THE CONVERTS HAPPINESS.  
A COMFORTABLE SERMON Preached at S. MARY'S spital in LONDON, in Easter-weeke, the 19 April. 1609.  
By THOMAS JACKSON, Bachelor of Divinity, and Preacher of God's word, at Wye in KENT.  
AUGUST. IN PSAL. 30.  Esto domus eius, & erit domus tua; habitet in te, & tu habitabis in eo: si eum exceperis in hoc saeculo; ille post hoc saeculum te recipiet. 
LONDON Printed by JOHN WINDET for Clement Knight, and are to be sold at his Shop in Paul's Churchyard at the Sign of the holy Lamb. 1609.   

A Logical Analysis of the Text, together with a General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the chief points handled in a Sermon, on REVELATION. 3. 20.  

This verse containeth two parts. viz.  
1. A Proposition (Behold I stand at the door and knock) Where note. 

1. A watchword prefixed, (Behold) which hath a twofold use. viz. 

1. For demonstration of a thing certain.  
2. To procure Attention, to a thing of weight, and that chiefly in two cases. viz. 

1. In case of wonder. Fol. 9  
2. In the case of joy. Fol. 10.      
2. The Proposition itself (I stand at the door, and knock) which ●●th two parts. viz. 

1. The subject, (I) which, noteth unto us. 

1. His love, that vouchsafeth to stand and knock, amplified by three Consideration▪ viz. 

1. His all sufficiency. Fol. 11.  
2. Our indignity. Fol. 12.  
3. His importunity. Fol. 12.      
2. Our unkindness, not to open unto him, but let him stand▪ Folly▪ 13.  
2. The Predicate which is threefold. viz. 

1. His gesture (stand) which signifieth. 

1. His readiness to enter, he neither si●teth, lieth nor walketh a loo●e, but (standeth at) Fol. 15.  
2. His patience, he goeth not away, but (standeth) waiting our opening. Fol. 16.  
3. His observance of our unkindness, in not opening (I have stood.) Fol. 18.    
2. The place where, (at the door) where is showed how by two things, v●e may know whether we have opened unto C●rist, or no. viz. 

1. He cometh as a strong armed man, and doth banish Satan, Sin, Death and Hell. Fol. 23:  
2. As a King of glory, with his train of spiritual graces. Fol. 23.    
3. His action there (he knocketh) which he doth four w●●●. viz. 

1. By the ministery of his word. Fol. 25. Application hereof to England and London▪ Fol. 29▪  
2. By his Mercies. Fol. 26. Application hereof to England and London▪ Fol. 29▪  
3. By his Corrections. Fol. 27. Application hereof to England and London▪ Fol. 29▪  
4. By his Spirit. Fol. 28. Application hereof to England and London▪ Fol. 29▪        
2. Promises (If any man, hear my voice, and open the door; I will come in unto him, and Sup with him, and he with me) where note▪ 

1. The generality of them (if any man) Fol. 37.  
2. The promises, where note. 

1. The Conditions, which are two. viz. 

1. To (hear his voice) whereunto three things are principally required. v●z. 

1. Preparation, before we hear. Fol. 40.  
2. Attention in hearing. Fol. 40.  
3. Meditation, when we have heard. Fol. 41.    
2. To (open the door) where three ●uestions are resolved viz. 

1. Propounded by the Atheist, viz. What need I to open? Fol. 43:  
2. By the Papist, viz. Is it in man's power to open? Fol. 44.  
3. By the Protestant, By what means is the heart opened? Fol. 45.      
2. The promises themselves, which are two. viz. 

1. Of cohabitation (I will come in v●to him) where are noted, as effectual motives to ●pen. viz. 

1. That he is a liberal rewarder of them that open unto him. Fol. 47.  
2. Being once entered, he is a comfortable and inseparable companion. Fol. 48.    
2. Of mutual Communion, signified, by a Feast, which is twofold▪ viz. 

1. The sinners feasting of Christ, (I will Sup with him) who serveth in these three dishes. viz. 

1. sin.. Fol. 50.  
2. Sorrow for sin. Fol. 50.  
3. Misery, the effect of sin. Fol. 51.    
2. Christ's feasting of a sinner (and he with me) who serveth in other three dishes. viz. 

1. Righteousness 

1. Active. instead of  
2. Passive. sins of 

1. Omission. Fol. 52.  
2. Commission.      
2. joy instead of sorrow. Fol. 52.  
3. Felicity, instead of misery▪ Fol. 53.                

THE CONVERTS HAPPINESS.  THE TEXT. REVELATION. 3. 20. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in unto him, and will Sup with him, and he with me. 
IT is a true saying (Right Honourable, Right Worshipful, and dearly beloved Men, Brethren and Fathers.) That God's School is more of affection, then understanding; both Lessons are very needful, and very profitable, for the Lord jesus is at hand, in flaming fire to render vengeance to them that know him 
a 2. Thess. 1. 8.  not: and not far from my Text, he threateneth (with detestation) to reject his Church, because she loved him 
b reve. 3. 16.  not. Both these therefore as a pair of Turtle Doves ought to be sacrificed unto God, for to know and understand much, without zeal and devotion, is but Painted hypocrisy: and to be zealous and devout without knowledge and understanding; is but blind singularity. But in these days the second Lesson is more needful to be taught and urged, because as Christ prophesied, the love of many is grown cold: yea, if there be some that have much zeal and little knowledge; there are many that have much knowledge and little or no zeal: long peace and tranquillity, seconded with wonderful wealth and dignity; having lulled most men and women into a spiritual slumber, in the Cradle of carnal security. Give me leave then in your wont 
Sermon at Paul's Cross on Newyeres day last.  Christian patience, having not long since in public and solemn place by Doctrine, informed your minds and understandings, in the knowledge of your duties; Now, by word of Exhortation, to put heat and life into your affections and devotion, for the practice of your duties. For which purpose I have chosen this excellent portion of Scripture to entreat of, wherein Saint john (by the direction of God's holy spirit) doth Graphically describe the heavenly 
sum of the Text.  happiness of a Convert soul: First, before her conversion, in that her Saviour, vouchsafeth (as it were) bore headed, at the door of her heart to entreat her Conversion, and to stand with much patience, waiting when she will open unto him: Secondly, in the means which he useth for her Conversion, which are, lovingly, to call unto her, and friendly, to knock at her door: Lastly, in the benefits of her Conversion, which are his perpetual dwelling and feasting with her, Behold, I stand at the door and knock.  
john, the Disciple whom jesus loved, and who leaned 
Coherence.  on his Lord's 
c john 13. 23.  breast, being first put into a vessel of scalding Oil by 
“ Fasciculut temporum. Abdias.  trajan; and afterwards, For the word of God, and for the witnessing of jesus 
d reve. 1. 9  Christ being banished by Domitian into 
* Euseb. Eccle. Hist. li. 3. ca 18.  Patmos, one of the islands called Cyclades, or Sporades, lying in the West part of Asia the less, near to the Churches to whom he writ, and by the Egean Sea; as Christ loved him when he was present with him in body, so now, no less doth he love him being absent, and therefore as he appeared to Abraham in the 
e Gene. 22. 12.  mount, to jacob in the 
f Gene. 28. 11.  field, to Moses in 
g Exod. 3. 2.  Midian; to jeremy in the 
h jere. 38. 6.  Dungeon, to Daniel in 
i Dan. 2. 23.  Babylon, and to Peter in the Tanner's 
k Act. 10. 11.  house: So, in good time, he doth appear to his beloved john in this poor I'll, and comfort him in his exile, with sweet voices, heavenly visions, and most glorious Revelations.  
The Title of the Book declareth the use of it. 
❀ Titulus libri frontispicie adscriptus. E●casm. lo. Fox pag. 1.  It is called (according to the Greek 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Apocalyps: and (according to the Latin) Revelation) that is to say, a Discovery or Manifestation of things which before were hidden and secret, in respect of men, for the common good of the Church. Which very 
() 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Title doth most notably confute the Argument which the Jesuits use, whereby to discourage the People of God from reading and searching of this 
* Rhem. annot. in cap. 1. sect. 2.  Book: For what though Saint 
❀ De●●iuitat. dei lib. 20. cap. 7.  Augustine and others have spoken of the darkness and obscure mysteries of this Book, Tot Sacramenta, quot verba, etiam singulis multiplices latent intelligentiae: One of the ancient Fathers saith 
❀ Irenaus lib. 4. cap 43.  truly, (writing upon a Sentence of Daniel, viz. that the book should be sealed till the end of the time 
l Dan. 12. 4.  determined) every prophesy is dark before it be fulfilled, but than it is clear; so, many things might seem very dark Aenigmaes to those godly learned Fathers, who lived before the fulfilling of them, which now unto us are most clear, and evident 
* Fulke.  Revelations.  
The Book containeth (and may fitly be divided into) three Visions, as it were into three general Parts, the first is contained in the three first Chapters: the second, from the fourth to the twelfth: the last, from the twelfth to the end. The first Vision is of seven golden Candlesticks, and seven Stars, representing seven famous Churches and their Bishops in Asia minor, to which he was directed to write so many several Epistles, viz. Ephesus, Smirnah, Pergamus, Thyatire, Sardis, Philadelphia, and Laodicea, and he chose rather to write to these Gentile Churches in Asia, then to the Churches in 
‡ Scribit ad Asiaticas non Iudatca● Ecclesias ut sic ostenderet, regnum Christi●am etiam peru●●i●●e ad gente●. B●lling. Conc▪ 3. fol. ●. ●ag. 2.  judea, to signify that now the kingdom of God was come to the Gentiles, and that the partition wall being broken 
* ●●he. 2. 14.  down, the Gentiles were admitted & adopted into the fellowship of God's people: yet so, as under the several estates of these 7. Churches, the state of the whole Church militant is laid open, and the doctrine therein contained, so nearly concerneth every one, that the Conclusion of every Epistle is, Let him that hath an ear, hear what the Spirit saith unto the Churches.  
The seventh and last Epistle was written to the Angel or Bishop of the Church of Laodicaa, of which name there were divers Cities, one in Macedonia, another in 
“ S●r●bo. lib. 1 16. fol. 365. & 510.  Syria, this was doubtless a most famous City in 
* Vrbi erat celeberima in Asia. Ecphras. Pet. Bulleng. Trecons. in Apoealips.  Asia, situate in the Country of 
❀ Plin. lib. 5. cap. 29.  Caria; builded as Histories witness by Antiochus Theos, and honoured with his wives name Laodicaea, and sometimes called (
‡ Vt refer● Bulleng. in Ecph. fol 110.  Diospolis.) Some suppose that Saint Paul did Preach the Gospel unto this 
() His videtur Paul●s predicavisse evangelium. Hen. Bulleng. in Apoc▪ fol. 27.  Church, because he maketh mention of it in his Epistle to the Colossians, and requireth them to read the Epistle written from 
n Coloss. 4. 16.  thence; and the first Epistle to Timothy is subscribed to have been written from Laodicaea; but others more probably gather that the subscription is erroneous, and that he was never 
“ M. Cudworth. Comment. on Gall. 6. pag. 657  there; because in that Epistle written to the Colossians (which was written at Rome in his last troubles a little before his death) he saith expressly they had never seen his 
o Coloss. 2. 1.  person. Howsoever, it was a Church that enjoyed many worthy Bishops, as Eusebius 
* Socrates, Eusebius, Alexandrinus, Anatolius Stephanu●, & Theodore. Euseb. Pamph. lib. 7. cap. 32.  reporteth; but was now wonderfully decayed, as this Epistle testifieth, and nothing less than their name did import or signify: viz. a righteous 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Populus justus.  people.  
The Parts of this Epistle (as of all the other) are four, viz. First an Exordium or Preface, in the fourteenth verse, and hath three parts, viz. first, a Commandment, (Write.) Secondly, the Person from whom, described by three things, viz. first Amen, secondly, Faithful and true witness, thirdly, Beginning of the creatures of God. Thirdly, the persons 
General Division.  to whom he must write described, first, by his office, an Angel, secondly by the place where, of Laodicaea. The second part of this Epistle containeth a general proposition, in these words; I know thy works: The third general part is spent in a narration, in the latter part of the 15. and throughout the 16, 17, 18, 19, 20. The fourth and last part, is the conclusion, in the 21. and 22. verses, and hath two parts, Viz. a promise in the 21. verse, and a command in the 22. verse.  
This Scripture is a member of the third general part of this Epistle, which is the narration thereof; and hath three parts, Viz. first a reprehension, secondly good counsel, thirdly weighty admonitions. First, he very sharply reproveth them, and that by an elegant metaphor, saying, thou art neither cold nor hot: that is, they knew the truth, but lived in a careless mediocrity, and idle security; they did neither utterly deny the Gospel, nor sound profess it; they were neither professed enemies, nor sound 
“ Necplane hosts, nec vere amicised neutrales.  friends, but wholly plied their trades & merchandise, not greatly caring which end went forward in God's matters, so they might enjoy their pleasures and profits; yea, he telleth them flatly this is their estate, and that they were deceived, for they thought themselves rich and increased with goods, and had need of nothing; when as in truth, they were wretched, and miserable, and poor, and blind, and naked; and therefore this will be the end of it, if they continue in this state: he will spew them but of his mouth. And truly as it is a marvelous ordinary thing, for them that live in wealth, and abound with pleasures, and have all things which the flesh desireth, to grow secure: so if we make application hereof to ourselves, we shall find, that most Congregations, men and women in this land, are fearfully growing lukewarm, and think themselves in far better estate than they be.  
Thus having laid open their dangerous estate, (that it might appear unto them, he sought their good, and delighted not in their destruction.) In the second place he giveth them loving and good counsel, and showeth them how they may become rich, cover their nakedness, and cure their blindness: Thirdly and lastly, he doth very gravely admonish them, first to make good use of their corrections, by becoming more zealous and amending, in the verse immediately going before; secondly to make good use of the present means and occasion of their good, in the words of my text: Behold, I stand at the door and knock.  
We are guilty of this Church's sin, I pray God we may make good use of this admonion, and this day that God speaketh and knocketh, let us take heed we harden not our hearts; she was reproved, let us repent; she was well counseled, let us obey; she was threatened, let us tremble; she was admonished, let us take heed; yea, she is now punished, Oh let us beware.  
Thus with Noah's Dove, I have long hovered, but now I have recovered the Ark: yea, with the Ark I have long floated▪ but now am arrived on the mountain of Armeniah, and (I hope not unprofitably) made way to the Scripture that I purpose to insist upon: for the more orderly handling whereof, these parts are to be considered: Viz. first a proposition 
Particular Division.  in these words; (Behold, I stand as the door and knock) secondly promises, in these words; (If any man hear my voice, and open the door, I will come in unto him, and will sup with him and he with me.) The proposition showeth the great willingness of Christ to a sinner's conversion: the promises show the endless happiness of the sinner converted. In the proposition, 
Sub-division.  two things are to be considered: Viz. First the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preamble, or note of regard wherewith 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is fronted, (Behold) Secondly, the proposition itself, and therein these two things are remarkable, Viz. first the subject, which is Christ, expressed by this pronoun (ay) secondly the predicate, or what is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pronounced of him; and that is threefold, Viz. first his gesture how he behaveth himself; I (stand) secondly the place where he standeth, (at the door) thirdly what he doth standing at the door (and knock) In the promises two things are to be considered, viz. first the conditions whereon; and secondly, the promises themselves, what they are: in the conditions, two things are to be considered, viz. first, the generality and largeness of them, in these 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  words of Proclamation (if any man) secondly, the Conditions themselves, which are two, viz. first (to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hear his voice) secondly, (to open the door.) The promises made upon these conditions, are two, viz. first, perpetual abode, ((I will come in unto him) secondly, perpetual rejoicing together, expressed by the Metaphor of feasting or banqueting, which is twofold, viz. first, the Sinners feasting of Christ (I will sup with him) and secondly, Christ's feasting of the Sinner, (and he with me) The note of attention set at the door of my Text, doth knock at the doors of your hearts, for reverent and christian attention to the handling of all these Parts. And first, let us salute the Porter.  
(Behold) This word hath principally a double use; 
1. Part. 1. USE.  First, it is as a Demonstration, used for the greater certainty and assurance of a thing, as a man is most certain of that which he seeth; therefore said the Disciples unto Thomas; We have seen the Lord; and he said, Except I see in his hands the print of the nails, I will not 
p john 20. 25.  believe. Thus for greater certainty and assurance of the Lords near coming to judgement, Saint Jude useth this phrase of speech, Behold, he cometh with thousands of his Saints, to give judgement against all 
q Jude 14.  men. And Saint john to like purpose, hath the like phrase, Behold, he cometh with 
r reve. 1. 7.  clouds, viz. he cometh so certainly, and is so near, that if you will but look up unto the clouds, you may see him. So to assure us, that this is no fable, he saith here, (Behold) I stand etc. yea, if we had but the eyes of Balaams' 
s Num. 22. 23.  Ass, we might see him: but if we had a true faith, we would make no doubt of it, for the assurance thereof is greater than of sight or 
“ Fides anbiguum non habet. Barn▪ de consid. 5. cap. 3. Maior est fides certitudo quam sensus. Aquin.  knowledge.  
The second use of this word, is to procure attention 
2. USE.  to a thing spoken: and to that purpose, most familiar with the Prophets, Christ, and his Apostles, Yea, seldom doth this word go before to prepare the way, but there followeth matter of exceeding weight and importance in the heel, and that specially in a double Case.  
First in matters of wonder, the more to provoke 
1. Case.  men to marvel, this word is used; So the Prophet Isay, entreating of the rare and extraordinary, strange and wonderful manner of Christ's Conception, thus expresseth it, Behold, a Virgin shall conceive and bear a 
t Isay 7. 14.  Son.  
Secondly, in Case of gladness, the more to provoke men to rejoicing, this word is used; as when 
2. Case.  Christ, the Prince of peace and eternal glory, should come into the City of jerusalem, to the great joy of all such as received him, the Evangelist citing the words of the Prophet Zacharie, sayeth, Go tell the daughter of Zion, Behold, thy King cometh unto thee, meek and sitting on an Ass, therefore rejoice greatly, yea, shout for 
u Zach. 9 9 matth. 21. 5.  joy: So here, to assure us that the matter here delivered is no trifle, but both cases concurring, the more to provoke us both to wonder and rejoice, he thus delivereth it, (Behold,) I stand at the door and knock. Yea, there is not one word in this sentence, but deserveth the stamp, and impression of this Character upon it.  
(Behold,) not a Servant or Minister; not a Prophet or an Apostle; not a Saint or an Angel; but Christ jesus the Lord of life and glory himself: If I had not come and spoken, they had had no 
w joh. 15. 22.  sin. (Behold,) he neither sitteth, nor walketh, nor runneth; but (standeth) as most desirous to enter, and patiently expecteth the sinner's 
x Psal. 95. 10.  leisure.  
Behold, he standeth not in the Hall, Parlour, or Chamber, places and rooms for friends, and of comfort, entertainment, and content, but at the (door) in the open air, a place for strangers and enemies, where the head is filled with dew, and the locks defiled with the drops of the 
y Cantic. 5. 2.  night.  
Behold, he standeth at the door, not mute, still, and silent; but most friendly and lovingly calleth and 
z Prou. 1. 24.  knocketh. Yea, behold all these together, (and as the Prophet saith) it will make you even shout for wonder and 
a Zach. 9 9  joy: Oh, behold and consider, what a matter of certainty and importance, to cause both wonder and joy! But I will not stand any longer at the door of my Text.  
Entering in, the first thing I meet withal, is the 
1. Part in the Proposition, VIZ▪ the subject.  subject of this Proposition; which in English is expressed, and in the Greek and Latin 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sto.  verbs implicitly included; (ay) stand, viz. (ay) that am all one with my 
b john 10. 30.  Father: (ay) that am full of grace and 
c john 1. 14.  truth: (ay) that am the Lord of 
d 1. Cor. 2. 8.  glory: (ay) that have made all 
e Coloss. 1. 16.  things: (ay) in whom the fullness of the Godhead dwelleth 
f Coloss. 2. 9  bodily: (ay) that for thee and thy salvation came down from 
g Ephe. 4. 9  heaven, took upon me the form of a servant, and was obedient to the death of the 
h Phil. 2. 7.  Cross: (ay) that have all sufficiency in and of my 
i Psal. 45. 7.  self: and desire to enter, not for mine own, but thy 
k Deut. 5. 29.  good. Oh open unto me, for (ay) do stand and knock: From whence two things are chiefly to be considered, viz.  
First, his great and incomprehensible loving kindness 
1. Observation 1. Consider Christ's all-sufficiency in himself.  towards us, who will vouchsafe to come to our door; but much more to stand and knock there; which most fully appeareth from these three considerations, viz. First his own all-sufficiency in himself, in that he standeth not in need of us, or any thing that we 
l Psal. 50. 10.  have, being the heir of all 
m Heb. 1. 2.  things, equal with his 
n Philip. 2. 6.  Father, and infinite with him in glory, from 
o john 17. 5.  everlasting. Indeed, we are said by our praises, to 
p Psal. 34. 3.  magnify or make him 
“ Magnum facere.  great, which is not in regard of himself, who is already most 
* Optimus maximus.  great, but when by our preaching and praising his glory and goodness, we make that which is infinite in itself, to be reputed great of others. For as one well saith, to magnify, is nothing else, but to signify, that it is 
* Magnificare, nihil aliud est, nisimagnum significare Lexic. Theolog. verb. magnif.  great.  
The second consideration, tending to amplify his 
2. Consider our indignity  kindness towards us, is our own indignity; Oh, what kindness is this, that the Lord of glory vouchsafeth to stand & knock at the door of his Church, which he hath pronounced already, to be wretched, and miserable, poor and blind, and naked? Will you see the loathsome condition of us all by nature? Then hearken what God saith by his Prophet, In the day of thy Nativity when thou wast borne, thy Navel was not cut, thou wast not washed with water, nor salted with salt, nor swaddled in clouts, no eye pitied thee, but thou wast cast out in the open field, to the contempt of thy Person, and when I passed by thee, I saw thee polluted in thine own blood, and I said unto thee, thou shalt 
q Ezekiel 16. 4. etc..  live. Oh herein is love, not that we loved him, but he loved us: yea, even when we deserved to be hated.  
Thirdly and lastly, that he doth not pass by her 
3. Consider his importunity.  door finding it shut, but doth stand, call, and knock, and importune her to open, (as an one we shall hear) Open unto me, my love, Sister, Dove, and 
r Cantic. 5. 2.  undefiled.  
Secondly, let us hence (to the shame of the faces 
2. Observation  of us all) observe, our great unthankfulness and unkindness towards Christ, that will not open unto him, but let him stand at the door. If a man of any account, but specially if an earthly King should knock at our door, Oh what a stir we would make to let him in quickly! What a shame than is it, that the King of heaven knocking at the doors of our hearts, we should hear him as aloof off, stand upon terms and conditions, with if, and, and how, and give him cold sluggish excuses (as the Church confesseth she did) I have put off my coat, and I have washed my 
s Cantic. 5. 3.  feet, and yet this is not all, but to fill up the measure of our unkindness and unthankfulness (as Christ checked the jews, saying, If another come in his own name, him ye receive, but ye receive not 
t john 5. 43.  me.) No sooner can the Devil, World or Flesh, knock, by any temptation or suggestion, but we presently hear and open unto them, but suffer Christ with his graces to stand at the door; Oh, my good brethren and sisters in the Lord, let us consider and be ashamed of this sin..  
Yea (though I am most unworthy of all) seeing 
Exhortation.  the Lord hath vouchsafed me this hour, this day, to be his Spokesman and Suitor, to woo and entreat you, and because I know I shall never speak to most of you any more, give me leave in my Master's cause to entreat you again and again, and to importune you to be reconciled unto him; Yea, happy man I, and most happy days work, if I could but win one Soul, to open unto him. Oh, yet, that I knew what words of exhortation to use, that not one, but many; yea (as Saint Paul saith) That all that hear me this 
u Act. 26. 29.  day, might be won unto Christ! that this might be the day of renewing the Covenant, and sealing it with our hearts, and of our undoubted betrothing with Christ; yea, what madness hath possessed us, that we should not do so? for have him, and have all things: Art thou a miserable lost creature, he is a (
w Matt. 1. 21. ) Saviour, and bringeth Salvation unto 
* Luke 19 9  thee: art thou hungry? he is the hidden Manna, and Bread of 
y john 6. 51.  Life: art thou thirsty? he will give thee Water of Life; whereof, whosoever drinketh, shall never thirst any 
z john 4. 14.  more: art thou naked? he hath white Robes of righteousness to cover thee 
a reve. 19 8.  withal: art thou poor, and miserable? he is the heir of all 
b Heb. 1. 2.  things; will make thee 
c reve. 3. 18.  rich, and set a Crown of glory on thine 
d 1. Pet. 5. 4.  head: dost thou weep and mourn? he will wipe all tears from thine 
e Esay 25. 8.  eyes, and fill thee with such occasions of gladness, that the very broken bones shall 
f Psal. 51. 8.  rejoice: dost thou groan, and art tired with the burden of sin? he will ease and refresh 
g Matth. 11. 28.  
“ Clamat Satan, ego decipiam, mundu●, ego deficiam▪ caro▪ ego inficiam mor●▪ ego interficiam▪ at Christu●, ego re●iciam. Barn. in Cant.  thee: art thou vexed with the storms of God's wrath? he will be as the shadow of a great Rock unto 
h Esay 32. 2.  thee: art thou sick? he is a Physician to heal 
i Matth. 9 12.  thee: art thou blind? he is a Chirurgeon to cure 
k john 9 39  thee; being that Light, which lighteth every man that cometh into the 
l john 1. 9  world: to conclude, art thou subject to error, falsehood and death? he is that Way, that Truth, and that 
m john 14. 6.  Life; the Way without Error, the Truth without Falsehood, the Life without 
* Via sine errore, veritas sine falsit a●e, vita sine morte. August. in loc.  Death: even all in all unto his 
n 1. Cor. 15. 28.  people. Oh, then be no longer so unkind unto Christ and thine own Soul, but say, Welcome sweet Saviour, and open the everlasting door of thine heart unto him, that it may be well with thee for 
o Deut. 5. 29. 2. General part of the Proposition.  ever, and he no longer take up this Complaint against thee, (l) stand at the door. And so much for the Subject of this Proposition.  
The Predicate is laid down in a sweet Allegorical speech, 
“ Nego●tum exponit Sermone ●llegorico & am●no.  every man being compared to a house, his heart unto a door, and Christ unto a guest, standing and knocking, to come in, not so much to find courtesy, as to show favour and kindness: and the 
1. Predicate his gesture, which is (standing.) 3. Things signified by Christ's (standing) first, his willingness to enter.  Predicate is threefold; the first declareth his gesture, which is (standing) whereby three things are signified: Viz. first his willingness to enter, secondly his patience to wait our leisure, thirdly his observance of our unkindness in not opening: For the first, in that coming to the door of our hearts, and finding the same shut and barred against him, he sitteth not, walketh, nor lieth not aloof off, as careless whether he enter or no 
* Non sede● quietus, aut tacet ignauu●, sed stat operi omnino in●entus. umb.  but (standeth) at the door (as it were) hearkening and listening, ready to enter upon every occasion: It noteth his great desire to enter, which appeareth from this threefold consideration; First, wishing that they would open unto him, Oh that there were such an heart in them to fear me, and to keep 
1. Consideration.  all my commandments alway, that it might go well with them, and with their children for 
p Deut. 5. 29.  ever. Oh that my people had hearkened unto me, and Israel had walked in my ways, I would soon have brought down their enemies, and have fed them with the finest wheat 
q Psal. 81. 13. etc.  flower: Oh that thou hadst harkened to my commandment, than had thy prosperity been as the floods, and thy righteousness as the waves of the 
r Esay 58. 18.  Sea: Oh jerusalem, that thou hadst known in this thy day, those things which belong to thy 
s Luke 19 42.  peace: Yea, and that none shall open in vain, hearken what David saith, Lord thou hearest the desire of the poor, thou 
2. Consideration.  preparest their hearts, and thou bendest thine ear unto 
t Psal. 10. 17.  them: Yea, hearken what God himself saith, While they speak I will hear, yea before they call I will answer, here am I 
u Esay. 58. 9 65. 24. 3. Consideration. . Will you see examples of this? no sooner did David open the door of his heart by repentance, and confessed, I have sinned against the Lord, but by and by the Lord entered with remission of sins, and absolution, pronounced by Nathan, the Lord hath put away thy sins, thou shalt not die. 
w 2. Sam. 12. 13.  Yea, hearken what David himself confesseth; I thought, I will confess against myself, my wickedness unto the Lord, and thou forgavest the punishment of my sin: Selah. 
x Psal. 32. 5.  Aremarkeable 
* Mor● impatiens. Fer. defilio prodig. Serm. 7.  sentence 
♣ Signum est excitandae voc●s & animi maxim intendend●. Vatab. in ps 3. 2  indeed: The prodigal son but resolving in himself, I will rise and go to my father, and say unto him, father, I have sinned against heaven and before thee: he was prevented, for his father seeing him a far off, had compassion, and being impatient of delays, ran & fell on his neck, & kissed him 
y Luke 15. 18. etc. Nondum uno verbo audito, squalidum & deformem amplectitur. Aug. Vide c●lerem patris misericordiam Theo. . So willing the Lord is to entertain a Convert, that (as David saith) He never failed them that seek him 
z Psal. 9 10. 2. His patience. .  
Secondly, this gesture doth signify the great patience of Christ towards poor sinners, who (because he would not his death, 
a Ezek. 18. 23.  but rather that he might come to repentance and be saved 
b 2. Pet. 3. 9 :) finding the door shut, giveth not a call, a rap, and away, as a Post that runneth by; but standeth and tarrieth, long waiting his leisure, when to open unto 
“ Indefessa perseverantia pul santis significatur. Tittlem in Cantic.  him: It was God's law, When thou comest near unto a City to fight against it, thou shalt offer it peace, and if it offer thee again peaceably, and open unto thee, then let all the people that is found therein, be tributaries unto thee & serve thee: but if it will make no peace with thee, but make war against thee, then shalt thou besieg it 
c Deut. 20. 10. etc. : which law the wise woman of Abel objected unto joab 
* Mandatum dei ●oabo, more deste obiicit. Tremell.  They spoke in the old time, saying, they should ask of Abel, and so have they 
d 2. Sam. 20. 18.  continued: That is, first they should call a Parley, and open their griefs, before they used Hostility against it: the law giver is the law-keeper, for though his sword be always drawn and burnished, his bow bend, his arrows prepared, and the instruments of death always ready; yet seldom doth he pour down his plagues, but there goeth a shower of mercy before them: Peace be unto this 
e Luke 10. 5.  house 
‡ Pax Domui huic. Debellaturu● mundum, offered pacem. Stell. ibid.  was sounded to every door where the Apostles entered: it is God's manner first to discharge a warning Piece before he batter; and the Lion of judah's tribe 
f reve. 5. 5.  will first roar before he 
g Osea 11. 10.  devour: Yea, by threatening of plagues, and of hell fire, he teacheth us how to avoid both them and 
❀ Nisi Gehenna intentata esset, omnes in Gehennam laberemur. Chris. Homi. 15. in prim. Timoth.  it.  
Will you see a few examples of this wonderful patience of God towards sinners: we read that God gave the old world an hundred and twenty 
h Gene. 6. 3. Recte expositum est apatribus, de termino patiente● de●.  years, to repent in; and so long stood at the door of their hearts, knocking by Noah's Preaching, 
i 2. Pet. 2. 5.  and the arks building: whereof Saint Peter speaketh with wonder, when once the long suffering of God 
k 1. Pet. 3. 20.  abode in the days of Noah: great was his patience towards his people Israel, to whom he sent all his Prophets, rising early every 
l jere. 7. 25.  day; and of whom he complained, saying, All the day long have I spread out mine hands to a rebellious 
m Esay. 65. 2.  people: which thing, was shadowed out by our Saviour Christ, both in the Parable of the planted Vineyard, let out unto Husbandmen, to whom the Owner sent his Servants again, and again, and lastly his own Son and Heir, for to receive the fruit 
n Matth. 21. 34. etc.  thereof: and the Figtree, keeping for three years the ground barren, and yet at the intercession of the Dresser, spared also another 
o Luk. 13. 6. etc.  
“ Synag●ga l●deorum ficus asi●● latur, tre● ann●, sunt tria tempora, scilicet, Circumcisionis, legis, et gratiae. Gorra●●● evang.  year. Great was his patience towards Niniveh, that (as it were) winking at the loss and profusion of so many hundreds of years, yet gave them forty days to 
p jonah. 3. 4.  repent in; but yet herein did his Mercy and Bounty shine much more, in that he not only gave them forty days for repentance, but threatened them with destruction, that so they might be preserved from destruction; for the Message of their Overthrow, was the Overthrow of the Message; the Prophecy fell, and the City fell not, because her Fall was prophesied: Oh new and admirable 
* O ●●●●m & ●●randum. Chrisost. Hom. 15 ad Pop. Antioch.  thing. But what need we more examples for proof of God's Patience, seeing the worst Servant in the house hath confessed it, My Master is gone into a far Country, and doth defer his coming, and will not return in 
q Math. 24: 48.  haste: yea, the Atheist calleth it 
r 2. Pet. 3. 9  Slackness, and abuseth that to Presumption, which should lead him to 
s Rom. 2. 4.  repentance.  
Thirdly, and lastly, that he saith, I stand, or (as the 
3. His observance of our unkindness, to let him stand.  Greek verb beareth) I have 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  stood; it signifieth, that he doth well observe the time of his standing: So he told the people of Israel, that forty years long they had contended with him, and 
t Psal. 95. 10.  grieved him; and let us be assured, he that could tell them how many years they had sinned against him; can tell us how many hours, days, months and years we have sinned, and he hath stood waiting our repentance; yea, and knoweth all the means, which he hath used for our good, how many Sermons, Reproofs and Exhortations, we have heard, and according to the greatness of his Patience and Mercies towards us, so shall be our judgements, if we repent 
♣ M. Dearing on the Heb. cap. 3. 9 Lect 15. Application.  not.  
Now, if we make Application here of unto ourselves, we shall find, that God hath not only opened, but even exhaust, and spent, and emptied the rich Treasures of his Bountifulness, Patience, & long Suffering, upon this Church of England, wherein we live; he hath given us, not only forty days, as he did to 
u jonah. 3. 4.  Niniveh; or added 15. years to our lives, when we were all appointed for the 
“ Anno terribili 1588.  slaughter, as he did to 
w Esay 38. 5.  Ezechiah; nor only forty years, as he did to 
x Heb. 3. 9  Israel. But as long as all these times being put together come unto, hath the Lord stood at our doors, knocking by his word, mercies & judgements 
M. Perk. in loc. Exhortation.  every way seeking and waiting our cowersion:: Oh that we had grace at the last, to consider the 
y Rom. 13. 11.  Season, redeem the 
z Ephe. 5. 16.  Opportunity, and make good use of the day of our 
a Luke 19 44.  Visitation! And the rather let me exhort you hereunto, for that, never was God's Patience abused, but it was severely punished, as all the Examples formerly mentioned, and many others do witness: When the old World would take no warning, but gave themselves to eating & drinking, buying and selling, building and planting, marrying and giving in marriage, even until the time, that Noah entered into the 
b Matth. 24. 38.  Ark; then came the Flood, and drowned them 
c Gene. 7. 11.  all: When Sodom and Gomorhe would not be reclaimed, but grieved righteous Lot's soul, from day to day, with their unclean 
d 2. Pet. 2. 7.  conversation; at the last, fire and brimstone falleth, and consumeth them 
e Gene. 19 24.  all: When Pharaoh and Egypt would not be informed by all the Miracles and Wonders, to let God's People 
f Exod. 10. 27.  go; at the last, the red Sea devoured them 
g Exod. 14. 27.  up: When the people of Israel would not be reform, but jerusalem was so abominable, as she did justify 
h Ezek. 16. 48.  Sodom; he that bore with them forty 
i Psal. 95. 10.  years, and sent all his servants the Prophets unto 
k jere. 7. 25.  them; at the last, swore they should not enter into his 
l Heb. 3. 11.  rest, and was so obstinate against them, that if Moses and Samuel had stood before him to crave pardon, yet would he not be 
m jere. 15. 1.  entreated: What shall be done (saith Christ) to those Husbandmen, that abused God's Son and Servants sent unto them? themselves gave judgement, and themselves endured the execution of the Sentence; He will cruelly destroy them, and let out his Vineyard unto 
n Matth. 21. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malos male p●rdet.  others: And what shall become of the Figtree, if digged round about and dounged, it still keep the ground barren? it must be hewn down and cast into the 
o Luke 13. 9 Ar●●ri infructuosae, duo debentur, securis & ignis. Barn.  fire: What became of this and the rest of these Asian Churches, who did not grow in righteousness, as they did in riches? Though now he stood at their door and knocked, yet in the end he left them, and gave them over to Turkish slavery: Oh, how then shall we escape, if we neglect so great 
p Heb. 2. 3. Conclusion.  Salvation? To conclude therefore this point, I beseech you be not too bold with Christ, if he have stood long at the door of thine heart, and by his word and motions of his Spirit, showed thee thy sins, and moved thee to repentance, and thou hast made light thereof; Oh tremble and quake for fear, that these knockings & motions should cease, and thou never any more have any spark of remorse or godly sorrow unto repentance, but thou become hardened in sin, and thy conscience become cauterized or seared as with an hot Iron unto destruction: Yea, if this day thou hearest the voice of Christ, and sensibly perceivest Christ's spirit moving thee to repentance, give ear to that Voice, entertain those Motions, and at the last open unto Christ, and let him (stand) no longer. And so much concerning the first Predicate.  
The second Predicate declareth the place where 
The second predicate, which is, the place (at the door.)  Christ standeth, Viz. (at the door) whereby the heart of man is 
“ Ostu nomine cor hominis intelli git.  understood: according to that of the Psalmist, Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come 
q Psal. 24. 7.  in: so then to open the doors of our Cities, and to defend the Gospel: to open the doors of our Temples, and to preach the Gospel: to open the doors of our houses, to entertain the Bible, and read the Gospel: Yea, to open the doors of our lips, and to confess the Gospel: the opening of all these doors is nothing worth, unless we open the doors of our hearts unto Christ and the Gospel, to love and believe in him, and therefore the Apostle did bow his knees unto God, most earnestly begging of God, that the Ephesians might have grace to open the doors of their hearts, that Christ might dwell in them by 
r Ephe. 3. 17.  
* Legitima sedes Christ●, cor est. Calu.  faith.  
Here than we are all of us taught, if we will have 
Doctrine.  any benefit from those sweet and comfortable promises following, to open the doors of our hearts unto Christ. But some man may say, there is no 
Question.  man that hath not learned this lesson, who will not bid him welcome, and be glad to entertain him, and seek for salvation only by him? Alas, alas, my 
Answers.  brethren, thousands there are that in this weighty case deceive themselves, for the heart of man is deceitful above all 
s jere. 17. 9  things: there are many that think their hearts are marvelously affectioned unto Christ: yea and persuade themselves, they have Christ sure in their hearts, that they are even hugged in his arms, and shall be saved by him aswell as the best: who never so much as truly knew Christ, or tasted of him, and are furthest off from being saved by him; one would not think there could be such deceitfulness in man's heart, that when he thinketh himself most sure, he should be most deceived; but the estate of this people doth witness no less, for they had many good things in them: as they professed Christ, had the knowledge of his will, and were partakers of the Signs and Seals of the Covenant of Grace, and thought themselves rich, and to have need of nothing, when as in truth, they were wretched and miserable, and blind, and poor, and naked, and the nearest that Christ was unto them (he stood at the door) and truly if there were a due trial and examination, I fear most men's Conversion would prove but Copper, not able to abide the touchstone, and if they were weighed in the balance of of the sanctuary, Balthasar's Emblem may be written in their foreheads, Thou hast been weighed in the balance, and art found too 
t Dan. 5. 25.  
♣ Mene, mene, Tekell, Vpharsin, numeravit, appendit, divisit.  light: Yea, many that think they have opened unto Christ, have been as churlish as Nabal unto 
u 1. Sam. 25. 9 etc.  him, and as unkind as the Bethlehemites, having no room in the Inns of their hearts for 
w Luke 2. 7.  him. Indeed whilst the word is Preaching, and Christ calling, and knocking, they seem to be moved, will receive the word with 
x Matth. 13. 20  joy, and with Agrippa be almost persuaded to 
y Act. 26. 28.  open, and with Herod peep out at the 
z Mark 6. 20.  wicket, but no sooner Sermon done, but their joy vanisheth, and by one predominant sin or other, they shut the door, and bolt it fast against Christ.  
It will be very necessary to search, how, or by 
Two means, whereby we may know whether we have opened to Christ or no. 1  what means, we may undoubtedly know whether we have effectually opened unto Christ or no. And by these two things we shall know. First, he cometh like a strong and mighty man, and therefore if thou hast opened unto him, he hath bound Satan, spoiled his house, dispossessed sin, and abandoned death and 
a Matth. 12. 29. etc.  hell: Secondly, he cometh as a King of glorious estate, and bringeth his train with him, even all the graces and fruits of his blessed spirit, whereof Saint john saith, Hereby we know that he abideth in us, even by that spirit which he hath given 
b 1. john 3. ult. Examination  us. Now then by these things, try and Examine thyself as in the presence of God; How standest thou affected? Dost thou hate those evil things which thou hast loved? Dost thou loath thy former unclean conversation? And abhor thine old sins? Dost thou every day strive to be more righteous and less sinful? Defying the garment spotted with the flesh, and avoiding all appearance of evil? Endeavouring, and praying for strength to walk in all the ordinances and commandments of 
“ Secundum istius vitaemodum.  God: And for all the world, would not be in thy former profane condition of life? Doth thy soul abound with spiritual joy, peace, humility, patience, brotherly kindness, and love, is thine heart inflamed with the zeal of the glory of God, and hast thou a burning desire, that the name and glorious Gospel of Christ may be magnified? And doth it grieve and vex thee, when God's glory is trodden down, his holy truth despised, and his dear Church goes to ruin? If these things be in thee in truth, though but in small and weak measure, thou mayest be of good comfort that thou hast opened unto Christ, and he doth reign and keep Court in thine heart, etc.  
But if on the otherside, thou hast nothing to stand upon, but thou hast been thus and thus long an Hearer of the word, Receiver of the Sacraments, Professor of Religion, but thine heart is set upon the vanities, pleasures and delights of the flesh; as occasion serveth, thou abusest, thy tongue to lying, slandering, swearing, and blaspheming; thine heart is set upon covetousness, whoredom; thy life stained with pride, drunkenness; thou hast no true love nor zeal of God and his truth; but makest Religion so indifferent and light a matter, as thou art neither cold nor hot, or if thou hast reform some things, yet thou hast some one beloved sin or other, which thou canst not endure to hear reproved.  
If this be thine estate, (as upon due trial I fear it would be found to be of many of us) thou mayest be well persuaded of thyself; but in truth, the nearest that Christ is unto thee, is, He standeth at the (Door) etc.  
The third and last Predicate, declareth the Action 
The third predicate, which is, his action (knocking.)  of Christ at the door, viz. (he knocketh) yea, the Original signifieth, to knock with great power and force, as to strike or knock with the horn, 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corn●bus ●erto, derivatur, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corn●●.  it being a Metaphor taken from the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ox, or some strong necked Beast, which give a great Blow, when they run against any thing with the Horn.  
Where (my good Brethren) as the carcase of Amasa lying in the way, caused the people that marched after joah to stand 
c 2. Sam. 20. 12.  still: so me thinketh, this word calleth upon us to stand still a while, and march no further in this text, till we have thankfully wondered at and considered, the infinite love and goodness of Christ towards his poor Church, and the members 
❀ Hin● admirabilis & ineffabilis patet sponsi nostri dignat●o. little. in Cant. ●. pag. 82  thereof, that finding the doors of their hearts barred against him, yet doth not pass by with a soft and still voice, as he came to 
d 1. King. 19 12.  Eliah, but doth beat and bounce at the door, offering mercy when they refuse it, that so he may be found of them, that never sought 
e Esay 65. 1.  him: No sooner had Adam and Eva sinned, but God cometh to seek them out, and knocketh at the door, Adam, where art 
f Gene. 3. 9 Vbies.  thou? which was rather an Increpation than an Interogation, that Adam might consider, not in what place, but in what state he was 
‡ Non tam interrogatio▪ quam increpatio. Amb.  now. No sooner was Peter fallen asleep, but Christ knocked at his door, and wakened him with the crowing of the 
g Matth. 26. 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statim Gallus misit vocem. Four ways principally Christ knocketh, at the door of our he arts. 1. By the ministery of his word.  Cock: Oh what infinite mercy is this, that he should so earnestly seek our repentance and salvation, only for our own good.  
Now I pray you let us proceed to consider what ways and means Christ useth, whereby to knock at the doors of our hearts, and they are principally these four: The first is, by the ministry of his word, which is a word of 
h Rom. 1. 16.  power, and a word of 
i Heb. 4. 12.  life: mighty, through God, to cast down Holds, and to bring into Captivity, every thought to the obedience of 
k 2. Cor. 10. 5.  Christ: Peter preached, and he did so mightily knock at the hearts of his Hearers, that they came running to him and the other Apostles, and cried, men and brethren, what shall we 
l Act. 2. 37. V●r● fra●●●● quid faciem●t.  do? Paul preached and disputed of righteousness, temperance, and judgement, and did so mightily knock at the portal of Felix his conscience, that he did tremble to hear 
m Act. 24. 25.  him: Yea assuredly, Demosthenes and Cicer●, with all their eloquence: Plato and Aristotle, with all their learning: Alexander and Pompey, with all their power, could never so shake the door and foundation of a sinner's heart as the meanest Minister of Christ (being qualified with competent Graces of God, and preaching the word with plain evidence of the spirit, and of 
n 1. Cor. 2. 4.  power,) can do: yea, therefore is the Ministry of the word to be reputed as the greatest blessing of God; for that by it he knocketh at the doors of our sinful hearts, and frameth us to obedience, to open unto him, that we may be saved.  
Secondly, he knocketh by his mercies, blessings, 
2. By his mercies.  and favours, whereof the Lord himself thus speaketh, I led them with cords of a man, even with bands of 
o Osea 11. 4. Funiculis humanis, funibus amoris traho cos. Trem.  
* Intelligit Beneficia & munera quibus d●●●iuit eos Iren.  love: what these bands of love were, Moses declareth, where speaking of Israel, he saith, God found him in the land of the wilderness, in a waist and roaring wilderness: he carried him up to the high places of the earth, that he might eat the fruits of the field, and he caused him to suck honey out of the stone, and oil out of the hard rock: butter of Kine, and milk of Sheep, with fat of the Lambs and Ram●nes▪ fed in Bashan, with the fat of the grains of wheat, and the liquor of the grape hast thou 
p Deut. 32. 10. etc.  drunk. And elsewhere, he telleth them, they should find great and goodly Cities, which they builded not; houses stored with all manner of goods, which they filled not; wells which they digged not; vineyards and Olives, which they planted 
q Deut. 6. 10. etc.  not, etc. The consideration whereof, made David proclaim, He hath not dealt so with every 
r Psal. 147. 20.  Nation.  
Thirdly, when neither word, nor mercies can prevail, 
3. By his correction.  but the one is contemned, the other are abused; then thirdly, he knocketh by his (corrections) as tempestuous and unseafonable weather, strange apparitions, unknown Comets, quaking of earth, overflowing of waters, famine, pestilence, rumours of wars, Devilish conspiracies, sickness, loss of goods, and innumerable such like miseries: which, being sanctified of God, though unpleasant and distasteful to delicate flesh and blood, yet are most wholesome means, and mighty knockings, to awaken the drowsy sinner; as we have examples in David, who penned his sweetest Psalms, in his bitterest afflictions; and in jonah, who then prayed most heartily, when he came into the Fish's 
s jona. 2. 1.  belly: Oh wonderful thing, that he should be awake in the Fish, that snorted in the Ship: that he should pray unto God out of the deep Sea, that fled from God upon the dry 
“ Mira res▪ vigilat in Ceto, qui stertebat in Navi. Zeno. Ep. Veron. lib. 2. Serm. 38.  land! so good and profitable a thing correction is, therefore Christ telleth his Church, in the verse immediately going before my Text, So many as I love, I 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arguo, ad verba refertur: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigo; ●● ferulam par●●rum▪ Art▪ ibid.  rebuke, (which is chiefly to be referred unto words,) & chasten (which is chiefly to bereferredunto the rod, & sharpness of Discipline: therefore be zealous and amend: and our Saviour Christ saith, every branch in the spiritual Vine, that beareth not fruit as it ought, his Father the Husbandman, will purge 
t john 15. 2.  it: and what is his pruning knife, wherewith he loppeth and pareth many superfluities, but tribulations and 
* Falx domini, afflictiones & tribulationes sunt Cyr. lib. 10 cap. 14.  afflictions?  
The fourth and last means whereby he prepareth 
4. By his Spirit.  unto regeneration (regenerateth the prepared▪ and doth help the regenerate unto the 
♣ Praeparat ad regenerationem regeneras Praeparatum & regeneratum adiwat tu finem. August.  end) is the sweet and powerful working, instinct, inspirations and motions of his good 
* Per internas inspirationes & tacitas occul●asque cordis motiones. Fran. Tittlem. in Cantic.  spirit; without which all other knockings are ineffectual to cause the smner to open unto him: for though we be never so much called upon by the ministry of the word, yet without the working of the spirit, whereby the understanding is enlightened, the heart mollified, and our affections inflamed with the love of Christ and heavenly things, it profiteth not but becometh the savour of death unto death unto 
u 2. Cor. 2. 16.  us: & the more he so knocketh, the more excuseles shall we be at the last day. Again, though the Lord take never so great a delight to do us 
w jere. 32. 41  good, & even empty (as it were) the treasure of his blessings upon us, yet without his spirit, they do but puff us up unto wantonness and presumption; as we have an example in Israel, for whom the Lord doing so much (as we have heard) Yea, so much as he could do, as himself 
x Esay. 5. 4.  witnesseth, yet complaineth: he that should have been upright, when he waxed fat, spurned with his heel, and forsook God that made him, and regarded not the strong God of his 
y Deut. 32. 15.  salvation. Oh, the cause of this Moses elsewhere plainly layeth down, saying, Ye have seen all that the Lord did in Egypt unto Pharaoh, and all his servants, and all his land, & the great temptations, miracles, and wonders, yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this 
z Deut. 29. 2. etc.  day. Lastly, though the Lord add stripe unto stripe, and one judgement to follow in the neck of another, as the waves of the Sea, yet without the inward working of his spirit, the more he so knocketh, the more do we harden our hearts against him, as Pharaoh did▪ Oh Lord, knock by thy word, and teach us; knock by thy mercies, and allure us; knock by thy judgements, and fear us; but above all other, knock by thy spirit, and persuade us, that when thou knockest, we may open unto thee, Amen.  
And now to make some general Application of 
Application.  these things to ourselves: First, I demand with the Apostle; Hath not England heard? No doubt the sound of the Gospel hath gone throughout all our 
a Rom. 10. 18.  Land: the Lord hath not sent a few, as seventy, by pairs, two and 
b Luke 10. 1.  two; but so many thousands; that as David saith in another sense, Great is the Company of 
c Psal. 68 11.  Preachers: the word of the Lord is not precious amongst us, as in Elies' days; neither need we with the Sunamite saddle our Horses or Asses to ride far to hear it, it is near unto us, and of our plenty we can supply others lack, and herein the Lord bless the intended Voyage, and all them that adventure lives or Goods therein, that it may be for God's glory, the enlarging of Christ's Kingdom, the Honour of our Nation, and Good of Church, and Commonwealth. Yea, England is as God's Temple, where every man speaketh of his 
d Psal. 29. 9  Praise; and a Sanctuary, to such as love the sound of the Gospel; God having not yet so far entered into judgement with our sins, as to remove our 
e reve. 2. 5.  Candlestick, take away his 
f Matth. 21. 43.  Kingdom, and call our jonahs' to go preach unto 
g jonah. 1. 2.  Niniveh.  
But hath not London heard? Oh herein hath God exalted her to Heaven with 
h Matth. 11. 23.  Capernaum: who (beside her own Ordinary with store) hath her solemn Assemblies furnished with the choice of University and Country, to speak unto her, so as (if England be the Temple) she is the very Ark of the presence of God, above all other places of this 
“ Gloria summa hominibus ex dei verbo obtingit. Gual. in Matt●. Hem. 1●6.  Land.  
Secondly, hath not God been merciful unto this Land? Oh London, London! let me speak to thine heart, to whom I am sent with the Message of God this day; How great are God's mercies, that hath exalted thee to become the Princess of the thousands; the Chamber of our famous Kings and Queens; the joy of our Land; the Empress of Cities; the renowned Mart of Nations? of whom I may say, as sometimes God said of Tyrus, thy Merchants are Princes, & thy Chapmen the Nobles of the 
i Esay 23. 8.  world; Oh, so many and great they are, that I cannot sail in the huge Ocean of them; I will thrust but into an Arm or creak: Consider his mercies of Donation, 
1. Mercies of Donation.  how abundantly he hath enriched thee with Peace, Plenty, Honour and Prosperity; yea, taken such a Delight to do thee good, and even to empty the Treasure of his Mercies upon thee, that most do think it a great Happiness, to shroud themselves within thy 
* Nec conting it cuivis.  Borders: It was once said of Rome, but may now more truly be said of thee, that thou art an Epitome of all God's mercies elsewhere bestowed upon all the Churches and Commonwealths in the 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  World. Pindarus reporteth, that there was an opinion of the City of Rhodes, that Gold reigned upon 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ode. 7  it; but if ever City received golden Showers, it is this of London: And therefore as Athens was called Greece of 
‡ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus. lib. 5.  Greece, so may London be called, the England of England: The Lord grant, that his Gospel and thine obedience may meet together; his Mercies and thy thankfulness may kiss each other.  
Consider his mercies of Preservation, that whereas 
2. Mercies of preservation.  other goodly Cities have been ransacked and destroyed, by Fire, and Sword of cruel Soldier: grass, brambles and nettles growing in their streets, houses, and temples, for want of passengers, inhabitants, and worshippers; men's hearts failing for fear of the continual thundering of Drums, sounding of Trumpets, neighing of Horses; rattling of Armour, roaring of Cannons, so near our Borders, that some of our houses have trembled with the report 
“ At the losing of Calais. 1. Preservation from Spaniards, Anno. 1588. Octogesimus octaws mirabilis annus.  thereof etc. He hath always watched over thee to preserve thee from the like desolation. Yea, give me leave, to God's glory and our own comfort, to instance in a few particular examples: First therefore, it is not so ancient and superannate, but rather kept in recent and fresh memory, how those, who now, we hope, are our friends (and God make them so to us and the 
* Nemo potest veraciter amicus esse hominis, nisi ipsius fuerit primitus veritatis. August.  Truth) but then, we know, were our proud and cruel 
“ D. Fot●erb. Serm. Paul's ●rosse, Novem. 5. 1607.  Enemies, who came with an unquenchable fury, and (as they thought) with an invincible Navy, with Ensigns of victory, and instruments of cruelty: but the Lord strong in Battle was our refuge, the God of jacob was our defence, who armed out all his Creatures in the day of Battle, for our defence & their offence, that we might be delivered and they destroyed: the Winds fought against them and their Ships, as it did against 
k Chro. 20. etc.  Ahazias; the Sea against them and their Host, as against 
l Exod. 14. 27.  Pharace●; yea, the Stars in their courses, as against the horses and chariots of 
m judg. 5. 20. ●militat aether, & coniura●● ventunt in praelia venti. Claud  Siserah; that we and our posterities may confess with the Israelites, The Lord hath triumphed gloriously over his enemies, the Horse and his Rider, [the Ship and his sailor] hath he overthrown in the midst of the 
n judg. 5. 1. 4.  Sea.  
Secondly, the day is now come and gone, which 
2. Preservation at queen Elizabeth's death.  our enemies so longed for, and we so feared, would have been the Bane of the Gospel, the Shipwreck of our Peace, and Breake-necke of our Prosperity; a day of mourning and lamentation; yea, when all the Orders and Companies of this Realm, from the honourable Counsellor to him that draweth water; from the reverent judge that sitteth upon the Bench, to the abject Beggar that sitteth in the ashes; from the man of grey hairs to the sucking child, should have cried▪ Alas for the day of the Lord, Alas for the day of the Lord, it is come, it is 
o Zach. 12. 12.  come. I mean that dismal day, when that glorious Instrument of England's happiness, renowned ELIZABETH (the Glory of her Sex, the Paragon of Princes, the Miracle of the Christian, and wonder of the Infidel World) drew up her feet unto her in her bed of peace, and slept with her fathers: But behold, and wonder at God's mercy, no sooner did our Sun set, but in a moment (as it were) passing through the other Hemisphere, it rose 
‡ Occubi●it s●l, nox nulla secuta est.  again, giving us greater hope of the continuance of our joyful day, giving us a Religious, prudent, and fruitful KING, instead of a maiden QUEEN; whose very name Proclaimed, did so daunt the crew of idle rogues, and inordinate walkers (who thought at that time like Vultures to have devoured the fruits of honest men's labours, and have committed what mischief and villainy they would without controlment) that they stood amazed, and rather bethought whither to fly and hide their heads, then to commit any outrage: Oh Lord finish the good work thou hast begun, give unto the KING'S Majesty, an increase of Salomon's wisdom; David's uprightness; josias zeal, joshuahs' courage, and Methushalah's long life. AMEN.  
Thirdly, and lastly, (our fathers have not told us, 
3. Preservation from the Gunpowder treason. Novem. 5. Anno. 1605.  but we have known ourselves) the years are very few that have passed over our heads, since a bloody company of Romish Pioneers, and Antichristian Mole-warpes, had plotted a most prodigious, and never pararelled treason, in a subterraneous vault; with one sulphurous morning's blast, to have brought a general destruction upon Moses and Aaron, Princes and Peers, Commanders & Commoners; Yea, Church and Commonwealth: neither wanted there any thing to the ripeness and perfection thereof, but the last hand to act it, but a spark from that hellish firebrand F●ux, to make that mortal crack: but see the goodness of God (that all the glory may be his, who neither slumbereth nor sleepeth) who at that very time made them bewray 
“ Suo judicio, quasi Soren perire. Terent. Eunuch. Act. 5. See 7.  themselves, notwithstanding all their vowed and deiurated secrecy; and by a spirit of divination in the mouth of our Kingly 
* Regius propheta. D. King. Serm. at Oxf. Nou●m. 5. ●607.  Prophet, (construing contrary to letter and art, their more than Enigmatical and hieroglyphical letter) discovered, prevented, and delivered us from the danger of so facinorous a plot: which design, if it had taken effect, as all England had been overwhelmed with a bottomless Sea of misery and destruction; so honourable London, greatest had thy share been therein, thy massy and mountainlike buildings, and monuments of age and honour; thy holy Temples, Basilickes, Chapels and Oratories; thy royal Palaces and sumptuous houses, had been laid in the dust, and turned into rubbish; thine Elysian fields had been strewed with the discerped members of the massacred; thy Crystalline river of Thames, running along thy side with her silver stream, to make glad the City of God had been Died red like the rivers of Egypt, with the blood which had run from the streets, as from so many master veins, thine houses set on flaming fire, thy Shops and Storehouses rifled, thy wives and daughters abused, thy children dashed against the stones, and that which is (or aught to be) greatest of all, the Gospel of Christ (which thou so lovest) banished: Oh that the remembrance of these things were written in Stone or Lead, with an Iron pen, that we and our posterity for ever might say, praised be the Lord, that hath not given us for a prey to their 
p 1 Psal. 124. 6.  teeth. Amen.  
But seeing his word hath not been regarded, and 
3. By Correction.  his mercies forgotten or abused; hath not God also knocked by his corrections? Yes, the Lord hath wonderfully bowed the heavens, and come down amongst us, & given us many tokens of his anger; the last winter so hard and extreme, that neither man nor beast was almost able to abide his 
q Psal. 147. 16.  frost: he hath called for a Dearth, and destroyed our provision of 
r Psal. 105. 16.  bread: he hath caused the waters to swell, and pass over their ful-sea-markes, where they should have stayed their proud waves, and by fearful inundations to dispeople whole 
* In Summ●●setshire, Gloucestershire, Norfolk, and other places. janu. 20. 1606.  Valleys: he hath made the Winds to blow so tempestuously, as if he would turn the foundations of the earth upside down, and discover the very channels of the Sea. Our bodies have been afflicted with consumptions, hot burning fevers, the botch of Egypt, and many grievous and loathsome diseases: yea, the arrows of pestilence have plentifully flown abroad, and wounded many thousands unto death; treasons against our King and Country, have been many and mighty, monstrous to be imagined, from a number of Lion's whelps, lurking in their Dens, and watching their hour when to undo us; neither haste thou London gone scotfree, or sat as a Queen and seen no evil, but so deeply tasted of the cup of God's anger, that thy lovers and friends have stood a far off, been afraid of thy plague, and lamented thee, Alas, alas, that great 
s reve. 18. 16.  City; yea, even yet the Lords wrath is not turned away, but his hand is stretched out against thee 
t Esa. 9 12. 17. 21.  still: Lord in judgement remember mercy, and be not angry for ever.  
Lastly, hath not the Lord knocked by his spirit? 
4. By his Spirit.  I do appeal unto your own consciences, what deep sighs, what godly motions, purposes, desires; yea, and resolutions you have had in your hearts, from the hearing of the word, consideration of his mercies, and fight of his judgements; how often you have said in yourselves, truly I will never so sin any more; I will ever hereafter more zealously perform and practise such and such a duty; I will now not fail to reform such and such an infirmity; and whence are these things, but from God's spirit? Let us then rather accuse and condemn ourselves, for quenching the good motions of his 
u 1. Thess. 5. 19  spirit, and for stubbornly resisting 
w Act. 7. 51.  them, and in all things give glory unto God, for his goodness and patience towards us; for if ever any people, then ought the inhabitants of England and the Citizens of London confess with their tongues, and subscribe with their souls to the truth of this proposition; Oh Lord, by thy word, by thy mercies, by thy corrections, and by thy spirit thou standest at our doors, and knockest. So much for the first general part of my Text.  
Now although it ought to be sufficient unto us 
The second general part.  all, to move us to open unto him, to hear him say, that (he standeth at the door and knocketh) yet our loving Saviour, knowing the dullness of flesh & blood, 
Coherence.  unto that which concerneth man's eternal good; and also considering how apt the nature of man is to be stirred up by rewards, the rather to move and allure us unto this holy duty of opening unto him, he doth in the second place, propose promises of ample reward, (If any man hear my voice, and open the door, I will come in unto him, and will sup with him, and he with me.) wherein two things are to be considered: Viz. first the conditions, (If any man hear my voice, and open the door) secondly the promises, upon 
Division.  the performance of these conditions, which are two, Viz. (I will come in unto him) and I will sup with him and he with me.) In the conditions we are to observe, first the generality of them, (If any man) secondly, the conditions themselves, which are two, Viz. first, (to 
Sub-division.  hear his voice) secondly, (to open the door.) For the first, it is to be noted, what a general Proclamation 
1 Part.  Christ maketh, including all, excluding none, but seeking to win every one, (if any 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quis.  man.)  
Howsoever the Invisible Church of God (an Article and object of our 
“ Ru●●in. in Simb.  faith) hath been, is and shall be, Catholic, that is, general, extended to all places, all times, and all kinds of 
* August. ●pist. 170. Chrisost. in 4 ad Eph.  persons, yet the visible Church, which is discerned by the Ministry of the word and 
❀ Sic August. confess. ●rt. 7. Calvin. lib. 4. Institut. cap. 1. sect. 9 10. & fere nostri omnes.  Sacraments, was for a long time within the Tents of 
x Gene. 9 27.  Shem, and amongst the posterity of 
y Gene. 10. 21.  Heber: called 
❀ Hexap. in Gene. 10. 25.  Hebrews; for in jury was God well known, and his Name was great in Israel, whereas he dealt not so with other nations. The jews only his enclosure from the Commons of the world, impaled with the Law of commandments, rites and ceremonies, as with a partition 
z Ephe. 2. 15.  wall, and therefore a long time God sent all his Prophets unto them: Christ said, He was not sent, but to the lost sheep 
a jerem. 26. 5.  of the house of 
b Matth. 15. 24.  Israel, and bad his Apostles go to the lost sheep of the house of Israel, and forbade them to go into the way of the Gentiles, or to enter into the Cities of the 
c Matth. 10. 5. 6.  Samaritans, and answered the poor woman of Canaan, It is not good to take the children's bread and cast it unto 
d Matth. 15. 26. Canibus▪ gentilibus Nicol. de ●err. ibid.  dogs. But now the partition wall being broken 
e Ephes. 2. 15.  down, we poor Gentiles that sat in darkness and in the shadow of death have seen a great 
f Matth. 4. 16.  light, we that were far off are made 
g Ephe. 2 13.  near, we that are japhets' 
* Rupert. lib. 1. Com. in Gen. 39  posterity, are alured by the sweet sound of the Gospel, to come and dwell in the tents of 
h Gene. 9 27.  Shem: The Apostles have their Commission enlarged, You shall be my witnesses both in judeah and jerusalem, and in Samaria and to the ends of the 
i Act. 1. 8.  world. Yea, Go ye (saith Christ) into all the world, and Preach the Gospel to all 
k Mark 16. 15.  creatures. I perceive (saith Saint Peter) there is no respect of persons with God, but in every nation, He that feareth God and worketh righteousness, is accepted with 
l Act. 10. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him. The jew may not brag because of his kindred according to the flesh: Nor the Gentile despair, because of his Pedigree; For whosoever believeth is the child of faithful 
m Rom. 4. 11.  Abraham, and there is neither jew nor Grecian; bond nor free, male nor female; difference of nation, condition or sex, is not 
♣ Qualitates circumstantes. Aret. in Act. Apost.  regarded, all are one in Christ 
n Gal. 3. 28.  jesus; he maketh his Proclamation generally, without any restriction, limitation, or exception (if any man) whosoever is hungry may come to this 
o Esay. 55. 1.  feast, Whosoever is thirsty, may come to these waters of life, and drink 
p john▪ 7. 37.  freely; Whosoever is sick may seek help of this 
q Matth. 9 12.  Physician; Whosoever is blind, naked, & poor, may come to this market, and for nothing, buy, eyesalve, clothing and gold 
r reve. 3. 18.  enough; Whosoever is a lost sinner may come to this seeking 
s Luke 19 10.  Saviour, and whosoever cometh unto me (saith Christ himself) I cast not 
t john 6. 39  away.  
The conditions thus generally propounded are 
The Conditions are two, first, to hear the word of Christ.  two, First, (to hear his voice) Secondly, (to open the door) for the first, there is no one duty oftener commanded throughout the whole Book of God, than this (of hearing his word) a place or twain shall serve for instance; Moses in sundry places doth thus admonish and exhort the people, Hear O Israel, the ordinances, laws, and statutes, which I teach 
u Deut. 4. 1. & 5. 1. & 6. 34. & 23. etc.  you. The Prophet Esay biddeth, Incline your ears, hear and your souls shall 
w Esay 55. 3.  live, The Prophet David calleth, Hear O my people, incline your ears to the words of my 
x Psal. 78. 1.  mouth; God the Father once, yea twice commanded us from heaven, to hear his 
y Matth. 3. ult. 17. 5.  Son. Our Saviour Christ, often in the Gospel chargeth them that have ears to 
z Matth. 11. 15. 13. 9 43. mark 4. 9 23. 7. 16. luke 8. 8. 14. 35.  hear; Saint james biddeth us be swift to 
“ jam. 1. 19  hear: And the conclusion of every Epistle to those seven Churches, is this, Let him that hath an hear, hear what the spirit saith to the 
a reve. 2. 17. 27  Churches: And surely, no marvel that we are thus often & earnestly called upon, for seeing hearing is the appointed and sanctified means to beget wisdom, as Solomon 
b Prou. 1. 5.  saith, yea, to beget faith (the excellentest point of heavenly wisdom) as Saint Paul 
c Rom. 10. 17.  saith, There is nothing in the world that Satan more laboureth to hinder then Preaching and hearing: As Saint Paul found by experience, saying, I Paul would at lest once or twice have come unto you, but Satan hindered 
d 1. Thess. 2. 18.  me. Wherefore men and women had need to strengthen themselves to the performance of this duty, which that they may profitably do. Three things are principally 
3. Things requisite to the profitable hearing of God's word.  requisite, viz. First, Preparation before, Secondly, Attention during the time; Thirdly, Meditation afterwards.  
For the first, He that will profitably hear, must 
1. Preparation.  prepare himself thereunto, by private Prayer, reading, conference and meditation; For the Israelites when they were summoned to appear before the Lord in Sinai, were first commanded to sanctify themselves and wash their 
e Exod. 19 10▪ 11.  clothes; and Moses might not come near the Lord before he had put off his shoes, because the ground was holy whereon he 
f Exod. 3. 5.  stood: Why did God bid him put off his shoes? (saith one) Even that he might make him thereby more religiously 
* Quare ●ussus est ●oses cal●●amenta solvere? Certe ut religiosiorem hac ratione: ●●um red▪ ●et. Theodoret.  affected: which though he was (no doubt) in great measure▪ yet even the best have need to have it more and more increased in 
♣ B. ●●●ing. in Exod cap. 19 ver 10 pa. 31●.  them; Take heed therefore (saith Solomon) to thy foot, when thou interest into the house of 
g Eccles  God.  
Secondly, there is required Attention: often doth 
2. Attention.  God by his Prophets bid men, hear and hearken, hear and incline their ears: Yea▪ thus to heareiss rather an office of the mind then of the 
“ Opus animi, non auris.  care, which the Grammarians do well call 
❀ Animaduertere, qu●si anim●m aduer●ere  Animadversion: such ●earers the Gospel mentioneth, who are said to lay up all those things which they heard in their 
h Luke 1. 66.  hearts: men than must be specially careful▪ when they come to hear God's word, that they bring their hearts with them, lest the Lord complain as sometimes he did, This people draws near unto me with their lips and ears, but their hearts are far from 
i Esay 29. 13.  me. God gave a charge in his law, that none should appear before him 
k Exod. 23. 15.  empty. But when men and women so soon as they come to their pews, fall into drowsiness upon their elbows; or chatting with their neighbours; o● their minds wandering afar 
* Vbi est aul● regis Caelesti● vid●●, garri●, ambula●, negotiari●. Chrisost. Hom▪ in Heb. 15  off: as senseless as the Pictures in the windows, these bring their bodies without their 
“ Corpora ex cordia. 3. Meditation.  hearts, and are guilty of the sin, and seldom go away unpunished, for appearing before the Lord empty.  
The third and last is meditation afterwards; it was one special mark, whereby in time of the law, the clean beasts were known from the unclean, Viz. that they did chew the 
l Leuit. 11. 3.  cud; and hereby are Gods clean Sheep discerned, that having fed in the green Pastures of his word and Sacraments, they will chew the cud, ruminate and meditate upon that which they have heard and received, which is both a profitable and a sweet 
† Meditatis dei dulcis est. August.  thing; yea, the Prophet David pronounceth the man blessed, that doth meditate in the law of God night and 
m Psal. 1. 2.  day; thus Isaac went into the fields in the evening to 
n Gene. 24. 63. Suach ad meditandum in ●gro▪ Amb.  meditate; this is our heaven upon earth, where we do become for the time, even strangers here, and are admitted into the fruition of invisible and unspeakable companions and 
❀ Ios. Hall's art▪ of Medit.  comforts: and Mary did keep the sayings, and ponder them in her 
o Luke 2. 19 Areprehension.  heart. And here before I conclude this point, let me take up alamentable complaint of a great crying sin in the Country; Viz. that the best hours of the best days in the week, are of many most ungodly spent, in their houses, shops, fields, streets; yea (that which is worse) in Taverns and Alehouses, Carding and Dicing, Piping and Dancing; yea (and that which is worse) in whoring and drinking: and are not these the sins of the City? I would to God they were 
A commendation of London for her readiness to hear the word.  not; and yet as the holy Ghost witnesseth of the Beraeans, that they were more noble than they that dwelled at Thessalonica, which received the word with all 
p Acts 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Erant nobiliores  readiness: Let me give this honourable and due commendation of London, that as God hath in mercy richly stored her with more worthy Preachers of the Gospel, than any other part of the land, so is she full of most noble Citizens, that receive the word with all readiness: Oh this is the true Nobility 
* Four sorts of Nobility, first natural, second fortunate, third moral, fourth Divine, which is the excellentest. D. Meriton▪ Ser. of Nobility before the King. Feb. 1606  indeed; yea, as there are many things which minister great comfort and content unto us, when we repair hither; so is this the greatest, and maketh our hearts leap with joy, to see your goodly assemblies, which (as Solomon saith) are like a flock of Goats, which look from the top of Mount 
❀ Cant. 4. 1.  Gilead; and so your beautiful Churches, filled from corner to corner; it maketh us to wonder with Balaam, how goodly are thy 
* Numb. 24. 5.  Tents! and as the woman in the Gospel, did throng but to touch the hem of his 
q Matth. 9 21. Exhortation.  garment, so ye throng to get within the door: Oh let me entreat you, more and more to increase in the zealous performance of this holy duty, for it is the eare-marke of God's sheep: my sheep will hear my 
r john 10. 27.  voice. Make good use of your ears, it is the excellentest member that a man hath; if a man lose his eye, arm, or leg, yet he may have some comfort in an Hospital or spital, and though he be never cured, yet it hurteth not the soul, Nay, it may be good for the soul; but if God take away the use of hearing, the soul is in danger of famishing, for the soul feedeth at the ear, as the body by the mouth: And therefore the want of hearing is called a 
s Amos 8. 11.  famine; yea, as I have said 
“ Sermon at Paul's Cross. janu. 1. 1608. Pag. 14.  before, so say I now again: If ever God lay this famine upon you, your glory, wealth and dignity is gone; but I am persuaded better things of you, and such as accompany 
t Heb. 6. 9  salvation; Yea, if your Preparation before, and Meditation after, be answerable to your present attention, I assure myself God hath a blessed work in hand: you do so well perform this first condition, (to hear his voice.)  
The second condition required, is (to open the 
2. Condition (to open.)  door) our Saviour elsewhere hath pronounced, Bless. sed are they that hear the word of God and keep 
u Luke 11. 28.  it. And Saint Paul saith, Not the hearers of the Law, but the doers shall be 
w Rom. 2. 13.  justified; And Saint james saith, They that hear the word only, and do it not, deceive 
x james 1. 22.  themselves: That therefore we may not deceive ourselves, but be justified in present, and blessed in future, our Saviour here joineth these two conditions together, and let no man put them asunder, (if any man hear my voice, and open the door.) For the full opening of which Scripture, I will briefly answer three Questions which by three sorts of persons are propounded, and do naturally arise from the Text to be considered of: The first is made by the Atheist: The second by the Papist; The third by the godly Protestant, The Atheists question tendeth to his contempt of the means of salvation; The Papists, to his confirmation in heresy; The Protestants to his godly conformation in the truth.  
The Atheist that maketh a mock of Religion, 
1 Question propounded by the Atheist.  and scorneth the exercises thereof, demandeth wh●● need I to open? If Christ be God, and made the heart, he can enter if he list without any opening, but O vain man, Know, he that made thee without thee, will not save thee without 
* August. Serm. 25. de Serb. Apost.  thee; God worketh not upon man, as upon a senseless block or 
“ Non sicut lapidibus▪ aut aliis insensatis, operatur salutem. august. cont. Pelag. 1. 5.  stone, seeing he hath endued him with reason, will, and understanding, which by man's fall, are not destroyed for substance, but only corrupted in qualities; and hath in true conversion, the will concuring with word and spirit, for no man ever was converted against his will, neither is will constrained, any will; and therefore cease thy godless reasoning, and if thou hast any spark of grace, whilst the time and means are afforded thee, Work out thy salvation with fear and 
* Philip. 2. 12. ●. Question propounded by the Papist.  trembling.  
The second Question is propounded by the Papist, who thus demandeth, Is it in the power of man's will, or of his pure naturals, to open unto Christ? Indeed the 
‡ Rhem annot. in Luc. 10. sect. 6. & Rom. 9 sect 4.  Rhemists, Bellarmine, and other learned 
♣ Thom. Aquin. Scot Hen. Capreol, ferrartens. ut estate Bellar. lib. 3. de Grat. cap. 10.  Papists, do exceedingly magnify, both in general, man's pure naturals, as herein being able to do good works congruously meritorious; And in particular, the liberty of will, as simply and absolutely 
❀ Simpliciter & absolute actiwm. Bellar.  active, in first conversion; and to that end abuse this 
† In nostra est potestate Christo pulsanti aperire. Tittelm. in Cant. 5. fo. 82  Text. But the holy Scriptures, godly Learned Fathers, and orthodox confessions of renowned Churches, do teach us otherwise, viz. That all the imaginations of the thoughts of man's heart, are only and continually 
z Gene. 6. 5.  evil, and we stark dead in trespasses and 
a Ephe. 2. 1.  sins, so as without Christ our life, we can do 
b john 15. 5.  nothing, no not so much as think a good 
c 2. Cor. 3. 5.  thought: We have it by Creation to will, by corruption, to will that which is evil, but only, by Regeneration to will that which is 
“ Nisi sit dona tum, non habet bonum velle. Amb. de vocat. Gent lib. ●. ca 9  good; our wills do not by freedom obtain grace, but by grace obtain 
* Non libertate gratiam: sed gratia▪ libertatem. August. de corrept. & great. cap. 8.  freedom; Nature, maketh man willing, but Grace maketh him 
❀ Natara volentes, gratia bene volentes. Barn.  welwilling.  
Howsoever then at the same moment that man is converted, he doth will his 
‡ Eodem momento nobis datur recipere & velle recipere. Bez. quest. pag. 47. Calu. Instit. lib. 2. cap. 5. sect. 19  conversion, yet is man but a subject to receive this impression of 
❀ M. Perk. on Gal. 1. pag. ●1.  Grace, If we have a good thought, it is grace infused; if a good word, it is grace effused; if a good work, it is grace 
“ Gratia triplex. ●nfusa▪ 2. effusa. 3. diffusa.  diffused: for all, God only is to have the glory: and yet there is great use of such like precepts and commandments as these: For first, they show us our duty what we ought to do: Secondly, by the ministry of them grace is conveyed into our hearts, whereby we are enabled to do them; and therefore to conclude this Question, as God commanded us to believe and 
d Mark 1. 15.  repent, yet faith and repentance are the gifts of 
* john 6. 29. 2. tim. 2. 25.  God: So he biddeth us (open the door) yet hath he the key of 
f reve. 3. 7.  David, and did himself open Lydia's 
g Acts 16. 14.  heart, and therefore we must pray with that Father, Lord give what thou requirest of 
† Da domine, quod ●ubes. ●. Question by the godly Protestant.  us.  
The third and last Question is demanded by the godly Protestant, who being desirous to open unto Christ, is also desirous to know the means how the door of the heart is ordinarily opened to receive Christ, for whose full information, I give such an one to understand, that the hand that openeth the heart is the good spirit of God, the key that this hand useth, is the ministry of the word, the graces wrought by his hand in that heart, which is or shall be opened, are principally these two, first, Faith, and second Repentance: So by Paul's ministry, God had almost opened the door of King Agrippa●s heart, when he confessed, almost thou persuadest me to become a 
h Acts 2●. 28.  Christian; And by the ministery of john Baptist, had almost opened the door of Herod's heart, for the Evangelist witnesseth, that he reverenced john, and did many things, and heard him 
i Mark 6. 20.  gladly: Oh if they had not almost, but altogether (as Paul 
k Acts 26. 29.  wished) believed and repent, they had not almost, but altogether opened unto Christ: if then, by the ministery of his word, God have begotten a true and lively faith in thee, which worketh by ● love: If an unfeigned repentance for thy sins, 
Examination Gal. 5. 6.  which bringeth forth fruits worthy of amendment of 
m Matth. 3. 5.  life, with an holy zeal, and indignation, and care, never to offend any 
n 2. Cor. 7. 11.  more, thou mayest then be of good comfort, God hath opened the door of thine heart unto him.  
And that I may conclude this point with words of Exhortation, I beseech you open unto the Lord 
Exhortation.  this day, he hath too long waited our leisure, and our vain pleasures, or profits, Honour, or wealth have stood in our way, that few have resigned themselves in such resolute obedience unto Christ, as they ought; but have differed Repentance, if not of all, yet of some sins, and neglected, if not all, yet many good duties: Oh that the Lord would frame our hearts this day to an holy and immovable resolution of obedience in all things, and no longer to trifle the time, with frivolous excuses, of dangerous delay, that so performing the Conditions of (hearing his voice, and opening the doors of our hearts) we may have our parts, in these blessed promises, whereof we are now in the next place to consider.  
The promises are two, the first is of inhabitation 
The first promise, viz. of inhabitation.  (I will come in unto him) meaning, that he will stay and abide with him for ever; for so himself hath promised, If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and will dwell with 
o johu 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mansionem facierous.  him; And Saint Paul prayeth for the Ephesians, that Christ may dwell in their hearts by 
p Ephe. 3. 17.  faith; Yea the Greek word is very 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam apud Graecoes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differunt, sicut apud Latino's, habitare & commorari. Bez. in Matth. 2. ●3.  emphatical, as Learned Beza, and Zanchius have well observed. Here then the greatest blessing that can be is promised, and wherein man's happiness consisteth, viz. his union with 
* Vniri cum Deo, summa bè atitudo est. Bulling.  Christ, when a man can truly say with the Apostle, Christ liveth in 
q Gala. 2. 20.  me; for as the soul is the life of the body, and being separate, the body is dead: So Christ is the life of the soul, and being separate from it, the soul is dead, yea, ever dying and never dead, this is the second death.  
But what will Christ come alone? No indeed, hearken what Christ himself saith, My Father will love him, and we will come unto him and dwell with 
r john 14. 23.  him, not excluding the holy 
‡ ●um pater & filius nominantur, non potest excludi s●tritus sanctus. Nic. Hemm●ng. ibid.  Ghost, for of him he speaketh expressly before, I will send you the comforter, who shall dwell with you, and shall be in you for 
s joh. 14. 16. 17.  ever: In regard whereof, Saint Paul calleth our bodies the Temples of the holy 
t 1. Cor. 6. 19  Ghost; Yea, in many places, he calleth them the Temple of 
u 1. Cor. 〈◊〉. 16. ●●. etc.  God; Oh happy he, that is vouchsafed such a dignity, what good thing shall he want, or what evil needeth he to fear, that hath God in him, the fountain of all 
“ Est haec in comparabilis dignitatis. & omnem felicit item comprehendit. Gualt in john. Hom. 135.  good: the Lord is my Shepherd (saith David) I shall not 
w Psal. 23. 1.  want; and if the Lord be with us, who or what can be against us? saith Saint 
x Rom. 8. 31. Two principal motives, to open unto Christ.  Paul: there are two principal motives, effectual (where is any grace) to open the heart: First, he is a liberal rewarder of them that entertain him, he never cometh empty 
❀ Faelix qui hunc Hospitem recipit, est satis magnificus hospes non venit vacuis manibus jerus. in john. fol. 401.  handed: Abraham entertained but Angels, and had a son bestowed upon 
y Gene. 18. 10.  him; Lot did the like, and he was delivered from the subversion of 
z Gene. 19 17.  Sodom; Obed Edom the Gittite, gave but house-room to the Ark of God, and the Lord blessed him, and all his 
a 2. Sam. 6. 7.  household; what good thing than shall he want, in whom the whole Trinity 
‡ Habenti dominum nil detrit, quod dei sunt omnia. Cypr.  dwelleth?  
Secondly, he is an inseparable and most comfortable companion: we may have friends that love us dearly in prosperity, yet will forsake us in adversity; as David complaineth, my lovers and friends stand a far off, looking upon my 
b Psal. 38. 11.  plague, and yet job more lamentably complaineth, I became a stranger to my neighbours, my familiars forgot me, my maids took me for a stranger, and my servant would not answer me, my breath was strange unto my wife, though I prayed her for the children's sake of mine own 
c job. 19 13. etc.  body: yea, CHRIST himself had experience hereof, judas betrayed 
d Matth. 26. 16.  him, his Disciples forsook 
e Matth. 26. 56.  him, and Peter forswear 
f Matth. 26. 72.  him; that the Prophecy might be fulfilled, I will smite the Shepherd, and the Sheep of the flock shall be 
g Zach. 13. 8.  scattered: but though our friends stick never so fast unto us, and their love continue constant aswell in adversity as prosperity, as the love of jonathan towards David, whose love passed the love of 
h 2. Sam. 1. 26.  women, yet when death cometh all men forsake us; this separateth husband and wife, parents and children, friend and friend, though never so dearly beloved: if Sarai be once dead, Abraham is careful for a place where to bury her out of his 
i Gene. 23. 4.  sight.  
But if Christ be entered within the doors of our hearts, he will be with us for ever, for so he hath promised; when thou passest thorough the waters, they shall not overflow thee; when thou walkest thorough the fire, the flame shall not kindle upon thee, for I will be with 
k Esay 43. 2.  thee: so that in every peril, we may with David comfort ourselves in 
l Psal. 23. 4.  Christ, and though we see plague, pestilence, famine or death before us, yet we may say with him, I will fear no evil, for thou Christ art with 
m Psal. 23. 4.  me, who in life and death art advantage unto 
n Philip. 1. 21. Exhortation.  me: If therefore thou hast not yet entertained Christ, Oh now that he knocketh at the door, open unto him: yea, embrace and hug him in the arms of faith, and say, welcome Christ, for there is none that I desire in comparison of 
o Psal. 73. 5.  thee; and when he is once entered, carry thyself so, as thou dost not grieve his 
p Ephe. 4. 30.  spirit, and provoke him to depart, which nothing can do but sin; he can brook poverty, sickness, persecution, slander or any misery, there is nothing maketh him weary of dwelling with us but sin, only that doth separate him and 
q Esay. 59 1. 2.  us: But what benefit shall we have by his coming in unto us? that the second promise showeth, (I will sup with him, and he with me) where, by the 
The second promise, mutual Communion and fellowship  metaphor of a Supper or feast, the sweet and heavenly Communion and Fellowship, betwixt Christ and a sinful soul converted, are shadowed out; which holy Communion consisteth in a mutual or 
1. Part of this Communion. What dishes a sinful soul presenteth unto Christ.  reciprocal giving and receiving, and therefore shadowed out by a double Supper: first the soul converted, suppeth with Christ, for he saith (I will sup with him.) Now the dishes that she hath to present and entertain him withal, are these three: Viz. first sin, secondly sorrow for sin, thirdly misery, the 
1. sin..  effect of sin. The first, I say, is (sin) for if this dish be wanting in the service, Christ is not welcome; Nay, he will not tarry Supper, for he is come to seek and to save that which was 
r Matth. 18. 11.  lost; the whole need not the Physician but those that are sick: he came not to call the righteous, but sinners to 
s Matt. 9 12. 13.  repentance: howsoever then proud Merit-mongers and justiciaries, may with Martha take care, and trouble themselves about many things, yet is this the one needful 
t Luke 10. 41.  thing, which our Saviour Christ taketh in good part, and the Angels of heaven rejoice 
u Luke 15. 10.  at; Viz. that we present our sins unto him, and say with the prodigal son, Father I have sinned against heaven and before thee, and am no more worthy to be called thy 
w Luke 15. 21  son, and with the humble Publican, O God be merciful unto me a 
x Luke 18. 13.  sinner.  
The second is sorrow for sin, this is a mournful 
2. Sorrow for sin..  Supper, where is not heard the sound of the Viol, Tabret and 
y job. 21. 12.  harp, and such like Instruments of 
z Amos 6. 5.  Music, but of grievous mourning and 
a Amos 8. 10.  lamentation like Rachel, who wept and could not be 
b jere. 31. 15.  comforted, as if they had obtained ●eremies wish, even their heads to be full of water, and their eyes a fountain of 
c jere. 9 1. In fontem frontem atque in flumina lum●●●●●rtam.  tears: so the Prophet joel preparing men to this Super, biddeth them turn to the Lord with all their hearts, with fasting, weeping and 
d joel 2. 12.  mourning: Saint james doth the like, suffer afflictions, sorrow and weep, let your laughter be turned into mourning and your joy into 
e james 4. 9  heaviness: so we read that King josiah his heart melted, and he rend his clothes and wept before the 
f 2. Kings 22. 19  Lord: the like did King David, he caused his bed to swim, and watered his Couch with 
g Psal. 6. 6.  tears: Peter went out and wept 
h Matth. 26. vl●.  bitterly: and the sinful woman washed Christ's feet with her 
i Luke 7. 38.  tears; and how acceptable this was, appeareth from Christ's own words to Simon: Simon seest thou this woman, thou gavest me no water, but she hath washed my feeee with tears: yea, blessed (saith he) are they t●at 
k Matth. 5. 4.  mourn: A broken and contrite spirit is a sacrifice pleasing unto 
l Psal. 51. 17.  God; yea, more acceptable than a Bullock that hath horns and 
m Psal. 69. 31.  hooves: and for this cause Saint Paul was glad, that he had made the Corinthians godly 
n 2. Cor. 7. 9  sorry: yea, I would to God I could make you so sorry for your sins, and cause such abundance of tears to be shed for the same, that this place might be called 
o judg. 2. 5. 3. Misery the effect of sin.  Bothim, we should never a one of us have cause to repent, or to be sorry for such a sorrow.  
The third and last is misery, the effects of sin; as hunger, thirst, wearisomeness, sadness, poverty, anger, etc. which being presented unto Christ, he taketh them at our hands; yea, he so far submitted himself to all the 
“ M. Per● on the Creed, of incarnate. pag. 280.  general and unblamable infirmities, and passions of our 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturales, & inculpa●●les pas●●ones Damasc lib. 3. cap. 2●. Zanch. d●incarnat. lib. 2. The●. ●ag. 117. etc.  nature, that the Prophet Esay foretold, he should neither have form nor beauty, but men would hide (as it were) their faces from 
p Esay 53. 3.  him; and David confesseth in his person, I am a worm and noman; yea, a shame of men, and the contempt of the people, my strength is dried up like a potsherd, my tongue cleaveth to my jaws, and I may tell all my 
q Psa. 22. 15. etc.  bones. But passing from this supper, which hath nothing but sin, sorrow, and misery; let us come to the second part of this blessed Communion, and see what a royal and happy feast Christ maketh unto the converted sinner, noted in these last words of my Text, (and ●e with me) he cometh not to be entertained 
2. Part of the Communion.  only, but to entertain also: if any invite Christ, as the Church doth, saying, Let my welbe loved come to his garden, and eat his pleasant 
r Cant. 4. ult.  fruit: he is not a churlish Nabal, but will invite them again, and that to a royal feast indeed, even to a feast of fat things, full of marrow, and of wines fined and 
s Esay 25. 6.  purified; and will say, eat friends, drink and make you merry, O 
t Cantic. 5. 1.  ye beloved; which blessed Supper is here begun and continued in his kingdom for ever; wherein 
What Christ communicateth to the Convert soul. 1. Righteousness.  these three things are principally communicated unto us: first righteousness in stead of sinfulness: so Saint Paul saith, he is made of God to be unto us wisdom, righteousness, sanctification, and 
u 1. Cor. 1. 30.  redemption: and again, he was made sin that knew no sin, that we might be made the righteousness of God through 
w 2. Cor. 5. vlt.  him, whose righteousness of 
x Matth. 3. 15.  fulfilling and 
y Heb. 2. 9  suffering, active and passive, being made ours by faith, the sins of omission and commission are done away, and we stand before God, not only as not having broken his law, but also as having absolutely kept and fulfilled it.  
The second is joy and peace, in stead of sorrow 
2. joy..  and anguish; he taketh away our sackcloth, and girdeth us with 
z P sal. 30. 11.  gladness: for having his righteousness, and being justified, we have peace with 
a Rom. 5. 1.  God; yea, and joy in God unspeakable and glorious, which we can neither suppress nor 
b 1. Pet. 1. 8.  
“ Nec reticere nec recitare.  express, which yet is but a taste, as the bunch of Grapes were to the 
c Num. 13. 24.  Israelites: the full fruition is not granted till we come into God's presence, where are the fullness of 
d Psal. 16. ult.  joys: where they shall drink of the Rivers of pleasure, and be satisfied with the fatness of God's 
e Psal. 36. 8.  house, where joy shall not enter into them, for it is so great as heart cannot conceive the taste of 
f 1. Cor. 2. 9  it, but they shall enter into 
g Matth. 25. 23.  it, and 
“ Non intrabit gaudium in gaudentes sed toti gaudentes in gaudium domini. August. Manue. cap. 36.  bathe themselves in joy, and even swim in the bottomless stream of the sweet pleasure of God, as a little fish taketh his pastime in the huge Ocean 
h Psal. 104. 26  Sea.  
The third and last is, happiness and felicity in stead 
3. Happiness  of our wretchedness and misery, which consisteth both in full redemption from all evil, and the perpetual fruition of all good; in regard whereof, the holy Ghost pronounced, Blessed are they that are called to the lambs Supper, these words of God are 
i reve. 19 9 Exhortation.  true: Oh blessed then, and an hundred times blessed are ye that are now called, if ye come to this Supper; wherefore I beseech you, let us dally and excuse the matter no longer, but this day that he knocketh, let us hear his voice and obey, least deferring to repent, he cease to knock any longer, and in stead of sealing us up unto the day of 
k Ephe. 1. 13.  redemption, he sear us with an hot Iron to the day of 
l 1. Tim. 4. 2.  destruction: Oh therefore that I knew what to say, or what to do, to obtain this of you, or rather of God for you: Yea, if with Solomon I might have my wish, I would neither desire of God long life, nor riches, nor any such earthly vanity, but this only needful grace to myself, and all that have heard me this day, that effectually opening the doors of our hearts unto Christ, he might come in and sup with us, and we with him for ever.  
To conclude, this year is a great year of trial 
Conclusion.  & temptation, especially to the poor, and I beseech you that have this world's goods to hear and open unto them, when they call and knock at your gates, knowing that what ye give to the poor servants of Christ in his Name, ye give unto him, and he will reward 
“ Quod iacenti in terra porr●gitis: sedentiin C●lo datis. Greg. Homil.  it: Oh to give liberally and cheerfully to the poor, is the gainefullest trade in the 
* Ar● omntum quaestuosissima Chrisost. ad pop. Antioch.  world, for that is true of this kind of piety, which Saint Paul speaketh of godliness in general, it is profitable unto all things, having the promise of this life, and of that which is to 
m 1. Tim. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad omnia vtil●● est.  come; it is both our journeying provision in this our wearisome Pilgrimage in earth, and a never failing treasure reserved in heaven for 
❀ Viatic●m in mundo thesauru● in Caelo.  us; and therefore though you have never so many children to care for, Yet let Christ in his poor members be reputed one, and cared for, the rest shall far the 
♣ Habes decem, putes Christum esse undecimum August.  better. For if you Sup him, he will Sup you: Fie than that we should spend upon pride and bravery, looseness and prodigality, riot and luxury, surfeiting and gluttony, pleasure and sensuality; on parasites and flatterers, rhymers and jesters, dicers and dancers, players and pipers, roisters and swaggerers; yea, on dogs and hawks, that which we should give to the poor, and to detain from them, or divert to other uses, is a sin of crying 
❀ Sacrilegium est, rem pauperum non dare pauperibus. Hierom.  sacrilege.  
But here, as duty bindeth me, let me (to the glory of God, the shame of our enemies, our own comfort, & the good encouragement of others) give true testimony to London's liberality: Oh London, London, excellent things are spoken of thee thou city of God: it is spoken of thee that thou lovest the truth, & reverencest Religion, and honour'st the Ministers of Christ more than any part of the Realm beside: it is spoken of thee, that by means of worthy magistrates, 
Emanuel Col. founded by Sir Gualt. Mildmay. Sidney Coll. by the Count of Sussex. An Hospital and Free-schole at Croy done, by Whit. Arch. Bishop of Canter. Another at Greenwich by M●. Lambert. Another at Westminst. by the Lady Dakers. A Free-schole founded by Sir john Hart. Lady Ramsey fall of good works. Sir Roger Manwood erected an Hospital at Saint Steuens, and founded a Free school at Sandwich.  thou art a Sanctuary to the good, a snare to the bad, the mirror of good government; and only thy Suburbs, Skirts and out-bounds the sob and sink of sin, and Cage for all unclean birds to roost in: it is spoken of thee, that none are more true and obedient to highest powers, nor readier with body and goods to defend the State than thou art: And lastly, whereas our black-mouthed adversaries exclaim against us, that we preach nothing but sola fides, sola fides, and whereas their Bona opera have built many goodly Colleges and Hospitals, our Sola fides hath plucked them down again: No, no, the world doth know, since it hath pleased God to enlighten our Church with the purity of the Gospel, there have been more Colleges founded, Hospitals erected, Schools builded, poor Scholars maintained, Orphans and Impotents relieved, and charitable deeds exercised generally in this land, then in any, if not in many ages under Popery and superstition: but London, London, we make our boast of thee, as able to remove so slanderous an imputation; it is well seen how thou employest a great part of thy wealth, to relieve a great number of poor Scholars, poor Soldiers, and poor Orphans: I am compassed with a cloud of witnesses this day, there being of poor children, soldiers and impotent people, that this last year have been maintained, cured and relieved in the Hospitals of Christ, Saint Bartholomew, S. Thomas, and Bridewell, to the number of two thousand, five hundred, eighty two, besides your liberality towards Colleges and Schools of learning, in maintaining poor Scholars, and good exercises of Learning; and besides your liberality towards poor prisoners and others from your purses and your doors: Oh, let God have the glory, our enemy's shame, and ourselves comfort from these things, and all together proclaim, great is the truth and prevaileth.  
And mine humble and hearty prayer unto God is, that long and long may this renowned City flourish and abound in peace, plenty, honour, wealth and prosperity, that long and long she may be rich and abound in all manner of good works, to the comfort of thousands and ten thousands of his poor Saints: which God grant for his beloved sons sake jesus Christ, to whom with the father and the holy Spirit, three persons in glorious Trinity; one only immortal, invisible and wise God in Unity, be rendered and ascribed all glory, wisdom, majesty, praise, power, thanks and dominion, both now and for evermore. AMEN.  
FINIS.