The Happiness of the Church, Biblical commentary 4

The Happiness of the Church · Biblical commentary 4

p. 195GODS HOVSE: OR, THE PLACE OF PRAYSES.

PSALME. 66. 12.

I will goe into thy House, with burnt offerings: I will pay thee my vowes.

THE formerverse connexed with this, demonstrate with words of life

Dauids

Affliction

Affection.

His Affliction, to be ouer-ridden with Persecutors: his Affection, to blesse God for his deliuerance. Great misery, taken away by great mercy, requires great thankefulnesse: I will goe into thy, &c.

Before wee put this Song into parts, or deriue it into particulars, two generall things must be considered.

The Matter

The Maner

the Substance

the Forme

The matter and substance of the verse is Thankèfulnesse: the manner and forme, Resolution. The whole fabricke p. 196declares the former: the fashion of the building the latter. The Tenor of all is Praysing God: the key or tune it is set in Purpose: I will goe into thy house, I will pay thee my vowes. So that first I must intreat you to looke vponupon a Solution, and a Resolution: a debt to be payd, and a purpose of heart to pay it.

The Debt

Is Thankefulnesse. This is the matter and substance of the wordes. God hauing first by affliction taught vsus to know our selues, doth afterwards by deliuerance teach vsus to know him. And when his gracious hand hath helped vsus out of the low pitte, hee lookes that (like Israel, Exod. 15.) wee should stand vponupon the shore, and blesse his name. Dauid that prayed to God de profundis; aaPsal. 103. 1.Ps 103:1(out of the depths hauehave I called vntounto thee) doth after praise him in excelsis, with the highest Organs and instruments of laud.

Generall mercies require our continuall thankes; but new fauours new prayses. bbPsal. 98. 1.Ps 98:1O Sing vntounto the Lord a New Song, for he hath done maruellous things. There is a fourefold life belonging to man, and God is the keeper of all. His naturall, ciuill, spirituall, and eternall life. Eloudie man would take away our naturall life. Psal. 37. The wicked watcheth the righteous, and seeketh to slay him. GOD Psal. 37. 32.Ps 37:32keepes it. The slanderous world would blast our ciuill life, God blesseth our memory. The corrupted flesh would poyson our spirituall life, God ccColos. 3. 3.Col 3:3hides it in Christ. The raging Deuill would kill our eternall life; God preserues it in heauen. Vnworthy are wee of rest that night wherein we sleepe, or of the light of the Sunne that day wherein we rise, without praysing God for these mercies. If wee thinke not on him that made vsus, vvee thinke not to vvhat purpose hee made vsus. When I consider the workes of GOD, saith Augustine, I am wonderfully mooued to praise the Creator; ddContra Fa…t. Manich. lib. 21. cap. 5.Qui prorsus ita p. 197magnus est in operibus magnis, vt minor non sit in minimis: vvho is so great in his great workes, that hee is not lesse in his least. But when we consider his worke of Redemption; about which he was (not as about the Creation, six dayes, but) aboue thirtie yeeres. Where non sua dedit, sed se; he gaue not his riches, but himselfe; and that non tam in Dominum, quàm in seruum et sacrificium: not to be a Lord, but a seruant, a sacrifice. We hauehave Adamantine hearts, if the bloud of this saluation cannot melt them into praises.

But speciall fauours require speciall thanks, vvhether

they consist in

Eximendo

Exhibendo;

either in redeeming vsus from dangers, or heaping vponupon vsus benefites. Our Prophet in fiue instances, Psal. 107. exemplifieth this dutie. Of Trauellers, Captiues, sick-men, Psalm. 107.Ps 107sea-men, & others subiect to the manifold varieties of life.

For Trauellers; eeVer. 4.They wander in the Wildernesse in a solitary way: hungry and thirstie, their soule fainting in them. They cry vntounto the Lord in their trouble, and he deliuers them out of their distresses. For Captiues; ffVer. 10.They sit in darknesse, and in the shadow of death; fast bound in affliction and yron. Their prayers find a way out of the prison to God, and God deliuers them out of the prison to liberty. For Sick, ggVer. 17.Because of their transgression they are afflicted: their soule abhorreth all manner of meat, and they draw neere vntounto the gates of death. The strength of their prayers recouers the strength of their bodies. For Mariners, hhVer. 27.They reele to and fro, staggering like a drunken man; and are at their wits end. They by their prayers appease the vvrath of God, and hee appeaseth the wrath of the vvaues and winds.

Now the burden of the Song to all these deliuerances is this; iiVer. 8. 15. 21. 31.O that men vvould therfore praise the Lord for his goodnesse; and for his wonderfull works to the children of men. And because these foure dangers are short of the innumerable p. 198calamities incident to mans life; therefore in the end of the Psalme, much misery is heaped vp, and the Lord is the scatterer & dissoluer of that heape: that all flesh might sing; Saluation is of the Lord.

And because these mercies are infinite; so that vvhat Christian may not say with Dauid? kkPsal. 23. 6.Ps 23:6Thy goodnesse hath followed mee all the dayes of my life. Therefore I infer with Paul, ll1. Thes. 5. 181 Thess 5:18In all things giuegive 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 houre slips by thee without occasion, let none slippe 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 blesse me; in affliction, because thou doost correct me. Fecisti, refecisti, perfecisti: Thou madest mee when I was not, restoredst me when I vvas lost; supplyest my wants, forgiuest my sinnes; and crownest my perseuerance. But as, Quò acerbior miseria, eò acceptior misericordia: the more grieuous the miserie, the more gracious the mercy. So the richer benefite requires the hartier thanks. Great deliuerances should not hauehave small gratitude: vvhere much is giuen, there is not a little required. To tell you what God hath done for vsus, thereby to excite thankfulnesse, would be to lose my selfe in the gates of my Text. I told you this was the ground and module of the Psalme. But I know, your curious eares care not so much for plaine-song; you expect I should runne vponupon Diuision. Heare but the next generall point, and I come to your desire: reseruing what I hauehave 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 goe into thy house, I will pay, &c. Though he be not instantly Soluendo, he is Resoluendo. He is not like those Debters, that hauehave neither meanes, nor meaning to p. 199pay. But though he wants actuall, he hath votall retribution. Though hee cannot so soone come to the place, where this payment is to be made; yet hee hath already paid it in his he…rt. I will goe, I will pay. Here then is the Debters

Resolution.

There is in the godly a purpose of heart to serue the Lord. This is the child of a sanctified spirit, borne not without the throbs and throwes of true penitence. Not a transient and perishing flower, like Ionah's Gourd, Filius noctis; oriens, moriens: but the sound fruit, which the sap of grace in the heart sends forth. Luke 15. VVhen the Prodigall Sonne came to himselfe, saith the Text; as if he had been formerly out of his wits: his first speech was, I will arise and goe to my Father: and will say vntounto him; Father, Luke 15. 18.Luke 15:18I hauehave sinned. And what he purposed, he performed: he arose and went.

I know, there are many that intend much, but doe nothing: and that earth is full of good purposes, but heauen onelyonly full of good works: and that the tree gloriously leaued with intentions, without fruit, was cursed: And that a lewd heart may be so farre sinitten and conuinced at a Sermon, as to will a forsaking of some sinne. VVhichWhich thoughts are but swimming notions, and vanishing motions; embrions, or abortiue births.

But this Resolution hath a stronger force: it is the effect of a mature and deliberate iudgement; wrought by Gods Spirit, grounded on a voluntary deuotion; not without true sanctification: though it cannot, without some interposition of time and meanes, come to performe that act which it intends. It is the harbinger of a holy life: the little clowd, like a mm1. King. 18. 441 Kgs 18:44hand, that Eliah's seruant saw, pointing to the future showres of deuotion.

Well, this is but the beginning, and you know, many beginne, that doe not accomplish: but what shall become of them that neuer begin? If he doth little, that purposeth, p. 200and performes not: what hope is there of them that vvill not purpose? It is hard to make an Vsnrer leaue his extortion, the vncleane his lusts, the swearer his dishallowed speeches: when neither of them saith so much, as I vvill leaue them. The habite of godlinesse is farre off, when to vvill is not present: & we despaire of their performance, in whom cannot be wrought a purpose.

But to you of whom there is more hope, that say, vve will praise the Lord; forget not to adde Dauids execution to Dauids intention. God loues the present tense better then the future: a Facto, more then a Faciam. Let him that is President ouer vsus, be a precedent for vsus. Hebr. 10. foreign Behold, I come: not I will come, but I do come, to Heb. 10. 7.Heb 10:7doe …y will, O GOD.

You hauehave heard the matter and manner of the Song: the Substance is Gratitude; the Forme, a Resolution to giuegive it. To set it in some

Diuision or Method.

That eueryevery present soule may beare his part; heere be three straines, or staires, and graduall ascents: vp which our contemplations must mount, with Dauids actions.

1. An entrance into Gods house: I will goe into thy house. It is well that Dauid will bring thither his praises, himselfe. But many enter Gods house, that hauehave no businesse there: that both come and returne empty-hearted: that neither bring to God deuotion, nor carry from God consolation.

2. Therefore the next straine giues his zeale; he vvill not come empty-handed; but with burnt offerings. Manifold and manifest arguments of his harty affection. Manifest, because burnt offerings; reall, visible, actuall, and accomplished works. Manifold, because not one singular oblation, but plurally offerings, vvithout pinching his deuotion.

3. But yet diuerse hauehave offered Sacrifices and burnt p. 201sacrifices, that stunke like Balaams in Gods nosthrils: tendring Bullocks and Goates, not their owne hearts. Therefore the third straine affirmes, that Dauid will not onelyonly offer beasts, but himselfe. I will pay thee my vowes. So that in his Gratitude is obseruable

Quo

Loco

Modo

Animo.

In what place, Gods house: after what manner, vvith burnt offerings: with what mind, I will pay thee my vowes. His deuotion is without exception: all the labour is to worke our hearts to an imitation.

I will goe into thy house.

The first note hath two straines,

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 Salomon: but the Tabernacle, or Sanctuary. GOD had his house in all ages; as the wise Creator of all things, he reserued to him a portion in all things; Non propter indigentiam, sed in re cognitionem: not that hee 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 reserued a particular number of men, & appropriated them to himselfe: and these he called Suum populum, nnLuke 1. 68.Luke 1:68His people.

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

Though he be a Spirit, immortall, most rich; and Lord p. 202of all things: the earth is his and the fulnesse thereof; yea heauen and the glory thereof: ooPsal. 50. 12.Ps 50:12If I were hungry, I would not tell thee: for the world is mine, &c. yet he reserueth to himselfe a certaine share of these inferiour things: and this hee calls Suam sortem: his portion: ppMal. 3. 8.Mal 3:8His tythes, his offerings.

Though he be Eternall, first and last: without beginning, without end: God of all times, and yet vnderunder no time: with whom a thousand yeares is but as one day: and euerlastingly to be honoured. Yet hee reserueth to himselfe a certaine time, wherein hee lookes for our generall worship: & this he cals Suum Diem; his day, qqEsa. 58. 13.Isa 58:13his Sabbaths.

Though hee be the rrEsa. 57. 15.Isa 57:15High and Lofty One, that inhabiteth eternity, vvhose Name is Holy: though infinite and comprehended in no place. Yet he sets apart some speciall 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 goe into Thy House.Math. 21. 13.Matt 21:13

God neuer left his Church destitute of a certain sacred place, wherein he would be worshipped. Adam had a place, wherein he should present himselfe to God, and God did present himselfe to him; Paradise. God appeared to Abraham in a place, and sanctified it: and there ssGen. 12. 7.Gen 12:7Abraham built an Altar; for it was holy. When hee commanded him to sacrifice his Sonne Isaac, hee appointed him a place; on ttGen. 22. 1. 2. Chron. 3. 1.Gen 22:12 Chr 3:1a mountaine. And on this very mountaine was afterwards Salomons Temple built. 2. Chron. 3. Iacob according to the seuerall places hee dwelt in, built seuerall Altars to serue God on. The Israelites were translated out of Egypt for this very cause, that they might hauehave 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 bee dissolued when Salomons glorious Temple was finished. Now all p. 203these particular places were consecrated to the seruice of God; and called Loca Dei, Gods Places; as Dauid calls this Domum Dei, Gods House.

This is the first note of the straine, the Place. The next is his Entrance; wherein obserue;

1. That Dauids first care is to visit Gods house. It is very likely that this Psalme was written by Dauid, eyther in exile vnderunder Saul, or in persecution by Absalon, or in some grieuous distresse: whereout being deliuered, hee first resolues to salute Gods House. Chrysostome in Opere imperfect. or whosoeuer was the Author of that booke; notes it the property of a good Sonne, when hee comes to towne, first to visite his Fathers house, and to performe the honour that is due to him. We finde this in▪ Christ. Math. 22. so soone as euer he came to Ierusalem, first he visits his Fathers house, He went into the Temple. What Mat. 21. 10. 12.Matt 21:10Matt 21:12the Sonne and Lord of Dauid did there, the same course doth the Seruant of his Sonne take heere: First, I will goe into thy House.

Oh for one dramme of this respect of Gods house in these dayes. Shall that place hauehave a principall place in our affections? we would not then thinke one houre tedious in it, when many yeares delight vsus in the Tents of Kedar. This was not Dauids opinion. aaPsal. 84. 10.Ps 84:10One day in thy Court is better then a thousand. Nor grudge at eueryevery penny that a Leuy taxeth to the Church: as if Tegumen parietibus impositum was enough: bare walls and a couer to keepe vsus from raine: and aliquid ornatus was but superfluous; except it be a cushion and a wainscot seate, for a Gentlemans better ease. The greatest preparation vsually against some solemne feast, is but a little fresh straw vnderunder the feete; 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 vncleane birds: and so it must bee so long as some sacrilegious persons are in it. It was part of the p. 204Epitaph of King Edgar.

Templa Deo, Templis Monachos, Monachis dedit agros. He gaue Temples to God, Ministers to those Temples, and maintenance to those Ministers. But the Epitaphs of too many in these dayes may well run in contrary termes. 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 vlcer: and I will spend no Physicke in immedicabile vulnus, vponupon an incurable wound; but leaue it Enserecidendum Domini; to be cut off with the sword of Gods vengeance.

2. Obserue the reason why Dauid would goe into Gods house; and this hath a double degree. To giuegive him. 1. Praise. 2. Publike praise▪

1. Praise. Might not Dauid praise God in any place? Yes, Dauid might and must blesse the Lord in any place, in eueryevery place: but the place that is principally destin'd to this purpose, is Domus Dei; Gods House. The name which God imposed on his house, and by which, as it were, he Christned it; was Domus orationis, the house of prayer. As Christ, Math. 21. deriues it from Esa. 56. My house shall be called the house of prayer. Therefore those Math. 21. 13. Esa. 56. 7.Matt 21:13Isa 56:7houses were called in the Primitiue times, Dominica, the Lords houses; and Oratoria, houses of prayer, deuoted to the praise of God.

I might heere take iust cause to taxe an error of our times. Many come to these holy places, and are so transported with a desire of hearing, that they forget the feruencie of praying and praising God. The End is euer held more noble then the meanes, that conduce vntounto it. Sin brought in ignorance, and ignorance takes away deuotion. The Word preached brings in knowledge, and knowledge rectifies deuotion. So that all our preaching is but to beget your praying, to instruct you to praise and p. 205worship God. The most immediate & proper seruice and worship of God, is the end, and hearing but the meanes to that end. And the rule is true; Semper finis excellit id quod est ad finem: the end euer excells that which leads to the end. bbTh. 1. qu. 117 art. 1.Scientia non est qualitas actiua, sed principium quo aliquis dirigitur in operando. Knowledge is not an actiue qualitie, but onelyonly a meanes 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 Iam. 1. 25.Jas 1:25dooers are blessed in their deed. Indeed Christ saith, Blessed are they that heare the Word of God; but with this condition, that they keepe it. The worship of GOD is the fruit of hearing, shew me this fruit. Our Oratoria are turned into Auditoria, and we are content that God should speake earnestly to vsus, but wee will not speake deuoutly to him. I hope that no man will so ignorantly and iniuriously vnderstand me, as if I spake against hearing of Sermons frequently. God forbid: you must heare, and we must preach Acts. 6. The Apostles gaue themselues continually to prayer, and to the preaching of Acts 6. 4.Acts 6:4the Word. Where yet Prayer is put in the first place.

I complaine not that our Churches are Auditories, but that they are not Oratories: not that you come to Sermons, (for Gods sake come faster) but that you neglect publique prayer. As if it were onelyonly Gods part to blesse you, not yours to blesse God. And hereof I complaine with good company. ddDe Incompreh. Dei naturae, Hom. 3.Chrysostome saith, that such a multitude came to his Sermons, that there was scarce roome 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 administred, the company was thinne, the seates empty. Uacua, desertaque Ecclesia reddebatur.

Beloued, mistake not. It is not the onelyonly exercise of a Christian to heare a Sermon: nor is that Sabbath well spent, that dispatcheth no other businesse for heauen. I will be bold to tell you, that in Heauen there shall be no p. 206Sermons; and yet in Heauen there shall be Halleluiahs. And this same end, for which Dauid came to Gods house, shall remaine in glory; to praise the Lord. So that all Gods seruice is not to be narrowed vp in hearing; it hath greater latitude; there must be prayer, praise, adoration, and worship of God. Neither is it the scope of Christianitie to knowe, but the scope of knowledge, is to be a good Christian. You are not Heathen, to aske Quid credendum, What must we belieue? nor Catechists to demand eeLuke 3. 10.Luke 3:10Quid faciendum, What must we doe? You know what to belieue, you know what to doe. Our preaching hath not so much need monere, as monere: though you also need instruction, yet more need of exhortation: for you hauehave learnt more then euer you hauehave followed. Come then hither, both to heare God, and to praise God. As Dauid was not onelyonly here a Praiser, but ver. 16. a Preacher. Come and heare all ye that feare God, and I wil tell you what he hath done for my soule.

2. Which fitly brings mee to the further exemplyfying of this cause, mouing Dauid to enter into Gods house. Which was not onelyonly to praise him, but to praise him publiquely. Otherwise, he might hauehave muttered his orisons to himselfe: no, he desires that his mouth should be a trumpet of Gods glory; as frequently in the Psalmes; I will praise thee before the great congregations. There are some, that whatsoeuer seruice they doe to God, desire many vvitnesses of it: others desire no witnesses at all.

The former are hypocrites; who would hauehave all mens eyes take notice of their deuotion: as if they durst not trust God vvithout witnesse, for feare he should deny it. Such were the Pharises; they gaue no almes without the proclamation of a trumpet: and their prayers were at the corners of streets; such corners where diuerse streets met, & so more spectable to many passengers. To these Christ, Math. 6. Doe thy deuotion in secret; and hee that see… in p. 207Math. 6. 4.Matt 6:4secret, shall reward thee openly.

The other hauehave a little desire to serue GOD, but they would hauehave no witnesses at all. They depend vponupon some great man, that will be angry with it. And these would faine hauehave God take notice of their deuotion, and no body else. So Nichodemus stole to Christ by night: and many a Papists seruant would come to Church, if hee were sure his Master might not know of it. For hee feares more to be turned out of his seruice, then out of Gods seruice. To these Christ, Luke 12. Be not afraid of them that can kill Luke 12. 4.Luke 12:4the body, and no more; but feare him that hath power to cast into hell; yea I say vntounto you, feare him. A man may better lose his Landlords fauour, then the Lords fauour: his Farme on earth, then his manor or mansion in heauen.

Dauid was neither of these. His thankfulnesse shal not be hidden timore minantium; nor yet will hee manifest it amore laudantium. Neither for feare of Commanders, nor for louelove of commenders. He is neither Timidus, nor Tumidus: not fearefull of frownes, nor luxurious of praises: but onelyonly desires to manifest the integritie of his conscience in the sight of God. It is the manner of the godly, not onelyonly to ruminate in their minds Gods mercies, but to divulge them to the bettering of others. When vvee yeeld thus to the world a testimony of our faith, & thankfulnesse in Gods publique honour; we prouoke others to harken to religion, and inflame their hearts with a feruent desire to partake the like mercies. The fame of Alexander gaue heart to Iulius Caesar, to be the more noble vvarriour. The freedome of our deuotion giues an edge to others.

ggSen. de benef. lib. 2. cap. 11.Beneficium qui dedit, taceat: narret qui accepit. Let him that giues a benefit, be silent: let him speake of it, that hath receiued it. There is that law of difference (saith that Philosopher) betwixt the dooer of a good turne, and the receiuer of it. Alter statim obliuisci debet. dati, alter accepti nunquam. The one ought quickly to forget what he hath p. 208giuen: the other ought neuer to forget what hee hath receiued. We are the receiuers, and must not forget. God gaue the Law to Israel, and the Custome of the Saints obserued it. hhPsal. 78. 4.Ps 78:4What we hauehave heard and knowne, and our Fathers hauehave told vsus: we will not hide from our children, shewing to the generations to come, the praises of the Lord.

Indeed there was a time, when Christ forbad the publishing of his benefite. Mark. 1. to the Leper; See thou say Mark. 1. 44.Mark 1:44nothing to any man of it. But he went out, and began to publish it much, & to blaze abroad the matter. I know, diuerse Diuines, by curious distinctions, hauehave gone about to excuse the matter; by making this an admonitory, not an obligatory precept. But I subscribe to Caluin and Marlorat, who taxe it for an offence, and manifest breach of Christs commandement. And Ierome on that place sayes, that Non erat necesse vt sermone 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 politicke or sinister respects tye vp our tongues, from blessing him that hath blessed vsus. Suffocate not the fire of zeale in thy heart by silent lips, lest it proue key-cold. But say with our Prophet, iiPsal. 26. 12.Ps 26:12My foot standeth in an euen place: in the congregations vvill I blesse the Lord.

We perceiue now the motiue cause that brought Dauid into Gods house: I would take leaue from hence in a word, to instruct you with what minde you should come to this holy place. We are in substance inheritors of the same faith, which the Iewes held: & hauehave in stead of their Tabernacle, Sanctuary, Temple; Churches, places set apart for the Assembly of Gods Saints. Wherein wee receiue diuine Mysteries, and celebrate diuine Ministeries; which are said by Damascen; kkOrthod. Fid. lib. 1. cap. 16.Plus participare operationis & gratiae diuinae. There is nothing lost by the Gospell, p. 209which the Law afforded; but rather all bettered. It is obseruable that the building of that glorious Temple, vvas the maturity and consummation of Gods mercy to the Iewes. Infinite were his fauours betwixt their slauery in Egypt, and their peace in Israel. God did, as it were, attend vponupon them to supply their wants. They hauehave no guide: why, God himselfe is their guide, and goes before them in a pillar of fire. They hauehave no shelter: the Lord spreads a cloud ouer them for a Canopy. Are they at a stand, and want way? The Sea shall part and giuegive them passage, whiles the diuided waters are as walls vntounto them. For sustenance, they lacke bread: heauen it selfe shall powre downe the food of Angels. HaueHave they no meat to their bread? A winde shall blow to them innumerable Quailes. Bread and flesh is not enough without drinke: behold, a hard rocke smitten with a little vvand shall powre out abundance of water. But what is all this, if they yet in the wildernesse shall vvant apparell? their garments shall not waxe olde on their backes. Doe they besiege? Iericho walls shall fall downe before them: for want of engines, hailestones shall braine their enemies: Lampes, and pitchers, and dreames shall get them victorie. The llIosh. 10. 1….Josh 10:1Sunne shall stand still in Gibeon, and the Moone in the valley of Aialon; to behold their conquests. Lacke they yet a Land to inhabite? the Lord will make good his promise against all difficulties, and giuegive them a land that flowes with milke and honey.

But is all this yet short of our purpose, and their chiefe blessednesse? They want a House to celebrate his praise, that hath done all this for them: behold, the Lord giueth them a goodly Temple, neyther doth hee therein onelyonly accept their offerings, but he also giues them his Oracles; euen vocall oracles between the Cherubins. I might easily paralell England to Israel in the circumference of all these blessings: but my center is their last and best, and whereof they most boasted: The mmIer. 7. 4.Jer 7:4Temple of the Lord, p. 210and the Law of their God. To answere these wee hauehave the Houses of God, and the Gospell of Iesus Christ. We hauehave all, though all in a new manner. 2. Cor. 5. Old things 2. Cor. 5. 17.2 Cor 5:17are passed away; behold, all things are become new. They had an nnHeb. 8. 13.Heb 8:13Old Testament, we hauehave the New Testament. They had the Spirit, wee hauehave a new Spirit. They had Commandements, we hauehave Nouum mandatum; the ooIoh. 13. 34.John 13:34New commandement. They had an Inheritance, Canaan; we hauehave a new Inheritance promised. Vids nouum coelum, & nouam terram; ppReu. 21. 1.Rev 21:1I saw a new heauen, and a new earth. To conclude, they had their Temple, we hauehave our Churches: to which as they were brought by their Sabbath, so we by our Lords day: wherein as they had their Sacraments, so we hauehave our Sacraments. Wee must therefore beare the like affection to ours, as they did to that. We hauehave greater cause. There was the shadow, heere is the substance: there the figure, here the truth: there the sacrifices of beasts, heere of the Lambe of God, taking away the sinne of the vvorld.

I finde my selfe here occasioned to enter a great sea of discourse; but you shall see, I will make but a short cut of it. It is Gods house you enter; a house vvhere the Lord is present; the place where his honour dwelleth. Let this teach vsus to come.

1. With Reuerence. qqLeuit. 19. 30.Lev 19:30Ye shall hallow my Sabbaths, and reuerence my Sanctuary: I am the Lord. The very mention of this Reuerence, me thinkes, should strike our hearts with our selfe-knowne guiltinesse. How few looke to their feet, before they enter these holy dores? Eccl. 5. and Eccl. 5. 1.Eccl 5:1so they offer the Sacrifice of imprudent and impudent fooles. If they are to heare, they regard Quis, not Quid: any thing is good that some man speakes, the same in another triuiall. If the man likes them not, nor shall the Sermon. Many thus contend, like those two Germans in a Tauerne; One said he was of Doctor Martins religion, the other protested himselfe of Doctor Luthers religion: p. 211and thus among their cups the litigation grew hote betweene them: whereas indeed Martin and Luther was but one man. Others, when they come first into the Church, they swappe downe on their seates, clappe their hattes before their eyes, and scarce bow their knees; as if they came to blesse God, not to intreat God to blesse them. They vvould quake in the presence of an offended King; who are thus impudent faced in the house of God. But saith the Lord, whose rrEsa. 66. 2.Isa 66:2Throne is the heauen, and the earth his footstoole; I will looke to him that trembleth at my vvord. So Iacob, Gen. 28. was afraid; and sayd, Hovv fearefull is this place! ssGen. 28. 17.Gen 28:17This is none other then the house of God, and this is the gate of heauen. Whereupon Bernard, Terribilis planè locus, &c. A fearefull place indeed, & worthy of all reuerence: which Saints inhabit, holy Angels frequent, and God himselfe graceth vvith his owne presence. As the first Adam was placed in Paradise to keepe it; so the second Adam is in the congregation of his Saints, to preserue it. Therefore enter not without Reuerence. ttPsal. 5. 7.Ps 5:7I will come into thy house in the multitude of thy mercies; and in thy feare will I vvorship toward thy holy Temple.

2. With Ioy. None but a free-will offering is welcome to God. It is a common opinion in the world, that Religion doth dull a mans wits, and deiect his spirits: as if mirth and mischiefe were onelyonly sworne brothers. But Gods word teacheth, and a good conscience findeth, that no man can be so ioyfull, as the faithfull: nor is there so merry a land, as the holy Land: no place of ioy like the Church. Let the wicked thinke, 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 knowes, there is no true ioy, but the good ioy: and if this be any where, it is in the Temple. aaPsal. 122. 1.Ps 122:1I was glad when they said vntounto me: Let vsus goe into the house of the Lord. Indeed therefore we are not merry enough, because we are not enough Christians. p. 212Can you wish more ioy to be receiued, then that Rom. 14 Peace of conscience, and ioy of the holy Ghost? Hilaris cum Rom. 14. 17.Rom 14:17pondere virtus; a ioy that can neither be suppressed, nor expressed. Or more ioy to be communicated, then Colos. 3. in Psalmes, Hymnes, and spirituall songs, singing vvith Col. 3. 16.Col 3:16grace in your hearts to the Lord. Thinke, thinke, thy God is here. The Angels of heauen reioyce in his glorious presence, and crowne it as their cheefe felicity: and shall not poor man reioyce in his gracious presence; as it were, his most blessed society? yes; the bbPsal. 4. 6. 7.Ps 4:6Ps 4:7light of thy Countenance, O Lord, shall put more gladnesse into our hearts; then into the worldlings their aboundance of corne and wine. Cast away then your dulnesse, and vnwillingnesse of heart; Come merrily and with a ioyfull soule into the house of God.

3. With Holinesse. It is holy ground; not by any inherent holinesse, but in regard of the religious vse. For that place, which was once Bethel, the House of GOD; proued afterwards Bethauen, the house of iniquity. But it is thus Gods Sanctuary, the habitation of his Sanctity: Procul hinc, procul este profani. Put off thy shooes; d' off thy carnall affections; the place vvhere thou standest is holy ground. wash thy hands, yea thy heart in innocency, before thou come neere to Gods Altar. Bee the Minister neuer so simple, neuer so sinfull; the word is holy, the action holy, the time holy, the place holy; ordained by the most Holy, to make vsus holy; said a reuerend Diuine: Gods house is for godly exercises: they wrong it therefore that turne Sanctuarium into Promptuarium, the Sanctuary into a Butterie; and spirituall food into belly-cheere. And they much more, that peruert it to a place of Pastime; making the house of praise, a house of playes. And they most of all, that make it a house, not laudis, but fraudis: ccMath. 21. 13.Matt 21:13My house is the house of prayer; but ye hauehave made it a d…nne of theeues: robbing, if not men of their goods, yet God of the better p. 213part, sincerity of conscience.

What a horrid thing would it bee, Beloued; if you should depart from this Church, where you learne to keepe a good conscience, but into the market; and there practise deceit circumuentiō, oppression, swearing, drunkennesse! O doe not deriue the commencement of your sinnes from Gods house. What a mockery is this, and how odious in the sight of heauen, if you should begin your wickednesse with a Sermon …as the Papists beginne their treasons with a masse: I taxe no knowne person; but for the facts and faults, Non ignota cano, I doe not speake of things vnknowne. I would to God your amended liues might bring me with shame againe hither, to recant and vnsay 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 hauehave appointed to meete. dd2. Cor. 6▪ …6.2 Cor 6:6What agreement hath the Temple of God with Idols? Begin not the day with God, to spend all the rest vvith Satan. Your tongues hauehave now blessed the Lord: let not the euening finde them redde with oathes, or black with curses. Let not that saying of Luther be verifyed by you; that In nomine Domini incipit omne malum; in the name of God begins all mischiefe. Whatsoeuer your morning Sacrifice pretend, looke to your afternoone. You hauehave done so much the worse, as you hauehave made a shew of good: and it had beene easier for your profane hearts, to hauehave missed this admonition. This Caueat, before I leaue Gods house, I thought to commend to your practise, when you leaue it.

I hauehave held you too long in the Church, speaking of the Church. It was the most materiall point I propounded to my discourse: forgiue the prolixity; the breuity of the rest shall make amends. The first straine or staire was his entrance into GODS house: now hee is in, p. 212duplicate page p. 213duplicate page p. 214what doth he? what bringeth hee? vve finde

Burnt Offerings.

I hauehave three disswasions from punctuall tractation of this point. 1. The poore remnant of the fugitiue time. See Serm. on Psal. 118. 27.Ps 118:272. I hauehave liberally handled it on former occasions. 3. The necessity is not great of discoursing the Sacrifices of the Law, in these dayes of the Gospell wee hauehave the light; and therefore need not trouble our selues to call backe the shadowes.

Sacrifices are of great Antiquity: not onelyonly the Booke of God, but euen the Law of nature hath imprinted in mans heart, that Sacrifices must be offered. It is written in the conscience, that an homage was due to the superiour power, which is able to reuenge it selfe of dishonour and contempt done it; and to regratifie them with kindnesse that serued it. But Dauids Sacrifice was the earnest of a thankefull heart. I might amplifie it, and perhaps picke vp some good gleanings after others full carts.

I could also obserue, that Dauid came not before God empty-handed; but brought with him some actuall testimony of his deuoted affection; Burnt offerings. To the confusion of their faces, who will no longer serue God, if hee growes chargeable to them. If they may receiue from God good things, and pay him onelyonly with good words, they are content to worship him. But if they cannot bee in his fauour, but it must cost them the setting on; they will saue their purses, though they lose their soules. If hee requires ought for his Church, poore Ministers, or poore members; they cry vvith Iudas, Ad quid perditio haec? why is this waste? They are onelyonly so long rich in deuotion, as they may be rich by deuotion: and no longer.

But for our selues, be we sure that the best Sacrifice we can giuegive to God, is obedience: not a dead beast, but a liuing soule. The Lord takes no delight in the bloud of brutish creatures; a spirit in bodies; the impassible in sauours p. 215arising from Altars. It is the minde, the life, the soule, the obedience, that he requires: ee1. Sam. 15. 22.1 Sam 15:22To obey is better then sacrifice. Let this be our burnt offering, our Holocaust: a sanctified ffRom. 12. 1. 2.Rom 12:1Rom 12:2Body and Mind giuen vp to the Lord. First the heart. My Sonne, giuegive me thy heart. Is not the heart enough? no, the hand also; ggEsa. 1. 16.Isa 1:16wash the hands from bloud and pollution. Is not the hand enough? no, the foot also: Remoue thy foot from euill. Is not the foot enough? no, the lips also; Guard the dores of thy mouth; hhPsal. 34 13.Ps 34:13Refrain thy tongue from euill. Is not the tongue enough? no, the eare also; Let him that hath eares to heare, heare. Is not the eare enough? no, the eye also; Let thine eyes be toward the Lord. Is not all this sufficient? No, giuegive body and spirit. ii2. Cor. 6. 20.2 Cor 6:20Ye are bought vvith a price: therfore glorifie GOD in your body, and in your spirit, which are GODS. When the eyes abhor lustfull obiects, the eares slanders, the foote erring paths, the hands wrong and violence, the tongue flattery and blasphemie, the heart pride and hypocrisie: this is thy Holocaust; thy whole burnt offering.

I will pay thee my vowes.

The third and highest degree of this Song is, Uowes; I will pay thee my vowes. And here among vowes, I might sooner then with Burnt offerings, lose the time, your patience, and my selfe. This vow was no meritorious or supererogatory worke in Dauid. But though the Lavv generally binds him to Gods seruice, yet to some particular act of Gods seruice, he may newly binde himselfe by a vow. So kkGen. 28. 20. 22.Gen 28:20Gen 28:22Iacob vowed a vow, saying; If God will be vvith me, &c. This stone that I hauehave set for a pillar, shall be Gods house; and of all that thou shalt giuegive me, I will surely giuegive the Tenth vntounto thee. Our Prophet did vow performance of that duty, to which without vowing hee was obliged. Psal. 119. I hauehave vowed or sworne, and will performe it: that Psal. 119. 106.Ps 119:106I will keepe thy righteous iudgements.

There are many cautions in vowes, which I must now p. 216vow to omitte. OnelyOnly Salomons rule excepted, Eccles. 5. When thou vowest a vow to God, deferre not to pay it; for hee Eccl. 5. 4. 6.Eccl 5:4Eccl 5:6hath no pleasure in fooles, pay that thou hast vowed. Suffer not thy mouth to cause thy flesh to sinne. 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 performe it, this vow must be kept. For thy vowes are a heauy charge, Psalm. 56. Thy vowes are heauy vponupon mee, O Psal. 56. 12.Ps 56:12God.

The Papists hauehave strange, and often impossible vowes; of Pouerty, Virginity, Pilgrimage. I will teach thee to make these vowes too, God enable thee to keepe them. If thou wilt vow pouertie, let it be in spirit. Vow thy selfe not in the world a begger, but a begger to Christ. Many blessed Saints hauehave serued GOD with their wealth, and thought not that religion was only in them that begged. If thou wilt vow virginity, vow thy selfe a Virgin to Christ: whether thou be married or single, keepe the bed vndefiled; that ll2. Cor. 11. 2.2 Cor 11:2thou 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 thy selfe a Pilgrime to Christ: Loade not thy selfe with the luggage of this world, lest it hinder thy iourney; and cease not trauelling till thou come to thy Home; the place of peace and eternall rest. These are lawfull, lawdible vowes: the Lord send vsus all to make them, and to keepe them.

You see, I am quickly got vp these two latter stayres: Some more speciall vse remaines onelyonly to be made, and so giuegive way to conclusion. I will take from these three branches, a iust reproofe 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 vowes, but not keepe them. The first say not, We will goe into thy house. The second say, We will goe into p. 217thy house, but not with burnt offerings. The last deny not both the former: We will goe into thy house, and with burnt offerings; but non soluent vota; they will not pay their vowes.

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

1. Papists; and they hauehave so much recourse ad transmarina Iudicia; to beyond-sea Iudgements; that they dare not come into Gods house, because of the Popes interdiction. And the Popes hauehave so wrought and brought it about now, that they will not onelyonly in abstracto be had in reuerence; but in concreto be feared with obseruation. Though at first thirty Bishops there successiuely yeelded their heads to the blocke 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 mm1. Sam. 19. 131 Sam 19:13Michals Image on a pillow of goates haire, was like Dauid. The cause therefore of their not communicating with vsus, is awe of the Popes Supremacie. For some of their greatest Writers hauehave iustified our Communion booke, to containe all doctrine necessary to saluation. The not suffering them to come to Gods house, is then rather a point of Popish policie and state, then of Christian deuotion. But indeed they are the Satanicall Iesuites that set them afoote. The common people, like the Mare mortuum, a dead Sea, would be quiet enough, if these blustring windes did not put them into tumult. And so long as those dogges can barke against Gods house, the poore affrighted people dare not come there. So that England may hauehave their bodies, but Rome hath their hearts; and the danger is fearefull, lest Satan also come in for his share, and take possession of their soules.

2. Schismatikes; who, because their curious eyes (looking through the spectacles of opinion) spy some Morphew of corruption on the Churches face, will vtterly p. 218forsake it. There are some that refuse peaceable obedience, as the Poet made his Playes, to please the people; or as Simon Magus was Christned; for company. The Separatists are peeuishly wretched: discontent driues them from God; and though they say, they flie for their conscience, indeed they flie from their conscience: leauing all true deuotion behind them, and their wiues and children vponupon the Parish.

2. Well, they are gone, and my discourse shall trauell no further after them: but fall vponupon others neerer hand. There are some so farre from Refusers, that they are rather Intruders. They will come into Gods house, but they will bring no burnt offerings with them: no preparation of heart to receiue benefit in the Church. They come without their wedding garment, and shall one day heare that fearefull and vnanswerable question; Friends, how came you in hither?

These are the vtterly prophane, that come rather with a lame knowledge, then a blinde zeale. For some of them, good clothes carry them to Church: and they had rather men should note the fashion of their habites, then God the habite of their hearts. They can better brooke ten disorders in their liues, then one in their locks. Others are the secure semi-atheisticall Cosmopolites; and these come too: and none take a truer measure of the Sermon: for their sleepe beginnes with the prayer before it, and wakens iust at the Psalme after it. These thinke, that God may be serued well enough with looking on. And their vtmost dutie, but to bring their bodies a little further liuing, then they shall be brought dead: for then perhaps they shall come to the Church-yard, now they will bring them to Church. Deuotion and they are almost strangers, and so much as they know of it, they dishonour by their acquaintance. Their burnt offerings are nothing else, but a number of eyes at vtmost lift vp to heauen; their heart p. 219hath another center. They bring as many sinnes vvith them eueryevery day to Church, as they hauehave beene all their liues in committing. Their hands are not washed from aspersions of lust and bloud: their eyes are full of vvhoredome, their lips of slander, their affections of couetousnes, their wits of cheating, their soules of impiety. If there were no Saints in the Church, how could they hope, the roofe would not fall on their guilty heads! But I wil leaue them to the Lords reproofe. Iere. 7. Will ye steale, murther, commit adultery, and sweare falsely: and come and stand before Iere. 7. 9. 11.Jer 7:9Jer 7:11mee in this house, staring mee in the face, as if you were innocent? Behold, euen I hauehave seene it, saith the Lord.

3. There is yet a last-sort; that will come into Gods house, and bring with them burnt offerings, a shew of externall deuotion; but they will not pay their Vowes. Distresse, vvarre, captiuitie, calamitie, famine, sicknes, brings downe the most elate and lofty spirits. It turnes the proud Gallants fether into a kerchefe, pulls the wine from the lippes of the drunkard; ties vp the tongue of the svvearer, whom thunder could not adiure to silence: makes the Adulterer lothe the place of his sinne, the bed. And though the Vsurer stuffe his pillow with nothing but his bonds and morgages, softer and sweeter in his opinion then Downe or fethers; yet his head vvill not leaue aking.

This misery doth so sting, terrifie, and put sense into the dead flesh of the nummed conscience; that (all worldly delights being found like plumme…s of lead, tied about a man while he is exposed in this Sea; so farre from helping him to swimme, that they sinke him rather) the eye lookes about for another shore, and finds none but God. To this so long forgotten God, the heart beginnes to addresse a messenger, and that is Prayer. God (the vvicked see) must be called on, but they knowe not how. They hauehave beene so meere strangers to him, that they cannot p. 220tell how to salute him. Like beggers that are blind, they are forced to beg, but they see not of whom. Or if their eyes are so farre open; Vident quasi è longinquo salutem, sed interiacente pelago: vident quò eundum, non quà: They see health a farre off, as it were beyond the Sea: they see whither they would goe, but not which way.

If any inferior thing, or created proppe could vphold them, God should not be sollicited. If friends wil, if Physike will, if money will, if all the delicate obiects for any sense will ease or appease their griefe, they will not seek to heauen. 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 harmonie of musike to a deafe man. There is no hope of comfort but from aboue the clowds. Health & prosperity is but as a Coach to carry our desires to heauen, but sicknes is the post-horse. OnelyOnly this Sub poena can bring vsus to put vp a supplication in the high Court of Requests and MercieMercy. Now loe, they pray, they beseech, they sigh, they weepe, they bleed, and lastly they vow.

What vow they? Either some new act to be done, or some old act to be left vndone. Now the drunkard vowes abstinence, the lustfull vowes continence, the swearer vowes to leaue his blasphemy: the Incloser vowes to throwe open his taken in commons: the proud vow to leaue their gawdy vanitie: the vvorldling vowes to be charitable, and to relieue the poore. And perhaps at such a pinch or dead lift, one Vsurer in a thousand yeeres may vow to forsake his vsury, and to restore all that he hath so gotten. Now they say, Lord, remoue from me this malady, this extremity; and I will hereafter serue thee better, louelove thee more, belieue thy Gospell, relieue thy poore, giuegive something to an Hospitall, or doe some such act as may testifie my thankfulnes.

Well, God heares and grants; health comes, strength is recouered, the danger is ouer, they are well. Now vbi p. 221vota? Where be their vowes? Alas, we rise from our beds of sicknes, and leaue our vowes behind vsus.

Aegrotus surgit, sed pia vota iacent.

Physicians hauehave a rule among themselues, concerning their Patients: Take whiles they be in paine. For whatsoeuer they promise sick, when they are well, they vvill not performe it. So God had need to take what deuotion hee can get at our hands in our misery; for when prosperitie returnes, we forget our vowes. You hauehave often heard that old verse:

D…mon languebat, tunc monachus esse volebat.

Daemon conn…luit, daemon vt ante suit.

And as wittily Englished:

The Diuell was sicke, the diuell a Monke would be,

The Diuell was well, the diuell of Monke was he.

The morall of it sutes full to our present purpose. It is reported of Constantinople, that a terrible Earthquake had ouer throwne many houses, slaine much people. Hereupon the remaining Inhabitants affrighted, fel deuoutly to their prayers and vowes: priuately in their chambers, publikely in their Churches: the poore were relieued, iustice administred, their liues much amended. But afterwards when God held his hand, they held their tongues: hee forbore plaguing, and they forbore praying: the rod ceased, and their pietie withall; they forgot their vowes.

When the Lord hath striken vsus by famine; in withholding the raine frō vsus; or in powring down too much too fast vponupon vsus: Or by a greeuous plague, turning our popular streets into a Desart: we straight growe penitent; Zeale carries vp our cryes to heauen; wee pray, wee sigh, we weepe. Sorrow sits in our eyes, deuotion on our lips, God hath at that time more hearty prayers in an houre, then ordinarily in a yeere. But as the Poet spake,

Nocte pluit tota, redeunt spectacula manè.

The Lord no sooner takes off the burden of misery; but we also shake of the burden off pietie; we forget our p. 222vowes. O the mercy of God, that such forgetfulnesse should possesse Christian hearts! This was vnthankfull Israels fault, Psalm. 106. They soone forgot his workes: they forgate, yea soone: they made haste to forget: so the Psal. 106. 13.Ps 106:13Originall is; They made haste, they forgate. 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 storme at Sea, vowed to Iupiter if he would saue him and his vessell, to giuegive him a Hecatombe. The storme ceaseth, and he bethinkes himselfe that a Hecatombe was vnreasonable; he resolues on seuen Oxen. Another tempest comes, and now hee vowes againe the seuen at least. Deliuered then also, he thought that seuen were too many, and one Oxe vvould serue the turne. Yet another perill comes, and now he vowes solemnely to fall no lower: if he might be rescued, an Oxe Iupiter shall hauehave. Againe freed, the Oxe stickes in his stomacke, and hee would faine dravv his deuotion to a lower rate; a Sheepe vvas sufficient. But at last being set ashore, hee thought a Sheepe too much; and purposeth to carry to the Altar onelyonly a few Dates. But by the way, he eates vp the Dates, and layes on the Altar onelyonly the shels. After this rate doe many performe their vowes. They promise whole Hecatombes in sickenesse; but they reduce them lower and lower still, as they grow vvell. He that vowed to build an Hospitall; to restore an Impropriation to the Church; to lay open his inclosures, and to serue God with an honest heart: brings all at last to a poore reckoning; and thinkes to please the Lord with his empty shells. There vvas some hope of this mans soules health, vvhiles his body was sicke: but as his body riseth to strength, his soule falls to vveakenesse.

It is the reproach of Rome; No peny, no Pater noster: let it not be our reproach and reproofe too; No plague, no Pater-noster; no punishments, no prayers. Thy vowes p. 223are Gods debts, and Gods debts must be payd. He vvill not (as men doe desperate debters) dismisse thee on a slight composition. No; nnBern.Iustè exigitur ad soluendum, qui non cogitur ad vouendum. He is iustly required to pay, that vvas not compelled to vow. ooAug. in Ep. ad Armentar. et Paulinum.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 hauing vowed, and not performed; as thou hadst beene, hadst thou not vowed. Thou hadst then been lesse, thou art now worse.

Well then Beloued; if wee hauehave vowed a lawfull vow to the Lord, let vsus pay it. Let it not be sayd of vsus, that we doe Aliud sedentes, aliud stantes: one thing sitting in our chayre of sickenesse, another thing standing in our stations of health. The Lord doth not deliuer vsus out of the bond of distresse, that we should deliuer our selues out of the bond of obedience. ppGal. 6. 7.Gal 6:7Be not deceiued, God is not mocked: for whatsoeuer a man soweth, that shall he reape. The next blow of his hand will be heauier, because thou hast soone forgotten this. Who can blame iustice, if he strike vsus with yet greater plagues; that hauehave on our deliuerance from the former, so mocked him with the falling fruites of our vowed deuotion? Come wee then whose hearts the mercy of God, and bloud of Iesus Christ hath softned; and say with our Psalmist; We vvill goe into thy house, O Lord, we will pay thee our vowes.

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

In a word, which of vsus is not infinitely beholding to the Lord our God: for sending to vsus many good things, & sending away frō vsus many euill things? O where is our praise, where is our thankefulnesse? What shall we doe vntounto p. 204thee, O thou preseruer of men? What? but take the cup of saluation, and blesse the Name of the Lord? qqPsal. 100. 4.Ps 100:4O let vsus enter into his gates with thanksgiuing, and into his Courts vvith praise: let vsus be thankefull vntounto him, and blesse his Name. And let vsus not bring our bodies onelyonly, but our hearts; let our soules be thankfull.

Mans body is closed vp within the Elements; his bloud within his body; his spirits in his bloud, his soule within his spirits; and the Lord resteth in his soule. Let then the soule praise the Lord: let vsus not draw neere with our lippes, and leaue our hearts behind vsus: but let vsus giuegive the searcher of the hearts, a hartie praise. Ingratitude is the deuills Text; oathes, execrations, blaspemies, & lewd speeches are Commentaries vponupon it. But thankfulnesse is the language of heauen; for it becommeth Saints to bee thankefull. As therefore we would giuegive testimonie to the world, and argument to our owne conscience, that vvee serue the Lord; let vsus promise and performe the vvords of my Text: We will goe into thy house with burnt offerings: we will pay thee our vowes. The Lord giuegive thankfulnesse to vsus, and accept it of vsus; for Iesus Christ his sake.

Amen.