THE Gainful Cost. As it was delivered in A SERMON PREACHED Before the Right Honourable House of LORDS, In the Abbey Church at Westminster, on Wednesday the 27. of November, being the day appointed for solemn and public Humiliation.  
By Henry Wilkinson, B. D. Pastor of Faiths under Paul's.  2 CHRON. 31. 10. etc. 
Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty: for the Lord hath blessed his people; and that which is left, is this great store.  VERS. 21. 
In every work that he began in the service of the house of God, and in the Law, and in the Commandments, to seek his God, he did it with all his heart, and prospered.  
LONDON, Printed for CHR. MEREDITH and SA. GELLIBRAND, dwelling in Paul's Churchyard, 1644.   

To the Right Honourable House of LORDS assembled in PARLIAMENT.  
Right Honourable,  
persons of highest rank and eminent qualifications, are satis amplum alter alteri theatrum; but persons so qualified, when they are employed in matters of greatest and most public concernment (as your Lordships are) become a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  spectacle to the world, and to angels, and to men, 1 Cor. 4. 9 Look well how you behave yourselves, for you now act either to the greatest prejudice or profit of the Kingdom, and the Church of God. If the great wheel stands still, the wheel within the wheel cannot move; and they had need move very cautiously, who if they move irregularly, prove fatal. Cross motions in the superior orbs of a State, do as much trouble wise men to reconcile them to the principles of peace and government, as the Astronomers are troubled to save the Phoenomena, by ●a●ning of Epicycles, and Concentrics, and Eccentricks: God forbidden that any should be put to the labour of coining distinctions to salve the counter-passages or planetary motions in those spheres in which the brightest flarres of our State do move.  
It was a pious as well as politic inscription in the Court at Ratisbon, Quisquis Senator curiam officii causa ingrederis, ante hoc ostium privatos affectus omnes abjicito: 
Camer. Cent. 1. c. 33.  iram, vim, odium, amicitiam, adulationem, Reip. personam, & curam subjicito: nam ut aliis aequus, aut iniquus fueris, ita quoque Dei judicium expectabis aut sustinebis. It is an inscription not so fit to be written on a Parliament house door, as on every Parliament man's heart.  
Your Lordships are not ignorant how much there is, not of weak man, but of wicked man in the great transactions of the Church and State. And I doubt not but you see and loathe that generation (and there be many of them) who betake themselves to a side merely for hopes, interests, and engagements sake; these are their summa credendorum & agendorum, by these they act, and believe no further than these do reach, these to them are the Law and Prophets. It is well enough known, that the interrogatory that Saul made to the Benjamites, is a most 
1 Sam. 22. 7.  concluding topic to mercenaries; Will the son of Jesse give every one of you fields and vineyards, and make you all Captains of thousands, and Captains of hundreds? These be they whose Cynosura and polestar is profit, and the Kingdom their prey, and gold their god. We hope that your Lordships will take care, that such as these are, shall never be great, and that great men shall never be such.  
I shall not trouble your Honours any further, nor will I in the least kind anticipate the book by giving so much as a taste of the heads before hand; only thus much I could hearty wish, that as it is a Sermon of cost, so it were a costly Sermon, every line of which were worthy to be written in letters of gold; the Author would never think it too good to be thus dedicated since to be employed for your Lordship's good, is the crown and happiness of  
Your Honour's most devoted Servant in Christ, HENRY WILKINSON.   

A SERMON PREACHED before the Right Honourable House of LORDS, At the public Fast Novemb. 27. 1644.  1 CHRON. 21. 24. 
And King David said to Ornan, Nay, but I will verily buy it for the full price: for I will not take that which is thine for the Lord, nor offer burnt offerings without cost.  
IN this Chapter you have David sinning in numbering the people, v. 1, 2, 8. and begging pardon. Then you have the Lord punishing, vers. 14, 15. after that, you have David and the Elders humbling themselves before the Lord, vers. 16. Now upon this great sin of David, and Gods great judgement upon that sin and David's great humiliation upon that judgement, you have one of the greatest mercies and favours vouchsafed to David that his heart could wish; for you have a command given to David, to go and set up an Altar in the threshing Floor of Ornan the jebusite, v. 18. which place was afterward the place where salomon's Temple was built, 2 Chron. 3. 1. whereupon David did presently set about the work, which was to prepare for the building of that Temple, chap. 22. 1 Chron.  
Thus it pleaseth God to order things, that great sins being committed, great judgements are inflicted, and great judgements produce great humiliations, and great humiliations are great preparations for the greatest mercies. Our case is somewhat alike: we have sinned grievously, God hath punished us fearfully, we have humbled ourselves, (I could wish I were able to say as David did) and I doubt not but the issue will be, nay we see it in some measure, the building the Lords house, of which salomon's Temple was but a Type.  
The words are a loving and noble answer, to a loving and noble offer; here is a pious contention betwixt two Kings (for Araunah was a King) 2 Sam. 24. 3. who should be at most cost for God. Araunah thought that upon such an occasion, and at such a time, he could not do too much, and therefore he offers his threshing Floor, and the Oxen for  offerings, and the threshing instruments for wood, and the wheat for a meat offering, vers. 23. but as Ornan thought he could not offer too much, so David thought he should have offered too little if he had taken this, and as it were have paid his own debts to God upon another man's charges.  
We have two parts in the words: 1. David's answer to Ornans offer: 2. David's reason of that answer. In the first you have first the purchaser, King David. Secondly the purchase he was to make. Thirdly the price in gross. Fourthly the fullness of it. David doth not beat his bargain, and bring it as low as he can, but is ready to give as much as the things were worth to the full.  
Doct. It becomes persons of highest rank and quality, to offer and ●●pend at the highest rate for God.  
In the second general which is David's reason, first observe his justice. It is thine, and I will not do that injury unto thee, as to take thy goods upon those terms: although Ornan offered freely upon David's ask; yet David knew, that preces regum imperia sunt; the desires of Kings carry the force of commands. Secondly, his Piety: The thing he asked was for the Lord, now he thought it not becoming his piety to offer to God without expense.  
From his justice we collect this Doctrine: It is a piece of injustice to offer another man's goods, though it be to God himself.  
Secondly from his Piety we draw this Doctrine: A heart piously affected, will be expensive and costly in the service, and for the honour of God.  
I shall handle only this last Doctrine, as being that which the Text holds forth most clearly. But before I come to the confirmation of it, something must be done by way of explication of the terms of the Doctrine: which shall be done by resolving a question or two.  
1. What do we mean by cost? Resp. That especially which concerns Temple work, or the building, and repairing, and advancing the Church of God, the house of Christ, which is so much out of repair, so much run to ruin and decay. Then for the kinds of cost that we would have men be at; they are, first, cost and expense of time, which ought to be redeemed, Eph. 5. 16. that it may be laid out for this work of God: we should not measure out too narrow a scantling of time, especially now in this juncture dum fervet opus; and therefore we should purchase time from our sleep, and recreations, and company, and meals, and ease, and lay it out upon this work that is now in hand. Secondly there is a cost of labour, and pains, and diligence; we must make it our business, the travel of the heart, of the head, of the hand, they must all be laid out, in this work: we must spend thus, and be spent; our strength and parts which are the most costly things we have, they must go all. Thirdly there is a cost of substance when need requires; it must be good for quality, and large for quantity, if a man hath it. Fourthly there is a cost of self, of life, when a man carries that in his hand as being ready to spend it in God's service, than a man is said to lay out his life, when he adventures it, and puts himself into danger of losing of it, 2 Cor. 1. 10. when a man escapes unexpectedly a great danger, it is looked on as a sacrifice even of the life, Heb. 11. 19 now that which is purchased with danger and great difficulty, that hath cost, as fears and tears, is fittest for God, 1 Chron. 11. 18. the sword that David got with so much danger from Goliath, was fittest for God, 1 Sam. 21. 9  
2. If it be asked what we mean by the service of God? Resp. This is taken either largely, for that whereby we serve the Lords providence in our several places and callings. Or secondly it is taken in a more restrained sense, for that which doth more immediately concern the Lord and his worship, and the building of his house. If perhaps I speak of offering sacrifices to the Lord in this business, it is to be taken concerning sacrifices in a moral not legal sense. 
The first Argument to prove the Doctrine, drawn from God. 1. In regard of the dignity of his person.   
These things being premised, I now proceed to the demonstration and strengthening the Doctrine. The first Argument to prove that a heart piously affected, will be expensive in the service and for the honour of God, is drawn from the object of this service, God himself. And in him we may consider, first, the greatness, dignity, and majesty of God: He is a great King, and therefore it is fit we should be at cost with him. The Lord doth expostulate in a chiding way, the matter betwixt himself, and his people that pretended to serve him, Mal. 1. 6. 8. He pleads his dignity, as if he should say, You pretend that I am your father and master; where is that respect and honour that these relations call for? will any of you dare to offer a base contemptible sacrifice to your Governor? will he take it at your hands? what do you make of me? am not I a great King and Governor? It was the saying of one, that as he knew his own distance, so he would have others know it too that 
Non P●tabam mertibi tam samiliarem, Aug. Caes.  were inferior to him; who, being invited to a feast by one of his subjects, but not finding such entertainment as his dignity required, said, he did not know that he was so familiar with him till then. The Prophet Isaiah, having spoken of the greatness and dignity of God, Isa. 40. 15. then he tells vers. 16. that Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a  offering. Such is the greatness of our God, that it is a derogation from his Majesty, to offer any but the best unto him. Whence it is, that all those that worship the Lamb, who is worthy, they therefore attribute all that ever they can to him, Rev. 5. 11, 12, 13. so the wise men when they came to offer to Christ, they offered of the best the countries' afforded, for he was a King, Mat. 2. 2, 11.  
Secondly, In regard of God's commands: he calls for the best, 
2. In respect of his commands.  and that which is best, is most costly. The equity of the levitical Laws is yet in force: now the Lord did command the first fruits. Leu. 23. 10. and Exod. 34. 10. every firstling that was male the Lord claimed that; of which we may say, as Jacob did of Reuben, Gen. 49. 3. Thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: and Deut. 15. 19, 21. the males must be without blemish: and Levit. 22. 19, 20, 21, 22. the offering must be perfect; the purest oil, the finest flower, the fattest cattle were required: by all which was represented how that God would be served with the best: he must have as the choicest of our substance, which is the most costly; so the choicest of ourselves, of our strength, and labours, and time, and whatsoever we value best.  
Thirdly, in respect of God's interest: He hath the greatest interest 
3. Because of his Interests, 〈◊〉 are many and great.  in all we have, and therefore it is fit he should have our cost, our best, and all. First, he hath interest by right of creation; whence it is that the 24 Elders use this as a reason of their doxology, Rev. 4. 11. Thou art worthy, O Lord, to receive glory, and honour, and power; for thou ●rast created all things, and for thy pleasure they are and were created. Secondly, by right of purchase; and therefore the Apostle draws his argument from this ground, That we are bought by a price, and therefore we ought to glorify God, etc. 1 Cor. 6. 20. Thirdly, in regard of more than ordinary pains in our most costly and excellent things: our best services come in a more special manner from God: our best fruits come all from plants of his own setting and watering, and therefore, as the Apostle says, 1 Cor. 9 7. Who planted a vineyard, and eateth not of the fruit thereof? Hence it is that the Lord pleadeth against his people; upon this very ground he doth expostulate the matter, that he had been at much cost and pains with them, and therefore it was great reason that they should have made a return answerable some way to what he had done, Is. 5. 1, 2, 4. Fourthly, by an interest of Covenant: we have bound ourselves over to God, to give him the best, and he hath bound himself to give us the best; I will be thy God and you shall be my people, carries the best, and all that each other can do: And therefore God lays it as one of the greatest aggravations on his people, that they had failed in point of Covenant, Hos. 6. 7. They have transgressed the Covenant, there have they dealt treacherously: He says, There, even where they should have been most faithful, even there have they proved Delinquents. Fifthly, by special favours and obligations, this puts God into a further interest in our best services; It is an argument of his own making, Deut. 10. 20, 21. to stir them up to serve him, for he is thy praise, and he is thy God, that hath done for thee these great and terrible things, etc. He useth the like argument, vers. 12. 13, 14. to bring on the greatest duty, verse 19 Sixthly, by interest of conquest, he hath conquered our enemies, that had our best and most costly services once, and he hath freed us from them; and therefore it is fit he should have them now. It is the very preface to the whole Law, put in as an argument to Israel for obedience and best performances, in regard he had freed them from the bondage and vassalage of Egypt: they served the egyptians with cost and pains formerly, but now I have conquered them; therefore, let me have your cost and pains spent in my service.  
2. A second argument, to prove that we should be at cost and pains in the service of God, is drawn from the nature of the service 
The second argument, is taken from the nature of the service itself.  itself; God's service carries cost in it: It engageth man in many difficulties and dangers: It will cost a man his relations, his reputation, his interests, his substance, his life, his pains, and his travel, and his dearest self. Christ telling the very nature of his service, says that a man cannot be his Disciple, unless he denies himself etc. Luk. 14. 26, 27 and therefore vers. 28. Our Lord Christ adviseth men to consider what his service will cost them, before they enter into it, and Luk. 9 23. He shows that the cost of his service reacheth to self: It will cost us labour and perhaps blood to, for it is a combat: it will cost us sweat, and most earnest contestation, for it is a race, you must run, and you must fight for it, 1 Cor. 9 24, 25. 2 Tim. 4. 7. Luk. 13. 24. 2 Pet. 1. 5. 
a Herodolus ●nciently, will tell us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The greatest services require the greatest pains and cost; besides, I may add this, that Temple work, and the building the Lords House, carries more than ordinary cost; those two books of Ezra and Nehemiah will sufficiently confirm this 
b Alcaeus hin●s an allusion to this purpuse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : danger and difficulty is in laying every stone of this building. The best things and the most excellent, do carry with them, ever the greatest cost of pains, and travel, and substance: The very heathen gods in imitation of God's service, did expect the most costly service, and what was 
c Hiero. Megiserus. Arma Dio●ippi ●orantia sanguine, fanum Grad. v● exornent; ●an magis illa placent. Thom. Venatotius. Sal Mars orna tur, spoliato ex i●ste, cruentis Ar●is, & spol●is, caede ferc●s equi. The conclusion of two cop●es of verses in dona Templis consecrated. Opson. omn. Hor.  offered to them, must be purchased at a dear rate, Psalm. 106. 37, 38. The Israelites served Satan at a dearer rate, than they might have served God.  
You have had the Doctrine confirmed; let us now see what is required in our offering, that so it may be accepted; for so it may fall out that a man may give a great deal, and yet be at no cost; and a man may give a very little, and yet be at a great deal of cost: as appears by those that cast in of their abundance into the Treasury, and the Widow that cast in her mite only, Mar. 12. And a man may take a great deal of pains to no purpose, and a man may be at less pains sometime to good purpose: Let us therefore see what ingredients must go along with our services to make them hold weight, and as will make them such as God will own for costly services; we see how the most costly and painful services have been 
What ingredients are required to go along with out services to make them such as will be accepted. 〈◊〉. They must be without mixture,  refused, Isa. 1. 10, 11. 12. and a cup of cold water that carries no great expense of cost or pains to give it, shall be accepted; nay, the Lord expressly declares himself against Sacrifices of the greatest expenses, Mich. 6. 7. Let us therefore examine what may be re-required of those that offer unto God.  
First, It is required, that what we offer to God, should be without mixture: It is a frequent complaint of the Lord against mixtures, Isa. 1. 22. their wine mixed with water, and silver become brass, and tin was mingled with it: and the like complaint we have, Ezek. 22. 18. Hos. 4. 18. By which expressions, was showed how they were corrupted in their lives, by which corruptions, the service of God was soured in regard it mingled itself with it: It was also forbidden under the Law, that they should blow with an Ox and an Ass together, or wear linen and  garments, Deut. 22. 10. Levit. 19 19 Neither must they sow their field with mingled seed. The Lord by there ordinary actions did instruct them in his service, how that he would not have a mingled service but a pure and holy worship, without mingling inventions of men, or our ways and wills with Gods, though they seem never so fair and plausible. Swine's blood was as good as Sheep's blood, and for colour there is no difference; yet the one was abhorred of God, and the other accepted: Now this pure service of God is the most costly; as the finest flower, and the purest oil without mixture of b●●nne, or base ingredients; fine linen without mixture of , pure gold without mixture of dross, bright refined silver withut mixture of tin, and simple wine without mixture of water, and the Ox without the Ass; that is, the clean without the unclean, by all which the best services are set forth, being things of the most value and greatest price and cost; to offer a service to God free from our wills mingled with Gods, our pollutions mingled with his holy injunctions, to offer him a service free from our own hypocrisy; our own principles, our own leaven, to offer him a service entirely his, with a total self-denial, as it is a very difficult thing to flesh and blood, nay impossible, so is it very costly in regard of the pains and sweat, etc. we must lay out in it.  
Secondly, that which we offer to God must be our own: But how 
2 What we give to God must be our own.  can that be? what ever we have is Gods already. I will not trouble you with distinctions of proprietas, & jus, & donum; but in brief, that we have may be said to be ours and God's too, 1 Chron. 29. 3. David says, he had prepared of his own proper cost, and yet ver. 14. 16. it was said to be Gods 
a 1 What Spanh●mius says concerning opera bona, may be applied to our purpose, speaking how they can be said to be nostra. Di●untur nostra, quia à Deo donata nobis, neque quaerentibus, neque prome, entibas: for which he qu●es Salme●on, Tract. 30. Tom. 5. Nosirum enim quod nobis dotur ab alio, ergo & illud quod nobis denatur à Deo: Sic Christus noster est. 2. Opera nostra dicuntu contradistinctè alienis. 3. Scri●tura aliquando uscribit gratiam & gloriam nobis, aliquando Deo: ut Paulus vult nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutem nostram, nos convertere, etc. Interdum ascribit Deo utramque, Deum dare velle & perficere, etc. The same may be said of that we offer to God; sometimes it is called ours, sometimes it is called Gods. Dub. Evangel. c. An. & quomodo bona opera nostra? : Therefore when I say ourown, I mean not only in respect of some propriety and interest by the Civil laws of a State, for all the things, and their very title by which the wicked do possess them, are impure Tit. 1. 15. but their own in respect of a higher title, and better interest as holding all in captie in and by Christ, 1 Cor. 3. 22, 23. he that builds a Church by that which he hath gotten by usury or bribery or by false dealing which he hath exercised against the Saints, he raiseth a material temple upon the ruins and bones of the spiritual temples. He that gives to the poor that which he gets from others injuriously, he serves God upon other men's charges. He that performs any spiritual duty there must be the actual exercise of a man's own gifts, or else it is not accepted. For, suppose one join in prayer with another, and hears a sermon, if a man's own faith etc. be not engaged in the business, though they be excellently performed in regard of him with whom he joins; yet this is to offer a service which is not one's own: no man must spend for God at another man's cost, or be at another man's finding, every one must serve him in the sweat of his own brows. He that gives that to God which he takes from others, this is thievery rather than bounty. We may speak of men's offering to God, as 
a Testari nequ●uut impubes, religiousus Filius in sacris, morti damnatus, & obs●s, Crimine damnatus, cum muto surdus, & ille Qui Maj●statem l●sit, sit caecus & ipse. Vid. Io. ab Imol. in c. qua Ingredientibus de testa. extra. In every one of those there is some desect, some want; either he is not sui juris, or he wants his senses, etc. Vid. H. Swinburne B. of Civil Law, 2 part of brief Treat. of Testaments and Wills. 3 What we offer, must be free and with a willing mind.  Civilians do concerning those that they say may not bequeath or give away by testament; if they be not their own men, or at their own disposing, or the like, they cannot give.  
Thirdly, that which we offer to God, we must offer freely without constraint, of a ready mind and willingly; we must offer our hearts in the sacrifice we give, and service we perform to God. The Civilians have a distinction betwixt 
b Munus propriè est, quod necessariò obimus lege, more, impen●ve ejus, qui jubendi habet potestatem. Dona autem propriè sunt, quae nulla necessitate juris, of sicii, sed sponte praestantur, quae si non praestentur, reprehensio est: & si praestentur, plerumque law inest. Pancirol. de Donis, and he out of Marcian. l. Manus, de verb. signif.  donum and munus: that is munus which is performed upon duty, that is donum which a man may choose whether he will do or offer or no, as being free in the thing. Whatsoever we offer to God, we are bound to do it, and so in their sense it cannot be donum but munus: however, if it be with the heart, we may say in a theological sense, that it is a freewill offering; when we offer our hearts, wills, and affections, we offer freely; and then we are said to give to God. That man that doth not offer his heart, though perhaps he may do much, and give much, as they did, Isa. 10. etc. yet their service is not looked on as a costly service, it wants the heart. But he that offers never so little, yet if he gives the heart, he offers cost, he gives himself, it is worth a whole world. He gives freely that gives all, though he gives never so little; and he gives as much as any can do, for he leaves himself nothing, that gives himself in the gift. This is the cost God looks at more than all the treasures in the world. And therefore David in that great business of preparing for the Temple, exhorts the Princes of Israel to set their hearts and their souls to seek the Lord 1 Chron. 22. 19 〈◊〉 therefore and build, etc. by which he shows clearly, that unless the heart were in the business, it would be nothing worth. So when the Tabernacle was to be set up, there was proclamation made, that whosoever was of a willing mind should bring his offering, etc. Exod. 25. 2. so also it is observed, Exod. 35. 21. how willingly they came and offered their hearts: it is noted likewise ver. 22. and 29. how freely they gave: and Exod. 36. 5, 6. it is observed that they were so hearty in the work, that there was a●restraint laid upon them that they should give no more. In 1 Chron. 29. 2. it is said of David, that he prepared with all his might for the house of God: and ver. 3. he set his affection to the work, whence followed his cost, ver. 9 there was great rejoicing, not at the offering, but the willing offering, and that it was with a perfect heart, ver. 9 repeated again ver. 14. with thanks for a willing heart, and spoken of with humble acknowledgement, ver. 17. whence we may learn, that it is the heart that makes the sacrifice and service a costly one to the purpose, and that which is accepted of the Lord. He serves God at an an ease and a cheap rate, and indeed he offers slight stuff to the Lord, which offers a heartless, negligent, careless service.  
4. What we offer to God, it must be offered wholly to him: 
4. It must be offered to God alone, without sharing betwixt God and any other.  as it must be integrè in respect of the heart, so it must be integrum in respect of God. We must not join any other with the Lord in our offering; for, if we come to divide in our services, though they be never so costly, yet God hath no share at all, if he hath not all. he that puts his own Interests, or names his own ends with Gods, offers nothing to God, but all to himself. He that thus divides, makes sure of all; for God, having right to all (as the true mother of the child. 1 King. 3. 26.) will not endure a sharing and parting of his own peculiar. A divided offering betwixt God and ourselves, or sins, or the world, or men, is not a costly one to God, for it is none at all. The Pharisees did give alms, and fast, and pray &c. to be seen of men, though they were services pretended to be offered to God, and such as cost them pains and money; yet they offered that which cost them nought to God. A man builds an Hospital, or Temple, or the like, at very great expenses; yet if his own name and honour be inscribed on the work; if a man's own honour be twisted with God's glory, this is not to offer cost to God, but to a man's own self. He that gives to God, with respect to himself, he doth not so much give or offer a gift, as drive a bargain; he offers to himself and not to God.  
5 There be some special ingredients which are required in him 
〈◊〉 person most be 〈…〉.  that offers. 1. He that offers any thing to God, must do it in faith, without which it is impossible to please God, Heb. 11. 6. It is said also, That by faith Abel offered a more excellent sacrifice than Cain, v. 4. It may be Cain might offer as good for substance as his brother did, but faith put an excellency into it: or, if this be not the meaning, than we may understand it thus, That by faith ●bel took more pains than Cain, and sought out the best he had to offer to God, whereas Cain took that which came next to hand. Faith receives all from God, and offers all to God again; it sticks at nothing. Abraham had rather (I doubt not) have offered his whole estate than his son; but Faith offers him, Heb. 11. 17. by Faith the godly offered themselves to the greatest tortures in the world, vers. 35, 36, 37. and he that offers up himself to God, to be a holy, and a lively, and an acceptable sacrifice, he offers the greatest and most costly sacrifice that he can do.  
2. Love is a second ingredient: this is a costly grace. It was God's love that made him so expensive towards us: God so loved the world, john 3 16. that he gave his only begotten Son, etc. according as a man loves, so he spends, He that loves his sports, spends his estate on them: we are most costly on that vanity that we love. Love will be at labour and cost. jacob served a hard apprenticeship, but Love sweetened it so, thatthe time seemed but a few days, Gen. 29. 18, 19, 20. Love is even prodigal, joh. 12. 3. Marry took a pound of ointment very costly, and spent it on Christ, though judas could say, Why is all this waste? yet she (I doubt not) would be as ready to say, Oh that I had more! I can never do too much for Christ. Love ●very laborious and sedulous as well as expensive. Men, we see, take any pains for gain, and that which makes the wheels run merrily is the oil of love: This the Apostle takes notice of, 1 Thess. 1. 3. the work of faith, and labour of love.  
3. Zeal is required in our cost; and that costs very little that 
3. Zeal.  doth not cost us zeal: this will lay out what a man hath, and what a man is, his substance and himself. Psal. 69. 9 and joh. 2. 17. we may see how David the type, and Christ the Antitype were eaten up by zeal of God's house; this is it which heightens the affections, that draws out all the treasures of the soul, that transports the affections, and sets an edge on them, and is like Elijahs fiery Chariot, in which the soul rides, and is carried in the service of God. The zeal of the affections is the expense of them, they are set on broach by zeal, and they will all run out and be exhausted for God. Zeal is the flames of the soul, which wastes and consumes all in the soul for God: it puts a note and stamp of eminency and singularity on every thing. Love, if zealous, is strong as death; it is a transportment and ravishment, that is the high note of it. Thy faith, if edged with zeal, riseth up with confidence and full assurance: Thy self-denial, if zealous, is a kind of selfe-cruelty; thou wilt out with thy lustful eyes, and off with thy offending hands: Thy patience, if zealous, is hardness and long-suffering, and great suffering, and extreme suffering, and all suffering. The riches of the heart lie in Zeal, and are laid out by Zeal. It is the strength of the soul. As it was said of Samson, that his strength did lie in 
4. Prudence, Nota● dignunt est, Deum voluisse omnia, & oblationes sale condi●i, & mandato ter repetito, Lov. 2. 13, ut designaretur symbolice omne sacrificium & sapientiae & prudentiae, & sale int●gritatu, incorruptionis & innocentiae condo 〈◊〉. ●rid. Sphano. Dub. Evang. o●.  his hair, and when that was cut off, he was as an ordinary man: so I may say of zeal, the strength lies there; take away that, and a man becomes an ordinary man: There cannot be a costly sacrifice without the fire of Zeal.  
4. Prudence is required: It is the sacrifice of a fool without prudence. Under the Law there was a special command, that every sacrifice should be seasoned with salt, which is the * symbol of prudence; what we offer to God must cost us the expense & travel of the brain, as well as the sweat of our brows and the best of our substance. We must cast about and contrive the best way we can to lay out our selus in that we offer to God. Christ puts us upon that course by showing us how that men if they be to undertake any great business, will first sit down and consider, and wisely forecast with themselves what way and by what means they may bring about their designs. Luc. 14. 28. 31. He that is not a good husband for the Lord, and a wise Steward in improving things for the best advantage for God, he may lose all his cost, and therefore there must be a cost of wisdom in what we offer to the Lord.  
5. It must be offered by the hand of a Mediator whatever we present to God. He that offers the best sacrifice in the world to God, 
5. What is offered must be given up by 〈◊〉 hand 〈◊〉 a Mediator.  but doth not offer it by the hands of Christ, offers a sacrifice of no worth: wherefore in the Law anciently it was commanded, that though the sacrifice were a male and without blemish, so that there could be ●o exception against the sacrifice; yet it was to be brought to the Priest and to be offered by his hands. ●ev. 17. 3, 4. etc. The Priest was to stay it and to offer it; it was death to do otherwise. In like manner now it is: Suppose a man prays, or hears, etc. and he doth it in the most exact manner; yet if he presents these services in his own name and not in the name of Christ, if he doth not bring his sacrifice to the Priest the Lord Christ, if he doth not bring his sacrifice to the Priest the Lord Christ, and that he offers it in his name, it will be loathed. It is not because we perform a duty in the most excellent manner that it is accepted, but because Christ our Highpriest presents both us and our services to the Lord: So that if a man should offer as many sacrifices as were at the Dedication of Sa●omons Temple and all without blemish, and that the persons were clean that offer them, and that all qualifications did meet that are required; yet all these are accursed, if they be offered in their own name: the least things that were offered, even an Epha, or a Gomer, or a pair of Turtle Doves, or a mite, were accepted from the hand of the Priest, when rivers of Oil should be refused, if presented otherwise. This is set out in the type, Levit. 5. 8. ad 11. every sacrifice must be sprinkled with Christ's blood, this is the chief ingredient; his incense must go along with the sacrifice, and then he will smell a sweet smelling favour, Levit. 10. 11. & 16. 11, 12 13. All our performances must be dipped in his blood, and be presented by his hands, and then the Lord will accept them; for in him alone he is well pleased: those services are costly indeed that are besprinkled with Christ's blood, and offered up by Christ's hands.  
Having confirmed the Doctrine, and shown how we must 
〈◊〉 to 〈◊〉 to the practice of 〈◊〉 doctrine confirmed. 〈◊〉 He that 〈◊〉 out for God lays up 〈◊〉.  say out our cost for God, I proceed in the next place to propose some Considerations to move you to the practice of the duty.  
1. He that lays out his cost for God, especially in Temple-work, lays up a treasure for himself; he lends to the Lord, and he will be his paymaster. If any thing in the world can put God in debt to the creature; this will; he is pleased to enter bond (as it were) for payment of all arrears in this kind. So it pleased God to order things, that though there was a whole tribe taken out of the number of the children of Israel to serve at the Sanctuary; yet when they came to be reckoned the second year, and the tribe of Levi was left out, it is found that the number is just the same to a man as it was before that tribe was taken away, as appears by Exod. 38. 26. & Num. 〈◊〉. 46. the sum in both, six hundred thousand, three thousand five hundred and fifty men; So that there were so many young men of 19 years old as now supplied the want of the Levites which were set apart for God's service, that the people of God might see that they should be no losers, though they gave a whole Tribe to God. There is a blessing promised to them that set about this Temple-work. Hag. 2. 18. 19 And how were David, and Solomon, and Ezrah, and Nehemiah blessed in the work? How was Hezekiah blessed, and all the people also, with abundance, after they brought offerings to the house of the Lord? 〈◊〉 Chron. 31. 10. 21.  
2. The Lord takes special notice of all those that do engage 
2. The Lord takes exact notice of persons and their behaviour in this business that he may accordingly reward them.  themselves in this Temple work; he takes notice of all particulars, that he may be sure to reward men accordingly. 1. He observes if a man have but a disposition to a good work; he looks into purposes of a man's soul; they stand not for cyphers before him, but carry great weight with them, 2 Corinth. 8. 10. How well did God take the very purposes of David in this business? 2 Chron. 6. 8. 2. He takes notice of the time punctually when men do set about his work, he puts down the day of the month in the Almanac of Heaven, Hag. 2. 18. and this is only that he might bless them from that day forward. 3. He takes notice of what men do give to his work, to ashekel, Num. 7. So also 1 Chron. 29. 6, 7, 8. is set down what the Princes offered; likewise Ezra 2. 68, 69. there is set down to a dram of gold, and the pounds of silver which were offered: he hath his book of accounts, in which he sets down exactly the gifts to Temple-work, that he might require them to a dram, and to a shekel; nay, that he might pay use for what they so lend. What an honour is it that the contribution-money, and the names of those that gave, should stand upon record to all posterity? 4. He takes special notice of the willingness of men's hearts in his work, and therefore it is often set down, how willingly every one offered to the Tabernacle, and to the Temple, Exod. 25. 2. & 35. 21, 22, 29. 1 Chron. 29. 9 their willingness twice observed there, and v. 14. taken notice of again; v. 17. twice more spoke of; the Lord looks on this in regard he requites men according to this, 2 Cor. 8. 12. If there were any that did offer unwillingly amongst them before cited, they are not taken notice of, as being unworthy the very naming. 5. The Lord take notice of men's carriage and behaviour in the business, how they do advance his work or hinder it in any kind, that so he may deal with them accordingly; he observes what pains, as well as what cost men are at, Neh. 3. how they did carry on the building of the Temple: what part such a one built, and what part such a one; what proportion and measure they had, how fare they went: It is noted of some of the bvilders, how they repaired, and laid the beams, and set up the doors, and the locks, and the bars, ver. 3, 6, 13, 14, 15. the Lord takes notice even to a bar, a beam and and lock; he observes further, how they went thorough with the work, it did not stick on their hands; he observes of one, how he and his daughters did engage themselves, v. 12. the weak endeavours of this sex shall not be omitted, v. 5. there is a note of ignominy set upon the nobles of the Tekoites, and others, that either did withdraw from the work, or hinder it from going forward. Neh. 3. 5. it is said the Tekoites repaired, but the Nobles would not put their necks to the work, the Nobles stigmatised; then, chap. 4. 1, 2, 3, 8, 11. you have the reproaches and affronts set down which the enemies did offer to them that were in the work: Upon that you have set down the valour, courage, and resolution of those that did fall to the work maugre all oppositions whatsoever, v. 16, 17, etc. then ch. 6. you have a treaty propounded, but not yielded to, v. 10. etc. they would have drawn him perhaps to propositions; but Nehemiah, as he will not send to the adversaries, so neither will have to do with them when they send to him: Then you have set down what intercourse of Letters there were betwixt the Nobles of judah and Tobiah, and how there was an oath passed from them to him, in regard he was a great man, v. 17, 18. It is set down also how these treachetous Nobles did extol Tobiah to Nehemiah, and told Tobiah what ever he said of him; upon which Tohiah sent him Letters to make him afraid. The Nobles of the Tekoites, and the Nobles of judah have a very ill name in this whole work. Hence we may observe, that God takes special notice of underminers and opposers of the work, and sets a black coal upon them, that in due time he may remember them according to their deeds. Wherefore, since God doth observe every man's carriage so exactly as he doth in that work, which doth more immediately concern his own glory, every one had need be the more careful to approve themselves faithful and diligent in that work, and to offer themselves most willingly in that service.  
Thirdly, A third argument, to offer to God all our labours, and 
3. An argument from the bvilders of Babel.  to be at cost in his service, may be drawn from those that are at so much pains and cost in the building of Babel, and in opposing the building of the Lords house; they move every stone, they leave nothing unattempted, whereby they may retard, or put back, or obstruct any way that building. It costs them not only a great deal of pains and vexation of spirit, and vast expenses, but the loss of their souls to boot. Let us but look on the Antichristian party in this Kingdom, and see how industrious they are, how vigilant, how wise in their generation to make use of all advantages to promote their designs; they do not offer to the Devil that which costs them nought: he is a hard Master, and his service is a very troublesome, dangerous, desperate service, and yet how zealous are they in it? How many life's have been sacrificed in it? Let it never be said, that Satan should have more cost bestowed on him, more pains, and care, and time laid out in his drudgery, than the noble, and honourable, and glorious work of God, now in your hands, should have bestowed on it.  
Fourthly, The excellency of the service, together with the difficulty, should be a great incentive to the work, to draw out your 
4. From the excellency of the work: this respects noble spirits in a special manner.  cost, and lay out your pains in it. This to a noble spirit is one of the greatest persuasives; which to a low, degenerous, poor spirit, is a discouragement. If it be matter that carries weight and importance in it, and that it is — dignus vindice nodus, who so fit to undertake it as one of David's Worthies? Now there is something in noble persons, truly noble, which as it is an incentive, so likewise it is an engagement on their spirits, that they of all men should undertake the most difficult service, and the most excellent, which is the building the Lords House. It is said concerning water that comes from Springs and Fountains, that it will ascend and rise in a Conduit or Cisteme so high as the head of the Spring lies, but no higher: so it is with the spirits of men, those that are of a low base descent will not rise up to any high employments; but those that are of a high descent rise up without forcing or constraint to the highest enterprises: Hence it was, that the ancient Heroes did desire to be accounted of the offspring of the gods, and men did desire to persuade great persons that they were so descended, that so their spirits might be raised up to their springhead: 
a In Lucian we have him thus speaking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And 〈◊〉 says thus, 〈◊〉 est 〈◊〉, ut se & 〈◊〉 forts, eitam● falsam sit, ex 〈◊〉 genito●● credant, 〈◊〉 to moilo an mus 〈◊〉 a us, ●lut elivina 〈◊〉 fiducians gerens, res magnas aggred●eda: prasumat 〈◊〉 us, agate 〈◊〉 tius, & 〈…〉 earitate saelicius.  Alexander thought it very conducible to him that he was esteemed the Son of Jupiter, for he was feared by reason of this opinion men had of him, by the Heathens. We shall find the Ancients very ambitious in this kind; so the Romans said they were descended of Mars and Venus; Hercules and Persens are reported to spring from jupiter; Seleucus of Apollo; Augustus and Scipio of a Dragon: and the main reason was, that they might have a greater engagement on their spirits to do nobly: Whence also it was, that men of low parts, and such as would not or could not undertake great matters, were called terrae filii. So that it is clear, that noble spirits have great engagements on them for the undertaking of great designs: It lies more upon them then upon other men, they seem to degenerate, when they begin to fear or draw back.  
A truly generous and noble spirit is so far from being discouraged by difficulties, that, like the Palm, the more weight it hath laid upon it, it gathers strength the more to encounter the Assailant: Hence it is, that those that stood before the Throne had palms in their hands, the ensign of victory. You have a remarkable instance of such a spirit as we speak of in Caleb, Numb. 13. when the Spies had seen the Anakims and Giants, the walled Cities, and those multitudes of enemies, vers. 28. 29. their hearts began to faint; but Calebs' spirit did rise at them, and he said, Let us go up at once, and possess it, for we able, ver. 30. but the others hearts failed them. ver. 31. So again, when these white-livered Spies did discourage others by their fear, Caleb shows his courage, chap. 14. 9 and says, They are bread for us: It is said of him, he was a man of another spirit, ver. 24. It was valiantly resolved by Agis 
b Apud Mantineam, qu●us●am 〈◊〉, ne 〈◊〉 adversar●s, quod 〈◊〉 plures 〈…〉 Apotheg , when he was dissuaded from going against his enemies, because they were more in number, he said, He that will conquer many must encounter many.  
That this may further appear to your Lordships, give me leave to confirm this fourth inducement to the great work of God by some special argument respecting the condition of your persons:  
First, it hath pleased God to place you as stars of a greater magnitude in a superior Orb; now it is certain, that by your light 
Arguments respecting the condition of Nobles and your Lordships in a special manner.  and influences, which you may diffuse farther than others, you may do much more than others can do in any great business: for to whom the Lord hath given such eminent talents, who is so fit to conquer the greatest difficulties as they are? these are the Chariots and horsemen of a State. if these do not undertake great things, who should? God looks for more to whom he hath given more: If those that are the vitals of a body politic do not undertake the weightiest businesses; how can it be expected, that those that live in a manner upon their influences should: When the Lord hath any dangerous service and difficult, who is so fit to say, here am I, send me as a Jeremy, Jer. 6. 8. doth not the cause of Christ say now, who is on my side, who? Is it not now said, who will defend me now, I am bleeding and sinking? Who so fit as Nobles, and honourable persons, they are fittest to engage for a noble and honourable Cause? who so fit to deal with difficulties like Goliahs and Anakims, as our sampson's, Joshuahs', Davids, Calebs', Nehemiahs', Zerubbabels, men of excellent and noble spirits. Every qualification is a particular engagement, and strongly binds you to the greatest services; the greater Wheels and superior Orbs must move others. Wherefore, as the Elders speaking to Boaz, prayed that his wife might be like Rachel, and like Leah, which two did build the house of Israel; and to him they said, do thou worthily in Ephratah, and be famous in Bethlehem, Ruth 4. 11. The same I wish of your Lordships, that you may build the House of God and do famously in England, and as those Nobles did we read of Num. 21. 18. make use of their staves, which some think were Ensigns of honour, to dig a well for the public good; so I wish that you would make that use of your honours for public service, which as they are glistering, to make you more conspicuous than others, so are they binding to make you more serviceable.  
Secondly, As noble persons have greater advantages in regard of qualifications, so they have greater advantages than others in respect of the opportunities presented to them, to carry on the most difficult services: causes and persons become humble suitors to men in great place, and expect shelter and protection from their wings, opportunities are candidates, and become petitioners to them.  
Who hath so great an advantage to discover dangers at a further distance, as those that like Saul are taller by the head and shoulders than other men? Or those that are placed in the watchtowers of a State: Who hath opportunity to do more, than those that when they move, do move whole legions at once? you are as the Magazines and Treasures of the State you have opportunity to furnish out thousands, with ammunition and artillery for service: by how much the more that others do depend upon superiors, by so much the more opportunity they have of doing good: you stand upon the vantage ground in regard of others, and by that means you may the more promote and carry on the cause of God.  
Thirdly, The eyes of God and man are upon you, and upon eminent persons more than on others: It is expected that you should be the Primipili, the Antesignani, the first to set upon difficulties: men look at you that they may write after your copies; your actions being written in capital letters; men usually make such as you are, their level, and 
a Seneca says, concerning private men, that their virtues have tha● unhappiness that priusquam apparent diu luctantur, yet they are recompensed in this quod & vitia tendras habent, but he says moreover, nullius magis cavend●m 〈◊〉 qualem fanom 〈◊〉 quam qui qualemcunque ha●urint magnam Val●turi 〈◊〉, de Clem.  aim, and square, and rule. A godly noble man is, norma publica, he is as a public standard, men walk by his rule, and measure themselves by his line: If a public person fails, he murders the expectations and hopes of thousands at once 
b Non ad rationem s●d ad similitudmem 〈◊〉, Sen. ; just as you do, others will do the like, you see when Abimelech cut down a bough and laid it on his shoulder, all the people did the like, jud. 9 48, 49. God Almighty expects more from you, and from such as are of eminent parts; for as he hath drawn some fairer characters and prints of his own image with his finger in their souls; so he expects they should hold them forth that others might copy out their excellencies; besides, God hath been at greater cost and charges with you, he hath maintained you at a higher rate, he hath laid out much of the treasures of his goodness, and hath spent upon you a great deal of the riches of his bounty on you; and therefore he doth expect, and will require a greater account from you, then from men of an inferior rank; to whom much is given, much will be required, Luk. 12. 48.  
Fourthly, Then a fourth argument, may be taken from the success that you are like to find in carrying on this work. Do but see what an encouragement David had, so fare as he went in this work, how did the Lord prosper him, and what exceeding great provision did he lay in for the work, 1 Chron. 22. 2, 3. etc. then see how the Lord encouraged Solomon, vers. 13. and how did the work go on and prosper in his hands. Again, consider how God did engage himself to those that did rebuild the Temple, Is. 44. 28. & 45. 1. 2, 3, 13, 14. Hag. 2. 4, 5, 8. The Lord that has the disposing of power and riches, and all things in his hands, promiseth that they shall be subservient to that great work, to which also, we add Zech. 4. 5, 6. where the Lord engageth himself in a special manner, to promote and carry on that work, in a wonderful and extraordinary way: Whence I argue, that if the Lord was so gracious as to promise, and to perform his word to them that were engaged in his work anciently, them surely, he will do it now; if to them that were employed in building the material Temple, much more to them that shall lay out themselves in building the mystical House of God, by how much the more this doth excel the Type? There might be set down many other encouragements, but I forbear in regard I have done it in another discourse before the other honourable House.  
I come now to make foam use of this, and to apply to ourselves. 
Use, first of reproof to divers sorts of people.  There be divers sorts of people to be reproved. First, those that are very surly and churlish towards Christ and his work: if you come to them, and desire their assistance and furtherance in the cause of Christ; they, like as Nabal did to David, give a very dogged answer, 1 Sam. 25. David sent to him in his distress for some relief, and he answered David's servants, and said, Who is David? and who is the son of jesse? and ver. 11. Shall I take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto whom I know not whence they be? Just such an answer you have from many, they will say, they must maintain their families, they have wives and children, and they cannot spare what they have provided for them to give to they know not whom: they may well say, for they know not whom, for Christ is unknown to them: They are of Judas his mind, who when he saw an alabaster box of precious ointment poured on Christ's head, he said, To what purpose is this waste? Mat. 26. 7, 8. And why was it not sold, and given to the poor? but the Text takes notice, that he spoke this, not that he cared for the poor, but because he was a thief, joh. 12. 5, 6. so we have many that say, to what purpose is all this waste? counting all lost that is laid out for Christ and his cause: their friends or estates that are lent to Christ, they are all lost. Is it possible to be a loser in that service, where the loss, if it may be so called, or rather the laying out, is a laying up, and the expense is the greatest gain. That man that breaks by his expenses in this service drives the most profitable trade, he breaks into treasures and abundance: his few grains and drams and mites, are exchanged into pounds and talents. Doth Christ speak paradoxes or falsehoods, when he speaks of gaining by losses? Mark 8. 35. Whosoever shall lose his life for my sake, shall save it. Doth not he drive a good trade, and is it not a very fair exchange that gets an hundred fold? and doth not he speak true, that tells us this for a truth. Matth. 19 29. whatever a man loseth, he shall have an hundred fold here in this life, besides everlasting life hereafter. Thus by a sacred usury men lay forth their poverty for treasures, their nothing for all things. They are very ignorant that talk of losses in this service; they may be at cost, they cannot be at a loss.  
Secondly, there be a second sort of people to be reproved, who count that their chiefest gain which is filched from God and his people and cause: among these I reckon those that detain unjustly the Minister's deuce 
a 
I am forty that we are fallen into those times, in which men, under a pretence of Antichristianism, do detain Church deuce, though these were before ever the head or horns of the beast did appear so as to be taken notice of.  
Origen speaks of Church rents, Hom. 31. in Matth. and Eus●bius of a house belonging to the Church, which he complains was taken away by Paulus Sa●osatenus, liv. 7. c. 24, than you have the edicts of Constantine and Licinius Imp. to this purpose, E●sob. l. 10. c. 5. It was the care and piety in ancient times to give and so firmly to entail an allowance liberal to the ministry, as that the injury of the times should no● change and alter the property so fare as was possible, Synod. Rom. sub Symmac●o Anno 503. tota contra invasores Eccles. Concil. Meldens. c. 5. Concil. Gangrenes. c. 8. Aurelean. Conc. 4. An. 543. c. 19 the words of the Synod 3. sub Symmcaho in exemplari constituti de Ecclesiae conservandis, are very full to this purpose. Ne unquam praedium etc. quocunq, titulo atq, commento alienentur. Si quis vero aliquid eorum alienare voluerit inef sicax atq, irritum judicetur, sitque ●acienti, vel consentienti, acci●ientiq̄, anathema. If these were times of ignorance, God grant they do not condemn our seeing times, Vid, Sir Hen. Spelman d●●●temerandis Ecclestis.  . These be fare from David's temper, who would have thought himself the poorer rather, if he had not laid out his riches on the work of God. Many there be, that make it their business to keep back whatever they can from Christ; but let them be afraid of this by the example of Ananias and Sapphira, who were both smitten with sudden death for their keeping back and lying together, Acts 5. 2. 5. 10. How many are there that have builded themselves upon the ruins of the Church, and raised up their families upon that cost that others have bestowed on the Ministry and Saints. But all such gains will prove like the gold of Tholouse, or the equus Sejanus, that never thrived in any hand; or like the coal stolen from the Altar by the Eagle, which when it was brought to her nest, set it on fire; There goes a privy curse, and there is a secret hidden worm at the root, that will eat out all such men's increase. It is a design that carries much of hell in it, to make a poor, and so by that means you shall be sure to have a base, illiterate flattering Clergy. We read in story, of two great persecutions 
V●d. 〈◊〉 Eccles. l. 7. c. 3. Niceph. l. 7. c. 3. T●codor. l. 3. c. 〈◊〉 Niceph. l. 10. c. 5.  of the Church; the one under Dioclesian, the other under julian. The former intended to root out all Professors, & occidit omnes Presbyteros, he killed the Preachers; but for all this, Religion (as if it had been manured only) sprang up the more and flourished. But the other, occidit Presbyterium, murdered the Presbytery; for he took away all the means that was allotted to maintain the Preachers of the Gospel; and this was the most desperate persecution of the Church.  
Thirdly, they are to be reproved, who are contented to be at some cost for God, but not at much: some that have been at cost in some kind, in some part of their substance; but the cost of their hearts, the travel of their brains, the desires of their souls are bestowed on the building of Babel: they lend a hand unwillingly to the one, but a heart most willingly to the other: they lend a shekel to the one, and give a talon to the other; they thus make friends of unrighteous Mammon, but when they fail, they shall never be received into everlasting habitations: they give full weight, heaped up and pressed down to the one, but a gomer or an Ephah shall serve the turn for the other. Some there be that offer their service, but it is as those did Ezra 4. 1, 2. and they will help to build the Lords house, but it is only that they might hinder the work, and destroy the building. I could wish that as those were refused by Zerubbabel and jeshuah, and the chief of the Fathers, who told them, they had nothing to do with them to build an house unto their God, but they themselves would build an house unto the Lord God of Israel, vers. 3. that such as these (and we have abundance of them) had never been entertained in the Lords work and service.  
Fourthly, there be some that are at cost, but it is rather for the building themselves a name, than the Lord a house. They are at cost, but it is as men that lay out their money for a purchase; they drive a bargain for themselves: they seem to be very zealous, and they will tell you so, as jehu did, and say, Come see my zeal for the Lord: If you did not see it, the Lord should have no more from them, than he should have had from the Pharisees, if a trumpet had not been sounded before them, that they might have glory of men, Mat. 6. 2. they have so interwoven their own interests with God's Cause, that as they have handled the matter, it looks like a linsey woolsey stuff, and they have twisted them so fast and so close together, that now it will be a very hard matter to sever between them.  
5. There be that offer to God their own, but not that which God will own, even bastards of their own begetting, and God must father them, that which bears their own image and superscription, and not Christ's; they stamp institutions of their own and baptise them in the name of Christ; they bring models span out of their own brain for the most part, like a Spider's cobweb woven out of its own bowels, and these (as Spiders ●oe) they will hang upon the Lord's house, as the richest ornament they can bestow. Look on the whole frame and model of the Papacy, and see if from the Pope with his long, etc. of Church-officers, down to 〈◊〉 Apparitor, it be not a humane creation, there be some of whom 〈◊〉 say no more, but only I think are too bold in this, that they entitle Christ to coin 
It was truly said by the great Philosopher, Multafa samult●s veris probabiltora apparent But as the great Or ●our says, so say I in this case,  pule●er rimum judicem esse ver. 〈◊〉 videre. sic proveris salsa probare turpissimum est.  fetched out of their own mint, but Christ will never own creations and productions of men's brains, nor will he accept of any coin that is offered to him in the building of his house, but that which bears his own image: you know that counterfeit coin though it beareas a similitude with the true, yet it carries treason in the very forehead of it: You have several sects walking in several ways, speaking several languages, all helping to build, they say, the Lords House; but if a man may judge by the confusion of tongues, it is a Babel; however those frames of men's setting up, and those models of their creating, may seem to be very like the Lords, yet men should not be so bold as to make any like his, as it was said concerning the anointing oil, Exod. 30. 31, 32. and when they have made it like his, put it off in 
Apud me constat multos plurimum potic●sse ad detegendam veritatem, nisi se illam penitus arripuisse credidissent. Pet. Gassendus in praes. in 1 lib. exercit paradox. adversus Aristoleos. b Petr. Gassendus Exercit. 4. contr. Arist, asserit maximam esse incertitudmem doctrinae Exerc. 5. asserit & probat quod in numera deficiant. 6. quòd in numera superfluant. 7. quòd in numera sallant. 8. quòd in numera a contradicant apud Aristotelem.  his name; this is to offer a great indignity to Christ. a I think that many had come nearer the truth in matters of the Church, if they had not thought so stiffly, and peremptorily affirmed, that they had found it; every one insists upon his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thinks every one out of the right way that is not in his: I may say of these as a very b learned Author doth concerning Aristotle, that many things are uncertain, many defective, many superfluous, and many false, and many contradictions, and therefore I conclude them not fit to be offered to the Lord. You have in Lucian and Boetius, and others, Sophia brought in miserably complaining of the unworthy usage of the pseudophilosophers, who did usually put their falsities under her name, and canonize their errors under the name of truth: Sure I am, Christ hath as great reason to complain of some, who when their errors are pursued, fly to him as to a City of refuge, and shroud falsehood under the wing of truth. It is come to that pass 
c jactabant quidam solaecismos esse laudes & gemmas Philosophorum; if you find fault with their Haeccietates, & aliquitates, and their absurd incongruities, they answer you with laughter thus, Non curamus de verbibus, sed de sensis. vide copiose de his Hermol. Barb. Scalig. Exercit. Patricum Aristotelomast. tet. Gassendum, etc.  now as it was in Philosophy, that solecisms and barbarismes in the business of Christ's Church, are accounted exquisite and absolute patterns to be commended unto others: I forbear to quote some bloody tenets and licentious doctrines, all offered to Christ as his own institutions; what they speak and write, is as if it were è tripod, you must not question it, and as if there were an infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon what they deliver for truth, it hath a passport among many, and travels up and down without question or control: Such also is the frenzy of many, that as one speaks concerning the 
d It was the saying of a professor of Philosophy, mallet se errare cum Aristotele, quam bene sentire cum aliis.  great Philosopher, they had rather err with their masters and Lords of their faith, then speak truth with others.  
2. I come now to a use of Examination and enquiry into three 
The second use is, of Examination and enquiry after 3. particulars.  things: 1. What cost we have been at for sin: 2. What cost we have been at for God and his service in general. And 3. what cost we have been at with the Cause of Christ now at this time amongst us.  
1. Let us call ourselves to some account concerning our accounts 
1. The first enquiry is to know what we have spent upon our sins, what cost we have been at against God.  and expenses in and upon sinful courses, that so we may be humbled before the Lord this day. I fear that Tekel may be written upon what we have done for God, which was one of the words of the hand-writing that appeared on the wall, Dan. 5. 27. I fear that we being weighed shall be found too light; but our service for sin hath been in a full measure, pressed down, and heaped up, and running over. Let us consider of all the years that we have lived, what have we laid out for God, what expense of time have we been at for him: Have we given him the tithe: I would we had. If our time were weighed in the balances, we shall find that we have been at cost but with minutes for God, and hours for sin, at hours for God, and days for sin; at days for God, and weeks and months for sin; at weeks and months for God and whole years for sin; at some spare time for God, horae subsicivae must serve him, and at apprenticeships with sin.  
2. Look at your cost of strength and pains, on whom have we bestowed the first fruits of our strength, the cream and flower of ourselves and faculties, when we did run fresh and quick like vessels newly set on broach, who did we draw forth ourselves to then? the diseases and aches in your limbs and bones will tell you that you do possess the sins of your youth. Job 13. 26. so that we had need make that prayer with David, Psal. 25. 7. Remember not the sins of my youth; we may put in, nor of our riper age, in regard the strength, and vigour, and activity both of the one and the other have been given to sin.  
3. Look into your bills of accounts, and into your idle expenses, and see who hath had most of your estate, of that kind of cost: 
Aurca hamo piscantur, qui magno sum, tu aut periculo, de rebus patvis di●icent.  Consider and be ashamed, have you not been at a great deal of charges about things of no value, and even fish with a golden hook (as August. C. said) for things of no price. Consider, have none of you maintained more bruits merely for pleasure, than you have members of Jesus Christ. I fear some of your sins have been very costly. In the great book of accounts which the just Judge keeps by him, you may perhaps find pride bringing in her bill with a prodigious Item of so many hundreds or thousands it may be upon her score: Then you may find luxury, and riot, and excess come in with items of so many Lordships exhausted for us; so many rents of those and those farms and freeholds spent on us. Then come in Hawks and Dogs, and horses, with a black crew more embruitished than the beasts they look to, these bring in so many tenants rack-rents, and so many tenants ruins for us. Then covetousness and oppression, etc. they bring in their bills and items written in blood. Item, so many skins stayed off the backs of the poor, to  their Landlords. Item, so much flesh off their backs to feed them. Item, so much blood drawn from them, to furnish their great Lords with drink: Such a complaint in the like language was made against the heads of jacob and the Princes of Israel, Micah 3. 2, 3. Then you have plays, and gaming and heathenish sports come in with vast Items, and great sums squandered away upon them; besides the cursed lies and oaths which come in as supernumerary to the account. I must not forget one that wipes her mouth, and saith I have done no ill. Prov. 30. 20. she brings in as costly Items as any: She hath an Item for so much in satins and tissues taken up at such a time for suits of apparel. Item, so much in an entertainment at a banquet, so much in Pearls and Diamonds, and Jewels to adorn me 
a Do but see what a catalogue of vanities these kind of women carry with them, and those very costly ones to, Isa. 3. 18, 19, 20, 21, 22, 23. . The Physicians and Apothecaries they bring in their bills, with an Item of so much for curing such a disease, procured by a surfeit of drinking, and intemperate diet and by other ways which I leave to those that heal them to tell of them. Then comes in the flattering trencher Chaplain, that flatters his Lord and Master in all these sinful expenses, and dares not open his mouth against them, he brings in a bill much like the rate of Micahs Levite, jud. 17. 10. ten shekels of silver a year, a suit of apparel, and victuals: But you will say, this is to be reckoned amongst expenses for God; no, by no means, for this is not so much as the hire of a whore, which was not to be given to God, Deut. 23. 18. It is a base contemptible sum that the Levite brings in, but it is too much for him that could see his Lord spend so much sinfully, and not tell him of his abominations.  Ah pudet haec dici potuisse, & non potuisse refelli. 
I fear the Lord is now reckoning with our Kingdom, for these and the like expenses and will proceed to take a very strict account for the hundreds, the thousands, and ten thousands, and millions that have been spent, and spilt, and cast away upon our sins. Our sins have been costly, and now they be bloody sins. We have not served sin with that which costs us nought. The very superfluity of England, and the expense of the second and third courses would have maintained another Kingdom: Nay, perhaps they might have gone near to have maintained the whole family of Christ (I speak of the true members) here below; for nature is contented with little, and grace with less.  
I fear we have been at more cost to purchase vengeance and calamity, hell and confusion, than we might have been at for peace and the Gospel, heaven and happiness. Demosthenes, though nor for conscience, yet for cost sake would not lie with that famous Strumpet of Corinth, he said he would not purchase repentance at so dear a rate I could have wished we had not been at so much cost to purchase so much misery.  
Secondly, Let us take a view of our cost, for God and Christ: We would all of us be counted the servants of God, and heaven is in our desires, if it be not in our earnest endeavours; all of us would have the crown of righteousness, but all will nor go to the price of it; they are loath to fight for it, and to finish their course, and to keep the faith which must go before the crown, 2 Tim. 4. 7. 8. We would all have the penny, but we care not for working in the Vineyard, and bearing the burden and heat of the day: We would all have the reward at the end, but we care not for running the race; we would all enter into glory, but we do not like this striving to enter: men therefore, beat their bargain as low as they can, and feign they would bring down the price of heaven, they are not good customers, they undervalue the commondity, they seem to bid fair many of them, and Agrippa-like are almost persuaded; but since they will not come off roundly with the Merchant, and sell all that they have for Christ, but come near the price, and not come up to it, and almost reach it, but not altogether, they shall altogether go without it: Such as these, be like those fordid Jew's, that valued Christ at the rate of a slave, as it is said, Zech. 11. 13. a goodly price, I was prized at of them, etc. Men will be contented to be at cost for any thing for vanity, that they may have it in possession, rather than for glory, which they look on in reversion, but are much mistaken in the thing.  
Now when all costs and charges are to be cast up, and all accounts to be brought in at the last day, then will Christ bring in his arrears, and he will then tell how we would not be at cost for him; they will have a sad reckoning, to whom Christ will say at the last day, as he is brought in speaking, Mat. 25. 42. 43. You indeed professed to love me, but when I was an hungered, ye gave me no meat, you would not be at the cost of a piece of bread with me; when I was thirsty, you gave me no drink, you would not be at the cost of a draught of drink with me; I was a stranger, and ye took me not in, you could not afford me a little room, or lodging in your house; I was naked, and ye clothed me not, you would not be at so much cost as bestow cast clothes upon me: sick, and in prison, and ye visited me not? When by reason of ill diet, and hard and cruel usage inprison, I was ready to be starved, you would not so much as provide some comfortable thing for me, that might have refreshed me: How shall I say that you loved me, when you suffered me to beg and starve, and go naked, when a little cost, only your superfluities would have supported and maintained me in good fashion. Then for the profession of the Gospel, he will bring his accounts in for that, he will then show how that men like the foolish Virgins did procure lamps, and would be at the pains to trim them perhaps, and likewise, to go forth to meet the Bridegroom, but they would never be at cost for Oil, Matth. 25. 12. Then for the confessing of Christ, he he will bring in his charge upon that, and show how men indeed, did take upon them to confess him in show, but they never would be at the cost and pains to do it in truth. For they could hear his name blasphemed, and torn in pieces by dogs, and never stand up in the vindication of his honour; they could see his ordinances trampled on, and not so much as afford a word or deed to advance them: So that Christ will say, thy confession of me was a mere denial of me, then shall they find the truth of that, Mat. 10. 33. Whosoever shall deny me before men, him will I deny before my Father that is in heaven.  
Then you shall have all holy duties and graces, bring in their accounts, and tell how they were performed and embraced: prayer will say, these Christians did say a prayer, but never pray a prayer, they never sighed or gronaed in prayer, Rom. 8. 26. The word of God will speak and say, that indeed they did hear it sometime, but heeded it not, like those in Ezech. 33. 32. they heard, but did not practice; they read sometime, but remembered not: Sabbaths will say, they never were entertained with delight, they never were sanctified with spiritual rejoicing, they never observed them with any severity, but spoke their own words, thought their own thoughts, did their own works expressly contrary to that, Is. 58. 13. Then will Fasts come in and say, that they never afflicted their souls nor shed a tear in a whole day; nay, they have found their own pleasure upon a fasting day, which the Lord complains of Isa. 58. 3. All duties and graces will come in and say, that they never had the heartcost, the soul was never engaged for them; so that all these that are in such a condition, will be looked upon as those that offered that to God which cost them nought, even as those, Mat. 1. 8. that thought any thing good enough for God, even the halt, and the blind, and the sick. If heaven might be had with ease and idleness, sleep and security, carelessness and negligence, and with Balaams' wish, these will offer as fair as any, and there will be customers enough; indeed who would be out of it, of the vilest of men, and what Saint would ever come there. Let us not flatter and deceive ourselves; what ever we give to God must be superlative and excellent; the choicest ingredients are to be put into every service; he will have our righteousness an exceeding righteousness, Matt. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of heaven. What a shame will it be that pride and malice, and luxury, etc. shall be able to bring in upon their accounts such vast sums; and duties and graces, they bring in cyphers; or which is worse, instead of accounts they will bring in complaints, and tell how they were vilified, and scorned, and trampled under feet: prayer and hearing the word, and reading, and holy meditation, etc. will tell how they were not heeded, and how indeed Gallio-like they cared not for any of these things: they will tell how sometimes they were put off, as Felix did Paul, to a more convenient season: sometimes, they were almost persuaded like Agrippa; sometimes, as Herod and his men of war entertained Christ, Luk. 23. 11. they were set at nought, and mocked: sometime the dancing of an Herodias, sometime the kiss of a Dalilah, sometimes mammon, and the cares of the world, sometimes gamesters, sometimes good fellows, sometime one, sometimes another interposed, that these duties and the rest could find no room, no time could be spared for them; this will be but a sad reckoning: Think not that heaven will stoop to such base offers as lazy, and negligent men do make, for we see that we must eat our daily bread in the sweat of our brows; much more the bread of life: We must sweat for Christ, we must bleed, nay, we must die for him.  
Thirdly, consider the Cause of God amongst us, the building of the Lords house, the setting up of his ordinances, worship service, and discipline amongst us; what hath this business cost us? You will tell me, it hath cost millions already; and yet I fear it hath cost but little Let us cast up the expenses: at first it cost you your plate, and such like superfluities, such things as might be well spared: but may it not be said of this offering, as Christ said of theirs whom he saw cast something into the Treasury, that you gave of your abundance: he looked on all that they cast in as a thing of no value, not so much as a mite. But you will say, that there hath been a great deal offered since: I could wish we could say, it has been offered; hath it not been fetched and extorted from many as so many drops of blood? I am sorry that such is the hardness of men's hearts, that our Parliament must be feign to make Ordinances to take that from men, which they will not offer, and that God's Cause must be beholding to an Excise. I am sorry that we should be so little affected with the Cause amongst us, that of necessity, by reason of the sordid condition of men, Ordinances for loan, and that upon Interest, must be made to maintain and support it; whereas every one should rate himself, and strive to go before another in this business; and put an excise upon himself, not of a part but of all, not of his estate but his life in this business. Is this to offer that to God, which costs me something; or rather is it not a kind of exposing to sale, a bargaining, at least with hopes of gain. What a strange thing is it, that the public faith of the Kingdom should go further than the public faith of heaven? and that the Parliaments word should be taken before God's word? and that their security should be thought better than the security of the blessed Trinity? God hath said enough to us, if we would believe him, that we shall be no losers by offering, by giving to his building, to his cause. Besides, if we consider the grudging, murmuring, repining, the reluctance that goes along with it, which I cannot say, is given by men, but rather forced from them, certainly we must conclude, that David's mind was wanting in this business very much. The Scripture observes the wonderful willingness and readiness of those that did help forward the work of the Sanctuary; there needed no rateing of them according to their estates, but every man offered so freely, that there was a restraint laid upon them, that they should bring in no more. It seems also that at the building of the Temple, there was some unkind and unbrotherly carriage of the chief among the Jews towards their brethren, which did cause some grief and trouble among them, Neh. 5. there were great complaints of exactions, ver. 1, 2, 3. etc. which made some interruptions among them; but observe how Nehemiah behaved him else when he knew of it, vers. 6, 7. he presently rectified the thing; whence I infer, that it is the desire of the Lord, that his work should be carried on with all cheerfulness and willingness of mind, that whatever service was to be offered to him, should be a free will offering. Shall it ever be said, that Christ hath a Cause in England to maintain, that cries for help, and offerings, for hearts and hands for substance, and lives, and could not have them, at least not willingly? Shall it ever be said, that any of you have 
Thom. Lansius orat. count. Hispaniam taurum est deus Christianorum.  a penny left that might advance this building, and you would not offer it. Then will I say, as the poor Indians (seeing the unsatiable desire of the Spaniards after gold) said, gold was the God of the Christians; money is their god that will not give God their money. Shall it be said, that any of us have a hand, or a foot, or a limb, or a life to lose in this Cause, and we would not spare them? We would not be at so much cost in the business, the time is now come, perhaps, that you may be put to it, as the young man in the Gospel was, to sell all, not to purchase, but to offer to Christ: It may be the time is come in, which Christ will call for honours and dignities; and will your Lordships carry them, and lay them at his feet; and say, these I lay down at thy footstool, that thou mayest by them be advanced into thy Throne? Can you say, not my honours, Lord, but my life; honour me so far, as that I may lose that for thy sake, that hast honoured me so far as to lose thine for me: I am sorry I have but one to lose for thee, but if I had as many as there be sands on the sea, thou shouldest have them all. It may be the time is come, that he will call for all your rents, revenues, possessions; and can you say, I am sorry there is no more for my dear Saviour?  
Cursed be that honour and dignity, and let ignomy and reproach for ever light upon it, that shall refuse to be offered to the Lord: Cursed be that estate, and let beggary and baseness, shame and contempt, be in the habitations of those that will not part their substance for Christ: Cursed be those limbs, and let them rot: And cursed be those lives, and let them perish that deny to offer themselves to Christ. He that thus loves not the Lord Christ, let him be Anathema, Maranatha, 1 Cor. 16. 22. And he loves him not, Christ himself being interpreter, that will not lay down his life for him. I hope none that hears me are thus cursed, but those that will not now offer their help to the Lord against the mighty, they are like Meroz, cursed, and cursed bitterly to.  
However we thus speak to you in the name of God, yet remember that God doth not stand in need of any thing you have, but he is pleased to put you upon the trial; he will see what you will do for him: He needs not ask your leave, he may take what he pleaseth from you, as having a greater interest and propriety in what you possess, than you have yourselves; he is pleased to take what you give freely, and to call it a gift, but if you stand upon it, he will let you know that it was his, before it was yours, and now it is yours, yet it is more his then yours: Hear what God says, Psal. 50. 9, 10, 11, 12, 13. All the beasts of the forest be mine, and the cattles upon a thousand hills, etc. but ver. 14. he tells you what he looks for, Offer unto God thanksgiving, and pay thy vows unto the most High: he looks for offering, though he stands in need of none. And David professeth, that he was ready to offer sacrifice, if God would accept it, Psal. 51. 16. but vers. 17. he tells what sacrifice God did delight in. This is a day of Humiliation, and this is the most proper offering for the day; which should be a heart-breaking day; he that offers to God a fast without afflicting of his soul, without being in bitterness for his sins, without mourning, without sighs and groans, without tears, or trouble, that hath dry eyes, without some pangs and travel of soul, without a conflict of and agony in his spirit, without some kind of bleeding in his heart, he offers a sacrifice that costs him nought; the Lord will reject such a fast as this, as he did theirs, Is. 58. 5. but the costly fast that God looks at, is vers. 6. 7. That is a costly fast indeed, when heaven and Earth are at strife and contention; when you strive to offer to God rivers of tears, then doth God even strive to offer to you rivers of consolations: when you are at cost with God in your hearts, he is at cost with you in his blessings. The Lord even speaks this language to you to day, those sins that have cost you thousands to maintain them, let them now cost you some tears from hearts truly penitent, and deeply affected with the sense of them, and all your sins shall be pardoned, and my debt book shall be crossed, all your iniquities shall be blotted out, I will remember them no more.  
Here we come to offer to God a service of his own prescribing; but if we do not offer according to his own way, we shall not only, not be accepted of God, but we shall have that which we never looked for from God: he will not only refuse the service which we offer, but he will send something that we would not willingly have, jer. 14. 12. When they fast, I will not hear their cry, and when they offer burnt offerings, and an oblation, I will not accept them: This one would think were bad enough, to lose their labour, but that shall not satisfy; for it follows, but I will consume them, etc. That man that comes to God in his sins, on a fasting day, he is refused with contempt, with an who hath required this at your hand, Isa. 1. 12. and with a scornful objurgation, What hast thou to do to declare my Statutes, or take my Covenant into thy mouth? Seeing thou hatest instruction, and castest my word behind thee, Psal. 50. 16. 17.  
Consider further, that when ever we appear before the Lord in our sins, we do but like those that are in debt, when they come into their creditor's sight, they put them in mind of that which they own them, and by that means they are moved to clap a sergeant on there backs. Every one of us, is in great arrears with God, much in debt, and have we procured a pardon? Remember that you are in great danger, if you have not, for it is said, Hos. 8. 13. Then even then, when they are sacrificing, Then will I remember their iniquity, and visit their sins: just then, when they think to please God, then will God remember them in fury.  
Our sins have cost us very dear already; let us resolve never to be at more cost with them, unless as States are with malefactors to correct, punish, condemn, and execute them.  
FINIS.   

Die veneris 29. November. 1644.  
IT is this day Ordered by the Lords in Parliament, That this House doth hereby return thanks to Mr Henry Wilkinson, for his great Pains taken in his Sermon preached by him on Wednesday last before their Lordships in the Abbey Church Westminster, it being the day of the Monthly Fast: And this House doth hereby desire him to Print and Publish the same. And lastly, it is Ordered that none shall print or reprint his said Sermon without being authorized so to do under the hand of the said Mr Wilkinson.  
Jo. Brown, Cler. Parl.   

I appoint CHR. MEREDITH, and SA. GELLIBRAND, to Print this Sermon,  
Henry Wilkinson.