THE BEAUTIES of BETH-EL.  
Containing: Sundry reasons why every Christian ought to account one day in the courts of God, better than a thousand besides  
Preached in Cambridge, and now published especially for the benefit of those that were the hearers.  
AT LONDON Printed by G. Elder, for Thomas Man, and are to be sold at his shop in Pater-noster-row, at the sign of the Talbot. 1609.   

To the right worshipful Master FRENCH, Mayor of the Town of Cambridge and the rest of the hearers of the Parish commonly called St. Peter: Grace and all good things.  
RIGHT Worshipful and Christian friends, so soon as God gave me a calling to become your teacher; I bethought me which might be the fittest course and carriage of my Ministry, both for your best profit and mine own discharge: and after a little deliberation, I easily resolved of three things. 1. to call you to a love, and a cheerful frequenting of the holy exercises of Religion in the house of God; by which as by a preface I entered into my labours, and this from the example of David. Psal. 84. 10. 2. to teach you how to behave yourselves being present before God. from the example of Cornelius, Act. 10. 33. 3. to preach Christ unto you; which by God's mercy I have also performed out of Peter's Sermon following from ver. 33. to 44. Wherein I have 〈◊〉 entreated of the most fundamental points of our Christian Religion: endeavouring in all these to approve my heart unto the Lord, and my desire of your profiting even to yourselves. Of the first of these I have here given you a further view and account; the other two depend one upon the other, & contain a labour of longer time; besides that the eye of our experience hath seen what a surfeit & loathing this our age hath taken of sound practical divinity: & therefore only thus much I have presumed for your sakes to publish, to the purpose that each of your families might have a copy for the helping of your memories; not intending any further view of clearer light. But if the Printers have over-entreated me to make the benefit (as they termed it) more common; then I shall desire of such as for whom these things were not principally prepared, the forbearance of any curious censure, seeing it was plainly fitted and preached unto a plain auditory, and not intended to behold such an open light. Wherein yet it may afford this use, that being a subject in which I have observed none going before me by way of treatise; it may yield both occasions and grounds to some more able instrument to enlarge and adorn so necessary and so profitable an argument. Which heartily I wish; the rather, because in these desolate days of ours, these beauties of God's house, are by so many men, & so many means obscured, as that numbers given-over to Atheism and liberty, are bold not only to move (which were too much) but strongly defend that our Saboth is either not to be kept, or not so straightly: that either our Sermons need not to be heard or not so frequently: & that to walk according to the light here shining, at least so accurately & strictly 
Ephe. 5. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the Apostle prescribeth, is too much preciseness: the which with sundry other disguised conceits of vain men, if they shall prevail so far as they threaten, surely our Bethels in short time will become Bethavens; our houses of God, dens of thieves, and the voice of our Church will be no other than that of Naomi. 
Ruth. 1▪ 20  Call me no more beautiful; for why should ye call me so, seeing the Lord hath humbled me, and the almighty hath brought me unto adversity, how glorious a work them would it be to join in the preserving of the beauty of the kingdom of jesus Christ? and that not by any artificial painting of the face of this chaste spouse (for that is fitter for the Romish Harlot) but by a plain manifestation of her own face and native beauty out of the word, which preferreth her beauty before that of the Rose of the field, 
Cant. 2. 1  and the Lily of the valleys, and affirmeth that the Lily among the thorns doth not so surpass in beauty as she doth among the daughters. Surely such a glorious work as this shall not want a glorious reward. But to return to you the hearers, these brief notes being properly yours, to you they are of right directed as a testimony of my love and inward affection unto you: the which (if the Lord had thought meet) I desirously would have still testified by voice among you, rather than by this my writing: by which I recommend these few lessons to your Godly learning, and myself unto your prayers.  
Yours in the Lord. THOMAS TAYLOR.   

Christian reader seeing that partly by the unacquaintance of the workman with my hand, and partly by the oversight of the Corrector, some faults are escaped, I have noted such as chiefly alter the sense, leaving the other to thine own humanity, and courtesy to correct.  
Page 8 line 24, for ruthes read ruins. p. 15. put out of the margin Use 1. p. 16. 24, for airy r. strait. p, 18, 1, for their, r these, p, 19, 22, put out in. p, 21, 7, put out and p. 29, 23, for cawls, r. coats p, 31, 1, for fortified, r. forfeited, p, 60, 11, for covering, r▪ covenant, p, 65, vlt, and 66, 15, for perfection, in both places, r. protection, pa, 71, 22, for there, r. the, pa, 225, 19, for truth, r, tents & l. 20, for countries, r. courteyns   
Psal. 84. 10. For a day in thy courts is better than a thousand: I had rather be a door keeper in the house of my God, then to dwell in the tabernacles of wickedness. 
THE Prophet David being through the practice and tyranny of his enemies debarred from all access unto the public worship & service of God, amongst the rest of the people of God, he maketh a mournful and grievous complaint of this his banishment, in the former part of this Psalm, accounting his estate in this regard, more miserable than some of the bruit creatures themselves, which had liberty to build their nests, and lay their young near the altars of the Lord, which benefit now he was deprived 
Verse. 3.  of. And recounting with himself the condition of such persons as then enjoyed those liberties & privileges, he pronounceth upon them one blessedness in the neck of another; yea if with much inconvenience, through 
Vers. 4. 5.  drought and wet, which are signified by the valley of Mulberries, and the rain covering the pools; yea with much toil and difficulty they could enjoy 
Vers. 7. 8.  such an earthly happiness. In the second part of the Psalm, he lifteth up an earnest request unto the Lord, to turn his ear, verse. 8. and his eye unto him, vers 9 that so he would be pleased to draw him out of this necessity: of which prayer this verse containeth one reason. In which consider two things; first the meaning, second the doctrines.  
First by the Courts of God, and 
The meaning.  the house of GOD, is meant all one thing: And although by the house of God is meant sometime the Church triumphant, john 14. 2. In my father's house are many mansions, that is, in heaven where the Saints enjoy the presence of GOD: and sometimes the Church Militant, 1. Tim. 3. 15. That thou mayest know how to behave thyself in the house of God, which is the Church of the living God. Yet here is it taken in neither of those senses, but more specially signifieth such a part of the Church militant, as where God's people have obtained liberty and freedom to worship God purely; joining together in the confession of their sins, and of their faith, in hearing the word, receiving the Sacraments, public prayers, etc. Thus Solomon calleth the Temple the house of GOD almost twenty times, in 1. Kings 8.  
Thus David here calleth the tabernacle, first the Courts of God, alluding to the stately courts of Kings, in which were sundry courts, and among them one for the people to assemble into, separate from the Sanctuary: and secondly the house of God. 
Exo. 29. 45   
First because herein the Lord had promised to dwell among his people, even as a man dwells in his house continually. For which cause the Ark, (a sign of his presence) was set in the Sanctuary, which the Lord calleth by his own name; joshua 4, vers. 13. Forty thousand went before the Lord to battle against jericho, that is before the Ark of the Lord. 2. because he especially revealed himself here, and gave special testimony of his presence unto such as purely sought him, in the exercises of his worship. For where can a man be either sooner or surelier found then at his own house? hence was the place of God's worship called the face of God, which we are commanded to 
Psal. 27 8.  seek, from which Cain was cast out. Not that in such places were any false 
Gen 4. 14  vizors or forms whereby God might be remembered: but because his pure worship, prescribed by himself, and accordingly by his children performed, is that ordinance, in which his face is seen glorious, and not out of it.  
In this Court of God, in this house of God, David wished he might always dwell, and that neither 1. unadvisedly, as Peter in Christ's transfiguration. Master it is good being here: let us make three tabernacles: but he wist not 
Luk. 9 33.  what he said. Neither 2. formally or for fashion, but most affectionately: yea so ardently that the very vehemency of his desire, conflicting with denial of it, brought leanness into his flesh, dryness into his bones, and consumption into his parts; for so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second verse implieth; that he was even wasted with the sighing & groaning out these most inward desires of his soul: nor yet 3. doth he propound his wish in simple form of speech, for that would not serve him to express more than ordinary affection: but as one most superlatively affecting above all other things this one; he suiteth a double comparison. The former is drawn from the consideration of the time. One day spent in these Courts of GOD, is better than a thousand elsewhere: as though he had said. It were no great difficulty for me being a King and the head of all Israel, to pass the whole term of my life in the Palaces of the mighty, and in abundance of earthly pleasure; If I could (with the most of the world) account these the matters of highest honour, and truest happiness. But might I obtain one day, that is, never so little a time of the days of my pilgrimage within thy Courts & tabernacle: where with the rest of thy people I might join in the pure worship of thy name; I would account myself more honourable & happy, then to spend thousands of days in the company of the profane, although never so great. The latter comparison is drawn from consideration of the estate & condition of men: of whom some are in eminent place and dignity, some in meaner and base degree. David although he had good experience of both: yet with all his soul, he would make exchange of all his greatness & glory, with a mean and contemptible outward estate; so be he might enjoy God in his ordinance with it. And therefore although he was a king, yet all that greatness did not so take up his heart, neither lift it up: but that he could be contented, nay desirous to be a doorkeeper in the house of God, rather than to dwell in the tabernacles of wickedness; resolving that he would rather hold the meanest room in the tabernacle; then without it to possess the highest place of the earth: for where God's tabernacle is not, there can be nothing but tabernacles of wickedness. It may be true here which some learned observe, that David in mention of a doorkeeper in God's house, had respect unto the Chorits, to whose custody this psalm was committed for their encouragement against the contempt of lewd men: but whether he had or no, their office being to keep the doors of the tabernacle, the truth 
1. Chr. 9 17 & cap. 26. 1  is, he that had preferred the very sparrows and swallows above himself, in this regard that they might resort to the tabernacle, & make their nests there; did much more account the Chorites far more happy than himself, because they by their office were tied to be ever, day & night in their courses about the tabernacle: which privilege himself in this his flight (whether before Saul or Absalon) could not enjoy. Thus the Prophet enforceth his request and petition unto God: that therefore he would please to vouchsafe him a comfortable return unto the holy exercises of religion, that he might partake in the public duties thereof with his people: because he accounteth this blessing the greatest happiness upon earth, yea next to heaven itself, although 1. never so little a while. 2. in never so mean a condition. So much of the meaning: the instructions follow. It is a note 
Doctr. 1.  of a good heart, to account the want of the word and ministry, the greatest 
The want of the word most lamentable of all wants.  want and heviest burden of all other. David for such affections was called a man after Gods own heart: so earnest and so frequent they were with him: in Psal. 27. 4. he was in many wants, was driven from house and home, yea destitute of all earthly comforts: yet he felt none of them in comparrison, neither wished the supply of any of them: But one thing he wanted, which he desired of the Lord, even that he might dwell in the house of the Lord all the days of his life, to behold the beauty of the Lord & to visit his temple. And this was not so peculiar unto this man of God; but that it is common also with other the Saints of God. jeremy bewailing the estate of the jews in captivity, 
Lamen. 1. 4.  beginneth his lamentation there where was greatest matter of mourning. The ways of Zion lament because no man cometh to the solemn feasts, all her gates are desolate, her priests sigh: Infinite were the ruths which were upon the city beside, in all that eighteen months while the siege continued, as plague; famine, in which the pitiful women were glad to seethe and eat their fruit, and children of a span long: and 
Josephus. antiq. jud. lib. decimo. cap. decimo.  wherein those that were arrayed in scarlet were glad to embrace the dung: much more lamentable was that bloodshed when jerusalem was taken, the kings son slain before his face; yea the King himself taken, his eyes put out, his 
jer. 52. 6. 11. 13.  feet put in fetters, and himself carried to Babel. Infinite and unspeakable was the loss both of the City & Temple, when both of them were burnt down, almost to the ground: and yet the Prophet conceiving of these as far lesser evils, mentioneth none of them, until he hath groaned out most pitiful complaints, for that the worship of GOD was ceased among his people, and that which was a place of God's presence, & delight; was now become a den of heathenish Idolatry. The like we see in 
Dan. 9 1. 2. 16.  Daniel, who when by reading in books he understood that the term of this captivity was accomplished: he turned his face unto the Lord, and sought by prayer, and supplication with fasting, & sackcloth and ashes; that the Lord would turn away his anger, and wrath from the City of jerusalem, and in that long prayer he entreateth not, that he with his people might be returned into their former possessions and enjoy their houses, lands, orchards, vineyards and commodities: but the greatest loss of all seemed to eat up all the remembrance of these, even the failing of God's public worship amongst them; this was wholly in his eye, and this took up all his requests. He prayeth indeed for the City jerusalem: But because it was Gods holy mountain Verse, 16. and because it was the City whereupon his name was called. Vers. 18. 19 yea herein he could neither contain, nor yet scarce express his servency, but with strong cries entreated the Lord, for the Lords sake, that is, for his Christ sake, he would cause his face to shine upon his sanctuary which then lay waste: and this may be observed not only in the Prophets of the Lord, but also in the Lord's people, who, howsoever before their captivities it was hard to say whether they more despised Gods holy ordinances, or embraced their outward profits; yet in their afflictions & wanderings in strange countries, the Lord taught them this wisdom: that they looked not so much to their land and country as to 
Psal. 137. 1. 5. 9  the Temple, to jerusalem, to Zion.  
Now who can deny that those are good hearts which are thus disposed, 
Why a good heart so esteemeth it.  for 1. they are such as highly prize, and worthily esteem these ordinances of God, as the holy means to beget and confirm faith in the souls of believers, yea the means whereby ordinarily the fellowship of the Saints with God, and their mutual Communion one with an other is here begun in the Kingdom of grace, and shall be perfected in the Kingdom of glory. 2. they are such as see the necessity of God's ordinances in the Ministry: in the want of with, people must needs perish; as such as want both the rule and guide to direct & lead them unto true felicity. 3. They are such as have tasted (in some measure) how sweet the Lord is in these ordinances; or else could they never thirst after the living God: they have met with God in Zion who hath enlightened their minds, persuaded their hearts; comforted their consciences; furnished them with coat-armor of proof, against satins subtleties and batteries, fortified them against their own weaknesses, supplied them with preservatives against the poison of evil example, which as a corrupt air infecteth not a few: beautified them with the graces of faith, hope, love, humility, patience, sobriety and the rest, clothed them with the righteousness of Christ whom their faith hath clasped and will not let go, in comparison of whom all gain is loss, and all abundance mere necessity and beggary.  
This doctrine serveth to reprove a number 
Use. 1. Vndervaluers of the word reproved.  of men who account of the word and the ministry of it so meanly, as the things which they can be best without: and therefore where God in mercy hath vouchsafed them, many esteem of them as a sixth fingar, a superfluity, a burden: & speak of them as the unthankful Israelites of Mannah: we see nothing but this Mannah there is too much preaching, and what should so much of it do? And again where God in judgement hath denied this blessing of a faithful Ministry unto a people, it is never asked after: but in many ignorant towns and parishes, scarce shall we hear of a man that stirs up himself to seek after God. In the want of never so base an outward commodity, men can complain, yea and lay their counsels and purses together, to get their want supplied in season. Hence is it that men are much in such complaints. Oh we want such a commodity in our country, such a benefit in our parish, such a necessary in our houses, and will be diligent with much money to redeem it! but never a word of the want of instruction, of the want of a painful teacher, of the want of the knowledge of God, of the want of the practice of piety either in the parish, or in the family. Which argueth the fleshliness of men's hearts, which in their desires can soar no higher than earth and things below. A pitiful thing it is that in the days of such grace, a man may ride so many miles together, and behold so many people as sheep dispersed without faithful shepherds, to bring them into the fold of Christ, or as so many goodly fields ready and white unto the harvest, and yet scarce any labourer to inn them, and bring them into the barn of Christ: of whom a man may say, to the sorrow of his soul, as Christ of jerusalem, that the things of their peace are hid from their eyes: & further many who are not without all knowledge nor the means, but take themselves to have better part in Christ then the former, may here find the unsoundness of their souls: for many reputed christians because they are not only within the visible church, but partake also in all the outward exercises of religion, hear the word read, preached, receive the sacraments, content themselves in these works done, without any great inward affection to any of them: men they are of great indifferency; if they be under the ministry, they see good reason to submit their outward man unto it, & to give it now and then some good words, and upon occasion a meals meat: if it were absent they could also upon short warning frame themselves to indifferency, & carry the matter without much impatience: which if ever they had entertained in such affection as they that have tasted the sweetness of God in it; they would wish to want the air to breath in as soon as these sweet means no less necessary to a comfortable christian life then the air to a natural.  
To such men therefore I say, that let 
Use. 1.  them make what profession they will; let them rejoice in the peace and liberty of the church: if in the church enjoying the word and exercises of religion thou prizest any thing in the world above them in thy affection; yea if any thing be so sweet unto thy taste as these Bee; thou now by undervaluing these unvaluable privileges of God's people declarest thyself (for all thy profession) to be no better than cockle in the field, or chaff on the floor of Christ. And again if in the want of these holy ordinances of GOD; thou esteemest not (with David) that the greatest want is upon thee that can befall thee; thou art but an unsound member; yea rotten at the core of thy heart.  
This doctrine teacheth further that it is a just cause of mourning when the word 
Use. 2. Lament the want of the word abroad.  & Ministry either decay amongst any people or are interrupted, for this bringeth the greatest want that any people can be exposed unto: the dissolving of the ministry is the people's decay, Prou. 29 18. Where vision faileth, people perish. Hosee. 4. 6. My people are destroyed for want of knowledge. Can there by any greater loss than the loss of a man's soul? or can there be a greater want than for a man to be starved to death? or if this loss, this want, be brought upon any man, can any recompense be made unto such a party answerable unto either? what a grief than should it be to a godly heart to see whole towns lie under that curse of God, Amos 8. 11. even under a famine, not of bread and water, but of hearing the word of the Lord? for although religion and exercises of it be safe in the places where we dwell, yet if the absence of it elsewhere grieve us not, we lay not to heart the distresses of God's people as we ought, our bowels are too eyrie, we are too privately minded, and further if we hear or see any faithful ministry interrupted, we must lament that the free passage of the Gospel is hindered: that that means wherein the Lord conveyeth all his goodness into faithful souls is taken away, and so a door opened to all iniquity: yea a floodgate unto all impiety. If any man's outward estate were broken, his wealth by force and violence snatched out of his hands, here would be sense and sorrow (more than enough) for the loss: shall then thy inward state be cracked? the liberties of the ministery, and of the assemblies be infringed? the sanctuary of God desolate? the exercise of pure religion together with God's worship be hindered or abolished, and all this cause no sorrow, nor set any grief to thy heart? Is this such a disposition as becometh him who professeth himself to be the Lords? no surely: for such (as they have cause) fill their mouths with complaints of the desolations of Zion. 
Psal. 79. 1. 10 & 74. 1. 2. 6.  A just cause of sorrow was it to David, when he saw the enemy lift up axes, and hammers to break down the carved work of the Sanctuary. As just a cause when such a man as joseph shall be evil entreated, who hath been a means to relieve a whole town in the time of famine. If at any time by their or such other means Zion shall sit in the dust; the childen of the Church must show their compassion in their mother's misery, weeping when she weary, and no more be able to rejoice in her sorrow, than the jews could compose themselves to sing Hebrew songs in 
Psal. 137.  Babylon, when they remembered Zion.  
Eli a good old man (notwithstanding his weakness towards his sons) when the Ark was carried to the battle against the Philistines, it is said his heart feared for the Ark of God, (1. Sam. 4. 13.) and when tidings came that the battle went against Israel, that Hophni & Phineas his sons were slain and the Ark taken: it is said when he heard of the Ark he fell from his seat and broke his neck: it was not the sorrow for his sons, but for the Ark that broke his heart, that it failed him. He had likewise a good daughter in law Phineas his wife, who when she heard of all these tidings, the text noteth also of her, that it was not the death of her father, her brother, nor her own husband all at once, that so went to her heart: but this was it which her mind and tongue ran upon, and made her refuse all comfort; because the Ark of God was taken, and the glory was departed from Israel. verse. 21.  
The like is worthy noting in that faithful Captain Vriah, who when he was called and commanded by David to go home and eat and drink and company with his wife, he utterly refused, because the Ark, and Israel and judah were in tents, and his Lord joab and his servants in the open fields: and therefore he could take no delight in any thing at home, because it was not well with the Ark and Israel abroad. 2. Sam. 11. 11. Even so should we never think ourselves well, when it is not well with the Church, nor when the Gospel runneth not with free passage: which consideration should abate much of our present carnal rejoicing in, as it did in worthy Vriah.  
Daniel was well enough, highly in favour with the King, had liberty of conscience even in that Idolatrous kingdom, to worship the GOD of Israel purely, he was in no bondage nor affliction: but yet so long as GOD'S people were in calamity God's temple in desolation, God's worship in contempt, he could not but sorrow, fast and pray in their behalf. The like we read recorded of that faithful captain Nehemiah, he was a great man in the Court of King Artaxerxes, in an office very honourable and near the King's person, for he was his Cupbearer; yet when inquiring of his people, he found they were in great misery and reproach, and that the wall of jerusalem was broken down, and the gates of it burned with fire, his zeal stirred up exceeding sorrow, even such as he could not hide, but that the King (before whom no mournful spectacle might come) did read the deep sorrow of his heart in his countenance: his own advancement and honour could not comfort him, so long as he saw God dishonoured abroad, the City dedicated to his name, now defaced by Heathen Princes: that religion which by himself was prescribed to serve him by, now decayed, and that people which was his own peculiar, now to become servants to strange Lords. Nehem. 13. wherein we read our own lesson, that ourselves enjoying the precious liberty of our assemblies, we ought to pity the distress of our countrymen, who sit still in the shadow of death, & by our prayers and best means, to relieve them, groaning out the desires of our hearts, and that all Israel, even in our own country, might be saved.  
Thirdly, if the want of the word, and exercises of it, be the greatest want of 
3. Use.  all other: then such as have it must be wise hearted to make precious account of it: and while they enjoy it, store 
Make much of the ministery settled.  themselves with such necessaries as shall afterwards bestead them. Men are not so careless as to forget or fore-slack their markets upon the market day: neither need many spurs to reserve something (as we say) against a rainy day.  
Why then do not such as profess themselves the children of wisdom, forecast and providently foresee their future necessities? especially seeing this oversight will cost them so many tears, so much sorrow as their spirits shall scarce be able to sustain them. How is it that we have not the wisdom of men in us▪ to say within ourselves, a rainy day may be upon us or ever we be aware: it may be the sorrows of our mother the Church are not far of: perhaps a famine of the word; a want of the ministery; a black darkness like that of Egypt is nearer us than we think off. For we have seen as bright gleams as ours overcast: yea as clear suns of the Church set and fallen in the firmament, as that in the light of which we now walk: witness the Churches of Rome, Corinth, Galatia, Ephesus, Philippi, the seven Churches in lesser Asia, all which were far afore us in the Gospel: but now under the Turk and Pope are sunk to hell, in the profession of Mahometisme and Antichristianism: yea of golden candlesticks which once held out the glorious Gospel and word of truth, are become the very cells and dens of devils. Or if the Lord for his own name and truth's sake, forbear the removing of our candlestick, yet the sorrows of mine own soul may come upon me, as the travel of a woman: the Lord may let loose, and set my sins in order before me to the breaking of my heart; and vex me with fearful visions: or else sickness may assail me, and bring me down to the gates of death; my own death's day, and consequently my judgement day is at door, and cannot be far off. Let now every Christian well bethink himself, whether in any of these straits he shall not need oil in his lamp: whether he shall have no use of faith, of direction, of comfort, of patience, of sense of God's love, of assurance of pardon of his sin, of strength against such temptations, as he (perhaps) never buckled withal before. I assure thee that which thy own experience shall at that time become thy mistress in: that whensoever the Lord shall begird thee, and lead thee into any of these conditions; if the word be not thy comfort, thou art sure to perish in thy trouble; and that all thy life had been time little enough, to have furnished thyself against that day, yea if thou hadst begun to be heavenly covetous, when thou beganst first to breath.  
wouldst thou then be armed against sin, superstition, heresy, popery in thy life time; and close up thine eyes in that holy religion of GOD which thou hast learned, and been brought up in: yea if times and religion should alter? wouldst thou not in the day of thy sorrow be found unfurnished, and nakedly laid open to all terrors of conscience, accusations of sin, and temptations of Satan? wouldst thou not be given up to impatience, to a sense of God's wrath, to shut up thy days in an horrible apprehension of an hell in thy soul aforehand? Oh then now while God offereth his grace in the ministery of the word, acknowledge the acceptable time and day of salvation: lay hold upon wisdom while she calleth; give her answer while she yet knocketh; open the door of thy heart, to give the best entertainment thou canst to this dear Daughter of GOD: Store thy soul with knowledge; but especially with faith and good conscience.  
Make room in the house of thy heart by removing all the trash in it, such as is infidelity, impenitency, earthliness, voluptuousness and whatsoever savoureth of the flesh: then lay up in it provision for thy necessity; that it may become a little granary, or treasury to which thou mayst always resort, when either the public means may fail thee, or thou mayst be debarred from them. Be diligent in gathering this Mannah while the six days last, before that day come wherein though thou seekest it, yet shalt not find it. In these seven years of plenty, lay up (like a provident joseph) for thyself corn for the seven years of famine: wherein seven lean kine shall eat up the seven fat kine, and be never the fatter. Pass not thy Summer singing with the foolish Grasshopper, but with the Emmet prepare thy Winter's store. When Agabus prophesied 
Pro 30. 25.  of a famine, Act. 11, 28. the brethren were careful to provide against it: so thou now hearing that a time of dearth will come, in which thou shalt stand in need of great store of grace; get thee a stock before hand to spend upon; lest when the time overtaketh thee unprovided, 
Store thyself while thou hast the word.  thou begin to late to howl and say: O the time was when I had the Word, the Sacraments, the Ministry, whereby I might have not meanly enriched myself, and have been able to have been helpful to others, rather than myself to be utterly destitute of provision in such times as this is: and this is my grief, I had warning that these days of straightness would come upon me. Alas that ever I should so have lost my time, that ever I should have refused wholesome counsel: oh that I might once more enjoy the means again! Oh for one day in the courts of God's house! I would never neglect so great salvation.  
And herein the folly of our nature bewrayeth itself that we are wiser in the want, then in the fruition of good things; and that we cannot so rightly prise a present benefit, as sigh after it when we have negligently deprived ourselves of it.  
Cain cared not for the worship of 
The folly of such as slip their opportunity herein.  God all the while he was in his father's family, till he was cast out of it; and then too late he cried out, that he was cast out from the face of God. Esau contemned his birthright and blessing till it was bestowed, and then could seek it with tears when it was too late. Saul forceth not of samuel's prayers for him till the Lord was departed and had cast him off. The Prodigal son careth not for the dainties of his father's house, till he was driven to feed among Swine; and then he can desire to be among his father's herdsmen. The profane of the world take days with the Lord: If they can be at leisure to hear him another time with Festus, so it is, but for the present they cannot intend it. Many Professors will not foul their dainty feet now for the word; who I doubt not would afterward seek the blessing (if God should once deny it) & that with tears: the case being the same with us as sometimes it was with Israel when 
Number. 14. 40.  they had with GOD'S Commandment all the encouragements which Moses could use to speed them forward unto Canaan; they would not go, but back again into Egypt in all the haste: the text saith they refused the land, v. 21. But when once sentence was past, that they should never see that good land. Then they rose up early in the morning, & were ready to go to the place which the Lord had promised: now was there no stay with them: neither the Lords revealed will, nor Moses' persuasion could so pale them in or prevail with them, but that they presumed obstinately to go forward. The same people before the captivity, had the Temple, the Ark, the Sacrifices, the Oracles, they cared not greatly for them; it seems the times were much like ours wherein to call men to the house of God, to speak of Pastors, preaching, Scriptures and holy exercises is to glut and surfeit men, and so drive them from the love of all: but the time cometh on, that the Lord requireth this contempt which they dearly buy, he casteth them among Idolaters, and Scoffers, by which humiliation 
Psal. 137. 1.  he bringeth back things past to their remembrance. By the rivers of Babel we sat and wept in remembrance of Zion. What Zion? their cheeks were dry enough before: but now in Babel they can weep, now away with music, now can the haps hang upon their willow trees without a finger to touch them; neither their sweet melody of instruments, nor their pleasant walks, nor their crystal rivers can affect them with joy, seeing they were now banished and excommunicate from the public exercises of religion before the Lord at Zion. And it were to be wished 
Vers. 44.  that even such as belong to the Lord did not underprize such gracious pledges of God's presence in the presence and plentiful fruition of them; who yet can with sighs mourn after them, being withdrawn from their eyes, no otherwise then when all Israel lamented after the Lord when the Ark was in Kiriath-iearim, 1. Sam. 7. 2.  
The Lord jesus wooing his Church most lovingly entreateth entrance into her. Open unto me my well beloved for my head is full of dew, etc. Oh no she hath put of her cawls, she will not disease herself so far as to put them on; she hath waesht her feet, and meaneth not to foul them: while she may have Christ at the threshold she gives herself leave to sleep a little 
Cant. 5. 2. 3.  longer, & in her sleep she slips that most sweet opportunity: Christ leaves her to her ease which might not be dislodged: but shortly after her soul awaking, and she bethinking herself of her unkind answer, steps to the door to let him in; but he is gone in displeasure; now her heart is gone with him and smiteth her more than before; she seeks him, but finds him not; calleth him, but receiveth no answer: he is too near to be let in and received while he is at the door; and therefore she must trudge up and down after him, with much labour, & more grief, inquiring of every one she meeteth, whether they have met with him whom her soul loveth or no. By which example seeing that too much of this folly is bound up in the hearts of the best of us; let us strive to become more wise-harted in entertaining our privileges whilst they be offered.  
The Centurion could say when Christ was dead; this was the son of God, he should have said so when he was alive. Let us acknowledge Christ while he is present, & rejoice in God's face, in the assemblies, in the ministry, lest when our unthankfulness hath fortified them, we lament the loss when it cannot be supplied: & this is the rather to be thus urged 
jer. 7. 13.  and beaten upon; because it is with many a man, as it was with the people of 
Act. 20. 24.  Ephesus: when Paul was taking his leave of the Elders of Ephesus, he told them that he knew they should see his face no more: than they wept abundantly, but especially were sorry at these words, that they should see his face no more, even so a number of men are never sorry nor weep, are without all affections to the Ministry & Ministers, till they be taking their leave and say they shall see their face no more; and then they wish that they had taken more good by their presence; and than if occasion were offered again they would be more careful, and not foreslow such opportunities: these considerations are so much the more seasonable to you the present hearers, that now at the first entrance of this blessing you may lay hold of it, so as your increase in the end may be much more abundant.  
The second point of instruction out of the word, is this: that it is a note of a 
Doctr. 2.  good man more to rejoice in the prosperity of the Church and the holy exercises of 
A good heart rejoiceth in the prosperity of the Church & Ministry.  the ministry, then in all the delights among the sons of men beside. For who can condemn in this holy man of God such an holy desire as this is? Nay who can deny but that our affections & wishes ought to be in some measure suitable unto his? And therefore that it is our part with him, to prefer the rejoicing and comfort of one day within the Church, above a thousand elsewhere, not excepting the Palaces of Princes: yea and that we might be so happy in the fruition of this desire, to choose a very mean estate with it, rather than the most glorious condition of the earth without it.  
But what moved the prophet David, 
Ques.  or what did he see or find in this assembly, or in the Ministry that could so ravish and affect him? For men of common eyes cannot see any such extraordinary thing in them so violently to draw them; it may seem there was some secret force, which drew out such affectionate desires in him.  
It was indeed a secret force of the spirit of GOD, from whom such settled 
Ans.  and sanctified desires can only proceed: and yet we may not conceive such to be immediate motions, and ungrounded flashes, but such as the Spirit raizeth by means: Both first causing the beauty of GOD'S house to appear bright to their eyes: and second, revealing to them the privileges which Gods people there partake, and cannot again meet with them in any society beside.  
The former appeareth, Psalm, 27. 4. One thing I desired of the Lord, and I will desire it, that I may dwell in the house of the Lord all the days of my life.  
But what moved David thus to wish this one thing? That I might see the beauty of thine house: and although the beauty of the Sanctuary so far forth as it was external, in regard of the matter, of the form, of the whole ordination of it: yea and all the utensils even to the very pings of it, which all were of the Lords own invention & institution, and might therefore have drawn carnal minds unto it (as at this day the sensible and plausible splendour and beauty of the Church of Rome doth many superstitious people) yet was never any good and sincere heart (such as David's was) satisfied with external things in God's worship: well knowing that as God is a spirit; so nothing is there pleasing unto him which is not spiritual: there are therefore other beauties which the stranger entereth not into the beholding of; yea such as cannot be beheld but with eyes as clear as crystal.  

Quest. What are the beauties you speak of? Answ. They may be reduced 
Beauties of the house of God.  unto these two heads: They are seen partly in respect of the parties present: and partly in the things performed in such holy assemblies.   

The persons present; are, first; GOD 
1 the presence of God.  himself: whence such places are called Bethells, as David here thy house: thy courts: and are no other than the presence chambers of this everlasting King of glory. Here he sitteth in a chair of Estate, as formerly he sat between the Cherubins: How can it then be but that the glory of the Lord should fill every such house of his, as once it did the Temple 1. King. 8. 11. or where can a faithful soul more securely, more joyfully rest itself, then in Gods own resting place?  
Secondly, Christ himself is here present: 
Math. 18. 20. reve. 1 17. Luk. 2, 96. 2. The presence of Christ.  for wheresoever two or three are gathered together in his name, he is in the midst of them. He walketh in the midst of the seven golden Candelsticks: And no where else (if he be missing) can his parents and kindred find him then in then Temple.  
Now is not this a greater beauty than any which can elsewhere be espied? wherein the second Temple passed the glory of the former: & yet ours exceed the second! For how could the second Temple wanting 1. God's presence between the Cherubins. 2. the urim and Thumim. 3. the inspiration & raizing up of extraordinary prophets. 4. the Ark itself the seat of God, which was taken in the captivity. 5. fire from heaven to consume their sacrifices: how could (I say) the second Temple wanting all these, be truly said to exceed the glory of the former, which had them all? But only in regard of Christ's bodily presence which by entering into it was to beautify it? And yet the effectual presence of his spirit now with us, is far more powerful and glorious, then was his bodily presence in that Temple.  
Now seeing that Christ is the churches well-beloved, and is more than other 
Cant. 5. 9 10.  well-beloveds, even the chief of ten thousand; and hath not left us direction to meet him any where, save in the tents of shepherds, and in the steps of the flocks: 
Cant. 1. 7  should any christian soul (which is knit unto him in spiritual wedlock; the contract being already made, and the day of their marriage appointed, and approaching) desire any society more than his? Nay ought not every believing soul to wish one hour spent in his society and fellowship, rather than ten thousand with any beside? So as hitherto David was not wide in his wish and rejoicing.  
Thirdly, the holy spirit of GOD is present in our assemblies; most plentifully 
3. The presence of the holy spirit of God.  pouring out of his full buckets the treasures of wisdom and grace; yea the variety of graces accompanying salvation. Neither doth this spirit ordinarily display himself elsewhere: who although he bloweth where he listeth in regard of the free and undeserved graces which he poureth out: yet is it ordinarily by means of the Word, Sacraments, Prayer, Censures publicly exercised and administered according to the will of God.  
Hence is it that we read still of the Word and Spirit: and water and the Spirit joined together, because the spirit ordinarily putteth forth the grace of regeneration in the means of the word and sacraments. Now who hath not good cause, to wish (if not all his time) yet the most of it there spent; where by the work and presence of the spirit, he may so happily enrich himself unto life everlasting, rather than elsewhere, where is nothing but spiritual poverty, nakedness, and beggary?  
fourthly, the holy Angels of God are here present in our assemblies. Whence 
4. The presence of the Angels.  the Apostle 1. Cor. 11. 10. wisheth the woman to have power over her head because of the Angels: that is, the woman in the congregation must cover her head, as for other reasons, so for this which is not the least; in that the Angels are present, and behold the order and behaviour of men & women. But why are the Angels present will some say? I answer not only in way of Ministry and service unto the Lord, unto the elect, and unto his Ministry, sundry ways both assisting and helping it forward, and withstanding such enmities as otherwise resist it: but also after a sort to solace, and rejoice themselves in the beauty of GOD'S house, so 1. Pet. 1. 12. Which things the Angels desire to behold; speaking of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirous to stoop down.  Mysteries published in the Gospel.  
To which maketh that interpretation of the place in Hebrews. 12. 16. Yet once more will I shake not the earth only, but also heaven. The meaning of which words by the judgement of some excellent Divines, is this: that the voice of God in the delivery of the law did cause the men on earth that hard it to quake and tremble; but now in the preaching and delivery of the Gospel, the very Angels in heaven, are after a sort shaken being ravished & rapt into the admiration of it. Are there then such beauties in the assemblies as that very Angels themselves admire? & shall not men for whom they were instituted seek both to espy, & be affected with them? and who can b●ame him that can come to prise these beauties above all that the earth can afford beside? Seeing the Angels themselves who are stripped from all earthly desires and delights, are said to admire these, but never the other: such a man indeed is come near to Angelical perfection. Fiftly, The Saints of God here present 
Psal. 16, 3 Psal. 122. 4 5. The presence of the Saints of God upon the earth.  themselves in whom all our delight ought to be. For as the Tribes of the Lord used to go up to his house, that they might worship before him in his Tabernacle & temple: even so now the people of God assemble themselves in our congregations to the same purpose. Now when I say the people of God, I mean not all hand over head, who promiscuosly come together; not withstanding they all are his people by right of creation and preservation, & yet of them some are openly & professed profane ones; Neither all those who join in external profession and exercises of religion: of whom yet many are not inwardly purged: in which sense the old world called them sons of God. That is, all the posterity of Seth and Enosh, opposed to the daughters of men void of all religion and piety. But I mean those of GOD'S election; that are called of his purpose, that have obtained mercy, and who proceed on in the ways of sanctification unto salvation.  
These are called in Scripture an holy people, a chosen generation, a people by purchase, the dove of Christ, his undefiled, his treasure: and their property is described, that they fly as a cloud, and flock as the Doves unto 
Isay. 60. 8  these windows. Which prophesy although it be properly to be understood of the universal and general calling and concourse of the Gentiles unto the Church, who should come with such celerity and swiftness as if a cloud were with violence of winds carried from one side and region of heaven to the other; and in such flocks and multitudes, as if a whole flight of piegeons (driven either by tempest, or by an Eagle, or some other bird of prev) should scour unto their columbarie, and rush into the windows: yet this property is so peculiar unto persons once called and converted, as by which the holy Ghost pleaseth to express them, rather than by any other title, that they are such as flock to the windows of the Church, by which the Lord conveyeth to his people his light of instruction, of consolation, of grace, of glory. So elsewhere, the scriptures note them to be such as seek the Lord in his ordinances, such as seek the face of the Lord, such as call one another to the house of the Lord, and such as cheerfully and courageously march on, and will not give out, until they meet the Lord in Zion.   

Obs. If it be here objected, that these are but a few in comparison of the multitude which resort unto the house of God: who belong no otherwise unto him, than retainers unto their Lords or masters, they wear his cloth, and now and then give some formal attendance, but are no household servants.   

An. I answer. That true it is that the best part for the most part, is the least part, if we consider the truth of the thing: but yet Christian love bindeth us to judge the best of all that join with us even in the outward service of God, for we cannot enter into their hearts, but must leave them to stand or fall to their own Lord, and forbear to judge them before the time.  
Secondly, we must (notwithstanding the multitude of profane & hypocritical persons in the congregation,) frame our judgements unto Gods, who esteemeth the assemblies from the better part, and not from the greater; he knew well that many more who were but jews without, and in the letter resorted unto the tabernacle; them those who were Iewes within; yet it still retained the titles of God's house, & God's courts.  
Thirdly, It is a glorious thing to be admitted even to the outward profession of religion, notwithstanding all are not of the Church that are in it. In which regard joshua calleth all Israel the Lord's possession, even because his tabernacle 
josh. 22. 19 Num. 23. 9 Zeph. 3. 9  dwelled amongst them. And thus was it prophesied by Balaam himself, that Israel should dwell alone, and should not be numbered among the nations, for Israel was a people of a pure language. In all which the nation of the jews were advanced above all other people, because they were distinct and separated from all other; both in their religion, laws, rites and condition of life, all of them appointed and established by God himself.  
How much more beautiful then and glorious are the congregations of God's people, in regard of such who are truly the Lords holy ones? allied unto Christ, Saints by calling, and begin to lead even an heavenly life upon earth? What is it that maketh the Court more lovely and glorious, than all the rest of the palaces of the land beside? It is not so much the stately building or other braveries, but the presence of the King, Queen, Prince, Lords, Ladies, and other their attendants answerably 
God's courtsmore glorious than the courts of Princes.  where the exercises of religion are established, are beauties no whit inferior, but far passing the former. Solomon describing the glorious condition of the church, compareth it to the Courts of Kings and monarchs of the earth, but infinitely advanceth it above them all, even in this consideration.  
There are threescore Queens, and fourscore Concubines, and Damsels without 
Cant. 6. 7  number. As though he had said: If in any Court of the world instead of one Queen (for ordinarily there are no more) there were threescore, and all attendance proportional, though this were such a glorious and beautiful a sight as never man saw, yet were it not comparable to the beauty of the Church, every true member of which is a King over his lusts, and heir to the crown of heaven.  
True it is that this beauty of the Saints which beautifieth the assemblies is partly blemished and stained, and partly hid and covered. The former by many profane Esau's, that thrust themselves into the profession, who a while seem to be living stones; but after appear but stubble laid upon the foundation. These are spots in our meetings, who so far as in them lie, make the Church resemble Nebuchadnezers image; whose head was of gold, but the belly and feet of Iron and clay, which will not be tempered together but fall a sunder.  
The latter, partly because this King's daughter is glorious; but within, her comeliness is like the Curtains of the 
Causes why the beauty of the Saints is not seen of the most.  tabernacle, which outwardly were of courser stuff, but within costly for the matter, and curious for the exquisite workmanship, and like to the beauty of Christ himself in whom men saw neither form nor beauty, partly because their infirmities cloud their beauty, and darken them in men's eyes, when yet they remain most dear unto God: and partly because the sun of affliction and persecution looketh much and often upon them, which maketh them seem blacker than they are, and thus Christ himself was despised because men judged him as plagued and smitten of God. Isa. 53. 4, and job counted an hypocrite of his friends. No marvel than it is, that such eyes as are not anointed with the eyesalve cannot pry into this inward and secret object: no marvel if eyes thus accustomed to false glasses be distempered; no wonder if eyes still gazing upon such clouds be held from seeing the hidden glory of the Saints, no otherwise then Elishaes' servant was, who could not see the glory which shone round about him. But such as are the Lords must herein express the virtue and image of their heavenly father, who delighteth in his people as in his portion; whom he accounteth beautiful as the Lily, and sweet as the Rose. Even so all our delight should be in the Saints which excel in virtue: let them be by infirmities, by afflictions black, yet in our eye they must be comely: the shining graces of God in them ought as by strong cords to draw our affections unto them: and if in our private course we ought to edify ourselves by this, & by our conversing with them, partake of their graces and increase or stir up our own: much more should we with all cheerfulness partake with them in the public worship of God, by whose presence, behaviour and prayers our joy is more full, and our service more acceptable. Especially seeing this whole Psalm showeth how our Prophet from this consideration did not a little provoke his heart and best affections unto the assemblies.  
Now to end this point, seeing we are taught that here is the Court of the King of glory, the holy God sitteth here in the holy assemblies, the holy Angels of God are here present; the holy Saints of GOD stand here upon this holy ground: how is it that we cannot conceive these meetings to be the most beautiful places of the earth? How are we yet as blind as Moles, if we espy not and turn not our eyes unto such beauties? what a fearful delusion is befallen them, who are so easily won to the painted beauty of an harlot, and despise the native beauty of the spouse of Christ? What a certain damnation abide such, as by scorning the holy exercises of our public meetings, and reproaching the Preachers, and Ministers of them, seek to turn this our glory into shame? but more of this in the uses following the doctrine. Thus much we have spoken of the honourable persons present in our congregations, the dutiful respect of whom (if we wanted othermotives) were forcible enough to draw Godly hearts with cheerfulness unto our meetings.  
Now the things which are performed in the congregation, are of the same quality; even holy things: namely the whole public worship of God, standing especially in the ministery of 1. Word, 2. Sacrament, 3. Prayer, 4. Keys of the Church: of none of which can any that knows them affirm truly, that it wanteth power & persuasion to draw any godly heart unto it.  
And first in these meetings it cannot be denied, but that we enjoy a most comfortable and precious treasure of 
Benefits by the public reading of the word.  the word of God, and that both read and preached, the weaker of which means wanteth not his fruitful use in the Church, that whosoever ascribeth not much unto the public reading of the Scriptures: well considereth not the necessity of that ancient ordinance of God, who of old would have Moses read every sabbath, and instituted a lecture of the law and Prophets. The which 
Act. 15. 21. Act. 13. 15.  ordinance of God, not only the holy Apostles: but the son of God himself graced, yea honoured not with his presence only; but also with his ministry; for (as his custom was) he went 
Luk. 4, 16.  into the synagogue on the Sabbath day, and stood up to read. And if here it be asked, what are the special benefits reaped by this ordinance instituted out of the wisdom of God: I answer. First, It is a notable means to come to the knowledge of the history of the Scriptures, wherein the chief works that ever the Lord did in the Church are recorded, whether of justice or of mercy, especially those of our fall in the first Adam, & recovery by the second. Secondly, to confirm our faith in all the points of Christian faith and religion: the main grounds of which we have y of in the old testament, and are fulfilled in the new.  
3. To direct our judgements in proving of all things; and holding that which is good, as the Baereans searched the Scriptures, to see whether the things were 
Act. 17. 11.  so as Paul preached, which if it be a fruit of private reading (as the rest also are) much more of public.  
Fourthly, to train us to the more profitable hearing of the word preached. Fiftly, to acquaint us with the phrase of the Scripture; so as we can both understand, and speak the language of Canaan.  
But who can speak of the glory of 
The benefits of the word preached.  our ministry, in regard of the word preached: which as a more ordinary and principal means leadeth us along unto salvation, by a more full manifestation of the promise of life: yea not only explaining things to clear them to the understanding; but applying them unto the heart and affection, and urging them upon the life and conversation of a Christian. The blessed work of which institution will evidently appear, if we consider the objects upon whom it worketh; and those be either the unconverted, or converted, or both.  
In regard of the unconverted, it is the ordinary means to beget them to God, by enlightening their eyes, opening their ears, mollifying their hearts, and working faith in their souls, which cometh by hearing. And what a blessed work is this 
Rom. 10.  whereby the sons of wrath become the sons of GOD? whereby those who are laid low in hell by sin, are raised unto the glory of the highest heaven? and whereby the just heirs of damnation are entitled into the state of salvation, to receive inheritance among those that are sanctified, In this excellent use is it called a ministery of reconciliation, of peace, a word of grace, of salvation, and of life. 2. In 
2. Cor. 5. 18 Eph. 6. 15. Acts. 14. 3. Act. 20. 32  respect of those who are converted: It is a powerful means of the spirit; First to increase their knowledge, by the daily clearing of their judgements from error, and ignorance; and leading them into all necessary truths. Secondly, to strengthen and increase their faith, bringing it with daily progress from the infancy and weakness of it, till the believer attain his tallness and strength in Christ.  
Thirdly, to call them from their daily wanderings and strayings, and settle them in a godly course.  
Fourthly, to prevent their falls, whilst they are here partly furnished with Christian Armour against temptations; for through the ministery of the word, Satan falleth like lightning from heaven. and his strongest holds are cast down: 
Luc. 10. 18 2. Cor. 10. 4.  partly while they are counseled in their doubts, finding the word in this ministery, especially the man of their counsels. Partly while they are admonished of such ways as are disagreeable to such an high calling as they have undertaken. Fiftly, to raise them out of falls, by discovering unto them the nature and danger of sin, the working of their own infirmities, the bitter root of original corruption: the poisoned fruits of it: and by many motives continually provoking their repentance, which was the scope Christ's forerunners Sermon; yea of his own preaching, and of his Apostles. 
Math. 3. 2. Marc. 1. 15 Acts. 2. 38  Sixtly, most absolutely to direct them through their whole Christian course. If they be alone, it affordeth them matter of holy meditation; that they are never less than alone, when they are most alone, except those can be alone, who walk with God. And if they be to deal with others, it enableth them to become great lights; ready and furnished to instruct, and comfort abroad, to be as eyes to the blind: and feet to bring the lame to Christ: and at home to teach and pray with their family, so as their houses become little Bethels, and houses of GOD, in which the Lord is truly and constantly worshipped, and both themselves and the Churches in their houses, daily edified upon their most holy faith.  
Now in regard both of the wicked who are by the word preached, more hardened, and of the godly whose number by the same means are daily augmented and accomplished, the appearing of Christ unto Judgement is hastened, which the Saints ought to long after, as in which they expect, and shall attain their full redemption.  
Secondly, in the Sacraments we drink yet deeper of the Lords bounty, 
Comfort by the holy sacraments.  who contenteth not himself to bring his children unto the faith by the former means, unless also hereby he raise them unto a full growth in Christ. As a tender mother accounts it not enough to bring forth her child, except she also nurse and cherish it up unto man's estate. So hath the Lord in these sacraments to show the abundant sweetness of his love in Christ, after he hath in the word preached, made the covenant of grace known unto men; he also doth most surely seal it up unto their souls, by those 
Rom. 4. 11.  seals of the righteousness of faith. The former sealing up their union, engrafting and fellowship with Christ, from whom as from a root, they draw and suck the moisture of grace, without which they are but dead, and withered branches. The latter assuring their continual growth, and increase in him, till they become tall trees of righteousness, and both of them further helping both our understandings as glasses by which we see clearer into the mystery of our redemption; as also our memories, as monuments before our eyes, with which sense of learning our God would have us taught, as well as by the other of hearing: as in the third place both of them not only spurring up every believer to the performing of the covenant; but also strengthening him to every good duty, whereby he may magnify this grace of God.  
Thirdly for prayer, how unspeakable 
By public prayer how God is glorified.  is the glory of GOD rendered by the Church, gathered together, and how wonderful are the blessings which are vouchsafed the Church from God, in and by means of this holy duty, especially when they are assembled in the house of prayer? In the former regard 
Psal. 65. 2.  is it said by the Prophet, Praise waiteth for thee in Zion. For what greater honour can befall the Lord, than first in petition to be acknowledged the giver of every good and perfect gift? to be depended upon for all comfort, instruction and every good grace: to be acknowledged the author and finisher of our faith, the beginner and accomplisher of all our works, in us and for us? and in the confession of our indignity and misery (even the best) to have his free grace amplified, and his prerogative yielded him, whose privilege it is to say; I will forgive? Secondly, in praises to be magnified by his whole Church for the fruits of his free love, manifestly shining in his works of creation, redemption, preservation, and salvation of his Church: yea and when his people have done all they can in way of thankfulness for them; yet even the best of them shall acknowledge, that they cannot find what to render unto him for his undeserved love: Thus the Tribes go up to jerusalem to praise the name of the Lord. 
Psa. 166. 18 Psal. 122. 4   
In the second respect, what a singular privilege is it that we have leave given us by our requests to speak and commune with our God? and whereas the rich treasures of grace and good things are with him 
The members of the Church abundantly enriched.  surely kept as under lock and key: how happily may we by this means unlock and open them all unto ourselves? Yea that when we cannot by any thing in us or from us demerit the least blessing (we being less than the least mercy) yet if we can but lift up one request of faith we have prevailed, and overcome God himself in the greatest.  
And if the prayer of one righteous man can prevail so much as the scriptures testify of Moses, jacob, Elias: how much more when two or three consent together in private prayer? But when public prayer is presented up by many, yea the whole church; how can that but exceed in strength? For as in experience we see, many flowers bound together yield the stronger scent; and compound water is sweeter than simple; many sticks make a great fire; and united force more forcible: so every christian alone and a part in this duty is acceptable unto God; but when many join in holy society, they are much more pleasing unto him, much more joyful among themselves, and much more mutually encouraged to the practices of piety, & love one towards another.  
Public breaches are soon made up if many Moysesses stand up in the gap. Public peace if it be wanting is speedily and happily procured when many Eliases lift up requests unto the Lord, 
Prayers of the faithful are the walls and munition of a people.  every one of which are as strong as the Horsemen and Chariots of Israel. Public blessings are easily obtained when many Jacob's wrestle together with the Lord: Fully resolved not to let him go until he have given them a blessing. The public ministry is successfully 
Rom. 15. 30. 2 Cor. 1. 11.  both settled and exercised when the Saints strive with their Ministers by prayers to God for them: and when the faithful labour together in prayer for the same purpose.  
The private necessities also of any one private member of the Church, are sooner supplied by the instance and importunity of the whole; and such as cannot come upon their own feet (as the man sick of the palsy) are let down by the cords of the church's prayer 
Luk. 5. 19  and set before Christ. A powerful and prevailing thing is it with the Lord when a number of believers are in one place, and one accord, of one heart, and one soul as it were in many bodies, to whom he hath given one heart and one way, yea one pure language to call on his name and serve him with one shoulder. Fourthly, if unto 
Zep, 3. 9 Act. 2. 46. & ver. 32. Ier, 32. 39  the three former we shall add the last part of the ministry performed in our holy meetings, we shall see both the glory of God further enlarged, & the benefit of the church amplified. For here we have also to our unspeakable good, the Keys of the Kingdom opening and shutting heaven; the power of binding or losing of sinners. The authority of delivering to Satan the obstinate sinners and releasing the penitent. Now what glory is it to the almighty when his just sentence is before hand denounced against the ungodly of the earth? Where by himself is cleared in his judgement and the sinner more justly wrapped up in the bands of death which he had no care to prevent.  
And on the other side no less comfort it is for the humble soul in the same ministery of the Word preached to be fully released from sin, and absolved from all his unrighteousness, and assured that whatsoever such sentence is rightly pronounced in Earth is ratified also in Heaven.  
These things being of such an high nature, as in which the public worship of GOD is performed to his so great glory, and our own so great good, no marvel if Davip be so instant in his desire: & yet these things were after a sort veiled and but shadowed in that ministry of the sanctuary. For the Ark itself was with curtains, and there lay no high way unto it, no not for David himself: only men must look towards it in their prayers. And within that Ark were 
1 Kings. 8. 9  hid and chested up the tables of the covering representing the Word, read and preached: In the Tabernacle also was the golden pot of Mannah a special type of our Sacraments: and the rod of Aaron shadowing the rod of the church Discipline. How much more should we (were we not so blockish as men hewn out of hard oaks) rejoice in such an open and glorious face of jesus Christ? Yea with the Prophet account it our Blessedness to dwell 
Vers. 4.  in the Lord's house, where we may ever praise him: because hereby we come nearest unto the life of just and perfect men in heaven; to the which while we frame ourselves aforehand, we have entered into some degree of their blessedness, as also of our own.  
Thus far we hitherto discovered those beauties of the house of God, both in respect of Persons present and holy things performed: which if men could see with bodily eyes, (as they cannot be perceived but by such as have cleared eyes) they would excite admirable love and affection towards them.  
Now we are to entreat of the privileges, and benefits which Gods people 
The privileges of God's people in the assemblies.  reap by frequenting the same: and the rather that such as perhaps little regard the glory of God, shining in his ordinances, brighter than the Sun in his strength, might yet for their own advantage and profit be persuaded with diligence and reverence in this his house to seek the face of the LORD.  
Now although the privileges be as manifold in number, as excellent in their quality: yet I will content myself to note four of them: and these four rather then any other, because I see them to be such as moved in the Prophet David above all other these holy and ardent desires; as in every of them will plainly appear.  
First, the benefit of light and instruction. The first work that the Lord doth 
1 Instruction.  in these little worlds (as once in the great) is to separate light and darkness in such as are in Christ created again unto good works. For which purpose the Lord himself by his spirit becometh the Schoolmaster of his people, teaching them to know him in himself in his Christ: to believe, to work and walk. here in his house (setting a copy to all masters of families what to do in their houses) he openeth his treasures of wisdom, and teacheth no trivial matters: But first, for their necessity, matters of life and death. Second, for their dignity such mysteries as flesh and blood can never attain unto; partly concerning God, as the doctrine of the Trinity. Partly concerning Christ, as of his incarnation, conception, union of his natures, and partly concerning ourselves. As our resurrection, life eternal all which are matters of faith. Third, for their use such as persuade the truth, preserve from error, raze such as are fain, strengthen those that stand, comfort the afflicted, pacify the conscience, confirm the certain hope of life eternal, and deliver the deeds of it into our hands: & indeed the benefit of our redemption and whole salvation by Christ were little worth without these holy means whereby it is revealed and applied unto us.  
This is that benefit which our Prophet expresseth in the beginning of the verse following. For the LORD GOD is the Sun That is look what the Sun is to the World, that is the LORD GOD to his Church the Sun of the World is not so necessary to lighten the day, as this Sun of the Church to lighten the darkness and dungeon of the souls of men: without with (seeing all our heavenly lght is from it) our estate is far more uncomfortable than that of the Egyptians in their 
Exod. 10. 23.  three days darkness: for here no man can all his days stir out of the place where his natural corruption hath set him. And where shines this Sun but in the church, this is the Goshen 
Down go Dagon and Diana before the Ark.  where this light is: In the ministry especially it displayeth the beams of it.  
Secondly, necessary provision both for sustenance and safety of soul and 
2. Sustenance and safety.  body. First for the sustaining of the soul here, is milk, and stronger meat: here we have the Lord pouring out all his goodness: Here the great King prepareth a great supper, killeth his fatlings, prepareth his milk and wine, spreadeth his table, setteth on it jesus Christ the bread and water of life: whose flesh is meat indeed; whose blood is drink indeed: Here he by his ministers inviteth and entreateth men to the banquet: here he filleth the hungry and thirsty soul with good things: worketh new strength of life and grace; as rejoicing in God; peace of good conscience, joy in the holy Ghost, watchfulness against sin, comfort in tribulation, quickness and strength in good duties, boldness in good causes, and a life led and finished in faith and obedience. Here the Lord clotheth the naked soul, and putteth on it the Lord jesus Christ, whose righteousness becometh the costly and comely raiment of it. here he enricheth the poor soul with treasures of grace and godliness. here by the fire of his spirit he warmeth and reviveth the starven soul. Here is the tree of life for the sick soul, the leaves whereof serve to cure the nations. In a word; Christ offered and received in the Ministry, is food and Physic, cloth and warmth, wealth and health, life and length of days, yea all in all unto the soul of all his believing ones. And 2. for bodily food and raiment with other necessaries for the life present, although those who are without the church enjoy them; yet they have them not in that special blessing and comfort, as the members of the church; who 1. have them by virtue of that special promise: First seek the Kingdom of God, and other things shall be cast on you: & 2. hold them by a right and title in Christ: and 3. are taught how to employ them to the glory of the giver, all which make these blessings good to them as they are in themselves.  
Secondly, for perfection and safety: 1. Spiritual, here is a shadow & sweet 
Satan foiled, armies of his forces discomfited.  refuge against the whole wrath of God appeased by Christ: here we see sin subdued, death vanquished, righteousness purchased, great deliverance wrought for the souls of believers: here we have strength in temptation, and victory over ourselves: for here is God's grace revealed which is sufficient for us.  
Now this salvation of God is not elsewhere to be heard off, but in the tidings which we bring; nor revealed unto any but the true members of the church. In Mount Zion & in jerusalem shall be deliverance. As for temporal perfection: 
joel. 2. 32.  whereas when men are cast out of the 
Icr. 15. 2.  sight of God (as unbelievers who are without the pale of God's protection) they lie open unto the sword, famine, captivity, to the dogs to tear, to the fowls of heaven, & the beasts of the field to devour: so on the contrary the nearer God the surer of safety; for judgements fly far from God. Hence is it that to the members of the church, safety is promised under the shadow of the wings of the almighty, especially while they are in the performance of public duties before the Lord, and it is worthy our observing that the Lord in making that law of the three feasts, wherein all the men three times every year must repair before the Lord & continue each 
A far journey of many days travel. A service of long continuance, seven days at a time, their wives might be endangered, their virgins violated, their goods spoiled.  time in his worship together many days, preventeth all their objections: for they might say, but will not this give great advantage to the enemy to watch such times to win their countries again, Which in any one of those three times in our so long absence from our houses, leaving none to defend then but women & children they might easily enter upon? Or were it not fit if there must be three such meetings that the people of one province should assemble at one of them, & they of another at the second, and so in the third: then to leave the whole country at once without men, and strength exposed to such certain danger? No saith the Lord: come before me every man thrice a year, for no man shall desire thy land, when thou shalt appear before the LORD Exodus, 34. 24, himself would be the strength of it at that time, & so watch it as the enemy should not so much as desire it: the like we may observe in their gathering of Mannah every day in the morning with was not only an obedience unto god's commandment but a special resemblance and shadow of seeking jesus Christ in the parts of his worship. Now herein seemed to lie no small danger towards them; For either the enemies with were continually troublesome unto them might take their camps whilst the whole host was abroad gathering Mannah, or else they might lie in ambush in the wilderness for the host about the place where the Mannah fell: yet for all their danger (& notwithstanding they had many skirmishes in the wilderness) we never read that this was any disadvantage unto them. The Lord so watched them & theirs, that never by their gathering of Mannah nor in that time and place they were disparaged, no nor set upon: for the eye of the Lord is most upon them that are nearest unto him. Set thyself to gather Mannah in the ministry thou shalt not fail of God's protection. And this the Prophet David in the second place teacheth in the verse following. For God is the Sun and shield. And hereby he provoked himself often into the presence of God in the assemblies, and the rather in that now he was so hunted out of every corner; and every day brought him more danger than other, that there was often but a step between him and death; he had great cause to long after that defence and safety which the Lord reacheth out to such as have liberty with good hearts to worship before him in his Temple. Thirdly, strong consolation for all conditions of life, even such as otherwise 
3 Comfort for all conditions.  would be most uncomfortable. For when the people of God are compassed with such judgements and terrors, whether without or within them, as they cannot tell what way to turn them; when changes of sorrows come thick and threefold one in the neck of an other: when whole armies of temptations besiege them; so as they see no way of issue & escape: here are they encouraged to set their eyes upon the Lord; who pitying them as a father the child which he loveth; will not suffer them to sink in their sorrow; but holds them up by the chin, that they perish not in their trouble. For here come they to know 1. that the Lords manner is first to give strength, and then the burden which shall not be above that strength. 2. that the Lord must rule in his house, and necessarily must administer out of his justice as well correction as reward, and draw even his dear ones unto him as well by the rods of men, as by the cords of love; which is a singular prop unto their patience. So as they can be well contented under it. 3. that though their troubles be never so great, yet he will deliver them out of all in due season. 4 that he will make these afflictions sovereign and wholesome unto them; and turn even their sufferings to their best; all things fall out to the best to them that 
Rom. 8. 28.  love God. Thus the Lord maketh good his promise to such as conscionably seek him in his ordinance, as one whom his mother comforteth so shall you in jerusalem. 
Isa 66. 13. Psal. 119. 92.  Whereas if the word were not their comfort they were sure to perish in their trouble.  
Besides here the people of GOD reap the comfort of their prayers; for as a King receiveth petitions at the Court; or as a master of a family is ready to hear and receive all the complaints and requests of his children and servants: even so the LORD in this house giveth free access unto himself; and for their encouragement herein freely promiseth, that he will be ready to hear their prayers, behold their sighs, put their tears into his bottle, send no man away empty, and cast none in the teeth for his importunity so it be guided aright.  
Seeing therefore that here are such consolations to be attained as the whole World beside cannot give, nor take away; so certain, so seasonable, so spiritual, so perpetual: Which of us have not as much reason to wish the fruition of such a gracious presence of GOD were it but for one day, above all other all our days as David did? This holy man well knew that one day was but short in comparison of many days: But yet their rejoicing with the Church in the Church assemblies for one day was worthily to be preferred before the rejoicing of many days without the Church; in that the weight of this joy recompensed the shortness of it self; & countervailed the length of the other, being unspeakably glorious. This third privilege is that which he in the third place mentioneth as a steel spur to his affection: where in the next vers he addeth that the Lord is (not only the Sun & shield) but grace in his church, that is, graciously accepteth in his Christ, 1. the persons, and then the prayers of such as are assembled in spirit & truth to worship him and call upon his name.  
Fourthly, Blessedness and salvation which is not ordinarily out of these assemblies 
4. Eternal happiness.  to be attained. A true saying it is, that, none can have God his father, that hath not the church for his mother, neither can any testify himself a child of the Church; but by the dutiful acknowledgement of her whensoever God shows her face. When jacob was awake out of his sleep in which the Lord had appeared unto him: He said, This is the house of GOD, this is the gate of heaven, in like manner may 
Gen▪ 28. 17.  we conceive and speak of these places in which it pleaseth the LORD so graciously to appear unto us; this is no other than the gate; these are surely the suburbs of heaven. Out of 
Per portam ecclesiae intramus in portam paradifi August, de tempore serm. 137.  the Church is no salvation, whosoever remained without the Ark, (a type of the visible Church) was drowned. The Lord saventh none whom he first addeth not unto the Church. And the Scriptures attribute salvation (but yet ministerially) to the womb, breasts, and lap of the Church, which is the Mother of us 
Gal. 4. 26.  all. And of Zion is it said, that many are borne in her. And this last was not the 
Psal. 87. 5.  least motive which stirred in our holy Prophet these instant desires. The Lord is grace and glory; not only because the Lord is the glory of his people, here and hereafter; Nor that only in the Church the Lord revealeth his glory, but also because he leadeth his children unto it by the means there by his wisdom appointed.  
Now considering the places whereon our feet stand are holy ground, the persons present holy and glorious; the duties performed holy and spiritual; the privileges of God's people so preacious and abundant in all these regards, can we do less than wish our portions and shares in them? and doth it not now seem a most reasonable and religious wish to spend if it were but one day here, rather than a thousand elsewhere? or shall we still need many goads to provoke us to love, or rejoice in jerusalem, where we may thus suck and be satisfied with the breast of her consolation, where we may milk out and be delighted with the 
Isa. 66. 11.  brightness of her glory?  
If we would have our hearts justify us in this holy rejoicing, our labour 
Use. 1.  must be to see daily further into these beauties of God's house, which may ravish our hearts with the love of it above all other places in the earth.  
The Scriptures not in a few places advanceth and highly extolleth such assemblies 
A good heart would turn their eye to the beauties of God's house  as wherein God and his people are met together to the former purposes; and all that our hearts and affections might be moved to inquire and find out such excellencies here, as the mouth of the Lord himself hath so frequently recommended unto us.  
The Prophet Isay saith, that the 
Isa. 2. 2.  house of the Lord is prepared in the top of the mountains, and exalted above the hills. Which place may receive some light by that comparison, which the Prophet David maketh 
Psal. 66. 16  between Mount Zion and mount Basan, and many other great hills. Why hop ye so ye hills? this is God's hill. By Mountains are meant the greatest Empires, and most flourishing Kingdoms of the earth abounding with wealth and power; which all in Basan are made inferior to Zion: not that either in spaciousness of ground, or multitude, or goodness of people, or strength, or riches, or outward pomp and glory, Zion was comparable to any of them: for the kingdom of Israel was the least and fewest, and as bad and wicked 
Deut 7. 7. & 9 4. 6.  as any people under heaven: It was bounded and shut up in a small model and compass of ground, and for strength and power, came far short of the great kingdoms of Assyria, Egypt, etc.  
How then was it so advanced and exalted above the mountains? surely herein. This is God's hill; and so made high above all nations, in praise, name, and glory. God's dwelling in it was the wealth, strength and beauty, yea I add the blessedness of it: for blessed is that land whose God is the Lord. Thus also was Capernaum said to be lifted up unto heaven, only in regard of the presence, doctrine, and miracles of Christ. So in our Bethels God himself is the beauty and glory of every of them: his administration here far excelling Solomon in all wisdom, the owner of it being the true Solomon, the God of Israel, who as a great householder, out of his goodness fostereth, out of his wisdom teacheth, out of his power ruleth, and out of his rich mercy tendereth the complaints and requests of every one within his gates. In this house all the household servants have one livery and garment, the righteousness of Christ to clothe them; all feed at the self same table, and eat children's bread: all have one elder brother jesus Christ the first borne of many brethren: all have one sort of servants, the Angels who not only go before them and at their heels, but as a guard are pitched about them: all have one inheritance, and become heirs and fellow heirs with Christ himself. The wisdom & glory of which whole administration if we could as well behold as the Queen of Seba did the orders in Salomon's Court: we could not but account them blessed, that might here be admitted into place of service; to hear the wisdom of the King of glory, and Prince of peace, who dwelleth within these everlasting doors: Which heavenly delights while men know not, no marvel if they affect them not. But on the contrary, one coming to behold them in any evidence, as little marvel is it, if with David they would enjoy them with exchange of all earthly pleasures. For who is it which hath never so little tasted of the goodness of God, that loves not the Lords habitation, and the place where his honour dwelleth? ye that thirsteth not after God and his presence, as the Hart brayeth after the 
Psal, 42. 1.  rivers of water?  
Secondly, if our hearts be sound 
Use. 2.  in this rejoicing, then can we not but in heart and affection join ourselves upon all good occasions unto the Church of God in her meetings, as such as would partake of her privileges, for this is a note of a converted person. The believers continued 
Act. 2. 42.  in the Apostles doctrine and fellowship, and breaking of bread and prayers. And if such multitudes of sundry sorts of people, and such as could not find their names in the genealogy, came out of Egypt, and out of Babylon with the Israelites, only because they saw GOD'S blessing following that people: How much more should we be provoked to join ourselves to such societies as are assembled to worship him in spirit and truth: seeing it is not any temporal blessing which runs into our eye, but spiritual and eternal; neither any out-warde privilege, which we alone may make account of (as they) but such as is inward and heavenly, yea such as raiseth us unto the condition of the sons of the living God, 
Hose. 1. 10   
But those men's hearts are not right within them that need but the 
Con●●●t.  wagging of a straw to keep them from Church, much less of those who place their felicity in turning away from GOD, from his ordinances, and the place of his true worship, whatsoever their pretences may be. And here it shall not be amiss to meet with some of them, especially such as are scarcely to be met withal even there where some writers have to very fruitful 
Preachers plea.  purpose set themselves to answer the most objections of this kind.  
1. And first to admonish such as need no other thing than their own wilfulness to excommunicate and banish themselves from the house of God, and assemblies of the faithful. Of these the first sort profess themselves touched with zeal of the 
Seperators.  glory of GOD: they have observed the wild beast of the Forest to have broken down our hedge, thrown our pale to the ground; and with a profane foot, trodden down and rooted up all our holy things; they see no beauty, but all deformity and nakedness in our Churches; which yet they will not vouchsafe that name; but sties of unclean beasts, cages of filthy birds, and rudiments of Babylon. Thus they vex themselves above measure, in seeking Ministers, callings, people of God, and Churches: and because they cannot find a man in the market, they separate from our assemblies.  
To which I answer, that though it be 
It is enough for thy Church to be without spot or wrinkle in heaven.  not the condition of our or any Church to be free from all blemish and spot, yet is he as blind as a Mole, and palpably deluded, that can espy no beauty therein. What? is our Mother so black as she hath no comeliness? or because perhaps she wants some beauty, hath she lost her face? sure I am, that where there is the face of God in the midst of his people there is a face of the Church: and where God is present, there is the house of God: But in our assemblies we have God present teaching his people: yea we have Christ present in the word and Sacraments, even crucified before our eyes, who is the image of his Father. We have the presence of the blessed spirit of God (which they cannot deny) enlightening the understandings, softening the hearts, comforting the consciences; pouring forth his graces of faith, of hope, of love, and that in abundant manner in this his own ordinance upon many thousand souls which are daily added unto the Church: and therefore whatsoever we yet want, let us thankfully acknowledge that we want not the presence of God, nor the house of God, nor the face of God, before which his people present themselves with liberty, and protection joining together in the pure worship of his name, to his endless praise, and their own unspeakable comfort.  
Howsoever therefore Satan worketh according to his accustomed craft to trouble our sight; let us be more wise and wary then to be led from the beholding of the face of God, and so wilfully depart from this our rejoicing.  
And let such as are so ready to be misled, acknowledge with thankfulness their spiritual father that begat them to God: their Mother the Church that bore them: her breasts the Testaments that gave them milk, and that she is not since their birth so weakened, but that she is as able to preserve them as to bring them forth: and to feed them with stronger meat, so to bring them to their tallness in Christ.  
2. another sort of them who 
Reeusants.  wilfully by excommunicating themselves out of our assemblies, deliver themselves to Satan, are Popish minded persons, who because they cannot see neither their little breaden God in our Sacraments; nor their wooden guilded Gods in our worship: and because they cannot hear GOD speak Latin in our Churches; nor our Ministers invocating Saints and Angels in our Prayers: therefore sure here are no footsteps of GOD: nor so much as the rudiments of his worship and service: hence they refuse all communication with us in 
Papists must see their God because they cannot believe him.  word, Sacraments, Prayers, and Church service; and join themselves in a worship wherein they need not be at the pains to seek a God sitting so high as in the heavens, seeing they can have him at home in a box; who if he chance to putrefy or corrupt; or be devoured of Mice, they can have a new one made by the Priest and Baker together every day.  
A worship in which if they have 
Implicit faith.  no knowledge, no faith of their own, the knowledge and faith of the Church will besteede them; nay if they can believe as the Church believes, although they know not what the Church doth believe: a worship wherein if they neither can pray themselves, nor yet get CHRIST to be an intercessor for them: yet they can procure a thousand Mediators beside of Saints, Angels; and if these should fail, they have the Virgin Mary at a dead lift to command her son in the right of a Mother to clemency. A worship wherein if they can neither abstain from sin, nor yet repent of it in truth, yet if they can pay well, a little penance shall acquit them. A worship wherein if they never were good, nor did good: yet their Church hath a treasury, which (upon another condition,) can supply them of good works, which some man who in his life time was too good bequeathed to such purposes. Oh vain worship, and full of delusion, not more plausible to the corrupt nature of man, then dishonourable to the high Majesty of God  
And were these things true, who could blame him that hath resolved to live and die a Papist? but alas that poor souls should be held in such chains of darkness and death! The Lord in his good time open the prison doors, and strike off the bolts from so many as belong to him, that they may see themselves set free from such woeful estate, as wherein they lay bound by Satan and his instruments even under damnation.  
And yet more fearful is the condition of such of them as have had their error discovered by the clear sunshine of the Gospel, and yet are settled upon their lees, upon no better ground then like so many barzilla's, 
2. Sam. 19 35.  that they have been so long accustomed to the worse, that they despise the better; their senses are passed them, they cannot taste the truth, they cannot see the wisdom of GOD shining round about them, they cannot hear the voice of the charmer; in Gilead they will die, before they will choose to live in jerusalem: in superstition they began; they continue in error; they will die in wilful blindness, and will be buried in the graves of the idolatry of their forefathers.  
The Lord once appeared to jacob, but he was not aware of it, the 
Gen. 28. 16  reason was because he was a sleep: the Text saith. Then jacob awoke out of his sleep and said, surely the Lord is in this place and I was not aware, and this is the case of many a superstitious person.  
God appeareth unto his Israel in Bethel in his house: but they are not aware of him, they see him not, they will not believe he is among us. But what is the reason? not because he is not there; but because they are a sleep and in their dreams; but if ever GOD awaken them, they will be able to utter Jacob's confession: and upon better advise to say: How fearful is this place? It is no other but the house of God, and this is the gate 
Verse. 17.  of heaven.   

3. Others are more profane and secure, then wilful and refractory, and though not so much hatred, yet little more love bewrayeth itself in them then in former sorts: and lest they should seem also to be mad without reason; they are not without sundry colours and pretences which they think are reasonable enough to absent themselves from our assemblies. And therefore they ask; What can we not be Christians 
Ob.  unless we trot so often to Church? have we not the Scriptures and other good books at home to read upon, can we not pray at home?   

Ans. They may aswell ask; Can 
Good christians cannot be heavy to the Church.  we not have an harvest unless we have a seed time; and rain, yea the first and latter rain? or can we not live unless we have meat? I say no: No more canst thou be a Christian unless thou take the ordinary means appointed by GOD, and unless thou subject thyself to that policy and order which God hath set in his Church. wouldst thou go for a good subject, and yet not submit thyself to any of the King's laws? God hath set us a public ministery in his Church, and hath appointed Pastors, & teachers for thy gathering if thou belongest to life: and is it meet that any private exercise should cross so public ordinances? No the wisdom of GOD admitteth no such inconvenience in making his laws, and delivering his orders unto his Church.   

Ob. But though it cannot be denied, but it is sometimes good to go hear a Sermon: yet what need so much preaching? what, would men have us Saints on earth? our forefathers (who we hope are well, and wish ourselves no better) never were troubled with Sermons, and ourselves have lived some thirty, forty, fifty, or 
A needless allegation that so much preaching is not needful.  sixty years in good case and credit, and yet were never so forward to run to Sermons; we hope to GOD we can learn to love God above all, and our neighbour as ourselves, and pray to God, and carry good hearts to Godward without all this a do.   

Answ. Can I believe any man that saith he seeth, when I see him shut his eyes? can I think that a man hath any true knowledge of God, who desireth not to grow in grace, and in the knowledge of the Lord JESUS CHRIST? How can I believe that that man is in earnest, or if he be that he is in his wits that shall thus plead against his life; I hope I have eaten meat enough heretofore, and got strength enough and now I need no more: and therefore I will never eat more, nor drink more while I live: if a frantic man should come to such conclusions, any man might say well thou shalt then live but a while. Dost thou not see this holy Prophet who was advanced both in knowledge and holiness above the most living; and dwelled as an Angel in the World; yet did not he acknowledge himself greatly to stand in need of stirring up by these means given of God for that end? And yet thou a man of little or no faith, a novice and petty in the school of Christ, if yet thou ever entredst into it, art so full and complete as thou canst or needest go no 
The ignorance of our age more dangerous then of our forefathers, theirs was simple, ours affected.  further.  
As for thy forefathers they had not the means as thou hast: and if any of them perished without them, yet their stripes are fewer than thine shall be who contemnest them. If they had had the means offered, it is likely they would have been more fruitful in them, or If not, it had not been for their case (no more than thine) to have despised them. And lamentable it is to see how men suffer satan to overreach them in a matter of such moment as is their freehold in heaven. If any man had house, land or legacy befalling him, would he reason thus? Why I care not for it I have lived now 40. or 50. years well enough & in good credit without it; I am too old now to change my estate although for the better; never man made such a foolish reason: & yet such fools are men that upon this ground they stand against their greatest, spiritual and eternal good. Whereas if they had the wisdom of men in them, they should rather thus conclude: have I all this while lived without knowledge of God, faith in Christ, conscience of my ways? oh it is high time now to awake out of sleep.  
And to such as can easily learn to love God above all and the neighbour as 
Not easily learned to love God above all & thy neighbour as thyself.  themselves; it is not a thing so soon learned as they pretend. Is every man a good mason or carpenter that can say, I know as much as the best workman can teach or tell me, to build an house is but to lay the foundation, and lay on the roof: or is he therefore a good husbandman that can say, I know as much as the best husbandman can teach me; for what is husbandry else but to sow and to reap? But here a mean conceit will reply and say, yea but there are very many things required before a man can do either of these two works: which if you know not you can never be commendable neither in the one nor the other. So I say a number of things go before the love of God and the neighbour, as faith, repentance, prayer, knowledge of Gods will and word, knowledge of Christ in whom our works must find acceptance: & more these duties of love must be expressed in infinite actions through the whole life, all which if a man be not particularly instructed in, his love of God and his neighbour is but in word and tongue, but there is no deed nor truth in either.  
And for their prayer which the hope they can acceptably perform, the truth is, let them pray and fast to it, so long as they turn their ears from hearing the law: such prayers are not only rejected but abominable. As acceptable as the 
Pro. 28. 9  fervent prayers of those devout women that would have stoned Paul. And lastly, whereas their hearts are so good to Godward, in that also the spirit of God giveth them the lie, who affirmeth that without knowledge the mind is not good.   

Ob: But if I had an Angel to teach me, or some more excellent and powerful means then this of hearing a weak and frail man; then I would hear, believe and obey.   

Ans: This indeed is an old subtlety of the devil by which he hath 

God's ordinance to teach man by man, not by an Angel.  
I say, 49. 6.   in all ages mightily hindered the work of the word in the hearts of unbelievers.  
The prophets themselves seemed in the eyes of the people too small to raze up the tribes of lacob, and to restore the desolations of Israel. And the rich man's brethren would rather be taught by one from the dead, then by Moses and the Prophets. And therefore seeing this deceit secretly stealeth upon many a man; and is not so evidently discovered as it profitably may be; I will endeavour the more fully to manifest both the folly and falsehood of it.  
And first I say this is a foolish conceit of restless spirits, who yet take upon them to be wiser than God himself: who (howsoever the word might seem to carry much more authority in the mouth of an Angel, then of an ordinary Minister, who is but a weak man yet) herein bewrayed his infinite. 1. mercy. 2. love. 3. wisdom, in establishing this holy ordinance, & no other perpetually to continue in his church unto the end of the world.  
His mercy shineth out in this; that knowing our infirmity, and whereof we 
God's mercy herein.  are made, it pleaseth him to condescend unto it. He might by terrible voices, out of lightnings, thunders and earthquakes, such as would break the rocks themselves before him, force our obedience, or send his Angels furnished with power and strength for the present execution of vengeance upon all such as deny their present obedience to their word: but in compassion unto us he chooseth to teach us by a still voice; by a more familiar and fit instruction for us, even by such as ourselves, of our own nature: far meeter for our weakness then if he should either in his own Majesty teach us; or by nature's foe far superior unto us as the Angels. And this appeared plainly in giving the law, when the people once hearing the voice of God came trembling to Moses, and made request in these words. Talk thou with us and we will hear, but let not 
Exod, 20. 19  God talk with us, lest we die: and it was generally received of old; that if any man did either hear this voice; or see the face of the great God: the great 
Dut, 5. 26. judge, 13. 22.  glory would so overwhelm him, that surely he could not live after it. Yea Moses himself could not have beheld the back-partes of the LORD, if the LORD had not hid him in the cleft of a Rock, and covered him with his hand till he passed by.  
His love towards man manifesteth itself herein: that he vouchsafeth 
God's love herein.  to put his voice in the mouth of man, rather than of Angels. What an advancement is it to the nature of man, that the high GOD should sanctify their tongues, to deliver his good pleasure to the sons of men? to be trust them with such high mysteries, and matters of such blessed and saving use to 
1 Tim, 4. 16.  themselves and others?  
His wisdom discovereth itself in this ordinance sundry ways. 1. In that 
The wisdom of god herein.  teaching man by man he preventeth the danger of deceit and delusion which we should lie open unto if we should be taught by revelations, or visions, or appearance of Angels. For Satan is an Angel of light; he can also assume him a body, and in it by God's permission broach lies, and as though he were among the sons of God, father them upon God. Blessed be that wisdom of God that hath delivered us a more certain word of the Prophets & Apostles, shutting out all roving Enthusiasms & revelations not contained within itself; and hath set up a Ministry in which his Church shall be taught by man, subject indeed to error but far less dangerous than the former: in that we have a certain rule to try the Spirits by whether they be of God or no: according to which rule and word if they speak not, there is no light in them.  
Second, hereby he showeth the mighty power of the word which (although it seem in the hand of a weak man, a foolish mean of men's conversion) yet by this foolishness of preaching the Lord saveth such as believe: This Paul teacheth. We have this treasure in earthen 
2. Cor. 4. 7. 27.  vessels that the excellency of that power might be of God (that is known to be of God) and not of us: and this one thing hath confounded all the wisdom of flesh, to see such weak and vile and despised things bring such great things to pass. 
1. Cor. 1. 27.   
And thus all the glory of the work of conversion, redoundeth unto God, to whom indeed of right it appertaineth. Thus the Apostles usually turned off that praise & glory which men preposterously would have fastened upon them; that all the power of their word and works might be ascribed unto God. When Peter had healed a Cripple that lay at the beautiful gate of the Temple, all the people came running, 
Act▪ 3. 12  and gazing on him and john, too much admiring their persons from whom they had seen such an evident work: which when Peter perceived, he checketh their ignorance. Yea men of Israel, why look you so steadfastly on us as though we by our own power or godliness had made this man go? And wisheth them to look upward to the God of Abraham, Isaac and jacob, who had glorified his son jesus; in whose name they had done this miracle.  
So likewise when Paul at Lystra had healed an other lame man: the people 
Act. 14. 11. 15.  conceiving that the Gods were come down in the likeness of men, brought their Bulls with garlands, & their chief Priest to offer sacrifice to him and Barnabas: which when the Apostles saw, they rend their clothes and stayed them from that horrible Idolatry. Oh men why do yea these things? We are even men subject to the like passions that ye be, and so proceeded to preach the true God, and his son Christ unto them. Even so when men behold such mighty power in that word which is dispensed by men subject to the same passions with themselves; that it is able to conquer the whole world and bring it to the knowledge and obedience of christ; to subdue nature and corruption of it; yea battereth the strongest holds of satan and destroyeth his Kingdom: easily may they conceive there is more power with it then any can be in such poor men, and that is indeed the power & strong arm of almighty God.  
3. The wisdom of GOD hereby would prove and try our obedience, whether we will hear his Ministers being men like ourselves, no otherwise then we would hear himself, or Christ, or an Angel speaking from heaven. Whether we will receive his Ministers as the Galatians did Paul. 
Gala, 4. 14.  He came and preached in the frailty and weakness of flesh, yet they despised him not, nor abhorred him; but received him as an Angel of God, yea as Christ himself: not considering so much the means of their persons, as the truth of their doctrine, which must be as carefully received, and as certainly held as if Angels from heaven, or Christ himself did deliver it. Yea the Apostle Paul is peremptory that if an Angel should come from heaven and cross any whit of his doctrine by teaching either a contrary, or another doctrine than he did, he must be held accursed. 
Gal, 1. 8.    

Ob. It will be here alleged that indeed they might so certainly receive Paul's doctrine on his word, for he was privileged that he could not ere in delivering itas our ordinary ministers may.   

An. To which I answer that even we (secondarily) are to be heard and received with the same respect and certainty so far forth as we follow and deliver to the Church the doctrine of the Apostles. For herein we also are the Angels of the Lord of hosts, and Ambassadors 
Malac, 2.7, 2 cor, 5. 21.  in the stead of Christ.  
And all the parts of the Ministry in our hands (we following the word) are as sure and infallible, as if an Angel or Christ from heaven should execute them. If we threaten it is as if the Lion of the Tribe of judah should roar: if we comfort it is as sure & sweet to the believing soul as if the Angels should comfort us as they did Christ in his agony. Yea or Christ himself from heaven, as he did the women that sought him after he was risen. If we admonish, exhort, persuade, it is all one as if Christ should do it, who hath said: he that heareth you, heareth me. And in every of these the sheep of Christ hear his voice, who is the great pastor of the sheep, and not so much ours, and with 
john, 10.  the spouse of Christ saith: this is the voice of my well-beloved.  
4. Hereby the wisdom of God would give us to conceive that seeing we are taught by man; the one half (as the Queen of Sebah spoke of Solomon) of the blessedness prepared for them that love God is not, nor cannot while we live here be made known to us; seeing it cannot enter into the heart of man, much less be uttered with his tongue. And therefore we should raze up our hearts after that blessed revelation, wherein Christ himself shall become our teacher, and reveal 
The office of Angels is not to preach but to set men & protect them in Preaching.  unto us our full happiness.  
And further as the mercy, love and wisdom of God hath established this ordinance, so also it will not be amiss in a word to see how he hath ever maintained this his own order in his Church.  
And first the Angels have another office designed them by God in the Church then to usurp the Ministry. And although the LORD employed them in private messages unto private persons; yet I remember not that ever in the public Ministry their office was to preach, but to set men on preaching, and preserve them in teaching: we read that they were to reveal from God to his Prophets some part of his will: which the Prophets were to deliver to the Church, but the Church was not to depend on the ministry of the Angels but on the Ministry of man. One 
Zach. 2.4.  Angel commandeth another to teach Zachary a prophecy which he must deliver unto the church concerning the building and repairing of the City and Temple, Go tell this young man. But neither of the Angels might publish this prophecy unto the church.  
So the Eunuch sitting in his Chariot 
Act. 8. 26.  reading the Scriptures and not knowing what he read; an Angel sendeth Philip to teach him. But why did not the Angel teach the Eunuch himself? Was it because he could not? Or if he could might not he in such an extraordinary time have saved Philip that tedious journey between Gaza & Azotus, which were distant a sunder about six & thirty miles? Yes he could have taught him, but he would not, nor might not; but sendeth him an ordinary means, teaching us that if there be a Philip we must from him seek instruction, and not from the mouth of an Angel.  
In like manner an Angel in a vision 
Act, 16. 9  stood before Paul like a man of Macedonia, & prayed him saying, come & help us in Macedonia; which was a calling of Paul to teach that people in the way of God. But why did not the Angel himself in whose mouth the Word would seem to carry much more authority, and who would have been much more respected than Paul; why doth not he go and preach in Macedonia? Surely because it was as far as his calling extended to set Paul to this business; and he would not meddle with a calling destinated unto man.  
The Lord Jesus himself when he undertook that function in which he declared himself the chief Doctor of his church; would first take flesh and become man; and in that flesh declare his father's name to his brethren. To which purpose the Apostle saith: that God in these last days hath spoken by his son: that is very familiarly by his son made man. Yea further when he was ascended into his glory, he would from thence show himself powerful to Paul to the casting him to the ground, to the humbling 
Act, 9 6.  of his heart by terror & astonishment, and so to the preparing and fitting of him unto instruction: but when he comes to be taught he sendeth him into the City: he leaveth all that function unto Ananias. Wherein he expressly in his own example teacheth that it was his good pleasure that, that ministry of Pastors, and teachers which he had a little before his ascension established in the Church, for the gathering together of his Saints, for the work of the Ministry and the edification of the body of Christ should be inviolably 
Eph, 4. 12, 13.  preserved in the Church till his coming again, wherein we shall all meet together in the unity of the faith and knowledge of the son of GOD, unto a perfect man and unto the measure of the age of the fullness of Christ.  
And lastly as we have already sufficiently 
Untrue that those who would be taught by Angels would believe.  showed the folly of such who will needs be wise above and against God, so also in one word the Scripture showeth us how false that is which they allege. For those who have Moses and the Prophets and will not believe them, neither would they believe if one should come from the dead. So we say that those who will not believe the Lord speaking in our Ministry, let an Angel come from heaven, let a devil come from hell, yet will they not believe. And the reason is plain; because in the begetting of faith we must not consider the maked word; but as it is joined and accompanied with the spirit of GOD whose work properly it is. Now seeing that the spirit ordinarily worketh in the means appointed by God; it followeth that whosoever despiseth the means in which the spirit worketh, wanteth that spirit of God which ordinarily worketh not without those means, which spirit so long as they want, they would not believe Angels nor men, dead nor living, neither Moses, nor the Prophets, 
Objections of idle and lazy protestants.  neither Peter nor Paul, no nor Christ himself if he were living again upon the face of the earth. And thus having somewhat more largely satisfied that allegation, we come to take out of the ways of two sorts of protestants such Lions as they feign, to lie between them and the Church. The former sort are idle and lazy Protestants, that are so far from being at the cost of seeking and sending for the word: that when it cometh to seek them, and freely offereth itself unto them; yet will they not disease themselves to stir over their threesholds for it. Salvation cometh almost every day even into their houses, but they by shutting it out of doors make themselves unworthy of it, nay rather they will live stark beggars, and die in their spiritual poverty, then receive our treasures offered them freely. And truly too common is the experience of the lamentable fruits hereof in very many (in their own and others account) Christians, whose hearts and loves are full fraught with noisome lusts threatening destruction; that the field of Salomon's sluggard was never more overgrown with weeds and thistles, and nettles; then the thoughts and courses of these idle and sluggish Protestants with weeds of earthliness, voluptuousness, pride, envy, atheism, hypocrisy, and such other not a few, most noisome both for their sight, and sent unto God and his people; and all is because their sinful negligence suffereth them not to come under Gods pruning knife in the ministry of the word.   

Ob. But that we may see that idleness hath sewed herself some pillows to lay her head on; they allege it is an unreasonable wearisome thing to be tied to two sermons every Sabbath day, and perhaps to one beside in the week day: they know those (whom they trust to God come to heaven) and yet have sermons but once a month at the most, or once in the quarter, and one sermon well learned, were far better than all this preaching.   

Answ. To which I answer: first; if such men and women conceived aright of this ordinance of God, and that in it the Lord of this great house had appointed us his stewards to break unto his family the bread of life; they would be far enough from such profane reasonings, savouring so rankly of the flesh. For did we ever hear a man in his wits reason thus madly? why I hope we may live with a great many fewer meals, than two every day. I hope to eat meat once in a month, or once in a quarter were very sufficient; and one meal well eaten were better than all these meals. Now if we would think him mad that in earnest should thus reason against his life: how can we think him any better, that upon no other ground is resolved to starve his soul being his better part? which yet no less needeth his daily bread then the body doth. The jews must go forth every morning to seek Mannah, and to gather it; which they did cheerfully: for although they sometimes unthankfully fell out (like children with their meat,) yet it seems they grudged not their labour of gathering it daily: nay whereas they were commanded to gather it only on the six days, and in the sixth day double for itself and the seventh, yet they run out the seventh day too, against the commandment to gather 
Exo. 16. 27.  it. God might have given them an harvest of Mannah once a year, as he doth of grain unto us, or once a quarter, or once a month: but his wisdom saw it good to put them to more pains to gather it once a day. And wherefore? not only because he would have them depend upon him for their daily bread: but also because it was a type of Christ himself, who is that true bread which came down from heaven: 
joh. 6. 48.  whom both they and all believers were daily to hunger after, and daily to seek in such means as himself hath appointed: as whose obtaining and finding is well worth our daily pains and industry. And surely the very jews shall rise up in judgement against all such Christians who will be at no pains to seek and find jesus Christ the true bread of life, of whom whosoever tasteth he shall live for ever: whereas the other were so painful, without reasonings to meet with that food which was but a shadow leading unto him: and of which our Saviour saith; Your Fathers eat Mannah in the 
joh. 8. 49  wilderness and are dead.  
Secondly consider whether the ancient 
Ancient believers at more pains than we.  believers came to heaven so easily as our dainty Protestants mean to do. We read that those who were to worship in the old Testament, must rise and get them out of their houses, and build altars unto the Lord: they must be both at pains and costs in the 
Gen. 12. 7. 8 & cap. 26. 25. & cap. 35. 3.  service of their God. So did Abraham, Isaac, jacob, and the patriarchs: and after them all the while that the ceremonial law stood in force, every male must thrice a year appear before the Lord at jerusalem, were his dwelling never so remote or distant from the temple: yea they could go marching forward without fainting through droughts and drops, and would not give over until they met the Lord in Zion. Now if they took so much pains to seek Christ in shadows and obscurity in comparison; it is surely worth our double pains to enjoy the substance, truth, and shining brightness of Christ, as at this day we do through the blessing of GOD in admirable evidence and clearness. But although the Lord hath granted us liberty to make shorter cuts, and need not so tyre out ourselves in weary pilgrimage to seek his face, this is our condemnation that we will not scarce go out of our doors to meet with our God. The Queen of Saba that measured so many miles to hear the wisdom of Solomon, shall certainly rise up in judgement against our people, who having a greater than Solomon here, are so far from admiring, that they despise and contemn his wisdom.  
But not to go further in this point where be the spirits of the faithful martyrs of the former age, who have passed the fire and water, and sword, and banishment, and all to enjoy our liberties, which a number of us (their posterity) count so slightly of as of the paring of our nails?  
Yea, where are become our home-born, and ancient professors, who in the beginnings of the Gospel have accounted four, six, ten, or more miles, a small Sabbath days journey to hear a Sermon? such sweetness they found in the word, such a sweet face of God they beheld in his house, that they would have gone a foot, nay barefoot, rather than have miss of that comfort. Surely the Lord hath either taken away ancient professors without succession; or else our eyes do see a fearful apostasy.  
Thirdly, consider here whether ever any idolaters were so idle and secure 
Idolaters more painful in their Idolatry than we in the truth.  in the worship of their false Gods, as many Christians professing the worship of the true God. And here I might marshal the ranks of old and latter ones, to whom no labours, no pains, no losses were accounted tedious or burdensome: even while they offered their sweat and blood also in sacrifice to the Devil. What shall I speak of those who mingled the pitiful cries of their tender children with their Music, while they were cast into the fire to be burnt up in sacrifice unto the idol Molec? what of the travels and pains of the Scribes and pharisees, that would compass sea and land to make a Proselyte? What of Baal's Priests lancing and cutting their flesh, before their idol?  
The blinded Papists at this day whip themselves, make their faces lean with fasting, waste and consume their bodies with tedious pilgrimages to see some dead and rotten bones, and visit some apish idols: shall now these satanical services be so available to harden the unbeliever against any crosses and bitterness; that they will refuse no pain to go to hell? and shall not the Lords own ordinances and true religion carry so much power with them, as to bring those who profess themselves his people out of their gates to know the right way to heaven?  
Fourthly what doth this heaviness unto these ordinances argue but hearts out of heart with the best desires? for what we love and desire, no pains seemeth painful for it. Many of these same persons will be well content to toil day by day, fare hard, break their sleep, eat the bread of carefulness; & all to lay a little money and wealth together; and sometimes they scarce know for whom: and yet all this pains from day to day, is but a pleasure unto them, because their hearts and affections are carried unto and set upon things below. In like manner did the love of God and Christ take up the heart of any man (as every member of the true Church is sick of this love) the sweetness of the exercises of religion, in which it is more and more conveyed into believing souls, would be sweeter than wine: that is, then most tasteful outward delights. Nay this love would show itself stronger than death, nothing 
Cant. 8. 6.  but death (if death itself) can dissolve it; much water cannot quench it, many floods cannot drown it▪ that is; Many crosses, afflictions, trials cannot utterly overcome or extinguish it. Yea a man's whole substance will be contemned in regard of it. This sparkle of heavenly fire and fervency will constrain a man, to cleave unto the Lord in his ordinance, and groweth in time to such a burning desire of the glory of God as is able to carry a man beyond himself, yea even to consume him, as David's zeal to God's house did consume him.  
And would to God all such secure Christians would at length begin to 
A glass for secure christians to see their danger.  conceive of their danger, which is fearful to such eyes as can behold it. For first, they are for the present destitute of the spirit of God, and so of all saving graces, and lie under a fearful damnation. Which truth is evident, in that wheresoever the spirit of God delighteth to dwell, there he stirreth up the heart to some good measure of cheerfulness in well-doing, and keepeth it in a readiness, and preparedness to every good work. For the office of the spirit is not only to enlighten the eye of the soul, that it can behold the beauties of God's house, which it could never pry into before: but also to work the will, and make it of unwilling a willing wil So as if before the presence of the spirit a man were as loath to hear, pray, read, as a Bear to the stake; now he is changed by that spirit which will not be idle: and is become a man wanting often power and ability; but to will that which is good is present with him: the reasonings of the flesh, are partly subdued: the unreadiness which foiled his good duties before is in part foiled, & according to the measure of knowledge and faith, is the measure of his obedience daily increased: which things whosoever: he be that findeth them not in himself, he hath not the spirit of Christ, and consequently is none of his.  
2. They are lead by the spirit of sathan who ruleth in the hearts of the disobedient, whose old policy it is by this very persuasion of ease, to keep such from the pure worship of God, as he would make serviceable in all manner of unrighteousness. When the Lord had commanded all Israel that they should appear before him to worship him in spirit and truth at jerusalem: the devil devised a trick, of which he made jeroboam his instrument, 
1. King. 12. 28.  which indeed turned to the corruption of all the ten tribes with most horrible idolatry. He pities the pains of the people; and it is too much for you to go up to jerusalem. It is a more 
Vers. 27.  easy course and cut to make two Calves, and set up one at Dan, and an other at Bethel, and worship there. By this argument drawn from their ease, he won all the people of God from their allegiance and service of their true GOD, to the worship of two Calves: and yet all was but out of policy, for he feared if the people should go to jerusalem to worship, that their hearts would be turned to their LORD even to Rehoboam. Even so the Devil having taken captive under his power such as are wilfully departed from GOD, hath no way to keep them under his girdle, but by keeping them from sacrificing at jerusalem, he feareth if they should diligently frequent the holy assemblies, and join with other of the people of GOD in the word, prayer and Sacraments, that by this means they would return to their natural Lord. And therefore he daily suggesteth and persuadeth them to favour themselves, it is too great pains to go to Church, you can pray at home, read at home, go some time to Church to avoid danger of law, and reproach of men, and it is enough. And as he then prevailed, that the people went even to Dan, so at this day, a number make Chapels of ease of their own houses; others can pray as well (as their horses I had like to have said, but) on their horse backs, as in the Church, whom for my part I can easily believe.  
3. They have a seal of perdition upon them, whosoever forsake carelessly the assemblies of God's people here in earth, they shall certainly be separated from them, when too late they shall wish they had been wiser than to have accounted their ways foolish. Let us not forsake our fellowship as the manner 
Heb. 10. 25  of some is, saith the holy Apostle.  
Why what danger is there now and then to keep from Church, I hope we may be good Christians for all that? The Apostle tells us a reason, because this is a withdrawing of ourselves to 
Verse. 39  perdition. It is to walk in the high way to destruction. And indeed what other can such sworn enemies of Christ look for, when cold Christians are sent away with such cold comfort even from the doing of those duties, which the other either neglect or contemn? for if the Lord threateneth his people, that although they might serve him in some outward seemly sort, yet if they did it not with cheerfulness, and a good 
Deut. 28. 47.  heart, they should serve their enemies: if such shall be sent away with a curse on their heads, can such as will neither have part nor fellowship in this business, ever look to be heirs of blessing? Let them repent therefore of these their wickedness, and pray GOD, that if it be possible, the thought of their hearts may be forgiven them.  
Lastly, what pains takest thou here but for thine own profit? think not that thy godliness benefiteth 
Thy paints in religion profiteth thyself, not God.  GOD, but thy own self: as thy Atheism hurteth not him but thy own soul. Thou hereby bringest thyself where thou mayest behold the face of thy GOD, whereby thy pains is plentifully returned with recompense. This face of God when it was yet veiled, did so draw the hearts of ancient believers, that neither distance of place, nor difficulty of way, nor tediousness of weather, nor weakness or weariness of body could withhold them from the beholding of in the place where he had put his name.  
And is the sight of the face of the Lord so happily uncovered in our ministery, not worth the pains of looking upon? thy pains in this behalf may entitle thee to all the privileges of God's people before mentioned. And if those were not enough for thee, yet the God whom thou seekest (if thou so seek him as he is found of thee) he is liberal and loving enough to make thy cup to run over abundantly above all that we have spoken or can think, and though all thy service is but duty and far under that, yet the LORD will not take thy labour for nought. He challengeth the servants in his Temple, whether ever any of them did so much as open the doors, or 
Malac. 1. 10  kindle a fire for sacrifice freely and without wages; no he allowed them liberally for such under-services. How then may we think will he requite such as are continually about him in his eye, and still behold his face in the presence-Chamber of his Church?  
The latter sort, which is also the last of which we propounded to speak, are timorous and fearful Christians, who think it better sleeping in a sound skin, then in a sound conscience: and because this diligent frequenting of the Church, which we call them unto, is not without some reproach among the profane and wicked 
Ob.  of the world: they are loath to pull their warm hands out of their bosom to set to this plough. They will not in such a way as men count 
Timorous & fearful protestants  heresy; or Praecisenes serve the God of their fathers, they will keep an even course and a good report while they have it, and Sermon-gadders, and Sermon-mongers they will not be counted.  
Ans. Weereunto I answer that as it is not amiss to cast our costs aforehand, yet must we so lay our counters as that we desist not from building upon our foundation: & in casting these costs we cannot say that this course is exempted from reproach: Nay seeing Satan's malice is no whit abated neither in himself, nor in his instruments, we affirm that there cannot a child so soon be borne into the Church, but the Dragon standeth before the woman to be delivered, to devour her child so soon as ever it is brought forth: and if he cannot do that, he casteth out of his 
Reu, 12. 4. 16.  mouth water like a flood, that she might be carried away of the flood. But yet the comfort is they are the rebukes of 
Heb, 11. 26 & cap, 13. 13.  of Christ, both because they are uttered against him: he accounteth them as against himself & he helpeth his servants to bear them, becometh a porter putting under his shoulder, as also disburdeneth no less displeasure against than than if they were done against his own person. And this is rather a matter of rejoicing, to partake of Christ's sufferings yea, it is a piece of the blessedness 
1 Pet, ●. 13. 14. & 2.  of Christians to suffer for well doing and to be railed upon for Christ's sake: And therefore a Christian must with Moses esteem these rebukes of Christ his greatest riches, although he had the treasures of a Kingdom before him; else will he never be able to hold out unto the end of his salvation: Never therefore profess the name of Christ into which thou art baptised, if thou be'st ashamed of it before men, never profess love to Christ any longer, if thou canst not endure a word for his sake; never profess, so fast to cleave unto him that thou wilt rather die with him then deny him, if thou be'st 
Means against the former fear.  afraid of every damosels speech, put on humility of heart that thou mayst be contented with abasement for his sake; that if any Michal shall mock thee in thy rejoicing before the Lord thou mayst resolve that thou wilt yet be more wild; endure more lashes of the tongue, and more furrows than so, if GOD call thee unto it, rather than miss of such comforts and matter of true joy as before the Lord thou mayst meet withal. And pray for courage and resolution to hold thee on, undaunted in thy godly course. And seeing thou mayst be bold so long as thou haste a good cause and a good conscience, put on 
Nehem, 6. 10. 11.  the spirit of that worthy Nehemiah. When he had a prophecy (though a false one) that if he did not take the Temple for his sanctuary that night, the enemies would come and slay him: his answer was: should such a man as I flee? who is he that being as I am would go into the Temple to live? I will not go in. So should such a man as I who profess the Gospel, who have given my name to Christ, who know the Commandment of GOD, and that this is the beaten way to heaven; trodden by all such seete as ever walked in faith and obedience; should such a one as I forsake the assemblies of God's people? And that for the blasts of such as are of satins sinogogue: If it stood upon my whole estate, my liberty, and loss of life itself, I would not do it. I know whatsoever men account of me whose corrupt judgements would condemn even the innocency of Christ himself if he lived again upon the earth, if he should be diligent at Sermons, yet seeing the Lord hath honoured me so highly as to become one of his household; and seeing his word doth justify my ways & my diligence in his house, I am at a point, I care not what man can say, I fear nothing he can do against me. I have a soul to save, I must look to that.  
3. Use. If our hearts delight be in these 
Rejoice that others enjoy these liberties with us.  assemblies, than we cannot but break out into the praise of God where ever we see these ordinances established: we cannot but rejoice when others enjoy them with us as being the means by which men are redeemed unto God, and made Kings and Priests unto him. If David were alive again he would lead us joyfully to Church. Of whom we never read that he danced but before the Ark. The Communion of Saints cannot but cause and raze our hearty rejoicing for the greatest good which can befall the Church.  
Now what is that greatest blessedness that God himself can either promise or perform to the sons of men living in earth? surely even this, to set his tabernacle amongst men, to dwell with them; & 
Leu, 26. 11. 12.  become their God. This is the knitting up of all his mercies.  
But what speak I of the Saints upon earth, seeing the Saints in heaven make it the matter of their heavenly songs, that out of all kindreds and tongues, 
Reu, 5. 9  and people, and nations, men are redeemed unto God. Dost thou see the desolate have children as well as the married wife? Dost thou see the truth of the church enlarged? seest thou the countries of 
Isa, 54. 1. 2.  her habitation spread out? Perceivest thou the increase of her on the right hand and on the left? Examine here whether thy heart breaketh forth into holy rejoicings, in that the bars are put into the rings of the Ark, whereby the glory of the Lord, after a sort walketh amongst his people; in that heaven is filling apace, by the accomplishing of that number of the elect, & in that the coming of lesus Christ hasteneth for the final redemption of his body. Till thou findest this thou hast not found that affection of the Prophet here commended unto thee.  
2. The truth of this affection will make us call others to have their parts 
Call others hereunto  with us in these privileges. The Prophet David though he was a King yet became such an humble companion of all them that feared the Lord, that he 
Psal. 12 2. 1.  thought it no disgrace to be called by his people to the Tabernacle. Some great Kings would have thought it no great policy to have given answer to such popular motions: or if he had seen his people go, it were enough as for himself he might have greater matters in hand. But oh how doth religion beat down high conceits! And maketh even Kings take the Kingdom of God like little children? David disdained not, but rejoiced when they said to him Come let us go to the house of the Lord. He lost no honour; no it was his truest honour in the eyes of God, and hearts of his people; that he gave them contentment and encouragement, in such an honourable motion as that was. Faith in the heart will not so retire itself, but it will be kindling, & calling on others: whence it is that we read in so many places of the prophets, that when people are converted to the faith, these voices should be sounded from them. Up let us go & pray before the Lord & seek the Lord of hosts; I will 
Zach, 8, 21. Isay, 2. 2. Micca, 4. 1.  go also: And, up let us go to the mountain of the Lord, to the house of the God of jacob & he will teach us his ways, and we will walk in his paths: but especially it forceth 
Especially their own family.  us to bring our own families carefully to the place of worship, as those for whom we must be more countable: it bringeth us to that holy resolution of joshua: that although none will join with us in such ways; let them at their peril do as seemeth them good: ourselves and 
josh, 24. 15.  our households will serve the Lord.  
Use. 4. If our chief delight be in the 
A mean estate with these liberties to be preferred before a better with out them.  assemblies of God's people, than we cannot but prefer a mean outward estate with the fruition of the exercises of religion before a wealthy and glorious condition in the want of them: as our Prophet here preferred the meanest office, even of doorkeepers, who were to be first, & last in the tabernacle, before a glorious and easy life in the Palaces of the mighty in which he should be detained from the places of God's worship. Even so whosoever would carry such an heart as David (who was a man according unto the Lords own heart) must esteem of a poor life under a powerful Ministry, more happy and comfortable, than a rich condition in places of ignorance, which want the means of their spiritual consolation. Moses' was of this mind he would rather suffer (adversity, want, reproach,) with the people of GOD, then enjoy the treasures of Egypt by forsaking them.  
It was also always a mark of the people of God to follow him into the places of his true worship, where he went 
Heb, 11.  before. If in Shiloh, if in jerusalem; thither do all the Tribes repair, even such as set their face to seek the Lord. But how do men proclaim that this rejoicing 
2 Chro, 11. 16.  never entered into their hearts, who with Lot choose Sodom before Canaan, and delight rather in the Mountains of Samaria then in Zion hill which indeed is the fruitful part of the earth? Some choose habitations for friends, air, waters, woods, walks, fruitfulness, and some other special commodities, and hence commend them and there seat themselves and set down their staff, although God's habitation be not there: the Ministry is counted as an hangby: if that be there they count it never the better; if it be absent it is never a whit the worse, they care but a little too live in the common air of God's people, the familiarity of God's friends, the pleasures of God's house, the sweet fruits of the spirit of God are not inquired after, nor tasted. Others retain to atheists, scorners, papists; swearers, and if Peter can warm himself still by Caiphas fire he can swear and forswear as they do. They never ask themselves that question which the Lord asked Eliah, What dost thou here Eliah? they say not, what do 
1. King. 19 9  I here in this cave? this is not a place where I should be, to live where the Devil dwelleth, or where God dwelleth 
Reu. 2. 13.  not: they hear not the Lord's voice speaking to them as unto Eliah. Up, get thee to Sarepta, I have appointed there 
1. Kin. 17. 9  one to feed thee: They are well content to be fed by Ravens still. But here is a fearful brand upon such who are contented to make exchange of heaven for earth, and have resolved that they will be gainers in the world, though it be to the loss of their souls. Whosoever therefore thou art, that hast any care of thy soul; never live if it be possible under an idol, but where the word is settled, and the ministry duly discharged. Buy the truth whatsoever it cost, yea with the loss of many outward things: be a means to thy ability to procure a standing Ministry to thyself & thine: what comfort couldst thou have to live and dwell in a wilderness among wild beasts, without men, or other comforts, in such a barren soil as no pains can overcome the invincible stiffness of the ground? and yet in such a place were it more comfortable for a godly heart to live, then amongst a wicked people wanting means of grace and instruction. And if thou wouldst dwell in the loveliest part of the earth; choose such a place as which the Lord hath chosen to manifest his presence in, and wherein he hath set his tabernacle. The tribe of Benjamin was of all the tribes the beloved of the Lord, as Benjamin 
Deu. 33. 12 Gen. 44. 20  himself was the dearest to his father. But wherein consisted this loveliness? in this, that the Lord should dwell between his shoulders. In which Metaphor the whole possession of Benjamin is compared to a body; and the metropolitan, which was jerusalem, to the head set between two shoulders, in which the Lord delighted to dwell. If any place therefore in earth should draw our affections above others, it is that in which the Lord in his ordinances draweth nearest unto us: and if our delights be in the places where the Lord delighteth not to show the presence of his grace, our affections come short of our example here commended unto us. The face of God shining in his ordinance must be our Naomi, to which we must say, Where thou goest I will go, and where thou dwellest 
Ruth. 1. 16  I will dwell.   
FINIS.