2.1, 2. 2 King. 8.12.a day of gloomy and thick pitchy darkneſs: Aconitum hoſ… litatis. De Pa…Eliah wept to think of it; the poyſoned kemlock of Hoſtility, Tertullian calls it; Complicatiſſim plaga.It is a ſtroke or plague like Pandora's Box; a compound of Plagues; a Bar to Religion: The Temple went ſlowly on, when they were fain to fight with one hand and build with the other. It is ſaid, 1 Kin. 5.3. David could not build Gods houſe for the Wars about him; It ſilences Laws, cuts the ſinews of Traffique and Trading, ſtifles Arts and Learning; thovgh ſome Birds of prey can fatten in hard weather, when all other Fowl are pined. When you hear that in the Troian Wars were ſlain 870000 Greeks and 670000 Troians; …ſter Coſ.That Oſtend, though a little Fort, was ſo great a Grave as to devour 120000 perſons; That S…lyman afore Vienna laid dead bodies in ditches level with the top of the Walls of Vienna; That 1000000 were ſlain in the Civill Warres of France; …lignius.and 20000 Churches equalled with the ground; That in our P…arſalicke fields in the quarrels between the Houſes of York and Lancaſter, …terus.an 100000 fell, ſo that the red Roſe began to be white with the blood that it had loſt, and the white Roſe red with the blood it had ſhed, and 10000 Families were thereby rooted out: …mmin…us.And that red Horſe hath been ſome years trampling of late this Kingdom under foot: Can we finde in our hearts ſtill to hug and harbor our old Iniquities, and to do what in us lies to move God to ſpin out this War to an eternity?
To be delivered to captivity and bondage, to be flaves (it may be) to ſlaves, however to perſons ſuckled by Tygers, of Adamantine hearts: well might the Prophet forbid to weep for the dead, and bid Weep …r…y for them that were going away. …r. 22.10.God can reduce us to this.
To be delivered to ſpoil, your Houſes, Cabinets ri…ed, …arbarus has ſe…es, & culta …valia miles, …c.your …ranaries emptied for others uſes; to plant, and not to taſte of the frai…; to ſee the pitchfork in an hour ſcattering what in many yeers your providence hath rak'd together, which will make your ey-ſtrings crack; yet to this can God bring us.
To be delivered to ſharne and confuſion of face; to be a pity to our friends, a ſcorn to our foes; to be a by-word, an hiſſing to forrain nations; to be abject objects for others to whet their wits, and to ſpend their dark ſarcaſmes upon; that our names ſhould rot; or, if remembred by poſterity, with reproach, as Pilats in the Creed. Nothing pierces ingenuous ſpirits more then ſhame and ſcorn: Heb. 11.36.mockings the Apoſtle thought cruell: No ſword ſo ſharp as the tongue, it flies lightly; but wounds deeply: Leviter volat, graviter violat.to all theſe diſaſters can God e…poſe us.
Oh let us not continue to be cruell to our ſelves; but for your own ſakes, (if you value not Gods honour) for the wives fake of your boſome, for your childrens ſake which you pretend to tender as the apple… of your eyes, the …ignet on your right hand, your heart-ſtrings, lay what I have ſaid to heart; if not, we can but weep in ſecret for you.
To confeſſe ſin this day, and to perſiſt in it, is to profeſſe, This I have done, this I will do. To beat our breſts, and not to reform, is to harden them. But I muſt not forget my main errand hither.
You (Right Honourable) have ſummon'd mee to attend you in this ſervice; 2. Particular.and I know you would not have me prevaricate, or forfeit my truſt. Give me leave to make my humble addreſſes to you in ſerious exhortation. My Text ſpecifies the guilt of Kings, and Prieſts, and people; and the third verſe affirms, that the Princes and Rulers were chief in the treſpaſſe. I come not hither to upbraid, but with all humility to adviſe you to what you are neerly concern'd in, both in reference to your ſelves and us, for the averſion of that wrath, that is gone out againſt us, and is to be read in legible characters on us; and for the prevention (as much as in you lies) of that inundation of miſeries, that it may be the heavens are big with, ready to be delivered, if your failings prove the mid-wives. Kings and Prieſts are in the Text, and Rulers in the Chapter; but Kings here are none, and I hope no Prieſts, therefore I ſhall meddle neither with Crowns nor Miters; I love not to ſpeak to the abſent, but the preſent Rulers; here are a ring of Auditors, and you the Diamond. Let me mind you what Jewels are a gloſſe to your Corcnets.
1. Prudence, You are our heads, and the head is the Throne of Prudence. It is prudence to be able to diſcern, between perſons and things that differ; between tenderneſſe of Conſcience, and obſtinacy; between zeal and ſpleen: Doeg is called a lyar, though he ſpake truth of David, Pſal. 120.3.becauſe he ſpake not truth in love of truth, but ſpleen to David; to diſcerne between ſelf-ſeeking Privadoes, and publike Spirits; between true Church and State converts, and complyers with times, ſhifting of ſayles with every wind, calculating for every Meridian; that when time was, would bow to the Altar, now would pull downe Churches; that would in Pulpit ſhrivell up all Prayer, and confine it to the Lords prayer, and now will cenſure the ſaying of that Prayer. Your ſtrength lies in your head, as Samſ…ns in his hair. When Severus was ill of his feet, and ſome for that thought him unfit to governe, he replyed that he govern'd with his head, and not with his feet. And you had need of your eies in your head, that ſit at helme, and ſteere between ſo many rocks and ſands. 1 Kin. 3.9, 10, 11.God was in love with Solomons requeſt, who wiſhed nothing more, and nothing elſe but wiſdom to manage his affairs.
Secondly, another ſparkling Jem is Juſtice, Juſtice.without which prudence is but Achitophelian, Machiavelian, Jeſuiticall craft. Job. 29.14. Plutarch. Moral. l. 3.Job counted Juſtice his Robe and Diadem. Philip of Macedon diſplaced a Magiſtrate becauſe he coloured his beard, he was jealous he might colour a cauſe too. You muſt be as able, ſo men of truth, and unſwayed integrity; Exod. 18.21.ſuch as Jethro's Juſticers were to be.
1. It is Juſtice to be acceſſible, that Petitioners may come at you, and not your doors guarded with living, as Solomons Throne was with liveleſſe Lions. As it was ſaid to Auguſtus, he that dares approach thee, ſeems not to know thy greatneſſe; he that dares not, ſeems not to know thy goodneſſe. Gods preſence-chamber is alwaies open.
2. It is Juſtice to have two eares, Si ſat accuſaſſe, quis erit innocens?one for the Defendant, as well as one for the Plaintiffe. For though it be true, if it be enough to denie, who will be guilty? it is as true, if it be enough to accuſe, who ſhall be innocent? Ca… was accus'd ninety times, and his integrity ſtill brought him off.
3. It is Juſtice to awar… the accuſers the ſame puniſhment they intended the accuſed, in caſe they make not their accuſation good. The geeſe in the Capitol at Rome were to be beaten if they gaggled without cauſe, though they once ſav'd the Capitol by gaggling; and the dogs legs were to be broken that bark'd when no danger appreach'd: ſuch puniſhment (ſaith Cicero) do aſperſers in Courts of Judicature deſerve: Pro Roſc. A…erin. …unes venatici.and then thoſe ſetting-dogs durſt not cauſleſly hurry innocence before your tribunals; detracters are more bound to reſtitution than theevs, by how much the name preponderates the eſtate, if at leaſt there can be any recompence for defamation. There are three things that may not be dallied with, Non patitur ludum fama, fides, …culus. Tertul. de Pall. c. 5.our faith, our eye, and our reputation.
It is Juſtice to proportion the puniſhment to the offence. He is a ſtrange Juſticer that knocks out a Mans braines to kill a Waſpe on his forehead. As Pollio caſt his ſervant to the Lampries, for breaking a glaſſe. As the grand Seignior of the Turks ripped nine Eunuches for one Melon that was eaten without leave.
5. It is the life-blood of Juſtice to expedite Juſtice, and not to turn it into Wormwood by unjuſt ſentences, or into Vinegar by delaies: to ſuffer poor ſouls to lie longer languiſhing at hopes hoſpital, than needs.
6. Exod. 23.2, 3. Prov. 24.23.It is Juſtice to be impartiall, and not reſpect Perſons, but Cauſes. Commineus complains, that many mens Offices and Lands were taken from them for running away in the battell between Lewis the eleventh, and the Burgundians, and given to thoſe that ran nine miles farther than they.
3. Mercy. Pſal. 10….1.But this Juſtice muſt be intermix'd with mercy and moderation: My Song ſhall be of Mercy and Judgement (ſaith David.) The robes of Judgement are uſually red beſtrea… with white, the one the colour of ſeverity, the other of merciemercy. You are the fathers of your Country (ſtil'd Patricians among the Romans) we would look on you with veneration, not ſlaviſh terror. You muſt bear with us, and bear us in your armes by love, in your hearts by care, Male terrore… neratio acqui… tur; timor abi… ſecedas m…netmor in odium, mor; timor in … veren…iam ver… tat Max.on your ſhoulders by patience. Reverence as ill purchas'd by terrifying, when you are gone, fear goes too, but love will remrine; fear converts to hatred, but love to veneration, ſaith Plinius 2. Some ſeeme ſo to be angry with others vices, as if they envied them (idem) A debonaire gentlenes is a grace to you; Sic iraſcuntur quaſi invideant Geminio. Id. Art…in….when you temper and allay your ſevere gravity with ſo much mildneſſe as may weigh againſt it. It will be rare in you ſo to abſtain from ſin, as if you pardoned no man, and yet ſo to pardon, as if your ſelves were daily offenders: you ſhould be our Noahs putting forth your hand to pluck oppreſt ones into the Arke of your protection, when floods are abroad.
Jerome wiſhed Pammachius a noble man, Coecorum ocul… manus d…bilium claudorum pes. Juſtis ſuppliciis illachrym…vit.to be an cie to the blind, an hand to the weak, and a foot to the lame. Veſpaſian would mourne over juſt puniſhments, and when he was to ſigne the death of any, would ſay, I would I could not a letter of the book. Ʋtinamneſciren… literd….What difference between a man, and a brazen ſtatue of man, but that one hath bowells, and the other hath none? Sylla was a divel to command Marcus Pletorius to be ſlain on the place, Nov… … miſeri…dia. Val. Max. l. 9. c. 2.becauſe he fell into a ſwoun at the ſight of the execution of Marius, a new puniſher of merciemercy. The firſt that ever was reveng'd on vertue. It was a ſad thing that the Jews were fain to purchaſe leave to weep. You reſemble God whom you repreſent, no way neerer than by mercy; the lovelyeſt of his Attributes, and ſhould he take his advantage, … & nolle …bile. …is eſt pro…ſſe Leoni.we were all loſt men. You are never more like your ſelves, than when mercifull: it is noble not to do all you are able. To lie proſtrate to a Lyon ſaves the life. To be on the higher ground, ſhould be no advantage to a generous ſpirit: onelyonly cowards, and the ignoble are cruel. The ancient Nobility of Rome, …t. Qu. Rom. …27. …v. 12.1.and Arcadia, wore moons on their ſhooes, to mind them of the worlds mutability. The higheſt may come to ſtand in need of mercy; with what hearts can they expect it, what face ask it, …m. 2.13. …iv. Decad. 1.that denyed it? Judgement mercileſſe to them that ſhow no mercy. Appius took away all appeals in caſe of life and death, and when he came to need an appeal, he was juſtly denyed it. Eutropius endeavoured to take away the relief of Sanctuaries, and himſelf was afterward hail'd out of Sanctuary, from the very hornes of the Altar. …d Pop. 36.51.To ſhow mercy (ſaith Chryſoſtome) is a greater worke than to build magnificent Temples, nay, to raiſe the dead.
Fourthly, Shall I adde love and inclineableneſſe too, and ſtudiouſneſſe of peace adornes you. War (I truſt) ſhall ever be your refuge, never your choice. To war as to marriage, not luſt of gaine, or diſſention, but procreation of peace ſhould be the motive. Eſto bellando pacificus. Aug.Carry peace in your hearts, when the ſword is in your hands. Hercules club was made of the Olive, the embleme of peace: it is a fit ſpeech for a Spaniſh mouth, that the ſmell of Gun-powder in the Field, is as ſweet as of incenſe at the Altar. Love of blood-ſhed becoms the Scarlet whore of Rome, whoſe Religion was planted in, and watered with blood. Let the killing of twelve millions in two and forty yeers in the Weſt-Indies, atteſted by Bartholomeus A Caſa a Biſhop there; Let French-maſſacres, Sicilian even-ſongs, Spaniſh Inquiſitions (which Heinſius aptly calls the fourth Fury) let theſe ſtuffe Popiſh Chronicles, and not furniſh out ours.
Fifthly, Nemo regere poteſt, niſi qui & regi Sen. de Ir…Patience and temper-render you honourable in mens eies, paſſion expoſeth to contempt. None can rule well that cannot rule themſelves, but are overruled by paſſion. He that cannot guide a boat in a River, is unfit to ſteere a ſhip in a ſtorme. It would make the moſt furious ſpirit diſpaſſionate to hear of the great cruelty of the Emperor Theodoſius, when he gave life to his Paſſion, though otherwiſe he be by Ambroſe and others, fam'd for a moſt Temperate, Mercifull, Religious Prince; becauſe a ſervant of his was ſlain in an uprore in Theſſalonica, he in a rage cauſed a Maſſacre to paſſe on the City, ſo that in three houres ſeven thouſand innocents were butchered. Ye had need ſet a ſtrong guard on your paſſions.
Sixthly, Humility, lowlineſſe becomes the high as well as the low, Non magni…co ſed tumor. Sen. Nobilis facta humilitate nobilier. Hier. Epita. Marcel Inopum cellas dignanter intr… cas.your Saviour condeſcended to waſh Judas feet, thoſe feet that trudged up and down to betray him, and that ſoyl off, which he contracted with thoſe walkes. Pride is no true greatneſſe, but a ſwelling excreſcence. Nobleſſe is by humility made more noble. It was Jeromes advice to Pammachius, Vouchſafe to enter ſomtimes the loweſt cells of the meaneſt. The proud in aſcending, deſcend; the humble in deſcending, aſcend in the eſteem of God, and all good men.
Seventhly, Religion deeks ye. Jethro's Magiſtrates were to be men fearing God; …xod. 18.21. …emmata quid …ciunt? …iremur te non …a.— miſerum … aliorum in…mbere famae. …uvenal. …abiles quadam …ceſſitate con…ringuntur, ne … antiquorum …robitate dege…rent.though you are Gods before men, You are but men before God. Plead not your deſcent, unleſſe you anſwer the worth of your Predeceſſors: Let not that be eſcheat and buried with the owners. We had rather admire you, than your ſtem: it is wretched to gliſter with borrowed luſtre. Nobles (ſaith Hierome) are conſtrained by a kind of neceſſity not to degenerate from the probitie of their Anceſtors: Elſe as the people did worſhip Iſis, and not the creature that bore the image: think when we ſhow you reverence, we mean it to your Anceſtors. As Mariners, have your eie upon heaven, when your hand is on the helme. Why ſhould not great and good ſtand together? God is Optimus Maximus, Beſt and Greateſt: and they have met and been concentred in men. As Joſeph, Heſter, Mordecai, Obediah, Nehemiah, Daniel, the Lord Deputie of Cyprus in the Acts, Acts 8.27. Phil. 4.22.the E…ch of Queene Candace, Flavianus in Veſpaſianus Court, Derotheus in Diocleſians, Terentius in Valentinians durſt be good. Indeed, there is no true greatneſſe disjoyned from goodneſſe. Exod. 30.15. Gratius einomen … quem p…ſtatis. Apol. adv. Gen. c. 34.Every man is as he is in Gods books. Tertullian ſaid of Auguſtas, the name of Pietie was more gracious to him, than of Power. The holyeſt man is the nobleſt on earth, ſaith Clement, alluding to that of Solomon, Proverbs ….26. The Righteous is better than his Reighbour. Hierome would ſay of Paula, foreign. Strom. 7. Genere nobilis, ſanctitate nobilior. Neſcio quo pacto veritas in Nobili plus placet; forte quia plus cares.a virgin deſcending on the father ſide from Aenaeas, on the mothers from Agamemnon, Shee was noble in Stock, but nobler in ſanctitie. And Bernard wittily to Sophia the virgin, God is no reſpecter of perſons; yet I know not how goodneſſe in the Noble takes us moſt; perhaps becauſe it is uſually more wanting in them.
8. As you muſt be good; ſo do good, be devoted to the publick good; the one profits onelyonly your ſelves, the other us all. Be not felfiſh, tread not inwards. Pompey being upon an expedition to Sicilie of purveyance for corn, when it grew ſcarce in Rome, and diſſwaded by his friends, Neceſſe eſt ut eam, non ut vivam.objecting the danger of the voyage, anſwered them, It is more neceſſary that I ſhould goe, then live. An heavie peece of iron, like a good Patriot, will leave its particular relation to the load-ſtane; and falling, expreſſe its homage to the earth, the common centre of heavie bodies.
If your Lordſhips be inveſted with theſe qualifications, and expreſſe them; it will never be ſaid, that the unjuſt are ſet over the Law, the impious over Religion, ignorance over Learning, or monſters over men: And it may be written over your Houſe door, as over the Court of Juſtice in Zant,
Hic locus odit, amat, punit, conſervat, honorat,
Nequitiam, pacem, crimin…, jura, probos.
This place hates wickedneſſe, loves peace, puniſhes guilt, preſerves law, and right, and honours, and incourages the good.
We have all of all ſorts heard our duties ſet out; and had I time to ſet them on by perſwaſive, putheticall convictive incentives, I cannot ſelect better then the laſt verſe of my Text offers to my hand, coming as uninforced, as honey dropping from the comb.
Conſider what wee have, and what wee would have; what wee injoy, and what wee-expect and deſire; we may eccho forth Ezra's word here.
Wee have reaſon to celebrate (as well as Ezra or Iſrael) the Grace ſhewn to us from the Lord our God. For a little ſpace …ath grace been …hewed. Grace.Hee hath loved this Kingdome, becauſe hee would love it; the ground of his love is in his immutable ſelf, and not in us: as it is ſaid of his love to Iſrael, Deut. 7.7, 8.The Lord did ſet his love upon you, becauſe hee loved you. And what is ſuch a love but free-grace? For we were fitter to ſet his foot, then his heart upon.
And this grace could no more conceal it ſelf then the Sunne; Shewed.it hath ſhewn it ſelf in ſo many rivulets and ſtreams; in ſo many mercies, full, choice, ſeaſonable, melting mercies; that wee (if any Nation under heaven) may ſay wee have comprehended (or rather been comprehended by) the breadth, and length, and depth, and height of Gods love. The Philoſophers tel us but of three dimenſions; the Apoſtle hath found out four in Gods mercy, Eph. 3.18.
And wee have had a large ſhare in this grace that Ezra memorizeth in the Text: I'll walk on his grounds. In grace, mercy remembred amidſt judgement: in allayes, remitting and relaxation of Gods heavie hand. Hee hath not let out all his wrath; but corrected us in judgement, weight, and meaſure: Ʋltra, citra condigmem.His puniſhents fall on this ſide, his mercies goe beyond our merits, as David ſings, Pſal. 103.10. Hee takes away a part, that might have ſtript us of all, as Anitus ſaid of Alcibiades in Plutarch. He ſends a feaver, that might caſt into everlaſting burning; He ſcourges with rods, that might with Scorpions; Hee begins, that might make an end of us: He hath afflicted us three or four yeers with a Civill ſword, that might have delivered us to a ſeventy yeeres Babyloniſh Captivity.
A ſhare wee have had in his reſerving-mercy; Leaving us a remnant to eſcape. Iſa. 6. ult.leaving us a remnant to eſcape: but decimating, tything us; when hee might have left us but a tenth, as hee did to Iſrael. Nay, wee were all forfeited to his juſtice: hee hath laid no more on us then hee hath enabled us to bear, and given us a door, a paſſage out, as S. Paul ſpeaks, 1 Cor. 10.13.
A ſhare in his ſetling grace: A nail in, &c. Jer. 22.23.giving us a naile in his holy place, his Church: Establiſhing us, as Eliakim; Making us a nail in a ſure place. The Goſpel hath irradiated, and ſhed his cleer beams without ſetting or eclipſe for above four ſcore yeers upon us: We have been a Goſhen; wee have dwelt in his Tabernacle, and holy Hill, as it is promiſed, Pſal. 15.1, ult.though wee have neglected the conditions there ſpecified in the Pſalm. Wee have deſerved to be un-nation'd, un-Church'd by a Bill of divorce from heaven; to be tumbled about as a ball into ſtrange lands, as it is Jer. 22.18. Iſrael complains, Iſa. 63.18.they had poſſeſt the Sanctuary but a little while: Wee cannot ſay ſo.
Ezra is gratefull in the Text for grace a little ſpace: what owe we for ſo long a poſſeſſion?To lighten our eyes.
God hath alſo lightned our eyes
By outward favours, Sam. 14.29.as Jonathans were by honey; and wee as hee, have received our honey at the end of a rod, that wee might the more value it.
By favours of an higher alloy hee hath lightned our eyes, that had the ſhadow of death upon them: Which was Oecolampadius his ſupport (his name ſignifies a lamp or light) on his death-bed; who, when his friends aſked him, Whether the light of the candle did not trouble him, clapt his hand on his breſt, and ſaid, Here I have ſufficient light, the light of Gods countenance.
In a word, To revive our hearts.(to defraud your patience no longer)
God hath revived our hearts (as Ezra ſpeaks in the cloſe of the Text) wee are even raiſed from the grave of an inteſtine Warre; and comforted with hopes that wee ſhall not, like raiſed Lazarus, fall back into the ſame grave again. And this comfort, at the height of affliction, is like mercy at the block; like welcome ſhowres to the chopped ground; or like the Sun-beams after this flood: like a ſhadow, a bower againſt ſcorching heat.
Man would never thus have ſpared man: and therefore David calls his kindneſſe to the houſe of Saul (that deſerved ill at his hands) the kindneſſe of God, 2 Sam. 9.3.and not of man. Comfort is here entitled Reviving, or Re-enlivening in the Hebrew Idiome: It is a kinde of reſurrection. But I muſt take leave.
Let mee borrow Rhetorick from S. Paul: I beſeech, Rom. 12.1.or conjure you (men, brethren, and Fathers) by all theſe mercies and pledges of Gods love; and ſuch others as we know not of (for it is with mercy as with the Globe, Terra incognit…it is thought the unknown part of the world is greater then what is diſcovered) I beſeech you that theſe mercies may be as nails faſtened by the maſter of Aſſemblies (as Solomon elegantly) to rivet the former propounded duties into your heads, hearts, and lives; let the mercy of God lead us to ſhame and ſorrow for our ſins; Let Gods Juſtice tutor us to be juſt: Let Gods moderation and forbearance make an impreſſion of mercy on us toward each other: and let us not by reiterating, repeating the ſame ſins, be guilty of the worſt of crimes, ingratitude: nor by our obſtinacy, our iron ſinew, exaſperate God to Judgement, Iſa. 28.21. Gen. 3.8.which is called his ſtrange work. Toward which he walked ſo ſlowly, when he went to doomb Adam; and deferred it to the cool of the day: whereas he ran to meet the returning Prodigal; and renews his mercies every morning, and is ſtill afore-hand with us: Like the Sun bidding us good morrow afore we are up. That we may not move God to put his mercies into ſuit, and to recover them out of our hands: as God chooſes to expreſſe himſelf by the Prophet, Hoſ. 2.9.I will recover my wool, and my flaxe that I lent.
But if neither judgement, nor mercy; neither glad nor ſad tidings; neither the dark nor the bright ſide of the cloud of Providence be operative with us: you put your Miniſters to a ſtand, and poſe us; who with Moſes and S. Paul would have our owne Names blotted out of the book of life, aſſoon as yours, Exod. 32.32. Rom. 9.3.if we could help you, but Gods counſel ſhall ſtand. However we by dealing freely with you, ſhall free our owne ſoules from being guilty of your blood: And as the Prophet incourages himſelf, though once he thought to give over preaching, conceiving he laboured and expended his ſtrength in vaine: Iſa. 49.4.Well, Yet my worke is with the Lord, and though, Iſrael be not gathered, my reward is with my God. I cloſe with that of S. Paul to the Corinthians, 1 Cor. 10.15.I ſpeak to men of underſtanding, judge ye what I ſay.
foreign
FINIS.
End of the text · William Price, Mans Delinquency Attended (1646)