True Happiness, Section 7
SECT. VII.
The marrow of true happinesse.
That I may see the beautie of the Lord.
THis is the end why hee desireth to dwell in the Sanctuarie, and that is two-fold, in the fruition of Gods goodnesse, and continuance in that fruition; wherein consisteth the happinesse he desireth. This fruition is to behold the beauty of the Lord: wherein are two things, the beautie it selfe, and beholding. For the knowledge of this beautie, we shall first remove two false Glosses, and then follow the truth.
The first is of some Papists,The beautie of the Sanctuarie is not in building. who place this beautie in the stately and costly building of their Temple. Herein they follow the Jewes, devoted to the externall showes, their religion is all for them; and seeing they cannot fill the hearts of people with the power of doctrine, they will fill their eyes with stately buildings,Concilium Cardinalium. and pompous ceremonies. So their Cardinals advised Paul 3. that in the decay of their authoritie they would make the world admire them, by building and busking stately temples. The statelinesse of the temple of Jerusalem was extraordinary, both because it was in the time of a carnall service, and a type of the Church under Christ, the beautie whereof was not in gold and silver (as Malachie expresseth) but in that the desire *Hag. 2. 7.of all nations came therein. But some faile on the other extreme, and have no more care to the houses of God, than to common houses; yea, it may be seene, that many barns and stables are more stately in the Parish, than Gods house. This argueth a brutish mis-regard of God, and of his worship, which is justly fruitlesse in them. Churches ought indeed to bee comely, as houses set apart to God. But that necessarie comelinesse is not this beautie of the Lord,Putchritudo domus non est in marmore. Jerom. that wee require, the beautie of houses is not in marble.
The second is worse, and placeth this beautie in Images:Neither in imagerie. So the Fathers of the second Nicene Councell (such a Councel, & such Fathers) thought them the beautie of the Sanctuarie. But the Scripture calleth images abominations, and the shame of the Sanctuarie: And when the Jewes brought the Idols of Israel, *Ezech. 8. 14.and Thammuz, or Osiris the God of Egypt, in their temple. God departed from them. When the Pagans charged the Christians of the first ages, that their Oratories had no images; Origen, and other Apologists, tooke with the challenge, and gave the reason, that God whom they worshipped, was invisible and infinite, and therefore, neither could nor would be represented by images. From the Apostles time till images were brought in the Church, there was a sufficient body of doctrine, though with some declination, but after that, the Cleargy turned more blockish and ignorant than images. Let them be called the bookes of the Laicks, but such as turne the Laicks in stockes and stones, because they are the teachers of lies and vanities *Habac. 2. 18., for they leave their mindes in as base estimation of the thing they represent,Jer. 10. 8. as of themselves.
The beautie of the Lord in the Sanctuarie,1. The prime beautie is God himselfe. is to be taken first, of God himselfe, and then of his worke with his people. God is the beautie of beauties, and all these things, which we call beautifull, excellent, glorious, perfect, &c. in the creatures are but names and shadowes of the truth of these things that are in him. He alone is being without beginning, and giveth being to all, and sustaineth them in that being: He is life it selfe without inliving, and yet quickening and inliving all: What ever wee consider to be excellent, as wisedome, puritie, goodnesse, power, &c. are all in him primely, perfectly, and unitely, howsoever to our mindes and experience, they be diverse: He is great without quantitie, good without qualitie▪ Every where, but included in no place, without localitie, and yet excluded no place. A fountaine without a veine, but running out in a continuall source; communicating substance, life, induements, of both to all creatures, in such plenty, as proveth his riches; and in such diversitie, to make up the beautie of the creature, that hee the Authour thereof may be seene most bountifull: How beautifull is that Unitie in Trinity, and Trinity in Unity! The Father begetting, the Sonne begotten, and the holy Spirit proceeding from both; the Father the beginning, working all in the Sonne, and that by the holy Spirit: a mysterie to be adored, but not searched; beleeved by faith, but not discussed by reason.
Herein Christ Jesus the fairest among men, Gods beautie is seene in Christ.is to be considered; in whom the Church taketh boldnesse to seeke her happinesse with God: he is that eternall Sonne, of the eternall Father, Joh. 1. 14.and came downe full of grace and truth to save us: As God he is equall with the Father and the Spirit; As man he is most beautifull of all creatures.Coloss. 2. 9. In him dwelleth all fulnesse, even the fulnesse of the Godhead bodily: and because of the personall union, his humane nature exalted above all principalities and powers, is adored by them.Bern. Cant. 22. He is most beautifull, because of wisedome in preaching: righteousnesse in remission of sinnes: Sanctification in conversing with sinners: Heb. 4. 16.Redemption in suffering for sinners. And because through him only we take boldnesse to approch to God: for who durst commit himselfe to so great a Majestie without his mediation?Cum de Christo loquimur deficimus non sufficimus. Aug. Ioh. tract. 3. But while we speake of him we faile; and suffice not. But most of all he is the beautie of beauties, if wee consider him in his passion: For though the world contemne him in that state, yet he is our delight, because he suffered these things for us. This then is the first thing that we should doe, when wee enter into the Sanctuarie, to take up with the light of a purified minde this glorious God, as the prime beautie of the Sanctuarie, and the only object of our religious worship, wherein true Christians excell all other people, who worship not this true God.
Religious worship in the Sanctuarie,Of religious worship. is the greatest worke we act in this life, because we seeke happinesse in the union with that we worship; For therein three things go together: First our highest estimation of it, as chiefe good in it selfe, and so communicative of that goodnesse to our happinesse. Next our highest affection, loving it above all: And these are the two maine parts of inward worship. The third is a religious reverence, arising of them, manifesting it selfe in the acts of outward worship, to pray to him, and praise him. According to the object wee worship, so is our fruit: For if wee worship the true God alone, then wee come to happinesse, both because our estimation, affection, and reverence are right placed. And more, because thereby he communicateth himselfe to us, even to our conformitie with him: for our due estimation of him is our excellencie, that maketh*Philip. 3. 8. us misprise all things beside, and seeke him alone. Our due affection to him, is our union with him, and a partaking of his divine nature; in that we loath all things beside, and adhere to him as our only happinesse. Thirdly, our religious reverence holdeth him ever in our eye, as the paterne, to the which wee conforme our selves. So thereby undoubtedly wee attaine true happinesse: But if wee worship any thing beside, we make our selves more and more miserable; Though wee should worship Angels and Martyrs, neither can they communicate goodnesse to make us happy; and their worship is impious, and idolatrous, and separateth us from God.
The pretended cause, why Julian forbad Christians children the use of secular learning,Socrates lib. 3. c. 10. was, lest they being armed therewith, might more dextrously refute the Pagans: But the secret cause was, lest by reading the fables and histories of the Gods, they should finde just matter of mocking and insulting over them;Aug. Civit. 7. 34. As the old Senat burnt Numaes books, because they expressed the secrets of their religion. For their owne histories maketh them the worst men of their time, yea monsters rather than men, and yet after their death, the world seeking a colour to their owne wickednesse, made them gods; And the devils (the promoters of their worship, for their owne behoofe) made the world thinke that adulterie, murther, drunkennesse, and such were good service to them. If Iupiter, Mars, Apollo, Bacchus, were now living, as they were at their best in their life time, they would be abhorred as pests, and cast out of the common-wealth. This then is our happinesse, that wee worship that God alone who made the heaven and the earth; and finding him, that all the parts of religious worship begin in him, continue, and abide in him.
Secondly,2. This beautie is in Gods worke. the beautie of God in the Sanctuarie is in his working with his people for happinesse; which wee consider in three: First, as it proceedeth from him. Secondly, the worke of his grace in the people meeting him. Thirdly, the worke of pastours betwixt both. Gods worke toward his people, goeth in foure: First, his offering of happinesse. Secondly, his exacting of service. Thirdly, his conferring, or giving the grace, that he offereth to them. Fourthly, his accepting of his worke in them, as if it were theirs only.
The first is his offer of salvation and happinesse:1. His offering of happinesse. At the first it is thought, that wee come to offer to him, but indeed he bringeth us to his house to offer to us: Here a great change; God whome wee have made our enemie, is our best friend: Our Iudge, who may plague us for our sinne, turneth our repledger, by his mercy rescuing us from Justice. Our Creditour turneth our Pardoner; and while hee might powre out all his wrath upon us, he is to reconcile us to him: And under this name our reconciliation goeth, because he worketh the worke, whereof wee are at first both ignorant and uncapable: So in Scripture every where he calleth on us:aIsai. 1. 18. Come let us count together. bMat. 11. 28.Come to mee yee that are wearie, and laden, and I will ease you.
Next in the Sanctuarie he exacteth service of us,2. Exacting of our service. and that for our owne good only; that seeing he is applying to us his happinesse purchased by his Son, he craved of us preparations and dispositions to receive it. So he craveth that wee lay up his word in our heart; That wee repent our sinne unfainedly; that we beleeve in him; that wee love him with all our heart, and all our soule, and that we honour him in keeping his Commandements: for even while he promiseth to ease us of our owne yoake, he biddeth us take his yoake upon us; That we pray to him for blessings wee have need of, and that wee praise him for every blessing we receive.Nihil enim Deus jubet quod sibi profit, sed illi cui jubet. Aug. Ep. 5. For God commandeth no man any thing for his owne profit, but for his profit whom he commandeth: And all the businesse of our sacrifice under the Gospell is not for him, but for our more profitable exercise in piety.
Thirdly,3. He giveth what he offereth. he conferreth upon us, and giveth the things that he both offereth and exacteth; so hee worketh faith in us, opening our hearts, as hee did *Act. 16. 14.the heart of Lydia: and while he biddeth us, Come to his Sonne, he draweth us to him, both by alluring us with his excellencie, and bowing of our wils to him: He craveth of us, that we understand his word, and giveth us hearts to understand it, when*Deuter. 30. 6. he circumciseth our eare and heart, *Jer. 31. 33.and writeth his Law therein. As he commandeth, that we love him with all our heart; so he sheddeth abroad his love in our heart, making all our heart powre it selfe out on him. As he craveth obedience of us, so he giveth the spirit of obedience,*Jer. 32. 40. putting his feare in our heart, and causing us to walke in his Law. His craving or exacting is not Legall, but Evangelick; for the legall is, Doe, and thou shalt live; and yet gave no helpe to doe the thing that was commanded; but the Evangelick exacting giveth us power to doe the thing that it commandeth, giving us to know, to will, and to doe. And their obedience differeth as well as the exaction; for the legall obedience was to righteousnesse and salvation, (if they could attaine it,) but the Evangelick obedience is for gratitude and thankfulnesse to God, for that happinesse, which hee hath both purchased, and applies to them freely.
Fourthly,4. Accepteth our service. as a gracious Acceptor, of that wee are able to doe by his grace; which goeth in two: First, though it be his, he counteth it ours; for wee are not able of our *2. Cor. 3. 5.selves, as of our selves to thinke any good, but all our sufficiencie is of him. He giveth us the habite of faith, of repentance, and bringeth their acts out of them. And though formally, beleeving, repenting, &c. be our worke, because our wils, moved by grace, doe move themselves, and so specifieth the acts of these habits, yet the power and furniture whereby wee beleeve is of God. Next, these spirituall acts being pure as they come of him, yet they have some blemish in them, because of our corruption: as water from a pure fountaine doeth taste of the brasen or myrie channell, through which it runneth; For our very righteousnesse is as a filthy clout *Isay 64. 6.: For woe to the life (otherwise commendable) if it be judged without merciemercy aEt vae vitae, alioqui laudabili si remota misericordia judicetur. Aug. Confess.: Yet he winketh at these blemishes, and taketh our service as perfect. He taketh a weake faith, like a*Luk. 17. 6. Graine of mustard-seed, as though it were a Cedar: Our will for deed; Our purposes for performances; Our very desires of grace for grace, and for a sufficient preparation to fill us with grace; yea, and the desire of a desire is as welcome to him, as though it were a greater degree: We would not take so little of our neighbour, no not of our selves, as he taketh of us: yea, ofttimes we are most acceptable to him, when wee are least content with our selves.
The people a part of this beautie.
SEcondly,How people in themselves are this beautie. this beautie is in respect of the people; and that either in themselves, or in their worke. In themselves they are the Lords choice and portion: They have a spirituall and inward beautie in the image of God by regeneration; and their love to God maketh them beautifull. The love of no other beautifull thing can change us into it; but the love of God maketh us beautifull like him: aDiligendo pulchri efficimur—Ipsa charitas est animae pulchritudo. Aug. Ep. Iob. tract. 9. And in their worke.For by loving him, who is ever beautifull, we become beautifull; and how much that love groweth in us, so much groweth that beautie, because that love is the beautie of the soule.
The people in their work are beautifull, when they flow to the Sanctuarie:*Psal. 122. 1. I rejoyced when they said, Wee will go unto the house of the Lord: They are like the chickens gathered under the hens wings: in that dispensation of grace to be warmed with the heat of that same love of God, that hath elected them. It is like the Angels*Joh. 5. 4. moving of the waters of that poole; but with this difference, that there only one was healed; but here all are healed who can by faith but touch the hem of his garment. Or it is rather like the spirit moving*Gen. 1. 2. upon the waters in the creation: Because the holy Spirit, working mightily upon the hearts of the godly, produceth such motions and affections, as he thinketh good. And in a word, it is like innumerable empty vessels, set about an overrunning fountaine; so godly soules compassing God in the Sanctuarie, are sensible of their owne wants, and desirous of God his supply: And he in the riches of his grace, furnisheth to every one as they have need. In the Gospell sometimes a*Matth. 8. 2. leper, craved to be cleansed: Sometimes a*Marc. 10. 46. blind man, to receave his sight: Sometimes a deaf man, to get his hearing, &c. But in the sanctuarie all these are spiritually;*Marc. 7. 32. for therein some are blinde in ignorance; some are lepers in naturall corruption; others are deaf, and cannot heare God: Others are lame, and cannot walk in the wayes of God: yea and more, there is not one soule, who hath not all these spirituall diseases by nature, and Christ in his owne time healeth them by parts.
In this beautie, the diversitie of peoples disposition, Their diversity of disposition.and God his operation are to be considered: For as many men and women, as many severall dispositions,And Gods diverse working on it. and God answerably worketh on them all: His word is the extract of his infinit wisedome, so accommodat to man, that it both informeth his minde with light, and stampeth his heart with a divine power; So it hath a varietie of that stamping, according to the disposition of the hearer: Some that are guilty of great sinnes, and yet senselesse, it will waken and pierce them, and make them cry,*Act. …. 37. Men and brethren what shall we doe? Some againe are wounded with conscience of sinne, and feare of Gods wrath, but they shall heare:*Ezech. 18. 21. At what time ever a sinner repenteth, I will pardon him, and the conscience of his faith beleeving in Christ, and repenting sinne, shall be followed with this sweet whispering of his spirit, *Marc. 2. 7.Sonne be of good comfort, thy sinnes are forgiven thee. A contrite heart is a pleasant spectacle to God, when it is brayed in the mortar of conscience. Some againe borne downe with heavie affliction, and in feare that they be rejected of God, because they are daily afflicted; their wearie hearts shall heare this word in due season,*Apoc. 3. 19. That whom I love I chasten, and the only way to *Luc. 9. 23.follow him, is to take up our crosse daily, and that affliction is our best lot, because it telleth us we are not bastards *Heb. 12. 8., but children, and that it is a part of our *Rom. 8. 18.conformity with Christ here, and a pledge that we shall be like him in glorie.
Moreover that same variety will be found in one godly soule at one time;Diversitie in one. for being in the hand of God, it is like soft waxe for the stamp, and as the points of doctrine go along is answerably moved, so that in one Sermon it will finde downe-cast and raising up, griefe and comfort, and be sensible of all these changes of operation.Modestie in uttering our disposition.
This*Psal. 45. 13. beautie is inward, seene of God, and felt of them that have it; yet so, that outwardly it will appeare: For there is such harmonie betweene the heart and face, as scarcely can any affection be in the heart, that appeareth not some way in the countenance; which as it ought to be expressed with modestie, so should it be exponed of other in charitie. Sometimes the heart will be so moved when Gods hand toucheth it, that it cannot containe it selfe, but will breake forth into teares of sorrow and joy; but prudence commandeth us to convoy these things in publick, as modestly as we can: Our chambers, or the fields, are more convenient places for the full uttering of these affections; for there we may use gestures of body, speeches, &c. which we cannot before man: for even the most sincere affection any wayes uttered, will finde such uncharitable censure, as*1. Sam. 14. Hannahs teares found at the hand of Eli. Therefore in publicke, the expressions of our affections must be moderat; our teares that would burst out, must be turned into groanes; and these groanes must be suppressed, and turned into ejaculations; and these brought to a soul-speech with God, admiring our vilenesse, and his goodnesse, that taketh such paines on us: Praising him where we finde his grace hath kept us in obedience, resolving, promising, and vowing better obedience in time to come: That is the joy of our heart, when as it can poure out it selfe wholly on God in spirituall affections. Affection hath the own voice, whereby it is known of God: Sometimes it requireth no other expression, but is content with sighs; and these sighs will breake out, not only when we will, but also when we know not.
What more pleasant thing than to see Gods people taught of him:Gods teaching. All hearers are*Joh. 6. 45. not taught of God, but only such as the unction teacheth. He speaketh to the renewed eare and heart aPurus puris loquitur., and the soft heart is only sensible of his working, and giveth him the Echo of his voice. When thou saidst,*Psal. 27. 8. Seek ye my face, my heart answered, Thy face, Lord, will I seek. If he speak of sinne, it groaneth under guiltinesse, or praiseth him, if it be free. If hee speake of wrath, it trembleth, and prayeth for averting. If hee command, it prayeth for grace to obey. And as clean paper taketh the stamp of everie type, so the soft heart is stamped with all his word,*Jer. 31. 33. this is the writing of the Law in our heart. The pen is his effectuall power; the ink his unction; the letters are Gods properties, stamped on the powers of our soule; the words are infused habits; the lines are the lineaments of his image in righteousnesse and holinesse.bEt audivi sicut auditur in corde, nec erat unde dubitarem. Aug. Confess. 7. 10. This is to heare to our happinesse▪ when we heare in our heart, and there remaineth no more doubting. But oft times we know not what Christ speaketh, because we feele not what he feeleth.
If any thinke this beauty to bee marred,Hypocrites and Atheists marre not this beauty. because therein possibly are Hypocrites and Atheists, &c. I answer, that as there is a beautie of the universe which is not destroyed, but decored by some naughtie things: Aug. de lib. arb. 3. 13. 14. 15.for ill vices argue a good nature wherin they are, & manifest good things to be better by their comparison. aQuibusdam perfectis, quihusdam imperfectis, tota perfecta est. Aug. Gen. 2. cap. nlt. Ibid. 152. 154.By some things perfect, and some things imperfect, the universe is perfect. God seeth them as blots in the Sanctuarie, without prejudice of the godly, who are his delight.
How Pastors are this beautie.
THe beautie of the sanctuarie in respect of Pastors is,Pastors a part of this beauty. in their calling and work. Their calling is to stand betwixt God and man: They are Gods mouth to the people in doctrine, and the peoples mouth to him in prayer and praise. This is the onelyonly calling that teacheth man true happinesse, that openeth the heaven, and leadeth him to it. All the body of the heavens is pure, yet the stars are most pure parts, receiving light from the sunne, and rendring it to the world:Mat. 5. 14. So are Pastors among men, the light of the world, starres receiving light from God, and rendring it to others: They are*Job 33. 23. as one of a thousand, to declare to man the righteousnes of God; and *Isay 52. 7.their very feet are beautifull, because they bring good tidings to the world: God sendeth them not of indigence, but indulgence aNon est indigentiae, sed indulgentiae. Bernard., as a more fit way to teach man, than either by himselfe, or by Angels: for man can peaceably receive instruction of man, but the glorie of God, or of Angels, would overwhelme us. It is likewise mans triall, and the commendation of his Faith; for if we were taught onelyonly by God immediately, and not of man, there were no proofe of our obedience to Gods ordinance. Pastors then are a part of this beautie, when they stand between God, *Psal. 22. 3. & 65. 2. Isay 62. 6.who heareth the prayer, and inhabiteth the praise of Israel, and are remembrancers to both.
The beautie in respect of their work,2 In their work. is as the mouth of God to the people, and their mouth to him: They are Gods mouth in preaching, the beautie whereof standeth in the matter, & form, the diversitie, & efficacie. 1 The sound matter of their doctrine.The matter, that they preach*1 Cor. 2. 2. Christ crucified, and happines in him: That it be sound without error or heresie; and divine, according to Scripture. Mans minde enquireth a reason of all humane verities; but when it heareth divine veritie, it neither enquireth, nor examineth, but at the first resteth upon it with a divine faith. Therefore the Ancients in their sermons were exceeding sparing of humane testimonies, and contented them with Scripture, because they knew, to doe otherwise was to confound divine and humane faith in the hearer: As now the Papists, who have equalled traditions with Scriptures, have brought their people, that they know no difference betweene divine and humane truth, or betwixt divine and humane faith, respecting both. When any thing is spoken beside Scripture, the minde of the hearer will vage, Hieron.but when God speaketh, all doubting ceaseth.
The second beautie of their doctrine is in the form, 2 In the spirituall forme.that holy things be delivered holily. As every science hath the owne proper matter, so hath it the owne proper forme; and Gods word which is holy hath the owne*2 Tim. 1. 13 paterne of wholesome words, wherein it should be delivered. If therefore we propone it as Oratours in the schoole, or Lawyers, wee spill the native beautie of the word. And this is it which the Apostle calleth, the*1 Cor. 2. 4. demonstration of spirit and power: which is not so much to be expounded of an exact forme of reasoning, as with a manifesting▪ and kything of a spirituall power in doctrine. Doctrine commeth of foure speciall grounds: 1 Naturall quicknesse: 2. Art and learning: 3. Diligence in industrie, hearing, reading, collecting: and by grace in the inward teaching and inspiration of the Spirit. Now publick doctrine is a kything how many of these, or what of them are in us. For a judicious hearer can well discerne from which of these, one, or moe, or all, it floweth. And though we could rub the itching eare wonderfully, with the first, or the second, or the third, or all three of them together, yet if the fourth be lacking, it is not the Apostles demonstration of the spirit and power, but of nature and industrie. This commeth of the concurrence of the spirit, who is first effectuall in them by sanctification, and then effectuall by them in a heavenly doctrine in the hearts of people.*Psal. 132. 19 Then his Priests are clothed with salvation, and his Saints shout for joy.
Thirdly, the beautie of Pastors doctrine is in the diversitie of their gifts: Gods house hath people of all complexions, and his word hath a sufficiencie to every mans condition. So wife Pastors propone it as *1. Cor. 3. 2.milk for the weaker, and as strong food for the perfect: For they studie not to their owne vain honour and praise, but to the profit of their hearers. aNon enim honoribus suis vanis consulunt, sed utilitati auditorum. Aug. Ver. rel. 28.. God is not like Isaac*Gen. 27. 38. that hath but one blessing, but out of his fulnesse, to some hee giveth the*1 Cor. 12. 28 gift of knowledge, to some the gift of*Ephes. 4. 02. wisedome; he hath given some to be Apostles, some Pastors, some Doctors, &c. and all to the edifying of the Church: but these two are most eminent and ordinarie gifts, Knowledge and Wisedome. The first is doctrinall knowledge, preserving the puritie of doctrine in the Church▪ The other is pastorall wisedome, dividing the bread of life aright, and applying it to the hearts of people; which Saint Austine preferreth to the other, as farre as the Sunne is above the moone.
This commeth not only by ordinarie teaching of men,Affliction schooleth Pastors. and that measure of Instruction which the spirit giveth to every one, but likewise by exercise of the crosse and experience. For God schooleth some Pastors greatly in affliction, and that not only for their personall sinnes; (which they have as great as any) but also to make them fitter instruments to instruct and comfort others. For this cause Luther said, That a Theologue of affliction was a Theologue of light: and though it be no part of our Church trials of intrant Pastors, yet the consideration were profitable.*2 Cor. 1. 6. For whether we be afflicted, it is for you, &c. For when, beside all humane means without, or labour within, they are taught of God to know the vilenesse of their own sinne, the deceit of their owne heart, the weight of Gods wrath for both, the terrours of an accusing conscience in all three, the horrours of spirituall desertion, the desolation and widowhood of the soule in such a case, &c. And on the other part, the freenesse of Gods merciemercy pardoning sinne, the sweetnesse of the peace of conscience under that assurance, and joyes of the holy Ghost, the sense of Gods favour shed abroad in our hearts*Psal. 63. 3. better than life, and the complete happinesse of the soule, under sense of the presence of a reconciled God. With this furniture they are made the more sufficient in those practick points (wherein the life of Christiaanitie standeth) to speake as men, who have learned by exercise and experience.
This experience bringeth three things:Pastors should communicate their experience. First, a sort of obligement to communicate it according to our calling. Secondly, a lively speech. Thirdly, authoritie in both. Obligement, because wee get not experience for our own private use, but to make others better thereby.*Psal. 34. 11. Come children, I will teach you the feare of the Lord: *Psal. 66. 16.And, Come, I will tell you what God hath done to my soule. Let men*Psal. 107. 8. confesse before men the goodnesse of the Lord: And he glorieth in it, that he*Psal. 40. 10. hid not Gods goodnesse from the great congregation. Such communication of experienced men is profitable, for thereby people come easily to the knowledge of that which otherwise they could not learn without great exercise aAb expertis pastoribus discit populus facilè, quod ipsi periculosè experiri volunt. Aug. Epist. 5.. And among other causes why God afflicteth Pastors grievously, this is one, both to furnish them with a body of experimentall doctrine, and to bring the people easily to it by their communication.
Next,2 Their speech powerfull. it furnisheth them with a powerfull speech. Our language is the daughter of our reason, and our stile floweth from our complexion, education, and gift: and the gift is laboured by experience. The spirit createth the species in us, the species give the notion, the notion gives the stile to expresse it selfbAug. de Magistro.. Every science hath the own matter and termes; so hath Divinitie. The spirit, who giveth the matter, giveth also the stile of language, and the *Col. 4. 3.doore of utterance, comparing things*1 Cor. 2. 13. spirituall with spirituall; and fitly to expresse divine matters in a divine stile, is his gift. If we conceive things only by the minde, we may speake properly, but not affectuously, nor effectually: But if we take them in our affection, our stile will be emphatick. No purpose hath need to be more pertinently expressed than happinesse; if it be coldly and warshly proponed, it wakeneth not the affection: But if they speak who have found the sweetnesse of it, their words are vive lineaments, both of their affection, and the thing that hath affected them; so that the common saying is true, As is the knowledge, so is the expression.Qualis cognitio, talis expressio.
The Apostle condemneth humane eloquence, and not divine; and there is none comparable to Isay in eloquence; and the Scripture hath the own pithie phrase, without the flowers of humane oratorie. Mens words testifie their gift, and the measure of Gods working in them. Nazianzens emphatick words are sentences, and therefore is called the Theologue. Augustine in many places hath a pathetick stile; and Bernards stile is full of affection and sense: and Calvin among the late Divines, like another Nazianzen, expresseth his deep conceptions in a pithie stile. This is not only the*Isay 19. 18. language of Canaan, but also the masculous*Judg. 12. 6. Schiboleth: their words have weight, and are as*Eccles. 12. 11 goads piercing the hearts of the hearers, and fastening them to God in the Sanctuarie. This is the tongue of the learned *Isay 50. 4.(not of man, but of God) to speake a word in due season.
Thirdly,3 Pastors authoritie. experience maketh them speak with authoritie. *Mat. 7. 29.Christ spake with authoritie, and not as the Scribes. For the Scribes spake warshly, as men doing some other businesse; or as Boyes in the schoole, rehearsing other mens inventions. But a faithfull Pastor speaketh with authoritie. And that commeth of Conscience and Confidence: Conscience of their calling from God; of some competent furniture for the worke, and of his presence with them in doing the worke. Confidence of the warrant of their word from Scripture, and from experience that they finde the power of it in their souls in private:*Psal. 116. 10 We beleeve, and therefore we speak. This maketh them speak affectuously, uttering their very heart in their speech. Their heart is in their words, which go out with the weight of affection: They are moved themselves with that they say, when they feele the power of it renewed in them in publicke, which they felt in secret. But when a purpose (though both sound and divine) is rehearsed either from reading, hearing, or superficiall thinking, there is not such union of the heart with the tongue, or the word with the affection; and so oft times as little union betwixt the word spoken, and the heart of the hearer. If any man would move his hearer, he must be moved himselfe; otherwise, how can they think that hee beleeveth the thing he speaketh. Preachers are lights, and fires: they must have light and heat, if they would warme and lighten others: So then this experience of Gods working, is his speech to their heart; and when he maketh them expresse it powerfully, they speak to the hearts of the hearers. When they speake to hearers that have experience, they are heard earnestly, but others judge of them according to their own disposition *Puto hoc ipsum vestra vobis experientia intus respondet, quod ego foris loquor. Bernard. Can. 21. Da sitientem & scit quid dico. Aug. tract. 26.. This made the Ancients in their sermons to cry out, Give me one that thirsteth, and he knoweth what I say, &c. Want of experience maketh uncharitable carping.
Fourthly,4 Divine assistance of Pastors. the divine assistance is the beautie of their worke:*Exod. 4. 12. I shall be with thy mouth. If we consider only how so fraile men, in so eminent a place, in the hearing possibly of some thousands, can deduce heavenly matters without kything infirmitie, speaking to God and man in such sort, as the judicious hearer doeth confesse.*1. Cor. 14. 25. That God speaketh in them. For God hath chosen the most part of Preachers of the meanest sort of people, who possibly in common purposes can speake but little: But so soone as they stand up in the chaire of truth, they are overshadowed with a wonderfull presence of God, that maketh them speake with authoritie. But his assisting them to worke the worke of the Gospell, is far more, when they*1. Cor. 3. are workers with him, to beget children to God, to turne souls*Act. 26. 18. to him, to cast down in the conscience of sinne, and raise up in the confidence of merciemercy: And though the fruit of the worke dependeth not on them, for God hath put these treasures in earthen vessels, *2. Cor. 4. 7.that the excellencie of the power may be seene to be of God, and not of man: Yet it is their glorie and happinesse, to be Gods instruments in bringing others to happinesse. They have his assistance first, because of their calling; for God is never lacking to his owne ordinance: Next, because of their gifts, which are a greater token of his presence, than their simple calling: Thirdly, and most by sanctification, when they sanctifie their persons and gifts for the worke, and remove all things from them, that may either offend God or his people; and this is it, that disposeth them for the manifestation of spirit and power.The Sacraments are a part of this beautie.
The ministration of Sacraments, is a part of this beautie: The first giveth us the life of God, the second nourisheth that life in us: The first meeteth us with provision at our entrie in the valley of teares: The second strengtheneth us for temptations in it. Baptisme is our first Sacrament,1. Of Baptisme. and scarcely are we borne naturally, when we are borne againe spiritually: Gods grace prevening our wit, our will, and our worth, and sealing us before wee be sensible. It is a prevening of sathans malice, to marke us with the seale of the covenant, ere he can abuse us to any actuall sinne. Therein great workes are acted with little shew; the death, buriall, aud resurrection of Christ, is there represented: Our Iustification, death, buriall, and resurrection with him, are there acted. Therein the sonnes of Adam are made the sonnes of God: The children of wrath are made heires of the kingdome of heaven. What grace from eternall ordained us, prevening grace as a midwife bringeth out. By our first birth we increase the number of mankinde: By our second birth wee increase the Church. The grace of election griped us in eternitie; the grace of Baptisme gripeth us in time, by the beginnings, and the grace of effectuall calling, pulleth us fully to God. As elect children receive the seeds of grace in Baptisme, so in time they break out fully in them. In our election, though wee were in God, yet we were neither in our selves, nor sensible of that his choising grip: In our Baptisme we are in our selves, but not sensible of his working. In our calling both wee are, and are sensible of the worke of his grace in us.
The Sacrament of the Lords supper is another part of this beautie:2. Of the Lords supper. He gave us life in Baptisme, and feedeth it conveniently in the Supper, as a life for eternitie. He is both our life and the food of it: Neither can that life live without him, neither can any thing beside him nourish it. It is a precious food, and dearely prepared. He prepared it on the crosse, when he suffered the punishment for our sinnes, and giveth it to us in that Sacrament, as that Manna that tasteth to every man, according to his desire. He is with these mysteries, both sacramentally and spiritually, and with us spiritually, to make us one with him; not by mixture of substances, but by union of spirits; for our eating of him is our biding in him aManducatio nostra est mansio in eo. Cypr. de Caena.. To eat his flesh, and drinke his bloud, is not horrour, but honour bNon horroris sed honoris est, Cypr, 503. August. Tract. 26.. Because wee eat him spiritually, we need not prepare our teeth, but our minde, for it is not the food of the belly, but of the minde, and our beleeving is our eating: He both feedeth us with himselfe, and is fed by our profit and increase in his grace, refreshing us with his spirituall joy, and rejoycing for our spirituall profit cPascitur & pascit. Aug. tract. Iohan. 26.. Our repentance, our love, and amendment, are his meat. We are eaten, when we are reproved: set over, when we are instructed: Wee are concocted, when wee are changed: We are digested, when we are transformed, and united, when we are conformed to him dTransformamur cum conformamur, non in majestatis gloria, sed in voluntatis modestia. Bern. Cant. 62.. Then wee eat him, when we dissolve in the sense of his love: When his heart sendeth out that love that pierced it before the souldiers speare: Then our heart is drawen to his, and sucketh his heart in us, we thrust the tongue of our desire into his wounds, & drinke largely out of them: The mother suffereth not her deare babe more lovingly to lay the mouth to her pap, than he suffereth us to lay our heart to his: We see his heart more gladned for the glorie of God in our salvation, than grieved for the wounds, and therein the love of God, who from eternall loved us in Christ to such a happinesse. This is a drunkennesse without sinne,Bernard. an excesse without fault. He thinketh strange things, and seeth wonderfull things, and speaketh unheard things, who is full of this Paschall Lamb, and of this beautie of the house of God.
Thus much for Pastours worke,Prayer a glorious worke. as they are Gods mouth to his people. They are the peoples mouth to God in prayer and praise, the two tables of Gods immediat worship, and a great part of this beautie. In prayer all adore God as the fountaine of happinesse: Therein we acknowledge our miserie in sinne and punishment, and send up our faithfull desire for pardon: Againe, the good that wee want, as holinesse, righteousnesse, and happinesse it selfe we crave in confidence. There is no part of Gods worship, wherein wee be more sensible of the Trinitie: The Father as the fountaine, the Sonne as Mediatour, in whose hand wee put up our prayers, and the holy Spirit helping our infirmities, and making us pray with groanes that cannot be expressed. Rom. 8. 26.It is the sweetest exoneration of our heart, for when it is oppressed with griefe, or bound up in the owne hardnesse of senselesnesse; if we get libertie to powre it out before the Lord, wee finde a wonderfull release, and God powring in joy for the griefe we powred out: *Psal. 94. 20.In the multitude of the thoughts of my heart, thy comforts sustained me. It is a worke of Gods grace in us, for those whom he hath chosen, to them he hath appointed all the blessings that follow election, and so among the rest, he giveth them the spirit of prayer, to crave the performance of his promise:*Heb. 4. 16. By his grace they draw neere to that throne of grace, *Heb. 10. …0.by the way that Christ hath made new by his bloud; and Christ who purchaseth accesse, provideth also a successe,Quantâ fiducia ut tantae me audeam credere Majestati, nisi mediatori Christo. Bern. 123. 3. to receave grace for help in time of need. The more wee grow in grace, the more wee are inlarged with confidence: Thereof it is, that wee both love more ardently, and pray more confidently for that we want.
Privat prayers have greater libertie to feele and expresse these divine operations,Privat prayers are more free. and is the diet that most nourisheth us, but the prayers in the sanctuarie have their great fruit: Therein all the prayers of the Saints are joyned with us,Tertull. Apologetic. to make an onset on God: This is an holy violence, wherin he delighteth. It was not a reproofe of Moses,*Exod. 32. 10. Suffer mee to destroy this people; but a commendation of his zeale for Gods glorie in the salvation of Israel, and a professing; that he cannot resist the earnest prayers of his owne. He is liberty it selfe,Semper orans: tanquam Chirographa tua ingeram. Dignaris enim quibus omnia debita dimittis, etiam promissionibus tuis debitor fieri. Confess. 5. 9. The profite of prayers. and yet willingly is bound by the bonds of his owne making. For what is our faith challenging him of his promise, but his owne grace in us, telling he is minded to yeeld, because he worketh in us that strength to wreastle with him, like Jacob, till wee prevaile: His Fatherly love that preveneth us with that disposition, meeteth us with the desire to answer.
It is most profitable even in this; that by our prayers we partake of all the prayers of the godly, that have beene made from the beginning: God hath them all in register, and they are a treasure of the Church; but above all, the prayer*Joh. 17. of Christ, that gives life unto them: If therefore we put in our mite in this treasure, we have a right to the whole. Some have questioned of what thing men made most gaine, as twentie, fourtie, fiftie in the hundreth, but prayer exceedeth all, for we gaine a million for one: Neither let us be discouraged if sometimes we finde our prayers but faint, few words, no order, weake desires, and no satisfying of our selves therein. For as a mother will sooner heare her sicke babe in the cradle, and run to him if he begin to weepe, than a stronger boy that cryes strongly; so God is more neere and ready to helpe, when we can scarcely cry, than when wee finde greater freedome. Wee please God best, when wee please our selves least, and we please him worst, when wee please our selves best: our cutted and broken desires are our voice aDesiderium est vox. Bern. 172. 2. 3. 147. 1. 2., and these desires are as acceptable to him, as our long prayers. Oftentimes wee come to prayer with a trembling and withered heart, but continuing therein, sometimes grace is suddenly infused, the heart is filled with joy, and we finde the libertie we crave.
Praise is the other part of this beautie:Praise our joyfull returning to God. The floods returne to the sea, so should we give thankes to God, our Maker in creation, our Benefactour in providence, our Redeemer in Christ, our Rewarder in crowning his owne mercies in us. That affection is dead that powreth not out it selfe wholly in thanksgiving: Therein people with heart and voice render him thanks: And with prayer it maketh up the sweet respect betwixt God and man; for in the first wee pull downe grace for grace, in the second we send up praise for prayers. In the first the sense of our miserie filling the heart with griefe, openeth it with a desire of reliefe; In the second the sense of merciemercy, filling the heart with joy, maketh it with an unspeakable delight, to thrust it selfe upon God. That heavenly thanksgiving, that closeth Gods service, is some token, that people have gotten what they sought, and that God sendeth them away in peace with his blessing, pronounced upon them, as a seale thereof: It is the peoples triumph over sathan, who is more grieved with the Saints praising, than with all the charmes of his confederats.
Some have thought strange,How we should pray and praise continually. why wee are commanded by the Apostle both to pray and praise continually *1. Thess. 5. 16. 17.: But that continuall is not, as though we should be ever in the action of prayer, or praise, which is impossible, but of our disposition and affection rising therefrom: That as we have rooted in us the affections of griefe and joy, so when God sendeth grievous things, wee should pray, and when he sendeth joyfull things, we should praise. They stand well with our mixed state here, for there is no man who wanteth his owne daily miseries, and so hath need to pray continually; and none wanteth his owne daily blessings, and so hath cause to praise continually. Even our affliction is a secret cause of praise, for as it telleth Gods love, and foretelleth the happie fruit, so God leaveth ever better behind him, than he taketh from us: For if he take away our health, or fame, &c. yet if he leave remission of sins, peace of conscience, &c. they are better than the blessings removed. Lastly, these two are mutuall causes to other, for when our heart is soaped with sorrow, and teares run downe our face, wee have cause to rejoyce in that disposition, as a speciall worke of grace so bruising our heart. And in our greatest joy wee have cause of sorrow: For while God is filling our heart with joy, yet at that time we will be grieved, because that joy will bide but shortly, and that on our default. For we can no more keepe it, than a riven lanterne can keepe a candle in a storme, or a cold hearth a sparkle of fire.
This is the sett debt which the Church acknowledgeth,Praise a sweet de…t. different from all other: Civill debts oppresse men, but this relieveth them: And the debt of sinne maketh us wearie and laden, but this easeth us. We owe a heavie debt to Gods justice: It is first directing, & when we obey it not, turneth into a vindictive justice to punish us, and we lye under a double burthen of sinne and punishment, whereof Christ biddeth us pray for pardon: Forgive us our debts. But this is a debt to Gods merciemercy, because it ingageth us by blessings, so with new grace it helpeth us to pay that contracted debt: In other debts, the more wee pay, the lesse is to pay; but in this, the more wee pay, the more we owe, because the thing that we pay is a new gift of God. Thankfulnesse receiveth continually greater blessings, and the opened thankfull heart keepeth Gods hand and treasure open aGratitude majora accipit. Bern. 93. 4. Item. 163. 4.. We crave not to be freed of this debt, but to be drowned in it; so that we be not able to pay, till we be in heaven eternally. This life is too short a time, and our soules and bodies now, are ill tuned instruments to praise him:Bern. 128. 2. Here we have but beginnings and preparations of praise, for griefe the basse-string of our harp soundeth now highest, but in heaven God shall take away that basse, and tune our harps like the harps of the Angels,*Revel. 7. 19. when he hath wiped all teares from our eyes. Now Christ giveth us a prayer for the way, but then he shall put*Psal. 40. 3. a new song in our mouth: New for matter, because Evangelicall, not Legall: New for the forme, because all joy without mixture of griefe:Congregations are most beautifull meetings. And new for Indurance, because eternall.
Of this beautie of the sanctuarie we may gather: First, that when the Saints are met with God in the sanctuarie, they are the most beautifull congregations of mankinde: Other meetings, as triumphs, coronations, &c. have their owne shew and glorie, but nothing to this: Their expectation is more than their being, and their being evanisheth at the height. God is also in other meetings, but not so as in the sanctuarie. For there he is as Creatour ruling all things for this present life: But here he is as Redeemer, working true happinesse in his children, that we may justly say, That his presence elsewhere, comparatively is a desertion to his presence in the sanctuarie. His worke in the sanctuarie is the kernell, and his providence in all things is the husk and the shell. He hath more delight to see a penitent sinner mourne for sinne, than to looke upon all the glorious shewes in the world. The good Angels frequent these meetings with joy, as the pleasantest sight they see among men: And the grieves they have*Luk. 15. 7. to see the godly offend God, are mitigate, when they see these same saints in the worke of repentance, and reconciliation with God. And the evill angels who compasse the*Job 1. 7. earth continually, make a pause, when they come to these congregations, as at their most dolefull object: For then they see their labours destroyed in an houre, when God openeth the eyes which they have blinded, softneth the heart which they have hardened, and delivereth them whom they have kept long in the bands of sinne.But not idolatrous congregations.
But all meetings may not claime this, but such only as have Gods Word and Worship in puritie, according to which this beautie is to be exponed. Let Papists therefore consider how far they are from this beautie. Gods word is corrupted among them in such sort, that it cannot have that efficacie which naturally accompanieth it. They serve God in an unknown language, and know neither what God saith to them, nor they to him, so that they cut themselves off from the sweet intercourse of grace betwixt God and the godly soule, wherein reformed Churches abound. Their idolatrie in praying to Saints as helpers, and intercessors, and praising of them (as their guardians and deliverers) defile the sanctuarie.
Thirdly,The duty of Pastors. Congregations that seeme reformed may prejudge themselves of this beautie, if they be not spiritually disposed; so that both Pastors and people may learne their lesson,1 In their preparation. to keep their part of this beautie. Pastours, that they strive to be Pastors whom God hath sanctified: aHierarcha pius, quem Deus sanctificat. Cypr. p. 503. Bernard. fol. 123. col. 3.That ere they come to the publick, they bee with God upon the mountaine to get their commission of him, what to speake, and how to speake in his name.*2 King. 4. 31 Eliseus sent his servant with his rod to the Shunamites sonne, but there was neither life, nor moving, wrought, till the Prophet came himselfe. We carrie the rod of the word, but there will be no quickning, except God himselfe be with us. That they deale expresly with God, Who am I to carrie thy message to thy people? for *Jer. 1. 6.I am a childe that cannot speak: Except thou goe with me I cannot goe. That they bring downe from the mountaine the written tables, and a shining face, and the testimonies of their conversing with God. That comming to the publick *Act. 7. 33.they cast their shoes off their feet, 2 In the Church.because the place where they stand is holy ground. That they come in much feare and trembling, under conscience of the burden of the word of God.Zech. 9. 2. That they have their secret ejaculations to God, when they fall upon hard points. Tell me, Lord God, what I shall say to thy servants aAug. tract. 69. That in all things they depend upon the divine assistance, for it is God alone that entreth in the heart bSolus Deus illabitur in corda. Ber. Cant. 5.: and he speaketh better that dwelleth within, than he that cryes without cMelius dicit qui intus habitat quàm qui foras clamat. Aug. tract. 3.. That they carry Aarons garment, bearing their people on the breast-plate of their heart in love, and on their shoulders, in the care of their salvation. That they be taken up with the desire of Gods glorie, and their peoples happinesse, so that they care not what come of themselves,*Exod. 28. 12 if they obtaine those ends.
That they count their peoples teares their glorie, 3 After their labours.and seek more their mourning, than their applausedAmo vocem illius Pastoris, qui non sibi plausum, sed mihi planctum, &c. Bernard.; and whatever blessing follows their labours in working grace in the people, that they take no part of it to themselves, but ascribe it wholly to God. So the*1 Cor. 15. 10 Apostle, I laboured more abundantly than they all, yet not I, but the grace of God which is with me. John the Baptist rejoyced in Christ, and not in himselfe: He made difference betwixt him and man-man, and betwixt his master, who was Man-God: Aug. tract. 14.He knew that who will rejoyce in himselfe shall be grieved: and therefore he took no more to himself, lest he should lose that that he received. So ought Preachers to doe lest they glory in the Lords gifts; and not in the Lord. Bernard. Cant. 14.But if they neglect the rule, and propone novelties beside, or contrary to Scripture, taking libertie to preach in publick their private new opinions: if they preach themselves to shew their quicknesse, their reading, their memorie, and that only for a popular applause; they are not beautie, but blots of the sanctuarie, and abominations before God. And though they be free of these things, they may fal in a worse, if seeing their labours fruitfull in people, they take the glorie of it to themselves in any part: then they steale the glorie of God, procure his desertion to their future labors, and prejudge themselves of their owne happinesse. Besides, passionate Pastours are worse in the sanctuarie than Hophni and Phinehas, *1 Sam. 2. 29.they have no end but revenge, no rule, but splene, and neither regard GOD, nor reverence man: There cannot bee a greater blot in the sanctuarie; thereby God is angred, people are offended, the sacrifice of the Lord is made to stink.
Next,The dutie of people. the peoples duetie is, to keepe their part of this beautie:1 In preparation. That they count it Gods great merciemercy who speaketh to them by Pastors,Bernard. not for the helpe of any Creature (because he is omnipotent) but for accommodation to their weaknesse: Cant. 5.And it is their great good, that without their owne labour they are brought to happinesse by the labour of Pastours. In their preparation, to be purified according to the purifications of the Sanctuarie *Exod. 16. 22.. The measures of the sanctuarie were the double of the common measure, therfore the disposition for private worship must be doubled for the Church, and the weeke dayes measure must bee doubled for the Sabbath. Our Sabbath hath the Manna doubled, and is not like the Jews Sabbath in the wildernesse, theirs was a type that in heaven wee should need no preaching nor prayer,2 In the Church. but ours is of perfect glorie in heaven. People then ought to be affected according to the parts of Gods worship: In prayer, that the minde in faith and zeale, follow the thing that is spoken: In praise, to be sensible of the Psalme they sing; for praying or praysing with a wandring heart is a mocking of God in his face: In doctrine, that they have their cjaculations for the worke of the spirit, and their earnest intention for themselves and the PastorsaIntentio auditoris, est oratio pro ipsis & Pastore. Bern. fol. 104.: That they mixe *Heb. 4. 2.faith with their hearing, and bee as content to be rebuked of their sinne, as to be comforted in their crosse; if they suffer not themselves first to *Hos. 6. 5.be hewen and wounded with the word of reproofe, God will not poure in the balme of Gilead: And above all, let them bee earnest with God, that his spirit may teach them inwardly: For many hear, but all are not perswaded, save those only to whom God speaketh inwardly bAug. in 1. ep. Iohan. tract. 4.: Lastly, that they take heede how they end that Treatie with God;3 In the end. for it were a blockish thing for a man who is in danger of his life, or state, if his partie call him to a frindly Treatie, and he be so senselesse that he knew neither if he met with his partie, or know not how they began, proceeded, and closed their Treatie: So are the most part of us, wee come to the Sanctuarie, the Lords trysting place, and when wee come home, if any would ask us, Did you meet with God in his house? Was your treatie in the termes of peace? And was it closed with this, Sonne, bee of good comfort, thy sins *Mar. 2. 7.are forgiven thee? We would answer with the Disciples*Acts 19. 2. at Ephesus, We know not if there be such things or no.
Lastly, Nations or Cities who have this beautie of the sanctuarie,Scotlands dutie in keeping this beautie. should keepe it carefully, for it is their glorie. And this is our advertisement, that we keep this pretious thing, that God *2 Tim. 1. 14hath committed to us: For we may affirme, that God hath blessed us with a bodie of as sound and wholesome divinitie, as any age or nation since the Apostles time. No Church is absolutely perfect, yet in this point, wee may contest with the best. For in former times Sathan busied the Church with heresies, as the Ebionites, Marcionits, Sabellians, Arians, Pelagians, &c. And when these were damned, Antichrist amassed them all in one under other terms, and making therof the body of his Apostasie, obtruded them to the Church, under the colours of his authoritie and infallibilitie. And when God led his Church by his Worthies, the Reformers, hee blessed this Nation with a body of most refined Doctrine. If we keepe this in puritie, it shall be our happinesse: But if libertie of private opinions, turn in a libertie of publick venting these opinions, and to turne us to Rome againe, then altar against altar will deface this beautie of the sanctuarie. Hold fast that thou hast till I come, that no man take thy crown *Apoc. 3. 11.from thee. Politicks (like Gallio) care not for these things,*Acts 18. 17. but the safety of the common-wealth consisteth in happinesse aSalus Reipub. in summo bono. Aug. Ep. 3, and that same that maketh a particular man happie, maketh a Citie happy also. The last day wil prove this, when the sheep on Christs *Matth. 25. 32right hand shal be gathered out of Nations and Cities, who had the beautie of the sanctuarie in the doctrine of happines in the Gospel: But all other shall be ranked with the goats.