CHARACTERS OF TRUE BLESSEDNESS, Delivered IN A SERMON Preached at Saint Mary's Church in Dover. Sep. 21. 1637. At the Funerals of M rs. ALICE percival, Wife of ANTHONY percival Esquire.  
By john Reading.  
Memoria Iufti in benedictionem, & nomen impiorum putrescet.  Prov. 10. 7. 
LONDON, Printed by E. G. for joice Norton and Ric. whitaker's, at the Sign of the King's Arms in Saint Paul's Church yard, 1638.   

To my honoured Friend Anthony percival Esq. Captain of Arcliff Bulwark near Dover: controller of his Majesty's Customs for Kent, etc.  
Sir,  
I do at your request venture this rough draught to the public view; being more confident of good men's acceptance, than fearful of others rash censure: I had rather the busy should question my ability, than the just my will to serve my friends: in which office he is not blame-worthy, who cannot though he would, but he that will not though he can. The subject is accommodate to comfort concerning the deceased, in whose lives we found these marks (the blessed are not lost, but gone before us: 
2. Sam. 12. 23.  I shall go to him, but he shall not return to me, said David of his good child, the evil he bitterly bewailed) and to inform us what is Blessedness, lest in the pursuit of the false, we miss the true. None envy the dead a convenient tomb: no good man will, these kind of monuments, which equally preserve the memory of the Saints departed, and more profitably, than the most curious Epitaphs instruct the surviving: I have supplied some things which time straitened in the delivery. The Lord so direct and assist us in the use of his ordinance, that when these days of sin are ended. we may attain the end of our hopes, jalvation and eternal happiness in the world to come, through our most blessed Lord and Saviour jesus Christ. In whom I am  
Your faithful friend I. READING.   


Characters of true Blessedness.  
1. Unity with God and his Church.  
2. Constant praising of God in every estate.  
3. Confidence and Trust in God,  
4. Sincerity of heart toward the ways of God.    

CHARACTERS of True Blessedness, etc.  
Blessed are they that dwell in thy house: they will still be praising thee, Selah.  
Blessed is the man whose strength is in thee: in whose heart are the ways of them,  Psal. 84. 4. 5. 
COncerning the scope of this Psalm▪ there are some different opinions among divines: some refer this blessedness to the 
a Pis●ator after R. Kimhi.  Priests & Levites ministering in the tabernacle: 
b Lyra citat doctores Hebr.  others say, it expresseth the desire of Israel in captivity, to return and repair the temple. 
c Musoulus, Fabritius & Calvin.  Some refer it to David's zeal & desire to return (from the exile to which Saul or Absalon had driven him) to the tabernacle and public worship of God. 
d H●n Ains worth in Psal. Psaltes à sacris coe●ibus exulans, desiderium suum exponit: p●●rum in ecclesia conversantium faeluitatem explicat●●●un.  Others, near to that, say that the Prophet longing for the communion of the Sanctuary, showeth how blessed they are that dwell therein. 
e Vid●lurj wehee quoth magis exprimat desideri●m sanctorum adhkc in ha● valle m seriae deg●n●ium deveniendi ad ●a●d u● super ●o●●m civi●●m, ●yra  Lyra is more general: it seemeth to him, that it setteth out the desire of the Saints (yet living in this vale of misery) to attain the joys of heaven. Neither doth 
f Ergo in p●e●●uris 〈…〉.  Saint Augustine seem to be of other judgement, who having discoursed of the tribulations and pressures of the Saints in this life, concludeth, Therefore when we are under the weights of tenta●i●ns set us sound out this voice, and send out our desires before us, how amiable are thy dwelling places, O Lord of hosts? certainly those Levites were a Church representative, and a type of the whole, who being a 
a 1 Pet. 2 9 Exod. 19 6. Rev. 5 10. Rev. 8. ●3, 4.  royal Priesthood, an holy Nation, do now daily appear before God with our incense of Prayers, and shall join in one heavenly choir before his throne, to which our present assembling in his public service, doth now tune and prepare us. So that this Psalm may seem written, not only for the holy Penman thereof 
b Fsal. 42. 1, 2.  who loved and longed to return to the Tabernacle, public service, and people of God, but also for their use, whose hearts are by the same spirit touched with a reverend love of God's house and service, through which their faith looks on the state of glory and blessed life to come.  
The title of this Psalm (as of the 80.) is commonly given, 
c Vulgar & Vatab. ad torcularia.  ad torcularia, 
d Augusi. pro torcularibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad praecinendum super torcularibus. Musculus  or pro torcularibus, for the winepresses. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. torcular, aut instrumentum musicum torculari aut vindem●ae adh b●r●●olitum. ●sal. 8. 1. Targ. Cy●hara quam a●tu▪ ●it David ex Ga●h, ●um ap●dr●g●m Achis exularet. Valent. Shindler. lex. Penteglot.  The word hath two significations: it signifieth either a winepress, or musical instrument, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gittith, or kind of instrument which David brought with him from Gath. 
f Eo quod isle Psalmus propriè ●antabat●r in medio Sept●m. collect●s vindemiis— & in figuram collection●s Sanctorumin-regno coeloru●. Lyra.  Lyra giveth this reason: This Psalm was (saith he) wont to be sung about the middle of September, when they had gathered their grapes to the press. Deut. 16. 13, 14. Levit. 23. 34. for a figure of the gathering together the Saints, by God's great harvesters, the Angels, into the kingdom of heaven: and therefore this was a feast of great joy and rejoicing. Deut. 16. 14, 15. as that shall be to the Elect.  
This Psalm hath two parts: The first showeth, that eternal Blessedness is desirable above all things in this world. The second showeth how we must attain it; by loving and frequenting God's house.  
Blessed are they: truly blessed, how ever the beguiled world account.  
That dwell in thy house, by a Synecdoche, the house of God is put for the whole Church, whether assembling in the 
g 1 Sam. 1. 3  tabernacle in Shiloh, or 
h 1 Chron. 21. 29.  Gibeon, the temple at jerusalem, or wherever now the holy word of God soundeth, and the Sacraments are truly administered in the society of Saints.  
They will still be praising thee: Declaring thy mercies, and living to thy glory.  
Selah. We read this word only in the Psalms, and thrice in Habakkuk. 
i Iuni●s & Tremel.  Some give it summè, or planè: the Chalde Paraphrase, iugiter, perpetuo. The Greeks express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S●idas.  which seemeth to be that which we call a change of 
* Or as chrys●st. proem. in Psal, thinketh, an antiphony.  the mood. 
l Shindler. Pen●gl.  The Hebrew Doctors say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 musicae aut melodiae in servit. It only serveth for the musical note, 
m Vox tst non sign● 〈◊〉 10h. Foster. dict Hebr.  and is of no signification else. 
n I. Fo●ter. citat. R. David Kimhi. come. in Ps. 3.  Some think it importeth, certitudinens & veritatem. john Foster followeth R. Abraham, Ben Ez●ra and Burgensis, addit. 3. super Psal▪ 46. 
o Tantùm ad supplend●m modulamen cant●●, est d●ctio e●●lytica, seu paragogica. b.  that it is put only to supply the song (as other syllables in the Psalms) carmini● gratiâ. 
p Vt diligenti meditatio●e expende●et quod p●●ec●ssisset. Av●narius.  Some take it for a sign of the voices exaltation, so as that the mind might have time to be elevated to a serious consideration of that which was sung: to which opinion I willingly subscribe: if you will, add, that it now importeth the same to the Reader, and as a mark of some excellent matter there written, Whose strength is in thee: cuius susceptin abste. August. Lyra giveth it, Cuius auxili um est à te: for, 
a nec hom● nec al●qua creatura potest constq●● beat●tudin● ultimam per 〈◊〉 naturalia. Th. Aq●in. 1. 2. ●. 5 a. 5. c.  attaining of true Blessedness exceedeth all power of the creature— fortitudo ei in te; Montanus. quorum robur in te situm est, all to the same purpose.  
In whose heart are the ways of them, or thy ways. It importeth a consideration of their ways, to which they are exhorted, Hag. 1. 5. which the wicked seldom do, but run on headlong to destruction: or because their ways are put for God's ways, which they go, and not their own; hence 'tis said their ways, or the ways of them (the blessed Saints) are in their hearts. High ways are in their hearts, that is, those which lead them to thy Tabernacle, as some interpret: 
b Ascen siones in cord suo disposuit-Vulg. Lyra. etc.  the Vulgar hath it, he hath disposed ascensions in his heart: ● following the Septuagint herein. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70  Vatablus interpreteth, in quorum cordibus semitae tu●e, that is, who think of nothing else, but how they may come to thee. Take these Ascensions for the degrees of virtues, by which we must go to heaven, or for the holy flights of thoughts into God's presence, by faithful prayer and meditation, take these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally, for the high ways which lead to the house of God, and spiritually for that same Via regni, knowledge of God's word and sanctity, as 'tis taken I●ai. 40 3 Isai. ●5. 8. The way shall be called holy▪ the polluted shall not pass by it, and all may be easily reconciled, the sense being like that, Psal. 1, 1. 2. Blessed is the man that doth not walk in the counsel of the wicked— but his delight is in the law of the Lord, and in his law doth he meditate day and night.  
For parts observe,  
First, the state and condition of those who serve the Lord, They are blessed.  
Secondly, the description of them by their Characters.  
1. Unity with God and his Church, that dwell in thy house.  
2. Practice, they will still be praising thee.  
3. Confidence, whose strength is in thee.  
4. Sincerity, In whose heart are thy ways.  
Blessed are the servants of God: yea as 'tis here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubly blessed, terque quaterque beati: unspeakably blessed, because 
d 1 Cor. 6. 9  eye hath not seen, nor heart conceived the extent of their blessedness, that which God hath prepared for them that love him: yet are they upon undoubted 
e Deteflimonio minime d●bitandum est. Sufficit enim beat● lingua quae dixit, sicut scriptum est. Theodoret in 1 Cor. 2. 9  record, (as 'tis written—) and God hath revealed them to us by his Spirit, which searcheth all things, 
f Illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non pro ignoratiose, sed pro persecta cognitio●e posuit. ib. Theodar.  not as doubting, but as knowing perfectly the deep and incomprehensible secrets of God, making us able to search out the promised rest by the two spies of our souls, Faith and Hope, which bring us some clusters from Esool, and tastes of that blessedness, which he will once make us perfectly know by enjoying. That there is a summum bonum and true blessedness of man, the affections of all men desiring it, do as certainly conclude, as the motions of natural bodies out of their proper place, do a centre and terminum ad quem: 
a Beatitudo pertinet ad voluntatem tanquam primum objectum ejus. Aquin. 1. 2. q. 3. ●. 4. 2▪  all men desire their own good: That most men are the sole workers of their own evil, cometh either from their mistaking true blessedness through ignorance, or wilful indulgence to their own exorbitant affections, through a miserable impotency of mind, caused by natural corruption, wherein they are not able to forbear those things 
b Vid●o meliora, proboq●e, deterior a sequor.  they know will make them finally unhappy. The first will appear, if we consider that 
c Omnibus in terris, 〈◊〉 sunt à Gad●b●●●sq●e Auroram & Gange● pauci aigno●●ere p●ss●nt Vera bona. ●uve. Sat. 10  few men can know true good. 1. Because they so much live the life of sense, that they do too far trust to the testimonies thereof concerning good and evil, Even in the state of innocency, when man had in himself from his creation, a power not to have sinned, the will was perverted by the senses approbation of the forbidden fruit 
d Gen. 3. 6.  (so the woman, seeing that the tree was good for meat, an● that it was pleasant to the eyes— taken of the fruit thereof, and did eat, and gave also to her husband—) how much more easily doth the natural man now err, when the understanding darkened, ●and the will miserably subjected to the insulting power of sin, like a blind 
e judg. 16. 26.  Samson led by the hand of his servant to the pillars of the house, he obtaineth his will with his own destruction? 2. 
f 1 Cor. 15. 34.  Because all have not the knowledge of God, the sole fountain of blessedness, 
g 1 Cor. 2. 14.  and the things of God, are like the rays of the Sun, which can be seen by no light but his own. Therefore the heathens, whose 
h Rom. 1. 21.  foolish hearts were full of darkness (being given over to vile affections, because of their impiety and unthankfulness) like the 
i Gen. 19 11  blinded Sodomites, groping for Lot's door, sought one happiness, every man as his own sense and opinion led him, all in vain. 
k Lactan. l. 3. c. 8. Tertul de pal▪ c. 5. Ambros To. 1. off. l. 2. c. 2.  Epiourus in pleasure and quiet: Aristippus in corporeal delights: Calliphon and Di●omachus in honesty and pleasure: Diodorus in immunity from grief: the Peripatetics in the goods of mind, body and fortune: Herillus in knowledge: the Stoics in virtue: whereas indeed true happiness is 
l Finis ultimus rationalis crea●urae tantùm. Aquin. 1. 2. q. 3. a. 2. c. dicit, beatitudo est ultima hominis pe●f●ctio.  the supreme and ultimate end of the reasonable creature▪ enabled by understanding to apprehend it, and by will to desire it; that is, 
m Et ib. q. 5. 1. c. beatitudo nominat adeptionem perfecti bom. ●b. q. 3. 2. 4.  his attaining a perfect good, 
n Qua homo conjungitur Deo— & q. 3. 1. 1m.  which is a conjunction with, and enjoying of God, the 
o Deus est beatitudo per essentiam suam: non enim per adeptionem ●ut participationem a●icujus alterius beatus est, sed per essentiam suam; homines autem su●t beati per participationem—  absolute, eternal, independent, and self blessed good, which is in three things. 1. In such a vision of the fountain of blessedness, as the creature is capable of: of which our Saviour saith, Blessed are the pure in heart, for they shall see God. Matth. 5. 8. Secondly, In a divine conformity to God, and participation of his image, who is most holy and glorious. 
p 1 Ilb. 3. 2.  We are now the sons of God, but yet it doth not appear what we shall be; and we know that when he shall appear, we shall be like him— Which Saint Peter styleth 
q 2 Pet. 1. 4.  a participation of the godly nature. Thirdly, in perfect & interminable joy, of which 'tis said, 
a Psal. 16. 1●  In thy presence is the fullness of joy, and at thy right hand are pleasures for ever. Perfect, because in respect of the subject, nothing can be added, seeing it shall be an absolute fullness, 
b In quibus nec desiderium paenam generat, nec satiet as sastidium.  without all satiety, or desiring more. In all other fruitions, desire is restless, ever 
c Vnus Pell●oj veni non sufficit orbis.  flying beyond all worldly acquests; but when there is attained an absolute blessedness, than all affections, like those 
d Ezek. 1. 24. 25.  creatures in the Prophet's vision, let down their wings, and stand still: for perfect blessedness filleth all desire of man (
e Homo non est perfecte beatus, quam d●●refiat 〈◊〉 quid desiderandum, & qu●re●dum. 1. 2 ●. 3. 8. c. Cum perventum fuerit ad beatitudinem, unusquisque attinget terminum sibi praefixum expraede●matione divinâ; nec restabit ulterius aliquid quo tendatur; quam vis in illa terminatione unus pe venial ad majorem propinquitatem Dei, alius ad minorem: & ideo uniuscujusque gaudiumerit plenum ex parte gauden 'tis; quia uniuscujusque desiderium pl●ne quietabitur. Aquin. 2. 2. q. 28. a. 3. 2.  otherwise it were not perfect) because it is a participation of God's blessedness, who is 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Greg. Nazi●●ze●▪ opat. ● p●st i●it.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ● lem. Alex. ●●rom. 1. 7▪  of all that is desirable the chief and most excellent: when the Disciples (being not yet free from those secular affections, which are inherent in the most holy and refined earthly tabernacles (had but a glimpse of that beatifical vision of the Deity in the transfiguration of Christ in the mount: Mark▪ 9 5 6 though Peter, surprised with joy, knew not what he said, yet he said the truth, Master 'tis good for us to be here.— That taste of heaven made him forget earth, and desire to build there, where he perceived such excellency dwelled.  
This joy is likewise interminable, because it is a state, 
g E●●● ga●dium in fine, sed sine fine. Bernard. de verb. Apost.  which being once had, can never be lost: The longest terms of time expire, but eternity is an infinite and immeasurable continuation: We may lose that which the beguiled world calleth happiness, consisting of things temporal, but that which is true blessedness, once had, we cannot lose; 
h Aquin. 1. q. 6●. 8. ●.  because it is in the vision and fruition of God, 
i Cum ipsa beatitude si● perf●ctum ●o●●m & s●fficiens, ●portet quod desiderium bo●inis quietet, & 〈◊〉 mal●m excludat.  which as it excludeth all sin, 
k— ●lioq●i● necesse est quod tiwore ami●tendi, vel dolore de certi●udine amissioni● a●●iga●ur—  so all misery, and consequently change, and fear of change: 
l Perfect a beatitudo b●minis in visione drvinae essentie consisti●: est autem impossible quod aliquis v●d●ns divinam e●●●ntiam, ve●it ea● non videre: quia omne bonum habi●●m quo aliquis carerae vult, aut est i●sufficiens, an't habet aliquod incommodum annex●m, propter quod in fastidi●m ve●it: visio autem divin● essentiae replet animam 〈◊〉 b●nis, cum conjungat fontitotius bonitatis.  both which are incompatible with true blessedness: because where there is no sin, there can neither 
m— propria voluntate, beatus non potest beatitudinem deser●re: Similiter etiam non pot●st eam perdere, Deo ●ubtrabente— non potest talis subtra●tio à Deo j●sto judice provenire, nifis pro aliqua culpa, in qua● c●dere non potest, qui Dei essentiam videt, cum ad banc vis●onem ex necessitate sequ●tur rectis udo vol●ntatis— nec al●quid aliud agens potest ●am subtra●ere, qu●a mens Deo conjuncta, super omnia alia elevatur. Aquin. 1. 2. q. 5. a, 4. c.  be a voluntary desertion of God, nor a just abjection from him.  
Now we must know, that though there be but one true blessedness in the conjunction with God, the only fountain thereof, yet hath it two states in man. First, In viâ, in this life, where 'tis begun in our communion with God, through faith in Christ. Secondly, In patriâ, that is, absolute and complete in the life to come: the one in grace, the other in glory. Which being laid down, we have two considerable points. First, that none but the good can be blessed: for none other enjoy the blessed presence of God, or partake of his image. Secondly, their happiness neither consisteth in any secular, external, or worldly condition (and consequently cannot be lost in the loss of any of these things) nor is it complete in this present life. Concerning the first, the Scripture aboundeth with testimonies: Blessed is the man that doth not w●ike in the counsel of the wi●ked— but his delight is in the law of the Lord— he shall be like a tree planted by the rivers of waters— the wi●ked are not so— Psal. 1. 1. 4. 5. blessed is every one that fears the Lord, and walketh in his ways, Psal. 128. 1. Blessed i● he whose wickedness is forgiven, and whose si●ne is covered: Blessed is the man to whom the Lord im●uteth not iniquity. Psal. 32. 1, 2. Blessed are the people whose God is the Lord. Psal. 144. 15. 
a Mat. 5. 3  Blessed are the poor in spirit▪ Blessed are the ●eek, and those that hunger and thirst after righteousness. Blessed are the merciful, the pure in heart the peacemakers— All is to the holy: 
b Isa. 59 2.  sin disjoineth man from God: 
c Aqu. 1. ●. 94.  by how much more any creature is like God in holinesie, by so much more doth he enjoy true bleslednesse in him. The blesling is (saith 
d Hacest ●ene●ictio ●loriari in D●o, & inhabitari a Deo. Aug. in Psal 5.  Augustine) to rejoice in God, and have him dwell in us.  
For the second, it appeareth by that which hath been said, that the Saints happiness is not in any secular, external, or worldly matter; for none of all these make us more acceptable to God, more holy, or more 
e They hu●t most m●n who attain them, and make it more difficult for them to be saved. Luk. 18. 24, 25. Egoverd vego illud essi bonum, qu●d ●oceat hab●n●— divitiae possiden ●●b●s persaepe noc●e●●●t. Bo●t. de●ous. l. 2. pros. 5.  secure from eternal misery: and by reason grounded on God's inviolable justice: for if riches could make happy, never should any wicked man be rich, or good man poor: if pleasures, Christ would never have said, 
f Luk. 6. 25  woe be to you that are full, for ye shall hunger; woe be to you that now laugh, for ye shall wail and weep. If for this life's sake only, we have hope in Christ, 
g 1 Cor. 15. 19  we are of all men the most mice rabble; and therefore 
h 1 job. 3. ●.  it doth not yet appear what we, the sons of God, shall be. Blessedness is a 
i Beatitudo cum si● perfectum & sufficiens bonum, o●n●alum excludit, & omne desiderium impl●t. 1. 2. q. 5. a. 3. c.  perfect and sufficient good, not only excluding all evil, but filling all desire; and who is so mere a stranger to the world, that he knoweth it not to be 
k Qu●m multis amarit● dinibus humanae faelicitatis dulcedo ●espersa est, quae si etiam fru●ntiesse jocunda videatur: ta●●en quo minus cum veli● abeat, retineri non possit. Boent. de con. l. 2. pros. 4.  full of evil? or the condition of temporal possessors, that he is 
l Quis est enim ta● compositae faelicitatis, ut non aliqu● ex parte cum status sui qualitate rixetur? a●xia enim res est human●rum conditio honorum, etc. B●●t. de consolat. l. 2. pros. 4.  not conscious of desiring something more? When we duly consider of any of those things, which the world now adoreth, pleasures, riches, honour, we shall find their splendour to be no better than that of glow-worms, how ever beautiful it seemeth in our want of true light, all that lustre vanisheth when we can clearly see it. Speak we of wicked men growing rich and great? are they not like those 
m Act. 14. 13.  bulls of Lystra, adorned with garlands and flowers for the slaughter? are they not 
n Miseri in ●oc altius toll●ntur, ut decidant altius: high eni● ut victim ad sup●licium saginantur: ●t ●ostiae ad paenam coronantu●—  like the Shellfish, carried up to be broken in their fall? What ever we have of the world, is it not 
o absque notitia Dei, quae potest ●sse solida faelicitas, cum sit somnio similis? antequam tenetur el●bitur. Minute. F●l. O●tav.  like the riches of a dreaming man? what ever we rejoice in, may prove an occasion of sorrow, 
p Quod enim vol●ptate dissolvi●●r, id contraria n●c●sse est tristitia contrahatur: nec i●mune e●istere ab anxie●ate ●oer●ris, quod lae●●tia trepid●t, aut levitatibus extollitur gaudiorum. Arnob. adv. Gent. l▪ 7.  seeing these affections are conversant about the same things: and if happiness be not in any of these things, than it necessarily followeth, that the want or loss of these, that is, pleasures, honours, riches, or the like, can no more take away from a Saint of God his true blessedness, than the violent wind can move the beams of the Sun, which against all force thereof shine through the air; or than the furious storms which sometimes draw hideous curtains over Stars or Sun, can extinguish their light.  
And lastly, this happiness is not complete in this life, we are yet but in via, toward it: as Moses said to Isr●el in the wilderness, 
q Deut. 12. 9  Ye are not yet come to rest, and to the inheritance which the Lord thy God giveth thee: So may I here, the blessedness to which we tend now, is, like the 
a Extra port●m Collinar●. Aug. de C. D. l. 4. c. 16.  temple of Rest at Rome, set out of the gate: 
b Ego conjectu●a d●●cor, Quiet●●●an● ad mor●●os pertin●isse. Lodovic. Viu. come. in Aug. dec. D.  which some think imported rest to the dead only: as Revel. 14. 13. the voice from heaven pronounced, Blessed are the dead which die in the Lord— they rest from their labo●rs: according to which 
Heb. 13. 13, 14.  'tis said Let us go forth therefore out of the camp bearing his reproach: for here we have no continuing City, but we seek one to come. Such are the Saints, that they who will not live their life, would yet fain die their death: 
c Num. 23. 1●.  all desire their last condition: O that I might die the death of the righteous! l●t my last end ●ee like his. The 
d— dicique beatus, A●te obitum nemo, sup▪ emaque f●nera debet▪ Ou. Met.  heathen Solon knew that happiness could not be before the end of this life, pronounced it so. Others confessed the same: experience preacheth it: reason concludeth it:▪ 'tis the end which maketh completely happy: and therefore 
e Neminemque omnino ●sse securum, nec debere ●sfe securum, done● ad illam patriam ve● niatur, unde nemo exit amicus, quò nemo admittitur inimicus. Aug. ●●ar. in Psal. 67. Phil. 2. 12.  no wise man ought to be secure, until he arrive at that country, from whence no friend departeth, to which no enemy is admitted: therefore Saint Paul saith, make an end of your own salvation with fear and trembling, not with such a fear as leadeth to despair, but with such a fear as shaketh off presumption and security: which is the soul's guardian, 
f Timor custos innoc●ntiae, de quo Cyprian. l. 2. ep. 2. Sit tantum timor in nobis innocentiae custos— ne accepta securit 〈◊〉 indiligentiam pariat, & ve●us denuò hostis obrepat.—  and virtue's keeper. Such a trembling, as like jonahs' storm, giveth that no rest, for which the anger was, which none can calm, till that sin be cast over board, which God pursueth, like the needle in the compass, which continually trembleth, and by continual shaking returneth to the C●nosure to guide us tied: Such is true faith, 
g Modo enim nihil quietis aut securitatis invenire possumus, dura adhuc in nobis ipsis ingemiscimus gravati: adopti●i●m expectantes redemptionem corporis nostri, etc. Greg●●n 7. Psal. poenit.  which here can never be secure, till the last enemy be destroyed, till death be swallowed up in victory: it hath here continual trials, so agitating it, that it never resteth, till it return to a blessed confidence in God; according to which the Psalmist, after his fears and dangers said, Return unto thy rest, O my soul Psal. 116. 7. like the weary Dove to the Ark; so faith, after its flight over a vast deluge of trials, returneth with assured signs and Emblems of peace.  
All this is to teach you, not to seek happiness with the deluded children of this world, in those things, concerning which a true experience shall at last pronounce with the Preacher, 
h E●cles. 2. 11. Eccles. 1. 14. Quid igitur O mortales extra petitis intra vo● positam faeli●itate●? Bo●●. de cons. l. 2. pros. 4.  All is Vanity and Veocation of spirit. In all their labours, cares, and most diligent inquests, they seek happiness, as those fifty men Eliah▪ 2 King. 2. 17. which sought but found him not. 'Tis only to be found in our union with God, and that in sanctity: for what communion can there be between CHRIST and Belial? therefore 
i Nemo mal●s faelix. juu. Sat. 4.  no wicked man can be happy, though he have what he desireth: 
k Omnes be●●i ●abent qu●d v●lunt, quamvis & s●●t miser●, qu● v●l n●n habent quod volun●, vel id habent quod non rec●è v●l●n●: pr●pri●r ergo be●titudini voluntas recta, etiam non adepta quod cupit, q●am prava, et●a●si quod cupit, obtinuit. Presper. s●nt. ●x Aug. 62.  'Tis true, all the blessed have what they would (yea in the midst of wants) though having of our wills maketh us not blessed: but they are ever unhappy, who either have not what they would, or have that which they should not desire: Nearer than to Blessedness is an holy will, without success, than a wicked, which obtaineth what it desireth: and this the 
l Prima ●s● haec ultio, quod se I●dice, nemo nocens absolvitur; improba quamvis gratia fallacis Praetoris vicerit urnam. juvenal. Sat. 13.  testimony of the sinners own conscience maketh evident to him, which will condemn him, though all the world would absolve him: which is no other but a portable hell in the wicked man. And indeed if there were no hell to punish him, his own wickedness 
a A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes ep. 32.  is enough to make him unhappy, who thereby forsaketh God, the sole fountain of blessedness, making man unlike him, and like the most unhappy creature. Virtue is a reward to itself, and every man's own sin is a sufficient punishment, if there were none other. Wouldst thou have the 
b Rev. 2. 10.  crown of life, true blessedness, that which 
c 1 Pet. 1. 4.  withereth not? the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ciem. Alex. Pad. l. 2. c. 8  earth beareth no such flowers: they are set like those lilies and pomegranates on the tops of Solo●ons pillars, 1 King. 7. 18, 19, 20. rooted in heaven, and showing to the world the unsearchable height of God's 
e Quid ist● caten●●●— ●is● altiss●mas significant ra●●▪ ones jam dic●● judicii atq●e misericord ●●am al●ae in ●oelo ●●di●es fix a● baben●●s— ●●●equaqua● come ●rehe●d●●e, etc. ●●pertus in Reg. l 3. c. 20.  justice, and mercy never failing. The best things of this world become evil, through the wickedness and folly of the owners● though men's affections say, blessed are the people which are so, where is prosperity and all quiet, yet that very peace and prosperity is evil to the wicked: because it maketh them worse: for that, in their security they heap up wrath against the day of wrath: and so all this 
f Tranquillitas ista tempestas est. Hieron. ●p▪ Heliodor.  calm doth but beget hideous storms to follow. When in ages past the sober Philosophers avowed the world to be a creature, and expressed an admirable contempt thereof, there was found one 
g Cl. Alex. adm. ad Gent.  mad Ze●ocrates, who adored it for a God: how many thousands of that sect are now living? how many now, like those foolish Israelites, make an idol of their jewels, and in their blind affections say, that Mammon is their God, which must bring them into the promised rest, and whose hearts desire, is that vote of the 
h Num. 32. 1. 5.  Reubenites & Gadites when they saw the Land of jazer, and the fruitful Gilead, if we have found favour in thy sight, let this land (this world) be given unto thy servants for a possession, and bring us not over jordan. They desire no other heaven, nor happiness: and yet the truth is, that 
i Ipsa quae in r●bus humanis vocatur faelicitas plastide end● quam miseria, etc. Aug. in Ps. 67.  which the world calleth happiness is more to be feared than misery, which many times is a schoolmaster to virtue, when prosperity corrupteth the mind with perverse security, and leaveth open a door to the tempter, who setteth some on the pinnacles, to cast them down; offereth others riches, and glory, to make them forsake true happiness, by adoring him: When he offereth bread, 'tis but a stone: When he feedeth, he stealeth in, like that sly K●nite, judg. 4. 21. with his tent-naile, to fasten them to the earth, that they might not aspire to true blessedness: When he showeth them false heavens, 'tis but to plunge them into a true hell. Setting aside, that in the best worldly things 
k In omni conditione & gradu optimis mixi● sunt pessima. jerom. R●slico ●p.  there is a mixture of some evil, that 
l Impiorum f●elicitas tran si●o●ia est. Aug. in Psal. 36.  the happiness of the hypocrites is as transitory as 
m Am●verunt praesentia, & dormierunt in ipsis.— & sic illu facta sunt ipsa praesentia, delitiosa, quo mod● q●ividet per somnium invenisse thesauros, tamdiu dives, q●amdiu non evigi●et: somnium divitem fecit, evigilatio pauperem. Aug. in Psal. 75.— cum sit somnio similu; antequam tenetur, elabitur. Minut. Fel. Octau.  a dream (which in a moment leaveth us waking void of all we seemed to possess) in the most prudent use of them, they are as far from true happiness, as the centre of the earth from the highest heaven. Take all that the beguiled world useth to adore, honours, riches, pleasures; let all accessions of this kind (which the wit of man can invent, or his desire measure) be heaped one upon another, like Peleon, Ossa, and Olympus; all shall come as far short of making thee happy, as Babel's intended top would have been from landing those ambitious builders in heaven. How miserable is it then, to build our vain hopes here? the 
a Vitae summa brevis spes vetat in●hoare longas.  short sum of life forbiddeth us to begin long hopes therein. Here is no sincere joy; God hath set many Marahs' in our passage to the Holy Land: Here 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Rom. ●ist. l. 38.  is nothing permanent; neither are we: here's nothing fully happy, neither are we: here's nothing without continual change, neither can we be. Our present joys commonly aggravate our succeeding sorrows, leaving us doubtful whether our content in enjoying, were so much as our sorrow losing: at the best, what ever good, time produceth, it taketh away again; and all which springeth hence, is but as that 
c 〈…〉. Hi● Eun●chus a Philippo b●p●●zatus est. Ie●om. ●om 4. de loc Heor.  fountain by Bethso▪ ro● (where 'tis conceived Philip baptised the Eunuch. Act. 8.) whose streams are swallowed up in the same field in which they rise. The securest voice of our present joy soundeth discord, like that 
d Ezra 3. 13  compounded noise at the second temples dedication; the voices of them that rejoiced could hardly be distinguished 
e E●●am 〈◊〉 in ●●●l s●e gloria ag●●sermus vo●es▪ ●ibulat●●nis no●●r●. Aug. in Psal. 67.  from their cries that mourned.  
Therefore now sound a retreat to your affections which follow these ignes fatuos of the world; false happiness, and learn to make straight steps unto your feet, you that follow the true; that is, through holiness, without which it is impossible to be happy; in which fear not the wheelings of a giddy world; fear not afflictions, they 
f Calamitas Jaepiùs disciplina virtutis est. Minute. Fel. Oct.  many times amend that which Prosperity marred: the Saints have experience hereof; Before 
g Ps. 119. 67. 71.  I was afflicted, I went astray but now I keep thy word— 'tis good for me that I have been afflicted, that I may ●earne thy statutes. 'Tis 
h Magna ira est, quan. do peccan●ibus non irascit●r Deu●.  a misery to want correction, and to be given over to ourselves: but 
i Psal. 94. 12  blessed is the man whom thou chastisest, O Lord, and teachest him thy law. 
k At ●nim D●i 〈◊〉 nec in dolore deseritur, nec morte ●●nit ●— ●●iser videri potest, 〈…〉 Minut. Fel. Oct●y.  The soldier of Christ is not forsaken in his sorrow, destroyed in death, nor dishonoured in his wounds: he may be called unhappy, or seem so, but not be so. All that he suffereth for Christ is 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Ignat. ep. ad Polyca●p.  his honour and matter of rejoicing who overcommeth. Therefore the Apostles departed rejoicing in their stripes: Act. 5. 41. Therefore our Saviour pronounced them blessed who mourn. True happiness is of so divine a condition, that floods of tears cannot drown it; yea, like that 
m Gagates lapis accenditur aqu●▪ ole● restinguitur. Plin. nat. hist. l. 36 c. 19  stone which they say is inflamed with water, and quenched with oil. There's no danger of affliction, if prosperity corrupt not: dark night extinguisheth not the stars, but shows their light more excellent: neither can any affliction put out our happiness; it shall make it more glorious. 
n Rom. 8. 35. 37, etc.  Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution?— In all these things we are more than conquerors, through him that loved us: for I am persuaded, that neither death, nor life,— nor any creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. Yea, 
o Rev. 14. 13.  blessed are the dead in the Lord, because living or dying, we are the Lords, 
p Eph. 2. 19  fellow citizens with the Saints, and of the household of the God of the living. Which bringeth me to the next part, the Saints Unity with God and his Church.  
That dwell in thy house. This term sometimes importeth the material temple, or house of prayer, 2 Sam. 7. 13. 1. 1 King. 5. 5 1 King. 6. 37. joh. 2. 14. 16. 17. Sometimes the Church of the living God, 1 Tim. 3. 15 
q Eccl●●ia columen & firmam●ntum veritatis appellatur, quod unum est propter firmitatem fidei, & quiae doctrinam coelesti & miraculis divinis firmata est. Remigius in 1 Tim. 3.  the pillar and ground of truth, that is, the faithful 
a Co▪ os. 1. 23  thereon grounded and 
b D●mum Dei & Ecclesiam appellavit Coetum eorumqui crediderunt— s●pra petram enim sunda●i stabeles & immobiles permanent— Theodoret. in 1 Tim. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys●●b.  established. The living temples of the holy Ghost, 1 Cor. 6. 19 and so all the faithful, and all the Churches of Christ are but one Catholic Church, as all seas (however they receive diverse denominations from the diverse shores they wash) are but one sea. And this house of God is 
c Ecclesia, quae est verum templum Dei, quod non in parietibus est, sed in c●rde, ac side hominum, qui credunt in cu●●, & co. cantur fideles— Lact. l. 4. c. 13.  not in walls, and roofs, but in the faith and truth in men's hearts: 
d haec est dom●● fidelis hoc i●mortale templum: in quo si quis non sacrifisaverit, in m●rtalitatis praemium non hab●bit. ib. c. 14.  this is a faithful house, and an immortal 
e Na 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alexandria. storm. l. 7.  temple, which Christ (of whom Solomon, the son of David, was a figure) did build, and to which he calleth all nations of the earth, in one faith, one baptism, one truth, and one hope of salvation in him, who is the sole Saviour and Mediator between God and man, 1 Tim. 2. 5. Act. 4. 12. 
f Hic est templi magni janua, bic lucis vi●, bic d●x salutis, bic estium vitae. Lact. l 4. 5. 29.  the only door of the great temple, the way of light, the guide to life.  
So that we are here to consider these three ascensions in the house of God:  
First, the house of prayer, set apart, and consecrated to the service of God, where the holy oracles of God, and Sacraments are rightly administered, whence the spiritual incense of public prayers, and sweet odours of thanksgiving are offered from the golden censer, by the Angel of the Covenant, before the throne of God, Rev. 8. 3, 4. where the blessed assemble on earth, where the honour of God dwelleth among men: where Christ hath promised to be present, Matth. 18. 20. where that blessed Anna 
g Et in prosperis, & in adversis ab hoc opere non cessat. Alcuinus in sest. purif.  continued serving God with fastings and prayers 
h Continuè & perseveranter, ut 1 Tim. 5. 5. L●c. Br●gens▪ in Lu●. 2.  night and day, Luk. 2. 37. neither in prosperity, nor in adversity ceasing: this house the Church militant in sundry parts of the world frequenteth, and reverenceth for his sake, who there, most evidently manifesteth his presence on earth, and in his holy ordinance and sacred mysteries is there worshipped: it was David's greatest grief in 
i Psal. 42. 1. 4.  his exile, as of other Saints, that they could not be present here: for this they 
k Psal. 84. 2. 3.  emulated the sparrow and swallow, who had free access to the places near God's altars. And undoubtedly, all the Saints on earth bear the like affection to the house of God, above all amiable places of the earth. With this we may join all that are by the outward seals of the covenant, admitted into the visible Church, as Guests invited to the 
l Luk. 14.  great Supper, without, or with the wedding garment, to which the 
m 2 Chron. 4. 9 1 King. 6. 3 the great court or porch, before the Temple, whichsome would have of 4. divisions, some 3. some 2. Azorius instit▪ moral. l. 6▪ c. 5. 3. tom. 1. ib. c. 52.  atrium Iudae●rum answered, or that to which clean and unclean might come.  
2. The communion of Saints, who are the body of Christ, and temple of God's holy spirit, built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone, in whom all the building coupled together, groweth unto an holy temple in the Lord; into which are admitted only those 
n Ezek 9▪ 4  who have the inward seal of God's covenant, whom he hath marked for his own, as a royal Priesthood and holy nation: to which the Sanctuary, inward house, or 
o Ad●i●homius de second part. ten pli.  Atrium sacerdo●um answered.  
3. The Celestial Temple, the great 
p Rev. 21. 10. 27.  city, holy Jerusalem, into which no unclean thing shall enter, prefigured by that Sanctum S●●ctorum: into which Christ 
a He '. 9▪ 11▪ 12▪  our blessed Highpriest is entered, to obtain eternal redemption for us: which house of God, 
b 〈◊〉 In 〈…〉 ●yra.  Lyra here understandeth: jerusalem, which is above: the Saints Metropolis, Galat. 4. 26. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 o a●. 1●.  not now visible, but by the eye of faith: whereof Christ is a citizen, the Concives, the patriarchs, Prophets, Martyrs, Saints and Angels. Into the second s●ate of grace, and this third of glory, may come 
d Ez●k. 44. 9, 10.  no stranger, none of uncircumcised heart; that is, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cle●. Al. storm. l. 4.  unbeliever, or unholy: they▪ only who 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib.  are holy, are truly Priests unto the Lord: whence it may appear, that Unity with God and his Church is a character and mark of true happiness: Unity, I say, in love and sanctity, 
g Magna ●omi●is miseria est, cum ill● non esse, sine quo non po●est esse, etc. Prosper. Epigram.  out of which is misery: 
h Ecclefia ●na est— quo●od● so●s mu●t: radii, sed lumen ●n●m & rami arboris multi, sed ro●ur unum ten●ci rad●c● fundatum. E-t de f●●te uno rivi pl●●imi d●flu●nt, ●umero●it as▪ lic ● t diff●sa videtur exundantis copiae largi●a●e, unit as ta●e● servatur in origine, etc.  and indeed he cannot have God his Father, who hath not the Church for his Mother, which, as I said, is 
h Ha●ere jam non potest De●●● pa●ren, qui ●cclesiam non 〈…〉 Si potuit ●vadere, qui extra arcan● N●e suit: & qui extra 〈◊〉 foris fuerit, evadet▪ Cyp●tra●. 3. de simpl●praela●.  but one, and that (as jacob said of Be●hel, Genes. 28. 17.) is the house of God, and the gate of heaven: the house of faith, 
i Quod ●i quis non intraverit, vel a quo si quis ex●ver●t, à ●pe vitae ac sa●u●is aeternae alie●us ●st. Lactant. l. 4. c. ult.  into which if any enter not, out of which if any wilfully go out, he alienat th' himself from all hope of eternal life. He that eateth the Paschall Lamb out of this house, 
k Qui extra ●●n● do●●um agnus● come ederit, p●ophanus est: Si q●is in a●d Noë non ●ue●it, p●r●bit regnan●e ●iluvio. Hieron. Dam●so. l●b. 1. ep. 25.  is profane: out of this 
l Quo Sa●ramento decl●ra●ur, in 〈◊〉 dom●m sol●m, ●d est, in eccl●siam, ●icturos, & ab inte●itu mundi evasuros, colligi oportere. Cyprian. l. 1. ep. 6.  ark there is no salvation. This is as Rahabs' house, Iosh. 6. 22. the covenant of peace is only with them that keep within, if any go out, his blood shall be upon his own head: this is the body of Christ, whereof he is the head and Saviour, Ephes. 5. 23. in whom only, and through whom is true blessedness.  
1. Be not deceived; the Laver set between the tabernacle of the congregation, and the Altar, to cleanse all who entered thereinto, declared in the figure, that 
m 1 Cor. 6. 9 Rev. 21. 27 Ezck. 44. 9  no unrighteous person, unclean thing, alien or uncircum cised in heart, shall enter into the house and kingdom of God.  
2. Beguile not thyself with the fruitless name of a Christian: 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ●p. ad Magn.  not to be called so, but to be so maketh happy. If thou art so named, but not so natured, thou art but as the Church of Sardi, Rev. 3. 1. thou hast a name that thou livest, but thou art dead: It were less evil to be wicked any where, in the world, than in God's house: the 
o Vbi sublimior praer●gativa, major est c●l●a; ipsa enim errores nostros r●l●gi● quam profitemur accusat. Salvian de gubern. Dei ●. 4. 〈◊〉 hoc magis ulpabiles sumus, ●i legem b●●a● c●limus, & ●ali●●ltores sumus. ib. Minor●● crimini● reatus est lege●●escire, quam spernere. ibid. Salu. l. 4. fine.  excellency of the prerogative aggravateth the fault committed, which (like dirt upon the Raven) were less conspicuous in persons of less eminence: and the very religion which a wicked man profesleth, and dishonoureth, accuseth him. Less sin hath he, who knoweth not the Law of God, than he that contemneth it: they cause the holy Name of God 
Ro●. 2. 24  to be blasphemed, 
b Per eos tantummodo blasp●ematur D●us, q●i ●ona dicuni, & m●la faciunt ib. Salu.  who in words profess to know God, and in deeds deny him: therefore is that 
c Magis ● enins damnabilis est malitia, quam titul●s b●nitatis accusat, & reatus impii est pium nomen. ibid.  most damnable wickedness, which some title of goodness accuseth, and the guilt of the impious, is an holy name. Look therefore to thy foot, thou that comest into the house of God: he is not blessed who dwelleth here as 
d 1 Sam. 2. 12. 17.  El●es sons, to make men abhor the offering of God: as 
e job. 2. 14. Matth. 21. 12, 13.  the buyers and sellers, to the profanation of the holy 
f Ezek. 8. 11.  Temple: as those seventy Ancients of Israel, to work abominations in the place of God's worship: as they who bring hither aures insidia●rices coming into the Church 
g 1 Sam. 21. 7.  as Doeg the Edomite to Nob, to observe and accuse, as false Apostles creeping in (like serpents into the garden) to spy out some occasion to sting us: as 
h job. 1. 6. job. 2. 1.  Satan among the children of God: as Heretics and contentious Schismatics who are in this holy body, as thorns in the flesh, as the Canaanite in the Holy land: 
i 1 job. 2. 19  They were not of us saith Saint john, say we, would God we could once say the rest, they went out from us. They are not blessed who come in hither like impious Cham into the Ark, whom the curse followeth out: like the Blackmoore into the bath, going out with the same complexion with which he entered: who bringeth hither itching ears, who is like those 
k Legimu●— auriculas in tantum magnitudinis gentibus excrescere quibusdam, ut totum corpus iis contegatur, vestium modo, Fanesios' vocant. Cal. Rhodiginus lect. antiq. l. 3. c. 29.  monstrous Fanesii, all ears: such as are all for hearing, that's the cloak which must present them for holy to the world's view. But the hearers of the law are not righteous before God, but the 
l Rom. 2. 13  doers of the law shall be justified: 'tis true, 
m Exod. 29. 20.  Aaron's ear must be touched in his consecration, but his hand must be touched also: to teach us that we must hear, and practise also, if we will be an holy Priesthood to the Lord. Neither are they blessed, who appear before the Lord empty-handed, without due provision; nor they, who receive the distilling dew of God's word often falling on them, as rain into the sea; whose briny floods are nothing changed thereby, or on the 
n Heb. 6. 7, 8  barren ground that's near to cursing, whose end is to be burned: but blessed is the fruitful ground, they of whom Christ said (and we in his name say) Blessed are they that hear the word of God, and keep it. This shall be thy present assurance of thy future dwelling in the presence of God to eternity.  

o 1 King. 10. 8.  The Queen of Saba pronounced Solomon's servants happy, who stood in his presence to hear his wisdom, but here is a greater than Solomon: greater happiness, because true and permanent: well might 
p Teste Augustino, dicere solitus est, magis se ga●dere, q●o● membrion ecclesie Dei esset, quam qu●d inter●is regnaret. Abraham Bucholcer. j●d. Chron.  I heodosius the great (that same Ecclesiae nutricius) rejoice more, that he was a member of this Church, a servant of God, than that he was a Lord of men: this Psalmists choice was, rather to keep a door in the h●●se of God, than to dwell in the tabernacles of wickedness. Here is a constant blessing: 
q Ps 84. 10  We are but pilgrims on earth, though we dwell in the houses of Kings. This world is to us, as 'tis said of Jacob's Canaan, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 36. 7.  terra peregrinationum eorum: here's no long stay, nor security: in GOD'S house are both: in 
b In domo tuâ ti● e●is latrones, domus Dei murus est ipse Deus. A●e. in Psal.  thy house thou mayst fear thiefs, but God is a defence to his own house, 
c Ma●. 6. 19  there is neither thief nor moth. The blessed possess this 
d Sine diver●nate & divisione limit●● omnes habent eam, & singuishbent totam. ibid.  without any diversity or division of bounds: all have it, and every one hath it all. Here's no want of any thing, nor care to get, nor fear to lose: all is here secure fullness without satiety: no wonder if their mouths be always filled with God's praises, who are so filled with his blessings, which is our next part, and character of the blessed man. They will ever praise 〈◊〉.  
The Saints only praise God truly and constantly: according to 
e Quando bexè e●t, ●auda misericordiam; quando malè est, la●da ve●itatem, quia pe●cata flagellat. Aug. in Psal. 91.  S. Augustine's rule; in prosperity praise his mercy, in adversity his truth, according to which he punisheth sins. 'Twas Pliny's report to the Emperor 
f Plin. secund. l. 10. ep. Traja●o.  concerning Christians, that they were wont before day to sing praises unto Christ: and so it seemeth to have been the practice of Christians 
g Extra Psalmos silentium est: quocunque te verteris, aretor stivam teners allelujab decantat: sudans messor Psalmis se av●cat: & curv● attond●n▪ vites falce vinitor, aliquid Davidicum canit. jerom▪ Mar cellae. lib. 2. ep. 7.  in S. jeroms' time, to spend their lives in singing Psalms and praises to God: the toiling Ploughman, the sweeting Mower, the pruner of Vines; in every corner you might have heard them singing their Hallelujahs: The reason hereof is, because 
* See Exod. 15. 1. judg. 5. 1. 1 Sam. 2. 1. etc.  these have a lively sense of God's mercy and beneficence: Others are filled, but not sensible: these only 
h Plus ●nim laudat un●sq●isque quod possi●●t. I●rem 9  love and enjoy God, and therefore praise him: they only have true faith, 
i Psal. 116. 10.  which is ever apt to break out into praise, because of the blessed 
k Rom. 5. 1.  peace of conscience, which they have with God: they only have sanctified wills and affections: they 
l Laudare nemo solet nisi qu●d ei placet. Aug. in Psal 14● Sec●ritas e●go landis, in la●de D●i est: ibi laudator securus est, ubi non timet ne de laudato ●rub●s●at. Aug. in Psal. 94. Init.  only delight in the Lord, therefore praise him: the security of praise is in the praises of God: therefore they praise him, over & opere, and that constantly: Thy praise shall be ever in my mouth, Psalm. 34. 1. without cessation, though not without intermission. What ever thou dost, let thy soul ever praise the Lord: Whether thou eat or drink, do all to 
Aug. in Psal. 102.  his honour, 1 Cor. 10. 31. even in thy 
m Innocentia tua etiam in dormiente vox est animaetuae. Aug. ib. si semper à nobis amatur ille, semper laudatur Aug. in Psal. 103.  sleep innocence is the voice of thy soul; love him ever, and thou dost ever praise him. Therefore no man is excused from this duty: what can he do, who cannot love? and indeed, God not so much requireth the voice, as the heart; neither that for 
n Laudarise vul● D●us, & b●● ut tis pro●●cias n●● ut ille sublimetur. ib. in Psalm. 102.  his own sake, but for thy benefit.  
The outgoing of the morning and evening praise him: all creatures (the oneapestate excepted) praise him: how many times doth the Psalmist in one Psalm exhort thereto? yea all the Psalms are 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ma●er Psalmorum pars Dei laudes continent Valent. Schin dler. lex penteglo●.  a book of praises, because GOD'S praises are the principal part thereof.  
That which most Interpreters give here perpetuo, the vulgar giveth in secula seculorum: the blessed do but tune here, and record: sometimes their de profundis; sometimes their venite exultemus, and Hosannas, the general vote of all the Saints, the Canticum nov●m: The 
a Chrysostom. in Psal. 95.  old song was confined by the borders of Canaan; among the strangers, 
b Psal. 137. 1. 4.  by the Rivers of Babylon, they hanged up their harps on the willows: they might weep in remembrance of Zion, but how shall we sing a song of the Lord in a strange Land? but the new song, of an 
c Si e●im admirabil●m & omnem excedentem n●tu●am inca●na●●o●●m Domini ●arra●e ●s: si regen●rationem— universi o●●●s expec●●●o invetera●● tunc de●●m recens ac novum canticum caniabis. Basil. in Psal 32.  admirable matter, excelling all the courses of nature, the incarnation of Christ, the renewing of the World, the mysteries of our resurrection: 
d Luk. 2. 14  the Angels began this in the day of Christ's nativity, and now it soundeth through the 
e Vniverso decantatur o●be. Chrys.  whole World: and so admirable a work, is the praise of God, that death itself shall not interrupt it, nor time end it, we shall sing our Gloria in altissimis Deo, for ever and ever: because we shall 
f Laus sine fine crit, qui● sine fine am●●. Augus●i●. in Psal. 142.  love him eternally: we shall join in a f●●h Queer with those heavenly creatures, who now praise the LORD before his Throne.  
The Saints praise God constantly: it well becometh the just to be thankful: but he that is silent now, shall not sing with Saints and Angels in the life to come. 
g Psal. 107. ●, 13, 21, 31  The Psalmist recounting the mercies of God, maketh this the sweet bearing of his song: Let them therefore confess before the Lord his loving kindness▪ and his wonderful works before the sons of men. Begin to reckon ('tis all thou canst, for there is no end of his goodness) he 
h 2 Tim. 1. 9 Tit. 1. 2. 1. Pet. 1. 20▪ Gen. 1. 27.  elected us when we were not: he made us to his own Image, he 
i Rom. 5. 10.  redeemed us with the precious blood of his only Son. 
k Quod si totum me debe● pro me facto, quid addum jam pro refecto, & refecto be● modo? in primo opere me mihi dedi●, in secundo ●e: & ●●i se dedit, me mihi reddidit: da●●s ergo & ●e●ditus me pro me debeo & his debeo; q●id retr●●uam p●● s●●nam e●iamsi me millies rependere poss●●● 〈◊〉 s●m ego ad Deum? Bernard. de diligena. Deo cap. 2●.  If I owe so much for my creation, what owe I for my redemption, with so great a price? in the work of creation he gave me to myself; in the second he gave himself to me; and when he gave himself for me, he restored me to myself. What shall I render the Lord? if I could give myself a thousand times over, what am I to the Lord? there is nothing in Heaven or Earth among all the creatures, so divine, so excellent as Christ: he that hath him 
l Affatim dives est, qui ●●m Ohristo panper est. jerom. l. 2. ●p. ad Heliodor.  hath all things, and having nothing else aboundeth: no wonder if the Saints ever praise him, yea when they go per vallem flet●s: here is their 
m Laus flagella●●is med●cina est 〈◊〉 Aug in Ps●l. 144.  wounds medicine: here is the trial, here is the Selah set to erect the mind to consideration: 'tis an easy matter to praise the Lord blessing us, and giving us good things (yet too many forget that plain song) but if thou art a blessed man indeed, thou must praise the Lord in the Valley of Baca, in tears and bitter furrows, when he afflicteth thee and taketh away all earthly comforts from thee: 
n job 1. 21. In▪ boc itaque mens j●sta ab injusta discernitur: quod omnipotentis Dei laudem & inter adversa conside●●r: quoth no● cum rebus srangitur, non cum casu gloriae exterioris cadit: sed in hoc magis qualis cum r●bus suerit demonstrat, quae & sine rebus robustius stat. G. ego. Mor. in job. l. 11. ●. 1●.  'twas jobs resolution, The Lord gave, and the Lord hath taken it, blessed be the Name of the Lord: such is the possession of Christ, as that no external estate, no nor death itself can make that possessor unhappy, or any more take away his blessedness, than the storms we feel on earth can shake down the orbs of heaven: what ever God taketh away, if he take not himself from thee, thou art blessed, neither canst thou be otherwise, no not when thou seemest, to others and thyself most miserable: Therefore the Psalmist (though in bitterness of spirit and present affliction he recounted his happiness passed) yet recalleth his affections, Why art thou cast down, 
a Psal. 4●. 11.  O my soul, and why art thou so disquieted within me? wait on God. For indeed we may not be ingrateful. 
b 1 Sam. 1. 8  Why weepest thou? (said Elkanah to afflicted Hannah) why eatest thou not? and why is thy heart troubled? am not I better to thee than ten sons? how much more may our blessed Jesus say to us (when we turn our debt of praises into dedolency, and 
c 2 Sam. 19 2.  our victory, for 
d 1 Cor. 25. 57  which the Saints praise GOD, into mourning, and dejectedness of souls) why mourn you thus, who have such interest in me? what ever GOD doth to the Saints, 'tis best for them: the Physician, better than the patient knoweth what is good and necessary for him: if it be sometimes best for a man to be grieved with the 
e Putridae carnes ferro curantur & cauterio. D. Hieronym. ●  lancer and cautery, how much better is it for a sinner to be cured by afflictions?  
'Tis a character of the blessed man, ever to praise the Lord: the 
f Laudant●m v●de●, 〈◊〉 probal amā●em. Aug. in Psa. ●04.  wicked can never do it: because they neither love nor serve the Lord: the sinner dishonoureth him in all his actions, and therefore can but subdolously praise him in words: 'tis a dishonour to a good man, to have some notorious lewd fellow praise him, 
g Melius est ut tu vituperares, quam dolosè laudares. Aug. in Psal. 119.  'twere more honour to have such a one dispraise and condemn him: feldome do they condemn any but the good, or 
h No● nisi grande bonum à Nero●e damnatum. Tertull. adv. Gent.  applaud any but the evil, because every one loveth his like: he that knoweth him (said 
h Quis enim nesciat nibil nisi flagi●i●sum t●o ore laudari? jerom. l. 2. ep. 3. Sabiniano.  Tertullia● of Nero) might understand, that he condemned nothing but some great good? when a wicked mouth (used to cursing, profanation, and filthy talk) presumeth to sing the praises of God, I may say (as 
i Quomodo Deum violar, qui boc modo placal? M. Fel. Octa.  Minucius Foelix, in another kind) how doth he violate the sacred Majesty of God, who would so please him? 
k Edixit, ne quis ipsum ali●s quam Appelles pingeret, quam Pyrgoteles sculperet, quam Lysippus ex aere duceret. Plin. nat. bist. l. 7. c. 37.  Alexander would not suffer any but apelles to take his picture, least by unskilful hands his countenance should be misreported to posterity: with how much better reason doth GOD forbid any but his Saints to praise him, lest they that know him not, should blaspheme & think him evil whom such men praise? he therefore that saith, 
l Psal. 50. 5, 14. 16.  Gather my Saints to gather unto me— offer unto God praise: saith unto the wicked▪ What haste thou to do to declare mine ordinances, and that thou shouldest take my covenant into thy mouth; seeing thou hatest to be reform? praise is not 
a Ec●lus. 15. 9  seemly in the mouth of a sinner: when the devil confessed Christ, 
b Mark. 3. 1●, 12. Luke 4. 41.  he sharply rebuked those unclean spirits, and suffered them not to say that they knew him to be the Christ; 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. in Luc. 4.  that we might know, such are not to be heard though they speak truth, because they do it to some evil end: and that Christ needed no such witnesses as both 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib▪ i● Matth. 8.  professed enmity, and in their best profession call the truth of Religion into question; for who would not suspect that to be evil, which the wicked seem to like and allow? therefore if thou wilt be admitted into this blessed Queer, be thou 
e Neli bonae cantilene tuae obstrepere moribus malis— qui laudatis, bene vivile— ●auda●io impii ●ffendit Deum▪ Augustin, in Psal. 146.  holy, that thou mayst truly praise God, and trust in him, which is the next character of the blessed man.  
Blessed is the m●● whose strength is in thee.  
Blessed are they whose confidence and trust is in the lord 
f Psal. 121. 2  My help cometh from the Lord who hath made Heaven and earth, saith the Saint: Some put 
g Psal. 20. 7  their trust in Chariots and some in horses; but we will remember the Name of the Lord our God. And good reason: for  
1. They 
h Psal 125. 1.  who trust in the Lord shall be as mount Zion, which cannot be removed. This is a trust which cannot 
i Psal. 9 10.  deceive.  
2. None but the Saints which are the sons of God can trust in him: the reprobate (though he may have a false confidence for a time, as he may have 
k Mat●h. 13. 20, 21. L●ke 8. 13.  a temporary faith) knoweth what he must expect, and therefore beholdeth God as an angry judge: but he is the just 
l Isai 63. 16.  man's father: and not only 
m Psal. 103. 13.  pitieth him as a tender father doth his child, but 
n Rom. 8. 14, 15, 16.  giveth him the spirit of adoption to lead him, and assure him that he is indeed a child of God.  
3. They only have 
o Rom. 5. 1, 2  access through faith unto his grace, by the 
p Eph. 2. 18  spirit which dwelleth in them, they have peace with God who are justified by faith in Christ. God will no more remember their sins and iniquities, and therefore 
q Heb. 10. 17, 22.  they may be bold to draw near in assurance of faith to the Throne of grace, Christ being their advocate to appear always and to mediate for them. He ever offereth up their▪ petitions for them 
r Revel. 8. 3  upon the golden Altar (his precious merits) which is before the Throne of God.  
4. He giveth his 
s Psal. 91. 11, 12.  Angel's charge over them: and they 
t Psal. 34. 7.  pitch their tents round about them: so that when they seem most forlorn, 
u 2 King. 6. 16.  they that are with them are more than can be against them.  
5. He hath not only given them 
x Eph. 1. 13, 14. 16. 4. 30 Rom. 8. 23. 2 Cor. 1. 22. Galat. 4 6, 7.  the first fruits of the Spirit, the earnest of his covenant; 
y Qu●m▪ d●●●dum enim nobis arrabonem spiritus reliquit, ita & a nobis arrabonem car●is a●cepit, & vexit in coelum, pignus toti●s sum●ae i●luc qu●nd●●ue redigendae: securae e●●o●● Caro & sa●guis, usurpastis & c●elum & regnum Deiin C●●●isto. Tertull. deresur▪ carnis. c. 51.  but ascending into Heaven, he hath taken up with him an earnest and pledge of their flesh and blood, which shall through him at last possess the same blessed inheritance with him.  
6. There can be no sure trust in any other: all earthly things are subject to the Laws of time, and therefore to sudden and continual changes: Thou that risest cheerfully in the morning, 
a N s●is q●id s●r●●s 〈◊〉 vebal.  knowest not what the late evening may bring. There are many chances in this life, & one certain change in the end thereof: Look on proud 
b Dan. 4. 27 30.  Nabuchadnezzar, ostenting his magnificent Babel, built for the honour of his Majesty; while the word was in the King's mouth, the voice from Heaven told him his Kingdom was departed from him; and the very same hour was it fulfilled. Look on profane 
c Dan. 5. 1, 2, etc. 5. 30.  Belshazzar, feasting with a thousand Princes drinking in the impropriated vessels of the Temple of jerusalem an unknown hand writing a terrible doom upon the wall, and the same night executed. Behold the rich man, projecting for greater barns, singing a requiem to his soul, but presently hearing, 
d Luke 12. 19  Thou fool, this night shall they take away thy soul; and thou shalt in these examples see a true scene of humane changes.  
The 
e job 14. 2.  flowers are Emblems of our 
f Vita itaque in carne f●●s in fan● est.— homo enim more floris procedit ex ●cc●lto; & subitò apparet in public●; qui statim ex publico per mortem retrabitur ad o●●ultum. Carnis nos viriditas oftendit: sed ariditas pulveris ab a●pectibus retrebit. Gregor. Moral. in job. l. 11. ●. 27.  present lives, now sweetly flourishing in the vigour of their youth, vying beauty with the fairest Rachel's, and lustre with the most magnificent (
g Mat. 6. 29  Solomon in all his glory, was not arrayed like one of these.) presently cropped and withered. An 
h Aristot.  Ephemeron, whose whole story is but, oritur, moritur, such is man; A morning vapour, which a little hair dissolveth; such is man. A 
i jonah 4. 6, 7.  jonahs' Gourd, in the height of the owner's joy, smitten and withered quite away; such is man.  
1. O vain hopes of men, and idle thoughts, how often do you beguile us? how often are you broken in the middle of your flight; or like ceiled Doves, mount till you die? or like 
k Exod. 14. 25, 27.  Pharaohs Chariot wheels, there falling off, where we are most deeply engaged in the returning floods of sorrows? vain confidence in riches: 
l Fluxa est d●vit●urum na●ura, &c▪ Basil. in Psal. 61.  they ebb and flow uncertainely: their gliding streams continually change their masters: this field is thine to day, to morrow it passeth to another: look upon this place; how often have these mountains changed Lords, and these houses, owners? all earthly goods, at the last hour of our lives, shall (like 
m 2 King. 2 13.  Eli●hs mantle, in his ascension) fall from us to some others use: vain confidence in any of the sons of men: the wise, the illustrious, the noble, the virtuous, the strong, the fair, the chaste, the lovely, the young, all die: experience teacheth it: one day telleth another, one night certifieth another (I would we had wanted this day's example) none are exempted, let us not therefore strive with our Maker, but humbly subject our hearts and affections to his blessed will, who ever will do that which shall be best for us: let us consider that 'tis our own fault when we are to disconsolate, if we will needs build on any but God, that ground failing us, our hopes are broken: but the foundation of the Lord remaineth sure: 
a Fixis rationibus peraguntur res eius, & quod semel decretum est fi eri, nulla potest novitate immutari Arnobius. advers. Gent. l. 2.  his immutable decrees are certain, and shall take effect at the appointed time.  
2. Examine thy trust in God, whether it be faithful before the time of trial: many profess confidence, and yet in trials it faileth them. Examine therefore first, whether thy trust be grounded on God's Word: that only is infallible, and cannot deceive: the confidence which crosseth this, must needs fail, because this cannot: if an incorrigible sinner, trust to 
b Deut. 29. 19, 20.  impunity: that confidence must fail him: if any man trust in wrong and robbery; that confidence must fail him, because God's justice cannot: if any man trust in lying vanities, he forsaketh his 
c jonah 2. 8.  own mercy. If any man make himself rules of wisdom, and counsel, against the revealed will of God, and trust therein, (were those counsels as profound as Achitophel's) the Lord will infatuate and make them void. If any man will trust in riches, or in his heart serve idols: his trust against God's Word, must fail: they that make them, are like unto them, and so are all they that put their trust in them: all senseless ● when the 
d N●c sentit sua nativitatis inj●riam— ita nec p●slea de v●stra vene● atione etc. Minute. Eel. q. s.  line is stretched over the idol, when 'tis hewed, finished, adored, it perceives not: it cannot defend itself: when, the birds sit on their heads, and spiders derive their slender webs from their mouths (
e Quant● veriùs ●e diis vestris animalia muta naturaliter j●dicant? non sentire cos sciunt, r●dunt, insultant, incident: ac nisi abigatis, in ipso Dei ves●ri ●re nidificant: aranea ver● f●ciem ●ius intexunt, & de capite sua fi●a s●sp●ndun●▪ Minut. Fel Octau.  more reasonably judging of them, then superstitious men) they feel it not. 'tis not easy to resolve, which was the most unreasonable and ridiculous custom of heathens setting dogs, 
f Est & anser● vigil cura Capitolio test●ta defence, per id tempus canum ●ilentio proditis rebus: quamobrem cibaria anserum, censores in pri● is locane. Plin. nat. b●st, l. 10. c. 22. vid. ib. l▪ 29. ●. 3. ●. etc. 4. init.  and geese to keep their Capitol and Gods; or 
g Nam de Senonibus quid loquar? quos C●pitolii secreta penetrantes, Romanae reliquiae non ●ulissent, nisi eos pavido anser strepipitu prodidisse: enquales tem pla Romana praesules habent! ubi tu●c ●rat Jupiter? an in ansere ioquebatur? Ambros, ad Valenti●. relat. Sy●ma●h. respond.  senseless gods to keep their bodies, souls, lives, and states.  
2. Whether it be built upon that which is unchangeable: Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lords for he shall be like the heath in the Wilderness.- Blessed be the man that trusteth in the Lord,- for he shall be as a tree planted by the water,- her leaf shall be green, and shall not care for the year of drought, neither shall cease from yielding fruit. jere. 17. 5, 6, 7, 8. That sailors trust must fail, who in the storm, layeth hold on a loose rope. If a man trust in Physicians as Asa did, 2 Chron. 16. 12. to an Egyptian confederacy, as Iohana● and the Captains of the host would do, Ie●. 42. that trust shall fail, and this prove but a staff of reed, Ezek. 29. 6. If a man trust in riches, as that wealthy fool in the Gospel did, L●ke 12. 19, 20. If in strength of armies, and prosperity, as Vzziah did (when he was strong, his heart was lift up to his destruction. 2 Chron. 26 16.) they shall not help in the day of affliction; and the Lord will break these: if a man trust to his own counsels, or assistance of friends, he may have those prove like Achithophels', and these like jobs miserable comforters. If a man trust in any thing in this life, or life itself, it must fail: 
a job 17▪ 13 14.  I bough I hope the grave shall be mine house, and I shall make my bed in the dark. I shall say to corruption thou art my father, and to the worm▪ thou art my mother— all things under the Sun are subject to change: there can be no sure trust in them.  
3. Examine whether it be a firm and continuing trust: not only when thou art prosperous, but appearing in the greatest of afflictions. 
b job 13. 15  Though he slay me▪ yet will I trust in him, said job. This is true confidence which will hold the fiery trial: and true 
c Nunqu●m est patientiae virtus in prosper●●; ●lle a●tem est verè pa●i ens, qui & adversis atteritur, & t●men a ●pei suae re●t●●udine non ●n●●r●a●ur. Gregor. mor. in job l. 11. c. 18.  patience, which will endure adversity 'tis not the trust of the blessed, which, like that seed which fell on stony ground, cometh up and dureth but for a season: M●tth. 13. 21. or like the 
d job 6. 16, 17.  rivers which are rank in Winter, but in time are dried up with heat and consumed: and when it is hot, they fail out of their places▪ Which lest appear when we have most need: As those ●tellae caedentes, were never any part of the celestial orbs: so that trust which at any time faileth, was never true. To him that 
e Ma●h. 24 13▪ 46. Revel. 2. 10.  persevereth unto the end, are all the promises: resolve therefore to trust in the Lord in every estate, and that shall demonstrate thee blessed.  
So we come to the last character of true blessedness, Sincerity of heart: And in whose heart are thy ways. Not man's own ways, but the commandments and ways of God: 
f Isai. 55. 8. Galat. 5. 19, 20.  My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. The ways of man are the works of the flesh, Adultery fornication, uncleanness, wantonness, idolater witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, drunkenness, & such like: but the way of God, is the fruit of his Spirit, love, joy, peace, long-suffering, gentleness, goodness, faith, meekene●●e, temperance. Concerning the wicked, 'tis said, their inward parts are very wickedness: The 
g Psal. 14. 1  fool said in his heart, there is no God. 
h Luk. 12. 17, 18.  The rich man thought with himself, I will build greater barns: there was the way of the world in his heart: but the way to blessedness is God's way: the 
i Math. 7. 13.  narrow way of faith and obedience to all his commandments, & (that which is not the least difficulty) constancy therein. Hil●rie saith well, 
k Semitam esse q●ae trita est▪ in Ps. 118.  a way is that which is a beaten path: 'tis not a pace or two, which maketh the way, but a constant walking the same way. The hypocrites heart is like an anvil, for any thing to be forged thereon: like a theatre, on which is represented, sometimes the Saint, sometimes the Devil: like a mercenary press, whose Letters are sometimes set for holy pages, sometimes for impious and lascivious pamphlets. But our present character is of God's ways in the blessed man's heart: in this way was Enoch walking with God, till he was translated. Some go a little way willingly, but like 
a Raeth. 1. 14  Orpah, are easily persuaded to go back to Moab. You may sometimes fond Saul among the Prothets: 'tis but for a 〈◊〉 you shall after have him at End●r. You may find Iu●as among the holy Apostles: 'tis but a flash; you shall have him afterwards with the High Priests, selling his Master's blood. Mad men have their lucid intervals: the worst have some better fits, and resolutions, but in the blessed man's heart are the ways of God.  
Not in the tongue, and outward semblance only: 
b Rom. 2. 29  he is an Israelite, which is one within. Such a one was 
c job. 2. 47.  Nathanael, in whom was no guile. 'Tis the sincerity of the heart, which is the seal of the covenant of God, and mark of the blessed man. All is, as is the heart to God: some (like that 
d Clem Al. ● Paed. l. 2. c▪ 1 fine.  Asellus piscis) have Cor in ventre; as saith the Apostle, Phil. 3. 19 Whose God is their belly. Some have the world and riches there: If riches increase, set not your beer-pot them: they are the thorns which commonly choke up the seed of God's word: there 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophy●●ct in Mat. 13.  is a lawful possession; the danger is for him that will be rich, 1 Tim. 6. 9 there is a good use of riches; the danger is, if a man trust in them, or fix his heart upon them: there is a good use of thorns; if they be orderly set about the field, they make a good fence; the mischief is, if they grow up in it. Such are riches, good in any place, but the heart of the owner. But thou blessed man, have the fear, love and worship of God in thine 
f Verus cultus est in p●ctore. Arnob. l. 4. adv. Gent.  heart, there all is sincere: do not thou desire to 
g Ne●●ppet●● ultra videri quàmes, ●●t possis ●ltraesse quam vider●s. Greg. l. 4. cp. 58.  seem more than thou art, because the searcher of hearts beholdeth all thy ways. Fronti nulla fid●s: a very hypocrite may have the ways of God in his external behaviour, and yet be but like an 
h Clem. Al. Pad. l. 3. c. ● Init▪  Egyptian temple, with a reverend comeliness without; but if you examine the inside, you shall find a cat, a goat, or serpent, in stead of a God. Such Christ styleth painted Sepulchers, which have 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. storm. l. 4.  only an inscription, & name of sanctity, no more.  
Thou must have these ascensions of heart, to think of God, if thou wilt be blessed. The more Moses conferred with God in the mountain, of the more divine countenance was he: the more thou thinkest of God, and conferrest with him, the more like him, the more blessed shalt thou be: which that thou mayst do, 
k Quanto plus amaveris, tanto plus ascends. Aug.  love him, speak to him in frequent prayer, and study his word, 
l Rom. 3. 16, 17.  which showeth destruction and unhappiness in our own ways, but life and blessedness in his. 
m Rom. 8. 7.  For if ye live after the flesh ye shall die— But as many as are lead by his spirit, are the sons of God. Once 
n Num. 7. 89. Exod. 25. 22.  the soft voice whispered from the mercy seat, to declare all things which he would give in commandment to the children of Israel. Once the cloudy pillar lead them in the way, but now the word of God, the holy Scripture, is our oracle, and cloudy pillar. The Ark, which the Priests bare, 
o I should 3. 6.  went before Israel into Canean. Why they first? why not the prudent Magistrates? why not the armed legions? that we may know that there's no entering▪ into the heavenly rest, true blessedness, but by following the Ark of GOD'S testimony, which the Priests bear before the people, the word of God: this is as that 
p Math. 2. 9  star, which lead the wise men to Christ; this is 
q 2 Tim. 3. 15.  able to make a man wise unto salvation, and therefore blessed: this is as that river 
a Ez k. 47 1. 9 12.  issuing from the threshold of the house of God, every thing that liveth by it, shall grow and be fruitful: to this the Saints resort, as doves to the waters: let us all sit down by this, that as we go the 
Moritur omne quod nascitur. Minute▪ Fel.  way of all flesh to death, we may with the same paces go the way of all the blessed to eternal life.  
To you that mourn for the deceased, is my last address. 
b Gen. 37▪ 31. 34.  jacob sorrowed for his loved joseph, when he had seen his coat dipped in blood: but when he was assured by the 
c Gen. 45. 26, 27.  Chariots, which joseph sent to carry him, that he was alive, and happily honoured in Pharaohs court, than the spirit of ●acob revived. 'Tis your great loss which you bewail, and Christ's tears at Lazarus grave warrant an holy mourning for the dead: yet not beyond faith and reason: 
d 1 ▪ I bes. 4▪ 13.  Sorrow not even as other that have no hope. Faith must stay excess: and in reason, 
e D●l●●d 〈◊〉 est q●o● nab●●●i●● ra●tus sit: consola●dum quod ad melio●a transterit Am●rosde Valentinorat.  setting our own interests aside, why should we mourn for them that are blessed? 
f C●em. Alcitat. Empedo●l. Euripi dem, etc. storm ●. 3.  Some ancients, which knew no more but rules of reason, wont to celebrate their friends Natalls' with mourning, because all are borne to miseries, but their Funerals with rejoicing, because in death they rested. If this our deceased Sister could hear and reply, would she not cry from Heaven, Weep not for me, for I am blessed? the whole course of her life proclaimeth it: 
g Ps. 128. 1  Blessed is every one that feareth the Lord— I am confident to say, she did so. 
h Mat. 5. 9  Blessed are the peace makers: to what controversy did she ever approach, but like the Dove to the Ark, with overtures of peace in her mouth? Blessed are they that have Unity with God and his Church: She was a constant lover of the Saints, and the place where God's honour dwelleth. The blessed praise God: it was her constant practice: witness this Psalm, often in her mouth, and one of the last she sang among the living. Is confidence in God a mark of the blessed? her conversation sounded out, Whom have I in heaven but thee— her last, Lord, Lord. expressed with breaking heartstrings and an expiring spirit, when death shut up her senses by a sudden arrest, witnesseth for her. Is it happiness to have the ways of God in the heart: I am confident, that malice itself never laid on her the imputation of hypocrite. Excuse me in the abridgement which I now gather. I know the light of one star obscureth not another, because all borrow from the same Sun; neither do the due praises of one Saint derogate from another, 
i 1 Co●. 4. 7.  seeing all receive of one God. She 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. ●●at. 11.  was an ornament of women a pattern of virtue; a blessed child to her parents: a faithful Sarah to her husband: a 
l Act. 16. 14  Lydi● to the word of God; a 
m Act. 9 36 39 She was none of them, of whom Cl. Alexandrinus said, pueru● Orp●an●m non adm●●t●nt, quae ps●●●●cos & 〈◊〉 enutr●u●t. Paed. l. 3▪ ●. 4.  Dorcas to the poor widows and orphans: a Martha to strangers: to all, as N●zianze●s Gorgo●ia, Citrà superciliu●● p●dic●. Therefore blessed, she now rests in Christ, and her works follow her. Which that we may likewise do, the good Lord teach us all so to live, and number our days, that we may apply our hearts unto wisdom, whereof his fear is the beginning, and eternal salvation the end and consummation: hear us O Lord, and have mercy upon us, through the merits of thy Son, our blessed Lord and Saviour JESUS CHRIST, to whom with thee, O Farh●r, and the Holy Ghost, be all honour, praise, and glory ascribed in heaven and earth, now and for ever. Amen.  
FINIS.   

PErlegi concionem hanc Funebrem, cui titulus est, Characters of true Blessedness: eamque Typis mandari permitto.  
Dec. 2. Sam. Baker.