GOD'S VISITATION: IN A SERMON PREACHED AT LEICESTER, AT AN ORDINARY VISITATION. By T. P.  ISAIAH 10.3. 
What will you do in the day of Visitation and of Desolation?  
AT LONDON, Imprinted by Felix Kyngston for Robert Allot, and are to be sold at his shop in Saint Paul's Churchyard, at the sign of the Bear. 1630.   

TO THE RIGHT WORSHIPFUL, AND HIS WORTHY FRIENDS, Mr. RO. COATS, MAYOR: Mr. THO. Chapman, Recorder: Mr. james Ellis, Alderman: Mr. T.G. Mr. W.S. with all the Society of that ancient Incorporation of Leicester, Grace and Peace, etc.  
I Cannot deny but in my youth, among other weaknesses, I yielded to the tentation of printing Sermons, at request of such as had a power over me. But since I grew both an elder man, and a poor retired Vicar in an obscure angle of the Country, I resolved against any more such adventures. But behold your vehement entreaties (Mr. Ellis & Mr. G.) and charging me with my respecting God's Glory, have drawn these poor Meditations abroad: yet with this protestation, that I desire (if it were possible) no eye might be taken of from richer stuff and worthier Books (wherewith the world abounds) to look on this, save only yours, wherein I have ever yet found so much, & so undeserved favour, that peradventure even for that affectionate favours sake, this will seem to you better than in deed it is. being only plain matter and not elaborate in style or ornaments of quotations. With it (if that be any amends) I dedicate myself and my best endeavours to rest at your Service. And so praying for the continuance of all God's blessings upon you all. I remain  
Yours in the Lord jesus, THOMAS PESTLE.   

Worthy Sir,  
I Am importuned to importune you, to do that which I hope your wisdom will willingly consent unto: yet as I do hearty wish it, so I must earnestly entreat you, or else I shall betray the trust that I am put in. The matter is, that you would be pleased both for a general and a particular good; to cause your late both excellent, and learned Sermon, preached at the Visitation at Leicester, to be put in print, that the virtue thereof, by the power of God, may disperse itself to them that heard it not. I desire it not only for your own sake, though no doubt it would make your name to smell like a precious ointment in the Church of God, but for the glory of God's sake, which would be much increased by the public view thereof. And you are bound in conscience, to do the best service you can, in setting forth your Master's glory with all alacrity, that hath made you so able a Minister to perform it. Therefore let me entreat you, not to deny the setting forth of that, which may give many thousands of God's people much cause to bless God for it, and you also praying to God for his assistance, in this and all your godly endeavours, I commend you and all yours, to his protection, that is able to keep you and all yours for ever.  
Yours to be commanded, JAMES ELLIS.   

GOD'S VISITATION.  JOB, 31.14. 
What then shall I do when he riseth up. And when God shall visit. What shall I answer him?  
THe Text comprehends those two notions, which comprehend all. God and Man. For the whole world was in God before he made it, and wheir he made it, he made it all for Man: and made it all over again in Man. And made Man in his own Image like God, and that Image, defaced and Man lost to recover him, and make him new he vouchsafed to make himself Man. God and Man in one person: and the consummation of all his works, (which is also the consuinmation of all Man's hopes) is to bring God and Man into one place. But this must await his time and obey his own method, which he so frames by his powerful hands, his understanding and his will, that as in infinite mercy, so with his Honour and his justice too, he may assume them to that place of Glory. He will give grace and glory, Psal. 84. but grace first, therefore enlightening rectifying, purifying their understanding, will, affections, hewing and polishing, pruning and dressing, every stone in the building, every branch in the vine: and in that nature we find him here, visiting, looking to the ways of Man, that Man might look up to him.  
Briefly (not to reflect yet on the coherence, at which I shall touch anon in place convenient enough.) The text delivers us two parts. First, God's office. Secondly, Man's office. His to visit, Man's to debate and answer.  
1. God is the visitor. The School makes these degrees of perceiving God in names. First, negatinis, remotionis. What God is not, not the Sun, Moon, not finite, mutable. Secondly, perfectionis, affirmationis, when what is most excellent in things create we apply to him by way of analogy and resemblance, so we call him just, merciful, high, glorious. Thirdly, of supereminence, such as this of a visitor, gathered from his action here, and joined with the Emphasis of my text— when he shall visit. Men are visitours, but they more easily answered, their place and power but derivatives from this primitive. He, he the grand visier, Altissimus— most high. So that to God's absolute power, every where presence, this attribute and this transcendent ability of an holy watcher a supervisor is proper. 'Tis proper blazon, and title suitable, denoting throughout these words, not height alone; and power, and superiority,— when he shall stand up: but majesty and terror too— what shall I answer him?  
We have found his office, but will God perform it. 'Tis a question of men's performing their offices, and a question too of false Gods. They had an Idol in Egypt called by such a name Baal Zephon. Dominus speculae; Lord of the watchtower, to fright their fugitives; but when Moses and the people of Israel past that way, and pitched the camp there, this god was asleep, but he that keepeth Israel neither slumbers nor sleeps. He kept his Israel then and since, he made good the title then, and since, and dare we question it now? But how doth God visit? Search the scriptures, they testify of him; Those books are moral, to teach Man his office, the whole duty of Man, to make the Man of God perfect to every good work, but they are historical too, and prophetical too; instructing us what God hath done, and what God will do. Look then to those records and we shall find what and when, and how, in his several Visitations. His Visitations are his actions, Action is from intrinsique virtue, virtue there is none such in God as supposes infirmity, or imperfection, as faith, hope, etc. But such as argue perfection, mercy, justice, wisdom, bounty, power. According with these, we find his Visits: first in general, then with reference to men, both ways, their persons in mercy, sin upon their persons in justice.  
1. In general, in all places, and over all things above. Heaven is his Throne where he overlooks the orders and royal armies of his Angels, ascending, descending, in the material Heaven, disposing that numberless variety of those glorious Stars, calling them all by their names in the airy Heaven amidst those flocks of fowl, his providence extending to the fall of every little sparrow. If we go down to the Sea, amongst those infinite shoals and innumerable fishes, there we see his wonders in the deep; or if we go deeper. If we descend to Hell, be is there also, binding the fury of infernal spirits: and for the earth, it is his footstool, unmoved he sits in midst of Heaven, and yet they be the eyes of the Lord that run to and fro through the whole earth. Zach. 4.10. reigning above, yet containing and upholding all below, compassing all about, yet piercing all within. But applied to Men, they are the eyes of God which behold, and his eyelids which try the children of men. But first the persons in mercy, as we use the word in our Visitation of friends, or of the sick. And of this kind (as well pleased therewith) is that where God doubles it; Visitans, visitavi. Exod. 3.16.— Visits and remembers, visits and restores, jer. 17. vlt. This is called the face, the beauty of his holiness when he causes the light of his countenance to arise. Then secondly sins upon the persons, and this changeth the aspect— he frowns and bends the brows, sets his face against them; visiting the iniquity of the fathers upon the children unto the third and fourth generation. Numb. 14.18. first, or last: on them, or theirs, by no means clearing the guilty. Then he is described to visit in thunder and earthquake, in storm and tempest. Isa. 29.6. and in this sense the word is used among the Prophets promiscuously for recompensing, punishing, avenging, and even this threatened on his own people, tender as the apple of his eye, and his chief treasure; above all nations. Ose. 1.4. & 12.2. jer. 11. Esa 10.3.  
We may not omit his merciful Visitation, should it not show like a piece of ingratitude not to touch here first, though our voyage be to that of final judgement? and the first particular of his merciful visitation (wherein is his delight) is considerable as man is a body. God then did visit him in the house of dust, as his last work will be joining and refining the same dust again in glory, and what might be said of his visitation in the womb— thou sawest my substance being yet imperfect, etc. What of all those wheels and wires within the body, that mill and clock of his contriving, of his winding up, at thought of which David speaks with a kind of strange shuddering. O Lord I am fearfully and wonderfully made. What of man's shape, speech, beauty; and how largely spread might this web be, if we took in all those threads and quills of his providence by which he conveys a thousand influences of his bounty, even loading Man with his benefits, Psal. 68— and renewing them every morning. Lamen. 3. light after darkness, spring after winter (as now we see that Giant in his course stealing an ascent over us and subduing the cold;) giving rain and fruitful seasons, etc. What addition to this, above all this from the nature and fabric and faculties of our soul, in substance nobler than the Stars, able not only to give being to the body, like other forms, but capable of eternal felicity?  
Secondly, as Man is a Christian, by means of the revelation of jesus that oriens ex alto,— the dayspring from on wigh hath Visited— Luc. 1. that Sun which riseth with healing in his wings, and this was and is a blessed Visitation, for thus it runs▪— Visited and redeemed his people, himself did Visit and his Servants did it in his name, rising early for early visitation, and since his ascension he sends by his Apostles, Pastors, and Teachers, that heavenly treasure in their earthen vessels, this manna, this light, the glory of his people Israel, and because that had not concerned us, it is also a light revealed to the Gentiles, this revives us when he is said to visit the Gentiles also to take of them a people to his Name. Acts 15.14. But not that word of grace, though the Word of life and power, and mighty in operation not all those gracious promises, those letters of love indicted by the holy Ghost in prose and verse, which cry unto us to turn and look upon and accept the salvation proffered, that salvation which our blessed Saviour wrought for us by strong cries, and-by the effusion of that blood which yet cries and interceed's freshly for us, not all these available till the third visitation of his Spirit, which is therefore called the Comforter. Coming as jobs friends in visitation, both to mourn and comfort him. Nay what visitant, what physician, what Confessor, what wife of thy bosom, what friend who is as thine own soul, would so attend, for he abides for ever. So Minister (for he helps unâ sublevat, the greek better expresses it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, assists in lifting against our infirmities) so pray and groan for us, with sighs, and groans that cannot be expressed, against all our faintings and despairs, our sick fits of fear and distrust, giving us evidence, earnest, broad seal of Heaven, until the day of our full redemption. And this is that comfortable visitation of the sacred spirit respectively to the means of grace, when he will not trust me with the Bible alone, the story of his birth and death, nor the Sermon alone, the exposition and application of that story, but comes after both and sees how they work, nay makes them work in me, and inables me in some good measure to work by them.  
Man's office in regard of this merciful visitation is to debate and answer. Debate first, think what we were before he visited. Lost. Captives. Enemies. Dead in sins and trespasses.— He then to drop his blood and grace, his manifold grace, preventing, exciting, guiding, confirming; softly piercing even into stony hearts, which is describd by many a sweet and amorous metaphor. these are his flagons and apples, and our state a marriage, above that too, there's una caro, one flesh. But this union so high and holy, no words reach it, pereundem spiritum, by one and the same spirit.  
But what shall we do? first believe, else we make God a liar, and there's the quarrel, when we trample upon, despise and count the blood of this covenant as an unholy thing: and if we tremble to contemn him, shall we dare to think it nothing, shall we take a solemn pride in despising his servants, &. eô nomine even therefore hold a man despicable because a Minister. Remember it is observed as the height a precipice of all iniquity, as fare as people could do, or God could suffer, when God rising early by them was mocked in them, the text says then there was no remedy, 2. Chron. vlt. cap. But again debate what shall we do; and the Apostle meets this consultation. Make your calling and election sure, and this to be done in God's method: inquire after one calling first, and not begin at the wrong end. Harken to that cry of the spirit within thy soul, the kingdom of Heaven is within you, and not too fond spend the time in searching those rolls of God's predestination, and take heed of sinking thy soul toward a despair in his mercy, or to a self condemnation; for the Spirit of God speaking peace, darest thou still proclaim a war, or if God have no bill against thee, shall thy timorous conscience be framing vain and carnal answers. Doth not God ask by way of indignation, where is the bill of thy mother's divorce, or to which of my creditors have I sold thee? Esa. 50.1.  
If so, then what shall I answer? answer God in obedience, all the creatures preach this answer; there is in all a correspondency. The corn, and wine, and oil, hear us; and the Earth hears them; and the Heavens hear it: but all hear him even the most unruly creatures are our rule, the stormy wind and tempest obeying his voice. So we, his voice without, in his Word, and his voice too within by his spirit speaking to our hearts, not then drown those motions, or bury them in company, and wine, and worldly cares or pleasures, lest so we quench, grieve, or do despite to the spirit of grace, and obey him actually not in professorie religion only, but walk in light, and bring forth fruits worthy amendment of life.  
Lastly, quid retribuam? what answer but a grateful admiration, as he that spoke after a full apprehension. O Lord what is man that thou dost so visit him? This sacrifice as he counts it an honour, so 'tis all we can offer, all we can offer him on earth, and when all things here have end, endless thanks shall have their beginning in Heaven. As that church in triumph there, all those Angels, and all those Virgins, Prophets, Apostles, Martyrs, with their loud clarious and Trumpets and Harps of gold and ivory strike nothing, sing nothing, but Halleluiah. So we that are parts of the Church militant, should exact our voices and join in full Chorus. We praise thee GOD, we acknowledge— etc. Heaven and Earth shall thus be full of his glory.  
2. GOD'S second Visitation is in judgement: and for sin general. When we find him coming forth of his treasury, his storehouse of plagues, war, famine, wildbeasts, pestilence, and particular of crosses, sickness, loss: But 'tis the great visitation here chiefly meant, in the day of judgement. For job was under temporal calamity now already, at the pronouncing of this text; yet (as we are viatores) in our way to take notice of this, especially as it reaches his servants, his choicest, though with limitation, with that distinction ever ad correctionem, non ad ruinam and yet they fall hi●●e, in the morning saith job, in the night saith David, nay visiteth him every morning and trieth him every moment, job 7.18. For is there not a swarm, an hydra and wheel of troubles in our whole life, per caput & circa saliunt latus, (saith he) when rose the Sun so fair, but ere his fall some clouds have seized on them, if not on him, some grief, some, nay many, many perturbations, enough I'll warrant thee, for I have Gods own testimony, Enough for the day is the evil thereof.  
Upon this visitation when it drops, when it falls, when it powers on us. What shall we do? why, first debate; stand and consider as job, if all should go: Naked came I out of my mother's womb, and naked must I return. Is it the height, the depth of any grievous affliction? What is it more than that of my Saviour? O but he was more than man, is it more than theirs in Heb. 11. racked, sawen asunder, etc. Hast thou yet resisted to blood, or is it come to the fiery trial? And then in affliction, at least after it, ask thy soul, is it not good for thee 
* Heb. 11.2.  as the Apostle speaks of strangers, may not a man this way too receive angels unawares? as 
* Gen. 28.16.  jacob on his journey at Bethel, when he waked and said surely God is in this place, so God is in this visitation, and I was not ware. I took at first no notice of his fatherly corrections, which are indeed his compassions, and consolations: thy rod and thy staff comfort me. Psa. 23. But now I feel his coming to visit me is like his visiting the earth, which he visits and enriches. Psal. 65. like a Physicians visiting an hospital, to cure, for if I am sure it is the hand of my God; I am sure also that it is in Love, for God is Love, 'tis his essence immutable. No reason then his visitation should prove to an irreligious sadness, or a melancholy, a dejection, a jealousy, a diffidence. So long as the work is his, though he purge or cut, so he give me not over, so he cast me not out of his hands; so I hear not that voice which is more dreadful than ten thousand thunders, Depart from me, etc.  
Thus fare I am to debate, what am I to answer in affliction? Surely the best answer is no answer at all. Tacui Domine, and my soul kept silence, not as unaffected, remorseless, but as subdued by faith, repentance, obedience, working me to a blessed patience; captivating and bringing into subjection, every exorbitant, every wild and wand'ring imagination. Once have I spoken (saith holy job) but I will no more: or if my heart will vent, I have forms and moulds ready wherein to cast my words; that of Elie, It is the Lord, etc. and David, Behold here am I. Let him do unto me as it seems good in his own eyes: and I will confess too, to his glory, the fruit, and the root. I find that thou O Lord of very faithfulness, hast caused me to be troubled, Psal. 119. and thy visitation hath preserved my Spirit, job 10.12. And to draw this into practice in each particular affliction, for every one is Gods ambassador, and none to be dismissed, unanswered. The application is a world of matter, which I cannot look at now: only for that I find myself in a Seminary, in a College of Divines, I may have the liberty, the recreation too, to make for you and myself one particular application. For we (my brethren) that are or should be pars indocili melior grege, if your pulse beat like mine, are certainly so much infected with no worldly calamity, as when saevit malignum, & ignobile vulgus, as when we find ourselves disgraced, counted the scum of those that are indeed the fcumme of the world. When all we can say or do, which way soever we frame our doctrine or conversation, it is as water spilt upon the ground. For though we pipe unto them, they will not dance; though we mourn, they will not weep. Let a man's behaviour be like john the Baptist; rough, austere, they cry he hath a Devil: or if enlarged in freedom of conversation, like our Saviour, away with him, a glutton and a winebibber, a friend of publicans and sinners. So that the ground of the quarrel rests not in being thus, or thus affected or qualified, or endowed, but they hate us for our very calling. But what answer have we? I could tell you one, a harsh one, of the Cynical Philosopher, who being demanded how it happened that the great and wealthy people affected rather to be liberal in rewarding fools, and players, and jesters, and beggars, than men of his profession, answered for that they might perchance have some hope of proving such themselves, but no hope of turning scholars. This was bitter: But we have learned a better of the Apostle, I pass not to be judged by you, and a better yet of a better master. Let not your hearts be troubled: they called our master Belzebub, and shall I not drink of the cup which my father gives me (saith he) so shall we not drink the potion which our Lord hath begun to us, which by tasting first, he hath sweetened for us. Is the Disciple greater, so is he daintier than his Master. Were we like the Apostles persecuted, whipped, imprisoned; that consideration would make us march on in all these difficulties; and like hardy soldiers, non gementes sequi imperatorem. But rather rejoicing that we were counted worthy to suffer any thing for his Name sake: and if it came to death, we know our answer. Christ is to me life, and death is to me advantage. But I forget myself, for I am bound to a further port, to that which is appointed after death; for after that to judgement: When God shall visit, etc.  
Of this final judgement, the text informs us two things. It shall be, and it shall be most dreadful: therefore needs debating, and casting for our answer, first it shall be, he will visit; Even the heathen had an apprehension, an expectance of such a day, a time quo mare, quo tellus, correptáque regia coeli, ardeat & mundi moles operosa laboret. All this frame vnlinged, vnpined, and burnt: and the new-discovered world have discovered his too, though who discovered it to them, is hard to determine. But I speak to Christians, who as fully as we believe God in Heaven, believe from thence he shall come to judge the quick and the dead.  
But where, when, what, where? I know not: about Mount Olivet; and they think they argue it fairly, and probably, from what we find in the prophet of the valley of jehosophat, joel 3.2. and that of the Angels. This jesus which is taken up from you into Heaven, shall so come again, as you have seen him go into Heaven, Act. 1.11. However that, sure we are of this, his elect, by his Angels from the four winds, from one end of Heaven to the other shall be gathered into one place, Math. 24. 3●.  
When, tell us when shall these things be? you know who asked that question, and you know our Saviour's answer. Take heed that no man deceive you: and when wicked mockers asked it, the Apostle sets no day, he durst not, he could not. job was resolved in the article, he shall stand the last upon earth, job 19 but no time limited. The prophecy fathered on Elias, tells us of 2000 years, inane. 2000 Lex. 2000 dies Messiae and then the conflagration. But our Saviour controls all, overrules all, of that day and hour knows no man, nor angel, nor the Son himself. Only by main signs accomplished, by the Apostles calling those the last days then, what may we imagine now? if but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then: a tantillum then. That span of time is now contracted to an inch, and he that shall come, will come and will not tarry. But what, what will he come for? he will come to Visit such a session, visitation, as none before it. No Star chamber, no high Commission, no Parliament bar, no council table, no inquisition so formidable. Why, who comes the circuit? The LORD, the LORD chief justice, judge of all the World: wise, incorrupt, with power and great glory; with such a train, all his Saints, all his Holy Angels, and this is that day, the day, the great day of his wrath, Zeph. 1. Of his wrath, who is a consuming fire, and will come so, in flaming fire to render vengeance, with strange effects; the Sun obscured, the Moon lost, Stars fallen, Powers of Heaven shaken, the Heavens themselves passing away with a noise, Elements melting with fervent heat, Earth, and all her works burnt up; 2. Pet. 3. with the great sound of a Trumpet, which even the dead shall hear; Graves shall fling open their marble doors, and Seas vomit up millions of drowned carcases: Hell itself shaking thereat, and yet all this passing in a moment, in a twinkling, falling on the world as a snare, stealing as a thief, rolling as the flood, confounding like lightning from the East! Then for strictness in this judges proceeding as for reward first, wherein men's laws are lame and defective, there's a Kingdom his own, thy Master's joy, the same Throne Reu. 3. and then the purity of that bliss, which Angels enjoying adore; and last, the eternity, in Psal. 16. at thy right hand are pleasures for evermore. So contrary, those four conditions of hell torments, for variety the most greatness insufferable; for purity unmixed with least allay of comfort, or hope of mitigation; and for continuance everlasting. Is it not high time to debate and answer? and thither we are come.  
Consider this, you that forget God; that is, you that would forget him, that would damp out your own light, you that say in your hearts, that is, you that wish in your hearts, there were none; what will you do? what, answer him? He hath answered me already, that you shall not be able to answer him; not able to stand, when he stands up in judgement, for the mouth of all wickedness shall be stopped; your answer may be a vain cry to the hills and rocks to fall and cover you from the presence of that judge. But I preach not (I hope) to Atheists & desperates; But when Saint Peter faith, the Righteous shall scarce be saved, doth he not enforce a necessity of debating? Had we a trial in law, or debts on Interest, we would fall to reckoning. This is more; the title of our souls, and eternal Salvation is at trial: a debt doubted, and redoubled in sins of youth, of age, of ignorance, of presumption; and are our purses nearer than our souls? But is there no avoiding? None, not for the young men that are least touched with remorse:— he will bring thee to judgement, Eccles. 11. we must all appear. There are ways, and those ways are trodden too, many go those ways, to elude the temporal judgement of men. But in Rom. 14.12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: every one must account, and every one for himself, no attorneys, no proxies. Think too, think of our distance, shall I speak to the Lord that am but dust and ashes? what words shall I choose, saith he: job 9.15. Alas all thought of answer than will be in vain, for besides that we are not able to answer him one thing of a thousand: that day is his day, his day of wrath, the time of mercy is over, past, irrevocably passed; his day of doom is come, 'tis come to sentence, and therefore what shall we do? why? while we have time, put in our answer: yet the Chancery and Court of Requests is open. Now is the accepted time, now is the day of Salvation. My text is future yet, he shall come, he shall visit. Here is a latitude for repentance; yet he expects, calls for our answer, and we know to what: we have his Bill, his Articles, Interrogatories, that is his Law written, and engraven in our hearts: we must now frame and put in our answer: what is it?  
Repentance first, for so may that of the Apostle be understood in Eph. 6. where he enjoines the Christian soldier to have his feet shod with the preparation of the Gospel of peace: I know some take that preparation of the Gospel for a readiness to preach the Gospel, which should they belong alone to us Ministers, others for a promptness in profession, others evangelical obedience, and some take it to be patience, and not unlikely. But may it not also endure this meaning of Repentance too? considering it is made the first step in the way of life, and so the first entrance into the field, against Satan, by john first, the day star, who rose before the Sun, and came to prepare they way: how? Repent, etc. And our Saviour in the same mind upon the same text: Repent for the kingdom of Heaven is at hand. Sad sighs, and prayers, and tears, make up the first part of Repentance, and make up so the sacrifice of a broken and contrite heart, which God will not despise.  
And hast thou thus? Is the rock cloven; come drops of warm blood in anguish from thy heart: break there floods of bitter weeping from thine eyes: This is a fair piece of an answer. Such tears have a voice, that reaches Heaven, and not from David only. The Lord hath heard the voice of my weeping, but from Manasses too: a fearful Sinner. Because thou hast wept before me, I have heard it. 'Tis music to the Almighty's self, and raises a joy in Heaven. Can the Prodigal that had wasted all his stock of grace say but, Father I have sinned. See, before he can come to say so; God, he meets him on the way, and receives him to mercy.  
But this answer hath a second part, Take heed lest your hearts be hardened by sin's deceitfulness. It is a Circe, and a Siren; we must stop our ears, and resolve to be deaf to all her charms, charm she never so wisely, never so worldly wisely; giving not a faint and cold, but a peremptory and small answer with the Psalmist: Away from me, for I will keep the Commandments of my God. Will keep them? I, that is, I have sworn and am steadfastly purposed: This is the meaning of the Apostle, Tit. 3. The grace of God hath appeared, teaching Us; what? Our answer,— and how that? by denying ungodliness, and worldly lusts. The best answer is a flat denial, a round refusal: like our head Christ jesus, who being tempted had his answer ready. And this is our first answer, in a full Repentance, made up of grief and Resolution.  
2. A second answer is Obedience: our works for words, will not carry it. Not every one that saith Lord, Lord; And some answers (we read of) shall not serve the turn. Some will answer; Lord thou hast preached in our streets, and we have preached in thy Name. Tell not me of preaching (saith our Saviour) unless your lives have preached too. Away from me you workers of iniquity. God will have this answer complexioned of piety and honesty, when these are married, they are crowned with the grace and blessing of God. A number deceive themselves, as the jews when they cry Corbun once; as the Papists crack of Ecclesia catholica Romana; so these conclude all lies in being professors: zealous magnifying themselves, and despising others. But what were the Pharisees? by Christ's own testimony, religious and yet wicked. People may draw near with their lips, and their hearts fare enough off. If thou hast faith (faith Saint james) let us see it: Let your light shine: how? why in action shine, or else to bare profession, our Saviour threats a round and proportional answer. At that day I will profess to you, I know you not.  
Objection. But will the weak soul say; May I trust to these answers: May I first trust to my Repentance? I feel indeed the weight of sin, and finding the offence of an infinite justice, I am horribly afraid, dejected, like David, when he asked his sad soul: why art thou so heavy? I am so: so wounded, pierced, struck thorough, and my heart rebounds into my eyes. I weep, and I cry mightily for mercy: but can I help it? Is not sinne a Serpent, a Sea, a Fire, a Poison? was I not stung by this Serpent, drowned in this Sea, miserably scorched by this fire, envenomed in the whole mass of my nature with this corruption before I was borne? And since alas I have added to this Ocean: put fuel to this fire, helped to infix this sting, and work into my heart the contagion: and then am I able to resolve against sin, to deny ungodliness, to reject the tempter, to give my justs their final answer. I find indeed natural men, moral men, when they will compound an happy man, put in this as one ingredient, responsare cupidinibus, & sibi imperiosus, enabling him to check and control, to Command and subdue rebellious passions, by the dictates of rectified reason: And their several answers, to divers corrupt affections, are enough to shame me, and all that profess themselves christians. But were they able to keep their own rules, or am I able? What to hate sin so as I ought, with a perfect hatred. I fly some enormous vices for fear of Laws. But tolle periclûm, iam vaga prosiliet, etc. and though I know there is death in the pot; the wages of sin is no better; though I pull the fruit and taste it, and prove it to be naught but gall and bitterness, nay barrenness and shame: Yet such is my madness, to pursue a new shame, and seek death in the error of life; falling like a bird or a beast: Nay no bird, no beast, would so oft fall into the same snare, same pit, into the same sin whereof I have again, and again, repent me.  
What then shall I do? Shall I rely on my second answer: and trust in my own righteousness? Some bold men dare do so; and dare teach others so; dare boast a stock and treasury of mercy and satisfaction. But Lord I find the language of Canaan, thy holy Word, and the cries of thy holy servants fare otherwise. I find thy Bernard say: Nolo: Horreo meritum. Thy David, O Lord, if thou enter into judgement, no flesh shall be justified. And thy blessed Saint Paul, I find another law haling me, etc. Rom. 7. and therefore I hear him crying ripe, to say, O miserable man, who shall deliver me? These are yet the ejaculations of an humble soul, ask, seeking, knocking at the gate of heaven, and this very debating, is a fruit of the Spirit, growing on to a perfect answer. In Men's consultings & resoluing for worldly affairs, they may, they do usually mis-count, miscarry; fortune chokes their artillery: But in these holy provisions, the end is ever gracious, success glorious. If the jailer in the Acts, and Saint Peter's hearers come but to a wounded conscience, to be pricked at their hearts, and to cry, What shall we do? Mark what follows, and how fast it follow: Believe, repent, be baptised and saved. Saved, how? by believing in him that is able to frame a sufficient answer. He that made them wonder at his gracious answers, and to whom no man was able to answer a word. Who was that, and where is he to be had? If any man sin, any man that finds himself a sinner, Let him put his answer to his advocate: for we have him, saith Saint john, we have an advocate jesus Christ the righteous. He is the propitiation for our sins. Take then thy Shield of faith, and quench all the fiery darts of the Devil. This is the new and living way of answering God by his Son, by the blood of jesus, Hebr. 10. May not then the Christian believer have access with boldness: for shall both bleed for sin, or shall he bleed in vain? Peccavi peccatum grande, saith he, I have committed an heinous sin: yet on my faith and repentance, I will go to God, & say, Lord thou canst have but blood, merit, sacrifice, satisfaction, exact obedience. Take then thy Son jesus: He is all these, and all these to me: for he is mine, I receive him by faith, and I find comfort, hope, lively hope, full assurance in him. I will not therefore fly with Cain, and cry with him, My sin is greater, no thy mercy rejoices against sin, and now therefore there is no condemnation to them that be in Christ jesus. My answer then to thy bill is, it was torn, when his body was torn, 'Tis canceled, and was nailed to his Cross: My debt was great, but is paid to the utmost farthing. Thy wrath let it be a cup, he hath drunk it of; Let it be more, a whole Winepress, he hath trodden it alone. I will then put on my Lord jesus, and come in the raiment of my elder brother, and be robed in his innocence, and canst thou then deny me? No thou canst not, thou mayst as well deny thyself: for if I have it fair to show under thy own hand: Every gracious promise in thy Gospel is such, yea this was thine own act in my salvation: For God was in Christ reconciling the world to himself. But may I not prodigally and presumptuously fling away my soul in a vain confidence of mercy? Yes, many do so, that will do nothing themselves, not when they have the assistance and proffer of help from heaven. Therefore I will compound and put all these answers together. I will trust to my Saviour's merit: but I will repent too, and pray too, and work too, and so work out mine own salvation, with fear and trembling. And though I have no holiness of mine own; and without it no seeing thee at the day of judgement, yet thou the God of my peace wilt sacrifice me against that day. 1. Thessaly 5. O blessed and full answer now! and O blessed condition of such happy souls, so fare from affrightment at thought of the judges coming that they shall then rejoice, and lift up their faces, and in the mean time are of the number and Communion of those Saints that love his appearing, looking for, and hasting to the coming of their Lord in glory, calling & crying: Bow the heavens and come down; and, Lord how long? and come Lord jesus, Come quickly.  
I have done with the explication of my Text. There is a fourfold application. First, in general, to the land and state, whereof we are a part: God hath performed his office of a visitor over us; both ways: In mercy. Thus long preserving us, and extending peace over us as a flood, even then, when it hath been a Sea, a red Sea of blood and ruin round about us. Visiting us in his vigilancy, and defeating our enemies blasted attempts, in 88 In the Powder-Treason. Giving us strange and miraculous deliverances amongst them not the least; the bringing back our present Royal Sovereign from the hand and land of his enemies. How many other ways hath this holy watcher from his circle and seat of heaven visited us, and kept us under his wings of gracious Providence; and if he had not, would not our foes by this have rooted out our name from under heaven, and the name of English Protestants been no more in remembrance; for wanted there either might or malice in them; hoping and projecting oft to have made our land like Sodom, clouds of Pitch, and heaps of ashes. But the snare hath been hitherto still broken, and we yet delivered by his gracious and merciful Visitation. That second way of visiting in judgement the Lord hath also of late begun to try amongst us, by that plague, which swept away so many thousands, and by the loud and dreadful sound of war in neighbour Countries, that have really tasted, and actually endured, all that prophetical description: The noise of weapons, rolling of garments in blood, spoiling their houses, ravishing their wives and Virgins, and breaking their children in pieces, before their eyes: And these things befallen such as deserve from us a tender and dear respect, we being wounded through their sides; or if these accidents beyond the water, will not waken us, God hath his way in the Sea (faith the Scripture) and we might have marked his dealing with us there, for a long time being able to do no good there, and our enemies able to do us much mischief from thence; God hath his way in the earth and under it, and we have felt him there, sensibly perceived his mighty hand from thence; in the air, he hath his path too, and walks upon the wings of the wind, and there he caused those rotten vapours to blend themselves into a pestilent defluxion, and pour their virulence on the earth. And if we take into consideration the present bravery of the enemy abroad, and our home-divisions, our great boughs beating one against another, no man that is not extremely stupid, but will easily find that God is angry with his people, and that our sins deserve the hastening of the last judgement, in the other element of violent fire. And then what manner of men ought we to be (saith the Apostle) in holy conversation? How watch, pray, and strive to answer him respectively to these visitations. But alas, for his merciful visitation have we been responsible so much as in thankfulness? O no, it is our national sin. Secure ingratitude wherein we sleep and dream away our lives without remembrance of that gracious God,— qui nobis haec otia fecit. Who hath so preserved us. And to his summons and warning-pieces of his angry visitation have we returned our repentance, or our obedience and doing good: I looked for that, saith God by his Prophets, that's his aim in striking, I looked for righteousness, but behold a cry: a loud and fearful cry composed of all our crying sins together, and the cry continued and enforced to such an height, that we cannot hear his voice crying to us, nor he in heaven hear the cry of his people's Prayers, it is so drowned and swallowed up in this Tumultus peccatorum. What then shall we do? Every man search into his own soul and drag thence his most beloved sin, and sacrifice it as an offering acceptable to God, before that last and dreadful visitation here spoken of in the text, specially such oppressors as are threatened with his coming, in Mal. 3.5. And such deadly drunkards as the Age produces now, who were warned by our Saviour with a special Caveat. Take heed lest your hearts be overcome with surfeiting and drunkenness, and so that day come upon you unawares.  
But I am to touch upon a pair of sins here coupled in this Chapter, and to which my Text hath special relation, and this I call the second application, and my return to speak of the coherence which I promised. The first is Adultery: for of that is mention made before, from the 9 to the 13. verse, implying, the heinous and dangerous nature of this sin, as one of those which we shall find most unanswerable at the day of judgement. Every heathen author hath some impressions of this. Tacitus in his Poem reckons amongst fires and slaughters, great adulteries as a plague and cause of plagues. Horace— hoc fonte derivata clades, etc. What might be added of the defilement, disgrace, infection and danger to the agents, their posterity, the whole land? In populum, patriamque fluxit: with such a flow as brought the flood on the old world, to rinse and soak it clean from this pollution, and brought Gehennam è Coelo, Hell out of Heaven upon the Sodomites, and therefore caused David to call and cry for all the streams, the whole Ocean, according to the multitude of thy mercies; Psal. 5. One place of scripture may stand for all the rest, that 1. Thess. 4.3. Whereas if God had required nothing else; or at least Sanctification did mainly consist in this. So he speaks enforcingly, This is the Will of God, even your Sanctification, that you should abstain from fornication, that every one of you should know to possess his vessel in Sanctification, and honour; not in lust of concupiscence, as the Gentiles that know not God. We find by this, what is the Will of God: and what then shall Men do, what shall they answer him? First every Man cite himself in foro, in the consistory of his own conscience, then convicted; (for who is free in all, when our Saviour extends this sin even to a lustful eye?) to fly and avoid it, and for our own strength is weakness, to pray for assistance of the Holy Ghost to overshadow us, and learn from examples of Holy Men to answer this tentation. josephs' answer, Shall I do this wickedness and sin against God? Saint Paul's answer, 1. Cor. 6. Shall I take the members of Christ, and make them the members of an harlot, God forbidden.  
The second sin to which the words of my text have immediate reference is Rigour and cruelty to Inferiors: why is this such a matter? May I not use my servant at my pleasure, no: it seems so by johs' question here, and yet in his time servants were slaves, but even a little, but even one degree above beasts, the Masters being owners, and having power of life and death, and no doubt but these slaves (as amongst the Turks at this day) felt and endured inhuman and cruel usage in the world. We read of a number of insolent examples among the Romans, and God himself confined his own people, and pinned them down with Laws, and still controls the rising of their cruelty by remembrance of their own condition in Egypt: and for that very end the holy Ghost proceeds here with a double argument against such insolency: which Tremelius calls elegantissimam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the first argument drawn, saith he, à judicio Dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the judgement of our common Lord and Master, respectless of any man's person, and therefore the despising, either of his person, or of his cause, yea of such a cause as wherein he dares contend with me, that am his Master; even this, God will not bear. I must answer for this; nay I shall not be able to answer it, if I be guilty but of this. And the second argument is taken à iure naturali, in the 15. verse, Is my mould or mettle better than my man's? Is a Lords flesh and blood, of a purer composition than his grooms, or his footemen? Did not he that made me in the womb, make him? and did not one fashion us in the womb? or fashion us in one womb, that is the common womb of our mother Earth: What is then the lesson hence, but meekness for all to practise, but specially those in upper place, since none is more superior than a Master over his slave; and for this purpose the Scripture presents us with two strange examples. Moses so chosen to advancement by God himself. So known of God as his friend. Dignified by his miraculous power in the eyes of his enemies, and by the conduct of his people, that never man more prompted to take state upon him, and yet it is said this Moses was the weekest man alive. The other is David when he danced before the Ark, and Michol reprooving him, he told her he would be more vile: Since so she called his humility, and confesses the bottom of his heart, Psal. 131. I have behaved myself and quieted my soul even as a wearied child. We find this was (at least they said so) in the intent of those Philosophers both Sceptic and Epicurean, to arrive at Mansuetudo, & Tranquillus animus, to clear the soul like a fair, and unclouded Heaven, and this was brought us by the Doctor of Heaven Christ jesus, both in precept. Learn of me to be humble and meek, and in patience possess your souls; and in practice, stooping himself not to a saruay of our miseries: but clad, enclosed, compassed with all man's infirmities, sin only excepted: and as vnashamed, as glorying in his humility, he cries out; tell the daughter of Zion, not her Servant, but her Sovereign, her King, the King of Kings, comes unto her meek.— And is it not then a miserable consideration: a wretched spectacle, to see a proud man and an humble God, an angry, impatient, and a merciless man, and yet a God of Love, and long-suffering. I look to Heaven, and thence I find descending the Saviour of the World, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is his description in Heor. 1.3.) the brightness of his Father's Glory, and the express image of his person, in shape not only of a man but of a Servant; He that commands legions of Angels, and whose attendants they were in the wilderness, and proud of the office, to serve him as his cooks & butler's: And shall not this example work on me, that am but dust and worms? and keep me from insulting over inferiors, who though my servants, and my meanest Hines and drudges are yet respecting him our Lord and Father both my fellow-servants, and my fellow-brethrens?  
Observe the provocations to this virtue. He scorns the scorner, resists the proud, but gives grace to the humble. The Meek he will guide in judgement, in his judgement, he will teach them his way, Psal. 25. when he shares the world he tells us, the Meek shall inherit the Earth, and delight themselves in abundance of peace, Psal. 39.7. which he ratifieth in his blessing, Math. 5.5. But this is earthly blessing, is it not heavenly in things so? Hear him in his Prophet 
* Isa. 61.1.  The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings, (and we know what that means) to whom, to the Meek. His first coming was for the Meek, in the same Prophet, Esa. 11.4. and (to meet again with the text) when God shall visit, when this Son of God shall stand up to ludge, and to cast all proud, and barbarous, and cruel dispositions into Hell. So he will then lift up the Meek, and never leave these polished jewels till he hath inset them in Heavenly Glory. For the Lord takes pleasure in his people, and will beautify the Meek with salvation, Psal. 149.4. And therefore who is a wise man, saith Saint james, ja. 3.13. let him show out of a good conversation his works in meekness of wisdom: for such is Heavenly Wisdom, at vers. 17. first pure, then peaceable, gentle, easy to be entreated, full of mercy, etc. If we preach, it must be in Love, and the spirit of Meekness, 1. Cor. 4. vlt. If you hear, receive with Meekness the Word, jam. 1.21. If we will both Preacher and Hearers walk worthy our vocation, it must be with all lowliness, and Meekness, etc. Ephe. 4.2. For as if in this one grace all the rest were locked and enfolded, so doth the Apostles speak there, and reckoning up the several gifts of the spirit in Gal. 5. They seem all to be but Meekness, diversified to several names. To end, I beseech you (brethren) by the Meekness and gentleness of Christ, be ye clothed with humility; and upon that reason which is here in my text, God visits for rigour; he resists the proud, but gives grace to the humble, 1. Pet. 5.5.  
Furthermore, if cruelty exclude from Paradise, and disable from standing in the day of visitation. Use this for terror against all the terrible Ones upon earth, all exalted and cruel oppressors: They must hear of the wrath of this supervisor in Heaven, who sees them from thence, and from thence they shall in that day see him come to visit for this sin. Though they can oversoare and escape all power on Earth, yet see what a day the Lord threatens to make in Amos 8. and join to that the prophecy of Esa. 10.1.2.3. etc. & jerem. 6.6. etc.  
Lastly, extend this for Consolation. Regum timendorum in proprios greges, saith he, the highest power on Earth, can stretch but to their Vassals: but over Princes themselves in his prerogative and dominion that here stands up in my Text, and of whom Solomon saith, he is higher than they. In the cause and quarrel of Christ jesus, than we must, then put on the resolution of those three valiant Children. The God whom we serve is able to deliver us, Dan. 3. but if not, we will not disobey his command, for any countermand on Earth. And in this all those poor Saints of God that groan under the Turkish yoke or Spanish inquisition, all those poop tenants and servants that live racked and oppressed and ground to powder, under the merciless and rigorous Lords and Masters must advance the eye of their souls, with comfort to the coming of this great and glorious judge and Lord of Heaven: for that day of his visitation shall be also the day of their full redemption. My third application is to four sorts of visitours. First, you that are authorized over us, you see God will discharge his office: do you set God ever before you, his example, and his fear, and first learn his first visitation in mercy, in kindness to us your brethren, to do us good. 'Tis God (we confess) appoints degrees of Superiority and excellence in all. Orders of Angels in Heaven, in the Sky greater, lesser lights. Lower still, Eagles and Flies, Cedars and Shrubs, among the very Stones, the brightest tincture given to the Ruby, clearest light to the Diamond. But by comparing parts of the body, the Apostle proves the head cannot want the foot, among us specially of the clergy, no proud insulting, for the rule holds on this side the water too, that the Capuchin, and Cordelier, the poorer part of this Tribe, uphold the dignity of Priesthood, balancing with the pomp of some superior prelate's.  
Secondly, do you visit as God— ad correctionem, and not hold it a virtue, laxare disciplinam. Remember the world's entertaining Mahumetisme is ascribed to three causes. P●●tis Arrianae, Manichaes furores; and the third d sciplina laxata. But wherein do we need your inspection? in both our learning and our life. First, see to our insufficiency, ignorance; what silly things suffered not only to read, but (clothing their fancies with pretext of the Spirit) to preach too; and then the main way of teaching in many places yet unpractised and that is Catechising. Alas! what is it to enrich the people's cares for an hour, who if they sleep not, gape, and praise the Sermon, as they like the tune saith Ezekiel, as they do a Lovesong, Eze. 33.32. Then are you over men's lives too, over the Laity to curb, their wolvish and fox like shifts and cozenage in the Lord's portion; but chief in that sin whereto my text appoints you in God's stead: for whore mongers and adulterers, God will judge, he will visit, does it daily, and will then do it dreadfully. In the mean time are you his Deputies, Delegates, Commissioners. What though the scornful fools as Solomon calls them, make a mock of this sin, a sport, and pursue it as an art and trade: Yet you know it is (respecting a man's self) unhallowing of God's Temple, a dismembering the body of Christ: respecting others, and defiling of the most holy and solemn covenant on Earth, a keruing asunder those whom God hath joined, and therefore stands the Commandment forbidding it, betwixt Theft and Murder. Lastly, respecting the Land, it is a fire as job speaks here, at Ver. 12. devouring foundations and hurling the flame round about it. And are not they who have power of coercion, if they do it not, as so many spreaders of this fire, as so many bawds, and panders, if for bribes they wilfully palliate, or wink at this disorder, or look upon it through a false and coloured medium. And if ever there was cause to cry loud and lift up the Trumpets voice to waken both you and the whole state, is it not now, when like Egypt plagued with Frogs, the Land even stinks of this corruption, and had we no other infection, enough to bring some fearful curse upon us all.  
But are our lives so clear, they need no visiting, need none from you? no? Is not a debauched and drunken minister within your power? Drunkenness, a crime hateful in the lay, but hideous in the clergy man: a sin in them, but sacrilege in us; And are not you to visit for these things, and vindicate our mother from this stain? But when? when shall we see a great and rich adulterer perform the open penance of the Church? Or when shall I hear an , a Commissary, a Chancellor, or a Bishop rather, (for that's the title of God here an Overseer,) rattle and fright some of these swollen and putrid offal of the Levites: these hateful roaring drunkards, in the midst of the assembly of their brethren. Remember God in his visitation on Sodom, saith he will go down, and see whether so or no: So should you, stay to inquire, and not make the Visitation (as the Country calls it in scorn) a busy taking only, or passing over us like a vision rather than a Visitation.  
But who should help it? how can there any thing be reform without presentment? this concerns a second sort of Visitors: Churchwardens: And what saith your bill my Masters: Some poor Rascal will not pay his levy, or the p per hath got a bastard: but how many hath your Landlord gotten? Alas, Sir, we are poor people, and it would be our undoing to m ddle with such. But what your Minister? they say, is a lewd Toss-pot, a very drunken Sot. O no! Omnia benè, a good Fellow; a little given to company keeping: thus the best of you are content to mince it, or some perhaps ready to defend him, and reason why: they keep the Alehouse, and he's the prime guest: if it were not for him they might knock down the sign. Blessed be God I am persuaded you know not many such as I describe, but yet I feared there be some still within the compass of these marks. And dare not you present them? Nay, dare you present any thing? Shall men in office, Visitours, Wardens, nay Watchmen sworn thus play with their oaths? What a wretched thing is it thus to fear men and despise God? That great Lord Warden of his Church, who when he shall visit you, for this perjury, what will you answer him?  
A third sort of Visitours are ourselves, Seers called in the old Testament, and Overseers in the new. Acts 20. all Bishops. Phil. 1.1. Let us then learn to discharge it, first by heeding and visiting our own hearts; reflecting on and examining our own souls, whither the God in our Books, in our Sermons be such in our secret breasts, and whether we hear or feel ourselves rather when we preach, or whether our preaching run not through us like a wooden Spout, like the old riddle of Through the wood & never touch it; never touch, never affect the heart. And then over look our learning, and strive to mend our nets, giving ourselves (as Tully saith) recoquendos, till we become workmen that need not be ashamed, dividing the word aright, able to exhort and convince sound, Tit. 1.3. for this is Ars artium, regimen animarum, which to perform as commonly 'tis done, flatteringly, or lazily and perfunctorily, is both easy and acceptable, but it is too most miserable and damnable. And then ore-see our lives and those exempt and defend from baseness, but specially that odious sin, which goes too much in black, drunkenness. The way to make the Seer overseen, to lose the eyes of his mind, to drown his holy unction in drink, and suffocate the Spirit of grace, he must be apt to teach (saith the Apostle) and adds, not given to wine, 1. Tim. 3.2. and again be not drunk with wine, but filled with the spirit, as if the first would empty us of the second. Briefly, see to your charge, whereof the holy Ghost hath made you overseers. 'Tis an high trust. God makes me overseer of his will, that will wherein he hath bequeathed so many golden Legacies, and shall I not discharge this trust: and reveal the whole Will of God. What though the people complain not, the Court takes no very strict bond of us; will not God require it? Son of man, I will require their blood at thy hand, and the Apostle therefore pronounced himself free from the blood of all men, because he had disclosed the whole counsel of God. Think of the Apostles and Pastors gone before us; Speak and testify you glorious company of Apostles in heaven, and you goodly fellowship of ancient Prophets, is there a room in your royal army for that cowardly or lazy soldier, that betrays or prevaricates the cause of his Lord and Saviour, and respects not the precious souls of his people? Think on the Devil, what a careful Visitor, how he goes about like a Lion roaring after his prey, compassing the earth, and his agents and factors those mountebank jesuits, that creep into houses, and lead captive our silly women; boasting of their conquests and victories and triumphs, and are in danger of being dulled by assisting at so frequent conversions. Which though I take for a brave lie of the shaveling, yet let us learn sedulity from these our professed adversaries. Last of all, if nothing else, let the reward advance our industry. When the great Bishop of our souls, who now cries, Pasces oves, and urges us, be instant in season, etc. will in due season visit us, and if he come and find us so doing, as he commands, we know the blessing by say now, but shall feel and taste it then; and because we cannot comprehend it, we shall then be comprehended of it: We are not able to conceive it now, it cannot enter into us, but we shall enter into it then: Well done good and faithful servant: Enter into thy Master's joy.  
To conclude all, We all are Visitors, as men, and as Christians to look to our bodies, estates, else worse than infidels, to visit God in his holy Temple, to meet him often and grow familiar with him, in his Word, Sacraments, in our Prayers, to do these things while the doors of his Temple are open, and the Gospel offered, lest there come a famine, or a darkness seize upon us, and then to visit men the Saints and Servants of God, and not those that are rich only, for they have many friends, many visitants too, too many even to a weariness, tota salatatrix turba peregerit orbem, like walking ghosts, tormenting whom they visit, but God would have his poor members regarded, Papists will tell you of pilgrimages and travailing to shrines, but not the dead images, but these living images are in God's Care, and if we care for his final doom at that last and most dreadful day of his great visitation, we must visit them, when poor and naked, and sick and in prison, or else be visited then for our not visiting now. Go ye cursed into everlasting fire. But if we do our duty in this hospital below, we shall be cheered and refreshed with him and them in his dining Room, in his palace of heaven above, with a Come ye blessed of my Father, etc.  
The last application of the Text is in our Prayers to God: O Lord, our great and gracious Visitor, etc.  
FINIS.