THE Verses are two, so are my parts; the one belongeth to God, Thou shalt arise &c. The other to man; For thy ser­uants take pleasure &c. Both these riuers of mercy, the waters that bee aboue the firmament, and the waters be­neath, Mercy from heauen, and mercy from earth, run into Sion; there is Collectio aquarum, the subiect and sea of miserie, [Page 2] and therefore the fitter vessell to receiue mercy.

Mercy doth well to all sorts of men, but especially to the houshold of Faith, Galat. 6. therefore to Sion aboue all the parts of the earth: And mercy commeth amisse at no time; but how faire is mercy in a time of need? Vt nubes pluviae tempore siccitatis, 35. Ecclis. as a clowd of rain in the time of drought, therefore, when the time, the set time to haue mercy is come. And mercy is a gracefull ornament in all sorts of men, especially in those, that are the children of God, Bee yee mercifull, as your heauenly Father is mercifull. Luc. 6. therefore the seruants take pleasure &c. But when wee haue all sayd or done, the mercy of God is aboue all his works, and therefore aboue the mer­cies of all men and Angels, O let me fall into the hands of God, for his mercy is exceeding great, but let mee not fall into the hands of men. 2 Sam. 24. therefore Tu exurgens, Thou shalt arise and haue mercy vpon Sion.

All these parcells of my text, when I consider them aright (me thinketh) they walke togither, as the beasts and birds [Page 3] that went into the Arke, all by couples.

First, here is God and his mercy, Tu misereberis; but not without an accent. Tu exurgens, thou shalt arise, and haue mercy: that is, it is not a wishing and woulding mercy, but a preuailing, spee­ding, releeuing mercy.

Secondly, here is Sion, and her misery; for miserable shee must needs bee, that standeth in need of mercy; but not with­out an accent. When it is come to that extremitie, that the [...] of Sion is brought to an [...], hir composition to resolution, euen vnto the stones and dust of it.

Thirdly, here is time, and times oppor­tunity, but not without an accent, of the vtmost exigent, pressure and hazard of time, that can be imagined; for it is time, and with an [...], eccho, resound, againe time, and with an [...], the very set and appoynted time is come.

Lastly, here are the seruants of God, and their charity; but not without an accent. For it is such a charity, as bringeth affliction, disquiet, pitty into their soules, [Page 4] (which is affectio maerens, a mournfull affe­ction) for the miserie of Sion. Put them all together. To vndergoe this worke of restauration, Act. 3. [...], you haue the powerfullest agent, Tu Exurgens Thou: and his rea­diest propension, preparation to it, shalt arise: with his sweetest action, and haue mercy: Misereb▪ the dearest obiect, not an vnica, a soule, Sion. a saint, but Sion, a Church, a Com­munion of Saints: in the vrgent'st time, when time, Tempus &c. yea time, the appoynted time is come: not onely in the wisdome of God, but in the opinion of men: for the ser­uants of God, Serui tui out of their tenderest and softest affections of loue and compassion, diligunt lap: to the extremest desolation and dissolution of Sion, miserentur pulueris. euen in materiam primam, to the very stones and dust of it, call for comfort.

I begin with the first part, 1. Part. which is Gods part, and belongeth vnto him, Wherein you haue his person, Tu, his po­sition, exurgens, his disposition, misereberis, [Page 5] his patient, Sion, the perswasion, quia tempus, and the pressure of that perswa­sion, statutum tempus.

Tu. Tu. 1. His person. We begin well, in Dei nomine: My text, and the worke of my text, haue a blessed beginning. Quod foelix faustum (que) fit. Wee begin with God, Christo duce & auspice Christo: and God must be­gin the worke. ‘Ad primā vocē timidas aduertimus aures.’ I craue your religious attention for the first words sake. In the beginning God made heauen and earth: and God must begin to new make Sion, or it will neuer be. Nisi Dominus aedificauerit, vnlesse the Lord build the house, their labour is but lost that build it. We see the disioynted stones of Sion, like the dismembred parts of Medeas children, and hir honour layd in the dust: Out of such weake and beggerly ele­ments, who can repaire hir againe, but he that of the dust of the ground (which is the terme of my text) made man, and of the rib of the man, as it were one rafter of the house, built the woman (wee are speaking of building) and of the stones [Page 6] by the riuers bankes, raiseth vp children to Abraham? Sonne of man (God to his Prophet, 37. Ezech.) shall these bones liue? Lord thou knowest. Erant sicca vehementer, they were very dry. Yet prophecie: and hee prophcied, and the spirit of life en­tred into them, and they came togither bone to his bone. Shall these disiected and de­plored stones euer come togither againe, and shall the dust arise and giue thanks to thee, and serue in thy Sanctuary? (they aske the question in scorne Nehem. 4. Nunquid aedificari poterunt lapides ex aceruis pulueris? Shall these stones bee built out of the heaps of dust?) Yes, for Tu exurgens misereberis, Thou shalt arise and haue mercy vpon Sion. It is plainely exprest Zach. 4. Non in exercitu &c. not by an armie, nor by strength, but by my spirit, saith the Lord: and they shall bring forth the principall stone, with showting and crying, Grace, Grace vnto it. Wee haue begun happily, bonis auspicijs, [...], with the good speed of God. Other founda­tion can no man lay. And hauing found out [...], a wise Master-builder of the worke, let vs seeke out the worke [Page 7] it selfe. To this hee commeth addrest and prepared. Exurgens. 2. Exurgens, thou shalt a­rise, as a Bridegroome (saith the Pro­phet of the Sunne) that commeth out of his bride-chamber, or like a strong man to runne his race, Psal. 19. or as one that awaketh out of sleepe, or as a Gyant refresht with wine. Psal. 78. After long expectation, till their eyes faile in their heads, and strong exclama­tion, till their tongues cleaue to the roofes of their mouthes, vp Lord, why sleepest thou? & proud insultation of the enemy, where is now their God? Exurgam, ait Dominꝰ, I will vp, saith the Lord, and helpe the distressed.

Thou shalt arise. And wee must arise in our thoughts, and not haue so grosse and earthly a conceit of God, as if hee arose indeed, who neuer sitteth, or lyeth downe, or giueth any rest to the temples of his head, or as if hee returned to his worke, which he neuer intermitteth, Sem­per agens, semper quietus, saith S. Austin. It were a phrase of speech fitter to be vsed to Samson sitting in the lap of Delilah, Tu ex­urge, Vp Samson, the Philistines are vpon thee; or to Ionas sleeping in the bottome of the [Page 8] ship, Quid tu soporate? Vp sleeper, call vpon thy God; or in scoffe and subsannation of some Idoll-god, 1 Reg. 18. as Elias of Baal, perhaps he sleepeth, But viuens videns (que), that euer-li­uing and all-seeing God, whose eyes are neuer closed vp, Hee neither slumbreth, nor sleepeth, that keepeth Israel, and whose seuen eyes goe thorow the earth, Zach. 4. Nunquam minûs otiosus, quam cum otiosus, neuer doing more, then when hee seemeth to doe no­thing at all, cannot in propriety of speech, thus bee entreated: But, as himselfe spea­keth, Hos. 12. (after the Latine) Assimilatus sum in manibus Prophetarum, it hath euer beene the manner of Prophets, and the Pen-men of the Holy Ghost, to make re­semblances and expressions of God, from the fashions of man; who, when he is wea­ry and giueth ouer his worke, sitteth vp­on a stoole, as old Eli, or languidus in cubi­tum, leaneth vpon his arme, or stretcheth himselfe vpon a couch: But, when he in­tendeth his businesse to purpose, then hee standeth vpon his feet, explicateth and displayeth his limbes, and setteth his whole body in a readinesse.

[Page 9] And thus in a parable and some sort doth God; His cessation and pawsing to vs-ward for the time from outward and apparant help, carrieth some shew of in­disposition and otiation in God, as if he were gone to rest, and minded vs not. But doe we heare of his rising vp? We may assure our selues, the Lord will neglect vs no longer, but the worke of his proui­dence and care, which hath bin throwne aside for the time, will in hand againe. To be short, that, that we gaine by Exur­gens, is this; that the mercy which God intendeth to Sion, is not a mentall mercy alone, we wish you good lucke; nor onely a verball mercy, Goe in peace, helpe your selues, Iam: 2. it is a reall and effectuall mercy, in that God doth arise, that is, ad­uance and exalt himselfe, and gather his forces about him to exhibite this mercy. And so from his person, Thou, and his posi­tion, or prouision, shalt arise, we are come to the third, his disposition; which in man is affection & passion, but in God, action. Thou shalt haue mercy. Misereb.

Misereberis. We neuer came at the ker­nell 3 [Page 10] & marrow of my text till now. This is the [...], the word of comfort: Sion had no hope of recouerie, till shee heard of the sweet name of mercy. Cruel­tie pulled hir downe, exinanite, exinanite, downe with hir, downe with hir, euen to the ground, and drew the line of vanitie ouer hir, Mercy must set hir vp againe. Tu mise­reberis, is a large theme to preach vpon; and I haue but my time, yea my set and ap­pointed time, and therefore must march like Iehu.

The heauens are within a span, the earth within a circle, the waters within the fist, the mountaines vpon the bal­lance, the Sunne within tropicks, but what number, or measure, or bounders shall I set to the mercies of God? He that had wisedome as a floud, the Preacher of Preachers, and preached vpon that sad text, wofull and disgracefull to the sonnes of men, Vanitie of vanities, all is vanitie, how iustly and euerlastingly might he haue preached vpon this text, Mercy vpon mercy, all is mercy? O mercy, the lady and em­presse of all the glorious attributes of [Page 11] God, what shall I say of thee? Heauen and earth are full of thy glory: The glo­rious company of the Prophets praise thee, the goodly fellowship of the Apo­stles praise thee, the noble armie of Mar­tyrs praise thee, the holy Church through­out all the world doth acknowledge thee. Of all those infinite treasures and riches, which that immensitie of the God­head aboundeth with, what is there to vs, wormes of the earth, which lye low at his footstoole, that wee dare ap­proch and claspe in the armes of our soules, and loue as our eyes, but mercy alone? His Maiestie astonisheth vs, his glory beateth vs downe, his greatnes stri­keth vs dead, we adore his omnipotency, admire his wisdome, stand in awe of his iustice, flie from his vengeance; in mercy, mercy alone, we taste how gracious and amiable the Lord is. Out of that strong, is this sweet, out of that lyon this hony­combe, out of that greatnes, this goodnes, that is so much sought and pursued by vs. I could liue and dye in the contempla­tion of mercy. Blessed be hir wombe that [Page 12] bare vs, and hir paps that gaue vs sucke, we liue and moue and haue our being by her. Shee grew vp with vs from our youth, and forsaketh vs not, when we are gray-headed, shee giueth vs, our daily bread, and hourely breath; continueth vs in life, comforteth vs in death, and crow­neth vs with life in the world to come.

Two things there are, which, without betraying my text, I may not let passe: 1 the one, the nature and valour of a true, generous, Christian faith, bearing hirselfe so stoutly and resoluedly vpon the im­mutable eternity of God (in the verse be­fore my text, Thou Lord abidest for euer, whereupon my text ensueth) and the yea and amen of his faithfull promises, that in a case of greatest extremity, as this was, shee standeth not vpon termes of vncer­tainty, si fortè, it may bee God will haue mercy, at this time maketh not so much as entreaty, Tu miserere, Doe thou haue mercy; but out of a strong [...], confident, abundant perswasion, that God can no more deny to bee mercifull to hir, then denie himselfe, shee layeth [Page 13] hand fast vpon God, and by anticipation before hand, maketh a promise, and saith to herselfe, Tu miserebere, Thou shalt: as the Sunamite to the Prophet, catching hold on his feet, though Gehezi thrust her away, Viuit Dominus, as the Lord liueth and as thy soule liueth, I will not let thee goe: And, as Iacob to the Angell, when hee had wrestled the whole night with him, Non dimittam, I will not let thee loose, till I haue a blessing from thee.

The other, the modesty and humility 2 of Faith, bold as a Lyon, but meeke as a Lambe. Sion had as much to glory in, as any hill in the world. Psal. 68. Why hop you so, you high hills? this is the Lords hill. If any other may seeme to be confident in the flesh, that is, in earthly prerogatiues (may Sion say, as the Apostle, 3. Philip.) much more I. I shall say no more at the present, but as the Psalme saith; Psal. 48. Goe about Sion, number her turrets, mark well her bulwarkes; Goe about the Scrip­ture, number the praises, marke well the priuiledges of Sion: 2 Cor. 12. yet will not Sion re­ioyce, sue in her infirmities: and the plea of Gods Seruants, on behalfe of Sion, is not, [Page 14] Turetribues, thou shalt requite Sion; quia dignus est, vt hoc illi praestes, Luc. 7. Sion is worthy of fauour from thee; but in the language of Canaan, the true Church of God abandoning all merit, and worth in Sion, Tu misereberis, Thou shalt haue mercy.

Their speech bewrayeth them (as they sayd to Peter) to bee of Asdod or Aegypt, that bring into the Church of Christ, the name of merit. Gen. 11. That, as those of the old world, to get them a name vpon earth, make bricke of their owne deuising, and build them a Babel, a Towre that reach­eth vp to Heauen; and when they had all done, they had but bricke for stone (the Scripture noteth) and slime for morter, and the end was confusion: So these, to get them a name and opinion, of being more holy then other men, (touch mee not, I am of purer mold then thou art) make brick of their own pure naturals, and inherent righteousnes, to build vp a Babel of merit, that shall gaine them the Kingdom of Heauen, and when they haue all done, it is but the bricke and slime of mortall corruption, [Page 15] and they can prognosticate to themselues no fairer end, then Babels was. I maruell what region of the world, they can rake into, Psal. 136. to find out merit? for, By his wisdome, he made the Heauens, because his mercy endureth for euer: And laid out the earth aboue the waters, because his mercy endureth for euer. Giue me a thousand, and million more of the acti­ons of God, the amaebaeum and burthen to them all must be, because his mercie endureth for euer. And I haue read of a Mercy-seat, in the Temple of God; but I neuer heard of a Stoole of merit, but in the Chappell of Antichrist.

Sion is the obiect of mercy; Sion, a 4 Mount by nature, Sion. by nature & art togi­ther, a Fort; by misprision and errour, for the time, a Fort of the Iebusites, enemies of God; by conquest and purchase (Mons dextrâ Dei acquisitus) the Fort of Dauid; by accession and improuement of ho­nour, first the Palace, and afterwards the Citie of the great King; by grace, the Habi­tation and Mansion of God (God is well knowne in hir palaces;) by type, the figure of the Church, both militant in this [Page 16] world, and triumphant in the world to come. And well might it; for there was tabernaculum, the tabernacle for the Arke of Gods strength, and the seat of Gods wor­ship, and there the Coenaculum, Conclaue of the Apostles of Christ, where they recei­ued the first Sacrament of his Body and Bloud, were inspired by the Holy Ghost, had the keyes of the Kingdome of Hea­uen deliuered vnto them, chose Matthias to the Apostleship, gaue Orders of Dea­conship to S. Stephen and others, and for­med the first infancie of the Gospell of Christ; So that Sion, by birth-right and eldership, carrieth the honour of the Go­spell, from all the parts of the earth. Lex è Sione. And it were no Soloecisme in Diuinitie, nor any violent straine to the booke of God, to say that the Tem­ple of Ierusalem stood vpon Sion. For, though it was seated vpon Moriah, a lower hill; yet, was that Moriah, a part of the daughter of Sion, the issue, as it were, of hir wombe; because, in dependance and continuance, it grew out of Sion. Sion and Ierusalem (ioyne them both togither; [Page 17] for, by an easie coalition in Scripture, they may stand for one, (they differ but as mo­ther and daughter, the vpper and nether Citty, Es: 31. Mons Sion & collis eius, a mount and an hillock) for salubritie of ayre, fertilitie of ground, munition of place, beauty of building, populousnes of inhabitants, (sowen with the seed of man and beasts) commodiousnes of situation, placed (as they write) in the vmbilike and center of the earth, the miracle of the world, the Me­tropolis of that land, the Metropolis (saith Hesychius) of all the miracles of God: Gloriosa de te dicuntur Ciuitas Dei: this Citty, San­ctuary, jewell, dearling of God, princesse and paragon of all the places vnder heauen, became (as the name of Sion im­porteth) specula and speculum, and such like, the watch towre, beacon, mirrour, looking-glasse, terror, spectacle, parable, hissing to all the nations in the world, of more stupendious miserie, and conse­quently, (when the light of Gods coun­tenance shone vpon it againe) of more insignious mercy, then the whole earth besides. They are harder then stones and [Page 18] rocks, and viler then the dust, that the ac­cursed serpent licketh vp, that heare of the stones and dust of Sion, and are not grieued at them. The bowels of Scy­thians and Massagetes would be turned within them. A Citty so sanctified and dignified, possest (I grant) at the first by the Iebusites, and vnder the name of Iebus well neere 500. yeares; but after­wards recouered and held by Dauid, and his line, almost 500. more, the strongest and stateliest pile of building that euer the eyes of the Sunne looked vpon, more, then the Aegyptian spires, or all the Mausolaeas in the world; and then ouer-turned, ouer-turned, ouer-turned, as a man tur­neth a platter vpside downe, by the proud Assyrian Monarch; and after the dead winter of that desolation, recouering a fresh spring, at the end of 500 yeares more, sackt and demolished by the Ro­mane Conqueror; and (to lengthen the storie a litle farther) after all this, Saeuitum in vulnera, Cypr. that they spared not the very ruines and fragments, but brake them downe to the ground, and sowed the [Page 19] whole land with salt. And (to beare the rest company) that glorious Temple of Salomon, one of the goodliest limmes of that beautifull body, made for the eyes of God, and Angels, and Men, to contem­plate vpon, worthy enough to denomi­nate the whole City, as if Hierosolyma had the name of [...]; that, in honor wherof they exalted their tongues like trumpets, the temple of the Lord, the temple of the Lord, this is the temple of the Lord: and (to say no more of it, then God by his Prophet, Ezech. 24.) Superbia imperij vestri, desiderabile oculorum vestrorum, super quo pauet, anima vestra, the pride of your power, desire of your eyes, and feare of your soules; this temple (I say) in one thou­sand yeares, the same moneth, the same day, twice burnt downe to the ground; and after the Mount Moriah, whereon it was built, euened with the plaine, and the earth of it throwne downe into the val­ley of Iehosaphat, and brooke of Kedron; so that sooner or later, foxes ran ouer the Sanctuarie, saith Ieremie, Lam: 5. but Ie­rome goeth farther, there ran not a beast, [Page 20] neither flew there a Fowle ouer the whole coast of Ierusalem, it was so dismall and desolate. And now lastly, abused to bee the cage of all vncleane birds, Satyres & Schrich­owles to dwell in the parlors of it, I meane Sa­racens and Infidels: he that can heare or read these things, without mone and compassion, I shall say his bowels are harder then the anuile the Smith smiteth vpon: therfore there was reason enough to cry, Tu misereb: Sion, Thou shalt haue mercy vpon Sion.

The rather for the reasons sake that fol­loweth, quia tempus miserendi eius, because it is time to haue mercy vpon hir.

Time yeeldeth a strong perswasion; quia tempus. 5 when the time is past, perijt spes nostra, our hope is gone. [...]; (say they to the Ruler of the Synagogue, 5. Mar.) Thy daughter is dead: the time past. Master, if thou hadst beene here, my bro­ther had not died (Martha, 11. Ioh.) now he is dead and buried: the time past. Nos sperabamus, wee hoped it had beene he that should haue redeemed Israel, hee is now dead three dayes sithence (the two Disciples [Page 21] Luc. 24.) the time past. I say it is a strong perswasion that floweth from time: and it is as strongly enforced in my text, nayle after nayle, driuen home to the head. Time and (by apposition) time againe, Tempus, tem­pus statutum venit. and (at the period and full poynt) appoynted time, and time come: that is to say, time and season of time, and season of season: or time, and opportunity, and necessity of opportunity, and extremity of necessi­ty, and the very dregs and setling of ex­tremety: the punctum, the nunc, the mo­ment and indiuisibility of time. Tempus faciendi Domino, now or not at all.

When I see the Spirit of God in the mouthes of these suppliants, pressing so strictly and punctually, I say not the circumstance, but the instance, which in­deed is the substance of time, instanter, in­stantius, instantissimè, againe and againe, and neuer often enough; time treading vpon the heele of time ‘ & incandescit eundo,’ it gathereth strength by going; but that the sickle of time, which cutteth all things, threatneth to clip the wings of my speech, how would I vrge vnto you in [Page 22] all your weighty affaires, the presentest prensation and pursuit of the very fore­lock of time? Will you show mercy to Sion, giue helpe to the helplesse? Marke not the winde, you shall neuer sow then, obserue not the clouds, you shall neuer reap. Say to your selues, It is time, yea time, the appointed time is come. Momenti transitꝰ, anni transitꝰ, aeui transitꝰ est: Once lost, and euer lost. Will you shew mercy to your soules, by repenting your sinnes? Deferre not from day to day; Deterior posterior dies, the longer, the worse. Say to your selues, It is time, yea time, the appoynted time is come. [...], good is not good, mercy is not mercy, that commeth not in time. But, as a messe of meat set vpon a graue, where the dead is no whit the better for it.

It is thought, by many learned Scribes, that this Psalme was fitted for the mouths of the Iewes, in the captiuity of Babylon. When the seuenty yeeres, mentioned Ier. 29. were neere their expiration. This time they calculated, and pitched vpon exact­ly, out of the Ephemerides, and Booke of God, that could not deceiue them: and [Page 23] therefore, by warrant from him, they pinch thus closely vpon the time: Tempus miserendi, tempus &c. They may boldly and safely do it, when God himselfe hath prefined a time. Otherwise, let no man presume to appoint his times, quae posuit in potestate sua, (they are a part of his royall prerogatiue, who can cause the Sunne to stand still, and double the day, to bring his worke to an end) nor tye him to canoni­call houres, and atomes, and puntilio's of time, tempus, tempus, statutum tempus. It is a sinfull temptation. Iudg 8. Vos qui estis? Who are you, that tempt the Lord? (when they fixed him a time of fiue dayes, to releeue the Ci­tie of Bethulia, els to deliuer it vp to the e­nemie) Binde not the counsell of the Lord, he is not as men, that he should be threatned, with much to the like effect. O tarry the Lords leasure, be strong, comfort your hearts, possesse your soules in patience, if the vision stay, stay with it, hope euen against hope: Nullū tempus occurrit Regi, is the priuiledge of an earthly King, much more of the King of Kings; who, when he is pleased to helpe, can doe it in ictu oculi, in the twinckling of an eye, [Page 24] and sub ictu gladij, vnder the dint of the sword, as in the case of Isaac, when manu­brium è manu, God so forced the heft of the knife, in the hand of Abraham, that he could not smite.

I haue done with my former part, Gods part; the latter, which belongeth to man, 2 Part. followeth. Quoniam placuerunt. For thy Seruants take pleasure in hir stones, &c. It is but a second reason added to the former; that in effect was this: Thou shalt haue mercy vpon Sion, because the time requireth it. This latter importeth, but thus much: Thou shalt haue mercy vp­on Sion, because thy Seruants desire it. It is both subsequent and subordinate to the other; for, the mercy of God in the for­mer, is both the exemplary, and efficient cause of mans mercy in the latter. That is to say, God doth both lead the way, and giue grace to man, to extend his mer­cy. Therefore, where the vsuall reading is, Tu exurgens, thou shalt arise, and haue mercy; Ierome, out of the Hebrew, rea­deth transitiuely, Tu suscitans, thou shalt raise vp others. He that brought water [Page 25] out of the rocke, and honie out of the stone, can wring mercy out of the heart of an enemie. He made all them that led them away captiue, to pity them. Man would grow wilde, and degenerate from nature, forget that he is a man, become a wolfe, a Deuill to man; but that God keepeth him in tune.

Amongst these Seruants of God, Thy Ser­uants. they ranke in the first place, Cyrus and Darius, Lords ouer men, but seruants to God, and (as a seruant is defined by Aristotle) his liuing Instruments, to doe their Masters will. Thus God speaketh to Cyrus, Esa. 44. Thou art my shepheard, and he shall do my desire. He shall say to Ierusalem, Thou shalt be built, and to the Temple, thy foundation shall be surely laid. The story is very strange, in the booke of Esdras, the first and sixt Chapters especial­ly, and shall be opened amongst other bookes, at the day of the Lord, against many beleeuers: that a paire of out-lan­dish, and heathen Kings, should not only giue leaue to the Iewes, to returne to their Countrey, and build both their City and Temple, and restore them their vessels [Page 26] and iewels, that had beene taken from them; but allow the expence of their building, out of their owne reuenues, and supply them beside, for sacrifice and sweet odours, with a checke to all their aduersa­ries, be yee far from thence, and a perempto­ry decree, that whosoeuer should alter that sentence, the wood should bee pulled downe from his house, and he hanged therevpon, and his house made a draught-house. And lastly, a direfull imprecation against all Kings and people, that should put their hands to alter, and destroy the house of God in Ierusalem. Esa. 49. Erunt Reges nutritij tui, was Gods promise, Kings shall be thy nursing fathers: here is much more, Nudauerunt lamiae mammam, Euen Dragons draw out their breasts, Lam. 4. when the people and house of God, such milke out of the breasts of Gentiles.

Others fall lower a degree, to Nehemias and the rest, that were the Princes of the people, and had the cheefe charge of the worke.

We may knit vp the sheet at the foure corners, and include in the name of ser­uants, [Page 27] without difference, high and low: there being no soule in the world, that hath giuen his name vnto God, and sub­scribed with his hand, Ego Domini, Esa. 44. whose sparke of religion and piety, is not quite put out; but the dilapidation of a­ny of Gods Oratories and Sacraries, his Heauens vpon earth, goeth to his heart like swords; nor, can hee behold with dry eyes, the destruction, or despight done to his sacred Inheritance. They that can brook it with patience, God shall one day say vnto them, by the words of Obadiah, Tu quasi vnus ex eis, thou art one of them.

The short is: Psal. 74. thine aduersaries rore in the midst of thy Congregation, and set vp their ban­ners for tokens, and breake downe the carued worke, with axes and hammers. The Atheist accounteth the houses of God, common and prohane, like other houses, maketh lay-stals and dung-hils, where their site was, and turneth them into stables for horses: (the stories of the Church are full, and England is not empty of them) but Serui tui, the poorest seruant in the house of God, that heweth wood, and draweth [Page 28] water to the Campe, is better affected.

Placuerunt seruis tuis lapides, Are pleased. what heare I? take they pleasure in the stones of Sion, are they delighted with it, there, there, thus would wee haue it? No; but euery the least re­membrance, representation, remnant of Sion, ‘Relliquiae Danâum at (que) immitis Achillei,’ That commeth into their eye, doth them good; as when Dorcas was dead, Acts 9. they shewed the garment and coats, that shee had made, to mooue affection: the sight of the very crums, that fell from the temple of Ierusalem, is a kinde of refre­shing, and giueth contentment vnto them. A man is pleased with the picture of a dead friend, sith hee hath no better, ‘ sic vultus, sic ora ferebat,’ thus hee looked. Their affection liueth not▪ dieth not with the fortune of Sion, They loued her in prosperity, they loue her euen in misery, We wept, when we remembred thee, ô Sion: and, if I forget Ierusalem, let my right hand forget hir cunning. And so did the Ancients, that had liued to see the beauty of the former temple, and saw the vnlike foundation of [Page 29] the new— ‘ simulata (que) magnis Pergama,’ Weepe in remembrance of it. Esdr. 3.

They take not pleasure in the stones, for what they are, but for what they haue beene, sometimes the chosen materialls, and now the disiected and dislocated members of those glorious edifices ‘ quo­rum pars vna,’ whereof they had beene a part in their younger and flourishing dayes. And to speake plainely, they de­light more in the stones and sheards, the very shadow and ghost of Sion (if I may so say) then in the standing houses, state­liest palaces, and whole body of Baby­lon. Hir dust is better vnto them, then their gold, and euery the meanest stone, that was but a dore-keeper in the house of the Lord, lay but vnder the threshold of it, is [...] to them, a precious stone, far beyond the Saphyrs and Dia­monds of Babylon. Thus did that great Constantine kisse the eye of Paphnutius, Euseb. which the tyrant had caused to be digged out. He tooke not pleasure in the wound and deformity of it ‘ cui lumen ademptum,’ but because it had beene the orbe and cir­cle [Page 30] of that eye, which stood in the head of so glorious a Confessor, as Paphnutius was. The later word of my text maketh all cleare. Pitty. Miserentur pulueris, they so take pleasure in the stones, that they pittie the dust of Sion: and where there is pitty, which maketh miserum cor, a wofull heart; there can be no pleasure. Complacentia in the first part, but displicentia in the last.

Some read placuerunt lapides, take plea­sure; some diligunt, loue: both commeth to one; for Amor is complacentia, Loue is a contentment. It is affectus vnionis, desi­reth vnion; as the hearts of Ionathan and Dauid were knit together: Currit per desi derium, requiescit per gaudium, saith S. Austin. Desire maketh it run, and delight maketh it rest. Thus far is Complacentia, all is well. Soror amoris dulcedo. Loue and delight goe to­gether. But is there any danger of losing what I loue? I feare; doe I lose it indeed? I grieue; doth any hinder me? There is anger: is any a corriuall? There is jealou­sie: doth any violate or wrong it? There is reuenge: doth any mishap or miscariage betide it? There is pitty: In amore haec [Page 31] insunt omnia: and then it commeth to passe, that cor meum sicut cera liquescens, mine heart in the midst of me is like melting waxe. Saluianus in Epist. Saluianus rightly fitteth me; Amor, quid te appellem nescio: bonum an malum, dulce an asperum, suaue an injucundum? Ita enim vtro (que) plenus es, vt vtrum (que) esse videaris. Loue I know not how to terme thee, good or euill, sweet or sowre, pleasant or vnpleasant. For thou art so full of both, that thou seemest to be both of them.

In summe, where there is loue, there, vpon any misfortune, will be pitty; and where there is pitty, plus quam afficit, facit, it puleth not in the bosome alone, and spendeth it selfe in affection, but breaketh forth into action, and will lend an hel­ping hand. I haue done with my text: Thou shalt arise and haue mercy vpon Sion: for the time to fauour hir &c.

I come not on a common message vn­to you; Application. nor is my Sermon a Sermon of course. I may say, as Act. 15. Moyses hath them that preach him in your Citty of old time [...], euery Sabbath day, out of this chaire: Moyses or Christ, Law or Gospell [Page 32] without faile. You may see there is more then so, by discerning the face of the skie. When euer did your Sunne, since his first arising amongst you, stand still in your Gibeon? the person (I meane) of your King, vouchsafe to be a part of your au­ditorie in this place, (with that glorious starre that followeth the Sunne, and the whole host of our heauenly firmament about him; with so many thousands of soules besides, seeking the face of their Ruler, as I say not but in a triumph or show where they come to gaze, or along the streets in trsine and succession, there haue beene more, but in a garland and ring of an auditorie coucht togither, neuer haue more beene seene) till this day? A part of your auditorie, did I say? Yea, and a principall part of my simple oratorie, such as it is: He laid my foundation for me, and set me my patterne (as God did Moyses in the Mount) to worke by.

The truth is, my text was not taken but giuen me, though not by a voyce from heauen, as that of S. Austins, Tolle lege, tolle lege; yet by a voyce from earth, that is [Page 33] next to heauen. So that with allusion to the place, and some easie alteration, I may say, as Christ vnto Peter, Ioh. vlt. When thou wert young, thou wentst at thy pleasure, and gir­dedst thy selfe, but now thou art old, an other shall gird thee: So had my manner euer beene aforetime, to open the volume of this Booke, and goe through the fields of the old and new Testament, plucking and rubbing such eares of corne therein as I best liked, making choice (I meane) of my text, and buckling my selfe to my taske, at mine owne discretion; but now I am girt and tied to a Scripture by him, who as he hath most right to command, so best skill to direct and appoint the best seruice I can.

It is not a twelue-moneth sithens (it wanteth but a fortnight of it) that in the greatest assembly and confluence, for number & state (since that of that euer-admired 88, when the honor was done to this Land, that the Lord sold Iabin and his strength into the hands of a woman, and that woman, then whom maior non sur­rexit, a greater neuer arose (to vs) amongst [Page 34] all our daughters of men, called vp hir selfe and hir people to a solemne and pub­licke thanksgiuing, Iudg. 5. Vp Deborah, arise and sing, I my selfe will sing, (Shee did it at the Church dore, as also did our gracious Soueraigne) vp Barak: and they offered their joynt sacrifice of praise to God, vp­on this the most eminent and conspicu­ous Altar of the Kingdome) I say, not a twelue-moneth sithens, that I recom­mended vnto you, and we both vnto God, the case of our absent and sicke So­ueraigne, the incense of our prayers and praises, like a sweet perfume, ascending and preasing thick into heauen for his re­couery at that time.

Then was the subiect of my speech a Sion, a mount, excelsis excelsior, a fort, the for­tresse and bulwarke of this Iland, a temple, but of an other kind, (destroy this temple, said Christ, he meant it of his bodie, and) I meane the bodie of the King, a building not made with hands, but shaped of flesh and bloud; nor so mortally sunke and fallen downe to the stones and dust, as this Sion was, but with the long siege & strong [Page 35] impression and assault of as furious, ty­rannous, and predominating a sicknesse, as euer was, that mercilesse Monarke a­gainst Sion, which had amassed togither the forces of many diseases into one, so battered and shaken, that it was high time to cry to him, that hath the keyes of life and death, Tempus miserendi eius, it is time to haue mercy vpon him, yea the appointed time is come. We cried, tanquam anima vna, as if there had beene but one soule a­mongst vs all, and God heard vs from heauen, and I trust that Sion, of whom I speake, who is now come to pay his vowes in the midst of his people, will neuer forget it.

I am now to speake vnto you, from Him, and in His name, of an other Sion, (neerer by far then that in Iudaea, we are vnder the bower of it) a literall and arti­ficiall Sion, a Temple without life and motion, yet of a sickly and crazie consti­tution, sicke of age it selfe, and with ma­ny aches in hir joynts, togither with a lingring consumption, that hath long lien in hir bowels, the timber in the [Page 36] beames whereof cryeth, I perish, and the stone in the walles answereth no lesse, and part is already moultered away to stones, part to dust: and (that which is more) symbolizing with that other Sion, not onely in hir fates and casualties, but in the very returnes and revolutions of those fates. After hir first building (which was 600 after Christ) about 500 yeares, salted with fire, sacrificed to the anger of God, with no small part of the City; and being raised as a Phoenix out of those first ashes, betwixt 4 and 500 more (twice in a thousand yeares) tou­ched with a [...], from an invisible hand, a Cole from the Altar of God, that was neuer blowne, which wholy consumed the crest and verticall poynt, the top and top-gallant of it, and so scorched and defa­ced the rest, that euer since that day, it hath remained valetudinary & infirme, rather peeced out with an ordinary kind of physicke of but needfull reparation, then restored to the sound plight it had before time.

For this Sion is my comming; to [Page 37] which I ran not of my selfe, I durst not presume so far; but was sent, as the Baptist before the face of his Master, the voyce of a Cryer, only to prepare the way, the marrow of perswasion is behind. Or, as Gehezi, the seruant of Eliah, 2 Reg. 4. who was sent before, with the staffe of the Prophet, to lay vpon the dead childe, but could not recouer life in him; it is not the staffe, the reede in my hand, the strength of my tongue, that can put life into this dead body. But, when my Master himselfe shall come, and stretch his body vpon the body, afford his owne bodily presence, and set himselfe to the worke, lay his eyes vpon the eyes, view the lanthorne and windowes, and his hands vpon the hands, marke the pillars and pinnacles, and make it his princely care, that euery seue­rall decayed part, may receiue some com­fort: and lastly, apply his eyes to your eyes, and (that which is more) his mouth to your eares, which cannot resist the power of his wise & religious charmings, then if the Childe neese not, if the Church go not vp, there is little hope.

I would to God you would look with [Page 38] your owne eyes, they are the truest wit­nesses. The eye that beholdeth these ru­ines, and adiureth not the heart, to yeeld some help, what metall is it made of? [...]; See you all these? What stones, what buil­dings? marke them well; They were, at the first, in the Heptarchy of this Land, the worke of a King of Kent. (That o­ther at the Westend? & this, [...], much about a time.) And, after their first com­bustion (I told you) founded anew, and brought forwards amaine, for twenty yeeres space, by Mauritius Bishop of Lon­don; in that amplitude and dimension, wherein you now see them, (for hee was immodicus animi, of a large heart, and there­fore intended a large worke) and twenty yeeres more continued by Beaumor, that next succeeded him. That, as they of their Temple, forty and six yeares was this temple in building. Io. 2. So may wee say of this, it was in building forty yeeres, during the sitting of two Bishops, yet far from finishing. Diuers Bishops of this See (that indeed had a sea to our ditch) in processe [Page 39] of time, some enlarged it with building, some enriched it with reuenue, some with treasure and stocks of money, some with priuiledges, some with one thing, some with another: and it was not the least good of him, that bought in the houses round about, and layd out this (Campus Martius, shall I say?) Campus pacificus, wher­in you haue so large and commodious a roome, to heare the tydings of peace. Now, I aske againe, Doe you see all these? What stones, what buildings now? Lapi­des clamant, the very stones cry out after you; out of the mouthes, of these infant and speechlesse creatures, hath God ordained strength; there can bee no stronger eloquence, to affect the minde, then what floweth into the eye, from the fissures & maimnes, which euery corner of the Church yeeldeth. When the body of slaughtered Asahel, 2 Sam. 2. was left in the high-way side, there was not a man, which came by, but stayed. When Iacob had the sight of the bloudy coat of Ioseph, Gen. 37. he mourned, and would go downe into the graue after him, would not bee comforted. The shewing of Caesars bloudy [Page 40] robe in the market-place, set them all in a tumult. I shew you the outward weeds, and, as it were, the tattered rags & relicks of a wounded, bleeding, dying Church, falling so fast to a plaine anatomy, & [...], that if to the malice of time, which de­uoureth his children, I meane, all tempo­rall things, and that viui comburium, bur­ning of it in the life and liuely-hood ther­of, which hath set so many brands of dis­grace vpon the whole face of it, you adde the neglect of a few yeeres more, euen Saul amongst the Prophets, euery one of meanest capacity and fore-sight, may bee able to diuine, Non relinquetur lapis super lapidem, not a stone shall bee left standing vpon a stone; but all will downe: which that Deus tutelaris, Protectour and Patron of this noble City of yours, forbid. You might then change the name of your Ci­ty, and call it, as the wife of Phineas called hir sonne, 1 Sam. 4. when the Arke was taken, where is the glorie? It is a fire in my bones, and I cannot suppresse it, to speake a little of the honour and happinesse of this Iland, whether for nature or grace. They called [Page 41] Sicily the barne of Rome; and Aegypt, for the fatnesse of Nylus, the barne of the world. Is there a barne, a Canaan in Europe, if this Iland be not? I know how proudly they write of Italy (for there, if any where, is the chaire of pride, and throne of Sathan himselfe) Quod far conferam Campano? quod triticum Appulo? quod vinum Falerno? quod oleum Venafro? nonne arboribus consita, vt tota pomarium videatur? What corne, or wheat, or wine, or oyle, like to that in Italy? doth it not all thorowout, looke like an Or­chard? They may doe well to match it with Eden, the Garden of the Lord,— ‘ Non equidem invideo.’ I dare not be proud of our Countrey (I am sure it is too good for vs.) There is a worme at the root of the gourd, sinne at the doores, that can marre all in an in­stant. But standing and stated, as it is, for all the most naturall and necessary com­modities, of rayment and nourishment (& habentes alimenta & quibus tegamur, 1 Tim. 6. sayth the Apostle, let vs be content) I may terme it (within hirselfe) the very Signet and Benjamin of Gods right hand, no Coun­trey beyond it. And what we want from [Page 42] abroad, God hath made vs a way in the sea, and a path in the mightie waters, to bring it in, Esa. 43. And yet after all this, may she say, Dedisti laetitiam in corde meo. Thou hast put more gladnesse in my heart, then their corne and wine can possibly giue them. For wee haue a golden candlestick, a glorious Church, wherein the light of the Gospell shineth (which is the true Nylus of all our happi­nesse, and they want it abroad) and she, as a Sanctuarie and City of refuge, openeth her lap, to receiue forraine Churches. Neither haue wee a King, like that new King in Aegypt, that knew not Ioseph; but one that walketh in the steps of hir beautifull feet that trode before him, and is a Nutri­tius, a tender Nursing-Father to the Church; not onely our owne, but those that sojourne amongst vs. These things layd together, was there euer Iland in the world (as Herodotus telleth vs) that had [...] to name, by reason of the fairenesse and goodnesse of it? Let her resigne, and bow to ours.

You may thinke it a digression; but to this end I speake it. If England bee the [Page 43] ring of Europe, your City is the gemme. If England the bodie, your City the eye; if England the eye, your City the apple of it. Here is the Synopsis, and Summe of the whole Kingdome. Here the distillation, and spirits of all the goodnesse it hath. Here the Chamber of our Brittish Empire. Here the Emporium, principall Mart of all forraine commodities, & Staple of home-bred. Here the Garrison, and Strength of the Land, the Magazine and Store-house of the best of Gods blessings. Here (if in any place) are the woodden wals, and gates of iron. With you is the Tagus and Pactolus, the riuer that runneth with gold. You haue the body of the King, the morning & mid-day influence of that glorious Sun; others parts haue but the euening. His houses of mansion and station are round about you. You, of all others, are neerest the heart, for care and protection Here hath the Lord ordained a lanthorne for his Anoynted. Here are the thrones of Dauid, for judgement; and the chaire of Moyses, for instruction. O fortunati nimium: You haue the finest flowre of the wheat, and purest [Page 44] bloud of the grape, that is, the choyce of his blessed Word, hath God giuen vnto you, and great is the companie of the Preachers. And what shall I say more? Dies deficeret. The day would forsake mee, to speake of all. Doth any City on the earth beare hir head high, for any one singular felicity?— ‘ Tendimus in Latium.’ I am once more in Italy. Dites Venetiae (say they) ingens Me­diolanum, superba Genoa, nobilis Neapolis, rich Venice, great Millaine, proud Genoa, no­ble Naples, and— ‘ Roma caput mundi;’ Rome the head of the world.— ‘ Contin­gat mea Roma mihi,’ say I, giue mee London in England, which is as a Load-star to lead all the rest.

And yet for a warning in my way, that reuelations puffe ye not vp, be not high minded, but feare. Art thou better then No? 3. Na­hum. that was situate in many waters, and had hir rampart and wall from the Sea Aethiopia and Aegypt were her helpers, and it was infinite. &c. and yet she was carried away captiue. Re­member Sion. The pillars of Sion fallen downe, are monuments vnto vs to be­ware by hir falling, Quia in alto posita, in [Page 45] sublime cecidit; shee stood high, and fell low. Qui stat, videat ne cadat, is S. Ieromes admonition vpon these words. Your siluer is not so pure, but it is mixt with drosse: your best not so good, but it hath much bad with it. But I leese my way. When I come to reproue sinne, I shall sowe no pillowes. I am now to present before your eyes the glasse of your ho­nours. Your Citty hath beene anciently stiled Augusta. Caesar had to name Augu­stus, (saith the story) quia naturâ hominis am­plior, because he was more then the nature of man. It may be your Citty was more then other Citties. I am sure it had not that amplitude and maiestie it now hath.

Not to weary mine eyes with wan­dring and rouing after priuate, but to fixe vpon publicke alone, when I behold that forrest of masts vpon your riuer for trafficke, and that more then miraculous bridge, which is the communis terminus, to joyne the two bankes of that riuer; your Royall Exchange for Merchants, your Halls for Companies, your gates for de­fence, [Page 46] your markets for victuall, your aquaeducts for water, your granaries for prouision, your Hospitalls for the poore, your Bridewells for the idle, your Cham­ber for Orphans, and your Churches for holy Assemblies; I cannot denie them to be magnificent workes, and your Citty to deserue the name of an Augustious and majesticall Citty; to cast into the recko­ning those of later edition, the beautify­ing of your fields without, and pitching your Smithfield within, new Gates, new Water-workes, and the like, which haue beene consecrated by you to the dayes of his Maiesties happy reigne: & I hope the cleansing of the Riuer, which is the vena porta to your Citty, will follow in good time. But after all these, as Christ to the young man in the Gospell, which had done all and more, Matth. 19. Vnum tibi deest, si vis perfectus esse, vade, vende: so may I say to you. There is yet one thing wanting vnto you, if you will be perfit, perfit this Church: not by parting from all, but somewhat, not to the poore, but to God himselfe. This Church is your Sion in­deed, [Page 47] other are but Synagogues, this your Ierusalem the mother to them all, other but daughters brought vp at hir knees; this the Cathedrall, other but Parochiall Churches; this the Bethel for the daily and constant seruice of God, other haue their intermissions, this the common to you all, and to this doe your Tribes ascend in their greatest solemnities; others ap­propriated to seuerall Congregations, this the standart in the high rode of gaze, others are more retired, this the mirrour and marke of strangers, other haue but their side lookes; finally, this vnto you, as S Peters in the Vatican at Rome, S. Marks at Venice, and that of Diana at Ephesus, and this at Ierusalem of the Iewes; or if there be any other of glory and fame in the Christian world, which they most ioy in.

You haue opened your hands, and fil­led with your blessing (a blessing of this kinde [...], 1. Cor. 16. they are both the Apo­stles words, 2. Cor. 9. 1. & 2. Corinth.) many Churches both at home and abroad. S. Albans, and a number besides, looke [Page 48] with a chearefuller countenance through the oyle of your goodnes. Your English Colonie in Virginia (I named hir the little sister that had no breasts) hath drawne from the breasts of this Citty and Dioecesse a thousand pounds towards hir Church. The Churches of Prague & Franckendale, though of an other bloud, nothing of kin to you, (the latter, I con­fesse, the maiden and prime suite of Hir, that in all respects of grace and accom­plishment is the prime Lady of Europe, the other a meere stranger at that time, the present condition of things not then sus­pected nor dreamt of) haue both had an offering of a faire eye from this honoura­ble Citty. Gen. 27. Now (as Esau to his father when Iacob had beene before him, Nun­quid non reseruasti, Num vnam tantum?) haue you not kept one blessing in store? or had you but one blessing? or haue you forgotten the old rule, Charitas à domo sua, that Charitie beginneth at hir owne house? or will you be marked with those the Apostle speaketh of, which pro­uide not for their owne? 1. Tim. 5. Or will you begin [Page 49] at your owne houses indeed, and there build like Xerxes togati, seele your chambers with Cedar, and paint them with Synoper, 22 Ierem. that when you haue done, you may walke in the tarras of them, and say, Is not this great Babel, which I haue built, for the honour of my name? But as for the house of the Lord, with those 1. Agg: Nondum tempus, the time is not yet come. Nunquid tempus vobis est? read forward, it is a fearfull place, and stingeth like Scorpions. Ponite corda vestra super vias vestras. Consider it wisely: you eat and are not satisfied, &c. What is the reason? quia domus mea deserta, & vnus quis (que) festinat in domum suam, because mine house lieth desert, and euery one maketh haste to build his owne house. Or is no man smitten at the heart, as Dauid was, 2. Sam. 7. Behold I dwell in an house of Cedar, but as for the Arke of the Lord, it remaineth in medio pellium, in the midst of curtaines: Or these houses of clay, which we beare about vs, and are in medio pellium indeed, in the midst of skins, shall we garnish and trim on the outside, like painted sepulchres, whi­ted [Page 50] walles, gilded potsheards, Aegyptian temples, that scarce haue an Arke, a good soule within them, but some Monkey or Cat or Crocodile, or the like; and that in so garish and strange a fashion, that that which was opprobrious in former dayes, is pro­digious in ours,— ‘ Iuvenes vt foemina compti,’ a man trickt like a woman; a shame then,— ‘ Iuvenes & foemina tonsi,’ a woman trim'd like a man, a grace now: Quid androgynus? (saith Tully) what is a man-woman, woman-man? nonne fatale monstrum? Shall all this be done, I say, and shall this house of the Lord, the place where his honour dwelleth, drop downe by peeces, and leaue a memoriall against vs of senselesse indevotion to succeeding ages? O yee the liuing stones, and reasona­ble Temples of the Holy Ghost, breath vpon the chill faces of these dead and disfigu­red ones, euen for kinred sake, the spirit of life and refreshing, renew their youth as the Eagles, take off their filthy garments, as they from Iehosuah, Zach. 3. and giue them a change of raiment; and (as God spake to his people, Malach. 3. Bring in, that there may [Page 51] be meat in my house, and proue me) bring in, that the house of the Lord may but sub­sist and stand, and proue him, if he will not open the windowes of heauen, and powre downe his blessings vpon you. Goe vp to the mountaines, Agg: 1. bring wood &c. doe but begin the worke, lay but a stone of it: shall I euer distrust the pro­uidence of that God, that is [...] & [...], the beginner and finisher of euery good worke, that giueth both to will and to doe, whose Spi­rit bloweth where it pleaseth? who when he gaue order for the building of his Taber­nacle, the charge was no more but this, Euery one that is willing, Exod. 35. whose heart eucoura­geth him; and they brought in so fast, men and women, that the workemen came from their worke, and told Moyses, there was too much, and a proclamation was made in the Campe to bring no more, Exod. 36. And when stuffe was to be prouided for building the Temple, Dauid left it at large, Who so is willing to fill his hand, 1. Chron. 29. and both King, Princes, and people offred aboundantly and willingly; in so much that Dauid, for himselfe and them, giueth [Page 52] thanks to the Lord in this forme, Who am I, and what is my people, that we should offer thus willingly? and when Iosias repaired the Temple, 2. Reg. 22. the money is deliue­red into the hands of the workemen, and no accompt must be taken of them: why? because they did the worke faithfully. And when Iulian, that broken bow, & grace­lesse Apostata, to elude and falsifie the word of our Sauiour, Non relinquetur lapis &c. gaue them money from his owne coffers to build their Temple againe, they were so zealous to the worke, that they made them mattocks and spades of sil­uer, and the women bestowed their jewels towards the charge, and bare out the rubbell and earth in their bosomes? There is not a soule that feareth God, but the zeale of Gods house will euen eat it vp. Many a true-hearted Areunah will offer his land to build the Altar vpon, and his oxen for sacrifice, and his plough-timber for fire. The rich, of his superfluitie will giue the more; the poore, will giue a mite euen out of his penurie. The liuing will send their goodnes into heauen before [Page 53] them; the dying will be carefull to take it along with them: and (I perswade my selfe) there will not be a Will made, but God shall haue a legacie, Christ a childes part in it. Euen Iudas himselfe that hath well thriuen by the worst meanes, will out of remorse of conscience, Math. 27. [...], cast downe his siluer in the Temple for the Priests to dispose of.

For this great and glorious worke doth your great and gracious Master come to speake. I haue drawne with my cole before him, the colours of life and grace are in his lips, where sceptrum & ple­ctrum, authoritie and eloquence will kisse each other, and the tongue of a King, like the harpe of Amphion, draw stones to the building. It hath euer beene the care of religious Princes to build and beautifie Churches. Great Constantine, the Noah and father of the new Christian world, after that floud of bloudy persecution, in founding the Lateran (then the Constan­tinian) Church, bare 12 baskets of earth vpon his owne shoulders: I spare the rest, stories are fraught with them. I re­ceiued [Page 54] it in a message (amongst other enlargements and perswasions of his Royall spirit) from our religious Constan­tine, that he would be contented to doe a penance, and to fast with bread and wa­ter, so this Church might be built. The request is not harsh, cannot be grieuous to any, 2. Reg. 5. but (as the seruants to Naaman their master, If the Prophet had commanded thee a great thing, shouldst thou not haue done it? how much more when he saith, wash and be cleane?) so when the King shall request no more, but build & repaire the Church, and your honour togither?

I say, when the King shall request it. You remember what Paul wrote to Phile­mon, though I haue great authoritie to command thee that, that is meet, yet out of loue I rather en­treat, [...], being such as I am, I Paul the aged, &c. Hee that hath the ball in his hand, and commandeth farre and wide, yet layeth downe (as it were) his Crowne, and stoopeth to entreaty, Caetera imperaui vobis, Q. Curt. hoc vnum debiturus (as Alexander to his souldiours) commanding in other matters, beholding in this. And [...] [Page 55] being such as he is. One that hath kept the fire vpon your Altar yet burning, (I trust e­uer shall) I meane, that hath nourished the Gospell of peace, and gouernment of peace, and liberty, plenty, prosperity the daughter of peace, amongst you to this day. One that hath filled you with such hope at home,— ‘ Quantus in ore pater radiat?’ What a Father, what a Sonne? and such honour abroad, I wish I were worthy to blason it.

[...], such a King entreateth, that as these seuenteene yeeres of his raigne, haue been honored & priuiledged with more exemplary and spectable workes, in your City and Suburbs (I named not the Char­ter-house) in Countrey and Vniuersities, where Libraries, Schooles, and Lectures, prouoke all Christendome to emulation, and some Colledges haue beene newly founded, euery Colledge almost hath cast his old skin with the Serpent, and gotten a new coat, then in so many yeares twice told (picke them where you will) of any his Predecessours; So the re-building of Pauls, may be the Coronis and Vp-shot, [Page 56] the Glory, Garland, and Master-peece to all the rest.

I am full as the Moone, and must speak to take breath, from the abundance of the heart, my mouth speaketh. A great dore and effectuall is opened vnto mee. I neuer spake in such an Auditory, neuer shall a­gaine. But if euer I were in the Spirit (I trust Gods Spirit is in mee, and affecteth me thus to speake) I meane, transported beyond my selfe, now it is, to haue so ma­ny thousands of soules within mine eye, so faithfull and firme (I perswade my selfe) to God, his Anoynted, the Church, the State, as with their meanes and assistance, alliance and friends, are able and ready (to build a Church, shall I say? yea, and) to maintaine, and fight for the Church, to defeat all aduersaries it hath, and debell proud Antichrist himselfe. Deum in voco testem in animam meam, I speake as I thinke, I see a cluster and bunch of the grapes of Canaan, the very first & best of the fruits, through­out the whole Kingdome. Now, you on the other side, Behold your King. Ecce Rex vester. Hosanna, Hosanna, saue Lord, blesse [Page 49] Lord; blessed is he that is come vnto you, in the name of the Lord; and blessed, blessed a­gaine, that comes in the name of the Lord, and with the Lords errand. Set it, as a seale vpon your hearts, that your King is so come vnto you. Such com­mings are not often; but like Ludi Saecula­res in Rome, once in an age, once in a Princes raigne, Queene Elizabeth once, and now your Soueraigne once. I hope I shall not sinne, in wishing that such com­mings were more often,— ‘ Ex visu fit a­mor.’ Such a people, in view of their King, and such a King in view of his people, banding their eyes to and fro, the one from the other, would be as the flowing and falling of waters, a reciprocall and enterchangeable motion of loue betwixt them. I know not what others thinke; but to mee, it seemeth worthy, to adde a Rubricke more to your Almanacke, and make a new Holy-day amongst you. The Pope maketh Iubilees at his pleasure, why not this a Iubilee, a yeere of extraordinary joy to your City?

I doubt not; but our Chronicles will [Page 50] make report of this, to future ages. Some will bee so happy, to take the pencill in hand (none but Apelles should doe it) and describe the honour of this day. But will it almost be beleeued, that a King should come from his Court to this Crosse, where Princes seldome or neuer come; and that comming to bee in state, with a kinde of sacred pompe and procession; accompanied with all the faire Flowers of his Field, and the fairest Rose of his owne Garden; an holy Congregation to bee called; his desires sanctified before hand, with prayer and preaching; and in the hearing of a world of people, to make a request to his Subiects, not for his pri­uate, but for the publike; not for him­selfe, but for God; not out of reason of state and policy, but of religion and pie­ty; no lesse fruit of honour and fauour, with God and man, accruing thereby to his people, then to his sacred Majesty? You that see it at the present, and can va­lue and prize it, with all due circum­stance and merit, haue cause to admire it.

I cannot conclude in a better time, nor [Page 51] can I make a better conclusion, then a little beneath my Text, from the 18. verse Scribentur haec, (there is your reward) these things (if you doe them) shall bee written for the generations to come, and the children vnborne shall praise the Lord.

Now the God of peace, Hebr. 13. make you perfit in eue­ry good worke, through Iesus Christ our Lord.