SVCH is the lenity and long animi­tie of Almighty God, that before he proceedes to the punishment of sinners hee gives them many war­nings; before he sends the storme shall not now profit you that are wicked, but you and your temple shall be destroyed. The temple is not more excellent than another place; but for the Arke and the Alter: indeed it is somewhat more adorned, but all the excellency and sanctity lie in them. And were not these as well in Shiloh? yet notwithstanding it was ruinated. So that it is but a folly in you to wax proud of these things, as if their sanctity without your sanctity could save you from the wrath to come. Therefore, for the abating of your pride and the rectifying of of your confidence, Go ye to my place &c.

Which text, though at first sight, seemes not [Page] [...] [Page 1] [...] [Page 2] shoot. Yea, he doth often shew us his bow, but takes neither string, nor shaft into his hand. Thou hast shewed the people hard things, Psal. 60.3. Shew­ed, not imposed: he shewes his bow, before hee shootes; and his rod, before he layes it on. So true is that speech of the Church, Lam. 3.33. The Lord doth not afflict willingly, nor grieve the chil­dren of men. Search the rolles of holy writ, and there yee shall observe him, sometimes grieving for sinne, sometimes complaining of it, somtimes threatning of it, sometime proposing to us the ex­ecution of his iudgements upon others for such and such sinnes: as here to Ierusalem, that shee might see her miserable condition & fall to spee­dy deprecation, to her and her inhabitants, he pro­poundeth Shiloh, as a spectacle of his justice, and that for those sinnes of which Ierusalem was as deepely guilty as ever Shiloh was. Ite ad locum meum in Silo, &c.

The [...] [Page 3] chuse but set a sudden stop and period to their prosperity: yet did they trust for safety in the out­ward badges of their religion, and especially in their Temple, saying, The Temple of the Lord, &c. The temple of the Lord is holy & glorious & re­verenced of all: how is it possible that any should destroy the temple of the Lord, or vanquish the citty in which that temple is? Oh, saith Ieremie, trust yee not in such lying words: for the holines of the place doth little availe a people, if they them­selves be not holy in their lives. For proofe of which goe but unto Shiloh: the holinesse of the place in Shiloh (where at first the holy Tabernacle staid for a long time, & the Ark before which the name of God was invocated, and the worship of sacrifices administred) did nothing profit the peo­ple of Israel, when they gave themselves to wic­kednesse, but together with them that place was reiected of the Lord: so the temple of Salomon shall not now profit you that are wicked, but you and your temple shall be destroyed. The temple is not more excellent than another place; but for the Arke and the Alter: indeed it is somewhat more adorned, but all the excellency and sanctity lie in them. And were not these as well in Shiloh? yet notwithstanding it was ruinated. So that it is but a folly in you to wax proud of these things, as if their sanctity without your sanctity could save you from the wrath to come. Therefore, for the abating of your pride and the rectifying of of your confidence, Go ye to my place &c.

Which text, though at first sight, seemes not [Page 4] to meddle with matters present now, of neere home, but past and farre off, matters of another Meridian, aloofe from us as farre as Shiloh, or Ie­rusalem; concerning not Christians, but Iewes, mentioning not our wickednesse but theirs, the wickednesse of the People Israel: Yet as the Sunne, though it rise in the East, sets in the West, by that time the Text hath gone its circuit, it may come to set farre from where it rose: as Nathan though he began with a parrable of two men and a sheep, yet brought it about in the end to, Thou art the man.

In our Text there is a journey prescribed, yea a double journey, the one corporall, Go; that re­spects the body: the other spirituall, see; that re­spects the minde. Or if you like it better, here is a direction to a double action, Go and see.

1. Ite, go yee: and that is amplified by two cir­cumstances, the time and the place: besides which yee may adde the consideration of the persons, Yee, Go yee. And 1. the persons are the inhabitants of Ierusalem. 2. the time is now, go presently, for delay breeds danger. And 3. for the place it hath a double description:

1. Nominall, it is Shiloh.

2. Reall, it is the place where God did set his name at the first.

1 What that place was pos­sessively.In which latter are diverse particulars to bee observed. 1. proprietary or owner of it, God; my place, saith the Lord; which shewes the glo­ry of it: for that must needs be glorious which is the place of God, 1 King. 8.11. the King of glory, But the whole [Page 5] world is Gods as well as Shiloh was: true, but this is his in speciall respects, set down in the next passage, expressing the reason, why Shiloh was so glorious. it was a priveledged place, for 1. God did set his name there: and not onely so, but 2. 2 What that place was posi­tively. he set it there at the first. Ther's the glory of the place, the sanctity and previledge of the place, and the antiquity of each. Go yee now &c. ther's the first act.

The second followeth, Videte, See: not onely Go, Ioh. 1.46. but Go and see, as Philip to Nathaniell, Come and see: When yee are come to Shiloh, bee not idle there, but open your eyes and see, imploy your mindes and consider, What I did unto it for the wicked­nesse, &c.

1. Observe what was done unto it, the calami­ty that befell it:

2. Who was the Authour of that calamity, I, saith the Lord:

3. What was the impulsive cause that provo­ked the Lord to inflict that calamity, Wickednesse.

4. Whose wickednesse it was that could so farre provoke him as to reiect his owne place Shiloh, the wickednesse of his owne people Israel: Where wickednesse raigneth, God will not spare that place, though it be Shiloh, nor that people though it be Israel, Go yee now &c.

I will handle the text two wayes. First, Exege­tically or Paraphrastically, by way of explicatiō: then Diadactically or Doctrinally, by way of in­struction. And I begin with the first act, Ite, Go yee.

[Page 6]Men for the most part are like the snaile, al­wayes carrying her house on her backe. Com­monly we love a sedentary life, and are loath to leave our cushion, unwilling to disease our selves, Vtinam hoc esset laborare, said he that lay along and stretcht himself. As the slothful man is Socors, that is, Sine corde, without a heart; wanting affection and courage to doe what he knowes: so is he Pi­ger, that is Pede aeger; he lackes a foote to convey him to any honest imployment. Like those se­cure ones overwhelmed in the generall deluge, he can sit still, and laugh and sing, till the water stop his wind and he be drowned. But wisdome is not gotten by sitting at home in Hemicyclo, in an halfe mooned chaire, or by lurking in a corner: as Solon Socrates, Caesar, Plato, Cicero, & other Pagans knew well, who, to purchase wisdome, exposed them­selves to the tempests of forraigne climates. And God himselfe, that they might learne wisedome, doth here send the Iewes out of their own Citty. Ite, Go yee. So long as you containe your selves within the narrow compasse of your domesticall seate, like sheepe in a pinfold, yee stand gazing upon the beauty of your city, the outward splen­der of your temple, and admiring at those good­ly gifts, with which it is inriched, not admitting the least thought of a change. Let me therefore councell you no longer to shroud your selves in your city, but measure a few steps, Go out of your owne place and take notice how things passe a­broad, Goe.

2. And Go yee; yee the inhabitants of Ierusalem, [Page 7] yee that stand so much upon your outward pre­rogatives, that looke for safety in my sanctuary, be your sinnes never so many. Yee are the fittest schollers to take out that lesson which I am about to teach, but out of your owne schoole. There­fore Go yee, Yee that sleepe in the chaire of securi­ty, supposing there is nothing good but that which yee know, no house comodious but your owne, no aire to live in but where yee breath, no life like that which yee leade in darknesse and ig­norance, Go yee. Go from your chaire or bed, where yee sleepe in security; go from your sen­suall pleasures, bewitching pastimes, brutish pa­shion, beastly companions; Go from your custo­marie coldnesse and stupiditie, Go from your self-conceited oppinions and imaginations, it is to you that are secure that I doe here direct my speech, lifting up my voice like a trumpet, & row sing you up from that sleeping stoole of yours. Therefore Go yee, yee your selves personally, stand not to the report of others, but go your selves unto the place, and see with your owne eyes What I did unto it.

3. And Go now too: make no delay, Now is the onely sure part of our time, that which is past, is come and gone: that which is to come may peradventure never come. Till to morrow, till this evening, till an houre hence wee have no as­surance. Now therefore; or, if not Now, as neere Now, with as little distance from it as may be, Go yee to my place.

4. My place, that the next, be not extravagant, [Page 8] straggle not to those places to which your owne lusts invite you, that is to follow Iudas, who went to his own place: Act. 1. go not on neither in the way that ye have begun but go whether I direct you; ad locum meum, to my place; to go thither will bee worth your labour indeed. So that this license of travell is limited and bounded, as you see. Some there are that love travel as their life, so they may be gadding, they care not to what place it bee: they dare breath in the poysonous ayre of Italy, and touch the very pommell of the Chaire of pesti­lence: So the Devill playes the Marshall and takes them up, because they straggle abroad without a warrant or pasport. We can never have comfort in any travell or journey, except it be so bounded as this in our text. Go yee, saith the Lord, ad lo­cum meum, to my place.

5. My place which was: was, and is not: God sometimes calles them his people which were not his people; Rom. 9.25. and that his place which was not his place: and on the otherside sometime they which were his people cease to be his people, and that which was his place ceaseth to be his place. My place which was: was, and is not.

6. Was at Shiloh: thats the next, God sends them not out of their own coasts into a forraigne country, as he did Abraham, nor yet to a remote place in their owne country; Go, saith he, to Shi­loh, thats not farre, yee have the name of the place and cannot misse it, nay, ye cannot but know it, it being but six miles distant from your Metropo­lis, Ierusalem.

[Page 9]This Shiloh was once my place, Deut. 12.5, 6. that which I chose for my selfe, above all other places. For the understanding of which reade, Iosh. 18.1. There yee shall find that after the Cananites were subdued unto the Israellites, and a place to bee ap­pointed, where the people might meet for divine service, God put it into their hearts to make choice of Shiloh. 1. Because of the beauty and glory of it, Iosephus, speaking of this matter, saith: Lib. 5. c. 1. Anti­quit. they placed the sacred Tabernacle in the Citty of Shiloh, and sets downe this as the reason of; [...]. For it seemed to be a meet place by reason of the beauty of the same, where the Arke might re­maine, till such time as their affaires of State per­mitted them to build a Temple. Secondly, Be­cause of the convenience of it for the whole peo­ple to meet there, being scituate aboute the midst of the land of promise, as I said not aboue sixe miles distant from Ierusalem, Ezek. 5.5. which was even in the midst, the navell of the land, as Iosephus termes it To which some apply that text. Ezek. 38.12.. Thirdly, because it did belong to Ephraim, which was more warlike then the other tribes, Psal. 78.9. and so more able to defend the place of Gods worshippe. Fourthly, principally, be­cause their captaine Ioshuah was of Iosh. 19.49, 50, 51. & Num. 13.8. Ephraim, he who assembled them to determine of the place: and where hee dwelt and had decreed their so­lemne meetings, there they perswaded them­selves upon good ground, that the observation of [Page 10] the Law and sacred rites would bee more exact. For these reasons, and especially by the directi­on of God, who had made choice of that place, they set up the Tabernacle of the Congregati­on at Shiloh, appointed that as a fixed seat for the Tabernacle, which before had beene in continuall motion; and for the Arke which was within it, that all the Iewes might repaire unto it in their chiefe solemnities, being to worship God with the oblation of their Sacrifices and first fruits, as wee reade of Elkanah, 1 Sam. 1.3. He went up out of his City yearely, to worship and to Sacrifice unto the Lord in Shiloh. In this respect Shiloh was the place of God, my place, saith the Lord, the place where I did set my name, that is, Calvin in loc. Vbi volui arcam residere, where I made my Ark to dwell (for 2 Sam. 6.2. the Arke is called by the name of God, and the Hebrew word imports a fixed residence:) my place, the place where I appointed my worship and the use of my ordinances, by which I am made knowne unto you, as a man is made knowne by his name. And which is yet more, I did not onely set my name there, but did set it there at the first, In prin­cipio, before your Temple was built, nay, before it was known that mount Sion should be the place where I would have a Temple built, then was Shiloh my place, consecrated to my service. All this considered, First, the propinquity of the place, it is Shiloh, and thats but six miles distant from your Citty: Secondly, the glory of the place, together with the sanctity of it, that it is my place, that which I made choice of above all other pla­ces [Page 11] in the world, there to set my name, to settle my Ark & Tabernacle & divine worship. Thirdly, the antiquity of the place and priviledges of it, that I did set my name there at the first, long before the Temple of Ierusalem was thought on; I say, all this considered, it will bee worth your labour to follow my councell in this, Goe yee now &c.

But to goe thither, is not all, that were soone done; to an Ite you must adde a Videte, Go and see, as the King of Israel said to his servants, 2 Kings 7.14. Your feete, your ankles, your locomo­tive faculty, were given you to goe; the spheares of your eyes, these lights, this sharpnes of sight, were given you to see: you are neither lame, nor blinde, therefore Ite & videte, Goe and see. The Philosopher Arist. lib. de sensu et sensa­to c. 2. concludes against the Platonists, that the fight drawes most after the Element of water; for Arist. de Ge­ner & Corrupt l. 2. c. 2. as water is hardly kept within his owne, or without the limits of his neighbour E­lements: so the sight, denied by nature to see it selfe, is never satisfied Prov. 27.20. with gazing upon other creatures, The eye is not satisfied with seeing, Eccles. 1.8. [...], a volubi­tatè Scapula And there is not more volubillity Prov. 27.20. in the eye, then curiosity in the minde, of man, to be­hold strange and uncouth sights. If such obiects be neere, no lockes can hold us, we must out to see. Then what needs such a precept as this in our Text, Ite & videte, Goe and see? Yes: for it is not barely to see, to cast their eyes where they list themselves, but to fixe them upon that obiect to which God directs them. See, saith he, what I did unto Shiloh, for &c.

[Page 12]Marke the calamity which befell that place, which is in situation so neere you, in antiquity be­yond you, in glory and sanctity sometimes e­quall to that Temple wherein yee trust. The calamity of it is recorded. 1 Sam. 4. Where yee shall reade, that the Israelites being smitten by the Philistims and in great distresse, they sent for the Arke out of Shiloh, trusting that the Arke (be­ing a pledge of Gods presence and assistance) might then save them out of the hands of their e­nemies, as if their sinnes were not of force to se­ver the power of God from the Arke, and to make a divorce between the truth and the figure. Well, the Arke is brought, and in it the Law writ­ten in tables, but it had beene better if they had had the Law written in their hearts, when the Arke came into the campe, all Israel shouted with a great shout, so that the earth rang againe. Her's great joy, but to little purpose; they triumph be­fore the victory and without the victory; for they triumph without God, Calvin. Hom. 17. in lib 1. Sam. nay against God do they erect their trophees of triumph, not being reconciled unto him by faith and repentance. The vanity of their triumph may appeare by the issue of the battell: for at the presence of the Arke they received a greater overthrow then before. The slaughter was very great, for there fell of Israel 3 0000. footemen, Their young men were consumed and their Priests slaine: yea, the Arke it selfe, the pledge of Gods favour and succour, the strength and glory of Israel was taken by the enemies. And (as S. Ierome apud Sanctiū in Ier. 7.1 [...]. Sic etiam Pellican. ibid. observes) the place, where Shiloh [Page 13] was, is utterly ruinated and made desolate. How­soever, Shiloh forfeited her Charter, and lost her former priviledges Christophor a Castro. ibid. 1 Sam. 7.1. the residence of the Arke. For after the Philistimes had brought it to Bethshe­mesh, it was fetcht to Kiriath-jearim, and so carri­ed from place to place, but never more to Shiloh; where it had continued from the dayes of Ioshuah to the death of Eli, 369. yeares, Ghisler in Ier. 7 12. according to the Chronologie of the Hebrewes, or 351. according to the Computation of other Authors. This was the calamity which befell Shiloh, it ceased for ever to be the place of Gods worship: which came not to passe by chance, but by the Divine providence. See, saith the Lord, what I did unto it. The Philistims were but my instruments in this worke; I, the chiefe Agent. Non vires ferri, Anson. Epigr. 5. sed fe­rientis agunt. I did it.

And yet I did it not out of any hatred, but in my iustice; not because I desired their woe, but because I was provoked by their sinne, even the Wickednesse of my people Israel. My people, for so were they in Shiloh as well as you in Ierusalem, My people, not onely as all by right of possession, but as you by the right of confederation and the grace of acceptation. But such is the righteousnes of my nature, such the purity, of mine eyes, that I cannot with approbation behold sinne, no, Amos 3.2. not in mine owne people. If they, whome I have so much honored as to be my people, will so disho­ner me as to commit wickednes against me, I can­not but glorifie my selfe by doing iustice upon thē. Thē consider this ye that now professe your [Page 14] selves to be my people, and glory so much in the beautie of your temple, Goe yee now &c. Hitherto be it spoken of the words exegetically: I now come to handle them Doctrinally. And now taske your wits and your memories and keepe pace with me; for within the compasse of the time I shall runne over these five observations, all of them naturally deduced, not tyranously inforced from the words.

1. Where God doth set his name, thats the peculier place of God.

2. The holinesse of the place cannot protect a people, except there be holinesse in the persons, who inhabit that place.

3. It is God who inflicts iudgement upon a place or people. See, saith he, what I did.

4. It is the wickednesse of a people which pro­vokes him to judgement, I did it, saith he, for the wickednesse of my people.

5. The judgements of God inflicted upon o­thers are to be observed by us: especially, if they be such as light upon his owne place and people. And this is the maine point which the text drives at. For to this end doth the Lord send them of Ie­rusalem to schoole (as it were) unto Shiloh: Go ye now &c.

Observa. 8.11. Where God doth set his name, or place his worship and ordinances, that's the peculier place of God. My place, saith the Lord here; and My house, Ier. 11.15. thy house, saith the Saints Psal. 84.5. & 42.4.; his banqueting Cant. 2.4. Psal. 11.4. & 74.7. & 26.8. 2 Chron. 6.41. house saith the Spouse; his holy Temple, saith Cant. 2.4. Psal. 11.4. & 74.7. & 26.8. 2 Chron. 6.41. David, the dwelling place of his name, [Page 15] the place where his honour dwelleth. Reason. For God that is present in every place, is more especially present in that place; and God that doth protect us in e­very place, doth more especially protect us in that place; and God that gives blessings in every place, gives a more especial blessing in that place. First, I say, God, who is present in every place, is more especially present in that place, where he doth set his name, 2 Chron. 6 4 1. or settle his worship and ordi­nances: that's his dwelling place, and his resting place. He is in every place, but doth not dwell or rest in every place. The Lord is in his holy Temple, the Lords throne is in heaven, Psal. 11.4. Hee is so in his Temple, as he is in heaven: that which heauen is above, is his Temple beneath, in heauen & so in his Temple, he is present after a speciall manner; in hea­uen is his glorious presence, in his Temple on earth his gracious presence; his Psal. 27.4. beauty, and Exod. 40.34. his glory too in some sort; his face and countenance. When shall I come & appeare before God? Psal. 42.2. Hebr. Before the face of God: for the face, countenance and speciall presence of God is in his holy Temple. When Caine departed from the family of Adam, which was then the onely place where God was worshipped, it is said he went out from the presence of the Lord. Gen. 4.16. because where he is wor­shipped, ther's his speciall presence, where Christ promiseth in those words, Where two or three are gathered together in my name, I will bee there in the midst among them. There, how? not onely so as I am every where, but in a more singular manner; I will be there by the presence of my grace and [Page 16] assistance of my spirit. In the time of the Law God was worshiped before the Arke, and the Ark was called by the name of the Lord, 2 Sam. 6.2. and when the Arke removed, they spake to it as to the Lord; Rise up, Lord, and let thine ene­mies be scattered, Num 10.34. The reason was, be­cause the Arke was a signe to the people of Gods presence among them. So now are our Chur­ches, wherein God is worshipped.

2. As there is Gods gracious presence, so there is his gracious Protection, and therefore the place where he is worshipped, is his peculiar place. It is like those Cities of refuge, which God appointed among the Israelites, whither he that had offended might fly for safety. The walls of Salomons Temple were carved round about with figures of Cherubims, 1 King. 6.29. and palme trees, and open flowers within and without. The palme trees and flowers, did type out the Saints (that grow up like palme-trees in the house of God) together with the variety of their gifts: the Cherubims signified the Angels, by whose Ministery God protects his people, and that in a speciall manner when they are in his house. Psal. 27.5. & 91.1. That is Gods pavi­lion, wherin he hideth his children; the secret place and the shadow of the Almighty, that is, the defense (or as it is in the Greeke translation) The protection of the Almighty when the incestuous person was cast out of the Church of Corinth, 1 Cor. 5.5. 1 Tim. 1 20. it is laid, he was delivered up to Satan, Calvin. & P. Matyr in 1 Cor. 5.5. the like is spoken of Hymeneus and Alexander Calvin. & P. Matyr in 1 Cor. 5.5.: to Satan, that is, to the tyrannie of Satan Calvin. & P. Matyr in 1 Cor. 5.5. to the power of the e­vill [Page 17] er of the evill Angells: they wanted the protecti­on of God and his good Angells, and so doe all those that are excluded the Church. The first Adam was placed in Paradise that hee might dresse and keepe it: so (saith Bernard Bern. In de­dicatione Ec­cles. Ier. 6.) is the se­cond Adam in his Church, which is a Paradise, or garden of delight, to defend and keepe it.

3. Where God is worshipped, ther's his spe­ciall blessing, that attends his ordinances. Blessed are they that dwell in thy house, they goe from strength to strength, So Psal. 65.4. the Lord will give them grace and glory: grace, by the meanes of grace here, and glory hereafter. Psal. 84.4. &c. When God promiseth to give speciall blessings, he pro­miseth to give them in his house and within his walls. Isay. 56.5, 7. Contrariwise, when God threatens to withdraw his blessings from a peo­ple, he excludes them his house. Hos. 9.4.15 Now if Gods speciall presence, and speciall protection, and spe­ciall blessing be there, where hee is worshipped, then that must needes bee the peculiar place of God.

What terror should this strike to the hearts of those, that offer any violence to this place, Vse. the peculiar place of God? Will a Prince suffer his pallace to be demolished or battered? no more will God suffer any, without speciall punishment, to wrong his Church, which is his pallace, his pavilion, his dwelling place, and his resting place. If any man destroy the Temple of God, him will God destroy. 1 Cor. 3.17. But who are they, that be cul­pable in this kind? Not onely open enemies that [Page 18] by devastation lay it wast, but also secret ene­mies that undermine it, by Schismes and Sacri­ledge.

1. Schismaticks, Such as as make rents in the Church, dividing themselues from the vnitie of it, and scorning the authoritie of it, doe offer great violence to the peculiar place of God. Nam prodito­res quidem si­unt, quicunque in hoc Domini castrum in [...]mi­cos eius intro­ducere moliun­tur, quales sunt vti (que) detracto­res Deo odibi­les, qui discor­dias seminant, nutriunt scan­dala inter fra­tres. Sicut e­nim in pace fa­ctus est locus Domini, sic in discordia locu diabolo fieri manifestum est &c Bern. in de dicatione Ec­cles. Ier. 3. They betray it into the hands of the enemies, and in­stead of Gods house, they make it speluneam dae­momorum, a denne of Divells, saith Bernard, Nil dissociabile firmum est. Prudent. Psy­chom. S. Bern. in de dicat. Eccles. Ier. 1. A Kingdome divided a­gainst it selfe cannot stand. Stones of one building that jarre one with another, will ruine the whole house. Sola conjunctio facit domum Ia. Ier. 2.. It is vnion that makes a house: wood and stones disvnited cannot doe it. Let those violent and turbulent spirits consider and thinke on this, by whome division and discord is fomented in the house of God: they goe about to ruinate this house, and to drive God himselfe away from it. For (as Ber­nard noteth) he will not abide in such a King­dome where there is division, nor in such a house which is neere to desolation. To these factious spirits I propound for an example Corah and his accomplices, so severely punished for this sinne: because they had made a Schisme in the Church, God made a Schisme in the earth, the ground clave asunder, the earth opened her mouth and swallowed them up. Num. 16.31.

But not onely by Schisme, by Sacriledge also is violence offered to the peculiar place of God: when the goods of the Church; things sacred and [Page 19] sequestred from common use, are alienated and taken away by the felonious hands of sacrilegi­ous catchpolles. A sinne too common amongst us: the region of it being white, and ready for harvest, and calling for a sickle from heaven to cut it downe. As Epist. 1 [...]. Anno 1088. cited by D. Tillest [...] in his Animad­versions upon Selden. Ivo Carnotensis once complai­ned, so may every Godly man at this day: Mul­ta inordinata video in domo Dei, quae me torquent; maxime quod apud nos, qui altari non serviunt, de al­tari vivunt. I see many things out of order in Gods house, which doe perplexe me; especially this, that they doe live of the alter, who doe not serve at the Altar; Church-locusts, whose lips no lettice likes but sacred Manna: and they in the the meane time that serve at the Alter, may starve at the alter. I cannot here passe by the words of a Reverend Bishop of this See; D. King in his Lectures on Ionas. Time was religion did eate up pollicie, and the Church devoured the commonwealth, but now pollicie eates up re­ligion, and the Commonwealth devoures the Church. Men are profest Polititians; let the Com­monwealth florish, and what care they for the Church? Now Munus offerendi is turned into Munus auferendi; and old Oblation is turned into Ablation. Our Gentiles (Heathens I had almost said) doe breake into Gods house, and like bold theeves doe ransacke and pillage it, and with more then heathenish petulancie trample underfoote the Ministers of the Gospel. We need not with that order of popish Priests, pul on ourselves a volun­tarie beggery, for Gentlemen have enforced us to it of necessity. We may now cease studying of sermons, [Page 20] and study for bread to put in our mouthes: like the Iewes under the oppression of Pharaoh, when we should make bricke, we are forced to gather straw; when we should worke in our vo­cation, wee must looke out for sustenance, wee must set our heads and our hands to worke toge­ther, we must be Orators and Arators, Preachers and Plow-men, teachers and tent-makers: as if wee had the extraordinary dispensation of Prea­ching which S. Paul had, when he laboured with his hands and lived by his worke. Dionysius tooke from an Image a golden covering, pretending that it was too hot for summer, and too cold for win­ter, and gave one of wooll, saying, that that was fit both for summer and winter. So deale the sa­crilegious persons of this age, cursed Impropria­tors, corrupt Patrons, Barterers and purloyners of holy things, all those that under pretence and colour of Law, custome, composition, prescri­ption, doe cut short the Minister of his proper portion; they take from the Minister his gold, which (say they) would make him proud, idle, covetous; Cicero pro Ros­ [...]io Amarino. and give him wooll, that will make him humble and laborious. Yet can they them­selves (without pride sure) weare gold on their spurres, who will not indure a Minister to have gold in his purse. The Orator tells the grave Iudges and Senators in the Guild hall at Rome of a fellow called Fimbria, intolerably audacious, who stabbing Quintus Scaeuola at the funerals of Caius Marius, boasted of the favour that he she­wed unto him, Quòd non totum telum corpore suo [Page 21] receperit, that he had not thrust his dagger up to the hiles in his body. This fellow hath scattered his broode among us, there being too many that have beene spawned of him; who having seized upon a great part of the Churches Patrimonie, think it no smal kindnes they have shewd us, that they have not shred us of altogether, God is be­holden to them for letting his house stand; though for the maintenance of his house and of his wor­ship in his house, they have beene so bold with him, as either to share halfe, or leave him none. Now as the Eagle in the Fable, that was shot fly­ing in the ayre, did much lament, when shee saw her selfe to be shot with an arrow that was fea­thered with a plume of her owne wing: so may Religion mourne, when shee sees her selfe thus wronged, by such as will seeme most to bee of her owne side. They pretend purging, but intend pilling: they D. Pridcaup ser [...] on Rev. 2.4. are sweeping Gods house and prying into every corner, not to restore the groat that is lost, but to take away the pen­ny that is left. To whom I may speake in the words of Damasus: Quâ fronte, Damas Decre [...]. 3. quâ consci­entià oblationes vultis accipere? With what face or conscience can yee receive tythes and ob­lations, that discharge no part of the Mi­nisteriall function in Gods house? You say, that they were taken from idle drones and fatte bursten-bellied Monkes and Fryers. But why are they now detained and kept backe from laborious & painfull Pastors? The founda­tions [Page 22] are cast downe: but what have the righteous done? Psal. 11.3. The foundations of the Church which should support religion, tenths and main­tenance, are cast downe, because of supersticious abusers; but what have the righteous done, that these things should be taken from them? but alas why should I touch that sore which is all dead flesh? you may say to me, as on did to Luther, when he began to preach against the Popes Su­premacie and tyrannie, you had as good hold your peace. This wickednesse is so powerfull that you will never be able to prevaile against it. Get you to your study, and say, Lord have mer­cy on us and procure your selfe no ill will. But be it good will, or be it ill will, wee come hither to speake the truth: and for Sions sake I will not hold my peace. Who knowes whether the Lord may be pleased to open the heart of one Lydia, Act. 16.14. to attend to the things which are spoken? Consider then the danger of this sinne: Prou. 20.25. It is a snare to a man to devoure holy things. As the feathers of an Eagle, laid with the feathers of o­ther birds, are said to consume them: so holy things, the goods of the Church, mingled with private mens patrimonies, do devoure them. Ma­le parta, male dilabuntur: which may be observed by the Crane in Embleme, that having swallow­ed a wrongfull prey, Au [...]us Gelius N [...]tt. Alloc. l. 3. c. 9. could not digest it. When Scipio robbed the Temple of Tholossa, there was not a man that carried away any of the gold, who ever prospered after it. That gold was not more fatall to the followers of Scipio, than the stollen [Page 23] goods of the Church have beene unfortunate to the Gentrie of our land. They have pro­ved gangreenes to their whole estate, and as knot-grasse to dogges, which being eaten keepes them from thriving: so that in the end these rob­bers, or their posterity prove beggers. Aug. ad Macedon. Epist. 54. Dum. alienum rapis, a diabo­lo raperis, et quamd in id de­tines, a diabolo detineris: reti­nes aurum, & prodis coelum: iniuste detines rem alienam, & iuste amittis haereditatem tu am: iniustum lucrum, sed iu­stum damnum: lucrum in arca, sed damnum in coscicutia: per­cat mundi lu­crum, per quod fit animae dam­num. But that's not the worst: remember that of S. Augustine Multi in hac vita manducant quod postea apud in fe­ros digerunt Many devoure that in this life, which they shall digest in hell. And againe, Si in ignem mittitur, qui non dedit rem propriam, vbi mittendus qui in vasit alienam? &c. If hee bee decreed to the fire, which gave not his owne: whither is he to be sent that hath robd another? whilst thou snatchest from another, the Devill snatcheth a­way thee: and so long as thou withholdest it, the Devill withholdeth thee: thou retainest gold, & loseth thine inheritance: an unjust gaine but a Iust losse. Lucre in thy coffer, but condemnation in thy conscience: a mischeife on that money that brings destruction to the soule. If this bee to in­grosse the portion and possession of the Lord, if this be to rob the house of God, who dares lay sa­crilegious hands upon it? Oh meddle not with that which is consecrated to God: as Pilates wife sent her husband word, haue thou nothing to doe with that just man: Matth. 27.17. so, have thou nothing to doe with Gods portion: doe not forage his Church defraud his Ministers, this is to rob God himselfe. Mal. 3.10. Will a man rob God? yet ye have robbed me. But yee say, wherein have wee robbed thee, yee make your selves ignorant, as if yee [Page 24] knew not that yee had robbed me in my tythes and of­ferings. Yee are cursed with a curse, for yee haue rob­bed me, even this whole nation: yee haue joined your selues in one to rob mee of my portion, thinking the commonnesse of the offence to bee every mans particular justification therefore yee are heavily accursed. E­nough to terrifie those sacrilegious pioners of Gods house, that say with them, Psal. 83.12. Let us take to our selues the houses of God in possession. But I have spoken sufficiently touching this kinde of violence, offered to the peculiar place of God. I passe now to another.

Further, they are here to bee taxed, who carry themselves irreverently in the place of Gods worship, which is the peculiar place of God, not a Barbers shop, nor an Apothecaries house, nor a common court, but the place of Angells and Archangels, the Kingdome of God, yea heaven it selfe Chrysost. in 1 Cor. Hom. 36.. Many by their indecent behaviour doe so vilifie this place, as if it were the worst of all others, worse then their owne houses, as S. Chry­sostome Ibid. complained in his time: for ther's or­der observed, but in the Church (saith he) is such disorder, such confusion, such laughing, and slee­ring, and nodding, and whispering, such a stirre and noise, that there is little or no difference made betweene the Church and an alehouse; nay betweene the Church and a Play-house, nay, be­tweene the Church and a brothelhouse, no diffe­rence made at all. I would to God this our irre­verence were not a just occasion to the Roma­nists to scandalize our religion. S. Paul, 1 Cor. 14. [Page 25] 24. exhorts us so to carrie our selves in the Church, that if an unbeleever come in, he may say, God is there, and God is in us, and may be drawne to joyne with us in the worship of God. But if such a one should come into some of our Congregations, and observe the carriage of ma­ny, he will well say, what Lord do this people serve, that are so irreverent? Mal. 1.10. The Lord said to the Iewes in the like case, I have no pleasure in you, neither will I accept an offering at your hand: and v. 6. he tells them, that they despised his name and made his table contemptible. It is our sinne at this day. Wee make his table con­temptible, his throne contemptible, his house con­temptible, his word contemptible, and all con­temptible, by our indecent behaviour in the place of his worship. Therefore I say in this case, as the Prophet did to them in the like, Mal. 1.9. I pray you be­seech God that he will be gracious unto us: Beseech him with broken and bleeding hearts to be gra­cious unto us in the pardoning of this sinne. Mac. 1.9. Mac. 2.3. Mac. 2.15. Re­member how Antiochus was punished for pro­phaning the house of God; so Heliodorus, Nicanor, Belshazzar; Dan. 5. when Christ was in his humiliation he whipt out such, shewing by that base punishment that they are not sonns, but slaves: and will hee not then punish these now, being so highly exal­ted? When King Ahashuerosh conceived that Haman would have forced Queene Ester, hee tooke it the worse because it was in his house, Est. 7.8. Will he force the Queene before mee in the house? A man of the poorest condition cannot abide to see [Page 26] his house abused: and shall God indure to see his abused? He cannot, he wil not: therfore beware of that. Let it ever be our care, when we enter in to the house of God, where Father, Sonne, and Holy Ghost behold us, to doe nothing any way unbeseeming that place.

To conclude this point: If the place where God is worshipt be his peculiar place, let us think upon the glory of this place, this land, I meane) this Kingdome wherein we live. Here is the place where God doth set his name, settle his worship and ordinances, as once he did in Shiloh, and after­ward at Ierusalem. Israel and England, though they lye in a divers climate, may bee said right Parallels; not in Cosmographicall, but in Theo­logicall respects. Nay, we doe herein farre trans­cend them: they had onely a drop to refresh them­selves, we have the whole streames of Gods mercies poured upon us: they had only the green blade of corne, we have the plentifull increase as in the time of harvest; they had the shadow, wee the substance; they had a glympse of the Sunne, wee have him in the full strength: they had the Paschall lambe to expiate sinnes typically; wee have the lambe of God to take them away really. Ioh. 1.29. Gal. 4. They were Alphabetarij and Abecedarij, young beginners, learning their A B C under the tutor­ship of the law: but to us the Gospel is givē, wherin our saving health is spread before our belee­ving eyes, without any shadow cast over the beauty of it. We behold as in a mirrour the glory of the Lord with open face, 2 Cor. 3.18. we feed up­on [Page 27] the true Manna, and drinke of the water of life freely. Oh let us thankefully imbrace our trans­cendent happinesse.

Plato was thankefull to nature (as wee reade in Lactant.) 1. For that he was borne a man, Lactant. l. 3 divin. Iust. c. 19 not a beast. 2. A man, not a woman. 3. A Greecian, not a Barbarian. 4. An Athenian, not a Theban; and finally, that he was borne in the time of So­crates. But much more thankefull should wee be to the God of nature, for that we are borne, not Pagans, but Christians; and in such a place as England, where heaven stands open, which to other parts is barred on the outside, with igno­rance or misbeliefe. England is the place of Gods worship, therefore the peculiar place of God; so that we may say, as it is in the Psalme, Psal. 46.7. The Lord of hosts is with us, the God of Iacob is our refuge: wee have his speciall presence, his speciall protection, his speciall blessing; and that so long as ever wee continue to serve him in holinesse and righteous­nesse, not one minute longer. 2. Observat. For the holinesse of the place cannot protect a people, except there be holinesse in the persons who inhabit that place: which is the second point, that falls next into our consideration.

Shiloh was a holy place, glorious for sanctity and for the antiquity of that sanctity: yet because the inhabitants of it were not holy, both they and it were exposed to the fury of the enemy. Ioan. Papp [...] in Ier. 7.12. Though God in the old Testament would be worshipped o [...]ly in that place, where himselfe had set the memory of his name: yet did hee not so tye the [Page 28] memory of his name to any certaine place, but that fot the impiety of the people, he changed the place of his Tabernacle and Temple

In the new Test. (because the Gospell was to be published through the whole world) that di­stinction of places is taken away; the time is now come, when neither in the mountaine of Samaria, nor yet at Ierusalem, Iohn 4. men shall worship God by any such tye. Now every place is so long (no longer) the Temple and habitation of God, as there shall be found in it true faith and holynesse of life. But where these cease, where superstition and heresie doe corrupt faith, and wickednesse succeeds in the roome of holinesse, Matt. 21.43. there the like judgement is to be feared which befel Shiloh; that God will remove his kingdome of grace from such a place or people, and give it to a Nation that will bring forth the fruites of it. Ierusalem might goe to Shiloh, and England may goe to Ie­rusalem, to learne this lesson, that the holinesse of a place cannot protect a people, except &c. Con­sider Ierusalem, the City of the great King, the throne of God, the place of holy worship and perfit joy: tell her turrets and marke well her bulwarkes, carry in your mindes the Idaea of her gloryes, Ioseph. de bello Iudaico. l. 7. ca. 7, 8, 9, 14, 17. how shee was great among the pro­vinces, princesse among the nations, the joy of the whole earth; and then on a sodaine behold her Temple and houses burning, the smoake of the fire waving in the ayre, and hiding the light of the sunne, the flame rising up to heaven, as if they would ascend as high as their sinnes had erst [Page 29] done; her old and young, rich and poore, high and low, matrons, virgins, mothers, infants, Prin­ces and Priests, Prophets and Nazarites, fami­shed, fettered, scattered, consumed. Heer's a maister peece of Gods justice for sinne: Ierusalem once so glorious is now become a heap of stones, that holy citie, yea, that whole country is now become a ploughed field, layd wast under the feete of Pagans; And the place of divine Ora­tory become a den of Dragons. Ghiesler in Ier. 7.12. Go from Ierusa­lem to the Churches of Corinth, Galatia, Philippi, Ephesus, Smyrna, Nice, Laodicea, Antiochia, to all the Easterne and * African Churches, sometime glorious Sanctuaries of the most high, consecra­ted to his service: when the inhabitants thereof became polluted, they were rejected of the Lord, who discarded their Idols and gave their land to be inhabited by Zijm and Ochim, Turkes and In­fidels. The more gloriously the sun and summer have apparrelled a tree, the more we admire the blasting; but when God hath planted a people in his owne holy ground, (as he did Adam in Para­dise, Israel in Shiloh and Ierusalem) watered it with the dewes of grace, shined on it with the beames of mercy, spent much care and cost upon it; if this people brings forth no fruit or bad fruit, no marvaile, if there goes out a curse, Never fruit grow on thee more; no marvaile; if God bestow no more care nor cost upon it, but suffers it to be laid wast: as he sometimes threatned to do to his Vineyard, Isay 5.5. I will take away the hedge there­of, I will breake downe the wall thereof, I will lay it [Page 30] waste. I, saith the Lord. For such alterations and subversions, are not to be ascribed to fortune, de­stinie, starrs, planets or the like, but to God him­selfe, which is our next point.

3. Observat.It is God who inflicts judgement upon a place, or people. See, saith he, what I did, Goe yee now &c. It was he that forsooke the Tabernacle at Shiloh, he that delivered his strength into capti­vity, and his glory into the enemies hands: hee gave his people over unto the sword, and was wroth with his inheritance, &c. Psal. 78.60.61. It was hee that gave the sword a charge a­gainst Ashkelon, Ier 47 9 Ie [...] [...]6. [...]5. Ier. [...]0.25. Ier. 19.3. that swept away the valiant men of Egypt, that opened his Armorie and brought forth weapons of indignation to smite Babilon; it is he that thus threatens Ierusalem, Ièr. 18.11. I frame evill against you, and devise a devise against you. I will bring evill upon this place, the which whosoever heareth, his eares shall tingle. What­soever calamities befall us, publique or private, they are from God: Hee is the Authour of all our Tragedies, and hath written out for us, and appoynted to us, the severall parts, which we are to act in them.

The more to blame then are those impatient Spirits, that in the case of calamity are sicke of the fret, not looking up to the hand of God, but fretting at the men and the meanes by which God doth afflict them: like the Ethiopians, who de­test the Sunne, because it scorcheth them with immoderate heate; or like curst mastives, that breake their teeth in gnawing those iron chaines, [Page 31] wherewith their Master ties them, and in biting the staffe with which he beates them, as if a staffe could smite, or a chaine bind, without an hand to use it It will be more laudable for us to imitate the Saints, Psal. 44.9. Iob 1.21. Chrysost. in 1. Ep. ad Thess. who in every calamity did owne the hand of God. The Lord hath given, saith Iob; the Lord hath taken away, &c. [...], &c. What doest thou say, the Lord hath taken away? the theefe had taken away, the Sabeans had taken away his oxen, the Chaldeans had taken away his Camells: true, yet Iob complaines not of them, but lookes up to the hand of God. So should wee in the like case. Doth the plague come? looke up to God: doth the sword come? looke up to God: doth dearth come, poverty, ignominie, or any other calami­ty? Act it upon God. 2. Sam. 14 19. As David inquired of the woman of Tekoah, if the hand of Ioab was not with her in the close plea, and artificiall atone­ment which shee made for Absalom; in all our di­stresses let us inquire, if there bee not the hand of God in them, and inquiring we shall finde it so: which when we have done, let us with patience resigne up our selves into his hands, saying, (as the Church, Mic. 7.9.) I will beare the indignat [...]on of the Lord, because I have sinned against him. 4. Observ. For it is our sinne which kindleth the indignation of God, and provokes him to judgement, which is our next poynt. See what I did unto it for the wic­kednesse of my people Israel.

Wickednesse was that cloud, in which all the stormes that fell on Shiloh were ingendred. It [Page 32] lyes in the power of sinne and wickednesse, to make the most fruitfull land barren, and the most blessed place accursed: A truth that may well passe for current, and being coyned in the mint of Gods word, Psal. 107.34. God turnes a fruit­full land into barrennesse, for the wickednesse of the inhabitants that dwell therein, Aug. Civitatis ever­sio, morum, non murorum casus. The ruine of a ci­ty, is not so soone wrought by the weaknesse of the walls, as by the lewdnesse of their lives that are the inhabitants. Were the walls of a city stronger then those of Babylon, the sinnes within would hurle downe the walls without. Hos. 13.9. Intra mu­ros hostis: thy perdition is of thy selfe ô Israel. The Heathen Historian Abundant voluptates de­siderium per lu­xum atque libi­dinem pereun­di perdendique omnia invexe­re. Liv. Heylin. observed, that Rome began to loose all, when sinne abounded most a­mongst all, Romes vtter overthrowing was no­thing else but their vices abounding and sinnes o­verflowing.

An English Gentlemen at their expulsion out of France, was demanded by a French Cavalier when they would returne againe: his answer was feeling and pithie, When your sinnes (quoth he) are greater than ours. He knew well that for sins Kingdomes are translated from one people to a­nother, and that a land spues out her inhabitants for the iniquity of them that dwell therein. A. Gell. Noct. Attic. l. 3. [...]9. In A Gellius, mention is made of the horse of Sejanus, called Sejus, this horse, a goodly horse to looke on, but whosoever owned it, was stil unfortunate. Such a thing is sinne, unfortunate to all: what­sover person or nation doth harbour it, can never [Page 33] prosper. S. Cyprian writes thus to Demetrian and others, who imputed to Christian religion pestilence, sword, famine, and all the evills which then fell out in the world: Yee are discontented to see God displeased, yee are angry that God is thus angry, as if yee could deserve from him a­ny good by living ill, as if all these evills of pu­nishment were not lesse than the evills of your sinnes. Hos. 2.14. God of himselfe is gracious, mercifull, slow to anger and of great kindnesse, not willing to punish, except he be provoked: but if we pro­voke him by sinne, we are sure to feele the pu­nishment. Looke into Paradise, looke into hell, looke into heaven, looke upon earth, and every where yee shall meete examples to confirme this.

1. Look into Paradise, Gen. 3. where God placed our first parents, and inriched them with all sorts of blessings; so soone as they fell into disobedience and did eate of the forbidden fruit, they were cast out: and as the sentence was gone out of Gods mouth, so the sword of justice, 2 Es [...] 7. [...]. followes to ex­ecute, they must die and all their posterity. All must die in them, since all have sinned in them.

Secondly, looke into hell, see the unmerciful­nesse of Dives punished, according to the rule of justice. Desideravit guttam, qui non dedit micam, Aug. Luk. 16. He begg'd a drop of water and could not have it, because he denied a crumme of bread before, when Lazarus begg'd it.

Thirdly, 2. Pet. 2.4. Looke into heaven and see sinne pu­nished [Page 34] there: God spared not the Angels that sinned, not those glorious inhabitants of heaven, but cast them downe to hell. And art thou bet­ter or dearer than the Angels?

Fourthly, looke upon earth, and see there in­numerable punishments, both personall and nati­onall, inflicted for sinne. Every story is a Chro­nicle of this truth, and the whole world but the practise. Gen. 7.11. For sinne God sluced out flouds from the sea and opened the windowes of heaven, ta­king away the retentive power from the clouds, that they might powre downe unmeasurably to drowne the old world; for sinne he rained down fire from heaven to consume Sodom, and opened the jawes of the earth to swallow Corah: Num. 16.31. for sin he sent Ierusalem into captivity, Ier. 40.2. Ier. 33.15. Ier. 30.15. and suffered Shi­loh to be msde desolate, Goe yee now, &c.

See what I did unto it: consider how I deprived it of my mercies, and made it a spectacle of my justice. So true is that, Ier. 2.3. Evill shall come upon sinners. The evill of sinne, is but an earnest laid downe for the evill of punishment. If sinne be the herald going before, punishment will bee the attendant, and follow after. When disobedi­ence hath playd her part, then vengeance comes upon the stage. Should I turne over every leafe of sacred writ, and search all Fathers, and all wri­ters divine and humane, by innumerable testimo­nies, I should evince this truth, that sinne hales on punishment. It is so sure a concomitant of sinne, that oftentimes the word which signifies sinne, is translated punishment Zach. 14.19: as if sinne and punish­ment [Page 35] were termini convertibiles, Raro antece­dentem scele­stum Descruit pede poena claudo. in a manner all one. Haply it is sometimes punished slowly, but alwayes surely. For a while it may with a bold­ned face out brave vertue, and so flourish as if vice were the onely favourite of heaven: but, if wee have time for observation, we shall see it halting on a crutch, and blushing for shame. It winds a­bout men, like a subtile river, (seeming onely to runne on his course) doth yet search as it runnes, gliding so slily by, as if it scarcely toucht the bank, yet stil eats something in it. Plut. de sc [...] numinis ultio­ne. Isiodor Peleusi­ot lib. 1. Epist. 6. [...]: Gods justice is like a mill: it may be late, ere it doth grinde a man for sinne, but when once it begins to doe it, it grinds him to powder. On whomsoever this stone shall fall, it will grind him to powder Mat. 21.44.. Gods patience being abu­sed, is turned into fury; and then horrendum est, &c. It is a fearefull thing to fall into the hands of the loving God: Heb. 10.31. Aquinas Aquin. sum. p. 3. q. 86. art. 4. (not amisse) gives this reason why men must be punished for sinne: The disorder of sinne (saith hee) cannot be reduced to the order of justice, but by punish­ment: for it is just that he, who, more than hee ought, hath followed his will, should suffer some­thing against his will. This may bee the way to reforme him to Gods will. Though the anvile being beaten upon doth waxe harder, yet being put into the fire it becomes soft: so sinners may be softned by punishment, that are hardned by mercies.

Secondly, if God should never punish sinne, wicked men would thinke God altogether like [Page 36] themselvs, & conclude him a pertaker in their sins Psal. 50.21. An ill tempered body, the more it is fed with good nourishment, the worse it is: so an ill tempered soule, with the untempered mortar of sinne, becomes worse for the mercy and lenity of God.

Thirdly, if God should never punish sinne, wicked men would set at nought al his ministers, and conclude them false Prophets in denouncing judgements that never come upon them. Ier. 5.12, S Chrysostome in Epist. ad Rom Hom 25. 13, 14. Therefore (saith Chrysostome) doth God punish many in this world, that because they will not believe ( [...]) the words of commination, they may believe ( [...]) the deeds of execution.

Fourthly, when sinne is ripened, God is much provoked, and it is then an easing of him to pu­nish sinne. Ah, I will ease me of mine adversaries and avenge me on mine enemies, Isay 1.24. Till he is thus eased, he is by our sinnes pressed under us, as a cart that is full of sheaves, Amos 2.13. Our sinnes disturbe God in the highest heaven, they cry unto him for vengeance, as the sinnes of So­dom did, Gen. 18. And if our sinnes cry, shall not he (that made the eare) heare? justice is his na­ture, and it is a righteous thing with him to re­compense sinne with punishment, 2 Thess 1.6. Vpon those words of the Lord, ( Ier 4.3, 4. S [...]w not among thornes, lest my fury come forth like fire, and burne that none can quench it, because of the wic­kednesse of your doings: Ghist. in loc.) It is observed by some, that sinnes are as thornes, which doe easily kindle [Page 37] the fire of Gods wrath. His wrath Id. in Ier. 15.14. is other­wise as a fire covered with embers; his divine love, I meane, (which is as warme embers) doth cover his wrath: but our sinnes, as a violent wind, doe blow away those embers; and then his wrath appeares, then his fury breakes forth like fire, and burnes that none can quench it.

I want time to handle the last observation, therefore joyntly to apply this with the prece­dent points: Yee have heard, first, that it is God, who inflicts judgement. Secondly, that he doth it not except he be provoked by wickednesse; and if he be so provoked, hee will doe it. Thirdly, and that to his owne place and people.

Behold here how wee may come to lose all our prerogatives, Churches, Cities, prosperity, Application. safety, peace, Gospell, and what not? by running the courses of wickednesse. Who can number the blessings we have enjoyed? The world can tell that of all the trees in the garden wee are the Vine; amongst all flowers, wee are the lillie; 2 Esdr. 5.23 a­mongst all fowles, we are the dove; amongst all cities, wee have Shiloh and Ierusalem. Vpon us God hath with a full hand powred those bles­sings, which he hath but sprinkled upon others: temporall, I meane, as well as spirituall blessings. All other countries are in some things defective; Sands Trav. l. 4. but England, like a provident parent, doth mini­ster unto us whatsoever is usefull; foraigne ad­ditions but onely tending to vanity and luxury. The summer burnes us not, nor doth the winter benumme us. Wee may sit and sing under our [Page 38] owne fig-trees, —Penitus to­to divisos orbe Britannos. Vir. and drinke the wine of our owne vineyeards. As in situation, so in felicity, our beloved Isle is wholly disioyned from all the world. They that have travelled the Bel­gicke Provinces, can witnesse the miserable foot­steps of warre, Eccl. [...]. and the tyrannie of desolation: Churches and Cities have no more monuments, but the ruined foundations, to testifie that they were. Whereas peace is within our wals, and prosperity within our Palaces. Our artificers may sing in their shops, husbandmen may cheer­fully follow the plough, and students peaceably apply their bookes. We heare not the murthe­ring pieces about our eares, we see not our Churches & houses flaming over our heads; we feare not rapes and outragious violences to be offered to our wives, our daughters, our ma­trones, and our virgins. We feele not the rifling of our houses, the ransacking of our temples, the spoyling of our goods, nor the miserable inso­lency of our insulting enemies. We see not the wife breathing out her life in the armes of her husband; nor the tender babe, snatcht from the mothers breasts, either bleeding dead on the pavemēt, or sprawling on the merciles pikes. We see not the high way strewed with breathlesse carkasses, nor our streets swimming with blood. We cannot judge of the terrors of warre, but by report and heare-say. Though God hath tossed our neighbour-nations, and made them like a wheele, and as the stubble before the winde; yet this Iland, or Britaine, our deare Country, hath [Page 39] stood like the Center, with unmooved firme­nesse. Oh how happy might we be, if our ini­quity did not envie our prosperity, nor our wick­ednesse make way to our wretchednesse? Whe­ther it come to passe, Ex Daemonis injuria, vel Ex hominis incuria, from the Divels malice, or mans neglect, so it is, that for so many talents of Gods blessings, we give him not a dramme of service. Nay, we give him the worst of all things, who hath given us the best of all things. For his blessings heapen, and shaken, and thrust together, we give him iniquities pressed downe, and yet running over. As Archimedes tombe was over-growne with thornes, Cic. Tusculan. quaest. lib. 5. when Cicero came to visit it: so is our land with heapes of vices. From the Cedar to the shrubbe, from the Eagle to the wren, from the highest to the low­est, from the yongest to the oldest; we have all corrupted our wayes. Sin was woont to love privacy, as if she walked in feare, like one in danger of an Arrest: but now she dares shew her face without blushing. Though the heavens blush at the view, and the earth sweat at the burden of so vile sinners, and the Prophets proclaime open shame and confusion against them: yet they nei­ther shrinke at the shame, nor feele the horror, nor feare the revenge. Now may we see the truth of that Praemonition, 2. Tim. 3.1. In the last dayes perillous times shall come. The times are now so perillous, that it is scarce safe to be an honest man. Vertue, like Ioseph for his goodnesse, is brought to the stockes and yrons. Looke upon [Page 40] this Angle of the world; for so, we thinke ANGLIA signifies: how doth it swarme with all abominations? with oppression, extor­tion, prophanenes, uncleannes, unmercifulnesse, envie, malice, pride, fraude, briberie, luxurie, and the rest? for to name all particulars is im­possible. We neede rather teares to bewaile them than a tongue to report them. And, if the whole land be so full of sin, shall we thinke this City free? Nay, this is the Pontificall seat of sinne, where she is never non-resident. As many lines meet at the Center: so all sins by a generall con­fluence to this place. Holinshed Chron. Ann. 1. of Q. Mary. Grimstone State of the Empire. p. 566 The word of Stephen Gar­diner, L. Chancelor, to Sr. Thomas White, L. Ma­jor in the star Chamber. My L. take heed to your charge, the Citie of London is a whirlpoole, and a sinke of evill rumors, there they be bred, and from thence spread into all parts of this Realme. There is a commō Proverbe in Germany, that the Coun­try of Suabe alone is able to furnish all Ger­many with strumpets, Franconia with rogues and beggers, Bohemia with heretickes, Bavaria with theeves, Westphalia with perjurers and false witnesses, and the Marquisat of the Rhine with gluttons. I would to God, that London a­lone could not furnish all England with all these; with strumpets, rogues, beggers, heretickes, theeves, false witnesses, gluttons; and with any others, that are audacious in sinne. Our wick­ednesse is such, and so much, that it is all, if the idolatry of Rome, or the blasphemy of Turkey, can go beyond it. Rev. 3.1. I know there are a few names [Page 41] in Sardis, that have not defiled their garments; some amongst us, that make conscience of their waies: but what are these in comparison of the rest? How many ignorant are there, to one that hath sound knowledge? how many swearers, to one that feares an oath? how many oppressors, adul­terers and hypocrites to one truly religious? As Ierusalem justified Sodom, so we may well justifie Ierusalem; abounding in all damnable abomina­tions.

What then can we expect but that God should stint the influence of his favour toward us, with­draw from us all his blessings, powre upon us the full vials of his wrath, and make us a specta­cle of his justice, as he did Shiloh and Ierusalem?

Wee are now by reason our sinnes, circled round with imminent dangers, destruction with saile-stretcht wings hovers o're our heads, and a cloud of mischiefe is ready to breake upon us. Not to mention other particulars, materiall in this kind, the glory of our nation hath of late bin eclypsed, the lively lustre whereof was ere while so resplendent, that it dazled the eyes of all such as were neere or about us; God hath not gone out with our armies, but hath suf­fred our enemies to prevaile; our young men and our strong men of the highest ranke have fallen by the sword. So that, as fluttering birds fly wondering about the Owle, our friends have wondred, our foes rejoiced at our ill suc­cesse; hissing and clapping their hands, to see our glory swallowed up. Whence this but from [Page 42] our sinnes Indeed wee doe commonly impute it unto other causes, but wee forget our sinnes, which are the principall.?

Besides, the massacring Angell, that harbin­ger of death, doth againe visite our land; God for our sinnes doth now send the pestilence home to our dores, this his pursevant rides cir­cuit in our City, Country, and Vniversity; and catcheth men as with a snare, perhaps when they most hast from him, and will not be rid away, so long as our sinnes invite him to tarty. Our sins are the cart-ropes that hale downe the plague and all other judgements upon us; they are the enemies that ring our knelles and proclaime our funerals; they are the thicke clouds which hinder the Sun-shine of our prosperity; they are the false strumpets that make a divorce between Gods mercy and our safety; they are the trai­tors that forfeit into Gods hands all those pri­viledges, which we have hitherto injoied. And shal we still twist these cart-ropes and strength­en the hands of these enemies? shall wee still in­crease these clouds, and foster these strumpets and traitors? Nay, rather let us bethink our sel­ves of some remedy against that misery which is like to fall upon us. ENGLAND hath now for her sinnes (as it were) many swords drawne out against her, and shal she provide no buckler? Her owne brood is ready to bite out her belly, to put out her candle, to shake her foundations, and shall we not looke about us?

Where are you, yee deputies of Moses, yee sonnes of the Highest, into whose hands God hath put a sword of authority, for no other pur­pose [Page 43] but to strike at sinne? Will yee suffer it to rust in the sheath, or hold it in your hand and never strike? Will yee, like Iehojakim, sit beaking your selves before the fire of ease and rest, and wholly neglect the discharge of that high place to which God hath called you? Or will yee for a bribe sell your connivence (and withall your conscience) where yee should give your puni­shment? Hos. 5.7. & 6. [...] 12. Will yee turne righteousnes into worm­wood, judgement into gall, and the fruit of right­ousnesse into hemlocke?

Mistake me not, I aime at no particular per­son; and I trust you will not condemne the poore swallowes for chattering and using their voice, agreably to nature. Bessus Plut. de sera numinis ultio­ne. surmised they cried against him, that he had kil'd his Fa­ther. If the speech meet with any of you in particular, it is not in my intent, but in the event. Nor do I lay the fault upon Magistrats in gene­rall, that all sorts of sinnes are so rise amongst us. Yet (to speake truth) when I consider how powerfully the Ministers of this land, especial­ly, they of this City, do labour to beate downe sinne, I begin to thinke there is some want of courage or diligence in the Magistrate: & that he himselfe is persuaded, that if hee would doe his best, many disorders might be repressed. The unhappy Cynicke, Diogenes. when he saw the boy play the idle packe, went and beat his master. So when we see the forenamed sinnes fly about, as fiery serpents, we must blame the Magistrate, and say with the Prophet, Psal. 58.1 Is it true? do yee judge the [Page 44] thing that is right and execute with an upright hart? Do not our lawes strike at many disorders that are common amōgst us? Have we no law against rash swearing? God bee thanked, we have: but wher's the execution? Have we no law against Sabbath breaking? yes against that too. Yet is it openly prophaned. The reformation of these two (to omit many others) I would com­mend to this Honorable Bench, but that mee thinkes I heare my friends telling me, what Sa­dolet said to Erasmus. Erasmus would proove that worshipping of images might well be abo­lished. I grant (quoth Sadolet) thy opinion is good: but this should not be handled because it will not bee granted. Sir Francis Ba­con Apotheg. 29. When Lycurgus was to reforme and alter the state of Sparta, in the consultation, one advised, that it should be reduced to an abso­lute popular equality. But Lycurgus said to him; Sir, begin it in your owne house. If the Magi­strate would begin to reforme things amisse in his owne house, there were hope of amende­ment. It is not my practise to scan Magistrates, nor to rake into their actions: but this I have heard from some of your owne Bench, that by reason of your solemne meetings, and feastings this day at the house of the Magistrate, the day is scarcely so well sanctified there as it ought to be. I know not whether it be so or not, let them looke to it whom it doth concerne. Howsoe­ver, the counsell of a reverend Bishop of our Church, Babington on exod. c. 1 [...]. in such a case, is not to be misliked. So ought we to dresse meate upon holy dayes, that ever [Page 45] we have a care of the salvation of them that dresse it: who being created and redeemed as we our sel­ves be, ought not so evermore to be kept at this service, as that never they may heare the word, receive the Sacrament, and praise God in the cō ­gregation with his people. For that should bee to eate the flesh of them, and to drinke the blood of them most cruelly, yea, to bury them in our bellies: 2 Sam. 23.16. and for our bodies to destroy their souls for ever. Rather remember Davids refusall to drinke the water that was bought so deare; and provide so that the one being done, the other may not be left undone. I know well, that Ma­gistrats are called Gods, because they represent his Majesty and magnificence on earth, in which respect much is to be granted them: but yet (by your leave) such should remember, that the neerer they are to heaven in greatnesse, the nee­rer they should be unto it in goodnesse; that as God hath honored them, so they should honor him. I take not upon me to prescribe in this case, yet me thinkes some other day as well as this, might serve the turne for solemne feasts, if cu­stome were not more prevalent than conscience. Magis nos docere debet judicium veri­tatis, quā prae [...] iudicium con­suetudinis. Aug. in psal. 105, Therefore among your manifold consultati­ons, I beseech you to thinke upon the redresse of this, and withall of the publicque and grosse prophanation of this day.

But I must crave pardon, for I feare that through prolixity I have transgressed, whilst the zeale of Gods glory hath inlarged my dis­course against the transgressions of the time.

[Page 46]Yet may I with leave straine my discourse one pegge higher: and I will promise not to be over-bold with your patience.

There is a sinne, too much practised in this City, Deut. 25.15, Pro. 11.1. which (the Scripture saith) is an abominati­on to the Lord; and it should be so to his Vicege­rent, the Magistrate. I meane fraud, in selling by false balance, unjusts weights and measures; and in cunning conveyances, in weighing or meating; such as cheat the buyer. They say, there are som who in stead of Troy weights use Venice weights, which are very deceitful & not warran­ted by law: Silk-men. they say, that amongst * Grocers, Ba­kers, Colemeaters, Victuallers and divers others, there is much fraud used in this kind and to the great detriment of his majesties subjects. I am not a shamed to name these things in this place, when they require reformation. There are laws (no doubt) enacted against this injustice: but these laws without execution are but a dead let­ter. It is in you (Right Honorable) to put life into these laws, as Elisha did into the Shunamites sonne, and to set them upon their feet: it is in you, to take away these exactions from Gods people, and to maintaine the true weight and ba­lance. There is another disorder, which had al­most slipt my memory; they say, that the pro­vision, which the Country brings in to serve the City, cannot be bought by housholders but at a deere rate and at the second hand; the hands (I meane) of regrators and hucksters that fore­stall the market. Shall these things passe un­controlled, [Page 47] unpunished, unreformed? God forbid. The mentioning of these particulars, some may thinke not so fit in a sermon. But the care is taken, let them thinke what they please; I am sure this exaction and injustice doth dis­please God. The poore people already smart for it, and (if it be not punished) the whole land may smart for it. No question, you know many other particulars, in this, and other kinds, which require speedy reformation: therefore set your selves to the worke. Let it be your care (Right Honorable) to punish these and all others sinnes: doe something this yeere, that may cause you to be had in remembrance hereafter. Be not un­mercifull to your Country, whilst you are o­ver-mercifull to offenders, but punish offenders and strike at the root of sin, for sinne striketh at the root, & shaketh the foundation of our land.

In briefe, let inferiours as well as superiours, every one in his severall place put his hand to this worke. Every one that loves his nation, that favours religion, that wisheth the continu­ance of the Gospell, desires speace and prospe­rity unto our kingdom, let him cōsecrat his hāds to pull down the kingdome of sin. Downe wih it, downe with it, even to the ground. So long as sinne reigneth, our kingdome cannot flou­rish: but the sinewes of our state will shrinke, our policy will be no better than lunacy, and our glory bee turned into ignominy. It is not our profession of the Gospel, nor any other prero­gative, that can in this case defend us. Did not [Page 48] God punish Shiloh his owne place: and Israel his owne people? Did hee not permit the Chal­deans to destroy the Temple built by Salomon; the Romans to overthrow the second Temple; the Turks to overthrow the Christian Churches in Asia and Europe, Sir Walter Ra­leigh Hist. of the world l. 2. c. 15 § 1. when the people became wicked? The Trojans beleeved, that while their Palladium, or the Image of Minerva, was kept in Troy, the City should never bee overturned; the Christians in the last fatall battell against Sa­ladine did carry into the field, as they were made beleeve, the very crosse wheron Christ died, and yet they lost the battell, their bodies, and the wood: as the Israelites did the Arke, when they fetched it into the camp, from Shiloh. Ther­fore trust not to the signe, but to the substance of Gods worship; it is not the professiō, but the pra­ctise of religion, Eccl. 7.10. that can gard us. Look we ther­fore to that, and this wee cannot doe, except we abandon our sinnes. Therefore abandon your sinnes, cast away from you all your transgres­sions whereby yee have transgressed, pull those Scorpions out of your bosomes, weed these nettles out of the garden of your hearts, spue out this gall of bitternesse, break off these bonds of iniquity. Say not thou (if thou wouldest chop Logicke with God) what is the cause that the former dayes were better than these? Theo­phrastus makes it the character of a pratler, [...]. The­ophrast. Charact. [...]. to find fault with the present times, and to say men are now worse than before. We all cry out, the dayes are evill, while wee helpe to make them [Page 49] worse. All complaine all censure, none amend. The Scribe points to the Publican, the proud gallant points to the miserable churle; the well conceited hypocrite blames the dissolute, & the dissolute layes the fault on the hypocrite, that the dayes are evill. But if every one would mend one, the times would then be better. Therefore let every one begin at home. It was the proud Pharisee that broke his neighbours head, the poore Publican smote his owne bosome. Luk. 18.11.

To conclude all: God hath highly advanced us into his favour, he hath honored this nation of ours above all the nations in the world; for shame let not us out-sinne all the nations in the world; for, if we out-act them in sinne, we must out-suffer them in punishment. For our sins past let us seriously humble our selves, and by faith lay hold on Christ, that they may be pardoned: and for time to come let vs implore the assi­stance of Gods Spirit, that we may be able by his power to mortifie our sinnes. So shall that cloud of judgement be dissolved, which hangs over our heads; so shall that fire of wrath bee quenched, which is already kindled, so shall that sword of vengeance be put againe into his sheath which is already drawne out, but hath not stri­ken home, so shall Gods blessings fall downe upon us, like gracious showers; spirituall, tem­porall, eternall blessings; personall and nationall blessings; whole miriads of blessings. Happy, ô happy, are the people that are in such a case: blessed, ò blessed is that people, that have the [Page 50] Lord for their God. This blessednesse we begge at thy hands ô blessed Father, and that for the sake of our blessed Saviour Iesus Christ, to whō with thine owne Majesty and blessed Spirit, bee ascribed all honor and glory, now and ever­more.