MAGNIFICENCE EXEMPLIFIED: AND, THE repair OF SAINT PAULS Exhorted unto.  
In a Sermon appointed to be preached at St. PAULS-Crosse, but preached in the Church. August the 31. 1634.  
By GYLES FLEMING Mag. in Art. and Preacher of GODS Word at Waddingworth, in lincolnshire.  
LONDON, Printed by Richard Badger for Thomas Alchorn, and are to be sold at his Shop in Pauls Church-yard at the sign of the Green-Dragon. 1634.   

TO THE honourable LEARNED AND RIGHT NOBLY QVALIFIED GENTLEMAN Mr. John COVENTRY, son to the Right honourable the Lord THOMAS Lord Coventry, Baron of Alesbury, Lord Keeper of the Great seal of England, my Noble and Singular good Friend.  
honourable Sir,  
I Present you with these small fruits of my weak endeavours; not that I think by them to repay any moiety of those great favours for which I justly stand obliged unto you; but to run further into your debt, I entreat you add this unto the Catalogue of the former courtesies:& vouchsafe to patronise his studies, to whom your truly honourable Father( whose life and happiness shall ever be the subject of my prayers) through your mediations hath given the greatest encouragements. My natural inclination ever hitherto hath affencted in all things, that secure obscurity which best befitteth mine own unworthiness; yet you see I have exposed myself to the public view and censure of all men in a printed Sermon. It is no overweening conceit that I have of these meditations of mine, whereby I think them worthy of longer life than they had breath: But through their persuasions I publish them, who tell me that they may do some good unto this holy and royal enterprise commended in them. Sympathy you know, honourable Sir, is of more force than nature: and if it be not too great a boldness for a plain scholar to profess his own thoughts; I must needs confess, there is no public matter that could have been undertaken in our Church, that could have filled my heart with greater joy, than this now in hand. To which, as David once before the ark, Adhuc,& vilior fiam, so I may but express my true and hearty affection( especially, hearing every day how lightly by ignorance it is elevated) I care not how ridiculous I appear in the eyes of any other whatsoever. If to Preach, or Print, or whatsoever I am able to do, may add but one ston to the building; It is my ambition, and shall be my crown: my love to this cause, hath forced me with presumption to thrust myself ( ut anser inter olores) into the Quiere of those many learned and eloquent men; who have in the place that these were uttered in, sweetly sung the excellence and worthiness thereof. To whom if I can but( like the grasshopper in Aelian upon the Lute) supply the place of a deficient treble, I have done enough. Your honourable name in the Frontispeece, will do me this advantage, That men will be preconceipted of some worth in the building, to which there is erected so goodly a porch. do me therefore this honour, and deign me your kind acceptance; though what I offer, in your own judgement peradventure may appear mean and desertless. And if hereafter any things shall fall from me worthy the name, I shall repay this courtesy: and in the mean time remain him, who desireth no longer to live, than he may pray for and honour, both you, and the whole Noble stock you come of; and gratefully continue,  
Your Honours in all observance and duty, GYLES FLEMING.   

MAGNIFICENCE EXEMPLIFIED: And the repair of Saint PAULS Exhorted unto.  LUKE 7. VER. 5. 
For he loveth our Nation, and he hath built us a Synagogue.  
THere is nothing so frequently taketh up our best meditations; there is nothing so soon confounds them, as the contemplation of GOD'S all-ordering providence. How large in the extent of it? 
Math. 10.29.  To the fall of a Sparrow. How inscrutable in the search of it? Past finding out. 
Rom. 11.23.  Oh the depth of GOD'S wisdom! It is admirable in the government of the greater world, but stupendious in the order of the less. His general providence must needs confounded an Atheist: His special must needs make a Christian. In both, what great effects are brought to pass, by small means, by unthought of ways? How strangely doth he subordinate, the actions, and affairs of men, to the working of his own secret ends, and preordinated purposes? How quiter besides, how quiter contrary to the intents, to the suspicions of them that do them? What great hopes do wee often times propound to ourselves in our undertakings, when( to show us how weak we are) either nothing at all, or that which grieveth us is brought to pass? again, what inferior happiness do we sometimes aim at? and what transcendent blessings doth he sand us in their stead? Saul seeks his fathers Asses, and he finds a kingdom; Saint Peter a draft of fishes, and he meets and knows his SAVIOUR. Not to run on in a known path: let this Chapter yield the next instance, behold here as memorable an example of Gods unexpected mercy. See a Roman Centurion brought up in Ethnike idolatry yet become a Proselyte; a Centurion, or captain placed in Capernaum a city of judea, to awe and terrify Gods people the Iewes, yet becometh Amicus Genti, A friend to the Nation: he came from far, happily to find a fortune, and he finds his GOD; to purchase earthly honour, and he obtaineth an heavenly diadem; to do service for his earthly Prince, and he becometh( that which he never thought to have been) the servant of the GOD of heaven. An happy warfare that made him one of CHRIST'S Church militant. The Roman tyranny, it was then a yoke to the whole world. God would never have suffered it, if he had not known how to have wrought as great a good by it: 
Acts. 17.27.  the Romans then like the Athenians, they served Ignoto Deo, they did GOD'S service though they knew not of it; their thirsty ambition of Monarchy, so evil in itself, he could know how to turn it unto good. It was expedient, 
Gen. 49.10.  and an Act of GOD'S especial providence, that The sceptre should depart from the Tribe of judah when Shilo was come: that at what time God decreed to spread the kingdom of his gospel overall the Nations of the Earth, that every Nation should then be linked and tied together in one earthly sovereignty. Then Rome was Communis patria,( so the Civilians termed it) and all Countries mixed together in one political society. Then mutual commerce and negotiation, gave free and frequent occasion of access from one people to an other: then therefore( if ever the partition was to be broken down) was the fittest time; if ever the gospel to be preached to all Nations, when of every Nation some might come together to hear it; Then would the sweet sound of the Apostles swiftly spread itself In omnes Angulos Terrarum, 
Acts 2.9.  into all the corners of the Earth; when Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in judea, and Cappadocia, &c. Strangers of Rome, Iewes and Proselytes, Creets, and Arabians, might in one place safely meet together; and at one Sermon hear {αβγδ}, The wonderful things of God.  
For this reason became this heavenly slip to be transplanted from Rome to judea, that he might grow more happily here, than in his first Nurcery: that he might be engrafted into CHRIST'S Church, he was set over GOD'S people: that he might become one of GOD'S people; set to keep them in obedience unto Caesar, that they might teach his obedience unto GOD. From an Heathen Idolater he becometh a jewish Proselyte; from a jewish Proselyte, a faithful Christian; with David, he becometh wiser than his teachers. So good progression he makes in Religion, that at first for his good works he was their glory. Rabbi, dignus, &c. Master, he is worthy for whom thou shouldst do this, &c. say they, Verse the third. And for his faith at the latter end he becometh their shane, Non inveni tantam, I have not found so great faith, no not in Israel; saith our Saviour, Verse 9. Happy had they been, if they had learned of their scholar; they convert him, and he shall judge them. This was always the fault of Israel, and it is lamentable that it should be so, that Samaria and her Sisters should outstrip her, 
Ezech. 16.53 jer. 35.16. luke. 17.16  that the Recabites should rise up in judgement against her, that one stranger( and he a Samaritan) should make a true and thankful use of GOD'S mercy, when nine israelites never regarded it; that a Roman Centurion should in faith and piety go beyond the whole Church of Israel: he to be approved of the Capernaamites themselves here, they to be condemned by our Saviour, Mat. 11.23. They to come short of him, sodom to go beyond them, If the mighty works that have been done in thee, had been done in sodom, it had remained until this day, saith our Saviour.  
Ye know the story: This Centurion had a Paralytike, one sick of palsy, that was his deere servant. He entreats these Senators of Capernaum, as Christs countrymen, and therefore more gracious with him, to intercede for his help; they do it, and they could do no less, for he had deserved it at their hands, {αβγδ}, good deeds well deserve the retribution of praise and acknowledgement; and we should do but little for our Benefactors, if wee would not commemorate what they had done for us. Capernaum itself is not ingratefull, they interceded for him, they add further an Encomium, or praise of him, to stir up our Saviour more effectually, Master he is worthy for whom thou shouldst do this. There is that power and force in goodness, that even the very vicious will they nill they must approve of it; a secret confession there is, and a reverend approbation of that worth& goodness which is in godly and virtuous men, even from the most wicked and debauched: which is a sure note of that worth and Divinity that is in it; as Saul sometime of David, Thou art more righteous than I. 
1 Sam. 24.17.  And this would have forced the Capernaamites, how unwilling soever they had been in themselves, to have given this good Centurion this testimony.  
In the words of the Text they come to a reason of those praises that they had given of him,( to show that they were more than merely formal) which they set down in an instance of a certain good dead that he had done among them. Wherein they set forth, 1. His love to themselves; He loveth our Nation. 2. To GOD, He built us a Synagogue; this expresses what kind of love he bare unto them, a love to their Church, and Religion: Or here is, 1. His Humanity, He loveth our Nation. 2. His Piety, he built a Synagogue. Or again, they set forth the love that he bare unto them. 1. Interno amoris affectu. 2. Externo amoris effectu. His love, 1. In the inward affection. 2. In the outward effect: so that a worthy man he was to them, a memorable example he is to us, worthy their praise, worthy our imitation. But that I may proceed More meo, according to my accustomend and country plainness; and so to divide the words that I may bee best able to manage them, and others to understand them: observe in the Text, A true example of Christian charity; or, A true pious dead exemplified with all those several circumstances, or adjuncts, that make it more laudable and illustrious.  
As 

1. The Roote or Foundation from whence it must proceed, Love, Dilexit, he loved us.  
2. The Object or Persons to whom it is but shewed, GOD'S people, Gentem nostram, Our Nation.  
3. The Fruit or effect how it exerciseth itself, He built us a Synagogue.    
Wherein observe again, 

1 Generally, the activity or operative quality whereof it will always be doing some good, Aedificavit, He built.  
2 Particularly, The election or choice upon what matters it will chiefly bend itself to work on; those that tend to Gods chiefest glory; The maintenance of his Church and Service. Aedificavit Synagogam, He built a Synagogue.    
Observe what several degrees of perfection each circumstance giveth unto the other.  
First, here is Love the divinest of Christian affections. Secondly, here is a Nation, the best object of Love. Thirdly, here is Building, the most honourable for a Nation. Fourthly, here is Synagogue, or Church, the most glorious of Buildings, Dilexit enim Gentem, &c.  
Wee will begin with the Root or fountain, from whence every good dead must proceed, or take his original motion, Love.  
Dilexit, he loved.]  
We read of two Builders in the gospel; 
Mat. 9.25  the one wise and commended, the other foolish and blamed. The buildings of either for ought wee know were both alike; we read not of him that is commended for his wisdom, that he exceeded, or excelled the other in any convenience, contrivement, or beauty in the frame; the difference was onely in the situation, groundwork, or foundation. The one upon a Rock, sure, stable, and permanent, which made his building durable: The other upon Sand, loose and fleeting, and the effect was ruin at his heels. That which gave praise to that Builder there, is the same which commends this Builder and his work here, wisdom in the very entrance into it. Nothing was more glorious than his work. To build a Synagogue. Not to have begun this upon Love, had been to have marred all: any other intent, any other purpose had made it worth nothing. To make therefore his end answerable to his action, such a glorious work shall be founded upon as sincere an intent. His charity, the chiefest of Christian virtues, shall spring from his Love, the best of Christian affections.  
This is to make his work like GOD'S work. The great Architect of the world had no other motive to excite him to create this goodly fabric whereof we ourselves are parts, and members; than that infinite love, and abundance of goodness, that was in him, that prompted him to communicate that happiness of being, that was then in himself alone, to Men, and other creatures.  
Love therefore, that was the proegumenall and moving cause in his works, he liketh best should be the Root, and fountain of ours. Hence, as in Sacrifices, there was none lawful that wanted Salt, Levit. 2.13. So in good deeds, none acceptable that proceeds not out of Love. So the Apostle 2 Cor. 13.1, 2, 3. Verses.  
Though I speak with the tongues of men and Angels, and have not love, I am become as sounding brass, or a tinkling cymbal;  
And though I have the gift of prophecy, and understand all mysteries, and all knowledge, and though I have all faith so that I could remove Mountaines;  
And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. mark the Apostle, he is miraculously elegant in it, he sums up all the chiefest Graces intellectual; all the chiefest virtues moral; all which, set apart without love, he will have to be worth nothing at all. As if he had said: Though I speak with the tongues of men and Angels, that is, were I never so eloquent in speech. And though I have the gift of prophesy, and understood all Mysteries, &c. If I had with that eloquence never such great knowledge: That knowledge, whether Divine or human: Divine knowledge, whether extraordinary revealed, or ordinarily acquired. Though I have Faith to remove Mountaines: if I had, with these, the gift of doing Miracles. Though I bestow all my goods to feed the poor; though I gave my body to be burned. add, that I had as many goodly habits, as I have repeated excellent faculties, either towards Christs members, or towards Christ himself: towards his members, were my heart so large that no precept were difficult for me, 
Mat. 19.21.  no not Vade& vend omnia, go and sell all that thou hast and give to the poor: Nay, were I as prodigal of my life for GOD'S cause, as I could be contented to bee of my substance for his poor servants, even unto martyrdom, yet were any of these excellent Talents or endowments exercised, or distributed without Love, that is for any other intent or purpose, than sincerely, and freely to honour GOD and profit his Church, for the true and mere Love that I owe to both; and not for any praise, renown, repute, advantage, or other outward respect of mine own whatsoever; none of these things so excellent in themselves in their performance, were worth any thing at all.  
Hence those large eulogies, and chief pre-eminences that the Scripture so frequently gives of love, That it is the fulfilling of the Law, Rom. 13.10. The end of the Commandements, 1 Tim. 1.5. 
Gal. 5.14.  That it comprehendeth whatsoever we are commanded, and the like. Hence the Fathers so usually echo the same things of it: In amore omnia coarctantur Scripturarum volumina, saith Saint Cyprian. Both the holy Testaments are involved, and epitomised in this one word, Love: Breve praeceptum, Dilige& fac quid vis, saith Saint Augustine, learn this short lesson, Love, and do what thou wilt, thou canst not do amiss. The reason( beloved) of this force and virtue in Love, that it gives to those actions that proceed from it, is this. God loveth best those actions that are most like himself, and come nearest to his own nature. Now, he is Agens simplicissimum,( as the Divines term him) in himself without any attending properties, and there is nothing in himself, 
Quicquid est in Deo Deus est.  but what is merely and purely himself. Hence those deeds do please him best, that have their ends and intentions semblable to their actions: as when good deeds, which are the proper effects of Love, proceed only from Love, which is the true Mother, and fountain of good deeds.  
This makes whatsoever we do to be done purely, simply, and in singleness of heart, without any double-dealing, a thing so hateful to God, that of all things he loveth not a heart and a heart, and a weight and a weight.  
And hence that known maxim in the schools, Intentio Agentis specificat actum in moralibus, It is the intent of the Doer, that gives nature and quality to the dead that is done: If that bee sincere and good, then so is the action that proceeds from it; if that be otherwise, it may be bonum, but it cannot be benè; it may be a good thing that we go about to do, but by us it cannot be said to be well done. Our actions have so much share of their praise and acceptance, as their first moving causes can challenge, and no more. Herod built a Temple, it was out of ambition, his action therefore was vainglorious. Salomon out of obedience did the like; what he did therefore was religious. Constantine( we read) did in the like sort build a Church in the honour of CHRIST, what he did was pious. This Centurion here builds a Synagogue, he doth it for the Love that he bare to the Nation, this made it charitable.  
Therefore it is golden counsel that the Preacher giveth, 
Eccl. 5.1.  Take heed to thy foot when thou interest into the house of God, and be more near to hear than to offer the sacrifice of fools, for they know not that they do evil; That is, the first and chiefest thing that thou art to look unto, in every matter that thou religiously takest in hand, is, before thou enter into it, to consider and examine with what mind and affection thou goest about it. Whatsoever thou buildest, look to the first ston that thou layest, or rather to the ground, that thou intendest to build upon. If thou wouldest do a charitable dead, let it be done, not that thy name may be red in the windows, but out of Love: if thou prayest, let it be done not out of Rapine, to devour widows houses, or to make again of godliness, but out of devotion. If thou wilt follow righteousness, do it, not to cast God in the teeth with it, as the Pharisee, I thank thee God, I am not as other men are, &c. but in obedience to his Commandements. If thou fastest, do it, out of humility, not hypocrisy: if thou art zealous, let it be out of pure love to GOD, out of pure hatred to sin, not out of pertinacy, not out of obstinacy, or the like. It is this want of due regard that oftentimes marreth many excellent actions that we go about, and maketh them altogether fruitless unto us. We usually take more pains to run swiftly, than we do heed with what mind and intent, we enter into that Race that we are so fierce in; and hereby, instead of serving of GOD we serve ourselves, and our own fantasies, and humours.  
But remember, that it is meet and just, that wee should in any thing we do to God ward, have but what we ourselves do aim at in the doing thereof; if that be no more than praise of men, or any other outward respect, our Saviour tells such, all that they must look to gain by the hand, Habent mercedem, They have what they sought for. But to make what we do worthy the testimony of others, and capable of the acceptance of GOD, it must be begun as this good work here was, out of Love, Dilexit, he loveth: Thus for the fountain, or Root, from whence our good deeds must proceed, Love.  
Secondly, the Object or Persons, to whom they must be shown,  
Gods people, He loved our Nation.]  
The nature of every good thing is diffusive, but the eminence& excellence of good things, consists in the extent, or largeness of this communication of their goodness: Every good thing being so much the better, as the goodness is more general. So is Love; it hath the pre-eminence of the affections in this, That the very nature of it is communicative: but as the sweet perfumes of the Apothecary, the smaller they are pounded the more fragrant is their sent, so indeed is Love; the more general, the more lovely.  
The progression of Love is thus: First, there is a love of ourselves, whereby( as all other things,) even dumb and inanimate creatures, naturally do chiefly tend to their own preservation and continuance, so every one of us naturally( in chief) desire our own good and happiness. This Love, if it be inordinate and sensual in us, it is usually taxed in Scripture; and such( in an evil sense) are called Lovers of themselves, for it destroys al other love whatsoever. If it be limited, and circumscribed within its due bounds, then it is lawful; if it be divine, desiring onely those things that are truly best for us, and longing after our own bliss and eternal salvation, then it is good and commendable, and the mother of all Religion. Concerning the natural love that we owe to ourselves, the Scripture is rare, and silent in it: we have not any direct, and particular precept that commands us to love ourselves: the Divines give a good reason for it, because the holy Scripture being the revealed will of GOD, aiming chiefly to instruct corrupted nature, and to imprint anew in mens mindes what by ignorance is obliterated, left this out as a principle, not yet of ourselves forgotten, even by that light that is yet left us, wee know thus much, to wish well to ourselves, Quisque sibi ab utero Magister est, Every one from his very Cradle is his own schoolmaster; and therefore( say they) we need no further revealed instruction; so that this love we cannot greatly magnify, because it is such that we cannot shake off.  
The next degree or step of Love is, when it sheds itself unto those that by natural dependency are related unto us: such is the love of children, kindred, parents and the like, which is called {αβγδ}, or natural affection; a thing likewise rarely forgotten, He is worse than an infidel( saith Saint Paul) that cometh short of this, and indeed he is not greatly better that goeth not beyond it.  
The next is {αβγδ}, or friendship, when the sympathy of affection and nearness of disposition which is observed between two, begetteth and createth mutually great good will and love, each towards the other, Simile Simili, the like naturally delighting in the like. This sometimes for a season seemeth to be between wicked men, as Pilat and Caiaphas were once, upon an occasion, said to be made friends: but this Love in such, is never true, and rarely permanent, it being more truly confederation than friendship; like Sampsons Foxes, they are tied together by the tails; one common advantage uniteth them, that failing, then faileth their love: but true love and friendship is only between those that are good and virtuous, as between jonathan and David. It is a nobility residing in the mindes of virtuous men, whereby( contrary to the nature of the envious) they are inflamed with those excellent things that they see in others, and for them they honour and love their persons in whom they find them, joying chiefly in their company, and striving to do all offices of love and kindness for them. This was much admired among the wise of the Heathen, who thought the World could as well subsist without the sun, as man without friendship, Solemè mundo tollere videntur qui rebus humanis amicitiam tollunt, saith the Orator. This likewise the Scriptures commend to us to be the mother of help, whereby one becometh to be as strong as two, Two is better than one; for if they fall, 
Eccl. 4.10.  the one will help up his fellow: but, Woe be to him that is alone, saith the Preacher: again, it is the Asylum and Refuge of adversity, 
Pro. 17.17.  A friend is born for adversity, and a brother in the time of need, saith Salomon. This is excellently commendable, but yet too merely moral to be the perfection of Love.  
There is yet a further and higher perfection of Love; when it doth not only bend itself to particulars, but spread itself also unto generals; when out of a high and deep conceit, men wisely knowing themselves in particular, to be a part of a public society in general, are carried with a love and affection into that public society, and body, whereof they think themselves a part and member. Hence wise and heroically-minded Men, love, and tender the whole Nation, Country and City whereof they themselves are, as dearly, yea, and sometimes more nearly than they do themselves.  
As we may observe this in some measure to be naturally in us, so the very voice of Nature in this duty seemeth to teach us: we see God even by his hand-maid, to have planted this in all things. Every Creature in particular having a propensity, and proper inclination, to tender chiefly the good of the more general even before its own; as we see every particular or part of the world is ready to doffe of and forget its own nature, for the continuation off the whole; as rather than there shall bee any distraction, or disunion in the whole frame of the world, heavy things will leave their natural place and motion, and ascend upward, and light bodies will descend from their eminent and natural Regions, and be contented to fall downward: so greatly do all things, even by the Law of their own creation, tender the eutaxie, and welfare of the universal. To be thus therefore affencted, is to follow the rule of nature, the best square to order our actions by. And such is the Love that this Centurion is here commended for: a love to the whole Nation, or country with whom he dwelled, an inclination to the public.  
This must needs be the most noble object of Love: First, because love hereby becometh to be most beneficial, and doth most good, every one in particular, participating of that good that is bestowed upon the public; and therefore it exceeds that which is onely derived unto some particulars, as far as that light which is set up in a watch Tower, and communicateth the benefit of itself to all that travel and pass either by Land, or Sea, exceedeth that which is privately enclosed in a Chamber, or closet, and benefiteth onely those which are in the house with it.  

2 1 joh. 2.2.  again, this love is like GOD'S love, Dilexit mundum( saith the Text of him) the goodness of whose providence hath still had a peculiar respect unto the general, 
Mat. 5.45.  therefore He causeth the sun to shine both upon the good and the bad; admitting even wicked men unto the participation of outward benefits, because he foresaw that to be expedient for the public, and denying likewise sometimes the same benefits unto those that he more nearly loveth, because he saw that for the same consideration that likewise was expedient; so that neither the evil desert of his enemies, nor the great love that he beareth to his servants taketh him off, from the tender regard that he hath to the universal good of all: therefore to be publicly affencted, is to be affencted like GOD himself, and dilexit gentem, He loved the Nation, is the best and most laudable love of all.  
But as our Saviour sometime, do not the Gentiles do so likewise? Might not he have learned this lesson in Rome as well as in judea? It must be confessed( beloved) that Heathen men have gone as far in this, as can almost by any be imitated and produced, such Patriots in peace, such Champions in war, that have so highly shewed their love to their country and Nation, that it plainly appeareth they preferred them far above their own lives. The Greek and Roman Stories are fraught with examples in this kind, especially the last, who report such acts of their horatii, Bruti, Curtij, Fabij, Reguli, Scipiones, and the rest, with what alacrity, nay, ambition, they sought their own deaths, in their Countries cause, that he that should read them( did not the approved judgement consent, and fidelity of their Authors countenance the report) he would rather think them feigned Legends and Romances, than the true Records and Monuments of time. It is pitty their reference was not higher; it is pitty their ends were no better; moral respects were their motives, famed and glory was their end, and they have what they sought for. It is no Paradox, to say that those good things which Heathen men did without any fruit, or profit at all to themselves, Christians, and Gods servants may do with acceptance and approbation: they had no thank of GOD, because they referred them not to GOD; we need not doubt of his acceptance who do all things to his glory. So that concerning this Centurion, had his love gone no further than theirs; yet as he had now learned to do it in pure service to God, it was better than theirs.  
Yet see a little further. Their Love was onely to their own Nation, Strangers they loved not, it was evident, in that they disturbed and driven them from their Countries and habitations. But see here an higher degree yet in this Centurions love, Dilexit Gentem nostram( say they) He loved our Nation; that was the Nation of the Iewes, he was none of them: now being converted, by his religion he became one of their Church, but by his profession and country he was their enemy, and set to keep a garrison or Colony amongst them, it was strange therefore that he should love Gentem nostram, that Nation that they called Our Nation.  
The Iewes then( GOD so suffering of it for their pride and stubbornness) were contemptible in the eyes of all the Nations of the earth, almost as much as now: we seldom read any mention of them in the books of Heathen men, but it is in the height of scorn and hatred. But the Romans were most of all infest unto them,& they surely one of their most rebellious Provinces: for him therefore, a Roman by birth, an enemy by profession, to love, and so far to love Their Nation, it argueth plainly there was that that set his heart on fire, which Heathen morality never knew of. And this directs us yet to a further progression in Love: So that as civill respect maketh us love our Nation and country, whereof we are parts; so Religion moreover maketh us love the Church of GOD, whereof we are children. This made this Roman love the very Iewes, his enemies. Strictius est vinculum cordium, quàm corporum: what skilleth what they were by outward condition? both servants of the same GOD they were by Faith and Religion.  
The Church of GOD then is that golden chain that quietly linketh together the lamb and the Lion; 
Mat. 13.47.  that Net, that draweth together of every kind, things never so heterogeneal, never so contrary or repugnant; Bond and free, Conqueror and Captive, jailor and Prisoner, jew and Roman, Friends and Enemies, all in GOD and CHRIST agree. In this he is Lapis Angularis, the Corner-stone, that uniteth those walls and partitions, of themselves never so crossely or twhartly situate. No two so adverse but Religion can reconcile them; no Nation so fierce against another, but one faith can make them both as one: for this, and if ye will let Religio be a Religando, this is truly that Caduceus, that powerful wand, that all Nations whatsoever are quietly charmed under. Hence grew the ardour and fervency of this Centurions love, so great, that it blazed even upon his enemies: as great fires, that warm not onely those that stand near them, but likewise those that are far of. In this, he outstripped all his own admired Heroes; this, neither Rome, nor Athens could ever have taught him. Alios diligere omnium est; inimicos vero, Christianorum, so that here is a double praise of his love: First, that it was public, and shewed to the Nation: Secondly, that it was religious, and shewed to Gods Church. Gentem teacheth us an excellent moral virtue, Nostram an eminent Christian grace, we will join them both together.  
Those that merely united by civill government, and policy, have but one chord that tieth them together; Christian Common-wealths made one likewise by Religion; they have two: we love the Common-wealth, because it defendeth the Church; we love the Church, because it upholdeth the Common-wealth: so near is the relation between Government and Religion, that he that is an enemy to one, is a foe to both; and he that wisheth and seeketh the quiet and welfare of both, he, and onely he, loveth Gentem nostram, Our Nation. Many excellent and memorable examples hath the Church of God through all times yielded of such as have left undoubted testimonies of their love to both these. Such an one was that godly and magnanimous Iewesse Hester, that to save her Country from that imminent danger that it was then in; and the whole people of God indeed, from being cut off from the face of the earth, ventured in all expectation upon most inevitable death; and when the regard of her Church and country lay on the one side, and the peril of her life on the other; debating a while upon both, Vicit amor patriae, so far was she carried with such a glorious cause, that she quickly concluded all danger in this heroic speech, If I perish, I perish, Esther 4.16. and so went on with her great and dangerous design.  
As Saint Paul in another case: The time will not suffer me to speak of Gideon, 
Heb. 1.32  and jephte, and samson and King David, and others; and among them of the redoubted Maccabees, whose tedious travels and labours were so indefatigable, whose spirits were so undaunted, whose lives so often jeoparded, and so liberally spent for their Church, and Nation, that they have gone beyond all parallel and example. Greater love than this( even by our Saviours own testimony) can no man show, 
joh. 15.13  than if a man shall lay down his life for one; yet hath this love, the love to Gods Church and people, gone beyond this. We may read Moses, rather than the people of Israel should be forsaken of GOD, wishing his own rejection, Blot me rather( saith he) out of the book of life: Animaeque magnae prodigum Paulum, 
Exo. 32.32  see likewise St. Paul in as high a strain for the same cause, I could wish myself were accursed from Christ for my brethren the Iewes my kinsmen according to the flesh. 
Rom. 9.3.  Here is not only life, but life of life, body& soul laid to stake for this cause, Love greater than the greatest, beyond al superlative, no Rhetorik is able to magnify it.  
Cast our love and affection as this Centurion cast his on Gods Church and people, and we shall know no limits of it. I must needs flag with my meditations, my eloquence is far too weak to descant upon that which no praises can sufficiently set forth: all that I can say, is this.  
do burning coals set unkindled coals on fire? Are good examples the most moving Sermons? Let us then light our dim Candles, at these blazing lamps; let their love to their Church and Nation kindle the like affection in us to ours. Let us pray for the peace of jerusalem, for peace within her palaces, for plenty within her walls. 
Psal. 122.6  Let every one of us love Gentem nostram, that is Church and Common-wealth: let us seek the peace of the one, the quiet and tranquillity of the other: let us prefer the unity of Gods Church, before our own private fantasies, and particular humours: Let us prefer the plenty, honor, and welfare of the Common-wealth, before our own lucre and emolument: let us lay down our tumorous spirits for the one, our substance,( and if need bee) our lives for the other: make no schism in this, move no Sedition in that, beware of those wild goards whereby there is Mors in olla; Those two pestiferous weeds that poison our love to both these; Singularity in the Church, Popularity in the Common-wealth, but like members and children of both. Let every one of us in his several calling, bend all our endeavours for the good of both.  
I have now brought myself forth into a large field wherein I could find ground enough to range over in so copious a Theme: What Order? What Condition? What Calling, could I not now speak to? In what place sitteth he, that might not here be exhorted rightly to order it for the profit of the Nation? The ruling part to do justice downward, the obeying part, to perform obedience upward; every one is a part of a Nation, and therefore every one in his place or station that he enjoyeth may do good, or hurt in it. I could likewise here fitly cry down those excrements, that in every age, all Nations have brought forth through their plenty, who like Vipers, feed upon her blood that giveth them a being; that dig themselves fortunes out of public ruins and oppressions: such are Monopolists, Projectors, undertakers, and those that wee feel the smart of in the country, engrossers of corn, and Depopulators: the one hiding-up the fruits of the earth, whereby he maketh a famine, where God intends a plenty; and the other shutting up the womb of the earth, that it shall not bring forth, and therein more intolerable than the former. A Varlet, that at once by the enriching of himself, robbeth God of his honour, the Kings majesty of his Subjects, the Land of her increase, the poor of their habitation, the Ministers both of their profit, and comfort; and so many other mischiefs do follow his wicked act, that if he were suffered to go on as he list, he would make a wilderness of a Paradise, and bring quickly vastation and barbarism over the face of the whole land. But whither do I go? I am but a contemplative man, and I do not affect to thrust my oar into their Botes, that I know not how to steer: all that I will say of such kind of people as these is, what was once said of that wicked Roman, they are Docti, said in malum publicum, full of projections and devices, but it is to enhance their own private gain, through a public injury: and so I leave these to their discipline, who with watchful eyes, and high hands( wee thank GOD never more duly and powerfully than now) continually attend and provide for the good of the Nation. And thus I leave that which is the object of their care, and should be of our love, Gentem nostram, Our Nation. I pass to the third circumstance, which is the fruit how love best exerciseth itself. Wherein,  
1 Generally, the Activity thereof. True love will  shed itself into Action, and always be doing some good; as here, Aedificavit, He built.  
2 Particularly, the Election or choice of the subject that it chiefly delighteth to busy, and employ itself about; those matters that tend to Gods glory, the continuation of his Church and service, Aedificavit Synagogam, He built us a Synagogue.  
And first, generally of the operation, he built. This gave a trial and testimony to his love: to have loved them, and done nothing for them, had been but to have complemened with them; therefore to show the integrity of his affection, he will be magnificent, and do a good dead among them: Exibitio operis probatio charitatis, saith Saint Gregory; where there is love and compassion, there wee will show help and sublevation.  
True charity, is no painted fire which we may only look upon but receive no heat from it; but like the sun, if it shine upon us, it will likewise heat us. so indeed, if mercy tender our misery, it will also relieve it; if men love us, they will do some good for us. This is to be lovers in dead, as the Apostle biddeth us be, and not in word onely.  

Iam. 2.16.  Saint james speaketh of some, whose love went no further than their lips, that say, warm yourselves, fill your bellies, yet gave them not those things that were, necessary for the body. That is, such as comprehend their charity in bare pitty and no more: but the good Apostle commends not this as charitable, but condemneth it as unprofitable: what profiteth, saith he, if ye say thus, &c. Therefore Saint Paul biddeth his Colossians, 
Col. 2.14.  Put on both bowels of mercy and kindness, that is, that they should be both touched with inward affection, 
Luke 10.33, 34.  and perform outward offices likewise. Like the good samaritan toward the distressed Stranger, who( saith the Evangelist) When he saw him, had compassion on him;( there was inward compunction) And he went to him, and he bound up his wounds, and he laid him upon his ass, and he carried him to his inn: there was kindness too, as well as bowels, and that it was that made him an emblem of a true neighbour, and a right charitable man.  
Beloved, there cannot be life in us, but there will be motion also. No more can true love and faith be within us, but they will show themselves forth in good works without us: Fides viva non est tantùm lumen ad ostendendum, said vita ad movendum, saith Parisiensis very well. True faith is not( saith he) only light that directeth us, but it is life also that quickeneth and moveth us.  
Wherefore Saint james would have us show him our faith by our works. The fruit proceedeth from the three, and the three is known by the fruit; so is faith the mother of good works, and good works the testimony of faith. Therefore Dorcas was right, who was Discipula( saith the Text) a Disciple that frequently heard the Apostles, 
Acts 9.36  and was likewise full of good works and almsdeeds which she did. 
Acts 10.  Cornelius was truly a devout man, whose prayers and alms ascended to Almighty GOD. Zacheus, a true convert, that came both willingly down to CHRIST when he called him, and thus testified the trueness of his faith, half of my goods I give to the poor, 
Luk. 19.8.  and if I have wronged any man I will restore him fourfold. Mary loved CHRIST well, that thought not much of her oil; and Martha loved CHRIST well, who thought not much of her toil: if we love either God or man, we will be doing something for both; we will never fail the necessity of the one, we will think nothing too deere for the honour of the other; we will( if we be able) build for either, Aedificavit. The world hath but now in these dayes queasy stomachs to digest this Doctrine. Wee would all serve GOD, but we would gladly do it after the cheapest and most thrifty way: any precept that implieth cost or building it frighteth us: it is Durus sermo, an hard saying: if our Saviour himself come to us as he came once to the Young man in the gospel, with Vade& vend, go sell and give, and the like chargeable commands; he sends us away as he did him, Melancholy.  
All Doctrines are plausible that touch not our profit; but if we speak of building, or distributing any thing for God, that is not so good. If such a glorious work as this Centurions here be commended unto us, the effect that it worketh, is this:  
We usually commend it again, and praise it for an Evangelicall precept, that argueth a great deal of perfection in him that doth it, or the like; but wee will by no means have it any general command, that every one to whom God hath given the like ability, must of necessity and duty do it.  
Sometime we are not so favourable, but we either carp at the work, as Iudas sometime, concerning that good womans love expressed to our Saviour, Quorsum perditio haec? what need all this waste? This cost might better have been employed other ways, as thus, and thus; this will do more hurt than good, or the like: or if we cannot play the devil with the work, and accuse that, we will act God Almighty his part with the Author, and doer of it, and presume to be {αβγδ} and sit in judgement of his heart, and intent in the doing of it: and either style it Pharesisme and done to be seen of men; Or which is the usual verdict that we now adays give up concerning all works of any transcendent excellency, That they smell of Popery, and are done out of opinion of merit. So that to excuse the coldness that is in ourselves, we will disgrace those good deeds, and intents which we see in others.  
But if we come nearer the matter, and speak of restoring any thing unjustly withholden from God; if of delivering the houses of the Lord which wee have in our possession; or of the means violently and fraudulently detained from them; if of refusing any gain, though sinisterly offered unto us,& against Gods Commandements; then it is like the finger upon the boil: we rage at the very mention of any such thing; we taste the speech like gull or wormwood; and we hear him that speaketh it, as the Pharisees who were covetous heard Christ, 
Luke 16.14.  And they heard all these things, and they derided him. So nearly doth God himself touch us, when any command of his toucheth our profit; that as the devil falsely concerning job, Touch but all that he hath, 
job 1.  and he will blaspheme thee to thy face: I will not say he might now truly say it to the greatest part of the world; but with a little qualification it will touch too many of us. Let God touch not all, but any thing that wee have, if it be of any moment, and if we will not blaspheme him for it, and cast off al Religion in the case, yet we will excuse it to his face, and put it off for once. Precepts in any other kind, either commanded by God, or delivered by Gods Ministers, are embraced with more kind acceptance and welcome. And if we might choose our service to GOD ourselves, we think we could all serve him well enough: one of us would serve him in zeal, and an other in hearing, and an other in reprehending, a fourth in superstitious observances, and a fifth in strained niceties; every one in one kind or other would do God a great deal of service. But we would all have God( as some men would have Gods Ministers) to be at our own allowance for it. Or if we would not deal so meanly with him, yet at leastwise we would have him grant us reservations, and dispensations; and in some chargeable matters, Charters of liberty. GOD shall command us any thing, 
Mat. 5.29.  but Not to pluck out our right eye, Not to cut off our right hand; that is, to foregoe a deere pleasure, or lay down a necessary profit. To leave the seat of custom and to follow Christ; few Publicans but Saint Matthew would have done it. I will serve God any where, saith the corrupt Officer, But onely in my Office: I will do what God will have me, saith the deceitful Trader, But not in my Shop: it is this, truly, that toucheth us all to the quick. We profess a great deal of service towards God, eye-service, and eare-service, and service with a witness; but let this be the Test, and Lydian-touch, how true we are in it; What we we will build, what will we lay out for him! then we are stone-cold; we will do nothing for GOD'S sake, neither restore to him any thing that is not our own; nor distribute any thing for his sake that is our own: What text soever it be, yet if it be a money matter, wee can dispense with it; though wee have but nice and narrow gullets, to strain at Gnats and Ceremonies, yet we can glibly swallow down Extortion and sacrilege: and though we be easily drawn to give God enough in hearing of Sermons, yet we will bait him for it, in works of mercy and building of Synagogues. But this is not to serve God like Zachariah and Elizabeth, 
Luk. 1.6.  who walked in all the Commandements of the Lord, without reproof, making conscience of some duties as well as other. But it is to serve GOD like Naaman the Syrian, 
2 Kings 5 18.  who was content( after his miraculous cure) to sacrifice to no God, but the God of Israel. In this thing only( saith he) let the Lord pardon thy servant, that when my Master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon; the Lord pardon thy servant in this thing: to have refused to have done this, had been to have lost his Office and place in Court; so ye see profit parteth him and his God; and so doth it us, and ours. again, 
1 Sam. 15.9.  this is to offer Sauls sacrifice, To spare the fattest and the best of the cattle, and to give God the refuse, and that which is worth nothing. This is to be religious as the Pharisees were, in tithing Mint and coming, and omit judgement, and justice, and mercy, and the greater matters of the Law.  
But King David was of an other strain, 
2 Sam. 24.24.  he would not offer any such cheap ware to Almighty GOD; but when Araunah the jebusite would have given him both the ground and materials to build an Altar, he refused it, and would pay a price for them; God forbid( saith he) that I should offer any thing unto the Lord of that which cost me nought. And God, when he would try Abrahams faith, he tried it by his works, saith Saint james, in that he offered upon his command, the dearest comfort that he had in the world, his onely son Isaac.  
And the children of Israel, 
Exod. 35.22.  to express their Religion, they plucked off their earrings, and Bracelets, and jewels, to adorn the Tabernacle of the Lord. Therefore let us never boast of any piety, till it come to this height, that we can both Reddere, and Retribuere, give God again what is his own, and return to him part of those blessings which are ours. think it not enough to have zealous affections, but open and large hearts also: or to forsake all false gods, yet to worship Mammon, and to suffer him to stand in competition with God for our service. To tremble at the mention of an Image, yet not to forsake covetousness, 
Col. 3.5.  which( saith the Apostle) is Idolatry.  
Our outward substance, are the things which wee toil and travel most for; to part with them for Gods sake, and upon his Commandements, truly expresseth that high degree that we love him in. Therefore if we will honour him, the truest way to express it, is to honour him with our substance, and with the first fruits of our increase. 
Prov. 3.9.  If we love him, or love his people, let us show it as this Centurion did his love, Aedificavit, He built.  
Thus generally of the operation of Love. Now particularly, of the election or subject that it chooseth out to work upon, Synagogam, a Synagogue.  
Two things I would have you take notice of concerning Synagogues.  

1 Their Institution or Foundation.  
2 Their End, use, and Ordination.   
1 For their Foundation. We read not of any particular command which Moses had from GOD for them; or any direction that he gave to the Church of Israel concerning them; for certain in his time they were not, nor long after; the books of Iosua, Iudges, and the Kings, would not have then been so silent in them. The opinion of most men is, and that with most probability, That they were brought into the Church of the Iewes, in the time of their captivity, when they were dispersed abroad among other Nations, and could not have access to their own Temple. And after their return they were continued, both as convenient for such as the Temple could not contain, and for such as dwelled far off( as these Capernaamites) and could not repair unto it: for the which uses in our SAVIOURS time there were many of them; both in jerusalem, and in all other places, and Cities, where the Iewes then inhabited. So that Divine Ordinance, and particular command from God, they had none for them; ecclesiastic, such as the example and continuance of former times and ages; the consent and authority of those who were set over the Church, these they had: yet notwithstanding our Saviour approveth of them, we see; by frequenting of them, by teaching and performing his ministerial Office in them: The Apostles( we read) often did the like: this good man here built one, the fact is commended to our Saviour, and he reproveth it not. So that, although, concerning the heart and life of Religion, God in his express word hath revealed whatsoever is necessary for faith, and practise; yet concerning those things which are De benè esse, or the well-being of the Church; which is the order and manner of his service, he hath left that Arbitrary, and free for her to dispose and establish or alter, as she seeth occasion. The Church of God here consisting of men, whose conditions and manners are alterable with the times, and ages, that they live in: and therefore it is convenient, that her outward Institutions, and Ordinances, be so likewise; that in all ages, all things may bee done, in the most decent order, and the most edifying manner. Aliter in constitutâ Ecclesiâ, aliter in constituendâ, saith the old rule. Some things have been fit to have been brought into the Church at some times, which formerly have not been so necessary: and such was the Institution of these Synagogues.  
Secondly, for their use or employment. 
See Buxtor. Sigon.& Alios.  Synagogues were to pray, to red, and preach the word of God in, excepting Sacrifices, and levitical rites, which were only to be performed in the Temple, the whole duties of Religion might bee performed in them. They were, indeed, answerable to our parochial assemblies, or private Churches: The Temple like our cathedrals. In a word, holy places they were, dedicated to God to perform the daily liturgy, and other duties of Religion in them; and from the Assembly, or Congregation that resorted to them, they had their name of Synagogues, which signifies a Congregation.  
Piety inflameth our hearts to build: What to build, wisdom and Prudence must teach us.  
Our Love prompteth us to do for God: our care must make us circumspectly, that what we do, may tend most chiefly to his glory.  
There be two ways how we may build to Gods honour: or there be two ways wherein we may honour God with our substance, 

Immediately, towards himself.  
Mediately, in his members.    
1 Immediately, towards himself; when we willingly part with our goods for the maintenance, continuance, and propagation of his reasonable and appointed Service; which consisting of outward means, cannot subsist without outward subsidiary help, and maintenance. And this they do, who either endow means for the educating, enabling, relieving, or encouraging those who attend, and sequester themselves, to perform this service to Almighty God. Or, in founding, erecting, maintaining, repairing, and adorning Places, and Temples, dedicated to God, to perform this service.  
2 Mediately, wee honour God in his members; when we comfort, help, relieve, redeem, and the like, those who are in calamity, want, indigence, captivity, or any other misery, whereby they might be stirred up to glorify him, for the mercy and compassion which they see in us: to whom whatsoever we thus do, our Saviour Christ in his gospel hath clearly pronounced it to be done unto himself. So graciously merciful is he toward us, as to account our mutual relief and succour, to be a part of his own Service.  
I will not determine of the pre-eminence of these two Christian virtues; nor define of the worth of the one of them above the other. Only what I find our Saviour himself once concluded concerning them both, that I may be bold to deliver: 
Mat. 26.  when the woman which sate at our Saviours feet, to testify the abundance of love, and honour, that shee bare unto him, powred the Box of precious ointment upon his sacred head, Iudas, through covetousness carped at the dead; and the rest of the Apostles( through weakness) startled at it likewise, and by both it was concluded, This Ointment might have been sold for much money, and have been given to the poor. Here, ye see, was outward honour and liberality, that was shewed to CHRIST himself; questioned as inferior unto that mercy which might have been shewed unto the poor: yet our Saviour applaudeth the Woman, defendeth the dead, and concerning the Question, thus concludeth, The poor ye shall have always with you, me ye shall not have always with you; in that she did it, she did it to my burial: as if he had said, It is true, to have given thus much to the poor, had been a good and a charitable work; but be ye satisfied, there is nothing done in this, but she may do that at an other time also; she shall always find those who may be fit objects for her charity; but concerning me, who am shortly to depart from you, according to the flesh, she shall not have the like opportunity again, to do me this outward honour. Though that therefore be as good and as necessary a work as this, This is now more seasonable than that; so that deeds of Charity, and deeds of Piety,( for so we use to distinguish them) are both acceptable to Almighty God: To build an alms-house, and to build a Synagogue, both sweet-smelling Sacrifices; onely this is the difference, The one may bee sometime of more importance and instant necessity than the other: Occasion to exercise the first, wee may always have; as long as men remain, want and misery for us to relieve, will remain among them. But for those things that immediately thus we dedicate to God, it is not always so: opportunity doth but serve at sometime when they may bee performed; wherefore we ought then to fall to it with both hands, because they be works which cannot be done at all times. It is true indeed, To build a Synagogue is not always possible, is not always necessary. Sometime the State of Christian affairs hath been at so low an ebb, that means, and abilities wanted thus to express their willingness to honour God. In the times of the Apostles, when they left all to follow Christ, what had they then left to build withall?  
Sometime the rage of persecution was such against them, that they could not be allowed to build places convenient for Gods service; but Sheds and Cellars, Crypts, and Caves, and Woods, were fain to supply them instead of Temples and Synagogues; and those places were chosen for Gods service, not which were meetest but which were safest. In these cases, their sanctified souls and bodies were all the Temples they could build to Almighty GOD, who, without doubt, took not any less delight in their hearty and zealous affection, because they wanted these outward Ornaments: the cause why they wanted them, was their want of ability; ability serving, then they had them.  
Sometime to build was utterly needless, and superfluous; as after the time of Constantine, and some of the succeeding Emperours, while the world was in love with Religion. When Temples and Churches were so frequent, that no place wanted them; and when they were so magnificently erected, and so richly adorned, and beautified, that to have added more, had rather been to have made them garish, than decent: and when their splendour was such( for the best things admit of a satiety) that it rather dazzled their eyes, than with their comeliness, added any alacrity unto their devotions. And likewise when their endowments were so large, that they were rather occasion of idleness and riot in their ministry, than the propagation of Piety and godliness. Too much means in all foundations usually drawing abuse and corruption after them: as Honey, which if moderately used, sweeteneth those meats which it is infused into; but if it be powred in, too large a quantity, then it maketh them luscious& fulsome, and they had better have been without it. In these times, to have heaped up whole magazines of gold, and precious treasure into Churches, and cloisters, was altogether needless, and greater love than discretion was expressed in it. Then more necessary works and duties of Christianity, which hereby came to be neglected, had been more seasonable: at such times to have fed Christ in his members, had been a good dead more needfully placed, than to have laid great cost upon the polishing of Shrines and Altars; while the living Temples of the Holy Ghost went unfed, unclothed, and unregarded.  
But cometh these occasions about again to build a Synagogue, which will not always befall us? Is the time now that we have Christ with us, in that sense that he there speaketh, that wee shall not always have him with us? Are all those remoras and Obstacles taken away from us? and have we in their place, fit opportunities to do God this great honour seasonably? The people of Capernaum dwell far from jerusalem; and Piety is in danger to decrease, for want of places to exercise Religion in. What dead can then be comparable to this of our Centurion, Aedificare Synagogam? Opportunities then it seemeth there are( and as it were) certain critical times, when after some special manner, we are called to this duty; to the which, all other works whatsoever must give place: and this then by no means to be deferred; the season in which we do it adding a lustre, to the work that is done. As when God stayed his hand from destroying Israel, 
2 Sam. 24.  with the plague of pestilence; David deferreth not one hour, but right in the same place where the angel stood still, he erecteth an Altar to Almighty God; when the memory of the deliverance was yet fresh in the mindes of the people, and the place put them in mind of the deliverance, then was an opportune time for such a work. Would we know then when this work were more seasonable for us than any other? would we do God this honour, and Iudas himself not be able to snarl at it? Is this an Age that requireth such a work? Will God receive some special honour by it? Examine, see what opportunities we have for it.  
Are those goodly Structures and Basilica's, builded in former times to the honour of God, and to perform his service in, now in our times ruinated and decayed? Standeth there any of those ancient Piles in our Land, which wee behold now in their dust, and ruins; the true Monuments of their love to God that builded them; and the sure marks of our coldness, who let them fall? Then have we fit opportunity to open our hands to this work. Then may we both continue those places to God, which our Fathers of old have dedicated to perform his Service in( which taken away, all Religion would quickly fail.) And likewise we may make it hereby known, That God is of no less power in his Church now, than he was in former times: that he reigneth as highly in the hearts of his servants, as ever he did: that men are not weary of Gods service: that he is always able, to stir up Zorobabel after Solomon: those who will be zealous for his Church and Service; and consequently that all the world shall see, that The gates of hell shall never be able to prevail against it. What higher service can be performed to God than this? dost thou see that this may come to pass by thy work? Then Build a Synagogue.  
again, dost thou live in the last and worst Age of the world, when men shall be lovers of themselves more than lovers of God, and the charity of many shall wax could; when most men shall lay aside these duties of godliness: nay, what a sort of men shall live among us, who cry down building of Synagogues, and profess it one of the meanest things that we can go about: striving if they possibly could, to expunge, and blot all works in this kind, out of the Table of those laudable deeds, which proceed from Christian liberality? Nay further, dost thou live with those who are the spawn of these, who make no conscience of taking these holy places from GOD, who care not to pull down Synagogues, turning them to a Den of thieves; passing nothing how meanly and sordidly they profane them? Concerning whom, we may take up the Psalmists compaint; that they turning the glory of God into the Image of a calf that eateth hay: 
Psal. 106.20.  Feeding( I mean) in those places the lips of Calves, where formerly GOD'S servants have offered the Calves of their lips; no strange or unheard of thing in this Land, I would it were. dost thou live, I say, amongst those that make no conscience of this; or of ravishing from the mouths of GOD'S Ministers, those portions allotted for their maintenance to serve in those places? Are these so common and so countenanced, that we may justly fear, Should they go on without any stop, they would in a small time, take all the houses of the Lord, in the Land, into their own possession? Then he that will either build any of these houses for God, or redeem any of those portions taken from them, may( which is eminent) stand up alone almost, in the performance of this rejected part of Gods service; and with his hand stay the Church of GOD now almost tottering, through the undermining of sacrilegious hands. Then mayest thou freshly writ those duties, which among us are almost obliterated; and teach the world that lesson, which now in her dotage she hath well-nigh forgot; That sacrilege is a sin. Then mayest thou happily make some man dive into his own conscience, and say; This man maketh a conscience to erect, or endow a Synagogue; what am I, that make none to rob one, or to pull one down? Then build a Synagogue.  
again, dost thou live with those who are adversaries of serving Christ that way that thou walkest in; who accuse thy religion, for the want of these good deeds; who show thee Churches and Synagogues, and boast them to be the fruit of their Religion, which thou rightly callest superstitious; and will tell thee, that they built those Churches, which thou thinkest too great a burden to repair? Then build a Synagogue, and thou shalt stop the mouth of the adversary: thou shalt in this act confute his objection, and free thy Church from those scandals that he would fasten upon her; and put to silence that loud lie, which they have not been ashamed so long to impose upon the Ministry that thou livest under: That we are Solifidians; that we teach not the people the necessity of any of these good works: that we press not these things to them, as matters acceptable to God.  
These being the fruits of building a Synagogue, who will not say, but it is a work Paramount to all other, that in this kind we can honour God withall? Who will not say, that our Age is an Age for the purpose? That it is now, Opus diei, in die suo, a work, as seasonable, as pious? By this, this Centurion shewed the trueness of his affection to his Church; and by this, may wee both express, and leave an undoubted testimony of her love to ours. It might easily seem to many, a needless labour to dwell long in the persuasion, or commendation of those things, which all Times and Ages have numbered among those which were accounted most eminently glorious: much less, that they should stand in need of any justification or Apology. But it is most usual( though it be pitty that it should bee so;) that things of greatest worth, and perfection, are received with greatest gainsaying, and contradiction. Happy was this Centurion, that he lived not in our Age: That which he is here commended for, we should now have taxed him in. Building of Synagogues, the comfort and glory of former Times, is the proverb and by-word of ours.  
GOD hath ever yet had a place to be served in; yet it is now almost thought arbitrary, whether he stand in need of any or no. Magnificence, and splendour, hath always been thought the fittest way in those places, to express the brightness of his glory that is served in them: yet is it now deemed a disgrace and dishonour to him, to be served with any culture or decency at all. I think we read not any where, that he ever revealed himself to us, that he took delight to be served in a poor and beggarly manner: or, that we might dwell in what ceiling, or Cedar we list; but for his part, the meanest Cottage, were place good enough to perform his service in.  
Ever hitherto, as the glory and ability of his Church and people hath increased; so hath the beauty of his houses& places of worship, been more and more conspicuous. Abel in the beginning of the world sacrificed( for ought we read) upon the bare earth. Noah succeedeth him, and he reared an Altar, happily, but of turf or Sods. jacob cometh after, and he was better provided, and he pitcheth a ston at Bethel. Moses followeth him, and he frameth a Tabernacle, though in the wilderness. Solomon, he cometh to govern the Church of God in her dayes of peace, and plenty, and he buildeth a most glorious Temple: neither have Christs servants under the gospel, been less magnificent, than they that were under the Law. Why then should we now at the lest think, that every hovel were place beautiful enough for this purpose? We see no necessity of these things, yet certainly they had some reasons why they underwent al that cost and labour. David saith, that his intent was hereby, to express and give a testimony of his affection and love to Gods service, 
1 Chro. 29 3.  Because I have set my affection upon the house of my GOD, I have given of mine own proper good gold and silver unto the house of my God; read through the body of the Chapter, and see what a mass of treasure he had laid up to be employed to that holy use: ye see he maketh the beautifying of Gods house, the proper effect of his love and zeal to Religion. Solomon had a further reason; he thought by the magnificence of his Temple, most fitly to set forth the greatness and Majesty of God, who was served in it, And the house which I build is great, 
2 Chr. 2. ●  for great is our God above all gods. It was not then it seemeth, unnecessary cost that was thus laid out; these motives were then accounted sufficient, I know not now whether they will bear water, or no: if we were but as willing as they, we should find as many good considerations to prompt us to be as forward as they were. We might observe,( if our partiality would suffer us) that the comeliness, and beauty of the house of prayer, erecteth and lifteth up the mind into a more solid and due consideration of those holy exercises which we go about; solemnly, even in all things, mightily working( though insensibly) upon the minds of men.  
again, we might see( and if we would) that this outward beauty of Gods Service, among many other marks, and tokens, plainly sheweth and maketh known to the world, The Divinity and force of Christian Doctrine and Religion; for tell me I pray( with equal judgement) Is it not an evident sign of the victory and upper hand, that Christianity hath got over Heathen idolatry, and Superstition? When this service of God, which at first was fain to fly into Woods, and Corners; may now be publicly, solemnly, and magnificently performed: when paganism, and Idolatry, that would not suffer so much as a  shed to be erected for the Service of God, is now profligated, and put to flight: Houses, in the honour of CHRIST, and for the performance of his Religion( maugre all their rage and malice) now standing gloriously built up, with their tops reaching unto the very Clouds; while all their gorgeous Temples, dedicated to their feigned Idols, lie demolished in their dust, like Cities undefenced. Doth not this( I say) make it appear to the world, 
Mat. 21.44  That the ston which the Builders refused, is become the headstone of the corner; that it hath fallen down upon them, and ground them into powder? And will any Christian man envy God of his glory?  
again, doth not this in some sort, repay again, a moiety to Christ Iesus, for those outward disgraces and violence, which hath been offered unto him, by persecutors in his Church and Service? Is it not a good argument and reason, why we should give al outward honour and reverence, unto the very blessed name of Iesus Christ our Saviour? Because that that very name, hath been so ignominiously profaned, and derided, by wicked miscreants and misbeleevers? And doth not the same reason tell us, that we should now in the flourishing dayes of the gospel, retaliate again, that public suppression, that in persecuted times the service of God groaned under, with as public worship and honour? Should we not now fit a glorious Church for his Service, who was then content to accept of the performance of it, though under a Wood, or in the mouth of a rock? Wee read in ecclesiastic Stories, in the time of Alexander Severus, 
Platina.  that it was accounted an especial favour to the Christians, when after long suit, the Emperour did but grant them a Cookes shop, to exercise the duties of Religion in; the Prince himself saying, That place was better employed in the service of any god whatsoever, than in tapping and victualling.  
Good GOD! what structures can be thought glorious enough for thy service; who wast content to dwell so meanly?  
Once more: God hath made many excellent creatures fit for structure, and beauty in building; The Marble, touch, porphyry, Alabastar, brass, Gold, and all other Minerals, Stones and metals; and do we imagine that all these were created to be consumed, in the superfluous pomp, and vanity of our own houses, and no way to be employed to his honour? They were Valde bona, in their creation; were for nothing but vanity in their use? Yes certainly, God would never have given them a being, if he had not seen how they might be used to his glory. Therefore, all was not to build Salomons Palace withall, and none to be employed about the Temple; yes( beloved) the greatest cost and magnificence, was expressed in that place, and Purple, and Gold, and Cedar, and polished Stones; and whatsoever might manifest beauty and majesty, was there used in abundance.  
And in the building of the second Temple, when they saw they could not come nigh the splendour of the first; he Scriptures tell us, They wept for sorrow, and the Prophets were glad to comfort them; whereas, had their Service been the better; the more homely it was performed, they should rather have rejoiced, than wept; and their Prophets should rather have reproved, than comforted them.  
To conclude; plenty and peace give the best abilities, and opportunities, to works of this nature: and therefore was the building of the Temple reserved till the reign of Salomon, a time famous for them both. We abound and are happy in both these blessings: our plenty, even in this appeareth, in the great expenses which we can afford, to consume in the most unnecessary vanities; whereof, that which is wasted in the most needless of them all, were it thus employed, were sufficient to build as glorious a Church, as ever was erected to the honour of Christ. And what peace( even to security again) do we enjoy, every one under his own vine! while the greatest part of the Christian world is in an uproar, round about us: their miseries, so unfelt of by us, that they serve but for tabletalk to the most of us, and for pitty to the best of us. How then can we better set forth our great thankes to God for this great plenty, than in returning him some first-fruits of it; in repairing and adorning his decayed houses of worship; manifesting thereby, that we are willing that he shall taste of his own blessings himself also? And what better leisure have we to do these kind of works, than these Halcyonian-dayes which we live in? 1. How easily may we abuse them unto riot, if they be not some way or other thus holily employed? 2. What hopes have we now, that what we do may continue for many generations to come, and our work feel no other violence, than the violence of Time; which, though it consumeth all things, yet in this is merciful, that it giveth a date and continuance to every thing. Good God! I cannot read without stupor and amazement; the zeal( this way) of the Primitive Christians: who before the time of Constantine, under Severus, Gordianus, Philip, 
Euseb. lib. 8. c. 1.  and Galienus, the state of Christian affairs being then but tolerable at the best: the favour that the world then shewed them, being like a gleame of the Sun-shine in the midst of a rainy day; yet how quickly got they up, spacious and ample Churches in every City? when they were not sure, 
Lib. 8. c. 8.  that they should continue so long after, as they were in building of them. For as soon as wicked Dioclesian came to the Empire, he plucked them all down again: Maximinus succeedeth, and he giveth them leave to rebuild them; and up they go again, 
Lib. 10.2.  saith Eusebius, with greater splendour than ever they did before. What hearts were in these men, that would spend the least time that was given them to breath in, thus holily? Who would build up Churches, although they were well-nigh sure they should bee demolished, as soon as they were finished? How forward should we be, who almost assure and promise to ourselves a kind of an eternity of what we do? when centuries of yeares shall pass, and our work continue both in our own and succeeding ages, to do God good service in: when no outrageous and impious hand, shall deface that beauty that our devotions shall bestow upon them. No people had ever a more fit time for such a work than we: no example more fitly now to be imitated, than this of our Centurion, He built a Synagogue.  
But( me thinks) I see your apprehensions, even preventing my meditations; and you do all look upon me, as if ye had a great while longed till I came to your own wished application of my Text. Every one of you are ready to conjecture in all this, what I have aimed at, and ye are right in it; It is to exhort, and exalt this great work now begun, upon this mighty fabric wherein we are now assembled. I would my abilities were answerable to my goodwill, I should then thoroughly perform it.  
To omit( for I must contract myself) those many excellent good causes, and deep considerations( above common capacities) whereupon Cathedrals in general, are justly and wholesomely continued in the Church of God: This place in particular, the most famous of them all, cannot without our Churches great dishonour, be suffered to fall and decay amongst us. Grant( though it be too much to grant) that it were tolerable, though pitiful, in some upland and private part or corner of the kingdom, to see such a stupendious frame as this fall, and ruin, for want of merchandizing; the cost peradventure to uphold it being more than ordinary; yet that this should do so, were scandalous and unsufferable. Three Advocates there are that seem to pled for this Church above any other whatsoever.  
1. The place or situation, so conspicuous.  
2. The use or employment of it, so general.  
3. The Author who intendeth now there-edification, so royal and gracious.  
1. It standeth( like the Temple of jerusalem) in the Metropolis or Head-City of the Land. Hither all Strangers who come upon our Coasts, resort and repair; and they do judge and censure of the whole State of the kingdom, and how we stand affencted to Religion, according to the Scale which they take of this place. Who will not say, but it would scandal the very Religion that we do profess; that foreigners should come to us, and see Magnificence, and Kingly royalty of building, in every corner of this great city, and in this our chief Church, nothing but vastness and ruin. To see men clothed, and fed, and lodged, like Kings in their own houses; yet no regard how unseemly they are in this place. Surely, it would make the world think and strangers say, That the people of London did nothing but Sit down to eat and drink, and rise up to play; and the last and least regard they took was toward Religion, and how they served God; an imputation which I know that ye would not willingly should be fastened upon you.  
again, the general and public employment which this Church is used for, pleadeth no less for the repairing and beautifying of it: Other Cathedrals, serving onely for the public affairs of those Provinces that they are in. This for the use of the whole Church of England, in which respect we may style it, Cathedram Cathedrarum, The mother of all our Cathedrals.  
Here, when the general affairs of our Church require a Chapter, and Synod of the whole Clergy; here, I say, is the place of their assembling: here, ye yourselves of this city, in all your public meetings( like to that place whither the Tribes went up in their Orders) resort, and join in prayer together: to show that all things are done among you to the glory of God. Here ye assemble yourselves likewise, to give God public thankes, for any public blessings or deliverances which befall the whole Land.  
Hither also our Princes and Governors resort, to join with us in those solemn thankes-givings. And is there any so senseless, or so rigidly stoical, that will say, that either all these things are needless; or that it were seemly for such a famous kingdom, or such a glorious City, that these her so public actions of Religion, should bee performed under a ruinous heap of stones? Are the magazines, Burses, halls, Guilds, and all your other places of assembly, richly, and statelily adorned; and this place of as solemn, but more holy meeting, onely sordid and unseemly?  
Wheresoever our gracious sovereign cometh, all men( I think) will say, that it is fitting those places that receive him, should excel others in nitor and decency; and will you suffer him onely, when he cometh to join with you in his devotions, to behold unseemly decay and ruin? I cannot think you would abide it.  
But admit that ye were so could, that none of these motives would excite you to a forwardness in this work; yet let the example of a gracious Prince prove attractive with you. If my arguments be mean yet let his example be powerful.  
This is the work which all men plainly see, his religious Majesty hath peculiarly picked out, and aimed at, to be his selected oblation to Almighty God; and the proper testimony to present to succeeding Ages his love and affection to Religion. Other Princes have sought the glory, and continuance of their fames, by the building of Mausoleum's, Colosso's, pyramids, and other stately and costly vanities; A memorial of his piety and zeal to Gods house, is that which he chiefly aimeth at. Is it not then our duties( beloved) with all our abilities to second a Prince thus religiously disposed? think ye that it will not work upon his royal heart to see what he himself hath begun, to be generally embraced and liked of? Will it not excite him to undertake other and higher matters for Gods honour( if occasion offer them) when he shall see himself in this seconded and complied withall?  
Were it but the building of some Palace, for his royal Court, if he should require the help of his people; they were but currishly uncivil that to a Prince( I speak in the simplicity of my heart and so would be understood of all men) so famous for Piety, Iustice, and Temperance, that should deny their helping hands in it; much more, then when what he goeth about is religious, and concerneth us as much as him.  
add this to all the rest. He hath begun this work in the flower and prime of his Age, thanks be to God it is none of his Bed-red devotions; but in those yeares doth he take up his thoughts about these holy matters, which almost the meanest of us spend in the height of vanity and intemperance. In this one thing we are excited to a continuation and addition of our liberal contributions: That as he hath begun it in the flower of his dayes, he may have that comfort and happiness( to his eternal renown) to see the perfection and finishing of it; And though it passed through a race of divers Kings in the building, yet the repair( an act almost as great) might be the dead of one alone. Let his forwardness therefore make every one of us forward; as when King David would build an Altar, it made Araunah offer like a King to the building, here is an example above this in my Text. It is not Centurio but Imperator, Caesar himself buildeth; and not a private Synagogue, but a glorious Cathedrall. A work so worthy, that it deserveth a King for the Author; so great and costly, that it requireth a kingdom for the contribution. Therefore, from Dan to Beersheba, should every one be called to join in it.  
But more especially, ye, the inhabitants of this honourable city, ought to show yourselves in it, most forward and exemplary.  
First it stands with you, and therefore is in a more peculiar manner yours than any others.  
Secondly, you are the most able of all the people of the Land. Ye have the blessing of Asher, ye dip your feet in oil, and abound in wealth and riches, the riches of the whole Land serving but to enrich you. Whatsoever the Country man swinks for; whatsoever the Lawyer pleads for; whatsoever the Courtier begs for; whatsoever the Landlord racks for; all through your commerce and trading( which GOD bless still unto you) like to a great River that were fed with many petty springs, floweth into your bosoms; so that like Gideons fleece, ye have moisture though all the Land be dry about you. From you therefore, to whom GODS blessings hath afforded the greatest ability, GOD and men look upon you expecting in these works the most liberal retribution.  
Thirdly, it is you that are most sensible of the worth of this work, which few others rightly conceive of. The simplo Country man so ignorant, that he cannot apprehended it; And our Gentry for a great part so vain, that they never consider of it; nor seldom of any thing so serious: whose contributions it may be, would be more liberal to a Horse-race, than to a Synagogue. But it is you, that by the frequent good preaching that is amongst you; and in special, this particular work, having been so often, and so learnedly pressed unto you, who must needs more rightly poised the dignity thereof better, than ordinarily other people can do: and therefore there is no hope of the work if you be slack in it.  
Lastly, your city it is, that hath produced so many good Centurions in all other good works; that we cannot despair but it will yield likewise those that will open their hands to this. A dead if rightly considered, and with true judgement pondered, as glorious to God; as honourable for our Nation; as commendable for this City; as famous for these dayes of the gospel, as any we can lay our hands to. Therefore, as it is royally begun, I hope it will be religiously followed. And so I will conclude with that thankes giving of Ezra in the 7. Chap. 27. upon the like occasion.  
Blessed be the Lord God of our Fathers, who who hath put such a thing as this into the heart of the King, to beautify the house of God, which is in our jerusalem.  
The Lord preserve his royal Majesty, and give him a long and a prosperous reign over these his kingdoms, to the finishing of this good work, and the beginning and accomplishing of many others to his glory and our comfort; and that for Iesus Christ his sake, our Mediator and Advocate. To whom be all honour, &c.  
FINIS.   

Perlegi hanc concionem, cvi titulus Magnificence Exemplified; in quâ nihil reperio, quò minùs cum utilitate publica, imprimatur. Thomas Weekes, R. P. D. Ep. land. Cap. domest.