The Best Fee-Simple, Set forth in a Sermon at St Peter in Cornhill, before the Gentlemen and Citizens Born in the County of Nottingham, the 18. day of February, 1657.  
Being the Day of their Public Feast.  
By Marmaduke James, Minister of Watton at Stone, in the County of Hertford.  MATTH. 13. 45, 46. Again, The Kingdom of Heaven is like unto a Merchant man, seeking goodly Pearls, who when he had found one Pearl of great price, he went and sold all that he had, and bought it. 
LONDON, Printed by J. M. for J. Martin, J. Allestry, T. Dicas, and sold at their Shop at the Sign of the Bell, in St Paul's Churchyard, 1659.   

To the Right Honourable, And his Country's Worthy Patriot, HENRY, Lord Marquis of Dorchester, etc.  
My Lord,  
I Will not injure your Lordship's Temperance, in giving you a Surfeit of the Feasts of the Ancients; their kinds, Military, Civil, and Sacred; upon Births, Marriages, Covenants, Travels, Inaugurations, nay, 
Cutting of Teeth.  with some common (yet proper too) Feasts at their first flesh-breaking. The Scripture gave the Jews their Regalim: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxt. Syn.  And Primitive Christians had their Agapae: And, through your Lordship's quickening and encouraging influence, our Countrymen too, for these three years past, have been no Heteroclites from good Precedents in their Yearly Meetings, Copied out from our own, and other Nations.  
Many actions that seem petite, are great in consequence (as small Stars have mighty influence.) This mingling, helps humility: 
Cael. Rod. Antiq.  and uniting, symbols frugalility: this Traffic of hearts, amicability: from these Associations, men deriving a respect one for another, as the Loadstone and Needle do by contact: Thus Men (like Virginal-jacks) are tied together by the Teeth: and Bagpipe like, commonly make best Music, when they are first blown full.  
Yet all this is but a Herd at Pasture (for Beasts can claw one another) till the Mind and Soul be contesserate: For though some Seraphic Fantastics, would have the Soul, like the Philosopher's Sphere of Fire, to eat nothing; yet this is found a popular Error, as well as that of the Chameleon: 
Dr Brown.  for she has a mouth, nay two for failing, placed indeed somewhat strangely; one in the Ear, 
Herodot.  the other in the Eye. To treat which came in that first Course at the Egyptians Table, 
A dead man's Scull.  viz. A Head that spoke without a Tongue. 
Buxt. Syn●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos. contr. App.  The Jews Chidoth, as appears by Sampsons' Riddles (at his Feast:) Our Saviour's Parables at his Swain Entertainments: Nay, our very Cheese-trenchers have got the parings of old sentences on them, as if thereby they intended to Preach at Dinner. It was then very fitting at a Feast of Christians, the Soul should be caressed, and first served with her spiritual Viands; which was the true occasion of both these Sermons: the Publication whereof (as additional to what is said elsewhere) is no more, then by the Simposiaque Laws, as it were to pass the Censor: 
Pancirol.  and as Fronts and Porches are usually set before Buildings, fairly Adorned with some Great Coloss, or Giant, Bowing under their pretended Weight; so are these Epistolary Praeludiums prefixed, which do no less Attaque commonly some Fair Name; with this difference only, That there the House sustains the Samson that seems to pillar it, but here the Patron doth reallize the contrary.  
And now my Lord, I am like the Sun in his Perigee, or slow Motion, at my hardest task: to account to your Lordship, why Conon, or his Rape, should be a Person, or Present for the Court: How a Pilot, so obscure for parts, and so little known for Person, can vouch so high a Name: Or that this Fraight, that consists neither of the Gold of Ophir (to wit, any deep Speculations) nor so much as the painted Peacocks of Eloquence, should yet so boldly address to an English Solomon.  
In this great strait (my Lord) if the Queen Reason should seem to withdraw her presence for a while, I am supported by the mission of her next Attendant, and principal Lady of Honour, I mean, Excuse.  
For grant it true, that the Comets only shine for Emperors, and Princes; yet the Fixed Stars do influence the despised Peasant as much as them; and and the meanest Swains are in●●qual Wardship with them, to the brightest Angels. 
Gafferel.  Let the Talisman Professors mourn over their lost Art of attracting the virtue of a Star, to Constellate a Vegetable therewith; yet we of inferior Orbs are comforted by what we see the Chemists do, viz. Extract the sweetest Virtues better by course Dung, then by the Sun's most Noble and Fiery Beams.  
And certainly, Honour, the Jewel of the High can be Forged ●nly (like Jewels) by the black hands of those below, in whom it seems more Fountainously to reside, then in the persons honoured; insomuch, 
Arist. Eth. l. 1.  that the very ●eity itself, ●lled with all perfections, wanted this, till a Creation: As the Longitude of the Earth is taken by Eclipses, 
Carp. Geog.  just so (methinks) Your Orator's obscurity doth give aim to take the Dimensions of Your Lordship's Excellence.  
Neither should this seem strange in him, though Cloistered up at home, and removed far from the practical knowledge of your Lordship's actions, any more than the man immured from visibility in his dark Optic Cell, is helped by that Blackness, through the little ●unnel in his Window, to Landscape all those floating Figures, and flying species, 
Aquil. Opt.  that seem to lose themselves in the wandering Ayr.  
And though (My Lord) Munificent Bounty, with Learned and unparallelled Charity, concentring in a Person Nobly streaming from Ancient Progenitors, sets You up to shine in an high sphere; Yet alas! the dire blasts of Envy often waste those Lights, Torching in a blustering Air, while blind Vaults preserve the burning Lamps for many Centuries: 
Plin. Nat. Hist.  If such effect should from these papers happen, how much should he rejoice in that obscurity that preserves Your Glory? That, as a Corpse wrapped up in Balm, and Spice, by the Retaliating power of Your Name, will be kept sweet, and whole, in despite of the teeth of Time and Envy: For, though the Tropics and Poles move on their own little ones; yet in Mensuration, recourse must be had to the greater Circles: So men's valuations passing by these Atoms of Work and Person, shall take the Rise of their Judgements from the greatness of Your Noble Protection.  
Yet besides these wide shoes, Lasted for many Feet, there are some more proper for mine; I being a poor twig of that Corporation, that drew much sap from the Roots; and so long joyed under the shades of Your Grandfather, of Dear Memory, and your late Departed (the Vespasian of that Town and Country) Brothers Boughs; 
Amor ac deliciae humani generis. Suet. in vit. Tit. V●sp.  both whose Fruits there (when other Families are consumed in the Maw of Time) in the people's choicest affections will be preserved. And now (My Lord) we Your Countrymen look upon You as that Sun, into whose bosom their flames have shed their lights; as sometimes the expanded streams of Brightness came in, and made a Periwig of Glory for Heaven's greatest Luminary, on the fourth of the Creation's day: of which we are daily more assured, whilst by Your great Humility (though an Eagle of the highest Air) yet You disdain not to fly in the Train of the meaner Birds of your Country, to perch with them, and feed in their Avearies (their late Feasts) and show them an example of imping their large Plumes, in pious, and charitable extensions, towards the feathering, and feeding of many other naked and hungry Birds of the same Covey. Among others, your Orator is in Arrears, as for your Attendance on, and Countenance, encouraging his work; so for something hid in the bowels of the subject of both his Discourses.  
The first represented David, a great Man, putting himself into God's Inns of Court, and there Professing himself a Student of the Divine, as you in great Condescension have done of the Common Law. Thy Testimonies I have etc.  
The second shown Jesus Christ, that Lapis Theologicus (as the Scripture calls him) in whose quest we never labour in vain; Destined by Heaven's College of Physicians to be Bruised, nay Calcind to Dust, and burnt up in the Furnace of his Father's wrath; that so the World might boast at last of an Universal Medicine, for all Patients whatsoever. Thus have we seen Blood issuing from one part of the Body, stopped by opening the Cock, and letting the Sluice fly from another Vein. It pleased the Lord to bruise him.  
In which Noble Science as in all others, the End crownin the Action, is not obscure to the very Hospitallers, who pray that your Lordship may amply receive your Fees from Gods (not earthly, but) heavenly Angels: And if your Lordship (as 'tis not doubted but you do) to the Law and Physic, and David's study of God's Testimonies, and Isaiahs' sublime Chemistry, you will without all peradventure be Entitled by posterity, the English Trismegistus.  
But I am afraid, lest dealing too long in Physic, I should make your Lordship a Patient: If any thing in these Sermons, or this Epistle be ill resented, as Luther was said by some to call S. James Epistle, 
Camp. dec. rat.  Epistola straminea; well may be sit down quietly then with a worse character of his, that desires to be numbered amongst the faithfullest of them that honour your Lordship's Virtues, and is in the work of the Gospel,  
Your Honour's most humble and faithful Servant, Marmaduke James.   

Right Honourable, and Beloved,  
THe shortness of the days, the coldness of the season, and the remoteness of our Country, has prevented, I suppose, the supplies intended for you; which has occasioned my being here upon short warning to serve you this day, as one out of due course, both besides yours, and my own expectation; which I trust will plead excuse, if you have not a discourse so well digested, as so honourable, and solemn an Assembly might seem to challenge.  
Concerning our Country, much more cannot be presumed as additional to what has been spoken in the two years past, without some injury to the bounds of modesty and truth, which by no means ought to be offered from the Pulpit: yet me thinks it is not handsome, that such a Solemnity as this is, should pass without some glance at least upon the present occasion, which in a particular or two, I shall (by God's assistance, and your patience) dispatch.  
The first is, that not many years past, you heard from a learned Person, that in the Memorables of our Country, there was none found that had possessed the chief Magistracy of this City: But now behold one in the Chair, that is not only by his Office God's Steward, and the Protectors, and this great Cities, but your Country's Steward also; an Honour that few Countries in England of late years have arrived to, viz. That a Steward has been their Supreme Magistrate.  
The next thing that I would commend to you is, two places of Scripture, which I seldom read, but the fresh thoughts of Nottingham, and Nottinghamshire come in; both of them are in the Psalms spoken of Canaan, and Jerusalem. That of the Country, in the 144th Psalms the four last verses, That our Sons may be as plants, our Daughters as corner-stones, our garners may be full, our sheep bringing forth thousands in our streets, our oxen strong to labour, and that there be no complaining in our streets; happy are the people that are in such a case— yea, happy is the people whose God is the Lord. The other is spoken of the City, in the 48th Psalms the three last verses; Walk about Zion, tell the towers thereof, mark well her bulwarks, consider her palaces, that you may tell it to the generation following— for this God is our God for ever, and ever, etc. In these two Scriptures you have a description, and a correction; when David had described the prosperity of the Country in their Sons, Daughters, Sheep, Oxen, Plenty, Peace, he gins to pronounce prosperity upon them; but as one that had forgot himself and left out the main, he corrects himself; yea rather, happy is the people whose God is the Lord. Just thus in the other Scripture, when he had described the situation, beauty, and strength of Jerusalem, he brings in the presence of God one would think strangely, and independently, as the compliment, perfection, and summum totale of all that City's happiness; for this God is our God for ever, and ever. Truly, Gentlemen, this is the work that you and I have to do this day, viz. to look upon all the reported beauties and virtues of your Country, but as so many single figures, till God the eternal Circle of Blessedness be added to them to make up the sum: and therefore let it be our joint prayer, that God may be our God, & our countries' God for ever, & ever.  
It is no difficult matter to show, that the obligements of God are as much upon you to be his people, as ever they were upon Judah, and Jerusalem: to tell you, (if time would give leave) that your Country doth match the Land of Canaan in plenty, and pleasures, and how far that Town of Nottingham doth run parallel with Jerusalem. Was Hierasalem set upon precipitious hills, and is not Nottingham so? and as the mountains stood about Jerusalem, Psal. 125. do they not so about Nottingham? and as there were two famous Ascents in Jerusalem, Mount Moriah, upon which the Temple stood, and Mount Zion, where stood that lofty Tower of David, incomparably perching over City and Country, and is it nor so in Nottingham? where, upon one high rock, as upon another Moriah, stands that fair Church (if my rule fail not) some cubits bigger than the Temple; and upon another, yet higher mountain, (like that of Zion) stands that ancient Castle, over-topping Town and Country, the lowest stone whereof (before it's dismantling) was higher than the top stones of many others in the Land; whose climbing Towers, situate upon those perpendicular rocks, did ascend to such a stupendious height, like another Zion, as if the Spectators should believe that they intended to peer into the clouds, or to pick a quarrel with the Moon. Upon the highest part whereof, in the beginning of the past miserable broils, was the Standard Royal, of unhappy, and too late, (alas!) too late lamented Majesty lifted up; which Castle, had not the divisions been homebred, might have said unto all her Enemies, as sometimes the Jebusites, trusting to the strength of Zion, jeeringly told David; That they would set up the lame and the blind to keep that Tower against him. Further I could tell you, how that crystalline River Trent, like another Jordan, or that little River Line, like that Brook Kydron, trilling down by the foot, and as it were washing the toes of that Jerusalem, do sport their streams in the laps of those Virgin's meadows, whose beds (without a metaphor) are green, over whom this fair Town sits as the delicate Spectatress, smiling upon the scene, while the hills crowd upon her shoulders, as if over them they would steal a sight of those Valley delightful pleasures: and to conclude, like another Jerusalem, at what a distance does She present to the gazing traveller a stately and majestic Aspect? upon whose forehead, as upon a Jewish frontlet in Capital letters, seems to be written that of the Psalmist, Walk about this Zion, mark well her bulwarks, consider her palaces, that ye may tell it to the generation following, etc.  
But why lose we time in spoiling the goodly face, and native beauty of that Town and Country, by the vain depictions of foolish Art? those that are doubtful of the truth of these things, have such an answer ready, as sometimes incredulous Nathanael received from non-plused Philip about the person of Christ in the first of John, Let them go and see. But here (Sirs) lies not our business, which is at this time to endeavour, that as God was in Judah, and Jerusalem, so he may be the God of our Countrymen, and their guide unto death. But (alas, Sirs!) as the ignorance of God in many parts of our Country, has formerly been too apparent, and much lamented; So now in these days of light, and reformation, so called, 'tis sad to hear of those monsters in Religion, I mean the Seekers, Ranters, and Quakers, how they have overspread the beautiful face thereof. Just as the Sun, when he displays his pleasant spring beams upon Orchards, and Gardens, and thinking thereby to warm, and draw forth the fruits of the earth for the comfort of man: then do the snakes, adders, and such poisonful creatures come forth of their holes, turning up their bellies, and beaking themselves in the sweet beams thereof; So hath this Vermin crept abroad in our Country, to the disparagement of the light of the glorious Gospel of Christ shining on them: and though 'tis out of question that the Devil, and the Jesuit is at the bottom, yet many well meaning people, that both some of you, and I know, are led away with those pernicious errors, who are to be pitied, and for whom we should have continual sorrow in our hearts, for these our Kinsmen (as the Apostle speaks) according to the fl●sh, that have a zeal of God, 
Rom. 10.  but not according to knowledge.  
I need not tell you that the soul of man is a precious thing, and the loss thereof sad in any Country: Yet me thinks in the aguish parts of Kent, and Essex, where I have seen sometimes a whole Parish sick together, the souls that miscarry thence, seem but to go from Purgatory to Hell; But those that perish out of Nottinghamshire, go from Heaven to Hell; And Thou Capernaum that art exalted to heaven, shalt be cast down to hell; and as sometimes when that mighty tyrant Nabuchadnezzar fell, the nations flocked together, 
Isa. 14.10, 14.  and wondering said, Is this the man that made the earth to tremble? that did shake Kingdoms? Art thou also weak as we? Art thou become like one of us? So, when a soul miscarries out of Nottinghamshire, me thinks in melancholy Visions, I see those Infernal Spirits flocking about it, and saying, What art thou fallen from thine Excellency? Art thou come from those pleasant mountains to these Stygian Lakes? from that Lightsome, and ambitious Air to these darksome Cells? Art thou also weak as we? Art thou become like one of us?  
The serious consideration of these things has put me upon a plain practical Sermon, lately delivered to my people in the Country; which God grant may be preached more to your hearts, than ears; and that I may (though the unworthiest of God's Servants) be as a guide this day to lead you from your earthly, to that Jerusalem that is above; and from your pleasant Ur of the Chaldees to the Land of Canaan, to that Country, and those Cities that have foundations, whose builder and maker is God, and whose rock is Christ.  
This is life eternal (says S. John) to know thee the only true God, and him whom thou hast sent; and therefore have I taken a Text which holds out to you the knowledge, both of the Father and the Son, and that in the most excellent, and saving act, that ever was done for the children of men.  ISAIAH 53.10. Yet it pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. 
THese words do contain that eternal Covenant which was made between God the Father, and the Son, for the redemption of mankind, wherein you have the Work, and the Wages.  
The work, or what Christ was to do, or rather suffer, was death, When he shall lay down his soul an offering for sin.  
The wages is laid down in the latter part of the verse, in these three particulars: First, he shall see his Seed; Secondly, He shall prolong his days; Thirdly, The pleasure of the Lord shall prosper in his hand. These two I shall open a little to you, and first of the first.  
We read in the verse before the Text, it is said, that he had done no violence, neither was there deceit in his mouth, yet it pleased the Lord to bruise him. This was strange, yet, that a just, and a righteous God should greatly delight (for so the word signifies) to bruise an innocent person. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  All that I can say to it is, that the heart of God was so set towards mankind to save it, that it became unto him a very pleasant thing to limit his own Son in order to that salvation. But lest that God, while he is thus merciful unto man, should seem cruel to his Son, there are two things in the text, which clear up the justice of God. The first is, that it was done with his own consent; and therefore it is read by some Translations, Si posuerit animam pro peccato. If he will lay down his soul an offering for sin. Et volenti non fit injuria. Secondly, that he should not be without some remuneration for this work; for he shall see his seed, prolong his days, and the pleasure of the Lord shall prosper in his hand.  
If he will lay down his soul, etc.  
May some man say, was it a question? did God the Father, or did the Prophet that writ this, doubt of this thing? No, beloved, but it is usual to express the great Acts of Christ the Mediator by an If, thus speaking of his death says he, If I be lifted up I shall draw all men after me. Of his ascension, 
Jo. 12.32.  If I go, it is to prepare a place for you. 
Jo. 14.3.  Non contingentium eventus, sed conditionem pacti certis simè implendi significat, says one very well: which manner of expression doth not signify the contingency of the event, but points out the nature of a covenant. Thus much of the first. The next thing which is the wages promised, is in three things; first; he shall see his seed: which is a Metaphor drawn from plants, which being ripe, do scatter their seed for the propagation of their kind; thus from one grain of wheat sown, doth arise up a whole ear, which being sown again thence arises many more, till a whole barn is filled with the increase of one corn. Christ was that grain of wheat cast into the ground, and dying, hath brought forth a plentiful crop of Christians; this expression therefore doth import the plenty of the Christian Church. Now the Analogy holds in these particulars.  
First, as one corn brings forth many; so from one Christ hath sprung up many Christians.  
Secondly, as the seed that comes up is specifically the same with that that was sown, and is so like it, both without and within, that it cannot be distinguished from it; so are Christians like unto Christ without, and are therefore said to be conformed to his Image, within, saith the Apostle, Little Children of whom I travel in birth, till Christ be form in you? Thirdly, as the seed sown, though it be pure seed, there arises up with it many weeds, as Poppy, May-weed, Tinetare, Cattailes, etc. Which on the one hand either starve, or on the other burn up the seed. So in the Church of Christ are there many weeds of profane Persons, on the one hand, and Heretics on the other, which much injure the Church; for where God hath his Church, the Devil will have his Chapel: Master (saith he) didst thou not sow good seed in thy Field? 
Mat. 13.27.  whence then are the tares? Why says he, the evil one hath done it.  
Fourthly, Though the Seed be sown pure Seed, cleared and winnowed, or screened from all chaff, and rubbish; yet it grows up with stalk, ear, spire, and, blade muffled as it were about with chaff; So though Christ was a pure Corn, yet that Seed, those Christians that spring from him, grow up with stalk, spire, and blade; that is, with sinful corruptions, blades indeed that war against the soul, which is enveloped and set round about with infirmities. 
Heb. 12.1.  Not to be too Postillous.  
Lastly, Seed is of a perpetuating nature; As we see from the creation of the World to this day, there is nothing of those vegetables lost, which God created at first; because every thing hath a Seed, a string, or shadow, whereby it doth propagate its kind. So is it with the Seed of Christ, which never did, not never shall fail totally, from the beginning of the World to the end thereof; and though the Archers have shot at this Joseph, and sorely wounded him, yet hath his bow abode in strength, 
Gen. 49. ●3.  and thus, Sanguis Martyrum est Semen Ecclesiae; the blood of the Martyrs hath been the Seed of the Church.  
Secondly, He shall prolong his days. Some men may say, how is that possible that he that was Eternal with his Father should have his days prolonged? This phrase therefore is spoken to Christ as Mediator, 
Isaiah 9.6.  alluding to the Seed of Abraham under the Jewish Pedagogy, which worshipped God under divers Shadows, Ceremonies, and carnal Ordinances for a time; Now saith God, if thou wilt die, 
Heb. 9.10.  thou shalt put an end to those shadows, and shalt have a people to worship thee in Spirit, and in truth to the end of the World, and from thence to eternity.  offerings and sacrifice thou wouldst not have, but a body thou hast prepared me. 
Psal. 40.6.   
Thirdly, The pleasure of the Lord shall prosper in his hand: Which is, the work of man's redemption shall certainly be accomplished; the same thing for which it is said, It pleased the Lord to bruise him, etc. This is that which is meant by that which Christ almost every where expresseth; He was come to do not his own will, but the will, and pleasure of his Father: And hence it is that he said, He had not lost one that his Father had given him, but the Son of Perdition. And those last words of his, when he gave up the Ghost, Consummatum est, it is finished, 'tis done, 
Jo. 17.12.  'tis done.  
These words thus opened, you see the highest Mercy, and the highest Justice kissing each other; Justice, in that man having finned, man must suffer, though it be the Son of God; 
Rom. 3.25.  That he might be just, and the justifier of him that believes in Jesus: Mercy every word in the Text is big withal, as David said, Thy mercy is over all thy works: 
Psal. 145.9.  even as oil that being put into milk, or wine, or water, swims at the top, so mercy seems here to have got above justice, triumphing over it.  
First, It pleased the Lord, etc. It seems then there was no necessity in God to save man, only it was his pleasure, so that the redemption of man is resolved into the same account that his creation was; 
Rev. 4.11.  for thy pleasure they are, and they were created.  
Secondly, It pleased the Lord. It seems then there was no prevised merit in man; nothing in man to attract the affections of a God to him, only it pleased the Lord.  
Thirdly, to bruise; not by one blow to crush him, as Corn under the millstone, but by a gradual death, to bruise, or pound him as Corn in a mortar, as a man of sorrows, to be worn away by degrees; by a living death, or a dying life; for so it is rendered, Conterere eum in infirmitate.  
Fourthly, Him, viz. that was the Son of God. God has many Sons; some by creation, as the Angels; some by adoption, as the Saints; but he hath but one Son by generation, and this was he; so, God so loved the World, 
Jo. 3.16.  that he gave his only begotten Son, etc.  
Fiftly, His soul. Not only his body, but his soul; the greatest part of man's sin lay in his soul; and therefore his greatest sufferings were in his soul: or else what meant those Grumi, those great drops of blood? Why else so troubled? so heavy unto death? many Martyrs that have not had the thousand part of his strength, have gone to the place of execution, as to the bride chamber, kissing the chain, and stake, and hugging death (as it were) about the neck with joy; because their sufferings were only in the body, when their souls were comforted: the soul of Christ's sufferings was in his soul.  
Sixtly, For sin. First, that he knew not. Secondly, that he hated. Thirdly, for sin in the indefinite, that is, all sin, none excepted. Hence it is that he was called a Winebibber, a friend of Publicans, a Traitor, a Conjurer, one that dealt with Devils; 'Tis true, unjustly by man, but justly by God; because he had taken the sins of such miscreants upon him: Marry Magdalen had seven Devils, and yet saved by Christ.  
Lastly, If you look upon all those promises which the Father made to his Son, (viz.) He shall see his seed, prolong his days, and the pleasure of the Lord shall prosper in his hand. These I say deeply looked into, prove more redundant to the advantage of the Church, then of Christ himself; as if the Deity could look besides itself as the highest end, and was resolved to make man the treasury and the store house of all his loves; which stupendious mercy the Angels are said to stoop down (as the original bears it, 
1 Per. 1.19. ) wishly to look into.  
You see we have here a large Field; but my purpose is to point unto you only one plain proposition, 
Doct.  which you hear of every day (viz.) That the Lord Jesus Christ hath laid down his soul an offering for the sin of man, or Christ died for the sins of his people.  
That he died; is plain, or else, why did the Earth tremble? and why did the Sun hid his face, as if he was ashamed to see what was done to the God of Nature? and why did the graves open, and the bodies of the dead arise, and walk up and down the holy City?  
That he died for sin, is as plain; for there is no death without sin: 
Rom. 6.23.  The wages of sin is death.  
That he died for the sins of man, is still as plain; for he had no sin of his own: 'tis confessed on all hands, that he had done no violence, neither was there deceit in his mouth. 
Esay. 53.9.   
That he died as an offering for sin, is most apparent: I might give you an hundred Scriptures; but shall one for all; And walk in love as Christ hath loved you, 
Ephes. 5.2.  and hath given himself an offering, a sweet smelling Savour. As if the Apostle should say, before Christ died, all the World stunk in the nostrils of God; such stinking, and poison us vapours did the sin of man send up to Heaven: but after Christ died, then was the Scene changed; the World began then to smell like the Spring of the year, of Honeysuckles, and Violets, and Roses: He gave himself an effering, a sweet smelling Savour: And indeed he was the substance of all those typical offerings, and Sacrifices, which were from the beginning of the World; for they were either of things without life, or things that had life; he answereth them all.  
Things inanimate were either dry, or moist; if dry, as the show bread, than it was broken in pieces (for an offering was ever the destruction of the thing offered) Thus Christ was broken; It pleased the Lord to bruise him, (saith the Text) This is my body that was broken for you: Things moist, those were either wine, 
Mar. 26.26.  or oil, and they were poured out before the Lord; thus it is said, that he poured out his soul unto death. 
Isa. 12.53.   
If of things that had life, than was the heart blood taken from them; for without shedding of blood, there was no Remission: Thus was Christ said to be a Lamb slain from the beginning of the World: 
Heb. 9.22.  Hence it is that John the Baptist upon the sight of him saith, 
Rev. 13.8.  Behold the Lamb of God, 
Jo. 1.29.  that taketh away the sins of the World.  
The Lamb of God; why not the Bullock, the Goat, or the Ram, or the Calf of God? seeing all these were Sacrificeable Creatures; not only because (as some would have it) a Lamb for innocency, though that be true; nor only as others, the substance of that typical anniversary Lamb, the Pascal Lamb; but because the Lamb was the daily standing Sacrifice of the Temple; every morning, and every evening through the year was there a Lamb Sacrificed at the Temple, as the standing Propitiation for all Israel. Thus much for the Doctrinal part, We come now to the application.  
Use 1 If it be so, that Christ bath made his soul an Offering for sin; then they do very ill that bring strange Offerings to the Lord. What else do the Papists, when they tell us that a man may not only merit for himself, but supererogate for others? and poor ignorant people amongst ourselves, who think to be saved by their good meaning, by their good thinking, and by their good serving of God, as they say; 'tis true, these are good things, and to be encouraged, but not trusted unto in point of justification. We are all, 
Isa. 64.10.  saith the Prophet, as an unclean thing, and our righteousnesses as filthy rags: our best actions are rags, but pieces of that perfection the Law requires, there is no whole cloth in them, they fail in their quantity: again they are filthy rags, polluted with original sin, and so fall short in their quality, and alas! how are these things to be trusted to?  
It was the Law when any brought his sacrifice unto God, 
Deu. 15.19, 21. verse.  He was to bring the firstling male of the flock, but if it were halt, or lame, or blind, or had any blemish, he was not to offer it unto the Lord. What do these men do that trust to their own works, but bring the halt, and the lame, and the blind, when there is a firstling male in the flock, whose soul was made an offering for sin?  
Use 2 Was Christ made an offering for sin, surely then there is no small comfort for humbled sinners? Hath the Lord affected thee with the sense of sin? Christian look up to this offering!  
It is with a man in the state of sin, as with one looking through a Prospective Glass, while he looks at the wrong end, things that are great, and nigh, seem little, and afar off; but when he looks through the right end, than things appear in their dimensions at the very end of the Glass: Just thus it is while a man is in the state of sin; though his sins be great, yet they seem little, and afar off is the danger; 
Psal. 10.5. verse.  Thy Judgements, saith David, speaking of the wicked, are far out of his sight: even as the Stars, though they be bigger than the Earth, seem, but by reason of their distance, like the snuff of a Candle. But when a man gins to turn unto God, than those sins that formerly he hath accounted little, begin to appear in their dimensions, and affrightingly to stare him in the face. Well Christian, hath God turned the right end of the Prospective to thee? hath he awakened thy Conscience? hath he written such bitter things against thy soul, that thou now beginnest to read the sins of thy youth upon the Curtains of thy bed, and upon the windows of thy house? I mean, that every Circumstance puts thee in mind of thy sinnings against the Lord.  
What dost thou see? above, an angry God; below, a gaping Hell; on the one hand Conscience, on the other Satan to accuse thee? O direct thine eyes to this offering, to this lamb of God; that is a beloved, and an only begotten Son; slain for sin in the indefinite; for all sin, that thou mayst receive comfort from him.  
Ah Sir, saith the soul, I am a great sinner; you know not what a sinner I have been, and of how scarlet a dye my sins are. Why Christian, if thy sins be great, this offering is so. Sure I am, they can be but Infinite; this offering is so. Ah but saith the soul, if I had but a promise that God did in particular belong to me, I could believe this offering able to take away my sin: Why Christian, thou hast all the promises that Abraham, David, and Daniel, and Paul, and Peter, and all those blessed Creatures, are now set down in heaven by; thou hast the same promises that Idolatrous Manasseh; persecuting Saul, and diabolical Mary Magdalen, are carried to Heaven by. How particular wouldst thou have the promises? This is my body which is broken for thee; what wouldst thou have more? If thou dost think Christ an hardhearted Saviour, yet thou dost not think him a fool; Is it imaginable thinkest thou, that he should be at all this cost and smart to redeem a soul, and then refuse it when it comes unto him?  
To conclude, meditate upon these two Scriptures, John 6.37. He that comes unto me, I will in no wise cast out. John 17.37. In the last day, the great day of the feast, Jesus stood and cried, if any man thirst, let him come unto me and drink.  
Mark how emphatical these words are; in the last day, As if they were the last words that Christ should speak; the last words of a dying man are hearty words. The great day of the feast; That is, of the Tabernacles, when the Tribes were met in Jerusalem, when there was a whole Kingdom in one City, Jesus stood and cried, at other times he used to sit, and preach: But now he stood, and cried; If any man thirst, 
Luk. 5.3.  let him come unto me and drink, etc. If any man, though a great sinner, be he Jew or Gentile, Turk or Christian; If he thirst, without all restriction, without all limitation, Let him come unto me and drink.  
Use 3 If Christ's soul was poured out for sin, it teacheth us then with what eye to look upon sin. Many poor ignorant people when they read the story of Christ's passion, how angry are they at that Traitor Judas? that cruel Pilate? those hardhearted miscreants, the Jews, for putting so innocent a person to death? Alas Christian! it was not Judas, it was not Pontius Pilate; but it was thy sin, and my sin, that procured it. Sin was that which put upon his head a Crown of Thorns, that spat upon his blessed face; the Spear that pierced his side, Sin was the nails that fastened him to the Cross; what remains then, but that he that loves the Lord Jesus should hate Iniquity? Nevertheless, saith the Apostle; the foundation of God abideth sure; 
2 Tim. 2.13.  let every one that nameth the name of Christ depart from iniquity. The like Scripture we have in the fifth of the Ephesians the 3 verse, Let not fornication, uncleanness, etc. be once named amongst you, as becometh Saints. Let it not be done amongst you, is good counsel may some men say; nay let not it be once named amongst you, as becometh Saints. It is said of Alexander, That he had a Coward in his Army, whose name was Alexander; sending for him said, What? art thou Alexander, and a Coward? either change thy name, or thy nature; either be not a Coward, or be not Alexander. What? a Christian, and a Whoremaster, a Drunkard, a profane Swearer, & c? Non bene conveniunt nec in unâ sede morantur; these things seem to be incompetible in the same subject, and inconsistent with that love which a Christian professeth to bear unto this Saviour that died for sin. If a woman having her husband murdered by an Assassinate, should take that knife imbrued with the gore blood of her husband's heart, and kiss it, and put it in her bosom, and say, this knife will I keep in my bosom all the days of my life; surely you would say this woman never loved her husband, was guilty of the blood of her husband; Thus the Apostle sets forth the monstrous nature of a wilful sinner, Of how much sorer punishment, saith he, 
Heb. 10.29.  shall he be worthy of, who hath trodden underfoot the Son of God, hath counted the blood of the Covenant an unholy thing, etc.  
The Heathens, such as Socrates and Cato, might by moral reasons cause a stupefaction of their sins; but the true mortification of sin ariseth from the death of Christ; and certainly, no consideration under heaven doth more prevail with a gracious heart than this.  
I have some where met with a story of five Christians, who used to confer Notes about this point: says the first, When I am tempted to sin, I think of the shortness of life, and uncertainty of the time of death, and this makes me to live every day as if it were my last day.  
This keeps me from sin, saith the second, I think of the Anomy, Ataxy, that confusion, darkness, that is in sin, when I think of the great and glorious God, prescribing a rule unto his Creatures, whose will is nothing but reason for their good, giving them being, and well-being, that they might observe it: Now to see a man thus carried in God's arms, to spit in his face, methinks it is such an unthankful and unworthy thing that I cannot but hate it.  
But saith the third, when I am tempted to sin, I think of the day of Judgement, and methinks I hear that voice of the Archangel, with that Father, always sounding in mine ears, surgite, & venite ad judicium, Arise ye dead and come to Judgement: and methinks I open the Casements of Hell in my meditations, where I see Cain, and Judas. and Jeroboam the Son of Nebat, etc. and all those children of perdition, in those bloody flames out of extremity of torments, cursing the day of their birth, the God that made them, and the womb that bore them, and the breasts that gave them suck, this makes me afraid to sin against him.  
Saith the fourth, I think of the Joys of Heaven; methinks there I see meek Moses, faithful Abraham, patiented job, etc. and all those children of blessedness, that by faith and obedience do now inherit the promises; And this doth wean my soul from sin. These are all good Considerations.  
But saith the last, which is best of all: when I am tempted to sin, I go up to Mount Calvary, and there methinks I see a sweet Saviour hanging upon the Cross, stretching out his Arms to Jew and Gentile, as if he would grasp in all the world to salvation; There methinks I see his bloody temples, hands, side, and feet; There I see him sweeting, and sighing, bleeding, and crying, and dying under the weight of my sins: Oh saith he, this is such heart-conquering love, that I know not how to sinne against it. This is that kindly repentance which God hath promised to his people; 
Zach. 10.10. Hos. 14.8.  That they shall look upon him whom they have pierced, and mourn for him as an only Son: When repenting Ephraim shall see this, he shall say, What have I to do any more with Idols?  
If Christ hath given himself an offering for us, why then should not we give up ourselves an offering for him? 
4thly.  It is but reasonable service, saith the Apostle, as reasonable as an eye for an eye, a tooth for a tooth; 
Rom. 12.1.  but alas! men are very delatory about this work. The Covetous person saith, Let him but obtain an Estate of so many thousand pounds, than he will repent, and turn to Christ: The voluptuous, would reserve one seven years longer to enjoy the pleasures of sin; and then he will offer himself to Christ. Most men defer this to old age, and death; but consider with thyself Christian, hath Christ made it his first work to die for thee? and wilt thou make it thy last work to come to him? Hath he given himself to death for thee? and wilt thou not give up thyself to life for him? Do but consider the Advantages that thou wilt have by this Act: Many are the expressions in Scripture, which set forth the relation betwixt Christ and his Church: But there is none wherein the Spirit of God more delights, then that of marriage. Now there are three things (to name no more) which a woman that is well married receives from her husband.  
First, There is an exemption from all her Debts. If so be she was five thousand pounds in debt before and the Bailiffs come and arrest her, she tells them, that she is not responsible, she is now under Covert Baron; and that lis feminae non intenditur, is a maxim in the Law. Thus a believer pleads against his sins, when Satan, and Conscience come to arrest him; It's true saith he, I was God's debtor, but now my condition is changed; truly I am not responsible, I am under the coverture of the Lord Jesus: Go sin, Go Devil to him that is my spiritual husband, to him that hath lead captivity captive, and that is now set down at the right hand of God; he will pay you every groat, or else he will show you those acquittances that he took out for my sin at his resurrection. Blessed is the man (saith David,) 
Psalm. 32.1.  to whom the Lord imputes no sin. He doth not say, to him that hath no sin: for there is not such a man in the World; but the man to whom the Lord imputes no sin.  
Secondly, A Wife partakes of all the honours, and riches of her husband: first the husband is the fountain of honour to the wife; if the husband be a King, she is a Queen; a Marquis, she is a Marchioness; a Knight, she is a Lady, etc. Thus what Christ is in point of honour, his people are. What was the native honour of Christ, but to be the Son of God? why so are they; Beloved saith th' Apostle, 
1 Joh. 3.2.  We are now the Sons of God, though it doth not appear what we shall be, etc. Though we be not glorified Sons, yet we are Sons as truly as he. What honour had Christ by Office? why he was a Priest, a Prophet, a King: so are they; Who hath washed us in his blood, 
Rev. 1.5.6.  and hath made us Kings and Priests unto his Father, etc. And that not in a metaphorical, but a real sense, for every good man is a King; he hath got some victory over his corruptions, Et fortior est qui se, quam qui fortissima vincit maenia, he is a stronger King that conquereth himself, than he that conquereth a City; and he is a Priest, he can pray unto God for himself, family, friends, neighbours, etc. and God hears him.  
Again, he is instated in all the riches of Christ; As where the husband hath a shilling, there the wife can say, is her six pence or groat for her benefit; the riches of Christ I have not time to open to you, temporal, spiritual, eternal. They would require a large discourse; only take one place of Scripture, which is the magna Charta of a Christian; 
1 Cor. 3.22.23.  Whether Paul, or Apollo, or Cephas, or the World, or life, or death, or things present, or things to come, all things are yours, and you are Christ's, and Christ's is Gods.  
There was a difference amongst the Corinthians about their Preachers, some was for Paul, Paul say they was a most excellent Preacher, that Preached in the evidence and demonstration of the Spirit of God; 
1 Cor. 2.4. Acts 18.24.  But says another sort we like Apollo best, for he is a Rhetorical man, and mighty in the Scriptures, and he worked the best upon our affections; but saith the third we are for Cephas, he is an excellent Casuist, and he resolves our doubts the best; Why saith the Apostle, will you like Children divide your own, they are but your Chaplains; Chaplains might the Corinthian, say, these are fit to be Chaplains to the greatest Emperors in the World; why? saith he, the World is yours, whether Paul, or Apollo, or Cephas, or the World, etc. but what good will the World do us (might the Corinthians say) if we cannot live to enjoy it? why (saith he) life is yours. But what good will the World do us when we come to die? why (saith he) death is yours, that is for your advantage; but what will become of us after we are dead? All things to come (saith he) are yours: But might these Corinthians say, blessed Apostle, show us the writings and the conveyances of this estate; tell us, how we hold it, that we may not live upon fancies, and build Castles in the air: why says he, you-hold in Capite, you hold of the Heir apparent of Heaven, and Earth; for you are Christ's, and Christ is Gods: the Argumentation seems to run thus, you know Corinthians, that God hath all things; well, that's true; you know that Christ is God's Son and Heir, and therefore he hath all things; well, that is true also; and you are Christ's spouse, and therefore for your good, you have all things.  
The third, and last thing is, Those Comforts that flow from their Union with Christ. As a woman that loves her Husband, receives more joy from the personal fellowship and acquaintance with him, then from all his Estate besides; so great are the Comforts that are received from Christ; which must needs be inexpressible, seeing the union from whence they flow is so great, that the most gracious and learned men in the world do not fully understand it in this life, which appears by that speech of Christ to his people. 
Matth. 25.34, 35.  Come ye blessed of my father, for I was an hungry, and ye gave me meat; I was naked, and you clothed me; I was sick, and you visited me. Then shall the righteous answer, when did we see thee hungry, naked, or sick, and visited thee? As if they should say, we confess Lord, that we have seen thy poor people hungry, naked, and sick, and we relieved them; but did we do it to thee? to very thee? Yes, saith Christ, you did it to me, to very me; you have not yet understood the near relation that is betwixt them, and me; for in that you have visited them, you visited me, etc.  
To conclude all, as the Love and Care of a friend or Father showeth itself most towards death, so we find the heart of Christ how it stood towards his people in that famous prayer before his death; That they all may be one, 
John 17.21, 22, 23.  as thou father art in me, and I in thee; and the glory which thou gavest me, I have given them, that they may be one even as we are one: I in them, and thou in me; that they may be made perfect in one: that the World may know, that thou hast sent me; and hast loved them, as thou hast loved me. See here what variety of expressions is used; thou in them, and I in them; and thou in me, and I in thee; backward, and forward; as if no one expression was able to set forth this Union. Me think this is like the speech of some young Heir, that having taken a wife against his father's consent, brings her in his hand to him, and says, Sir, I confess this woman is below me in birth, breeding, portion, etc. But I have set my heart upon her, and have taken her for my wife, now good Sir, as ever you hope to have comfort of your Son, that you will own her as your Daughter, else what good will my life do me? That the same lodging, diet, respect, attendance, may be given to her, that is given to me; and that she may as truly in all respects be taken for your Daughter, as you have taken me for your Son; and that not privately only, but that all the Servants of the House, and all the Tenants may see, that you have loved her, as you have loved me; that all the World, saith Christ, may see that thou hast loved them, as thou hast loved me. I have done, the Lord give a blessing.  
FINIS.   

The Everlasting Covenant.  
As it was Delivered in a Sermon at St Pawles, before the Gentlemen and Citizens of Nottinghamshire, upon the 2d of December, 1658.  
Being the Day of their Yearly Feast.  
By Marmaduke James, Minister of Watton at Stone, in the County of Hertford.  1 COR. 2.7. But we speak the Wisdom of God in a Mystery; even the hidden Mystery, which God ordained before the world unto our glory. 
LONDON. Printed by J. M. for J. Martin, J. Allestry, T. Dicas, and sold at their Shop at the Sign of the Bell, in St Paul's Churchyard, 1659.   

To all my very much Honoured Friends and Countrymen, the Respective NATIVES of the County of NOTTINGHAM.  
More especially, To those of the two late Solemn Meetings: And in particular, To the Right Honourable, Sir John Ireton, Lord Mayor of the City of London; John Lewes Esq and the r●st of the worthy Stewards for the two last Festivals, held in the Years 1657. and 1658.  
My Lords and Gentlemen,  
THe first of these Sermons being Copied out the last Year for the Press, after serious perusal, the Request for publication seemed to flow rather from a good opinion of, than any real worth I found therein: and further, being discouraged by this foolish, and Voluminous Age, wherein every man almost (abounding in his own sense) if the product of his thoughts amount but to the worth of an Egg, is restless till he cackles it to the Press; the abhorrency from which practice did make abortive that Intention.  
Yet afterwards being wearied with the many Why-nots both of City, and Country Acquaintance; I almost repent the retracted purpose; and beginning to reflect upon the Mode of the Times, found myself in an error, if the Directions of that Wise Man of France to his Scholar be true, 
Charron.  to wit, That 'tis a great point of Wisdom, most precisely to obey the Customs of the place and age wherein we live, to prevent misprision and popular disdain, however irrational they may seem to us.  
And truly Gentlemen, if you could read that honour I bear You in my heart, You would easily believe your Entreaty to have the force of a Command upon me, though it were to much inconvenience: yet in the circumstance give me leave ingeniously to tell you, that I choose much more gladly to embrace the motion of the Press, then to endure the shock of another years' Interrogatories; and the rather, because I have not found, either since the revival of your late Meetings, or in times before their adjournment by unhappy War, any thing extant from our Country of this nature▪ which presumes the Virtues, and Beauties thereof are not ordinary, in that that comely Dame, and keeper of the virtues, Modesty I mean, hath hitherto been so strangely prevalent.  
For the last, my notice (through failed expectation) being small, and secular diversions then upon me great, gave but one free day to recollect myself: and I trust a good interpretation will be admitted, in that this Gospel-Text (seeing Necessity hath no Law) at that pinch was ready; otherwise a Text calculated for all the Countries under heaven.  
Plainly as it was Preached, you have it Printed, without any alteration, save only the particulars in the Analogy of the seed; which was then named, but the prosecution nipped off by the coldness of the season: Wherein you have, as from the Father, the highest contrivance of heaven to be at peace with man: so from the Son, an example of eternal admiration, in the acts and sufferings of his love to effectuate that Design for you. There seems to remain nothing more, but that you in a double sense Brethren, after the exemplar of this love, may learn to love one another: and to the end that the great acts of this love, both of the Father, and the Son, may be sealed to your souls by his holy Spirit, Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice: and be ye kind one to another, tender hearted, forgiving one another; even as God for Christ sake hath forgiven you. That ye may be united and carried together in the bonds and arms of that last-born, 
1 Cor. 13.13.  but never dying Grace, to your heavenly Country: where her twin-sisters, Faith, and Hope shall cease, but that of Love abide for ever: Which is the hearty Prayer of him that is your most humble and faithful Servant and Countryman in the work of the Gospel,  
M. I.   
PSALM 119.111. Thy Testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart. 
THis Psalm is the most excellent Psalm of David: excellent for the length of it, consisting of so many Octonaries, or parts, as there are letters in the Hebrew Alphabet; excellent for the matter of it, all the parts of verses thereof conspiring with one consent to set out the dignity of the Law of God; And indeed there seems to have been all divine frames upon David's heart when he writ this Psalm: Sometimes we find him in such raptures, as if he was already set down in glory; sometimes prostrate upon the earth in humble and penitential confessions of sin, and deprecations against them; sometimes we find him upon his legs, looking backward and forward; forward, telling us what he would do for time to come, Having sworn, I will perform it, 
Psal. 119.106.  that I will keep thy righteous Judgements; backward, telling us what he had done in times past, to which this verse is to be referred, Thy Testimonies have I taken, etc.  
These words contain David's profession of that high esteem he had of God's testimonies, and the reason thereof; the profession in the former part of the verse, Thy testimonies have I taken as an heritage for ever; the reason in the latter part of the verse, for they are the rejoicing of my heart.  
The first of these which is David's profession, my purpose is to open to you, as the doctrinal part; the other, in the application of our discourse.  
The first which is David's profession, is one entire proposition, in which we have, as in every proposition, these two things considerable: First the subject or matter treated of, which is in the word Testimonies, set forth by their relation unto God, Thy Testimonies.  
The second, is the predicate, or that which is spoken of that subject, that is the word Heritage, set forth by its duration, An heritage for ever.  
And first of the first: This word Testimonies is that that is sometimes called, The Word of the Lord, The Way of the Lord, 
Psal. 139.9.  The Will of the Lord; sometimes, 
Psal. 143.10. Psal. 119.1.  The Law of the Lord, The Commandments of the Lord; sometimes, The Fear of the Lord, The Statutes of the Lord, 
Psal. 119.6. Psal. 19.9.  The Judgements of the Lord; sometimes, 
Psal. 119.8.  The Testimonies of the Lord. And it is observable, 
Psal. 119.13.  that though there be an hundred threescore and sixteen verses in this Psalm, yet there is not above two of them wherein one of these nine words is not named.  
Some one may say, 
Object.  What's the reason that David should use so many words to express one and the same thing? Frustrà fit per plura quod fieri potest per pauciora, saith the Philosopher.  
Truly (Sirs) I know not what better answer to give, 
Answ.  than that it is the property of Love to give several Epithets to the object beloved: thus when Christ was in love with his Spouse; Thou art, 
Cant. 5.2.  saith he, my fair One, my Love, my Dove, my undefiled, 
Cant. 6.1, 10.  terrible as an Army with banners. Thou art my fair One; I, but what if she be fair, if she be not chaste? Thou art my undefiled; but what if she be fair, and chaste, if she be a scold, a vexsome? I, but thou art my Dove, without all gall, without all bitterness; but what if she be a Dove, if she have never so much meekness, if that arise only from flegmacy and baseness of temper, that she is sola socordia innocens; no, she is full of spirit, life, and majesty, she is terrible as an Army with banners. Thus as Christ delights himself with various titles, to set forth the several excellencies of his Church, so it is with David; his heart is so in love with these Testimonies, that he knows not what to call them, Statutes, Laws, Commandments, Judgements, etc. Sometimes when he considers of them, in regard of the Author, the great God, from whence they came; thus he calls them, The Word of the Lord, The Way of the Lord, The Will of the Lord; when he considers the divine sovereignty that they have over all Gods rational Creatures, Angels and Men; thus he calls them, The Law of the Lord, the Commandments of the Lord; when he considers that great respect and reverence that a gracious heart yields unto them, thus he calls them, The fear of the Lord; when he considers their stability, and duration, as those things which God hath ratified for ever; thus they are called, The Statutes of the Lord; when he considers that great decision, and determination, that they shall make at the last day concerning the quick and the dead, thus he calls them, The Judgements of the Lord; and last of all, considering that testification that these make concerning God and man, as I shall show you by and by, thus they are called, The Testimonies of the Lord; Thy Testimonies have I taken, etc.  
It is observable, that David delights more in this word than in any of the rest, and by these Testimonies is meant the Word of God at large, but more strictly the Moral Law, or the Law of the Ten Commandments. You know, when God gave the Law, he writ it upon two Tables of stone, and those two Tables are called, 
Exod. 31.18.  The Tables of the Testimony: Then God took those Tables of stone, and put them into an Ark, 
Exod. 25.22.  and that was called, The Ark of the Testimony; Then God took that Ark, and put that Ark into a Tabernacle, 
Num. 1.50.  and that Tabernacle was called, The Tabernacle of the Testimony; so that this was so famous a Testimony, that it calls every thing Testimony that toucheth it, and gives a denomination to every thing that comes nigh unto it; and it may be well called a Testimony,  
Because it was delivered with a Witness: when God came down upon Mount Sinai, 
Exod 20.29.  the mountain smoked, and the earth trembled, and there was great thundering, and lightning, and the sound of the trumpet, and hundred of thousands of people that fled from it, saying, Let us not come near him, lest we die.  
It may well be called the Testimony; Because as it testifies the perfection, and the holiness of Gods will for ever, so also the Word of God witnesseth the several Attributes of God unto the world; the book of Genesis is a Testimony of God's power, in making the world of nothing; his Justice, in drowning the world with water; his mercy, in saving Noah and his family, etc.  
The book of Exodus is a Testimony of that curious and stupendious providence, that God exercised over his Church, in bringing her out of Egypt through the red sea, and that vast howling wilderness into the land of Canaan, and so of the rest.  
It is called Testimony, in regard of that comfortable or dismal report it shall make for us, or against us, at the last day: Whosoever shall not receive you, 
Mark 6.11.  nor hear my words, shake off the dust off your feet for a Testimony against them: and thus have we dispatched the first thing propounded, What is meant by Testimonies, and why so called.  
We now come to the second, which is the predicate, or what is said of these Testimonies, that is, they are An heritage for ever; yet before we come to that, we may a little take notice of the copulation of these two together, in that word taken, which some read chosen, both the lections being emphatical enough to David's purpose.  
If the first, I have taken thy Testimonies, than thus, as if David should have said, I perceive the Lord hath a mind to give these blessed Testimonies to his Church, the greatest gift that ever he shall bestow, except it be the Messiah to come, and seeing that the Lord hath a heart to give, for my part I am resolved to have a hand to take, I have taken thy Testimonies: or thus, I have chosen thy Testimonies; As if he should say, The Lord hath laid before me two excellent things: Here are my Crowns and Kingdoms on the one hand, and his Testimonies on the other; and if he would put me to my choice which I should choose, and which refuse, incomparably have I chosen his Testimonies as an heritage for ever.  
An Inheritance.  
This is the highest expression almost that David could use, to testify his respect to these Testimonies; he had been a long time lifting and heaving at an expression, but did never hit it till now: In his younger time (I suppose it was that) he compares it to honey, 
Psal. 19  and the hony-comb; Sweeter are they also than the honey and the hony-comb: honey is a fine thing, but money is better; money buy will honey, and sugar, and a hundred things more; money answers all things; now David goes a little higher, and compares it to silver, but silver may be drossy, 
Psal. 12.6.  seven times purified in the fire: I, but there is a finer thing than silver, and that is gold; 
Psal. 19.10.  why, faith he, It is much more to be desired than gold, yea than fine gold: I, but yet there is a finer thing than Gold, that is, Diamonds, Pearls, and Rubies, They are more precious than Rubies; 
Prov. 3.15.  but yet suppose a man hath silver, and gold, and rubies, yet he may not have all riches; there are , Camels, Horses, Sheep, and Oxen, these were the ancient riches of the world, 
Psal. 119.14.  I have rejoiced in the way of thy Commandments above all riches. But yet there is one sort of riches that is the sweetest of all riches, that is spoil; when a soldier overcomes his enemy, and hath the pillage of the field, or falls into a Garrison and takes the plunder thereof, this is of all riches the sweetest; for here is a double lust satisfied at once, not only Covetousness, but Revenge, 
Psal. 119.162.  Thy Word have I rejoiced in more than in all spoil. But yet (Sirs) suppose a man hath silver, and gold, and pearls, and diamonds, and all riches, and all spoil: Suppose a private man should arrive to an estate of twenty, thirty, forty, fifty thousand pound; Pray (Sir) saith he, can you help me to a purchase, I would fain have an Inheritance? Alas! these things may be taken from me in a night, I would fain turn my personal into a real estate, have an Inheritance settled upon me to descend to my posterity after me; now David is come to the height of what a mortal man could express, Thy Testimonies have I taken as mine Inheritance for ever. An Inheritance than is that summum totale, that dimensum, that lot, that portion, or proportion of estate a man enjoys in this world, whether it be bequeathed by gift, or descend by succession, this we call an Inheritance: now God, who hath given the world to the children of men as an Inheritance, hath reserved a special spiritual portion for his people; in allusion to which it is called, An Inheritance, which is no less than heaven, and glory, and that it might be sure to them, he hath conveyed it all manner of ways.  
He hath decreed it for them, In whom we have obtained an inheritance being predestinated. 
Ephes. 1.11.   
He hath bequeathed it to them by will. Fear not little Flock, 
Luke 12.32.  it is your Father's will to give you a Kingdom.  
It descends to them by succession, and therefore they are said to be born, and to be begotten to it; That hath begotten us to an inheritance incorruptible. 
1 Pet. 1.4, 5.  Hence it is that all the children of God are said to be the firstborn; there is no younger brothers in heaven, to every son he alloweth the liberty and the privilege of primogeniture to the general Assembly and Church of the firstborn. 
Heb. 12.22.   
I, 
Object.  but some will say, What is all this to our purpose: we know indeed that heaven is a glorious inheritance; if David had said, The kingdom of heaven O Lord, the kingdom of thy Glory, I have taken for an inheritance, that might be easily understood, but that he should say, Thy Testimonies are my inheritance, that we cannot understand?  
It is true indeed, 
Answ.  that heaven is the actual inheritance of God's people, but it is as true, that the Word of God is their virtual inheritance; these testimonies are the deeds that convey this inheritance, and how ordinary is it amongst men to call such the inheritance? If one of you come with a breviate to a Lawyer, and he be dissatisfied in any thing, Pray (Sir) saith he. will you show me the inheritance, that is, the main deeds that leads to the inheritance: and we know that many times these old dusty motheaten papers are as much worth as a whole Country: Now an inheritance doth but these two things.  
It discovers the estate, what quantity of acres, the butting and bounding, etc.  
It doth convey, make over, and assure the said Land to such and such a person, and to his Heirs after him. Just thus doth the Word of God, it discovers heaven and glory unto us; it is the terrier of the celestial Canaan, it holds out all that bliss, happiness, and glory that is treasured up there for the children of blessedness, that exemption that is there from sin, sorrows, temptations, tribulations, persecutions, etc.  
It conveys and assures all the estate unto them, insomuch there was never any child of God could ever lay claim to God, Christ, to the Spirit, to Grace, to Glory, but by these Testimonies: Hence David knew what he said, 
Psal. 19.11.  Moreover by them is thy servant warned, and in keeping of them there is great reward: That reward is no less than Heaven itself: Hence it is that the Word is so often called The Gospel of the Kingdom: Yea, The Kingdom of heaven itself: Repent, 
Mat. 4.23.  
Mat. 24.14.  for the Kingdom of heaven is at hand: 
Mat. 4.17.  The Kingdom of God is come unto you. Hence Paul, 
Luk. 10.9.  when he bids farewell to the Ministers of Miletus, I commend you, saith he, to God, and the Word of his grace, 
Acts 20.32.  that is able to give you an inheritance amongst them that are sanctified; giving thanks unto God that hath made us meet to be partakers of the inheritance of the Saints in light: Not only in the light of glory, but in the light of grace, and of these Testimonies; For thy Law is a light unto my feet, 
Psal. 119.105.  and a Eamp unto my paths. And thus have we done with the second thing propounded, to wit, What is meant by this Inheritance, and in what sense these Testimonies became David's Inheritance, and so we come to the improvement of all by way of Application.  
Use 1 If it be so, that the Word of the Lord is his people's inheritance, Then we see the reason of its preservation to this day, notwithstanding all those floods of malice that have been vomited out against it by Satan and his Instruments. What is the reason that the Assyrian and Persian Monarches, and those bloody Roman Emperors, that would have blotted out the name of this Book from under heaven, could never effect it? What is the reason that that Fox, the Pope, by all his subtlety could never destroy it: sometimes setting the Church above it, sometimes corrupting it with false glosses, sometimes obscuring it from the people? What's the reason that those Locusts that are come out of the bottomless pit, I mean, the Seekers, and Ranters, and Quakers, who crying up a light within them, to destroy this glorious light without them, could never effectuate? Why you have the reason in the Text, It is an Inheritance: It is no easy matter to divide betwixt an Heir and his Inheritance: A young Heir may be under a Cloud, or a Sequestration for a time, but Inheritances will revert: God's entails are stronger than man's; and so long as God hath an Heir, a Child upon earth, it is impossible to destroy this Book, this Inheritance: Heaven and Earth shall pass away, before one jot, 
Matth. 5.18.  one tittle shall pass from it.  
Use 2 If it be so, That these Testimonies are such an Inheritance, than that man that hath an Interest in them, hath little cause to be discontented in his condition. If thou be'st a rich man, then bless the Lord that hath given thee both a portion in this life, and that which is to come: And if we have any Countryman here that is a poor man, let him not say he is very poor, having an interest in that which David prizeth above all his Crowns; but let him say, 
Psal. 116.7.  Return unto thy rest, O my Soul, for the Lord hath dealt bountifully with thee.  
Use 3 If it be so, That this Word of the Lord be such an Inheritance, What is the reason that in these our days it is so slighted, and the love of many grows so cold towards it? We have a saying, That rich men never want Heirs: they may want children, but they never want heirs. Take the most mortified man, and him that is the most withdrawn from the pleasures and profits of this life, if he hear of any Inheritance fallen, presently he saddles his Horse, and rides away for possession; for saith he, it is an Inheritance. If men did believe that this were such, could they slight it as they do? When the Son of man comes, shall he find faith in the earth? Truly Sirs, we have cause to think, that the last age of the world is upon us: I might stand here, and lament over the sad Apostasy of these times, and might take up the expostulation of the Prophet Jeremiah, 
jerem. 2.5.  What iniquity have your Fathers found in me, that they are gone away from me? What evil (Christian) hast thou ever found in this Book, that thy soul should loathe it? What is the reason? Is it that of the Poet? Inopem me copia fecit: Hath plenty made thee poor? Or, Hath the abundance of this spiritual Manna given thee a surfeit? Or is it that of the Philosopher, Nimis sensibile destruit sensum? Art thou blind by looking upon the Sun? Or hath the glorious light of the Gospel of Jesus Christ put out men's eyes? Well Sirs, Let others do what they will, you that are my Countrymen, you that fear the Lord amongst them, hold fast this Book; for it is your life, and the length of your days; and when any one attempts to seduce you from it, say unto him, as Naboth did unto Ahab; Ahab was a King, 
1 Kings 21.3.  and he proffered a valuable consideration, and it was but for a temporal inheritance, God forbidden that I should part with the Inheritance of my forefathers: Have all my Progenitors lived upon this estate, and shall I now debauch it? God forbidden: There is Abraham, Isaac, and Jacob, and Job, and David, and Daniel, and Paul, and Peter, and Latimer, and our Countryman Cranmer; and all these Patriarchal men, and thousands more that are now sat down in the Kingdom of Glory by virtue of this inheritance: God forbidden that ever we should part with the inheritance of our forefathers. And that I may fasten this Exhortation upon you, we shall a little open to you in the conclusion of our discourse the famous example of David: It is to be considered either first in the Practic, or secondly in the Theory of it: The Practic is considerable, either first what the temporal estate that David had, was: Or secondly, what of these Testimonies David knew. For the first, I believe that David had the greatest estate that ever mortal man had, except it was A dam in innocency: I know the story of Darius, Alexander, Caesar, Charlemagne, and those great and mighty men upon the earth, yet, under favour, David seems to transcend them, if these three things be considered.  
David had a considerable breadth of ground over which he ruled; he ruled over Palestina, which was sometimes the seat of seven Kingdoms, over the Philistims, over Ammon, Moab, Amaleck; etc. and if you compare 2 Sam. 8. with the History of Josephus, you will find him to be Lord of the greatest part of the Eastern world: But  
If you consider the quality of his Subjects, which being good, is no small addition to the glory of a Prince: What Nation (saith Moses) is there in all the world so great and so glorious as thy people Israel? There was but one people in all the world that was the Lord's people, and David was their King, and God's King: He was not Rex Diabolorum, as they say the King of England was; the King of Devils: Neither was he Rex Asinorum, as they say the King of France is; the King of Asses: Neither was he Rex Hominum only, as they say the King of Spain is; the King of men: But he was Rex Sanctorum, the King of Saints, wherein he assumes the very Title of God, 
Rev. 15.3.  O Thou King of Saints!  
If we consider the settlement of this estate upon David and his Posterity; We think an estate surely settled, that is entailed upon the Crown; but alas, that Crown may fall in four or five hundred years, and then what becomes of that Entail? But David's estate was by God's Oath entailed upon the Son, Once have I sworn by my Holiness unto David, 
Psal. 89.36, 37.  that his Seed shall be as the Sun before me, and as the faithful witness in heaven. If you lay these things together, what an estate had David? Nay rather, what a heart had David to slight all these, for these Testimonies! We have not a drop to his bucket, to his Ocean, and yet alas, how do our small estates draw our hearts from these Testimonies! Let us mourn over this distemper. Again,  
If we consider how small a part of these Testimonies David had: David had but eight books of the Scripture; the five books of Moses, Joshua, Judges, and Ruth; this was all that David knew: David had the Law it is true, but he had none of the Gospel, none of the Evangelists, or Apostolical Epistles: David had the Law, but he had not any of the Commentators, none of those Prophets called great or small, lived in his time: I dare be bold to say, that that first Sermon of Christ in Matth. 5. is worth more than all that David knew: David had the Letter that killeth; but you have the Spirit that giveth life: David saw through a Glass, 
2 Cor. 3.18.  darkly; but you with open face behold the glory of the Lord: David lived in the Dawning of the day; but you in those times when the Sun is in the full Heavens, in its Meridian: O what would David have said, if he had seen the things that we see! as Christ speaks, 
Mat. 13.17.  Many righteous men have desired to see the things that ye see, and have not seen them.  
Well Sir, if you lay the greatness of this estate with the littleness of David's knowledge concerning these testimonies together, for, sic magna parvis componere solemus, you will find him a famous example, and worthy your imitation: But if any one should say, what is the reason, or what was there that David saw in these testimonies, to lead him to his choice from so great an estate? You have it in these words, For they are the rejoicing of my heart. And thus am I come to the second particular, and the last thing, that is, the Theory in David's example; For they are the rejoicing of my heart; wherein you have three things insinuated, First saith he, they are my Joy: Joy is that flower that groweth out of every good; and so far do we account any thing good, as it is joyful to us; As if David should say, I profess I have found more joy in these Testimonies, than ever I did in my Crowns and Kingdoms: It is a mistake, when men think that a religious life is a sad, melancholy, cynical life; It is true, the life of a Christian is a life of temptation, affliction, a life of sorrowing, and tears for sin; and yet it is a joyful life: for we find joy in our very sorrows: As dying, and behold we live; 
2 Cor. 6.9.10.  as sorrowful, yet always rejoicing. The Apostle brings in sorrow with a sicut sicut Dolentes; as sorrowful, as if our sorrows were not real sorrows, as if they were but Analogical or similitudinous sorrows; But our joy real, verè semper gaudentes, always rejoicing: and truly, if you look upon all the sons of affliction in Scripture, you will find they had their time of joy; poor Joseph that was so innocently cast into the dungeon, and those heavy irons laid upon his young and tender legs, the text faith, 
Psal. 106.18.  the very irons went through his soul, yet he had his time of joy; and David, after he was hunted by Saul, like a Partridge upon the Mountains, had yet his time of joy; And Job, after Satan had discharged all the arrows of his wrath upon him, had his time of joy; And Paul, in the midst of those many deaths, he was, as sorrowful, but always rejoicing; men may think what they will, but the state of a Christian is a joyful state, for they are the joy, etc.  
The second thing observable is, the intention of the deepness of his joy, for they are the joy of my heart; As if David should say, my Crown, and Kingdoms, Wives, and Children, they are the rejoicing of mine eyes, of my sensual and bestial parts, but truly my rational and deep joys, they are from thy Testimonies, for they are the rejoicing of my heart. It is one thing to be merry o'er tenus; this the men of the world have: it is another thing to be joyful; this only the Saints have; As the Poet speaks of the river Nilus, that it is very deep, and the waters are very swift, and yet a by-stander would scarcely think they did move at all: The joys of a good man are deep and swift joys, and yet to others they are scarce seen to move; there was such a difference in David's comforts as there is betwixt the dew and the groundraine, you know Sirs, that in a hot parching season, if there comesa cool night, and a fine dew upon the grass in the morning, it is a great refreshing; but alas! when the Sun is up an hour or two, that dew is gone; but if there comes a ground-rain that lasteth for eight and forty or threescore hours, that reaches the root of the grass and trees, what a new face doth it put upon the Creature? The comforts that David had from Absolom, Amnon, Tamar, and his temporal concernments, were like the dew, for an hour or two, but then were scorched; but the joys he had from these testimonies, are like unto the ground-rain, that reached his heart root; for they are the joys of my heart.  
The last thing observable is, how David doth place all the springs of his comforts in these testimonies: For they, They are the rejoicings of my heart. As if a good man should fetch all his comforts from these testimonies: and certainly we forget ourselves when we do otherwise, and therefore it is that God doth usually blast all the other objects of our joy; Son of man, I will take away the delight of their eyes; 
Ezek. 24.25.  their Sons and their Daughters: and why? because they were the delight of their eyes: Jonah greatly rejoiced under the Gourd, and the Gourd withered; God doth usually disappoint us in our comforts, that we might fetch them from his testimonies. We read that the Disciples came to Christ, and told him what brave fellows they were: Lord, 
Luke 10.17.  say they, the very Devils are subject unto us. Well saith Christ, Go on, tread upon Serpents, and Scorpions, and cast out Devils; yet one thing let me tell you, do not rejoice in these things: no, might they say, if ever mortal men had cause to rejoice, we have: Have we not the power of God upon earth? the very Devils are subject unto us; No saith Christ, do not rejoice in these things▪ why, what then must we rejoice in? that your names are written in Heaven.  
I dare be bold to say, that no man ever yet entered into Heaven, whose name was not first written in this book; in the book of the Promises, in the book of Life; hence it is that you shall seldom read of these testimonies, but there is joy with them: if this word be preached, there is great joy; 
Acts 8.8.  when Philip preached the word in Samaria, there was great joy in that City: if two Christians do confer upon this word, there will be strange motions of heart: 
Luke 24.32.  Did not we feel our hearts burning within us, when he spoke unto us?  
If a man (one of these long winter nights, when he cannot sleep) doth but think of these Commandments, there is great joy; O how do I love thy Law, it is my meditation day and night. 
Psal. 119.91.  If a man doth but put forth his hand to execute one of these Commandments, there is great joy: 
Prov. 21.15.  It is a joy to the just to do judgement, What joy have they that keep thy Commandments? And truly Sirs, there is one conveniency in these, above all other comforts; that they stand by a man, when others fail him: If a man hath a beautiful wife, towardly children, a great estate, and if God throws this man into distress, they do but tumble upon him, like an old house upon his head, and then it's his misery that he cannot be miserable himself, but he must make all his sweet relations miserable with him: but these Testimonies stand by a man in the saddest hours: This David well knew, when he made his choice, as appears by two verses in this Psalm.  
Thy Statutes have been my Songs in the house of my Pilgrimage: 
Psal. 119.54.  Where was it that David was a Pilgrim? You know that David was a banished King, he was hunted by Saul out of Palestina, fled to Achish, King of Gath, 
1 Sam. 21.12.  poor man! leapt out of the frying pan into the fire; at home he was pursued as a Traitor; abroad, was apprehended as a Spy; truly, it was a very sad condition: where was his support now? Why, saith he, Thy statutes have been my songs in the house of my Pilgrimage. The other is this.  
I had then perished in my afflictions, 
Verse 92.  had not thy Law been my delight. I had then perished, when was that? Very probably at Ziklag: Ziklag was the greatest distress that ever we read David was in; Ziklag was a Frontier Town belonging to the Philistims, and there they suffered David to live; 
1 Sam. 30.  the Amalakites came and take away all their stuff, children, wives, and concubines, bag, and baggage, burned the City with fire, and the worst was, that his own soldiers mutined against him; nothing would serve them, but the stoning of David: the Text saith, That he wept, till he could weep no more: But at the last he comforted himself in the Lord his God (poor man! little had he else to comfort himself in) that is, there was some Statute, some Judgement, some Testimony of the Lord that came into his mind at that time, that did comfort him: I had perished in my afflictions, had not thy Law been my delight. O happy is that man that hath an interest in these Testimonies, to comfort him in the saddest hour.  
It is the usual custom at these Yearly Meetings, to speak somewhat of the Country, the Soil, Situation, Antiquities Commodities, and Memorable Accidents thereof: How laudable this custom is, I shall not here dispute, but do purpose not to practise much of it at this time; for all them that are here present this day, are either of the Country, or strangers: If the first, I can but tell them what by experience they better know; which seems to me, but as the carrying of coals to Newcastle; or the lighting of a candle to the Sun. If strangers, they are prejudiced with the knowledge of that love every one bears to his Native Country, and they will think that we read them a Lecture more through the spectacles of Affection, than Judgement; and besides, the Memorables of our Country were so well reaped the last Year, that passing what was then delivered, the glean will scarce be a handful to present you withal; and repetita sordent: You had then at large the Chronological and Geographical Description of it, 
M. Fuller.  by him that is the Camden of our age for Antiquities, and our English Demosthenes for Eloquence; neither is it consistent with the modesty of my Years and Parts, to attempt the polishing of that which he hath perfected; or with my trembling hand, to draw a line after that Apelles: Let it be the practice of others at these their Anniversary Meetings, to Paint over their dirty and sickly Countries, and by scraping here and there a clean bit together, to flatter and befool their Country-Citizens, with the figmentitious Landscapes of their Country's Beauties: Our Country needs no commendation, that's all commendation; her praises are in the Gates; and fearful I am to enter the Confines of Her, being conscious to myself to be more able to sully and darken the Beauties thereof, then to express them; yet that She may not be altogether passed over in silence, give me leave to tell you a story of a Learned and Observant Traveller, much redounding to the honour of our Country; and they say, sometimes a By-stander sees more than the Gamester.  
Long since in Cambridge, I was acquainted with a young Gentleman, whose addictions were to Geography and Travels; whom after many years spent beyond Seas, it was my happiness to meet with, soon after his recess into England; and enquiring concerning some Italian Cities, and others of Fame in other Countries, which we much hear and read of; he affirmed, the magnificence and stately Buildings of some, the Riches and Trade of others, the pleasant Situation of others, etc. But since my return, said he, I have been in your Country of Nottinghamshire, and spent some time in the curious observation thereof; and do seriously profess, that for Delicacy of Situation, and for all kind of Conveniences respecting the life of Man, I never saw the like; and where, if the concernments of my Estate and Friends would admit, I could desire to live and die in, above any Country that ever I yet saw in the European world.  
A Country, in respect of the Sandy and Foreftical part, affording such variety of pleasures; of so dry, pleasant, and healthful an Air, in respect of the other called the clay, and its contiguity to the rich Vale Belvoir, all sorts of grain and corn, in respect of that famous River Trent, abounding with variety of Fish and Fowl, and the fertile Pastures upon her banks, with all sorts of fatted ; a Country where the rates of all things carry that moderation, as not so low to be contemned, nor so high as to be refused; A Country, not only replenished with wood for the Chamber, but that light and lasting culinary fire, the pit-coal; watered with the streams of Trent, and other Rivers; blessed with sweetness of Air, and richness of earth; as if all the Elements did conspire to make her people happy.  
In the South-west whereof, sits the fair Town of Nottingham, delicately (like a Lady upon the Rocks) in collem sub montibus, the best of all situations, saith the Naturalist, her chair being flanked with the Hills, East, West, and North, to keep off those churlish winds that might give her a cold in her Neck; her beautiful Face only displayed to the warm Southerly Sun, where she beholds from on high the flowery Meadows, and the Trental streams, with no small delight; a Town situate so near the River, that she may have the conveniencies of Prospect, Fish, and Navigation; and yet at such a distance, as that she is exempted from the crude, raw, and Aguish vapours thereof; the only inconveniences attending such sweet Streams; over against whom, after that silver streamed River Trent, hath with marvellous celerity posted out of Staffordshire, gins here to halt, and demur upon her motion, and by various Meanders and twining circuitions, making one mile three, as if she did greatly delight herself in the views and counterviews of that beautiful Country, and the Metropolis thereof: And thus we take our leave of that fair Country, and Town of Nottingham, which Drayton calls The Norths Imperial Eye, and which indeed (considering her lofty Elevation, from whence she looks into all her Neighbouring Countries) may rather be compared unto Wisdom in Prov. 3. stretching forth her hands unto them, and saying, Come unto me all ye simple ones, and ye that lack understanding; for at my right hand is length of days, and upon my left hand, riches and honour.  
It was a witty and a close answer that was sometimes given by an accomplished Prelate of this Land to a foolish King thereof; who upbraiding his height in Church and State, with the meaness of his descent, to wit, that his Father was a Tailor; made this reply, That if his Majesty had exceeded his Father, as much as he had done his, he had been the bravest Prince in Christendom. The Solution is this, That if our Countrymen did exceed other Countrymen in their works of Piety and Charity, as far as our Country exceeds other Countries, you would be the bravest men this day upon the British earth: But alas! it is a sad, an ancient observation of Divines, That those Countries into whose bosom God hath poured the greatest of these blessings, have been most unmindful of him.  
Some think that God would have Abraham from Ur of the Caldees, as if the delicacy, pleasures, temptations of that place, were inconsistent with that height of Piety that God would have the Fathers of the Faithful trained up unto; and certain I am, that Aàmah, Zeboim, etc. and those other famous infamous God-forgetting Cities, were upon a Plain, which was like unto the Paradise of God: I would not here be misinterpreted, as if I came to upbraid our Countrymen; it is an ill Bird that defiles her own Nest; but out of love, in majorem cantelam: for these things that are written, were written for an example to you in that delicate Country, that you might take heed: Though truly Sirs, let me be so far bold to tell you, It is a wonderment to some, to hear what other Countries have done at these their meetings, and nothing is extant from ours; neither is it to be doubted, but that there is as great a materia of goodness in you, as in any other of your Neighbours: Is there not some honourable person or persons of our Country, the fame of whose Learning, Piety, and Charitable Actions of all kinds, is gone out through the Land? And for aught I know, the rest of you in your inferior Orbs are like minded; for generous Airs breed generous Dispositions; but as Physicians say, That though blood be the life of the Body, yet the strongest Constitutions do the soon perish by the redundancy thereof: So Gentlemen, if these Meetings be longer continued, and nothing done, the fears are, lest that your Charity should die of a Pleurisy, I mean, for want of evacuation.  
If it shall here be demanded, What is that good desired? I dare not be so saucy as to prescribe to your Wisdoms; pressed I am much to speak, and yet afraid to speak: four and twenty miles have I come to serve you. this slabby weather; if I should now offend you, how sad would my return be home again? Extremo actu deficere turpissimum est: I shall only add one instance, and leave you to spell out the rest: Are there not some of you of our Countrymen Citizens here? I know there are, to whom God hath given great Estates, and little or no Issue; that may as truly say (if they would speak their Consciences) of the River Trent, as ever Jacob did of Jordan: 
Cen. 32.10.  Over this Brook came I with this Staff, and behold the Lord hath made me two Bands. And Jacob arose, and built there an Altar unto the Lord. I have done, the Lord give a blessing.  
FINIS.