THe Author of this Psalme was David; the time, when hee came newly to the Crowne;Iun. et Tremel. Annotat. in loc. The matter, praise;

• 1. To God.
• 2. Of God.

Both joyned in this Text.

In which observe Gods

• 1. Majesty.
• 2. Mercy.
• 3. The impression this maketh on the Psalmist.

• 1. Gods Majesty, exprest by,
  • 1. His eminency, hee is on high; and that is farther discovered by the Originall and fountaine of it, [...], He exalts himselfe on high, so the word signifies.
  • [Page 2]2. By the immutability, and eternity of it; He
    R. Maim. Mor [...] Nevo­chim. l. 1. c. 11.
    fits, or dwels on high.
• 2. Gods mercy, which appeares, in His
  • 1. Providence.
  • 2. Relation.
  • 3. Condescension.
  • 1. His providence: In that observe, The
    • Act, he beholds.
    • Object, and that is double;
      • 1. Things in Heaven.
      • 2. Things on earth.
  • 2. In his exhibiting himselfe by way of Relation, He is our God.
  • 3. In his great condescension; though he be so high, yet for the preservation, and gubernation of his poore creatures, hee abaseth himselfe; i. e. rather then they shall want governing and sustaining, hee will take charge of them himselfe, and so far vaile his glory, as to imploy his wisdome, power, and other attributes for their advantage.
• 3. The impression that this apprehension makes on the minde of the Psalmist, and that is Admiration: O who is like unto him!

1. Gods eminency; He is on high: Therefore stiled by the Esay 57.15. Prophet, the High and lofty one; and so he is indeed:

1. In respect of place and dwelling; He is in Heaven, sayes Eccles. 5.2. Solomon; and our Saviour in our prayers instructs us to looke up Mat. 6. thither. It is true, he is in the aereall, and Starry heaven by his essence and power; But the Heaven of the blessed is his Esay 66.1. Throne, that is the place where he chiefly testifies his re­sidence; not as if he were determined so to that place, as to be excluded from others; 1 Kings 8.27. The heaven of heavens is not able to con­taine him, for Ier. 23.24. he fils both heaven and earth; but in respect of ma­nifestation he is said to be there, because in that place he chiefly manifests Esay 63.15. his glory and goodnesse.

2. In respect of essence, he is high indeed, unexpressibly high in excellency above all beings, not Gen. 14.22. onely in Abrahams phrase, The high God, but in Psal. 7.17. Davids, The Lord most High. Alas, what are all created beings with all their excellencies in respect of him, but even as Esay 40.17. nothing and vanity, as the Prophet [Page 3] speakes? He is the perfectest of all Beings. For first, there's no per­fection in any created being (if it be not a helpe of its necessitie, or a remedie against the evill that is incident to it) but we may finde it all in God. Is it Jer. 10.10. life, 1 Sam. 2.3. knowledge, Job 9.4. strength, Lev. 11.44. holinesse, or what ever else is simply excellent? he is the Originall and cause of all: therefore much more possesses these excellencies then the crea­tures.Psal. 94.9.

Secondly, they are all in God after a [...]. Dionys. de divi. nominibus c. 1. Sic Aquin. parte 1. q. 3. art. 1 & 3. super-eminent man­ner.

For, 1. they are divers things in the creatures, but one in God.

2. They are accidents in the creatures, but essence in God.

3. They are in the creature with some allay or other, they are like the moone, when they shine brightest, yet there are creature spots of imperfection to be found in them: Job 4.18. the Angels the excellentest of created Beings, are charg'd with folly. But God is so light That in him there 1 Joh. 1.5. is no darkenesse at all.

Then thirdly, in respect of measure, he is infinitely above them all. Alas, they possesse but some small drops in respect of the fountaine, some poore glimmering rayes in respect of this glorious sunne; in a word, He is an infinite Ocean of perfection, without either brinke, or bottome.

3. He is high in respect of Rab. Maymon. in more Nevo­chim lib. 1. cap. 20. State, and dominion. Looke a­mongst all those that he is pleased to grace with the Title of gods, whether Angels in heaven, or men upon earth, and you will finde, Psal. 86.8. That amongst the gods, there's none like unto him, neither are there any workes like unto his workes.

First, looke upon all the gods; who amongst them hath the Esay 66.1. whole heaven for his throne, and the whole earth for his footestoole, as he hath? Psal. 95.3, 4, 5. who hath such vaste territories and dominions? Esay 33.22. Jam. 4.12. Rom. 9.21. &c. who such supreame power and absolute authoritie? Revel. 19.16. he is the God of gods, and King of kings; there's never a resembling or de­puted God amongst them, but they are beholding to him for 1 Cor. 4.7. their glory; it is their height & honour to be the Psal. 82.6. Sonnes of the Highest: if they be higher then others in place, or parts, it is from his coyning, they passe with others at such a rate. And as the putting forth of his creating power made them such, so his ex­cellencie is the measure of theirs: the nigher they come to him in point of likenesse or imployment, Psal. 16.3. Prov. 12.26. Dan. 4.36. the higher they are in point of eminencie.

Looke upon his workes, and he is high in them too; there is none amongst the gods, whose workes are Psal. 86.8. like to his, Psal. 40.5. they out-passe expression. View this, 1. In the workes of Creation: Esay 40.12. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountaines in scales, and the hills in a bal­lance? Are not these high workes indeede, thus to forme and proportion out such vaste creatures, and that with so much fa­cilitie, and ease (as the Prophet expresses) with such unexpressi­ble surpassing power, as if he were but spanning; measuring, weighing; can any lesse then a high Almighty Deity doe it? Princes declare their highnesse, by high extraordinary workes; Dan. 4.30. Nebuchadnezzar builds a glorious palace, to discover his Ma­jestie, and great glory; but alas, what is this poore pile to Psal. 33.6. Psal. 102.25. the laying of the foundations of the earth, and the creating the glorious fabricke of the vast heavens? which are also the worke of his hands. If we contemplate all these creatures, first, in God, before they had a Being in themselves; Psal. 139.16. Plato stiles God, [...]. as the Idea, or shape of the worke in the Artificers minde, before he puts his hand to frame it; so all creatures were in the divine understanding: and here for the farther extolling his heigth, we may well cry out with the Esay 40.13.14. Prophet, Who hath directed the Spirit of the Lord? or being his counsellor taught him? with whom tooke he counsell? But all this while he was like Ante omnia Deus erat solus ipse sibi & mundus, & lo­cus, & omnia, Tertul. coat. Prox. a claspt booke, gloriously shining onely to himselfe.

Then secondly, looke also upon him in his creating emanations; this glorious booke is unclaspt, and now what was hidden be­fore in God becomes manifest; so that thereby Rom. 1.20. Psa. 104.30, 31 the invisible things of God from the Creation of the world are clearely seene, be­ing understood by the things that are made, even his eternall power and God-head; Esth. 1.4. like Ahasuerosh his great feast, whereby hee shewed the greatnesse of his riches and excellencie: And indeed what are the creatures, but the Quid est ex­cellentia crea­turae, nisi Dei exundatio, qua inferiora etiam replevit? Bern. Over-flowings of Gods power, and eminencie; whereby not contenting himselfe with disco­veries of his highnesse, and glory in the creation of the heavens, and their glorious furniture of Angels, Sunne, Moone, Starres, and such like, he hath likewise replenisht the earth, Psal. 33.5, 6. Esay 6.3. which also is full of his goodnesse, and glory?

Then secondly, as all things flow from him, so they depend [Page 5] upon him; which likewise declares his Highnesse. The grea­test excellencies of Being, or indowments which we so much admire, as wisedome, strength, life, holinesse, &c. as much depend upon him, as the effigies in the glasse upon the presence of the face that causes it: Psal. 104.29. If he turne away his face i. e. restraine his influence, of sustaining, maintaining grace, and power, they vanish. Heb. 1.3. He sustaines, and beares up all, both in respect of Act. 17.28. being, excellencies, and operations. Psal. 104.27. He maintaines, and spreads a table for all, there­fore hither they looke with a craving, imploring eye: Psal. 107. especially in dangers, they that despise his majestie before, now acknow­ledge his highnesse above all others; for, forsaking their fellow creatures, which are refuges of lyes, Non ad capito­lium, sed ad coe­lum, &c. Tertul they looke now to the hea­vens, not to the Capitol: And those that would not owne him before, cry now, Lord helpe, Lord save, lowdly thereby pro­claiming his glory.

Thirdly, he to whom all tend must needes be on high; but as all came from him, and live upon him, so they Rom. 11.36. tend to him, as Eccles. 1.7. rivers which come from the Sea and returne againe unto it. When he framed all, first the end he aymed at Deus in exte­riora quídem tendit, sed ta­men in totum undi (que) in se re­dit. Senec. lib. de beata vita, cap. 8. was himselfe, his own Prov. 16.4. glory, for which he accordingly Stampt them with such seve­rall adaptations, as might without faile, dispose them for, and carry them to this end. Some tend to him, and so praise him passively, as the excellencie of the worke extolls the worke­man: Psal. 19.1. Thus the heavens declare the glory of God, and the firma­ment shewes forth his handy worke. Likewise the Acts of his pro­vidence, both of Justice and Mercy, when by an out-stretched arme he reduces those creatures, and things into order in relation to this end, which otherwise in themselves would prove irregu­lar: Psal. 76.10. Thus he makes the wrath of man to praise him: as Pharaohs, when not onely thereby he tooke occasion to shew how much he was Exod. 18.11. above him, and higher then he, by blasting his Coun­sels, enervating his courage, destroying his power; But also, when he had permitted that beast to rage enough, to bring about his owne designe, The remainder of his wrath (as the Psalmist speakes) God did subdue, by making the sea his grave. The like we may see in Socrat. Schol. Eccles. Hist. li. 3. cap. 18. Julian, if we consider his bloody resolutions, fierce prosecution, but suddaine and mi­raculous destruction: the like is evident in the King of Esay 10. Assyria, and many others.

Others tend to him Actively by way of intention; Psal. 24.6. propoun­ding this high God to themselves as there ultimat end, and aym.

They looke up to him as the onely One, in injoyment of whom they can be perfected: Therefore move towards him as their Domine secisti nos ad te, & inquietum est cor nostrum dónec requies­cat in te, Aug. conf. l. 1. cap. 1. [...]. Sy [...]e [...]. hymno 2. Psa. 73.25. &c. Psal. 63.8. Center, and cannot finde quietnes in themselves, untill, and no farther then they rest in him. Their wish is, Vt currat vi­ta mea in am­plexus tuos, nec avertetur donec abscondit me in abscondito vultus tui. Aug. that they may by every act and duty they performe, be thereby carryed into his imbraces, and never leave off, till at last they be swallowed up of his unspeakeable glory.

Thus whether we consider Gods Essence, Dwelling, Dominion, or workes, we see in all he is High.

Quest. But how high is he?

Answ. 1. So high, that all creatures bow before him, and doe homage to him according to their severall aptitudes and abilities. Saint Iohn brings them all in, attributing to him, and so putting from themselves, but setting on his head, as a royalty due onely to him, the crown of glory: Revel. 5.13. And every creature (saith he) which is in heaven, and on earth and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, honour, glory, and power be unto him that sits upon the throne. 1. Some by way of subjection, stooping to him, Dan. 7 10. Rev. 5.11, 12. Angels, and Saints they worship him, acknowledging his highnesse, by denying their own,Esay 6. but setting up his will as their supreame law & excellencie, cast down their crowns, and vayling their glory, they cover their face, and make his glory the object of their admiration. 2. Others acknowledge his eminencie by their Consternation upon the least shining forth of his glory, when he discovers but the emblems of his greatnesse, James 2.19. Devils tremble, Esay 33.14. Men quake; and as the wormes when it thunders wriggle into the corners of the earth; so, for all mens lofty lookes, though when all is quiet, they may puffe up themselves with conceite they are something more then or­dinary, like Sueton. in Calig. Caligula, who fancied himselfe a God imitating Ioves thunder: But when the true God gave forth this voyce of his Majestie from heaven, he that before was so high, was now as low, and poore in his Spirit, covering his eyes with his cap, running under the bed, or into any bench-hole for preservation; so let but the Lord arise to shake the earth terribly, and the tallest Cedar, the highest tower, the loftiest spirit of godlesse men, can dare it no longer, but will thinke the Esay 2.19. holes of the rockes, and [Page 7] caves of the earth to be their best fence and shelter.

Thirdly, even inanimate creatures by Hab. 3.9, 10, 11. Esay 48.13. Dan. 4.3.5. compliance with, and ready subjection to, the impressions of his power: Job. 38 35. the lightnings flye, the right ayming thunderbolt makes speed at his direction, the best impression of his power; if he doe Psal. 144 5. but touch the moun­taines they smoake, and the hills tremble: Nahum 1.4, 5, 6. But if he be angry he rebukes the sea, and rivers they dry up; Bashan, Carmel, Lebanus, languish, the mountaines quake at him, the hills melt, and the earth is burnt up at his presence yea the world and all that dwell therein; Who may endure in his indignation? alas, none may be­hold him, his wrath is so high, ore-topping the creatures weak­nesse, that it is all one whether it be against a man or against a Job 34.29. Nation. 2. He is so high that he surmounts all created capa­citie to comprehend him. Canst thou (saith Job 11.7, 8, 9 Zophar the Naama­thite to Job) by searching finde out God? canst thou finde out the Almighty to perfection? It is as high as heaven, what canst thou doe? deeper than hell, what canst thou know? the measure thereof is lon­ger then the earth, and broader then the sea. So that indeede in Da­vids phrase, his greatnesse and eminencie is Psal. 145.3. unsearchable. This that heathen Philosopher Mau [...]i. Loc. com. Simonides well exprest when being in­joyned by Hiero the Tyrant to tell him, what was God, he requi­red for solution, first one dayes respite, but at the end of that two, when they were expired foure, still doubling his time for inquirie; till at the last being by the demander askt the reason of his delayes, he told him plainly; that by how much the more he thought of God, by so much the more he apprehended the impossibility of declaring what he was. In a word; he is so high, 1. That no bodily eye hath ever, 1 Joh. 4.12. or can possibly see him. Therefore if we read of Abraham, Moses, Esay, Ezekiel, or others, of whom the contrary seemes to be asserted, we must understand it thus: that indeede they did see R. Maymon. more Nev [...]chim. lib. 3. cap. 7. Mercavah ve lo Harocheh, i. e. the Chariot in which God road, but not the ri­der in it; they saw some created image, glory, whereby he was pleased for the present to testifie his more immediate presence, but not himselfe. 2. Neither can the eye of the Understanding perfectly reach. He dwels in such inaccessible light, that no mortall eye can attaine to; nay, (but through vailes, and clouding, yet proportionating mediums) get the least glimpse of; and that not by direct view of God in himselfe, but ra­ther [Page 8] (as Nazianzen expresses it well) as weake eyes gaze not on the sunne in its Orbe,Nazianz. 1. Theol. that's to bright, but on its resemblance in the water; so we on God in his Word, and workes, in, and upon which he hath left sufficient manifestations of his eminencie, to attract our spirits, lay low our lofty mindes, and make us live by the apprehension of them: yet must we not thinke, that be­cause by his mercy we reach some little glimmering beame of his infinite unexpressible highnesse thus (as it were) at the second hand, that therefore we either doe, or can by any meanes ever be able perfectly to measure his highnesse; which no created line, or understanding can ever doe, no not angelicall, there be­ing so vast a distance betweene an infinite glory, and a finite ca­pacitie. We see indeede, the eye of our body may be fill'd with the sun brightnesse, but it is impossible that so narrow a receptacle should perfectly containe such a large glory: So, although the Angels understandings now are, and the Saints, hereafter shall be fil'd brimfull with the cleare manifestations of Gods emi­nencie and glory, yet that they can fully reach, or perfectly containe the exact, and precise knowledge of it, is an errour so grosse, that it much more deserveth pity then confuta­tion.

If he be so high, that no created line can measure him, ei­ther of Angels now, or Saints hereafter: alas, how much lesse can we dream of doing it here? Considering likewise (which far­ther discovers his eminencie) he is so high, that, 1. He surmounts all creatures, he hath no parallel. 2. Ista de Deo di cimus, quia non invenimus melius quod di­camus, &c. Aug. Serm. 40. de Tempore. Surpasses all notion. 3. Vide Nazia. Orat. 36. Afri vocant Deum ignotum Amon, i. e. Heus tu quis es? Plu. lib. de I side & O sir. Is above all name. When Manoah inquires after his name, the an­swer is, Tis Wonderful, i e. I am cal'd as I am cal'd; but such is thy weakenesse, that it surpasses thy conception: so Bede, Victorinus, and others on Exodus interpret it. 4. He must needes therefore be beyond the tongues expression, if he be above the mindes apprehension; and so indeede he is incomprehensible by the mind, unexpressible by the tongue, as [...], Synes. Synesius speakes.

To close this Doctrine; he is indeede like the poole Aristot. de mirabil. aus­cult. Polycritus writes of, cited by Aristotle, which in compasse at the first scarce seemed to exceede the breadth of a shield, but if any went into it to wash, it extended it selfe still more and more: so is it with Gods glorious excellencie, which though at the first to a carnall eye it appeares but small, yet the more the mind [Page 9] is exercised about it, the larger it shewes, till at the last it proves Tantum rece­dit quantum capitur, Nazia. Oratione pri­ma. incomprehensible, and the understanding be swallowed up by it.

Now let us come to the application of this truth, wherein I shall onely speake of what I conceive may be most apposite to further us in the present duty of this day, and of most concern­ment to our selves here present.

And here first, we may justly take up a sad complaint, Vse 1 that see­ing God is so high, we should be so unworthy to bring him so low and debase him as we have done. Have not we given him just ground to put that question to us (or rather complaint) M [...]l. 1. We have brought God low. Where is my honour? Where is it indeede? unlesse it consists in giving him, 1. Onely Esay 29. a body without a soule: as if he were not the God of both, or would be satisfied with the one without the other, or did not deserve both. 2. Or if the best part, yet in that the worst, and lowest place,Qui totum ho­minem condi­dit, habere cum communem cum adversario non dignatur, Greg. Magn. as if some empty peece of vanity did better deserve the throne, then the God of glory. See it in those two strong passions onely of love, and feare. Alas, first in our love, and estimation, doth not the cove­tous person set up his gold above his God? the ambitious his honour? the uncleane person his harlots, those unhappie sacri­fices of publike lust, as Infaelicissimas publicarum li­hidinum victi­mas, Tertul. Tertullian stiles them? and in truth, every one without Gods grace, his will, with a little inverting the Prophets phrase, we may truely say, that Jer. 11.13. according to the number of their lusts and humors so are their gods. [...]. Hesiod. Hesiod sayes there are thirty thousand. And the spirit of the Aegypti­ans was so low, that the meanest creature was good enough to make a god of; the truth is, there is nothing so meane that a carnall heart will not Idolize, and advance in affection above the Highest; if it bear a proportion to it selfe, it will make a god of it. Not by externall adoration, that's too grosse, but by in­ternall affection, and bestowing the heart upon it, which is as reall a setting up a false God, though not so palpable, as the for­mer. But perhaps because like Israels Elders in Ezek. 8. Ezekiel, men act this privately, they will deny it, and pleade not guilty: Ther­fore, that we may no longer shift this off, but receive convi­ction of it, consider for discovery these three things. First, which way runnes the current of our thoughts? spend we not more? dwels not our hearts longer, and that too with greater content [Page 10] on other objects, then on God? Remember our Saviours rule: Mat. 6.21. Where the treasure is, there will the heart be also. Secondly, have not other things a stronger influence into our actions then God, we will doe more for them then him; for did not riches intice, honours provoke, pleasures allure, it is much to be feared that most would (command God what he please) prove uselesse, inactive, burdens to the earth that beares them. Nay doe we not see the prevalencie of these? for what is it most men will not doe to gaine them? forgoe faith, and truth, Religion and piety, as 2 Tim. 4.10. Demas who forsooke his ministery, because he saw it was no thriving way, and went to Thessalonica, Doroth in Sy­nops. there turning Ido­latrous Priest: Iudas will sell his master, and what not? Thirdly, they are most hard to part with: for if a separation be endea­voured to be made but onely in point of affection; away with Amos, imprison Michaiah, pursue Eliah, behead Iohn; they dog­like, snarle at the chaine that restraines them, and like some lascivious novice, 2 Tim. 4.3. will not endure sound words. But if once it comes to an actuall separation, they are as deare, and they will as easily part with their Chaldaei appel­lant nummum [...] sangui nem. blood as them: the breaking of a deb­tor, the budding of disgrace, (as in Hamans) you may read in their face, you neede not aske what ayles them; nay many times their burden is so great, as they apprehend, that (to use Iobs phrase) it makes some Job 7.15. chuse strangling rather then life. But no such adoe for this high God; there is none sayes, Job 35.10. Where is my maker? he may be where he will for them, so they have the world at will: and indeede, if at any time they looke up to him, tis not to honour, but make Multi uti Deo volunt ut fru­antur mundo; Aug. use of him for their owne carnall ends. In a time of dearth, or other misery they will Hosea 7.12. howle upon their beds, not for their God, but for their corne, oyle and wine, for such things as they stand in neede of, but care not, were it not for these things, what becomes of this great God, or Esay 43.24. Amos 2.13. how much they sinne against him. Secondly, is it any better in our feares? Indeed we talke much of fearing God, but where is the man that lifts up God on high in his heart, by making him his Esay 8.13. dread? That acknowledges so his eminencie with reverence, as to stand in awe of him above all creatures? Alas, first, how heedelesse are we to provoke him, Job 15.16. drinking in sinne, as the fish doth water, without any dread at all, Prov. 10.23. making a sport of sin, whereas true Prov. 13.13. Ezra 10 3. feare would make us reverence his [Page 11] Commandements to doe them, it would make us to Prov. 8.13. hate sin, and abstaine from it, where Gen. 42.18. no eye sees; and give up our selves to doe what he enjoynes with 2 Chron. 19.9. strife and constancie. Secondly, how regardlesse of making up our breaches? we can eate and sleepe, and be merry, when our provocations lye upon us; like Mat. 24 38. Iosephs brethren, or the Gen. 37.25. Psal. 119. old world, and never heede them. Thirdly, how incredulous and sleighting of his judgements? whereas, if we feared him, we would feare his blowes: either because we Psal. 10.4, 5. see them not; or Gods Rom. 2.4. patience suspends the exe­cution of them, to draw us to repentance, we say they shall not come. Though they hang in the threatning which cannot lye, we say, Jer. 15.3. the words of the Prophet shall become as wind. Though they be evident in the causes procuring, as vapours ascending, clouds gathering, yet we say they shall not be. Though they be manifest in the 1 Cor. 10. parallels of our condition, which are left up­on record in Gods booke, and evident elsewhere, yet we dread them not; as if either he that cannot lye, had mistaken; or Ju­stice it selfe for our sakes, and in our particulars would become partiall; or omnipotencie could be withstood, or stood under in executing wrath by our weakenesse. Tis a sad case my bre­thren, that nothing but blowes will make us feare; when God falls a plaguing, then usually men a fearing. The Aegyptians were gallant enough till Gods blowes made them stoope, and the Philistims high more then enough, when the victory fell on their side, and the Arke to boote, they thought they had met with another Dagon, such a god as their owne, with whom they might be bold; but when he puts forth his power, as a man that wakes out of sleepe, and smites his enemies (as the Psal. 78.653 66. Psalmist speakes) in the hinder parts with Emrods, then they feare. But O how deplorable a thing is it, that even this feare usually lasts not long; when plague, sword, famine, or the like judgements, come first amongst us! They are like the blocke that Iupiter in the Euripid. fable threw downe amongst the croaking frogs, which at first was so terrible, that happie was he that could soonest flye and get farthest off into the secretst hole; but when they were a lit­tle better acquainted with it, they put away their dread, and now being fearelesse, hopt, and leapt upon it: so as the judge­ment continues, our feare growes lesse, as if either God had stir'd up all his wrath, and so in time it would come to nothing: or [Page 12] because others were swept away by the Esay 28.15. overflowing scourge and we respited, that therefore for the future it shall not come nigh us. So that by what hath beene spoken 'tis sufficiently plain, that both in our love, and feare, we have brought this high God ex­ceeding low.

3. Mat. 12.34. Out of the abundance of the heart the mouth speakes: O how in many places of this Land are mens glory (Psal. 57.8. So the Psalmist stiles our tongues) become their shame! speaking of his glorious and reverent name, at which Angels are full of holy tremblings, with such lightnesse, and vanity; not lifting it up as their badge, glory, banner, as the Exod. 20.8. [...] quod sig­nif. elevavit tanquam vexil­lum. third Commandement injoynes. Nay with such impiety and prophanenesse tossing it to and fro, as if their speech could have no grace, but in Gods dis­grace, nor they honour, but in his dishonour; as if Augustus Caesar were a dealing with some god Neptune, or the Lonic. Thect. Histor. three sonnes trying their archery at their fathers heart, to see who can shoote nighest. Remember God will not hold such guiltlesse, he hath profest it: Zach. 5.3. there is a roule of curses gone out to exe­cute Gods vengeance on such. And if the pettiest Prince will not endure to have his name abused and sleighted; neer thinke the highest will permit it: no, he hath threatned that for it the Hos. 4.2, 3. Land shall mourne, and the inhabitants beshrew the time that ere they did so. And thus you see the indignities we have put upon him, and how low we have brought him in him­selfe.

Secondly, have we not used him, as ill in his Ordinances; Ah alas! here we have brought him exceeding low indeede: though his Word, and Sacraments be, 2 Cor. 3.18. Glasses manifesting his goodnesse and glory, Thrones of his Majestie, Psal. 119.9. James 1.18. Chan­nels of grace, the soules 2 Pet. 1.19 light, 1 Pet. 2.2. food, Jer. 8.22. physicke, Esay 12.3. wells of Salvation; Yet how have we Ezek. 22.8. despised Gods holy things? Hos. 8.12. the great things of his seeme to us but small. Our fathers would have beene glad to have had their eyes blest with seeing what we have seene, and eares, with hearing what we have heard: But alas, with those in Mal. 1.13. Malachi, What a wearinesse is it to us? we are quickly out of breath, soone tyred with duty, Gods Word is Jer. 23.33.34 Quanto melius esset nonnullis omnino non au­dire verbum Dei, quam au­dire cum mali­tia, vel aud [...]re cum hypocrisi, &c. Hilar in Psal. 118. a burden to us. There are too many amongst us that thinke, there is no such great need of these, they can doe as well without them. And ô how sad a sight is it to any Godly [Page 13] mind to see, with how much irreverence, and disrespect we use Gods Ordinances, Levit. 26 2. Eccles 5.1. Psal. 95.6. though he command the contrary! were it but the letter, or token of some great Prince, our reverence, and respect would far exceede, what we shew to these. This is a too too common, but most grievous fault. Nay, how have some indeavoured to suppresse them if not in being, [...]. Eurip. yet in respect of puritie, and power: as if, so we had the things, and did the outside of the worke for fashions sake, 'twere no great matter after what sort we did it; or whether we were advantaged by it or no.

3. We have used him as ill,Gen. 39.2, 3. brought him as low in his ser­vants. 1. In his common traine; his Saints, though they be his, Colos. 3.10. Image, Exod. 19. [...] chiefe treasure, Mal. 3.17. Iewels, favourites of heavens, Mal. 3.17. Bles­sings to the place where they be, Gen. 19.22. pillars to keep off ill, prevailing Iacobs to precure good, Zach. 2.7. deare to God as the apple of his eye, Act 9.4. Mat. 25.40.45. 1 Cor. 4 13. such whose grace or disgrace he ownes as done to himselfe, yet how have they beene 2 Tim. 3.3. despised, and sleighted in their thoughts by this generation, accounted as the off-scowring of the earth, the fooles of the age? The better Saint the worse esteeme; they have beene accounted as Psal. 31.22. broken vessels, good for nothing but the dunghill; Esay 8.18. signes and wonders in Israel; the Psal. 69.12. Song of drunkards; the Psal. 35.15.16. mirth of feasts: What names have beene invented to brand and disgrace them with? what slanders and calumnies have not beene raised on them? that they are the Act. 24.5. [...]. pests of kingdomes; 1 King. 18.17. troublers of Israel; Esth. 38. Christiam ad ignem; Christi­ani ad lcones, &c. Rebellious against all lawes; not for the pro­fit of the Common wealth, that they should be permitted to draw in the common breath? how Jer. 20.10. watching for their haltings; how Psal. 35.15, 25, 16. glad of their falls? How joyfull of catching at, and take up any ill rumor of them? how insulting over their weakenesses? how wittie to revive the Euseb. Hist. Eccles. l. 9. c. 5. old Primitive slaunders? and in a word, how cruell and mercilesse to them,Psal. 41.8. if they fall under their power? The Plin. hist. nat. Naturalist sayes, the Tigers rage is stirr'd up, and exasperated by smelling the fragrant sent of spices: I am sure 'tis thus with them, for doubtlesse, because Esay 59.15. they abstaine from evill (there is the cause) they make themselves a prey; 1 Pet. 4.4. they runne not with them to the same excesse of riot, but Wisd. 2.15. their wayes are of a­nother fashion: there is cause enough; they shine as lights Phil. 2.15. Fonus homi, sod Christianus, &c. in the midst of a froward and perverse generation, there is the true ground of the quarrell, what ere they pretend to the contrary. Well here­by [Page 14] the Saints have their Psal. 123.3, 4. hearts, as well as their hands full: out of the bitternesse of their soules they cry; Let me tell you in our Saviours phrase, Luk. 18.7.8. God will avenge his Saints and that spee­dily. If their prayers ascend, and cryes enter into the eares of the Lord of Hosts; the earth shall know their folly, and the next newes we heare is, Revel. 8.4. &c. thunders, lightnings, earthquakes, and terrible judgements upon the world, to testifie Gods indignation for his peoples unworthy usage.

2. In his more speciall servants, his Ministers. Are not they Jer. 15.19. Gods mouth? 2 Cor. 5.20. Embassadors to his people? are not they the 2 Cor. 3.3. Pen, and the holy Ghost the Inke, wherewith the grace and mind of the ever glorious God is written, on the fleshly tables of his peoples hearts? Doth he not so farre owne them, as to say, Luk. 10.16. He that heares you, heares me, &c. Yet how in divers places of this Kingdome, have many of these beene sleighted, snib'd, dis­couraged, threatned, rob'd of their livelihood, their mouthes stopt, and al manner of indignities & affronts offered to them; and what's the cause? Alas, if they would but have Esay 30.10. modified, and brought downe their light to the allay of the times, that their words might have beene as the 1 King. 22.13. rest of the Prophets: Amos 7.12.13. if they would but have quencht their zeale, abated of their diligence, and widened their conscience in a way of blind obedience, to have swallowed Camels, they might have done well enough. But if Christ himselfe sit Mal. 3 2, 3. as the refiners fire, and fullers soape to purifie, and cleanse the sons of Levie, they will never endure his com­ming. Strabo l. 17. Sic in fabula Ranae Solis nu­ptias execran­tur, Aesop. fab. Revel. 16.8, 9, 10. There are a people I have read of, that curse the sunne when it rises; but 'tis because it scorches them: Joh. 5.53. &c. Iohn is too bur­ning and shining a light, to be long endured; and was it not plaine dealing brought that glorious Prophet Esay to be sawne in peeces? Hieron. in Esai c. 1. ex Rabin's. Saint Ierom tells us, it was first because he said he had seene the Lord; and secondly, because he call'd the great ones of Iudah Esay 1.10. Princes of Sodome, and rulers of Gomorrah, who were indeede their truest paralells. Tis a sad thing my brethren, and worth our laying to heart this day, to call to minde, what nets have beene spread,Esay 6.1. what snares layd, what traps set, what superfluous, if not superstitious ceremonies revived for the sup­pression of faithfull painfull Ministers;Hos. 5.1. whereas, give me leave to tell you my thoughts freely, I conceive 'twere better that Caesar should breake all Sueton. in August. Vedius Pollioes curious glasses, then [Page 15] that they should break the bond of charity, or the breach of them be the occasion of so much inhumanity as heretofore.

4. To name no more particulars; we have brought God as low in his Day, as in any of the former: though it be a Day of commemoration of one of the greatest mercies; Nundinae animae. a Day of speciall communion with God in his Ordinances; Ezek. 20 20. a signe be­tweene God and his people; a type of our eternall rest in hea­ven; a Day of Gods owne institution; yet how in many pla­ces of this kingdome hath it beene prophaned? We have beene so farre from calling it Honourable, that we have made it Or­dinary; a Day Sabbatum vituli aurci. Exod. 32.6. of sports, pastimes and recreations; we have Esay 58.13. done our owne works, and spoke our owne words; Nay, alas! in ma­ny places, there is no day in the weeke, wherein the devill hath beene more served in revellings, drunkennesse, and all manner of ungodlinesse, then on that Day. We have beene so far from esteeming it a delight, that no day hath beene a greater burden to us, accounting the worke of that day most irkesome, and the Amos 8.5. time most tedious.

And thus you see a sad sight, how both in Himselfe, his Ordi­nances, Servants, Day, we have offered indignity to the High­est, and brought him low amongst us in this Kingdome.

O, how hath God thundered against these abasings of him in his word! 1 Sam. 2.30. Do we despise him? there is contempt for us; Do we sleight his Ordinances? Levit. 26.15.26. there is diseases to consume us; Do we trample upon his Saints? Luke 18.8. there is destruction to overtake us; Doe we prophane his Sabbaths? Levit. 26.34, 35. there is desolation to reward us; Nay, hath not God executed his fierce displeasure for these indignities upon transgressing Nations? What brought ruine on Israels Kingdome? Ezek. 22.24. &c. were not these the cause? What desolation on Judah? Zach. 7.13. &c. 2 Chron. 36.15, 16. were not these the sins? We need not goe to Shiloh; alas, nigher hand we may behold, in Germany, Ireland, sad spectacles of Gods revenging Justice. Nay, even at home, how fast doe the clouds gather threatning tempest? Our heaven is darkned, our Sun and Moone withhold their light, our Stars have lost their luster, our Land trembles, the foundations shake; and may we not feare that these iniquities in us make our condition like sinfull Judahs; as a Esay 30.13, 14. breach in a high wall (as the Prophet elegantly expresseth it) whose ruine cometh in an instant when least expected? Or (as it followes) as the [Page 16] breaking of a Potters vessell all to pieces without hope of repara­tion? What shall we doe? Shall we cry the Ier. 7.4. Temple of the Lord? Dum sancte vivimus Domi­ni sumus, &c. Hieron. that will not serve; or plead Mat. 3. we are Abrahams seed? Non quaeritur successio carnis, sed fidei haerc­ditas. Aug. it will not excuse: If we were Ier. 22.24. Coniahs, as the signet on Gods right hand, these things would pluck us thence. Shall we carowse away our feares like Dan. 5.1. & verse 30. Tranquillitas illa tempestas est, Bern. Belshazzar, besieged by the Medes and Persians? Or like the Cyclops, immure our selves in our caves of carnall confidence without all dread? Or like the Thracians when it thunders, shoot up our arrowes of defi­ance against the Highest? Alas, hereby wee may make our ruine more swift, more certaine, but not evade it. If now the Hos. 7.9. symptomes of our misery begin to shew themselves, we would not palliat, but throughly cure Englands malady; wee must take away the cause, and the effect will follow: first quit our selves of these indignities we have offered God, Ier. 18.7, 8. and then we may assure our selves the quarrell is ended. And that wee may do so; give me leave to shew you, 1. First their rise, the roots of bitternesse from whence they spring. 2. And then their Remedy.

1. As I conceive, these are the roots of bitternesse, from whence debasing of God in this kingdome arise.

1. The lewd lives and wicked actions of some that professe Religion, & pretend relation to the Highest. De fide cujus­que magis ocu­lis quam au­ribus creden li. Ruffin. They have Iacobs voice, but Esaus hands; either they are 2 Thes. 3.10.12. idle busie-bodies, not wor­king at all, but only prating of Religion; or if they do work, they are 1 Pet. 2.13.15. full of deceit, and all manner of injustice in their dealings, like the Harpies, Virgins faces, but Vultures tallons: for, looke into their trading; what Mic. 6.11. unfaithfulnesse, over-reaching, cousenage? weigh their words; Ier. 9.3. Crimina qui cernunt aliorum nec s [...]a cernunt; Hi sapūt aliis, desipiunt (que) sibi. Owen Ep. Mat. 7.5. what lying, slaundering, back­biting, censoriousnesse? Looke into their actions; what griping, oppression, cruelty shall you finde? Alas, these are so farre from Tit. 2.10. gracing the doctrine of the Highest, or causing others by their example to Mat. 5.16. give him glory, that by their carriage the mouths of ungodly men are opened wide to speak evill of Religion, and Rom. 2.24. blaspheme Gods name. They are stumbling blocks in the way of others; but I wish they would take to heart those dreadfull words of Christ, Mar. 18.6, 7. Errorum causae sunt. 1 [...], 1 Tim. 6.4. 2 [...], 2 Pet. 3.16. 3 Philosophiae abusus, Colos. 2.8. ut Aerius, Ar­rius, &c. Offences must come, but woe to those by whom they come; it were better a milstone were tied about their necks, and they cast into the bottome of the sea, &c.

2. Multitudes of errors that daily spring up amongst us, [Page 17] Men dreame their Midianitish dreame, and tell it for Gospel to their neighbours. O! how is our Kingdome pestered with Pe­lagianisme, Socinianisme, Arminianisme, Anabaptisme, Brow­nisme, Popery, Libertinisme, and what Sect findes not abetters in our Land? How doe these spread like a Tim. 2.7. gangren? and get ground every day? how do they like the Locusts of Egypt corrupt and destroy our Spring, our hopefull youth before they come to maturity? Alas, how is the peace both of Church and Common-wealth, by these disturbed, and the unity rent in pieces? How are families disjoynted, and the Kingdome divided within it selfe? what heats are struck amongst neerest friends for these? what malice, heart-burnings, and ingagements against each other? so that wee may well revive that expression used by Nullae infe­stae hominibus bestie, ut sunt sibi ferales ple­rique Christiani Ammian. Mar­cell. lib. 2. ca. 2. Ammianus Marcellinus (a sad thing that a Heathen should see such hellish miscarriages of Christiās towards each other) There are no beasts to men (saith he) so cruell and deadly, as Christi­ans are. Well; hereby there are many corrupted, and drawne away; and very many turne Scepticks, concluding nothing in matter of Religion, nor much regarding piety, truth, Saints, Sabbath, or ought else that is spirituall, debase God in all; for they conceive, that either in these there is no reality, or if there be, that it is far above their ability ere to reach it; and under these discouragements they sit them downe, resolving to give themselves the raines in carnall liberty, and never to trouble their heads or hearts about such inquiries, or the practice of things so controverted as these are.

3. Heapes of base and unworthy Ministers, they bring God low; when they are such, either in respect of,

First, Gifts and abilities. Esay 42.19. Lanthornes without light, breasts without milke, Iude 12. clouds without water, eyes without sight, Zach. 11.16, 17. Mat. 15.14. guides without eyes; they are so far from the Apostles hum­ble exclamation, 2 Cor. 2.16. Who is sufficient for these things, that in their opinion, he that is good for nothing else, is able enough for this: If we have a child we know not what to doe with, O, make a Minister of him! When all trades faile, are there not too too many make this their last refuge? Thus, the 2 Chro. 13.9. basest of the peo­ple are thrust on God, who (to use Rehoboams phrase) are good enough to serve dunghill-gods, or those that are no gods, but not the Highest. It is Gods custome, first to gift, and then to im­ploy, [Page 18] as he Bezaleel; and as for the measure, we shall finde that God appointed, Vide Ayns­worth on Gen. c. 20. ver. 16. 1 King 7.15. compared with 2 Chron. 3.15. Allow for the basis one cubit and it doubles the number. both the weights, and measures of the San­ctuary to be twice as large as those of the Common-wealth; to shew, that he expects much more in those that serve him there, then he doth in others.

Secondly, base in judgement, and opinion. Esay 3 12. O my people, thy teachers have made thee to erre, and perverted the steps of thy way! A sad complaint; the people cry for bread, and they give them a stone; for meat, and they reach them a Serpent; for drink, and there is none proceeds from these fountaines, Rev. 8.9, 11. but deadly streames; for vision, and they hold out to them Ier. 23.16. the thoughts of their owne hearts, dreames of theit owne fan­cy. They are farre from being what God requires they should be; cleane Mirrors, to receive the beames of Gods truth into themselves, and then by reflection to cast forth those beames upon the people: what they speake, they should receive Ezek. 33.7. from Gods mouth, not the forge of Hereticks. It ought to bee their care, Ier. 23.28. to separate betweene the precious and the vile; but this some cannot, others do not, and hence come such creature ad­vancing, but God-debasing errors daily to spring amongst us.

Thirdly, base in life and practice: Whereas they ought to be 1 Pet. 5.3. examples to their flocks, and to goe before believers by way of practise, in 1 Tim. 4.12. Esay 52.11. Quod sumus professione, a­ctione potius quam nomine demonstremus. Et nomen con­gruat actioni, actio respondeat nomini, ne sit nomen inane & cimen immane, &c. Amb. l. De dignitate Sa­cerdotali. c. 3. conversation, charity, spirit, faith, purity, as the Apostle speakes; they are so farre from this, that although per­haps, like high-way hands, they point out the way to others, yet walke not therein themselves; just like the Mat. 23.3. Pharisees, they say, i. e. they can teach others what to doe, but doe not, i. e. they practice not what they preach; Rom. 2.21. nay, they doe the things they forbid to others; They preach a man should not steale, com­mit adultery, &c. Periit pietas à Sacerdot. &c. Bern. in Cant. Hos. 4.9. Non arbitror inter Sacerdotes multos esse qui salvi siant, &c. Chrys. Hom. 3. in Act. yet they do. By their example they infect more then their paines cure. God required in the Old Law Levit. 21.22. they should be without blemish, by way of qualification; the same is required in the 1 Tim. 3.2. New; for if they be like old Elies sons in their lives and doings, 1 Sam. 2.12. they will not only bring judge­ment on their owne soules and bodies, but bring God low in the eyes, and make (as they did) his service stink in the nostrils of the people.

Fourthly, or else they are base in paines, and discharge of their duty. Esay 56.11. They will take the fleece, but the flock may fare as [Page 19] it will for them; It may be (except to gather their in-come) they will scarce vouchsafe it a visit: they little regard the 2 Tim. 4.1, 2. [...]. Apostolicall injunction of being instant, and preaching in sea­son, out of season; or the 1 Cor. 9.16. woe threatned in case of non-perfor­mance; Esay 56.19. they love to slumber, sleepe, lye downe, their carnall ease; the Pastorum absentia lupo invadendi oca­sionem praebet. Athanas. Apo­log. ad Con­stant. Imperat. wolfe may worry, the enemy Mat. 13.25. sow what tares he please in their field; Thus carelesse are they of Gods dishonour, and regardlesse how low men bring him.

4. The remisnesse, and coldnesse of many Magistrates in drawing the sword of Justice against bringers of God low. They are not affected with Gods dishonour as they ought to be; they can well enough indure (Levit. 24.11. &c. [...] perforare. contrary to Moses president) to heare Gods name struck through, torne in pieces, and trampled on by bloody oathes; his day prophaned, his Ordinances neg­lected, or sleightly used; his people wronged, and abused; yet here Psal. 115.5. like Davids Idol, they have eyes, and see not, eares, and heare not, &c. but if by complaint made to them, they are forced to heare, they think as sleightly, and accordingly proceed, as sometimes Act. 25.19. Festus did of Paul, and his cause, as if these things were not worth their heeding; which sleighting and re­gardlesnesse of theirs, strengthens the hands of God-debasing people in their prophanenesse.

5. The ill example and discountenance of Superiours. If the great ones be chiefe in the fault, Ezra 9.2. in Ezraes time, it is no mar­vaile if the people be infected with it; Aethiopes eorum Principil insirmitates imitant, &c. Diod. Sicul. we see a man of quali­ty can no sooner take up a fashion in habit, but thousands fol­low him; the truth is, there is nothing hath greater influence upon the multitude, nor swayes more with them, then the ex­ample of their betters; 2 Chro. 12.1. 2 Chron. 36.12.14. if they contemne and sleight all piety, the people will do so too.

6. The crosses and meannesse (for the most part) of Gods people. Zeph 3.12. A poore people, and afflicted, that is their character. Eusch. hist. Eccles. l. 3. c. 16. Christs kinsmen were not more contemptible to the Empe­rour Domitian, for their meane condition, then these to the Ioh. 7.48. great and wise ones of the world; and for their sakes, Re­ligion.

7. The Ioh. 3.2. cowardise and faint-heartednesse of those that are religious. If they come into the company of godlesse men, they dissemble what they are, for feare of Iohn 7.13. displeasing men, or be­ing [Page 20] affronted by them, Ier. 9.3. they are not valiant for their God; their tongue is tied, their light of a godly conversation is re­strained; their carnall policy makes them forget Mat. 5.16. Christs precept.

8. The vayling of providence. When God seemes to Psal. 44.23. sleep; Psal. 10.1. hide himselfe; Ezek. 8.12. forsake the earth, by the suspension of the manifest working of his power; then (because the world lives in sense, and not in faith) God is exceeding low both in him­selfe and all that pertaines to him in their esteeme; they say with that Psal. 14 1. [...] stultus à radice [...] efslornit. saplesse fellow in their hearts, There is no God; or with proud Pharaoh, Exod. 5.2. Who is the Lord? If they grant there is one Non vacat exiguis rebus adesse Jovi. Iob 22.14., they confine him to the heavens; or if they will allow him the earth for a part of his territories, they fancy him such a God as will Zeph. 1.12. neither do good nor evill. Now on the contrary, Ezek. 38.23. Psal. 9.16. when God puts forth his power in working any great unexpe­cted change in the world, the notion of God that nature hath planted in mens minds revives, and God recovers his glory. Ezek. 36.23. When he puls downe Babylon, whereas Gods name was pro­phaned before in the eyes of the Heathen, i. e. they thought as meanly of the true God, nay more meanly then of some of their owne dead stocks they worshiped; they tooke him for a very common, ordinary God: But by this manifestation of his might, and discovery of his Justice, in the ruine of a place so strong, so opposite to himselfe, and service, his name is now sanctified in the sight of the Heathen, i. e. lifted up above all their Idol-gods, and he is taken notice of to be the Lord. So likewise, when he raises Sion out of her desolate condition, Psal. 102.16. He then appeares so in his glory, that the Saints admire, and Ps. 126.2, 3. the very Heathens themselves are astonished at it; but Ps. 74 11. when Sion fals by the enemies hand, then the foolish people blas­pheme and despise Gods name.

Lastly, (which indeed is the roote of all, and without which all the rest were nothing) a dark sensuall heart, either 1. 1 Cor. 2.14. not discerning the things of God, The naturall man doth not, neither can he, for they are spiritually discerned; They may have indeed a Cognitio 1. Disciplinaris. 2 disciplinary knowledge, i. e. a knowledge by hearesay, as a blind man hath of colours; but an Intuitiva i. e. per speciem propriam, &c. intuitive knowledge, that he wants; hee sees neither the glory of the Highest, nor the sweetnesse of Ordinances, the benefit of his Day, or the beauty [Page 21] of holinesse in his servants; he looks upon Exod. 26.7.14. the outside of the Tabernacle, and there are onely meane despicable coverings; but as for the costly furniture, and admirable beauty within, that he sees not, much lesse hath he the least apprehension of the glory of God that dwels in the Holy of Holies betweene the Cherubims. It is no marvaile therefore, though the carnall mind so much despise that, which to it selfe appeares Esay 5. 1 Cor. 2.6, 7, 8. 1 Iohn 3.2. Colos. 3.3. so contempti­ble, and of whose hidden glory it knows just nothing at all.

2. Nor can it more relish the Highest, or the things of God: there is no proportion betwixt a carnall heart and them, they are contrary to its humour and temper, wayes and courses, thoughts and projects, ends and aimes; Rom. 8.7. therefore the Apostle sayes, the carnall mind is enmity against God, it is not, neither can it be subject to the Law of God; It sleights his Day, and contemnes his Ordinances, despises his Saints, and rejects him­selfe as unprofitable, uselesse and disadvantagious to it selfe. And thus you see the roots from whence this debasing of God amongst us comes.

Quest. But now perhaps you will say to me, The disease is plaine enough, and the causes manifest, but where is the cure? O what may wee doe in these times of publique misery to helpe all?

Answ. Doubtlesse my beloved, if you would stanch the bloody issue that already afflicts the Kingdome; if you would settle the peace of Church and State; if you desire the preser­vation of your selves and yours, here is the way, Vse 2 Let God be used like himselfe, set up on high in our esteeme and actions.

Let us first repaire God in point of honour, against

• 1. Our selves.
• 2. Others.

First, against our selves; alas, there is not any of us, but lesse or more, by one meanes or other, wee have had our hands in bringing him low; therefore I beseech you, let us not be like the Lamiae, cleare sighted abroad, but without eyes at home; rather looke into our owne hearts and wayes, where we shall see there is cause enough why we should use our utmost indea­vours to free our selves from the guilt of the frequent, and hor­rid indignities we have put upon him, and to repaire him in point of honour.

Quest. But you will aske me, What are the meanes whereby we may repaire his glory in respect of our selves?

Answ. 1. Let us take to our selves our owne shame, ac­knowledge our God-dishonouring courses, and in the sense of them lie low before him; For is not this the businesse of the day, to feed our soules with the sad spectacle of our ill carriages towards our God, and thereby to make our heart to bow? If we put off our ornaments, and not our pride; if the head hang downe, and the heart be lifted up, are we in better state, or can we expect better successe of our fast, then the Prophet Esay 58. Esayes hypocrites found by theirs? But, if we seriously in the sense of our owne vildnesse humble our selves this day before our God, Ier. 3.12, 13. Do our sins trouble us? he will discharge them; 2 Chro. 7.14. Is he de­parted? this will cause him to returne, and heale our Land. Would we gaine audience this day? the Psal. 9.12. Et cum talis fueris memento mei. Bern. prayer of the humble self-abhorring soule cannot miscarry: or would we get a glimpse of the Highest? he that would see stars in the day, must descend into some pit, from thence he may discerne them: See Pro. 30.2, &c. Solomon, when he fals lowest in the sense of his own vild­nesse, he rises then highest in the apprehension of Gods glory. Would we have Gods directiō in these distracting erring times, what to do in our private Christian practise? He Psal. 25.9. will teach the humble his wayes, Psal. 138.6. he gives grace to them, but beholds the proud afar off: or what course to steere in Church or State, according to our severall places? If we would but put on this temper and frame of spirit, Ezek. 43.11. we shall not want that neither.

Seeing therefore, this self-humbling, self-debasing, is both the work of the day, and a thing so requisite; give me leave to further you in it; and to the same end, to lay before you cer­tain considerations, wherein we may all of us see enough to make us vilde in our own eyes. Consider we therefore:

1. What Ier. 8 6. 1 King. 8.47. have we done? How many Sabbaths have we prophaned? How many opportunities of exalting God have we let slip? How many Sermons have we sleighted? How many Lords Suppers by unpreparednesse and irreverence polluted? How in our love and feare, hath every vanity been set up, and God debased? How low, and seldome is God in our thoughts? How little is God extold by our tongues? How farre are our actions from advancing his name in the world? There is no [Page 23] number can count our rebellions, or reckon up our disthroniza­tions of the Highest.

2. What are we that have done these things? for Gen. 18.27. matter, dust and ashes; for weakenesse, Esay 40.6, 17 grasse, easily withering, flowers, quickly fading; for emptinesse, vanity, lighter then vanity, nothing, nay lesse then nothing; Ezek. 15.2. &c. like Ezekiels Vine­stick, good for nothing: A sweet contemptible subject, to lift up our selves against this God of glory.

3. Against whom have we exalted our selves? Is it not a­gainst the Highest? A trespasse against an ordinary man, being committed against the King, proves treason. Do not our hearts tremble? Were it against a King, it were too much, Prov. 16.14. His wrath is as the messenger of death; But what is it then against the Kings King? against that God that infinitely surpasses all Princes of the earth in glory?

1. Were it against a man, 1 Sam. 2.25. the Iudge might judge our cause, but being against this high God, O! who shall intreat for us?

2. What recompensation can we make for these indignities we have offered him? It is Mic. 6.6.7. not thousands of Rams, not ten thousands of rivers of Oyle, that he regards; to give the fruit of our body, for the sin of our soule, he respects not. If we should weepe out our eyes, grieve our selves into our grave, give our bodies to the fire; alas, it is an infinite Glory by our sins we have wronged, and how can the finite sufferings of such worthlesse creatures make amends for the injury, and dishonour that we have done him? And this is one reason of the ever­lastingnesse Mat. 5.26. Propter satis­factionis defe­ctum, &c. of hels torments on the damned, because being worthlesse they cannot satisfie Gods justice in any time, there­fore they undergoe his wrath for their demerits to all eternity.

3. Where may we hide us from his pursuit, and vengeance? Psal. 139.8. Darknesse cannot cover us; Amos 9.2, 3. Carmel, nor the bottome of the sea conceale us; going up to Heaven, or downe to hell secure us; all places are alike to him, for he is the place of places, they subsist in him; Ier. 23.24. He fils them all, therefore to hide us is impossible.

4. By what power can we defend our selves against his re­venging justice? How easily are Esay 27.4. & cap. 5.24. & cap. 9.18, 19, 20. thornes, and stubble ore-ma­stred by the fire? Psal. 1.4. chaffe whift away by the winde? If wee were as well intrencht as Belshazzar in Babylon; or fortified Cedren. as Nicephorus Phocas the Greek Emperour, who out of his [Page 24] guilty conscience fearing heavens justice made his Palace at Constantinople, as it was thought impregnable; whereby, he now secured, cast off his feares; But when he least expected, a voyce was heard, none knew from whom, or whence, taxing his foo­lish confidence, and telling him, that though he raised the walls as high as heaven, yet as long as wickednesse dwelt with­in, there was no safety to be expected. 'Tis Esay 2.12. &c. Zeph. 1.14. &c. Esay 43.13. Amos 2.14, 15, 16. not the strength of towers, walls, or any creature, is able to secure us against his consuming indignation.

5. What excuse can we make for our selves? shall we say we did not know such things to be indignities to the Highest? 'Twil not excuse, we have his word, and may know it if we will. Or is it an abasement to our conceited excellencie to serve the Highest? Alas, the service of the greatest Emperour or noblest master, which men so seeke, what is it to this? the Revel. 19.10. Angels and excellentest Psal. 116.16. Saints account this their glory. Or is it no thriving service? Mal. 1.10. None lights a fire or opens a doore for nought. The end he aymes at in his Commands, is the good of his servants, that Deut. 5.33. they may live, &c. There is no service so gainfull here as this; there is Psa. 119.165. peace, Psal. 4.7. joy, prosperitie, Psal. 3.8. blessing, riches, honour, all that is good; and as for the future, no master makes such provi­sion for servants as God for his; Joh. 12.26. Revel. 22.3. immortality, heaven, life, glory, and that for ever; so that we are wholly left without ex­cuse.

6. Whither may we appeale from his tribunall? there is none higher then himself, he is the sole Judge, that James 4.12. hath power of eternall life and death; he is both Esay 33.22. Lawgiver, Judge, and King; there is no appeale.

7. How shall we be able to stand under his wrath? If this high God doe but lift up his voyce, Psal. 18.13. &c. abroad flye hailestones and coales of fire; The sea roares, the earth trembles, the whole creation is troubled; who is able Psal. 76.7. to stand before his indignati­on? We talke much of lightning, what a terrible creature it is; how powerfull in executing Gods Commands; what strange things it will doe; consume houses, nay Cities; rend and teare mighty trees, massie buildings in peeces; kill the child in the mothers wombe, with many other strange and astonishing ef­fects: we cannot say how great the power of that one creature is; how much lesse doe we know what is of his wrath; 'tis like [Page 25] himselfe, Nah. 1.6. high and glorious, sharpe and piercing even to the soule, bereaving that of peace, joy, courage: alas, our hearts Ezek. 22.14. cannot be strong when this possesses them; nor indure, when this like a fierce Lyon Deut. 29.20. couches and lyes upon them. [...] Homer. All the creatures combined cannot resist it, nor any meere created means Jer. 4.4. extinguish it: being powred out, it makes the Esay 24 17.18. &c. Jer. 4.19. &c. earth a desolati­on; the nations past escaping; the high ones come to nothing; the mighty strengthlesse, heartlesse. What shall we doe now considering all these things? shall we still goe on in a way of debasing God? Who did ever contend with him and prosper? I remember Herod. l. 2. Herodotus tells us a story of the Psilli a foolish people, who being displeased with the South winde, for drying up their waters, would needes take up armes against it; but while they marcht on the sands to meete their enemie, it blew so strongly, that it raised such a drift of sand as overwhelmed them; whereby, in stead of a victory, they met with a grave, as the just reward of their folly. The like, if we steere this course, we may expect, as in the Job 22.15. &c. old world, the Exod. 14.27. &c. Aegyptians, and many others plainely appeares. In briefe, if we would active­ly doe him honour, and our selves good; there is no way but to flye to him; and no posture more meete, and acceptable then this 2 Chron. 33.12. Self abhorrencie, and lying low before him. Prov. 30.2. &c. I am more brutish then any man, and have not the understanding of a man in me, &c. should (as they were Agurs) be every one of our thoughts. The Luk 15.21. prodi­gall, or Luk 18.13. Publicans confession well fits our mouths: their po­sture may shew us what behaviour best becomes us: were it to put on 1 King 21.27. sack-cloath, sit in ashes, cover our heads with dust, with Ahab to walke the pace of saddest, dejectedst mourners, it is not low enough, it cannot be too low, the God we have deba­sed is so high, whom could we but get a sight of, it would lay us low indeede, as sometimes Job 42.56. c. 7.20. Iob, and Esay 6.5. Esay; Phil. 3. and drive us out of our selves to take Sanctuary in Christs merit. And thus you see the first meanes whereby we should repaire God in point of glory, in respect of our selves, viz. by taking to our selves our shame, and so lying low before him.

2, We Ezra 10.1. should be deepely affected with, and mourne for, the indignities have beene offered to him. Schickard. in Bechin. Happer. If the booke of the Law did but fall to the ground amongst the Jewes, they call'd a fast, and it was matter of mourning to them; but ô how hath [Page 26] Gods law not onely falne to the ground amongst us by omission of practice, but beene Psal. 2.3.119 126. Esay 24.5. trampled upon by opposition and con­tempt. Diodor. Sicul. l. 17. When one of Darius King of Persia's Eunuchs saw Alexander the great setting his feete upon a low table that had beene highly esteemed by his master, he wept; being askt the reason by Alexander, he gave this, he mourn'd to see that thing which his master so highly once esteemed, to be now contemn'd and made his footestoole: so in truth my beloved, what pious heart doth not bleed to heare, and see in these degenerate times, the despising, and trampling upon those things which God so highly prizes? His name is in every corner torne in pieces by bloody oathes, as if men were resolved, if they could, to sweare, and curse God out of Heaven. What irreverence is used to­wards his Ordinances? what contempt, and reproach cast upon his servants? what a low opinion of God, of the power and purity of Religion, is there in the hearts of people? These, and many such like miscarriages, may well make Ps. 119.136. our eyes runne downe with rivers of teares, because, neither by our selves, nor o­thers, the high God is no more advanced, but so much debased amongst us. To see earthly greatnesse descend in state, or esteeme, hath sometimes moved ingenuous minds to expresse their sense by teares; Sabel. l. 6. Enn 4. Alexander for Darius treacherously murthered; Diod. Sicul. l. 31. the people, for Perses King of Macedonia, al­though he were their enemy, yet seeing him brought from a Palace, to a prison, wept. 1. Sam. 15.35 So Samuel for Saul, when he had lost his esteeme with God, and stability in his Kingdome, both together. But, if they that be brought low have any relation to us, we are much more moved: So Sabellic. l. 7. Enn. 2. Psammenitus King of E­gypt, seeing his familiar friend brought downe from a high to a very meane condition, testified his sorrow by weeping. Iob 2.12. Jobs friends did the like when they came to visit him. And if our hands be in it, we are usually much more sensible, and affected with it: Erasm. in Adag. So Bassianus, when ever he saw but the picture of his brother Geta, whom he had bereaved both of Crowne and life together. But, if our owne condition be engaged and in­volved in theirs, then most of all. 2 Chron. 35.24. Thus Iudah for Iosiah; and no marvaile, for he was the Lam. 4 20. breath of their nostrils, which being gone they perished. And are there not all these, and ma­ny more considerations, to fill our soules with sorrow, our eyes [Page 27] with teares? Psal. 78.56. How high is this God who is brought thus low amongst us? Ezek. 16 8. &c. Then, is he not our God by Covenant, to whom we have offered these indignities? Have not we a hand in his dishonours? And is not our condition 2 Sam. 2.30. involved in this? Is he not our ornament, to adorne us? our Tower, shield, wall of fire to keep us safe? Glory, crowne, to deck us? Is he dishonoured, and can we be safe? 2 Chron. 22.11. When Iosiah heard the words of the Law, he rents his cloathes, as a testimony of his inward con­sternation and sorrow: Why, what is the matter? Alas, God is dishonoured, and the people in generall ingaged under Gods displeasure for it; 2 Chron. 22.19, 20. But see how kindly God takes at his hand this manifestation of his sense of his dishonour, and displeasure; he gives the people a respiration, and him an exemption from the common ruine. Ezek. 9.4. Ezekiels mourners for the abominations of the time they lived in, are sealed for safety. In a word, Ioel 2.12. the day cals for it; it is a day of mourning, of rending the heart with sorrow, 1 Sam 7.6. of drawing water, and pouring it out before the Lord: the sins of our selves, and others require it, we may every where finde matter enough for sorrow; the discovery of our affection to our God ingage us in it; the examples of the Saints invite us to it; the safety of ourselves, and Kingdome cry loudly for it. Plutarch. in Alexand. Alexanders Macedonians being sensible of his displeasure, laid by their armes, put on their mourning at­tire, came running in troopes to his tent, where for almost three dayes space they remained with loud cries, and abundance of teares, testifying their remorse for offending him, beseeching his pardon, which at last they gained. And Guicciard. l. 7 Guicciardine tels us, That Lewis the twelfth of France, when he entred into Genoa, in his triumphant Chariot, with his sword naked, resolving to make a prey of their riches, and an example of many of the chiefe amongst them, and to leave the rest to his souldiers mer­cies; But being met, first, by the chiefe; afterward, by the multitude, with great lamentation for their folly, and abun­dance of teares, and cryes, as testimonies of their inward sor­row, his wrath was appeased towards them. Is there such mer­cy in men, and not more in God? O yes; he is the 2 Cor. 1.3. originall and Eph. 2.4. ocean of it; it is his nature. The mother doth not with more earnestnesse desire to be rid of her milke that fils her breasts, nor give it forth with more delight to her Mic. 7.18. babe, then [Page 28] God his mercy. Ezek. 18.31, 32. He wooes men to accept it; he Esay 30.18. waits that he may shew it; he takes any opportunity to extend it. 1 Iohn 1. [...]. Doe they confesse their sins? then he forgives and covers. Ier. 31.18, 19, 20. Do they bewaile their folly? then he remits. Hos. 14.4. Doe they af­flict their soules with the thought of what they have done? he will speake peace. Doe they in earnest mourne for those indig­nities that have beene offered him? He will take the mourning garment from them, and give them for ashes, beauty; for sor­row, Esay 61.3. joy. And thus we see the second meanes, whereby we may repaire Gods honour, and set him on high, in respect of our selves. But if you would have these former meanes to prove effectuall, you must adde to these a third, and that is

3. Reformation. An inward & outward change. Esay 55.7. Tutius recurre­re quam male cu rere, crat Symbolum Phi­lippi tertii Im­peratoris. Reusn. Symb. Let the wicked forsake his waies, and the ungodly man his thoughts; that God re­quires. For a man to put on a forme of sorrow, and self dejecti­on; to cry to God for mercy on such a day as this, and yet to hold fast his God-dishonouring wayes, what is this but to mock the Highest? Like Philip. de Comm. Similiter fere & Halversta­denses olim, &c. Sabel l 7. Enn. 8. Lewis the eleventh of France, who car­ried a leaden crucifixe in his hat, and when he had done any act his conscience checkt him for, he plucked off his hat and bowed to his Crucifixe, asking forgivenesse for it; hereby accounting himselfe sufficiently quitted from the guilt of his sinne, with­out any more adoe. Just thus deale the most part of men with God; They sinne, and they aske forgivenesse; whereby they think themselves sufficiently discharged of the old, and in case to begin on a new score with him. Let us not deceive our selves, for Gal. 6.7. God is not mocked; hee regards not shewes, but substance; not the face, but the heart; Hos. 11.12. [...]. Theogn. Sic & dicit Deus. nor cares hee for wording of it, it is deeds that he respects: Esay 1.16, 17, 18. Cease to doe evill, learne to doe well, else there is no treating with him. Hee may be angry with a people that Psal. 80.4. prayes; Esay 50.8. with a fasting, a weep­ing people; but when a people once cordially reformes, the Ier. 18.8. Ionah 3.10. quarrell is at an end. It is not the creature, but the sinne God hates: the holding of it fast, is the creatures ruine. Iob 11.13, 14, 15.22.22. &c. 1 Iohn 1.6. But if this accursed God-debasing thing be once discarded, God takes possession of his throne, mans soule, and all is Esay 32.17. peace, and quietnesse for ever. But now, because in our selves we are not able to contribute so much as a 2 Cor. 3.5. good thought towards this reformation, and advancing of God in our hearts, or actions, [Page 29] but our sufficiency is of God, Who Philip. 2.13. Non est devoti­onis dedisse pro­pe totum, sed fraudis deti­n [...]issen inimum. Prosp. workes both the will and the deed of his owne good pleasure; therefore, we have need, not onely by prayer to seeke from his free mercy the pardon of those indignities we have offered him heretofore, Da quod ju­bes, & jube quod vis. Aug. but for the future, strength to enable us in this businesse, that we may advance, and set up his glory in the world. Therefore let us earnestly beseech him; 1. That 2. Cor. 4.6. he, who in the beginning caused light to shine out of darknesse, would vouchsafe to shine into our darke soules, to give the knowledge of the glory of God in the face of Christ: for doubtlesse, my brethren, this is a great cause, 2 Pet. 1.3. Claritas in in­tellectu parit ardorem in af­fectu. why he is so low in our thoughts, feares, loves, services in his Ordinances, Saints, Day, because we are no more acquainted with him. For, did we but see what a glorious God he were, we would doubtlesse more advance him in all. Psal. 68.1. &c. If God did but arise in our soules, then even as the sunne drives away the darkenesse, and fogges that benight the earth, so would this light abolish the darke lusts of our ignorance, feares,1 Pet. 1.14. and prophanenesse of our spirits, which being rectified, would right­ly order our outward man, and make us shine as lights in the midst of a froward and perverse generation; that others seeing the beames shining forth of this light within, may glorifie our Father which is in heaven. 2. 2 Thes. 3.5. That God would likewise vouchsafe us a son like Spirit and affection to him; by shedding abroad his love in our hearts; whereby, as a sonne is affected to honour his father, we may have our soules inlarged to glorifie him. If this were in us, 'twould make us like [...], &c. Horodot. Neh. 13.11.17.25. Croesus dumbe sonne to finde a tongue in his behalfe. Psal. 34.3.139.21.22. Amantium mos est ut amorem suum silentiote­gere nequeant. Chrysost. There is nothing would more afflict us then his dishonours, nor affect us then to see him advanced in the world. In truth this is a maine reason why men are no more sensible how it fares with his glory, or how much they dishonour him, because they looke at him as a God that is a stranger to them. I beseech you there­fore let us more and more seeke after the knowledge of our re­lation to him, and the getting our hearts possest by this filiall disposition, then we shall make it our businesse, nay, 'twill be our meate and drinke to doe his will, to advance his glory, and lift up his name; Psal. 48.10. that as his name is, so may be his esteeme and praise amongst the sonnes of men. And thus you see as briefely as I could, the taske that lyes upon us all in generall, and [Page 30] the meanes whereby we may repaire our God in point of glory and honour in respect of our selves.

2. We should not thinke we have done our duties when we repaire Gods glory in respect of our selves; it is not here to be confined, but we must endeavour to spread his fame, and every one in our severall spheares and places, to cause others to doe the same. Fathers, Masters, Mat. 25.27. who are intrusted with the least power, must put it forth for God; but especially those that are intrusted with greater abilitie and larger power, must not be wanting in it. And here give me leave I beseech you, to use the liberty of Gods Embassador, and in his behalf to addresse my speech to you, whom the Providence of God hath singled and called together, out of the many thousands of this King­dome, to doe his work, and advance his glory. Let me in a few words excite,1 Sam. 2.30. and bespeake you in his behalfe, to be zealous in this worke. Were it an imployment too low, I would hold my tongue; but is it not the worke of the eminentest Saints, the glorious Angels, nay of Joh. 8.50. Christ himselfe? Prov. 16.4. Is it not the end for which God doth all he doth? Or were the issue of it shame, I might be silent; but when God sayes it is honour, (as sometimes amongst the Romans the way to Honours Temple was through that of Vertue) it is argument sufficient to perswade brave mindes. Psal. 22.30.31. Doe you not professe your selves to be the sonnes, the servants of this high God? whereby can you doe service more then this, or testifie the truth of your relation you pretend? I Magna faci­nora, magnis periculis emun­tur. Dion. Hali­carn. l. 9. Zach. 4.7. confesse there are mountaines of opposition in your way, but is not this God of power sufficient to make them plaine? Put case you suffer the losse of what you esteeme of in it; is it not a Refert Peri­cles, non pictu­ram, non aurum & lapides, sed scutum divul­sam, fractam galeam, hebe­tem glad [...]um, fa­ciem vulner [...] ­tam cedere mi­litibus ad orna­tum. Pet. Bless. scare of honour? and he sufficient whose worke you doe, to make you amends? Suppose you undergoe as many reproaches, and wounds in your names as that Noble old Plin. de [...] V [...]r. illust. Ro­man, Marcus Manlius, did in his body in defence of the Capi­toll; So many wounds, so many mouthes to proclaime your ho­nour, and cry for heavens blessing on you and yours: and bee sure, in Gods due time, Psal. 37.6. he will cleere your names, and make them like noone day, full of glory, and lustre. Is it in your estates? What lost Ioseph, Daniel, Nehemian, Amisit prop­ter Christum militis ordinem & obtinuit dig­nitatem Impe­ratoriam, &c. Valentinian, and many others by this imployment? But yet put case you suffer; you can never by Gods Service be reall losers;Mat. 19.29. for if you part with wife, children, [Page 31] house, or land, you shall gaine by the bargaine; in peace of con­science, joy of the holy Ghost, light of Gods countenance, &c. here a hundred fold, and that is not all, the best is behind, in the end everlasting life. Suppose it should yet rise higher, and might possibly cost you your lives; you can never bring them to a better market, nor part with them in a more comfortable Luke 17.33. gainefull way then the advancement of Gods name, and en­deavouring that he may be esteemed, and served like himselfe. It is for your God, and can you doe too much, or be too zealous for such a God as yours? There are foure sorts of men, whose names are more illustrious, memory dearer, and themselves more highly esteemed, as persons of greater desert, and emi­nency amongst the sons of men then others be: Bacon. Essay 55. Founders of States and Common-wealths, as Romulus, Cyrus, Caesar, Ot­toman, &c. or Law-givers, as Lycurgus, Solon, Iustinian, &c. Saviours or deliverers from intestine wars, forraine servitude, &c. so Augustus Caesar, Vespasian, Aurelianus, &c. or lastly, such as inlarge their territories, or make noble resistance against invaders.

Are these such things as justly advance men in the opinion of the world? and is there not in these, and many more respects sufficient in God, to excite the putting forth of your utmost abi­lities to set him on high? Were not our predecessors in former times like Ezek. 16. Ezekiels miserable infant, polluted with the filth of heathenish Paganisme, and disorderly Barbarisme? Who Act. 17.26. alotted them this good Land to dwell in? Who shaped, and framed them into goodly order, and comelinesse, instead of a lawlesse rout of Pagans, making us a Christian Common­wealth; was it not He? Who deckt us with such comely orna­ments and jewels of Laws, and nationall Statutes, especially with such heavenly Ordinances, to be a light to our path, and a Lanthorne to our feet, to guide our soules in the way of life and peace? Psal. 147.19, 20. doubtlesse it was he. Who hath (in a word) kept hitherto our Land like Gideous fleece, drye, when the earth round about us in neighbour Countries hath beene wet with the blood of the slaine? who hath Psal. 147.13. &c. strengthened the bars of our gates, preserving us both from forraine invasions, & domestick treacheries; but He? We may truly say with Psal. 124.2, 3. Israel, If the Lord had not beene on our side when men rose up against us, they had [Page 32] swallowed us up quick, &c. And can you now doe too much for such a God as this, to repaire his glory, and make his name high in this Land, where he so well deserves it? If therefore you are resolved (as I doubt not but you are) to set both shoul­ders to the worke, then I beseech you manifest it more and more,

1. By discountenancing, and punishing those that daily bring him low, as soule-mouthed swearers, abominable blasphemers, prophane Sabbath-breakers, lewd and wicked professors, broa­chers of errors; ignorant, hereticall, idle & scandalous Ministers; remisse or corrupt Magistrates; pleaders for Baal; persecuters of Gods servants; &, who ever they are that your Wisdoms, regula­ted by Gods Word, shall discover to be enemies to the Crowne and dignity of this King of glory. Remember I beseech you, 1. Rom. 13.4. You are Trusties in the behalfe of God; His providence hath called you together, and trusted you with power; part with your owne honour, so far as you may without destruction of the publicke interest, (I shall be far from perswading you to write yours, like Dracoes Lawes, in blood) but not with Gods. I may say to you, as sometimes Caesar to his Ship-man in a tēpest, Why fearest thou? thou carriest Caesar and his fortune; So, 1 Sam 15.24 Fiat justitia, aut pereat mica­dus. Erat Sym­bolum Ferdi­nandi primi Imperatoris. Reas. Symb. why in the least measure should your Spirits resiliate? is not the glory of the great God imbarqued in your managing of the affaires of Church and State? I beseech you therefore be ex­cited more and more to discharge this trust. Psal. 101.8. See how David sets about the ridding the City of God from evill workers. Iosh. 7.11, 12 Ioshuahs crying will not serve, nor fasting, till this be done. 1 King. 18.40 How zealous is Eliah for the Lord of Hoasts in this respect? And Exod. 32.26, 27. Moses the meekest man alive, in recovering Gods glory by this meanes, is the hottest; like a flame of fire wal­king in the midst of stubble. Nature teaches us in point of in­jury to be too sensible for our owne glory; I beseech you be not lesse for Gods, lest by remisnesse you incurre the guilt of other sins, and draw thereby upon your selves 1 King 20.12 a sad account. 2. Are you not Trusties likewise in the behalfe of King and Kingdome? not onely intrusted with the Prerogative of the one, and the Liberties of the other, but Safety of them both? which how can that be firme so long as Iosh. 7. Achan is in the Camp; Iona. 1. Ionah in the ship; Iudg. 20. and the men of Gibeah not discountenanced [Page 33] for their prophanenesse? but when Psal. 106.30. Phineas reale puts him upon this taske, the plague is staid; and when the Zach. 6.8. Medes and Persians do God right on the Chaldeans, Gods wrath is appeased.

Then 2. for the future; I beseech you bee carefull to fence Gods glory from being trampled on, and advance him in this Kingdome by wholesome Laws; Blessed be God for those we already enjoy; but give me leave to beseech your most serious thoughts in this. For, doe you not each day finde in things that concerne our worldly welfare, wherein your predecessors might have done something more, either in matter of expression, or addition, then ere they did? I conceive in this I speake of, you may finde the like: O, be a blessed meanes, that it may be mended. Dan. 3.24. Your Lawes for blaspheming Gods name, let them be more severe; that this Land-destroying vice may be rooted out from amongst us. Indeavour, that God may rule in his owne house, and be served according as himselfe requires, with a pure worship. That Ordinances may be like those Revel. 22.1. Cry­stall streames without mud or mixture. That every Candle­stick in this Land may be furnished with a burning, and shining light. That the waters of the Ezek. 47.8, 9: Sanctuary may flow thence plentifully, to make the fish live. That none may be chosen to serve in the Temple, but such, 1 Tim. 2.9, 10. 2 Tim. 4.2. who like the Arke, have Aarons Rod, the two Tables, and the pot of Manna in them. Mal. 3.10. That there may be meat in Gods house, 1 Cor 9.9. and the mouth of the Oxe be not muzled that treadeth out the corne. Neh. 13.17, &c. That the Lords Day may be observed with that devotion, and piety which he commands. That the name of Baal, and all false worship, may be rooted out from amongst us. In a word; that whatsoever provokes the eyes of Gods glory may be extirpated. This is the way to set God on high, and to make us happy. But this cannot be, except God be pleased to shine on your counsels,Exod. 18.21. 2 Sam. 23.3. and blesse your indeavours, that by your meanes wee may enjoy yet one mercy more, and that is; 3. That the sword of justice, and power to see the execution of these Lawes be committed into the hands of men fearing God: Such, who may resemble in holinesse that God whose place they supply, whose name they beare, and whose 2 Chro. 19.6. judgement they execute: for, if they want piety, we cannot expect, but that they should either bee senslesse of Gods dishonours Amos 6.12., or perhaps, which is worse, [Page 34] pervert Gods Ordinance, Mic. 3.2, 3. prove task-masters to Gods peo­ple, and discourage vertue.

Thus I have made bold, according to my meanenesse, to present you with the way, whereby you may advance God in respect of others. And now to wind up this point: Are not the eyes of Christendome upon you, to see what you will doe for your God? Is not one Kingdome in a very sad plight, and doe not the foundations and pillars of this shake? Doe not the peo­ple of the Land cast from all places, a pitifull-imploring eye upon you, to repaire their breaches, to settle their peace, and increase their happinesse? Doth not the Mic. 6.9. rod of God which he shakes over the Land in pestilence, and intestine dissentions, cry loudly to you for reparation on this behalfe? and whereby may that be done, but by this meanes of a Zeph. 2.1, 2. timely, Ier. 4.14. cordiall, Ezek. 18.30. universall reformation? This is the way to avert wrath; like Manlii loc. com. p. 142. Iohn sometimes Bishop of Magdenburge, against whom the Duke of Saxony raised an army; one comming from thence, the Duke asked him, what preparation the Bishop made? he told him, that he saw none; Why, but (sayes the Duke) what doth hee then? The other replied, That hee reformed his Church, his house his City; Which when the Duke heard, he disbanded his army, saying, He would never venture upon him that ingaged by such a course God to assist him. Thus this course will make you Esay 58.8. &c. 2 Chron. 15.2. too hard for your enemies: it will hold up the hands and hearts of your friends, bee a continuall feast to your consciences; Esay 38.3. comfort your hearts on your death-beds; and cause: you with unspeakeable joy one day to heare that Mat. 25.21. consolation, Well done good and faithfull servants, enter you into your Masters glory.

And thus at the last I have finished the first particular of my Text, Gods eminency; He is on high. In which, because of my desire to suit my discourse to the day, I have beene the longer; therefore, I shall indeavour to make amends in the brevity of my discourse upon the two branches of this first particular which remaine: wherein I shall rather point out, then prosecute; and with 1 Sam. 14.27 Ionathan, rather give you a taste, then a meale of the soule-quickning, minde-inlightning honey in this Text.

This eminency of God (as you heard in the dividing of the text) is discovered, By

• 1. The rise and fountaine of it.
• 2. The eternity, and stability of it.

1. The Originall and fountaine of it, 'tis of, and from him­selfe: [...] he exalts himselfe, saith the text. This is mani­fest in all the former respects.

1. Looke upon his essentiall eminency, and perfection, of holinesse, life, power, &c. All receive from his infinite fulnesse, but how can he receive from any who is the Revel. 1.8. Esay 44.6. Psal. 90.2. first, in time eternally before them all; Iob 22.2, 3. &c. and so perfect that no accession or addition can be made to him by any creature in point of essentiall glory?

2. As for his throne, and glorious habitation, Psal. 102.25, 26. his hands did frame, his fingers fashioned it; not out of pre-existent mat­ter, but from nothing.

2. His glorious state and dignity, he comes not by it as other Monarchs doe, by descent, choice, conquest, or the like; But well may he be Lord of that he Gen. 1.1. made; Colos. 1.16. His territories, sub­jects, whether in heaven, or earth, he gave a being to; and, by his all-powerfull wisdome hath so contrived these things, that they subsist in him; nor can they, if they would, shake Ps. 103.19. [...]. Orph. off his government, they are so framed by him to be subservient to it, and by his power so infinitely surpassing theirs, so led, in­fallibly Psal. 66.7. subdued, and ordered by it.

Object. But doth not he Esay 43.20 21. Ps. 148. per tot. use the creatures in this great work to exalt himselfe, and command them so to doe?

Answ. 1. As Iob 35.6. &c. Eminentiam Dei, praedicatur in scriptura. 1. [...].2. [...].3. [...] for his essentiall glory, they cannot detract from, neither adde to that at all, it is above the spheare of their activity.

2. It is true, in point of imployment he is pleased to set the creatures on work to advance the manifestation of his glory, and eminency, in the execution of many of his great works in the world: His Angels he imployes in Dan. 4.13.10.20, 21. governing King­domes, Revel. 7.2.8.6. &c. executing his decrees of judgement or mercy; His Ministers are 2 Cor. 6.1. co-workers with him, in the conversion and salvation of soules, &c.

But first, that he is pleased at all to use his creatures in such affaires as may advance the manifestation of his eminency, is [Page 36] a worke of Psal. 16.2. Zach. 4.6. Esth. 4.14. dignation, and not of indigencie; in it he is pleased to put honour upon his creature, but is not necessitated in the least measure to imploy it; for he is able to doe the same thing with­out it if he please: He can give Revel. 21.22. light without the sunne, su­staine without food, as in the kingdome of glory. Secondary causes indeed can doe nothing without him, but he doth in hea­ven and earth, whatsoever he please, without them.

Secondly, it is his power whereby the creature workes: they first from him receiv'd it, as Mat. 25.14. vide Brad­ward. de causa Dei mihi. p. 165. a stocke to trade with for his glo­ry; [...], &c. Pythag. citat. Just. Mart. it is maintain'd by his continuall influence, and acted by him, whether it be in 1 Chron. 29.12. nature, or in Phil. 2. Conatus nostri nulli sunt si non excitantur, & incassi si non adjuvantur, Bern. grace; so that although in some of his great workes he is pleased to cover his arme with the creatures shadow, yet still, what ere is done, by Psa.. 62.11. Multa facit in homine Deus quae non facit homo; nulla ve­ro facit homo, quae non facit Deus ut faciat homo, Aug. l. 2. cont. 2 Epist. I clag. c. 8. power in this great businesse, it is indeed Gods Worke.

Therefore, seeing he exalts himselfe, we should learne in eve­ry thing whereby the declarative highnesse of this great God is advanced, to set the crown of glory upon his head; by ac­knowledging his hand in all, and giving him the praise. Alas, we are too apt (when either our selves are used, or else our fel­low creatures made Gods instruments, in a way of manifestati­on to advance his highnesse) so much to gaze on them, Deut. 8.17. &c. Hab. 1.16. as here to terminate our fight, and goe no farther to behold that God whose instruments they were and by whose power what is done was brought to passe: And hence it is, that what is due to God, we give to them. The Romans had a custome, that when they had received any great victory ore their enemie, Laurumque superbam Jn grem o Jovis ab­scissis deponere Poenis, &c. Et taurum album Jovi macta­bant, &c. Liv. l. 6. Dec. 3. the conque­rour in his triumphant Chariot rode to the Capitoll, where in all humility he did present a Palme to Jupiter; therein acknow­ledging it was his power whereby this conquest was atchieved: You see that natures light did point, and prompt them to this duty, though they mistooke the object where it was due. I would that we who doe pretend more light, did not expresse more darkenesse in this thing. It is reported, that Manla Loc. com. p. 178. Adrian the fift being made Pope, the solemnitie at Lovain, where once he was head, being likewise kept, amongst other papers hung up in the Hall, in one was written; Trajectum planted him, Lovain watered, Caesar gave the increase: one wittily subscribes, Hic Deus nihil fecit. And may we not under-write the same, if we speake the conceptions of most mens inward thoughts? If God [Page 37] exalt his mercy in deliverances from common ruin, and calami­ties, &c. we talke of the Souldiers valour, the States mans Po­licie, but scarce one word of God. If he exalt his Justice in affli­cting, suppose in warre pestilence, or the like; we speake of the enemies in justice, crueltie, power; or the ayres corruption, earths infection, peoples distempers; thus, still we are so lockt up in second causes, as not to see the first; the covering doth so termi­nate our minds, we cannot see the Arme that workes all this.

O let us be more wise, and learne to see our God in all his works; it will make us live more comfortably in all changes;Psal. 90.2. not idolize our Psal. 115.1. 1 Chron. 29.114. &c. selves, or fellow creatures, but give him his due. Could we but with that blessed Saint behold the rise of all from him, and how his power moves and acts in all, to carry them to the fountaine whence they issued, it would make us use his Rom. 11.36. doxologie, and give him the praise.

And thus I have rather toucht then handled this first branch, whereby his eminencie is discovered, viz. The originall and fountaine of it. He exalts himselfe.

Secondly, Gods eminencie is further discovered by [...]: Sic Psal. 102.12. R. Maymon. Morch. Nevoc. l. 1. c. 11. his eter­nitie and immutabilitie, He sits or dwells on high sayes the text, and so Rabbi Maymony and other expositors understand the phrase.

1. In respect of Eternitas, a parte ante, & a parte post ei attribuitur, &c eternity; Before the mountaines were brought forth, or ever the earth and the world were formed, even from everla­sting to everlasting he is God. Esay 43.10. Sine initio & fine, vere & semper idem, codem modo se habens solus est Deus, Iren. l. 2. c. 64. There was none before him, neither shall any be after him, as the Prophet speakes.

2. In respect of Immutability, he is a high God, and dwels on high indeed, for he Mal. 3.6. Qua est sim­plex, Indepen­dent, perfectis­simus, Actus purus, &c. vide Aquin. p. 1. changes not: Nay, he is so farre from chan­ging in point of Essentiall eminencie, that there is not in him James 1.17. the least shew, or shadow of it. Ps. 102.26.27 Though both heaven and earth wax old as a garment, and as a vesture he doth change them, yet he indures for ever, his yeares have no end, there is his eternitie; and for all these changes he remaines the same, as the Psalmist speakes, there is his immutability. Indeede there is nothing but change in all things else: the Prophet Ezek. 1.16. Ezekiel sees God on his throne, there he sits, but under the throne are wheeles,Dicimus im­mutabile bo­num non esse nisi unum ve­rum Deum be­atum; ea vero quae fecit, bona quidem esse, quod ab illo; veruntamen mutabilia, quod non de illo, sed de nihilo facta sunt, Aug. l. 12 de Civ. Dei c. 1. and they are full of motion and revolution; there is, 1. the wheele of times and seasons, Gen. 8.22. Temporalia ra­pit tempus, &c. Aug. seede time and harvest, cold and heate, sum­mer and winter, day and night. Every thing under the sunne hath [Page 38] its Eccles. 3.1. time and season. Then 2. there is the wheele of Eccles. 1.4. generati­on. One generation passeth away and another commeth, some dye, and others are borne, Hieron. in verba Eccles. 1 4. Tonsura ge­neris humani. Senec. even as in a wheele turning about, the part thou now seest, by and by is out of thy sight; so saith Ierome, those men, plants and other things which thou didst even now see, are straightway vanisht, and others fill up their places which before appeared not. 3. There is the wheele of state and con­dition. Looke upon bodies Politicke, what is become of those foure Zach. 6.1. Monarchies that issued from between the brazen moun­taines of Gods providence, are they not vanisht? And may we not say the like of others too? Either their owne over-grown great­nesse; or else some hand of violence hath destroy'd them; so that except in history we know not where to finde them.

Secondly, to name no more; let us but cast an eye upon our selves, and is not Iobs expression [children of change] a title well befits us? How doe we change in all we are and have? From child-hood to youth, from youth to mans estate, from thence to age, Job 14.2. we never stand at a stay till dust returnes to dust. The face of heaven admits not of more changes then our mindes. As for our outward state, how In hoc vitae salo, circum­dantibus agita­mur procellis Roet. Job 1. doth it change, and put on severall shapes? to day in wealth, to morrow as poore as Iob: now on the throne, the next day on the pile like Herodot. l. 1. Croesus: to day in ho­nour and reputation, to morrow like Bellisarius begging an almes of passengers: whether it be from good to bad, or contrary, it matters not, for still it is change. These changes are the wheeles of this High Gods Rabbini apel­ant creaturas Dei Mercavah. i. e. currum. Sic R. Maimon. Morch. Nevecb. l. [...]. c. [...]. & Alii. Chariot in which he rides, and though he makes them all, yet he is the same. Though heaven and earth threaten to come together, though the waves roare, and waters lift up their voyce; though the thunder rattles and lightnings flye abroad; though men perish and creatures be cut off as in the flood; yet as the sunne, being above the place of stormes and tempests, goes on its course, and is not checkt by these; so is it far above the spheare of change, to make the least Psal. 29. mutation in this God. 1. Gods repen­ting is not changing. And therefore if you read that he repents, doe not mistake the phrase: 'tis true; Gen. 6.6. 1 Sam. 15.29. Numb. 23.19. 'tis over man; but not as man, he doth it. In man it intimates a turbation of minde, a displicencie of the fact, a mutation of counsell, but in God 'tis not a change of counsell, but of fact; of things which are made by him, not of his prescience; nor is it an alteration of [Page 39] his nature, but a suspension of his wrath, power, or some other attribute: he is a free agent, and whether he workes or no, it alters not himselfe. 2. Passions at­tibuted to God doe not prove him mutable. So if you reade that he is Non secun­dum turbatio­nis affectum; se­cundum ultio­nis effectum, &c. angry, jealous, or the like, then know, the Scripture being ordained for men, speakes in their dialect; and as the nurse in talking with her young one brings down her language to the childs conception, so God doth his; hence comes such low expressions in holy writ, because in spirituall things we are very dull, but yet we must not thinke that passions, or such things are Non in Deo est aliud quam justa aversatio peccati, & vo­luntas majesti­atis suae vindi­candae, &c. Scalig. really in God; but it is because his workes are such as mens when passions doe possesse their minds; as to destroy, consume, con­found, the worke he hath wrought, yet perturbations have no place in him.

3. So if Comming or going, approa­ching and de­parting, doe not prove God mutable in place. you reade he comes, or goes, is absent, and re­turnes, &c. it is not by chance of place; that cannot be, for he is Justin Mart. dial. cum Tri­phon. the place of all that hath a being; but it is Non venit qui aberat, sed apparet qui la­tebat. Bern. because he that before to us was hid is now made manifest; the change is not in him, but in our sight; our eyes are cured which before were blind, our minds unvaild. This Divina fre­quenter viden­tur occurrere atque praecur­rere; &c. Procl. l. de Anim. adaptation in us makes the change, there is none in him at all.

4. So if you reade he is sometimes high, then low; doe not mis understand: it is not in himselfe, he is still the same, but in the mindes of men, and estimation: now though blind eyes doe not behold the sunne, and so its brightnesse wants esteeme from such, it is nothing to the sunne, they fare the worse for it, and not that glorious lampe; so though all men should dis-esteeme the Highest, nay, if they should rise up and fight against him, they may Being High or Low in the world doe not prove God mutable in point of Es­sentiall emi­nencie. deprive themselves of happi­nesse by this course, but he is above their power, they Job 35.8. &c. cannot reach him at all. And thus you see the stability of his glory.

And now for the close of all; you have had Gods eminencie discovered to you, both in it selfe, as also in respect of, 1. The Originall and fountaine of it, 2. The Eternity and Immutability of it: and why all this? Is it to fill our heads with notions; or to finde us matter for discourse? No doubtlesse, but that there­by deepe impressions may be made upon our spirits, and we by it improved in point of practise. O that these notions might dwell upon our hearts and sticke close to our soules, and then I make no doubt, but we should finde a changing, trans-forming [Page 40] power in them to effect these things.

1. This would take off our spirits from our too too fierce, and eager pursuite of earthly things. Alas, is it not a sad sight to see, that man one of Gods excellentest peeces, whom he hath created with an immortall soule, full of vaste desires, Avaritia non suo, non alieno, non ipso orbe contenta, totum possidet, & de inopia queritur semper, Zen. Ser. [...]e Avarit. never to be sa­tisfied but with himselfe, should through the mis-guidance of 1 Pet. 1.4. darke lusts, so farre mistake his happinesse, as Jter sine ter­mino. Pelagus sine portu, &c. Si Tarram amas, terra es; si Deum [...]mas, quid vis ut di­cam? Deus es. Aug. to seeke it, in poore, empty, transient things? One runnes to riches as his Prov. 10.15. strong tower, which take the Prov. 23.5. wings of the Eagle and flye away: another seekes it in honours, and preferment, then which there is nothing more inconstant, depending on mens esteemes, who quickly change, either their Esth. 7.7, 8. mindes, or Psa. 146.23. lives, and so they come to be as first they were, nay perchance in far worse condi­tion; for now their hearts being glew'd to these, when they de­part, it teares their soules in peeces, and farewell all content: thus they pay interest in their Cum gravi dolore amittun­tur quae cum magno amore habentur, Isi­od. de sum. bono. griefes they have, for all the pleasures which they found in these. Nay which is worst of all, they doe not onely part with these (which in themselves be­ing so full of change, had they but Si bona mundi hujus peritura credimus, cur peritura tanto amore cupimus? Isiod. ut sup. wisedome to discerne it, they could expect no other) Nitidi sunt fores fulgore potentiae, interi­us tamen vacui sunt elatione superbiae. Isiod. l. 3 c. 63. but with their peace of conscience, God, and all, whom they forsaking, lose the Psal. 73.27. Phil. 3.19. stablest good, and by it ingulfe themselves in misery. Whereas did but their minds retaine the glory of this God we have spoken of, it would Gustavite & esurio, teti­gistime & exarsi in concupiscentiam tuam. Aug. conf. attract their spirits to himselfe; it would make them cleave to him both in affection and Psal. 9.10. dependencie; Heb. 11.27. it would make us feare to offend his Majestie; considering if he turne enemie Jer. 17.4. Esay 33.14. there is not a worse then he, who is not simply high, but lasts for aye to prosecute his foes.

2. It would stirre up our soules to sacrifice our Psal. 71.15.16. strength and best endeavours in his service, we would never thinke wee Psal. 104.31.33.34. could too much serve a God, whose glory is so permanent, nor care what paines we tooke, or what we lost for gaine of him.

3. It would be a Well of life and comfort to us, to see that God is the same that ever he was. How have the Saints refresht themselves from this, when they have thought of former times Da mihi te Domine. Aug. Omnis mihi copia quae Deus meus non est, egestas est, Aug. conf. [Page 41] in their distresse? how hath it Psal. 74.14. fed their spirits, and revived their soules, considering he is the same that did those things? Therefore when they have seene what God hath done, their hearts Psal. 44.1.4. Psal. 77.11.12. &c. are rais'd to expect the like againe; and so would ours, did we but take their course.

4. As the Herodot. l. 2. Aegyptians who live in the fens, being vext with gnats, they use to sleepe in high towres, whereby those creatures being not able to soare so high, they are delivered from the bi­ting of them; so would it be with us, being bitten with earthly cares and feares; it would make us flye to God, and rest in him, did we but Psal. 89.15. &c. Psal. 31.19. &c. Psal. 91.9. &c. know him as we ought to doe. We all complaine enough of cares and feares; Let us behold this God, and dwell in him, then they will vanish, and what ever come to passe, it will not much trouble us, if we finde All in One, whose glory is so great, and changes not.