The Happiness of the Church

But

This is vox respirationis; a gasp that fetcheth back again the very life of comfort. But thou broughtest, &c. We were fearfully endangered into the hands of our enemies; they rode and trode upon us, and drove us through hard perplexities: But thou, &c. If there had been a full point or period at our misery; if those gulfs of persecution had quite swallowed us, & all our light of comfort had been thus smothered and extinguished; we might have cried, Perijt spes nostra, yea perijt salus nostra; our hope, our help is quite gone: He had mocked us that would have spoken, Be of good cheer. This same But is like a happy oar, that turns our vessel from the rocks of despair, and lands it at the haven of comfort. But, &c.

Thou.

Thou only, without help or succor of either man or Angel; that art able to save with a few, as well as with many; that art A man of war. Exod. 15. and comest armed against thine enemies, with a spear of wrath, and a sword of vengeance. Thou, of whose greatness there is no end, no limits, no determination. Thou, O Lord, without any partner, either to share thy glory, or our thanks. Thou broughtest us out.

Thou of thy own goodness, so well as by thy own greatness, hast delivered us. No merit of ours procured, or deserved this mercy at thy hands: but our freedom comes only by thy Majesty, of thy mercy. Here were no arms of flesh, nor Armies of Angels, in this work of our Redemption: but Thou hast brought us out, that we might praise thy Name. Therefore we say: Bless the Lord, O our souls: O Lord, thou art very great, thou art clothed with honor and majesty.

Eduxisti: Broughtest out.

Great works become a great God. Opera testantur de me, saith our Savior. My works bear witness of me. I heal the sick, cleanse the Leprous, give sight to the blind, raise the dead, cast out devils. Will you not believe, O ye carnal eyes, unless you see? will you trust your five senses above the four Gospels? verse. 5. Come then, and see the works of God. See works: not a fancy, speculation, or deceiving shadow; but real, visible, acted, accomplished works. Eduxists. Sensus assensus. Let demonstration convince you: the Snare is broken, and we are delivered. The Lord works potenter and patenter. There is not only manifold mercy, but manifest mercy in his doings. He brought us out.

When the ungodly see us so low brought, that persecutors ride over our heads; they are ready to say; Where is now their G •… d? Behold, hîc est Deus; our God is here, where there was need of him: opus Deo, a work fit for the Deity to perform. Misery had wrapped and entangled us; the wicked hands had tied us, as the Philistines did Samson with the bands of death. Here then was Dignus vindice nodus; a knot worthy the finger of God to untie. He looked down from the height of his Sanctuary: from heaven did the Lord behold the earth. For what purpose? To hear the groaning of the prisoner: to loose those that are appointed to death. Behold, the waters went over our soul, yet we were not drowned. Malice had doomed us to the Fire; but our comfort is, Nihil potestatis in nos habu •… sse ignem, that the fire had not power over us. They trode us under their cruel insultations, but the Lord hath lifted us up. The Lord of Hosts was with us: the God of Jacob was our refuge.

Vs.

To this act of God, if we tie the Subject wherein he works; and knit to Eduxisti, Nos: which I called verbum solitudinis, a word of former wretchedness and calamity: we shall find our misery a fit object for GOD'S mercy; Especially if you set the others malice against our meekness; their wickedness against our weakness: the persons whom God delivers, & the persons from whom, will greatly commend the mercy of our deliverance.

It is a pleasure to God, to have his strength perfected in our infirmity. When the danger is most violent in it own nature, and our sense, then is his helping arm most welcome. Esa. 17. In the day of grief, and of desperate sorrow, the harvest shall be great; a plentiful crop of joy. Qui Deus est noster, Deus est salutis. He that is our God, is the God of salvation: and unto God the Lord belong the issues from death. He delights to have us say in this deep extremity; Eduxisti. Thou hast brought us out. When Jonah was taken up by the Mariners, put from the succor of the Ship; no help in any Rocks, nor mercy in the waters; neither means nor desire to escape by swimming: for he yields himself into the iaws of death with as mortified affection, as if a lump of lead had been thrown into the sea: a man would have thought that salvation it self could not have saved Jonah. Yet Jonah shall not die. Here is now a delivery fit for God, a cure for the almighty hand to undertake.

Mans extremity is God's opportunity. Distressed desire is importunate. It is time that thou have mercy upon us: yea the time is come. But if God do not presently answer, we are ready to pant out a groan of despair, The time is past. If our importunity prevail not, we think all opportunity is gone. But God says, Tempus nondum venit; the time is not yet. God waits the maturity of the danger, the more to increase his honor. As Alexander cheered himself when he should fight with men and beasts; haughty enemies, and huge Elephants. Tandem par animo meo periculum video. I see at last a danger somewhat equal to my mind. Will you hear when this time is come, John 11. Martha tells Christ: Master, if thou hadst been here, my brother had not died. Christ knew this before, verse. 15. Lazarus is dead▪ and I am glad for your sakes that I was not there, that you might believe. Observe the different thoughts of God and man. Martha is sorry, Christ is glad. She thought that the time of help was past: Christ thought that the time was not opportune till now. Jairus his servant comes and tells him, Thy daughter is dead; trouble the master no further. This was the word Christ expected to hear. And now he says, Be not afraid, only believe. Hear the Israelites desperate complaint. The waters of the Sea roar before their faces; the wheels of the Chariots rattle behind their backs: hereon they cry to Moses, Were there no graves in Egypt, that thou hast brought us hither to die? Now saith Moses; Fear not, stand still, and see the salvation of God.

From that hath been spoken, and that which follows, we may observe two works of God's mercy. Which consist Remouendo Promouendo: the one removing away much evil, the other preferring to much good. Eduxisti, shows his kindness in freeing us from calamity; In locum opulentum, his goodness in exalting us to dignity. The former is an act of deliverance, the latter of advancement. So there is Terminus à quo, from whence we are freed; and Terminus ad quem, to which we are exalted.

For the former, we have God here Educentem, bringing out of trouble. Sometime we find GOD Ducentem; leading, guiding, directing. Wilt not thou, O Lord, go forth with our hoastes? And He led them through the wilderness, by the hand of Moses and Aaron. Sometimes Inducentem, verse. 11. Thou broughtest us into the net: thou hast laid affliction upon our loins. Sometimes Adducentem. Thou, O Lord, hast brought us home to thyself, &c. Sometimes Reducentem, Psalm. 126. 4. Turn again our captivity, O Lord, as the streams in the South. Often Educentem, Psalm. 105. 43. He brought forth his people with joy, and his chosen with gladness. Never Seducentem; beguiling, deceiving, causing to err: for that is opus Diaboli, who is the Accuser and Seducer of men.

For the latter: Into a wealthy place. The greatness of our felicity doth far transcend the grievousness of our past misery. The dimension of our height exceeds that of our depth: neither did affliction ever bring it so low, as our elevation hath advanced us high. Hereon S. Paul Rom. 8. The sufferings of this present time are not worthy to be compared with the glory, which shall be revealed in us. whether we compare or

their

• Strength,
• Length.

For their vigor or strength: the affliction of man, in the greatest extremity, that he can lay it on man, is but finite as the afflicter. The blow comes but from an arm of flesh, and therefore can wound but flesh. Yield the extension of it to reach so far as any possible malice can drive it: yet it can but rack the body, distend the joints, sluice out the blood, and give liberty to the imprisoned soul. Which soul they cannot strike. Therefore saith Christ, Fear not him that hath power over the body only, not over the soul. And even in the midst of this dire persecution, God can either quite deliver us, that the storm shall blow over our heads, and hurt us not: or if he suffers us to suffer that, yet he will so qualify the heat of it, that the cool refreshing of his blessed spirit inwardly to the Conscience, shall in a manner extinguish the torment. But now this wealthy place; the spring of joy that succeeds this winter of anguish, is illimited, insuppressible, inexpressible, infinite. So strongly guarded with an almighty power, that no robber violently, nor thief subtly, can steal it from us. Some pleasure is mixed with that pain, but no pain is incident to this pleasure. There was some laughter among those tears, but there shall be no tears in this laughter: For Tears shall be quite wiped from our eyes. By how much then the power of God transcends man's; yea God's mercy man's malice; by so much shall our rejoicing exceed our passion. By how much the glorious City of heaven, walled with Jasper and pure gold, shining as brass, is stronger then the vndefensed and naked cottage of this transient world: our future comforts arise in measure, pleasure and security, above our passed distress. Thus for Strength.

If we compare their Length, we shall find an infinite inequality. Paul calls affliction momentary, glory eternal. Time shall determine the one; and that a short time, a very winters day: but the other is above the wheels of motion, and therefore beyond the reach of time. For a moment in mine anger, saith the Lord, I did hide my face from thee; but with everlasting mercy I have had compassion on thee. Nothing but eternity can make either joy or sorrow absolute. He can brook his imprisonment, that knows the short date of it: and he finds poor content in his pleasure, that is certain of a sudden loss. We know that our pilgrimage is not long through this valley of tears, and miserable Desert; but our Canaan, home, Inheritance is a wealthy place; glorious for countenance, blessed for continuance: wealthy, without want; stable, without alteration; a constant Mansion, an immovable Kingdom. Unto which our Lord Jesus in his appointed time bring us. To whom, with the Father and Spirit of consolation, be all praise and glory forever.

The Debt

Is Thankfulness. This is the matter and substance of the words. God having first by affliction taught us to know our selves, doth afterwards by deliverance teach us to know him. And when his gracious hand hath helped us out of the low pit, he looks that (like Israel, Exod. 15.) we should stand upon the shore, and bless his name. David that prayed to God de profundis; (out of the depths have I called unto thee) doth after praise him in excelsis, with the highest Organs and instruments of laud.

General mercies require our continual thanks; but new favors new praises. O Sing unto the Lord a New Song, for he hath done marvelous things. There is a fourfold life belonging to man, and God is the keeper of all. His natural, civil, spiritual, and eternal life. Eloudie man would take away our natural life. Psal. 37. The wicked watcheth the righteous, and seeketh to slay him. GOD keeps it. The slanderous world would blast our civil life, God blesseth our memory. The corrupted flesh would poison our spiritual life, God hides it in Christ. The raging Devil would kill our eternal life; God preserves it in heaven. Vnworthy are we of rest that night wherein we sleep, or of the light of the Sun that day wherein we rise, without praising God for these mercies. If we think not on him that made us, we think not to what purpose he made us. When I consider the works of GOD, saith Augustine, I am wonderfully moved to praise the Creator; Qui prorsus ita magnus est in operibus magnis, vt minor non sit in minimis: who is so great in his great works, that he is not less in his least. But when we consider his work of Redemption; about which he was (not as about the Creation, six days, but) above thirty years. Where non sua dedit, sed se; he gave not his riches, but himself; and that non tam in Dominum, quàm in seruum et sacrificium: not to be a Lord, but a servant, a sacrifice. We have Adamantine hearts, if the blood of this salvation cannot melt them into praises.

But special favors require special thanks, whether

they consist in

• Eximendo
• Exhibendo;

For Travelers; They wander in the Wilderness in a solitary way: hungry and thirsty, their soul fainting in them. They cry unto the Lord in their trouble, and he delivers them out of their distresses. For Captives; They sit in darkness, and in the shadow of death; fast bound in affliction and iron. Their prayers find a way out of the prison to God, and God delivers them out of the prison to liberty. For Sick, Because of their transgression they are afflicted: their soul abhorreth all manner of meat, and they draw near unto the gates of death. The strength of their prayers recovers the strength of their bodies. For Mariners, They reel to and fro, staggering like a drunken man; and are at their wits end. They by their prayers appease the wrath of God, and he appeaseth the wrath of the waves and winds.

Now the burden of the Song to all these deliverances is this; O that men would therefore praise the Lord for his goodness; and for his wonderful works to the children of men. And because these four dangers are short of the innumerable calamities incident to man's life; therefore in the end of the Psalm, much misery is heaped up, and the Lord is the scatterer & dissoluer of that heap: that all flesh might sing; Salvation is of the Lord.

And because these mercies are infinite; so that what Christian may not say with David? Thy goodness hath followed me all the days of my life. Therefore I infer with Paul, In all things give thanks. So our Psalmist, My mouth shall be filled with thy praise all the day long. What is meant by All the day, saith Augustine, but a praise without intermission? As no hour slips by thee without occasion, let none slip from thee without manifestation of gratitude. I will praise thee, saith he, O Lord, In prosperis, quia consolaris, in aduersis, quia corrigis: In a prosperous estate, because thou dost bless me; in affliction, because thou dost correct me. Fecisti, refecisti, perfecisti: Thou madest me when I was not, restoredst me when I was lost; supplyest my wants, forgiuest my sins; and crownest my perseverance. But as, Quo acerbior miseria, eo acceptior misericordia: the more grievous the misery, the more gracious the mercy. So the richer benefit requires the hartier thanks. Great deliverances should not have small gratitude: where much is given, there is not a little required. To tell you what God hath done for us, thereby to excite thankfulness, would be to lose myself in the gates of my Text. I told you this was the ground and module of the Psalm. But I know, your curious ears care not so much for plain-song; you expect I should run upon Division. Hear but the next general point, and I come to your desire: reserving what I have more to say of this, to my farewell, and last application.

I come from the Debt to be paid, to his Resolution to pay it. I will go into thy house, I will pay, &c. Though he be not instantly Soluendo, he is Resoluendo. He is not like those Debtors, that have neither means, nor meaning to pay. But though he wants actual, he hath votall retribution. Though he cannot so soon come to the place, where this payment is to be made; yet he hath already paid it in his he •… rt. I will go, I will pay. Here then is the Debtors

Resolution.

There is in the godly a purpose of heart to serve the Lord. This is the child of a sanctified spirit, borne not without the throbs and throws of true penitence. Not a transient and perishing flower, like Jonah's Gourd, Filius noctis; oriens, moriens: but the sound fruit, which the sap of grace in the heart sends forth. Luke 15. When the Prodigal Son came to himself, saith the Text; as if he had been formerly out of his wits: his first speech was, I will arise and go to my Father: and will say unto him; Father, I have sinned. And what he purposed, he performed: he arose and went.

I know, there are many that intend much, but do nothing: and that earth is full of good purposes, but heaven only full of good works: and that the tree gloriously leaued with intentions, without fruit, was cursed: And that a lewd heart may be so far sinitten and convinced at a Sermon, as to will a forsaking of some sin. Which thoughts are but swimming notions, and vanishing motions; embrions, or abortive births.

But this Resolution hath a stronger force: it is the effect of a mature and deliberate judgment; wrought by God's Spirit, grounded on a voluntary devotion; not without true sanctification: though it cannot, without some interposition of time and means, come to perform that act which it intends. It is the harbinger of a holy life: the little cloud, like a hand, that Elijah's servant saw, pointing to the future showers of devotion.

Well, this is but the beginning, and you know, many begin, that do not accomplish: but what shall become of them that never begin? If he doth little, that purposeth, and performs not: what hope is there of them that will not purpose? It is hard to make an Vsnrer leave his extortion, the unclean his lusts, the swearer his dishallowed speeches: when neither of them saith so much, as I will leave them. The habit of godliness is far off, when to will is not present: & we despair of their performance, in whom cannot be wrought a purpose.

But to you of whom there is more hope, that say, we will praise the Lord; forget not to add David's execution to David's intention. God loves the present tense better then the future: a Facto, more then a Faciam. Let him that is President over us, be a precedent for us. Hebr. 10. 〈 in non-Latin alphabet 〉 Behold, I come: not I will come, but I do come, to do •… y will, O GOD.

You have heard the matter and manner of the Song: the Substance is Gratitude; the Form, a Resolution to give it. To set it in some

Division or Method.

That every present soul may bear his part; here be three strains, or stairs, and gradual ascents: up which our contemplations must mount, with David's actions.

1. An entrance into God's house: I will go into thy house. It is well that David will bring thither his praises, himself. But many enter God's house, that have no business there: that both come and return empty-hearted: that neither bring to God devotion, nor carry from God consolation.

2. Therefore the next strain gives his zeal; he will not come empty-handed; but with burnt offerings. Manifold and manifest arguments of his hearty affection. Manifest, because burnt offerings; real, visible, actual, and accomplished works. Manifold, because not one singular oblation, but plurally offerings, without pinching his devotion.

3. But yet diverse have offered Sacrifices and burnt sacrifices, that stunke like Balaam's in God's nostrils: tendering Bullocks and Goats, not their own hearts. Therefore the third strain affirms, that David will not only offer beasts, but himself. I will pay thee my vows. So that in his Gratitude is observable

Quo

• Loco
• Modo
• Animo.

In what place, God's house: after what manner, with burnt offerings: with what mind, I will pay thee my vows. His devotion is without exception: all the labor is to work our hearts to an imitation.

I will go into thy house.

The first note hath two strains,

• Place,
• Entrance.

The place he purposeth to enter, is described by

the

• Property, Domus.
• Proprietary, Dominus.

This house was not the Temple, for that was after built by Solomon: but the Tabernacle, or Sanctuary. GOD had his house in all ages; as the wise Creator of all things, he reserved to him a portion in all things; Non propter indigentiam, sed in re cognitionem: not that he had need of them, but that he might be acknowledged in thē. Though he be Lord of all Nations in the world, because the Maker of all men, yet he reserved a particular number of men, & appropriated them to himself: and these he called Suum populum, His people.

Though thousands of Angels stand before him, and ten thousand thousands of those glorious spirits minister unto him: yet he culleth and calleth out some particular men to celebrate his service: sanctifying, or setting thē apart to that office: & these he calls Suos ministros; His Priests, his Ministers.

Though he be a Spirit, immortal, most rich; and Lord of all things: the earth is his and the fullness thereof; yea heaven and the glory thereof: If I were hungry, I would not tell thee: for the world is mine, &c. yet he reserveth to himself a certain share of these inferior things: and this he calls Suam sortem: his portion: His tithes, his offerings.

Though he be Eternal, first and last: without beginning, without end: God of all times, and yet under no time: with whom a thousand years is but as one day: and everlastingly to be honored. Yet he reserveth to himself a certain time, wherein he looks for our general worship: & this he calls Suum Diem; his day, his Sabbaths.

Though he be the High and Lofty One, that inhabiteth eternity, whose Name is Holy: though infinite and comprehended in no place. Yet he sets apart some special place, wherein his great name shall be called on: and this he calls Suam Domum; His house. So Math. 21. My house shall be called the house of prayer. Here, I will go into Thy House.

God never left his Church destitute of a certain sacred place, wherein he would be worshipped. Adam had a place, wherein he should present himself to God, and God did present himself to him; Paradise. God appeared to Abraham in a place, and sanctified it: and there Abraham built an Altar; for it was holy. When he commanded him to sacrifice his Son Isaac, he appointed him a place; on a mountain. And on this very mountain was afterwards Solomon's Temple built. 2. Chron. 3. Jacob according to the several places he dwelt in, built several Altars to serve God on. The Israelites were translated out of Egypt for this very cause, that they might have a place to sacrifice to the Lord. When they were come into Canaan, God commanded and directed Moses, to make a Tabernacle: which was but mobile Tabernaculum, to be dissolved when Solomon's glorious Temple was finished. Now all these particular places were consecrated to the service of God; and called Loca Dei, God's Places; as David calls this Domum Dei, God's House.

This is the first note of the strain, the Place. The next is his Entrance; wherein observe;

1. That David's first care is to visit God's house. It is very likely that this Psalm was written by David, either in exile under Saul, or in persecution by Absalom, or in some grievous distress: whereout being delivered, he first resolves to salute God's House. Chrysostom in Opere imperfect. or whosoever was the Author of that book; notes it the property of a good Son, when he comes to town, first to visit his Fathers house, and to perform the honor that is due to him. We find this in▪ Christ. Math. 22. so soon as ever he came to Jerusalem, first he visits his Fathers house, He went into the Temple. What the Son and Lord of David did there, the same course doth the Servant of his Son take here: First, I will go into thy House.

Oh for one dram of this respect of God's house in these days. Shall that place have a principal place in our affections? we would not then think one hour tedious in it, when many years delight us in the Tents of Kedar. This was not David's opinion. One day in thy Court is better then a thousand. Nor grudge at every penny that a Leuy taxeth to the Church: as if Tegumen parietibus impositum was enough: bare walls and a cover to keep us from rain: and aliquid ornatus was but superfluous; except it be a cushion and a wainscot seat, for a Gentleman's better ease. The greatest preparation usually against some solemn feast, is but a little fresh straw under the feet; the ordinary allowance for hogs in the stye, or horses in the stable. For other cost, let it be Domus opportuna volu •… m, a cage of unclean birds: and so it must be so long as some sacrilegious persons are in it. It was part of the Epitaph of King Edgar.

Templa Deo, Templis Monachos, Monachis dedit agros. He gave Temples to God, Ministers to those Temples, and maintenance to those Ministers. But the Epitaphs of too many in these days may well run in contrary terms. They take Tenths from good Ministers, good Ministers from the Churches, yea and some of them also the Churches from God. But here Quicquid tetigero, vlcus erit: that which I should touch is an ulcer: and I will spend no Physic in immedicabile vulnus, upon an incurable wound; but leave it Enserecidendum Domini; to be cut off with the sword of God's vengeance.

2. Observe the reason why David would go into God's house; and this hath a double degree. To give him. 1. Praise. 2. Public praise▪

1. Praise. Might not David praise God in any place? Yes, David might and must bless the Lord in any place, in every place: but the place that is principally destined to this purpose, is Domus Dei; God's House. The name which God imposed on his house, and by which, as it were, he Christened it; was Domus orationis, the house of prayer. As Christ, Math. 21. derives it from Esa. 56. My house shall be called the house of prayer. Therefore those houses were called in the Primitive times, Dominica, the Lord's houses; and Oratoria, houses of prayer, devoted to the praise of God.

I might here take just cause to tax an error of our times. Many come to these holy places, and are so transported with a desire of hearing, that they forget the fervency of praying and praising God. The End is ever held more noble then the means, that conduce unto it. Sin brought in ignorance, and ignorance takes away devotion. The Word preached brings in knowledge, and knowledge rectifies devotion. So that all our preaching is but to beget your praying, to instruct you to praise and worship God. The most immediate & proper service and worship of God, is the end, and hearing but the means to that end. And the rule is true; Semper finis excellit id quod est ad finem: the end ever excels that which leads to the end. Scientia non est qualitas actiua, sed principium quo aliquis dirigitur in operando. Knowledge is not an active quality, but only a means to direct a man in working.

Non tam audire, quàm obedire requirit Deus. God reckons not so much of our audience, as of our obedience: not the hearers, but the doers are blessed in their deed. Indeed Christ saith, Blessed are they that hear the Word of God; but with this condition, that they keep it. The worship of GOD is the fruit of hearing, show me this fruit. Our Oratoria are turned into Auditoria, and we are content that God should speak earnestly to us, but we will not speak devoutly to him. I hope that no man will so ignorantly and injuriously understand me, as if I spake against hearing of Sermons frequently. God forbid: you must hear, and we must preach Acts. 6. The Apostles gave themselves continually to prayer, and to the preaching of the Word. Where yet Prayer is put in the first place.

I complain not that our Churches are Auditories, but that they are not Oratories: not that you come to Sermons, (for God's sake come faster) but that you neglect public prayer. As if it were only God's part to bless you, not yours to bless God. And hereof I complain with good company. Chrysostom saith, that such a multitude came to his Sermons, that there was scarce room for a late commer: & those would all patiently attend the end of the Sermon: But when prayers were to be read, or Sacraments to be administered, the company was thin, the seats empty. Uacua, desertaque Ecclesia reddebatur.

Beloved, mistake not. It is not the only exercise of a Christian to hear a Sermon: nor is that Sabbath well spent, that dispatcheth no other business for heaven. I will be bold to tell you, that in Heaven there shall be no Sermons; and yet in Heaven there shall be Hallelujahs. And this same end, for which David came to God's house, shall remain in glory; to praise the Lord. So that all God's service is not to be narrowed up in hearing; it hath greater latitude; there must be prayer, praise, adoration, and worship of God. Neither is it the scope of Christianity to know, but the scope of knowledge, is to be a good Christian. You are not Heathen, to ask Quid credendum, What must we believe? nor Catechists to demand Quid faciendum, What must we do? You know what to believe, you know what to do. Our preaching hath not so much need monere, as monere: though you also need instruction, yet more need of exhortation: for you have learnt more then ever you have followed. Come then hither, both to hear God, and to praise God. As David was not only here a Praiser, but ver. 16. a Preacher. Come and hear all ye that fear God, and I will tell you what he hath done for my soul.

2. Which fitly brings me to the further exemplyfying of this cause, moving David to enter into God's house. Which was not only to praise him, but to praise him publicly. Otherwise, he might have muttered his orisons to himself: no, he desires that his mouth should be a trumpet of God's glory; as frequently in the Psalms; I will praise thee before the great congregations. There are some, that whatsoever service they do to God, desire many witnesses of it: others desire no witnesses at all.

The former are hypocrites; who would have all men's eyes take notice of their devotion: as if they durst not trust God without witness, for fear he should deny it. Such were the Pharisees; they gave no alms without the proclamation of a trumpet: and their prayers were at the corners of streets; such corners where diverse streets met, & so more spectable to many passengers. To these Christ, Math. 6. Do thy devotion in secret; and he that see •… in secret, shall reward thee openly.

The other have a little desire to serve GOD, but they would have no witnesses at all. They depend upon some great man, that will be angry with it. And these would fain have God take notice of their devotion, and nobody else. So Nicodemus stole to Christ by night: and many a Papists servant would come to Church, if he were sure his Master might not know of it. For he fears more to be turned out of his service, then out of God's service. To these Christ, Luke 12. Be not afraid of them that can kill the body, and no more; but fear him that hath power to cast into hell; yea I say unto you, fear him. A man may better lose his Landlords favor, then the Lord's favor: his Farm on earth, then his manor or mansion in heaven.

David was neither of these. His thankfulness shall not be hidden timore minantium; nor yet will he manifest it amore laudantium. Neither for fear of Commanders, nor for love of commenders. He is neither Timidus, nor Tumidus: not fearful of frowns, nor luxurious of praises: but only desires to manifest the integrity of his conscience in the sight of God. It is the manner of the godly, not only to ruminate in their minds God's mercies, but to divulge them to the bettering of others. When we yield thus to the world a testimony of our faith, & thankfulness in God's public honor; we provoke others to hearken to religion, and inflame their hearts with a fervent desire to partake the like mercies. The fame of Alexander gave heart to Julius Caesar, to be the more noble warrior. The freedom of our devotion gives an edge to others.

Beneficium qui dedit, taceat: narret qui accepit. Let him that gives a benefit, be silent: let him speak of it, that hath received it. There is that law of difference (saith that Philosopher) betwixt the dooer of a good turn, and the receiver of it. Alter statim obliuisci debet. dati, alter accepti nunquam. The one ought quickly to forget what he hath given: the other ought never to forget what he hath received. We are the receivers, and must not forget. God gave the Law to Israel, and the Custom of the Saints observed it. What we have heard and known, and our Fathers have told us: we will not hide from our children, showing to the generations to come, the praises of the Lord.

Indeed there was a time, when Christ forbad the publishing of his benefit. Mark. 1. to the Leper; See thou say nothing to any man of it. But he went out, and began to publish it much, & to blaze abroad the matter. I know, diverse Divines, by curious distinctions, have gone about to excuse the matter; by making this an admonitory, not an obligatory precept. But I subscribe to Calvin and Marlorat, who tax it for an offense, and manifest breach of Christ's commandment. And Jerome on that place says, that Non erat necesse vt sermon iactaret, quod corpore praeferebat. His tongue might be silent, for his whole body was turned into a tongue to publish it. The act was good, but not good at that time. Disobedient he was, be it granted: yet of all disobedient men commend me to him. Let not then any political or sinister respects tie up our tongues, from blessing him that hath blessed us. Suffocate not the fire of zeal in thy heart by silent lips, lest it prove key-cold. But say with our Prophet, My foot standeth in an even place: in the congregations will I bless the Lord.

We perceive now the motive cause that brought David into God's house: I would take leave from hence in a word, to instruct you with what mind you should come to this holy place. We are in substance inheritors of the same faith, which the Jews held: & have instead of their Tabernacle, Sanctuary, Temple; Churches, places set apart for the Assembly of God's Saints. Wherein we receive divine Mysteries, and celebrate divine Ministries; which are said by Damascene; Plus participare operationis & gratiae diuinae. There is nothing lost by the Gospel, which the Law afforded; but rather all bettered. It is observable that the building of that glorious Temple, was the maturity and consummation of God's mercy to the Jews. Infinite were his favors betwixt their slavery in Egypt, and their peace in Israel. God did, as it were, attend upon them to supply their wants. They have no guide: why, God himself is their guide, and goes before them in a pillar of fire. They have no shelter: the Lord spreads a cloud over them for a Canopy. Are they at a stand, and want way? The Sea shall part and give them passage, whiles the divided waters are as walls unto them. For sustenance, they lack bread: heaven it self shall pour down the food of Angels. Have they no meat to their bread? A wind shall blow to them innumerable Quails. Bread and flesh is not enough without drink: behold, a hard rock smitten with a little wand shall pour out abundance of water. But what is all this, if they yet in the wilderness shall want apparel? their garments shall not wax old on their backs. Do they besiege? Jericho walls shall fall down before them: for want of engines, hailstones shall brain their enemies: Lamps, and pitchers, and dreams shall get them victory. The Sun shall stand still in Gibeon, and the Moon in the valley of Aialon; to behold their conquests. Lacke they yet a Land to inhabit? the Lord will make good his promise against all difficulties, and give them a land that flows with milk and honey.

But is all this yet short of our purpose, and their chief blessedness? They want a House to celebrate his praise, that hath done all this for them: behold, the Lord giveth them a goodly Temple, neither doth he therein only accept their offerings, but he also gives them his Oracles; even vocal oracles between the Cherubims. I might easily parallel England to Israel in the circumference of all these blessings: but my center is their last and best, and whereof they most boasted: The Temple of the Lord, and the Law of their God. To answer these we have the Houses of God, and the Gospel of Jesus Christ. We have all, though all in a new manner. 2. Cor. 5. Old things are passed away; behold, all things are become new. They had an Old Testament, we have the New Testament. They had the Spirit, we have a new Spirit. They had Commandments, we have Nouum mandatum; the New commandment. They had an Inheritance, Canaan; we have a new Inheritance promised. Vids nouum coelum, & nouam terram; I saw a new heaven, and a new earth. To conclude, they had their Temple, we have our Churches: to which as they were brought by their Sabbath, so we by our Lord's day: wherein as they had their Sacraments, so we have our Sacraments. We must therefore bear the like affection to ours, as they did to that. We have greater cause. There was the shadow, here is the substance: there the figure, here the truth: there the sacrifices of beasts, here of the Lamb of God, taking away the sin of the world.

I find myself here occasioned to enter a great sea of discourse; but you shall see, I will make but a short cut of it. It is God's house you enter; a house where the Lord is present; the place where his honor dwelleth. Let this teach us to come.

1. With Reverence. Ye shall hallow my Sabbaths, and reverence my Sanctuary: I am the Lord. The very mention of this Reverence, me thinks, should strike our hearts with our self-known guiltiness. How few look to their feet, before they enter these holy doors? Eccl. 5. and so they offer the Sacrifice of imprudent and impudent fools. If they are to hear, they regard Quis, not Quid: anything is good that some man speaks, the same in another trivial. If the man likes them not, nor shall the Sermon. Many thus contend, like those two Germans in a Tavern; One said he was of Doctor Martins religion, the other protested himself of Doctor Luther's religion: and thus among their cups the litigation grew hot between them: whereas indeed Martin and Luther was but one man. Others, when they come first into the Church, they swappe down on their seats, clappe their hattes before their eyes, and scarce bow their knees; as if they came to bless God, not to entreat God to bless them. They would quake in the presence of an offended King; who are thus impudent faced in the house of God. But saith the Lord, whose Throne is the heaven, and the earth his footstool; I will look to him that trembleth at my word. So Jacob, Gen. 28. was afraid; and said, How fearful is this place! This is none other then the house of God, and this is the gate of heaven. Whereupon Bernard, Terribilis plane locus, &c. A fearful place indeed, & worthy of all reverence: which Saints inhabit, holy Angels frequent, and God himself graceth with his own presence. As the first Adam was placed in Paradise to keep it; so the second Adam is in the congregation of his Saints, to preserve it. Therefore enter not without Reverence. I will come into thy house in the multitude of thy mercies; and in thy fear will I worship toward thy holy Temple.

2. With Joy. None but a free-will offering is welcome to God. It is a common opinion in the world, that Religion doth dull a man's wits, and deject his spirits: as if mirth and mischief were only sworn brothers. But God's word teacheth, and a good conscience findeth, that no man can be so joyful, as the faithful: nor is there so merry a land, as the holy Land: no place of joy like the Church. Let the wicked think, that they cannot laugh if they be tied to the Law of Grace, nor be merry if God be in the company. But the Christian knows, there is no true joy, but the good joy: and if this be anywhere, it is in the Temple. I was glad when they said unto me: Let us go into the house of the Lord. Indeed therefore we are not merry enough, because we are not enough Christians. Can you wish more joy to be received, then that Rom. 14 Peace of conscience, and joy of the holy Ghost? Hilaris cum ponder virtus; a joy that can neither be suppressed, nor expressed. Or more joy to be communicated, then Colos. 3. in Psalms, Hymns, and spiritual songs, singing with grace in your hearts to the Lord. Think, think, thy God is here. The Angels of heaven rejoice in his glorious presence, and crown it as their chief felicity: and shall not poor man rejoice in his gracious presence; as it were, his most blessed society? yes; the light of thy Countenance, O Lord, shall put more gladness into our hearts; then into the worldlings their abundance of corn and wine. Cast away then your dullness, and unwillingness of heart; Come merrily and with a joyful soul into the house of God.

3. With Holiness. It is holy ground; not by any inherent holiness, but in regard of the religious use. For that place, which was once Bethel, the House of GOD; proved afterwards Bethaven, the house of iniquity. But it is thus God's Sanctuary, the habitation of his Sanctity: Procul hinc, procul este profani. Put off thy shoes; d' off thy carnal affections; the place where thou standest is holy ground. wash thy hands, yea thy heart in innocence, before thou come near to God's Altar. Be the Minister never so simple, never so sinful; the word is holy, the action holy, the time holy, the place holy; ordained by the most Holy, to make us holy; said a reverend Divine: God's house is for godly exercises: they wrong it therefore that turn Sanctuarium into Promptuarium, the Sanctuary into a Buttery; and spiritual food into belly-cheer. And they much more, that pervert it to a place of Pastime; making the house of praise, a house of plays. And they most of all, that make it a house, not laudis, but fraudis: My house is the house of prayer; but ye have made it a d •… nne of thieves: robbing, if not men of their goods, yet God of the better part, sincerity of conscience.

What a horrid thing would it be, Beloved; if you should depart from this Church, where you learn to keep a good conscience, but into the market; and there practice deceit circumuentiō, oppression, swearing, drunkenness! O do not derive the commencement of your sins from God's house. What a mockery is this, and how odious in the sight of heaven, if you should begin your wickedness with a Sermon •… as the Papists begin their treasons with a mass: I tax no known person; but for the facts and faults, Non ignota cano, I do not speak of things unknown. I would to God your amended lives might bring me with shame again hither, to recant and unsay it.

But it often so falls out, that as those conspirators met at the Capitol, so the Church is made the Communis Terminus, where many wickednesses have appointed to meet. What agreement hath the Temple of God with Idols? Begin not the day with God, to spend all the rest with Satan. Your tongues have now blessed the Lord: let not the evening find them red with oaths, or black with curses. Let not that saying of Luther be verified by you; that In nomine Domini incipit omne malum; in the name of God begins all mischief. Whatsoever your morning Sacrifice pretend, look to your afternoon. You have done so much the worse, as you have made a show of good: and it had been easier for your profane hearts, to have missed this admonition. This Caveat, before I leave God's house, I thought to commend to your practice, when you leave it.

I have held you too long in the Church, speaking of the Church. It was the most material point I propounded to my discourse: forgive the prolixity; the brevity of the rest shall make amends. The first strain or stair was his entrance into GOD'S house: now he is in, 〈1 page duplicate〉 〈1 page duplicate〉 what doth he? what bringeth he? we find

Burnt Offerings.

I have three dissuasions from punctual tractation of this point. 1. The poor remnant of the fugitive time. 2. I have liberally handled it on former occasions. 3. The necessity is not great of discoursing the Sacrifices of the Law, in these days of the Gospel we have the light; and therefore need not trouble our selves to call back the shadows.

Sacrifices are of great Antiquity: not only the Book of God, but even the Law of nature hath imprinted in man's heart, that Sacrifices must be offered. It is written in the conscience, that an homage was due to the superior power, which is able to revenge it self of dishonor and contempt done it; and to regratifie them with kindness that served it. But David's Sacrifice was the earnest of a thankful heart. I might amplify it, and perhaps pick up some good gleanings after others full carts.

I could also observe, that David came not before God empty-handed; but brought with him some actual testimony of his devoted affection; Burnt offerings. To the confusion of their faces, who will no longer serve God, if he grows chargeable to them. If they may receive from God good things, and pay him only with good words, they are content to worship him. But if they cannot be in his favor, but it must cost them the setting on; they will save their purses, though they lose their souls. If he requires ought for his Church, poor Ministers, or poor members; they cry with Judas, Ad quid perditio haec? why is this waste? They are only so long rich in devotion, as they may be rich by devotion: and no longer.

But for our selves, be we sure that the best Sacrifice we can give to God, is obedience: not a dead beast, but a living soul. The Lord takes no delight in the blood of brutish creatures; a spirit in bodies; the impassible in savors arising from Altars. It is the mind, the life, the soul, the obedience, that he requires: To obey is better then sacrifice. Let this be our burnt offering, our Holocaust: a sanctified Body and Mind given up to the Lord. First the heart. My Son, give me thy heart. Is not the heart enough? no, the hand also; wash the hands from blood and pollution. Is not the hand enough? no, the foot also: Remoue thy foot from evil. Is not the foot enough? no, the lips also; Guard the doors of thy mouth; Refrain thy tongue from evil. Is not the tongue enough? no, the ear also; Let him that hath ears to hear, hear. Is not the ear enough? no, the eye also; Let thine eyes be toward the Lord. Is not all this sufficient? No, give body and spirit. Ye are bought with a price: therefore glorify GOD in your body, and in your spirit, which are GOD'S. When the eyes abhor lustful objects, the ears slanders, the foot erring paths, the hands wrong and violence, the tongue flattery and blasphemy, the heart pride and hypocrisy: this is thy Holocaust; thy whole burnt offering.

I will pay thee my vows.

The third and highest degree of this Song is, Uowes; I will pay thee my vows. And here among vows, I might sooner then with Burnt offerings, lose the time, your patience, and myself. This vow was no meritorious or supererogatory work in David. But though the Law generally binds him to God's service, yet to some particular act of God's service, he may newly bind himself by a vow. So Jacob vowed a vow, saying; If God will be with me, &c. This stone that I have set for a pillar, shall be God's house; and of all that thou shalt give me, I will surely give the Tenth unto thee. Our Prophet did vow performance of that duty, to which without vowing he was obliged. Psal. 119. I have vowed or sworn, and will perform it: that I will keep thy righteous judgments.

There are many cautions in vows, which I must now vow to omit. Only Solomon's rule excepted, Eccles. 5. When thou vowest a vow to God, defer not to pay it; for he hath no pleasure in fools, pay that thou hast vowed. Suffer not thy mouth to cause thy flesh to sin. Let nothing be vowed that is not Penes vonentem, in the power of the vower: and then the thing being good, and thou enabled to perform it, this vow must be kept. For thy vows are a heavy charge, Psalm. 56. Thy vows are heavy upon me, O God.

The Papists have strange, and often impossible vows; of Pouerty, Virginity, Pilgrimage. I will teach thee to make these vows too, God enable thee to keep them. If thou wilt vow poverty, let it be in spirit. Vow thyself not in the world a beggar, but a beggar to Christ. Many blessed Saints have served GOD with their wealth, and thought not that religion was only in them that begged. If thou wilt vow virginity, vow thyself a Virgin to Christ: whether thou be married or single, keep the bed undefiled; that thou mayest be presented a pure Virgin to Christ. If thou wilt vow Pilgrimage, let it not be to our Lady of Loretto, or of Halle and Zichem, indeed not to our Lady, but to our Lord: vow thyself a Pilgrim to Christ: Loade not thyself with the luggage of this world, lest it hinder thy journey; and cease not traveling till thou come to thy Home; the place of peace and eternal rest. These are lawful, lawdible vows: the Lord send us all to make them, and to keep them.

You see, I am quickly got up these two latter stairs: Some more special use remains only to be made, and so give way to conclusion. I will take from these three branches, a just reproof of three sorts of people: Refusers, Intruders, Back-sliders. Refusers to come, being called. Intruders, that come being not prepared. And Back-sliders, that make vows, but not keep them. The first say not, We will go into thy house. The second say, We will go into thy house, but not with burnt offerings. The last deny not both the former: We will go into thy house, and with burnt offerings; but non soluent vota; they will not pay their vows.

1. Refusers or Recusants are of two sorts; Papists, and Separatists, or Schismatikes.

1. Papists; and they have so much recourse ad transmarina Iudicia; to beyond-sea Judgments; that they dare not come into God's house, because of the Popes interdiction. And the Popes have so wrought and brought it about now, that they will not only in abstracto be had in reverence; but in concreto be feared with observation. Though at first thirty Bishops there successively yielded their heads to the block for Christ: yet afterwards, by change of Bishops in that See, and of humors in those Bishops, such alteration hath followed; that Rome is no liker to what Rome was, then Michals Image on a pillow of goats hair, was like David. The cause therefore of their not communicating with us, is awe of the Popes Supremacy. For some of their greatest Writers have justified our Communion book, to contain all doctrine necessary to salvation. The not suffering them to come to God's house, is then rather a point of Popish policy and state, then of Christian devotion. But indeed they are the Satanical Jesuits that set them afoot. The common people, like the Mare mortuum, a dead Sea, would be quiet enough, if these blustering winds did not put them into tumult. And so long as those dogs can bark against God's house, the poor affrighted people dare not come there. So that England may have their bodies, but Rome hath their hearts; and the danger is fearful, lest Satan also come in for his share, and take possession of their souls.

2. Schismatikes; who, because their curious eyes (looking through the spectacles of opinion) spy some Morphew of corruption on the Churches face, will utterly forsake it. There are some that refuse peaceable obedience, as the Poet made his Plays, to please the people; or as Simon Magus was Christened; for company. The Separatists are peeuishly wretched: discontent drives them from God; and though they say, they fly for their conscience, indeed they fly from their conscience: leaving all true devotion behind them, and their wives and children upon the Parish.

2. Well, they are gone, and my discourse shall travel no further after them: but fall upon others nearer hand. There are some so far from Refusers, that they are rather Intruders. They will come into God's house, but they will bring no burnt offerings with them: no preparation of heart to receive benefit in the Church. They come without their wedding garment, and shall one day hear that fearful and unanswerable question; Friends, how came you in hither?

These are the utterly profane, that come rather with a lame knowledge, then a blind zeal. For some of them, good clothes carry them to Church: and they had rather men should note the fashion of their habits, then God the habit of their hearts. They can better brook ten disorders in their lives, then one in their locks. Others are the secure semi-atheistical Cosmopolites; and these come too: and none take a truer measure of the Sermon: for their sleep begins with the prayer before it, and wakens just at the Psalm after it. These think, that God may be served well enough with looking on. And their utmost duty, but to bring their bodies a little further living, then they shall be brought dead: for then perhaps they shall come to the Church-yard, now they will bring them to Church. Devotion and they are almost strangers, and so much as they know of it, they dishonor by their acquaintance. Their burnt offerings are nothing else, but a number of eyes at utmost lift up to heaven; their heart hath another center. They bring as many sins with them every day to Church, as they have been all their lives in committing. Their hands are not washed from aspersions of lust and blood: their eyes are full of whoredom, their lips of slander, their affections of covetousness, their wits of cheating, their souls of impiety. If there were no Saints in the Church, how could they hope, the roof would not fall on their guilty heads! But I will leave them to the Lord's reproof. Jer. 7. Will ye steal, murder, commit adultery, and swear falsely: and come and stand before me in this house, staring me in the face, as if you were innocent? Behold, even I have seen it, saith the Lord.

3. There is yet a last-sort; that will come into God's house, and bring with them burnt offerings, a show of external devotion; but they will not pay their Vowes. Distress, war, captivity, calamity, famine, sickness, brings down the most elate and lofty spirits. It turns the proud Gallants fether into a kerchefe, pulls the wine from the lips of the drunkard; ties up the tongue of the swearer, whom thunder could not adjure to silence: makes the Adulterer loath the place of his sin, the bed. And though the Usurer stuff his pillow with nothing but his bonds and morgages, softer and sweeter in his opinion then Down or feathers; yet his head will not leave aking.

This misery doth so sting, terrify, and put sense into the dead flesh of the numbed conscience; that (all worldly delights being found like plumme •… s of lead, tied about a man while he is exposed in this Sea; so far from helping him to swim, that they sink him rather) the eye looks about for another shore, and finds none but God. To this so long forgotten God, the heart begins to address a messenger, and that is Prayer. God (the wicked see) must be called on, but they know not how. They have been so mere strangers to him, that they cannot tell how to salute him. Like beggars that are blind, they are forced to beg, but they see not of whom. Or if their eyes are so far open; Vident quasi e longinquo salutem, sed interiacente pelago: vident quo eundum, non quà: They see health a far off, as it were beyond the Sea: they see whither they would go, but not which way.

If any inferior thing, or created prop could uphold them, God should not be solicited. If friends will, if Physic will, if money will, if all the delicate objects for any sense will ease or appease their grief, they will not seek to heaven. Yea, if Beelzebub the God of Ekron can cure them, they will not trouble the GOD of Israel. But all lower pleasures to one thus sick, is but like a sweet harmony of music to a deaf man. There is no hope of comfort but from above the clouds. Health & prosperity is but as a Coach to carry our desires to heaven, but sickness is the post-horse. Only this Sub poena can bring us to put up a supplication in the high Court of Requests and Mercy. Now loe, they pray, they beseech, they sigh, they weep, they bleed, and lastly they vow.

What vow they? Either some new act to be done, or some old act to be left undone. Now the drunkard vows abstinence, the lustful vows continence, the swearer vows to leave his blasphemy: the Incloser vows to throw open his taken in commons: the proud vow to leave their gaudy vanity: the worldling vows to be charitable, and to relieve the poor. And perhaps at such a pinch or dead lift, one Usurer in a thousand years may vow to forsake his usury, and to restore all that he hath so gotten. Now they say, Lord, remove from me this malady, this extremity; and I will hereafter serve thee better, love thee more, believe thy Gospel, relieve thy poor, give something to an Hospital, or do some such act as may testify my thankfulness.

Well, God hears and grants; health comes, strength is recovered, the danger is over, they are well. Now vbi vota? Where be their vows? Alas, we rise from our beds of sickness, and leave our vows behind us.

Physicians have a rule among themselves, concerning their Patients: Take whiles they be in pain. For whatsoever they promise sick, when they are well, they will not perform it. So God had need to take what devotion he can get at our hands in our misery; for when prosperity returns, we forget our vows. You have often heard that old verse:

The moral of it suits full to our present purpose. It is reported of Constantinople, that a terrible Earthquake had over thrown many houses, slain much people. Hereupon the remaining Inhabitants affrighted, fell devoutly to their prayers and vows: privately in their chambers, publicly in their Churches: the poor were relieved, justice administered, their lives much amended. But afterwards when God held his hand, they held their tongues: he forbore plaguing, and they forbore praying: the rod ceased, and their piety withal; they forgot their vows.

When the Lord hath stricken us by famine; in withholding the rain frō us; or in pouring down too much too fast upon us: Or by a grievous plague, turning our popular streets into a Desert: we straight grow penitent; Zeal carries up our cries to heaven; we pray, we sigh, we weep. Sorrow sits in our eyes, devotion on our lips, God hath at that time more hearty prayers in an hour, then ordinarily in a year. But as the Poet spake,

The Lord no sooner takes off the burden of misery; but we also shake of the burden off piety; we forget our vows. O the mercy of God, that such forgetfulness should possess Christian hearts! This was unthankful Israel's fault, Psalm. 106. They soon forgot his works: they forgot, yea soon: they made haste to forget: so the Original is; They made haste, they forgot. Like men that in sleep shake death by the hand, but when they are awake will not know him.

It is storied of a rich Merchant, that in a great storm at Sea, vowed to Jupiter if he would save him and his vessel, to give him a Hecatombe. The storm ceaseth, and he bethinks himself that a Hecatombe was unreasonable; he resolves on seven Oxen. Another tempest comes, and now he vows again the seven at least. Delivered then also, he thought that seven were too many, and one Ox would serve the turn. Yet another peril comes, and now he vows solemnly to fall no lower: if he might be rescued, an Ox Jupiter shall have. Again freed, the Ox sticks in his stomach, and he would fain draw his devotion to a lower rate; a Sheep was sufficient. But at last being set ashore, he thought a Sheep too much; and purposeth to carry to the Altar only a few Dates. But by the way, he eats up the Dates, and lays on the Altar only the shells. After this rate do many perform their vows. They promise whole Hecatombes in sickness; but they reduce them lower and lower still, as they grow well. He that vowed to build an Hospital; to restore an Impropriation to the Church; to lay open his enclosures, and to serve God with an honest heart: brings all at last to a poor reckoning; and thinks to please the Lord with his empty shells. There was some hope of this man's souls health, whiles his body was sick: but as his body riseth to strength, his soul falls to weakness.

It is the reproach of Rome; No penny, no Pater noster: let it not be our reproach and reproof too; No plague, no Pater-noster; no punishments, no prayers. Thy vows are God's debts, and God's debts must be paid. He will not (as men do desperate debtors) dismiss thee on a slight composition. No; Iuste exigitur ad soluendum, qui non cogitur ad vouendum. He is justly required to pay, that was not compelled to vow. Non talis eris, si non feceris quod vouisti, qualis mansisti, si nihil tale vouisses: Minor enim tunc esses, non peior. Thou remainest not the same having vowed, and not performed; as thou hadst been, hadst thou not vowed. Thou hadst then been less, thou art now worse.

Well then Beloved; if we have vowed a lawful vow to the Lord, let us pay it. Let it not be said of us, that we do Aliud sedentes, aliud stantes: one thing sitting in our chair of sickness, another thing standing in our stations of health. The Lord doth not deliver us out of the bond of distress, that we should deliver our selves out of the bond of obedience. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he reap. The next blow of his hand will be heavier, because thou hast soon forgotten this. Who can blame justice, if he strike us with yet greater plagues; that have on our deliverance from the former, so mocked him with the falling fruits of our vowed devotion? Come we then whose hearts the mercy of God, and blood of Jesus Christ hath softened; and say with our Psalmist; We will go into thy house, O Lord, we will pay thee our vows.

You see all the parts of this Song: the whole comfort or harmony of all is Praising God. I have shown you Quo loco, in his house: Quo modo, with burnt offerings: Quo animo, paying our vows. Time hath abridged this discourse, contrary to my promise and purpose.

In a word, which of us is not infinitely beholding to the Lord our God: for sending to us many good things, & sending away frō us many evil things? O where is our praise, where is our thankfulness? What shall we do unto thee, O thou preserver of men? What? but take the cup of salvation, and bless the Name of the Lord? O let us enter into his gates with thanksgiving, and into his Courts with praise: let us be thankful unto him, and bless his Name. And let us not bring our bodies only, but our hearts; let our souls be thankful.

Mans body is closed up within the Elements; his blood within his body; his spirits in his blood, his soul within his spirits; and the Lord resteth in his soul. Let then the soul praise the Lord: let us not draw near with our lips, and leave our hearts behind us: but let us give the searcher of the hearts, a hearty praise. Ingratitude is the devils Text; oaths, execrations, blasphemies, & lewd speeches are Commentaries upon it. But thankfulness is the language of heaven; for it becometh Saints to be thankful. As therefore we would give testimony to the world, and argument to our own conscience, that we serve the Lord; let us promise and perform the words of my Text: We will go into thy house with burnt offerings: we will pay thee our vows. The Lord give thankfulness to us, and accept it of us; for Jesus Christ his sake.

The Disswasion: Be not deceived.

This is the voice of a friend, studying Aut praeuenire errori, aut reuocare errantem; either to prevent a man, before he errs, or to recall him erring. A phrase often used by our Apostle, Ephes. 5. Let no man deceive you with vain words. Nihil facilius est, quàm errare. There is nothing easier, then to err. There is no man but errs; sometime •… in via pedum; often in via morum. This provision then is necessary. 〈 in non-Latin alphabet 〉 . Deceits lie as thick upon the earth, as the Grashoppers did in Egypt; a man can scarce set his foot besides them.

But to prevent the deceiuings of sin is our Apostles intention, Hebr. 3. Lest any of us be hardened, through the deceitfulness of sin. Sin is crafty, and full of delusion: there is no sin but hath his couzonage. Usury walks in Alderman Thrifty's gown. Pride gets the name of my Lady Decency. Idolatry, as if it dwelt by ill neighbors, praiseth it self; and that for the purest Devotion. Homicide marcheth like a man of valor; and Lust professeth it self Natures Scholar. Covetousness is goodman Nabal's husbandry: and Enclosing, Master Oppressors policy. We were wont to say, that black could never be coloured into white: yet the devil hath some Painters that undertake it. Euills are near neighbors to good. Errore sub illo, Pro vitio virtus crimina saepe tulit. By that means virtue hath borne the blame of vices faults: yea, and more then that; Vice hath had the credit of Virtues goodness. But be not deceived.

When men's wits, and the devils to help, have found out the fairest pretexts for sin; God's justice strikes off all, and leaves Sin naked and punishable. Many pretences have been found out for many sins: besides distinctions, mitigations, qualifications, extenuations, colors, questions, necessities, inconveniences, tolerations, ignorances. But when man hath done, God begins. One argument of God's now, is stronger then all ours. Thou shalt not do this. Go study to persuade thyself, that thou mayest: yet at last GOD takes away all thy distinctions, when he pours his wrath on thy naked conscience. Then where is thy paint? If it prevail not against the Sun, what will it do against the fire?

God charged our first Parents, that they should not cate of the forbidden fruit: If you do, you shall die. The devil comes first with a flat Negative; Non mori •… mini: Ye shall not die. Then with subtle promises; Ye shall be as God's, knowing good and evil. But what is the event? They eat, and they die; are instantly made mortal, and should have died forever, but for a Savior. GOD bids Saul slay all in Amalek, 1. Sam. 15. Smite Amalek, utterly destroy all that they have, and spare them not. Yet Saul spares Agag, and the fat cattle. Why is this a fault? I spared the best of the cattle for Sacrifice to the Lord. Will not this serve? No: God rejects Saul from being King over Israel; who had rejected God from being King over Saul. Be not deceived, God is not m •… ked.

Consider we here the examples of Uzzah, and Uzziah. For Uzzah; God had charged, that none but the consecrated Priests should touch the Ark •… . Uzzah seeing the Oxen shake the Ark, put forth his hand to stay it up. Was this a sin to stay the Ark of God from falling? Yes: God proves it; he lays him dead by the Arks side. For Uzziah, God had charged, Numb. 18. that none should invade the Priests office. The stranger that cometh nigh, shall be put to death. Uzziah will come to the Altar with a Censor in his hand to offer Incense. Why, is this an offense to offer to the Lord? Yes: GOD makes it manifest; Uzziah is a Leper to his dying day. God had commanded the Prophet sent to Bethel; Thou shalt eat no bread, and drink no water there. Well, he is going homewards; and an old Prophet over-takes him, & persuades him to refresh himself. No says the other, I must not; For so was it charged me in the Word of the Lord; Thou shalt eat no bread, &c. But says the old Prophet; An Angel spake to me, saying, Bring him back, that he may eat bread. Well, he goes: Is not a Prophets word? an Angels word authority enough? No, the Lord proves it; he gives a Lion leave to slay him. Be not deceived, God is not mocked.

The Jews knew, that they ought not to despise their Messias. He is come: Loe now, they study arguments against him. John 7. We know this man whence he is: but when Christ cometh, no man knoweth whence he is. And Search and look; for out of Galilee ariseth no Prophet. Be these their cauills against God's express charge? He answers all, when he leaves their house unto them desolate. I hope I may take a little, says •… ehazi: but enough took him for it, a continual Lepro •… e. The evil Servant hath his plea, Math. 25. I knew that thou wert a hard man, &c. Therefore I hid thy talent in the earth: loe, there thou hast that is thine. But what follows, ver. 30? Cast ye that unprofitable servant into utter darkness: there shall be weeping and gnashing of •… eeth.

To come from example to application. It is God's command concerning Princes; Touch not mine Anointed. The Papists will touch them with the hand of death? Why, they have warrant from the Pope. God's Word says not so, either in precept or precedent. If any King in God's book had been deposed by a Priest, all the Schools and Pulpits would have rung of it: we should have had no rule with the Church of Rome. But it falls out happily; Ut quod praecepto non iubetur, etiam exemplo careat. That as it is not commanded by charge, so nor commended by examples. But will they still argue for this shedding of the blood-royal? The gallhouse confutes them here; but their worst confutation will be confusion hereafter.

God says thou shalt not put thy money to usury: thou hast found out many distinctions to satisfy thy conscience, or rather thy covetousness. God's word & thy will are at odds. He says, Thou shalt not: thou sayest, thou may est. On these and these terms, Hell fire shall decide the question. Relieue the poor, saith the Lord. Thou suckest their bloods rather: but howsoever wilt give nothing. Why, may we not do with our own what we list? Well, this same Ite maledict •… ; Go ye cursed, is a fearful and unanswerable argument. Thus flesh and blood speedes, when it will deal with God on terms of disputation. If God's own reason, Thou shalt not do this, be not stronger then all ours now; it shall be one day. Let no man deceive you with vain words: for, for these things, the wrath of God shall come upon the children of disobedience. Be not deceived.

As every particular Sin hath the particular color: so there are general pretexts for general sins; whereby many souls are deceived. I find this doctrine, though plain, so necessary, that I must be bold to pursue it. You may easily forgive all good faults. There are seven general pleas for sin.

1. Predestination is pleaded. If I be written to life, I may do this: for many are saved that have done worse. If not, were my life never so strict, hell appointed is not to be avoided. These men look to the top of the Ladder, but not to the foot. God ordains not men to iump to Heaven, but to climb thither by prescribed degrees. Non per saltum, sed scansum. Qui ordinauit finem, ordinauit media ad finem. He that decreed the end, decreed also the means that conduce to it. If thou take liberty to sin, this is none of the way. Peter describes the rounds of this ladder, faith, virtue, knowledge, tēperance, patience, godliness, charity. Thou rūnest a contrary course, in the wild paths of unbelief, profaneness, ignorance, riot, impatience, impiety, malice: this is none of the way. These are the rounds of a Ladder that goes downward to hell. God's predestination est multis causa standi, nemini labendi: helps many to stand, pusheth none down. Look thou to the way, let God alone with the end. Believe, repent, amend, and thou hast God's promise to be saved. Be not deceived, God is not mocked.

2. It is God's will I should do this wickedness: he saw it, and might have prevented it. It is unjust to damn a man for that he will •… him to do.

Answ. This is a blasphemous and most sacrilegious •… uill. Where did God ever will thee to lie, to swear, to oppress, to adulterize? His will is his word: and where findest thou his word commanding sin? And shall God's prescience make him guilty of thy evil? Then must thy memory make thee guilty of other men's evil. As thou by thy memory, dost not cause those things to have been done, that are past: So God by his foreknowledge doth not cause those things to be done, which are to come.

3. Ignorance is pleaded; I knew not the deed to be evil, or if evil, not so dangerous. Indeed Ignorance may make a sin Minus, not Nullum; a less sin, but not no sin. I obtained mercy, because I did it ignorantly, in unbelief: saith our Apostle. And Peccata scientium peccatis ignorantium praepo •… ntur. The sins of them that know, are more heinous then the sins of them that know not. But if thou hadst no other sin, thy ignorance is enough to condemn thee; for thou art bound to know. 〈◊〉 ea que sunt Domini nesciunt, a Domino nesciu •… . They that will not know the Lord, the Lord will not know them. But I speak to you that may know: your ignorance is affected. Some of you have not the knowledge of God, I speak this to your shame. Mul •… vt liberiùs peccarent, libenter ignorant. Many that they may sin the more securely, are ignorant willfully. Thus you may go blindfold to hell. Be not deceived, God is not mocked.

4. A fourth saith; I have many good deeds to weigh with my evils. Indeed I am an Usurer, an Adulterer, a Swearer; but I keep a good house, I give alms; and I will do more when I am dead. Indeed these are good works; Bona accipientibus, non facientibus. Good to the receivers, not to the Giuers. So a man may be borne for the good of many, not for his own. They write that the Pyramids of Egypt was built for that great Pharaohs Tomb; but the Red Sea disappointed him. Many think by good works to build up a heaven for themselves, but leading unsanctified lives, hell prevents their purpose. And such a man, as robs many hundreds to relieve some, may at last for his charity go to the Devil. The Papists indeed stand extremely for building Abbeys, Colleges for Jesuits, and augmenting the revenues of Monasteries, that Masses and Dirige's may be sung for their souls: they give full absolution to such a man, and seal him a general acquittance of all his sins. They make the besotted Laity, especially some rich Burger believe, that without anymore ado, it is impossible for a man to be damned that lives in such a Profession; and which is strange, here they equiuocate truly; so long as a man lives in it; but if he dies in it, there is the danger. But we know▪ the poison must be justified, or else the work is not sanctified. Be not deceived, GOD is not mocked.

5. But say some, God is merciful. Comfortable truth: else woe, woe to miserable man. But shall God show mercy to those that abuse his mercy? He will not be so merciful to thee, as to be unjust to himself. God will be just, go thou on and perish. God shown mercy to the relenting, not to the railing thief. Wouldst thou have him merciful to thee, that art unmerciful to him, to thyself? Misericordia amplectenti, non tergiuer santidatur. They that will lead a wicked life, sub spe misericordiae, in hope of mercy: shall meet with a fearful death, sub terrore Iustitiae, in the horror of Justice. Kiss the mercy of God, abuse it not. Where is Praesumptio veniae, will follow Consumptio poen •… : a presuming of favor shall be punished with a consuming wrath. Be not deceived, &c.

6. Others allege; Christ died for our sins, and his satisfaction is of infinite price. This is the door of hope, from which the profanest wretch is angry to be driven. The most presumptuous sinner flatters his soul with this comfort: as if the gates of Heaven were now set open, and he might enter with all his iniquities on his back. Indeed there is no want in Christ; but is there none in thee? In him is plenteous redemption; but how if in thee there be scarce faith? whatsoever Christ is, what ar •… thou? God so loved the world, that he gave his only be •… otten Son. He did not let, or lend, or sell, but give: not an Angel, nor a servant, but a Son: not another's, but his own: not his adoptive, but natural, his begotten Son: not one of many, but his only begotten Son. Many degrees of love: but what of all this? That whosoever believeth on him should not perish, but have everlasting life. But thou hast no faith, therefore no privilege by this gift. I am the good shepherd, saith Christ. Why? I give my life: but for whom? for my sheep. Not for lustful goats, or covetous hogs, or oppressing Tigers. If thou be such, here is no more mercy for thee, then if there were no Savior. If there be no careful observation of the Law, there is no conservation by the Gospel. No good life, no good faith: no good faith, no Christ. Be not deceived, God is not mocked.

7. Well, yet Repentance makes all even wheresoever it comes; or God is not so good as his word. Yes; God will be so good as his promise; but here's the doubt, whether thou wilt be so good as thy purpose. Thou canst charge God no further then to forgive thee, repenting; not to give thee repentance sinning. Promisit Deus poenitenti veniam, non peccanti poenitentiam. He hath made a promise to Repentance, not of Repentance. This is God's treasure. what is the reason, the malefactor went frō the cross to heaven! Dedit poenitentiam, qui dedit & Paradisum. God gave him repentance, that also gave him Paradise. Art thou sure God will put this alms into thy polluted hand? It is dangerous ventring the soul on such an uncertainty. He that sins that he may repent, is like one that surfeit •… that he may take Physic. And whether this Physic will work on a dead heart, is a perilous fear. Alas! what tears are in flint? what remorse in a benu •… ed conscience? Tutum est poenitenda non committere, certum non est commissa deflere. It is safe not to do what thou mayst repent: it is not certain to repent what thou hast done. It is the fashion of many to send repentance afore to threescore: but if they live to those years, they do not then overtake it, but drive it before them still. Be not deceived, God is not mocked.

You see now what trust is in colors: how easily you may deceive yourselves, how vnpossibly mock GOD. Leave then excuses to the wicked, that will be guilty and God shall not know of it. Bernard reckons up their mitigations. Non feci, &c. I have not done it: or if I have done, yet not done evil; or if evil, yet not very evil: or if very evil, yet not with an evil mind: or if with an evil mind, yet by others evil persuasion. Be not deceived, God is not mocked. If we cry with that servant; Have patience, and I will pay thee all; the Lord may forbear in mercy. But if we wrangle, I owe nothing; and God is too hasty to call me from my pleasures; he will require the uttermost farthing.

I have held you long in this Disswasiue part of the Caution. The Persuasive was also much included in it, and therefore I will but touch it.

God is not mocked.

God is often in the Scripture called the Searcher of the heart. Jer. 17. The heart is deceitful above all things, and desperately wicked: who can know it? Who? Ego Dominus; I the Lord know the heart. So Solomon in his prayer: Thou only knowest the hearts of all the children of men. So the Apostles about the election of one in Judas room, Thou Lord, which knowest the hearts of all men. Now he that knows the heart, cannot be mocked. It is hard to beguile the eye of man looking on us, how much more to deceive the eye of God looking in us? Therefore Quod non audes facere aspiciente conseruo, hoc ne cogites inspiciente Deo.

How vain a thing then is it to be an Hypocrite? As if God had not a window into the heart, to discern it. Hypocrites, saith Augustine, have Christianum nomen ad iudicium, non ad remedium: The name of Christians to their condemnation, not comfort. Their words are like an Echo, they answer God's call, but never come at him. Good company they will admit, to better their credit, not their conscience. Like crafty Apothecaries, they have one thing written in their papers and marks, another thing in their boxes. But because every man is as hasty to condemn an Hypocrite, as David was to condemn the Oppressor in the Parable, when the Tu es homo lies in his own bosom, I will touch two or three particulars.

If we look into Popery, we shall find it universally a professed study to mock GOD. They make show by their abundant prayers of an abundant zeal: when (as if God saw not the heart) they think the work done is sufficient. Those

As much might be said for their unclean Celibate. Their single life makes show of great pureness, as if their adulteries, Sodomitry, experimental brothelry, unmatchable uncleannesses were not known. They ostent their Chastity, when Vrbs est iam tota Lupanar. What would they, but mock God?

No less for their fastings. How deadly a sin is it to eat flesh on a Friday! yet is it no sin with them to be drunk on a Friday. A poor laborer plows all day, at night refresheth himself with a morsel of Bacon: he is an Heretike. A gallant Gentleman hawks all day, at night sits down to his variety of fishes, curious wines, possets, junkets; O he's a good Catholic. An Hypocrite he is rather. Famam quaerunt abstinentiae in delicijs. They seek the credit of temperance among full tables, full pots. Famam quaerunt, but Famem fugiunt. They desire praise, but they refuse hunger. But God is not mocked. For our selves.

If there be any here, (because my Text depends on that occasion) that robs his Minister of temporal food, and yet makes show to hunger after his spiritual food; though he may cozen man unseen; either by his greatness, or craftiness: Let him know, that Gdo is not mocked.

If there be any fraudulent Debtor, that deceives his brother of his goods, and then flatters his conscience that the merits of Christ shall acquit him: so packes all upon Christ, let him pay it: let him know that God is not mocked. The blood of Christ was not shed to pay men's debts, but God's debts. It hath virtue enough, but no such direction. Thou iniurest Christ to lay such reckonings on him. No, Vende, solue, viue de reliquo. Sell that thou hast, pay that thou owest, live of that thou reseruest.

If there be any Usurer, that deals altogether in letting out: that lets out his money to men, his time to Mammon, his body to pining, his mind to repyning, his soul to Satan: Though he comes to Church, and sits out a Sermon; let him know that his mind is then bound to his obligations; and he creeps into the Temple for the same end, the Serpent crope into Paradise. Wretched men, that are bound to his mercy: for like a common hackney Iade, he will not bear them one hour past his day. But let him know, God is not mocked.

If there be any Oppressor, that comes to Church in the shape of Knight or Gentleman: & thinks to cover all his exactions of his poor Tenants, all his wringings of his neighbors; with going three or four miles to a Sermon: let him know, that God is not mocked. He prefers Mercy before Sacrifice; and would not have thy profession countenance thy evil deeds, but thy good deeds commend thy profession.

Baldwin an Archbishop of Canterbury boasted often̄, that he never eat flesh in his life. To whom a poor lean widow replied, that he said false; for he had eaten up her flesh: He demands how: She replies, by taking away her Cow. Never pretend your earnest zeal, fasting or praying, or traveling to Sermons; when you devour widows houses, enclose Commons, and so eat up the very flesh of the poor.

If there be any that allows sometimes the Church his body, when the Pope always hath his heart; who though he be in Domo Dei; in God's house; is Pro Domo Antichristi, is for Antichrists kitchen. Or that keeps a Lady at home, that will not come two furlongs to Church: whereas our Lady trauelld as far as Jerusalem. Luke 2. Who must needs be a Papist, because her Grannam was so: and grows sick if you but talk of the Communion. And all this to save his Lands on earth, though he lose his Land in Paradise: Let him know, God is not mocked.

If there be any here, that hath given no Religion yet a full persuaded place in his heart: but because he sees diverse shadows, resolves on no substance. And is like the Bat, that hath both wings and teeth, and so is neither a bird nor a beast. His mind being like a puff of wind, between two religions, as that between two doors, ever whistling. Protestants, he says believe well, Puritans say well, and Papists do well: but till they all agree in one, he will be none of them all. To quite him in his own fantasie; let him then take from the one good faith, from the other good words, and from the last good works, and he may be made a very good Christian. But why then comes he to Church? By the mere command of the positive Law: as he comes to the Assizes when he is warned of a Jury. But let him not be deceived: God is not mocked.

If there be any luxurious, that serves God in the Temple, his flesh in the Chamber. Any covetous, that (as if his soul was diuisible) strives to serve two masters; though he doth it diversely: God with his art, the world with his heart. If any blasphemer that here sings Psalms, and abroad howles oaths and curses. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is in vain. If any seem 〈 in non-Latin alphabet 〉 , whē they are 〈 in non-Latin alphabet 〉 , seruers of the Lord, when they are observers of the time. Let them know to their horror, Non deluditur Deus, God is not mocked.

Gold cannot hide a rotten post from GOD'S eye. If men will be Humiles sine despectu, and Pauperes fine defectu; he sees it. Hypocrisy is like a burning fever, which drinks fervent heat out of cold drink. The Hypocrite is nothing else but a player on this worlds stage: the villains part is his; and all his care is to play it handsomely and cleanly. He maliceth any man that would take his part from him; not unlike to him that being requested to lend his clothes, to represent a part in a Comedy; answered; no, he would have nobody play the fool in his clothes but himself. He thinks to cozen all the world with the opinion of his purity; but there is one above sees him. God is not mocked.

I have ended the Caution; let us come to the Reason. For whatsoever a man soweth, that shall he also reap. wherein observe

The

• Manner.
• Matter.

In the Manner there is a twofold generality of the

• Thing.
• Person.

Every man. This is the first Generality. For Country, be he Jew or Gentile, Turk or Christian. For degree; high or low, Prince or subject, the greatest Lord, and the basest Groome. For estate; be they rich or poor, the wealthiest Burger, and the wretchedst Beggar. For Sexe, be they male or female. For condition; be they bond or free. What a man, any man, sows, that, &c.

This is the other Generality. Be it good or evil, blessing or cursing, charity or injury, equity or iniquity, truth or hypocrisy, deceit or honesty. Whatsoever a man soweth, &c. Evil is of the flesh: and verse. 8. He that soweth to his flesh, shall of the flesh reap corruption. And chap. 5. 21. The works of the flesh are manifest; adultery, &c. they which sow such seed, shall not inherit the kingdom of God. Good is of the Spirit: and he which soweth to the Spirit, shall of the spirit reap life everlasting. chap. 5. 22. The fruit of the spirit is love, joy, peace, &c. And To those that walk after this spirit, there is no condemnation. Whatsoever. There are no more sorts of men, but good and evil: nor more sorts of ends, then Poena et Praemum; Reward and punishment. Therefore Whatsoever whosoever soweth, the same shall he also reap.

You see the manner. In the matter we must also consider two things.

A Seeding. Harvest. Whatsoever a man soweth in his Seed-time; that shall he also reap in his harvest. They that sow grace, shall reap glory: they that sow corruption, must reap confusion.

To begin with the wicked; he that sows evil, shall reap evil: he that soweth malum culpae, the evil of sin, shall reap malum poen •… , the evil of punishment. So Eliphaz told Job that he had seen, Job 4 8. They that plow iniquity, and sow wickedness, reap the same.

And that either in Kind or Quality. Proportion or Quantitie. In Kind, the very same that he did to others, shall be done to him; or in Proportion, a measure answerable to it. So he shall reap what he hath sown in Quality or in Quantity: either in Portion the same, or in proportion the like.

In Kind.

The Prophet cursing Edom and Babel, saith thus, Psal. 137. O daughter of Babylon: happy shall he be that rewardeth thee, as thou hast served us. The original is; That recompenseth to thee Thy De •… de, which thou didst to us. So Zion rejoiceth over Edom, Obad. As thou hast done, it shall be done to thee: thy reward shall return upon thine own head. So the Lord to Mount Seir, Ezek. 35. As thou didst rejoice at the inheritance of the house of Israel when it was desolate: So will I do unto thee: thou shalt be desolate, O Mount Seir. Yea verse 14. When the whole earth rejoiceth, I will make thee desolate. Prov. 1. Wisdom crieth, fools laugh: therefore saith she; I will also laugh at your calami •… y: I will mock when your fear cometh. This is verse 31. to be filled with their own devices, to eat the fruit of their own way; to reap of their own sowing.

Thus was God's Law; Eye for eye, tooth for tooth; Lex talionis. Blood for blood. So •… bells blood spilled on the earth, cries for the blood of Cain, that runs in his murderous veins. Nature is offended and must be pacified: and no pacification can wash the Lamb from blood, but their blood that shed it. Justice must cause them that have sowed blood, to reap blood. The example of Adoni-bezek is most observable, Judges 1. Judah and Simeon warring against the Canaanites, surprised Adoni-bezek; and cut off his thumbs and his great toes. And Adoni-bezek said, Three score and ten Kings, having their thumbs and their great toes cut off, gathered their meat under my Table: as I have done, so God hath requited me.

Thus is wickedness recompensed suo genere, in it own kind. So often the transgressor is against the transgressor: the thief robs the thief; Proditor is proditor. As in Rome many unchristened Emperors, and many christened Popes; by blood and treason got the Soueraignty, and by blood and treason lost it. Evil men drink of their own brewing, are scourged with their own rod, drowned in the pit which they digged for others. As Haman was hanged on his own Gallows: Perillus tormented in his own Engine. Nec enim lex iustior vll •… est; Quàm necis artifices art perire sua. Thus they reap in kind. Now

In Proportion,

The Punishment is apted to the quality of the Sin. Adam at first did eat in wantonness: Adam shall therefore eat in pain. He excuseth his offense with a bold forehead, therefore in the sweat of his forehead he shall eat his bread. The woman's eye lusted, therefore in her eye tears. She longed then against Grace, she shall long now against Nature. She over-ruled her husband before, he shall over-rule her now. Man hath the preeminence: and her desire shall be subject to him. Should be, though in all it is not: but lightly when Eve over-rules Adam, the Devil is in the business.

To trace along the passages of holy Scriptures in this point: about Proportion. The ambition of Babel- builders was punished with ridiculousnesse. Cha •… offending against natural reverence, was damned to servitude. As it was but an easy judgment upon H •… ricus 5. Emperor of Germany; that had deposed his natural Father, to have no natural Son. Sodom was burned with fire unnatural, that had burned with lusts unnatural. Lots wife abusing her sense, lost her sense: became a senseless Pillar. She would look back, therefore she shall not look forward: she turned before, therefore now shall not stir. 〈◊〉 , ibi re •… sit.

Thus Absalom's folly was the recompense of David's adultery. He had slain Uriah with the sword, and the sword shall not depart from his house. Solomon deuides God's Kingdom, his own Kingdom shall be divided. Because Pharaoh drowned the male children of the Hebrews in •… iuer, himself and his Egyptian Host shall be drowned in a Red Sea. Dives would not give Lazarus a crumb: Lazarus shall not bring Dives a drop. Desider 〈◊◊〉 , qui non dedit micam. There is fit Proportion, betwixt a crumb of bread and a drop of water. The tongue of that Rich man, that had consumed so much belly-cheer, and turned down so many tunnes of wine; shall not now procure one pot of water, not a handful, not a drop. In his tongue he sinned, in his tongue he is torm •… d. Judas was the instrument of his Masters death, Judas shall be the instrument of his own death. Insolent 〈◊〉 vowed to enprison conquered Tamberlaine, in a cage of iron, and to carry him up and down the world in triumph. But Tamberlaine conquering that Turk, triumphed over him just in the same fashion. Those two monsters of the age Pope Alexander 6. and his darling Borgias, that had bathed their hands in so much blood; were at last by the error of a cup-bearer, poisoned themselves out of those very bottles wherewith they would have poisoned the Cardinals. Behold the Proportion; punishments respondent to the sins.

Here is sufficient cause to make the wicked tremble; God hath proportioned out a judgment for their sins. Man by his wickedness, cuts out a garment of confusion for his own back. I know that this kind of punishing is not always executed in this world. God's temporal Judgments are (like our Quarter Sessions) kept here and there. Some; much; yea most is reserved for another world. If all sin were punished here, we should look no further. But Tophet is ordained of old: the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it. If no sin were punished here, man would not believe God's power. But some is; So that a man shall say; Verily there is a reward for the righteous, Verily there is a God that judgeth in the earth.

Think of that lower future place, ye wicked; and the heavy Proportion that must there be measured you. Here you have sown in your Seed-time, there you must reap your harvest. Let the Idolater think of this: he hath thrust God out of his throne, God will thrust him out of his Kingdom. The drunkard that abuseth so •… uch wine, must there want a little water. The Usurer shall be there bound faster with the bonds of torment, then he hath formerly bound poor men with his obligations. The Covetous that had no pity, shall not be pitied, He shall have judgment without mercy, that hath shown no mercy. The Lustful shall burn with a new fire: The Malicious shall find no further cause of envy. Uaeridentibus; they that laughed, shall now weep; and that as Rachel, for their joys never to be comforted. He that soweth iniquity, shall reap vanity.

I list not to enter discourse of those infernal horrors. I may say with the Poet; if I had a hundred tongues, and a voice of iron; Non

But some will say; Your Text speaks of Proportion: how can eternal vengeance be proportionable to a momentary offense? Yes; first an infinite God is offended, and a finite man is the offender. Because he cannot be capable of an infinite wrath at once, he must have it in eternity: the short dimensions of his Essence, must have a long extension of his punishment: what wants in place, must be supplied in time. Christ indeed suffered enough in a short time, because he was infinite: man cannot do so, and therefore must be forever in suffering.

Secondly, he that delights in sin, desires it may always continue: and velle peccatum, est peccatum: so that an infinite desire, must needs have an infinite punishment. Qui moritur sine poenitentia, si semper viueret, semper peccaret. He that dies without repentance, if he should ever live, would ever sin. So Gregor. It is God's just judgment, Vt nunquam mortu •… s care •… t supplicio, qui nunquam v •… uus voluit carere peccato. That he dead should have eternal punishment, who living would have been eternally wicked. Vt nullus detur in •… quo terminus vltionis; qui quamd •… valui •… , habere noluit terminum criminis. That no end should be allowed to his vengeance, that would have allowed himself no end of wickedness. As the good man, if he should ever live, would ever do well. If thou wilt therefore offend in aeterno tuo, God must punish i •… aeterno suo. Thy injustice would put no date to thy sins; God's Justice shall set no date to thy sufferings. Thus ye have plowed wickedness, and ye have reaped iniquity.

You see the wicked's Seeding and Harvest: God keep us from sowing such seed, that we may never reap such a crop. The godly have also their Seeding and their H •… uest. All their sowing may be distinguished

Into

• Piety, towards God.
• Charity, towards men.

For Piety.

They sow in Faith; and God will bless that Seed: it shall grow up to heaven, for it is sown in the side of Jesus Christ who is in heaven. He that believeth on God; there is the seed; shall have everlasting life: there is the Harvest. Qui credit quod non videt, videbit quod credit. He that believes what he doth not see; there's the Seed: shall one day see what he hath believed; there is the Harvest.

They sow in obedience: this is also a blessed Seed, that will not fail to prosper wheresoever it is cast. If ye keep my Commandments, there's the Seed: ye shall abide in my Love; there's the Harvest. Rom. 6. Ye are the servants to God, and have your fruit unto holiness; there's the sowing: and the end everlasting life; there's the Reaping. Obedientia in terris, regnabit in coelis. He that serves God on earth, and sows the seed of Obedience; shall in heaven reap the harvest of a kingdom.

They sow in Repentance; and this seed must needs grow up to blessedness, Psalm. 126. They that sow in tears, shall reap in joy. He that goeth forth and weepeth, bearing precious seed; there's the sowing; shall doubtless come again with rejoicing, bringing his sheaves with him; there's the Harvest. Many Saints have now reaped this crop in heaven, that sowed their seed in tears. David, Marie Magdalene, Peter; as if they had made the Proverb; No coming to heaven with dry eyes. Thus nature and God differ in their proceedings. To have a good crop on earth, we desire a fair Seed-time: but here a wet time of sowing shall bring the best Harvest in the Barn of heaven. Blessed are they that mourn; there's the seeding: for they shall be comforted; there's the Harvest.

Lastly, they sow in renouncing of the world, and adherence to Christ; and they reap a great Harvest. Behold, saith Peter to Christ, we have forsaken all and followed thee; there's the Seeding. What shall we have therefore? what? You shall sit on twelve thrones judging the •… welue tribes of Israel: all that you have lost shall be centupled to you; and you shall inherit everlasting life; there's the Harvest. Sow to yourselves in righteousness, and reap in mercy.

For Charity.

He that sows this seed, shall be sure of a plentiful crop. Whosoever shall give to drink to one of these little ones, a cup of cold water only, a little refreshing, in the name of a Disciple; verily I say unto you, he shall in no wise lose his reward. But if he that giveth a little shall be thus recompensed; then He that soweth bountifully, shall reap bountifully. Therefore sparse abroad with a full hand, like a Seedsman in a broad field, without fear. Doth any think he shall lose by his charity? No worldling when he sows his seed, thinks he shall lose his seed: he hopes for amendment at harvest. Darest thou trust the ground, and not God? Sure God is a better pay-master then the earth: Grace doth give a larger recompense then nature. Below thou may est receive forty grains for one: but in heaven (by the promise of Christ) a hundredth fold: a measure heapen, and shaken, and thrust together, and yet running over. Blessed is he that considereth the poor: there's the Seeding: the Lord shall deliver him in the time of trouble: there's the Harvest. Is this all? No; Math. 25. Ye fed me when I was hungry, and gave me drink thirsty, comforted me in misery: there's the sowing. Veni beati, Come ye blessed of my Father, inherit the Kingdom prepared for you: there's the Harvest. I shut up this point with the Apostles Blessing. Now he that ministereth seed to the sower; both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness. God send you a good Harvest.

I conclude. Whatsoever a man soweth, that shall he also reap. O that this Text might be true upon all us at this time. The Lord hath sown the seed of his Gospel, O that he might reap your souls to his glory. But shall we hope for that which the Prophets found not? I have labored in vain, I have spent my strength for naught, saith Isaiah. Nor the Apostles? I have fished all night and caught nothing, saith Peter. No, nor Christ himself? who spake as never man spake. Yet himself telleth us, Math. 13. that of four sorts of ground, wherein the seed was sown, three were barren, and returned no fruit. Alas! how much seed is sown among thorns, rocks, and high-way grounds! you come to receive this seed, but it fructifies not. You bring forth hedge-fruit, like the Heathen; scarce so good. We hear often, and as often forget.

Yet still Beloved, this Text shall be true. God hath sown, and he will reap: sown his Word, and will reap his Glory. His glory either in your instruction or destruction, conversion or conviction, life or death. O why should that be to your horror, that is meant to your comforts. Turn not that to your desolation, which God sends to your consolation. Pray you then with me, everyone to the Lord, that this seed now sown may bring forth fruit in us all; in some thirty, in some sixty, in some a hundred fold: To the glory of his holy name: and the eternal salvation of our souls, through Jesus Christ.

The Motion. Enter in.

They are blessed that enter in: Perseverance only makes happy. Our labors must not cease, till we can (with Stephen) see these Gates open, and our Savior offering to take us by the hand, and welcome our entrance. We know who hath taught us, that only continuers to the end shall be saved. It is observable, that in the holy Spirits letters sent to those seven Churches, in the second and third chapters of this Book; all the promises run to Perseuerers; Uincenti dabitur, To him that overcomes shall it be given. Nec paranti ad praliim, nec pugnanti ad sanguinem, multo minus tergiuersanti ad peccatum, sed vincenti ad victoriam. Nor to him that prepares to fight, nor to him that resists to blood, much less to him that shows his back in cowardice; but to him that overcomes to conquest. Demas seeing this war, ran away; fell back to the security of the world. Saul made himself ready to this battle, but he durst not fight, glory and lusts carried him away. Judas stood a boat or two, but the High Priests money made him give over; and the Devil took him captive. But Paul fought out this combat even to victory; though he bore in his body the marks of the Lord Jesus. I have fought a good fight, I have finished my course, I have kept the faith. Therefore now there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me.

This is a good life, saith Bern. Mala pati, et bona facere; et fic vsque ad mortem perseuerare. To suffer evil, to do good, and so to continue to the end. Some came into the Vineyard in the morning, some at noon, others later: none received the Penny, but they that stayed till night. Augustine affirms this to be almost all the contents of the Lord's Prayer; Hallowed be thy Name, thy kingdom come, thy will be done. Wherein we desire that his Name may always be sanctified, his Kingdom always propagated, his will always obeyed.

Indeed this grace perfects all graces. We believe in vain, if our faith hold not out to the end. Weeloue in vain, if our charity grow cold at last. We pray in vain, if our zeal grows faint. We strive in vain at the strait gate, if not till we enter. Venire adreligionem est vera deuotio; sed non religiose viuere vera damnatio. To come to the truth of religion is true devotion; not to live religiously, is true damnation. Man is naturally like a horse that loveth short journeys; and there are few that hold out. Whence it comes, that the last are often first, and the first last. Know ye not that they which run in a race, run all; but one receiveth the prize? He that hath a good horse can go faster up a hill, then down a hill. He that hath a good faith, doth as quickly ascend the Mount Zion, as the wicked descend to the valley of Hinnon. If men would as strongly erect themselves upwards, as they direct their courses downwards, they might go to heaven with less trouble, then they do go to hell.

But he that at every sleppe, looks at every stop, and numbers his perils with his paces, either turns aside faintly, or turns back cowardly. They that go wandering & wondering on their journey, are at the gates of Samaria, when they should enter the gates of Jerusalem. God saith, I will not leave you, Heb. 13. Will you then leave GOD? One told Socrates, that he would fain go to Olympus, but he distrusted his sufficiency for the length of the journey. Socrates told him; Thou walkest every day little or much, continue this walk forward thy way, and a few days shall bring thee to Olympus. Every day every man takes some pains; let him bestow that measure of pains in trauclling to heaven; and the further he goes, the more heart he gets; till at last he enter through the gates into the City.

Bernard calls Perseverance the only daughter of the highest King, the perfection of virtues, the storehouse of good works; a virtue without which no man shall see God. There is a last enemy to be destroyed, Death: we must hold out to the conquest even of this last adversary. Which if it conquer us by the Sting of our Sin, shall send us to the doors of hell: if we conquer it by our Faith, it shall send us to the gates of this City, Heaven. Lauda nauigantem cum peruenerit ad portum. All the voyage is lost through the perilous Sea of this world, if we suffer shipwreck in the Haven; and lose our reward there, where we should land to receive it. What get we, if we keep Satan short of ruling us with his force many hours, when at our last hour he shall snatch our bliss from us? The runner speeds all the way, but when he comes at the races end to the goal, he stretcheth forth his hand to catch the prize. Be sure of thy last step, to put forth the hand of faith then most strongly; Ne perdatur premium tantis lob •… ribus quaesitum; lest the reward be lost, which thou with much labor hast aimed at.

It is not enough Quaerere coelum, sed acquirere; non Christum sequi, sed consequi. To seek heaven, but to find it; not to follow Christ, but to overtake him, not to be brought to the gates, but to enter in. Many will say to Christ in that day, Lord, Lord, have we not prophesied in thy Name? But the Master of the house is first risen, & hath shut to the door. Either they come too soon, before they have gotten faith and a good conscience; or too late, as those foolish Virgins, when the gate was shut. If then we have begun, let us continue to entrance. Cuiusque casus tanto maioris est criminis, quanto prinsquam caderet, major is er at virtutis. Every man's fault hath so much the more discredit of scandal, as he before he fell had credit of virtue. Let us beware that we do not slide; if slide, that we do not fall: if fall, that we fall forward, not backward. The just man often slips, and sometime falls. And this is dangerous; for if a man, whiles he stands on his legs, can hardly grapple with the devil: how shall he do when he is fallen down under his feet? But if they do fall, they fall forward, as Ezekiel; not backward, as Eli at the loss of the Ark: or they that came to surprise Christ, John 18. They went backward and fell to the ground.

Cease not then thy godly endeavours; until Contingas portum, quo tibi •… ursus erat. Say we not like the woman to Esdras, whether in a vision, or otherwise, when he bade her go into the City. That will I not do: I will not go into the City, but here I will die. It is a wretched sin, saith August. after tears for sin not to preserve innocence. Such a man is washed, but is not clean. Quia cōmissa flere definite, et iterum flenda committit. He leaves weeping for faults done, and renues faults worthy of weeping. Think not thyself safe, till thou art got within the gates of the City. Behold thy Savior calling, thy Father blessing, the Spirit assisting, the Angels comforting, the Word directing, the glory inviting, good men associating. Go cheerfully, till thou enter in through the gates into the City.

The manner. Through the gates.

Not singularly a Gate, but gates. For Chap. 21. the City is said to have twelve gates. On the East three gates, on the North three, on the South three, and on the West three. To declare that men shall come from all the corners of the World, from the East, and from the West, from the North, and from the South; and shall sit down in the Kingdom of GOD. These Gates are not literally to be understood, but mystically; Pro modo intrandi, for the manner of entrance. The gates are those passages, whereby we must enter this City.

Heaven is often said to have a Gate. Strive to enter in at the strait Gate, saith Christ. Lift up your heads, O ye Gates, and be ye lift up ye everlasting doors; saith the Psalmist. This is none other but the house of God, and this is the Gate of Heaven, saith Jacob. There must be Gates to a City: they that admit us hither, are the Gates of Grace. So the analogy of the words infer; doing the commandments is the way to have right in the tree of Life: obedience and sanctification is the Gate to this Citis of salvation. In a word,

The Temple had a gate called Beautiful. Act. 3. But of poor beauty in regard of this Gate. Of the gates of the Sanctuary spake David in diverse Psalms with love and joy. Enter into his gates with thanksgiving, and into his courts with praise. This was God's delight. The Lord loveth the gates of Zion, more then all the dwellings of Jacob. This was David's election to be a Porter, or keeper of the gates of God's house; rather then dwell in the Tents of wickedness. This his Resolution; Our feet shall stand within thy gates, O Jerusalem. Solomon made two docres for the entering of the Oracle: they were made of Olive trees, and wrought upon with the carnings of Cherubims. The Olives promising fatness, and plenty of blessings; the Cherubims holiness and eternity. These are holy gates; let everyone pray with that royal Prophet, Open to me the gates of righteousness: I will go into them, & I will praise the Lord. This is the Gate of the Lord, into which the righteous shall enter.

In brief, we may distinguish the gates leading to this City, into two; Adoption and Sanctification. Both these meet in Christ, who is the only gate or door, whereby we enter Heaven. I am the door, saith our Savior; Ianua vitae, the gate of life: by me if any enter in, he shall be saved.

Adoption

Is the first Gate. We have received the spirit of Adoption. Without this passage no getting into Heaven. The inheritance of glory cannot be given to the children of disobedience: they must first be converted, & adopted heirs in Christ. The Grace of God is twofold. There is Gratia gratis agens; and Gratia gratum faciens. This second grace, which is of Adoption, is never in a reprobate: not by an absolute impossibility, but by an indisposition in him to receive it. A spark of fire falling upon water, ice, snow, goes out: on wood, flax, or such apt matter, kindles. Baptism is the Sacrament of admission into the Congregation; of Insition and Initiation, whereby we are matriculated, and received into the motherhood of the Church. Therefore the sacred Font is placed at the Church-door, to insinuate and signify our Entrance. So Adoption is the first door or gate, whereby we pass to the City of glory.

This is our new Creation, whereat the Angels of heaven rejoice. Luke 15. At the creation of Dukes or Earls, there is great joy among men: but at our new creation, Angels and Seraphim rejoice in the presence of GOD. Our Generation was A non esse, ad esse: from not being, to be. But our Regeneration is A male esse, ad been esse, from a being evil, to be well; and that forever. Through this gate we must pass to enter the City; without this, death shall send us to another place. No man ends this life well, except he be borne again before he ends it.

Now if you would be sure, that you are gone through this gate; call to mind what hath been your Repentance. The first sign of Regeneration is throbbes and throws: you cannot be adopted to Christ without sensible pain, and compunction of heart for your sins. The Christian hath two Births, and they are two gates: he can pass through none of them but with anguish. Both our first and second Birth begin with crying. Our first birth is a gate into this world: our second is a gate into the world to come. There is some pain in both. For this world but little joy after the pain; for the other, after short sorrow eternal glory.

Sanctification

Is the second gate. Make your calling and election sure, saith Peter by a holy life: For so an Entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ. But there shall in no wise enter into it anything that defileth; neither whatsoever worketh abomination, or maketh a lie. Therefore Paul prays the God of Peace to sanctify us wholly. Holiness is the way to Happiness; Grace the gate of Glory. But some may object frō that of Paul, that this Sanctification must be total and perfect: but who can come so furnished to the gate? therefore who can enter the City? I answer; There is required only Sanctificatio viae, non Patria; such a Sanctitie as the gate can afford, though far short of that within the City. The School distinguisheth well. It must be communiter in toto, & vniuersaliter in singulis partibus; but not totaliter et perfect. This Sanctification must be communicated to the whole man, and universally propagated to every part: though it have in no place of man a total perfection. Indeed Nullum peccatum retinendum est spe remissionis. No sin is to be cherished in hope of mercy. But we must strive for every grace we have not, and for the increase of every grace we have. Quaerendum quod deest bonum, indulgendum quod adest. Let us make much of that we possess, and still seek for more; striving to the mark. And yet when all is done, Profectio haec, non Perfectio est: We have made a good step forward, but are not come to our full home. But still, Lord be merciful to me a sinner. And Enter not into judgment with us.

Now since this gate stands in our own Heart, give me leave to describe it: and that briefly, by

Lowe.

Heaven is well called a Building not made with hands: for it differs both in Matter and Form from earthly edifices. For matter, it is Eternal, not momentary: for manner, fabricked without hands. Great Manors on earth, have large answerable Porches. Heaven must needs be spacious; when a little star fixed in a far lower Orbe, exceeds the earth in quantity: yet hath it a low gate, not a lofty coming in.

They must stoop then that will enter here. He hath filled the bungry with good things, and the rich he hath sent empty away. The rich in their own conceits, and proud of their own worth, shall be sent empty from this gate. Zacchaeus climes up into a Sycamore tree to behold Jesus: but when Jesus beheld him got up so high, he said, Come down Zacchaeus, Luke 19. Make haste, and come down. Whosoever will entertain Jesus, must come down. The haughty Nebuchadnezzar, that thinks with his head to knock out the stars in heaven, must stoop at this gate, or he cannot enter. Be you never so lofty, you must bend. God's honor must be preferred before your honors. It is no discredit to your Worships to worship GOD.

Little.

Christ calls it a narrow gate. They must be little that enter; little in their own eyes, slender in the opinion of themselves. Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. Samuel to Saul; When thou wast little in thine own sight, wast thou not made the Head of the Tribes of Israel? When Jesse had made all his Sons pass before Samuel, he asked him if none remained yet; Jesse answers, Yes a little one tending the flocks. Fetch that little one, saith Samuel: for we will not sit down till he come. That little one was he. Says the Angel to Esdras, 2. Esdras 7. A city is built, and set upon a broad field, full of all good things. Yet the Entrance thereof is narrow. This is spatiosa & speciosa Ciuitas; A city beautiful and roomthy; yet it hath but a narrow wicket, a little Gate.

Alas, how will the surfeited Epicure do to enter: whose gluttonous body is so deformed, that it moves like a great Tunne upon two pots? What hope hath an Impropriator with four or five Churches on his back, to pass this little gate? The bribing Officer hath a swollen hand; it will not enter; and the gowtie Usurer cannot thrust in his foot. The factious Schismatic hath too big a head: the swearer such forked blasphemies in his mouth, that here is no entrance. Pride hath no more hope to get into the gates of that City above; then there is hope to cast it out the gates of this City below. Much good doit with earthly Courts: for it must not come into the Courts of Heaven.

Think, O sinners; you cannot go with these oppressions, with these oaths, frauds, bribes, usuries; with these wickednesses into the gates of this City. You must shift them off, or they will shut you out.

You hear the Properties; the Parts are now to be considered; and these are four. The foundation, the two sides, and the roof. The Foundation is Faith. One of the sides, Patience. The other, Innocence. The Roofe, Charity.

Faith

Is the foundation. Coloss. 1. Be ye grounded and settled in the Faith. Credendo fundatur, saith Augustine. It is grounded in faith. All other graces are (as it were) built on this foundation. Credimus quōd speramus: quod credimus & speramus, diligimus: quod credimus, speramus, & diligimus, operamur. What we hope; we believe: what we believe and hope, we love: what we believe, hope, and love; we endeavor to attain. So all is built on Faith.

Hope on faith; Nulla spes increditi: it is impossible to hope for that we believe not to be. Charity on faith: why should a man give all to the poor, unless he believed an abundant recompense? Repentance on faith: why else suffer we contrition for sin, if we believed not remission of sin? Temperance on faith: why forbear we the pleasing vanities of the world, but that we believe the transcendent joys of eternity, whereof these harlots would rob us? Patience on faith: why would we endure such calamities with willing quietness and subjection, if we believed not an everlasting peace and rest to come? All obedience on faith; that God would accept it in Jesus Christ. If all be built on faith, I may call it the basis and foundation of this Gate. Without faith it is impossible to please God: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. Faith is the passage-way to God: not one of that holy ensuing Legend, entered the City of life without this. He that hath faith shall enter: yea he is entered. 〈1 page duplicate〉 〈1 page duplicate〉 John 5. He hath everlasting life; and shall not come into condemnation; but is passed from death to life.

Patience

Is one of the Pillars. Hebr. 10. Ye have need of Patience: that when you have done the will of God, ye might receive the Promise. That when you have suffered before the gates, ye may enter the City. There be three Enemies that assault the soul, before she enter the gates; a Lyon, a Leopard, and a Fox. The Lion is the Devil, who roareth with hideous cries, and bloody jaws. The Leopard is the world, which hath a gay spotted hide; but if it take us within the clutches, it devours us. The Fox is our Concupiscence, bred in us; which craftily spoils our grapes, our young vines, our tender graces. Patience hath therefore an armed Soldier with her, called Christian Fortitude; to give repulse to all these encounters. And what he cannot conquer feriendo, by smiting: she conquers ferendo, by suffering. Uincit etiam dum patitur. She overcomes, even while she suffers. Patience meekly bears wrongs done to our own person: Fortitude encounters courageously wrongs done to the Person of Christ. She will not yield to sin, though she die. She hath the spirit of Esther to withstand things that dishonor God; If I perish, I perish.

Innocence

Is the other Pillar. As Patience teacheth us to bear wrongs, so Innocence to do none. Patience gives us a Shield, but Innocence denies us a sword. Our selves we may defend, others we must not offend. Innocence is such a virtue; Quae cùm alijs non nocet, nec sibi nocet. Which as it wrongs not others, so nor itself. He that hurts himself, is not innocent. The Prodigal is no man's foe, but his own; saith the proverb: but because he is his own foe, he is not innocent. Triumphus Innocentiae est non peccare vbi potest. It is the triumph of Innocence, not to offend, where it may.

No testimony is more sweet to the conscience then this: Remember, O Lord, how I have walked before thee in truth, and with a perfect heart. So Job: My heart shall not condemn me for my days. Blessed soul thus comforted: it smiles at the frowns of earth, and dares stand the thunder. Though there be no Innocency, but rejoiceth to stand in the sight of Mercy: Yet thus in the midst of injuries it cheers it self: O Lord, thou knowest my innocence. The wicked cover themselves with violence as with a garment: therefore confusion shall cover them as a cloak. But Blessed are the meek: for they shall inherit the earth. That part of the earth they live in shall afford them quiet: and their part in heaven hath no disquiet in it. Si amouean •… , admouentur in locum, à quo non remouentur in aeternum. If they be moved, they are moved to a place from whence they shall never be removed. I will wash mine hands in Innocency: so will I compass thine Altar, O Lord. If Innocence must lead us to the Altar on earth; sure that must be our gate to the glory of heaven.

Charity

Is the Roofe. Diligendo perficitur; lo •… makes up the building. Now abideth faith, hope, and charity: but the greatest of these is charity. It is a grace of the loueliest Countenance, and longest Continuance. For Countenance, it is amiable; all love it. The poor respect not thy faith so much as thy charity. For Continuance; faith and hope takes their leaves of us in death: but charity brings us to heaven-door, & vshers us in to glory. I know not what to say more in thy praise, O charity; then vt Deum de coelo traheres, & hominem ad coelum eleuares. Then that thou didst bring down God from heaven to earth, and dost lift up man from earth to heaven. Great is thy virtue, that by thee God should be humbled to man, by thee man should be exalted to God.

You have the Gates described: Let us draw a short conclusion from these two former circumstances; and then enter the City.

The Sum.

There is no entrance to the City but by the Gates: no passage to Glory, but by Grace. The wall of this City is said to be great and high. High; no climbing over: Great, no breaking through. So Christ saith; No thief can break through and steal. Therefore through the gates, or no way. Corruption doth not inherit incorruption. This corrupted man must be regenerate, that he may be saved: must be sanctified, that he may be glorified. Babel- builders may offer fair for h •… uen, but not come near it: the Giants of our time, I mean the monstrous sinners, may imponere Pelion Ossae, lay rebellion upon presumption, treason upon rebellion, blasphemy upon all: as if they would sink heaven with their loud and lewd ordinance, and pluck God out of his Throne: but hell gapes in expectation of them. This Gate is kept, as the gate of Paradise, with a flaming sword of Justice, to keep out Idolaters, Adulterers, thieves, covetous, drunkards, revilers, extortioners, and other dogs of the same litter; from the kingdom of God.

Some trust to open these gates with golden keys; but bribery is rather a key to unlock the gates of hell. Let Rome sell what she list, and warrant it like the Seller in the Proverbs; It is good, it is good. Yet it is naught; but were it good, God never promised to stand to the Popes bargains. Others have dreamed of no other gate, but their own righteousness. Poor souls, they cannot find the gate, because they stand in their own light. Others think to pass through the gates of other men's merits: as well one bird may fly with another birds wings. For all those hot promises of the works of Saints for their ready money, they may blow their nails in hell.

Only grace is the gate. Per portam Ecclesiae intramus ad portam Paradisi. We must be true members of the Church, or the door of life will be shut against us. Heaven is a glorious place, therefore reserved for gracious men. Admittuntur ad spiritus iustorum, non nisi iusti. To those spirits of just men made perfect must be admitted none, save they that are justified. Kings are there the Company: none of base and ignoble lives can be accepted. Heaven is the great White Hall, the Court of the high King; none are entertained but Albi, such as are washed white in the blood of Christ; and keep white their own innocence. Vngracious offenders look for no dwelling in this glory. You that have so little love to the gates, are not worthy the City. If you will not pass through the gates of holiness in this life, you must not enter the City of happiness in the life to come. Thus we have passed the gates: and are now come to

The City.

Now if I had been with Paul wrapped up to the third heaven; or had the Angels Reed, wherewith he measured the wall: I might say something to the description of this City. But how can darkness speak of that light? or the base Country of Earth describe the glorious Court of Heaven? Glorious things are spoken of thee, O City of God. Glorious Cities have been, and are in the world. Rome was eminently famous; all her Citizens like so many kings: yet was it observed, Illic homines more, that men did die there. But in this City, there is no dying. Mors non erit vltra. There shall be no more death. I will narrow up my discourse, to consider in this City only 3. things.

The

• Situation.
• Society.
• Glory.

The Situation.

It is placed above, Gal. 4. Jerusalem which is above is free, the mother of us all. Heaven is in excelsis. His foundation is in the holy mountains. So was Jerusalem seated on earth, to figure this City; built on the Quarry of heaven, Dan. 2. On Sapphires, Emeralds, and Chrysolites, Reu. 21. There is a heaven now over our heads, but it shall wax old as a garment. It is corruptible, and so combustible. This City is eternal; Mount Zion, never to be moved: a kingdom never to be shaken. We are now under this lower heaven, then this shall be under us. That which is our Canopy, shall be our Pavement.

The Society.

The King that rules there, is one Almighty God in three distinct persons. He made this City for himself. In his presence is the fullness of joy, and pleasures at his right hand for evermore. If he gave such a house as this world is, to his enemies: what may we think, hath he provided for himself, and his friends? But will GOD dwell there alone? He is never alone: himself is to himself the best and most excellent company. Nevertheless he vouchsafes a dwelling here to some Citizens, and these are either Created so, Assumed, or Assigned.

1. Created Citizens are the blessed Angels; who from their first creation have enjoyed the freedom of this City. They stand always in the presence of God: they can never lose their happiness.

2. Assumed; those whose spirits are already in heaven. Hebr. 12. There are the spirits of just men made perfect. They are already in soul taken up, and made free Denizens of this City.

3. Assigned; the Elect that live in the militant Church, waiting for the day of their bodies Redemption; crying still, Come, Lord Jesus, come quickly. These are Conscripti, written in the Lambes book of life. Now though we are not already in full possession; because our apprenticeship of this life is not out; yet we are already Citizens. Ye are no more strangers and foreigners, but fellow Citizens with the Saints; and of the household of God. And we have three happy privileges of Citizens.

1. Libertas; Freedom from the Law; not from obedience to it, but from the curse of it. Praestemus quod possumus: quod non possumus, non damnabit. Let us keep so much of it as we can: what we cannot keep, shall not eondemne us. Liberty in the use of these earthly things: heaven, earth, air, sea, with all their creatures, do us service. Whether things present, or things to come, all are yours: and ye are Christ's, and Christ is God's.

2. Tutela Imperij; The Kings protection, Psalm. 91. Angels mandauit. He hath given his Angels charge over us, to keep us in all our ways. Is this all? No. verse. 4. He covers us with his feathers, and under his wings do we trust: his true •… h is our shield and our buckler. Our dangers are many in some places, and some in all places: we have God's own Guard royal to keep us. They are sent from God to minister for their sakes, which shall be heirs of salvation. I need not determine, whether every particular person hath his particular Angel. Saint Augustine hath well answered, Quando hoc nesciatur sine crimine, non opus est vt definiatur cum discrimine. Since our ignorance is no fault, let us not trouble our selves with curious discussion. Bernard directs us a good use of it. Quantam debet hoc tibi infer reuerentiam, afferre deuotionem, confer fiduciam. The consideration of the guard of Angels about us, should put into our minds reverence, into our hearts devotion, into our souls confidence.

3. Defensio Legis, the defensive protection of the Law. Christis our Advocate. Who shall lay anything to the charge of God's elect? It is God that justifieth. We are impleaded: Paul appeals to Caesar, we to Christ. The Devil accuseth us, we are far remote: behold, our Counselor is in heaven; that will not let our cause fall, or be overthrown. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.

Thus are we Citizens in present, shall be more perfectly at last. We have now right to the City: we shall then have right in the City. We have now a purchase of the possession, shall then have a possession of the purchase. Father; I will that they also whom thou hast given me, be with me where I am, that they may behold my glory. This is our Saviors Will & Testament, and shall not be broken.

The Company then adds to the glory of this City. We are loath to leave this world for love of a few friends, subject to mutual dislikes: but what then is the delight in the Society of Saints? where thy glorified self shall meet with thy glorified friends, and your love shall be as everlasting as your glory. There be those Angels that protected thee: those Patriarchs, Prophets, Apostles, Martyrs, that by doctrine and example taught thee: yea there is that blessed Savior that redeemed thee. Often here with groans and tears thou seekest him, whom thy soul loveth: loe, there he shall never be out of thy sight.

The Glory.

The glory? Non mihi si centum linguae. If I had a hundred tongues, I was not able to discourse thoroughly the least dram of that inestimable weight of glory. The eye hath seen much, the ear hath heard more, and the heart hath conceived most of all. But no eye hath seen, nor ear heard, nor heart apprehended the things which God hath prepared for them that love him. Augustine after a stand; Deus habet quod exhibeat. God hath something to bestow on you. If I say, we shall be satiate, you will think of loathing: if, we shall not be satiate, you will think of hunger. But Ibi nec fames, nec fastidium: there is neither hunger, nor loathing. Sed Deus habet quod exhibeat. No sooner is the soul within those gates, but she is glorious. Similem sibi reddit ingredientem. Heaven shall make them that enter it, like it self; glorious: As the air by the Suns brightness is transformed bright. Quanta falici tas, vbi nullum erit malum, nullum deerit bonum! How great is that blessedness, where shall be no evil present, no good absent! This is a blessed City.

Men are ambitious here, and seek to be free of great Cities: and not seldom buy it dearer then the Captain bought his Burgeship. But no such honor as to be Denizens of this City: whereof once made free, how contemptibly they will look at the vain endeavors of worldly men! Think, Beloved, yea know; how sweet soever the gains of this lower City be: it is yet far short of the gains of heaven. And you will one day say; There is no City to the City of GOD. Where shall be no more death, nor sorrow, nor crying, nor anymore pain. Death with all his Apparitors, that cite the whole world to his Court, sorrow, crying, pain, shall be no more. They shall persecute you from City to City, saith Christ: till at last we come to this City, and then out of their reach.

O that this clay of ours should come to such honor! Well may we suffer it to endure the Worlds tyranny, and to be afflicted by the Citizens thereof: alas, we are but Prentises, and they will use us hardly till our years be out. When that day comes, we shall be free possessors of this City.

You hear now the gate and the City, what should you do but enter? Passe through the gate of grace; a holy & sanctified life; and you shall not fail of the City of glory. Whither once entered, you shall sing as it is in the Psalm, Sicut audi •… imus ita et vidimus. As we have heard, so have we seen in the City of our God. We see that now which was preached to us; yea and ten thousand times more then ever could be uttered. You shall say to Christ, as the Queen of Sheba to Solomon; I heard much of thy glory; but behold, the one half was not told me. You saw Jerusalem before in a Map; now you shall walk through the streets, and observe the towers and bulwarks; fully contemplate the glory. But my discourse shall give way to your meditation. The joys are boundless, endless: the Lord make us free of this City.

The Eye

Is the most excellent organ of sense. Saint Augustine applies Seeing to all the senses. Hear and see, touch and see; and the Psalmist hath, Taste and see how gracious the Lord is. Other senses discern only things near them: this, remote and distant objects. Some say the roundness of the Eye resembles the Unity of the Deity; which is one and perfect: and the triangular sight, the Trinity of persons. This is too curious: happy is that intellectual eye, whose object is the blessed Unity in Trinity, and Trinity in Unity; whose delight is good, yea God.

In a clear eye the looker sees his own image: so God in a sanctified understanding sees a limited resemblance of his infinite self. And as some Physicians say, that if looking in a sick man's eyes, they see their image, there is hope of life: but the want of this resultance is held an argument of instant death: whereby they give themselves a prognosticke sign, whether the Patient will die of that sickness, or recover it; by the reflection of his eyes. But it is certain, if God's image be not in the understanding, instat mors animae, the soul is in danger: if it shine there, there is comfort of life, yea life of comfort. Hence it is that the God of this world doth so strive to blind the minds of them that believe not; ne imago Dei▪ &c. that the light of the glorious Gospel of Christ, who is the Image of GOD, should not shine unto them.

God hath set two liddes, to defend the corporal eye from annoyances. So he hath given the understanding duas palpeb •… ; Faith and hope to shelter it. For the eye is not more tender to the body, then the understanding is to the soul. And therefore Satan seeks by all means to hurt it: either by offering it violent blows, which the shield of Faith bears off; or by throwing dusts into it, (gifts blind the eyes) which the other lidde of hope for better riches, keeps out.

The Situation

Of this spiritual eye is in the Soul. God framing man's soul, planted in it two faculties: the Superior, that is the Understanding, which perceiveth and judgeth: the Inferior, that is the will, which being informed of the other, accordingly follows or flies, chooseth or refuseth. The Scripture favoring the simplest capacity, compares these two powers of the soul, to two known parts of the body. The understanding to the Eye; the Affections to the Foot: the eye directing, the foot walking. Every man is naturally borne blind and lame: as Zedekiah captivated to the King of Babylon; first they put out his eyes, and then