IN this Chapter you have David sinning in num­bring 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 sinne of David, and Gods great judgement upon that sinne and Davids 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 goe and set up an Altar in the threshing Floore of Ornan the Iebusite, v. 18. which place was afterward the place where Salomons 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 sinnes 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 fearefully, we have hum­bled [Page 2] our selves, (I could wish I were able to say as David did) and I doubt not but the issue will bee, nay wee see it in some measure, the building the Lords house, of which Salomons 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 doe too much, and therefore he offers his threshing Floor, and the Oxen for burnt 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 mans charges.

We have two parts in the words: 1. Davids answer to Ornans offer: 2. Davids 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 grosse. Fourthly the fulnesse of it. David doth not beat his bargaine, 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 generall which is Davids reason, first observe his justice. It is thine, and I will not doe that injury unto thee, as to take thy goods upon those termes: although Ornan offered freely upon Davids asking; 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 becomming his piety to offer to God without expence.

From his Iustice we collect this Doctrine: It is a piece of injustice to offer another mans goods, though it be to God himselfe.

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 doe wee meane by cost? Resp. That especially which [Page 3] concerns Temple work, or the building, and repairing, and advancing the Church of God, the house of Christ, which is so much out of repaire, so much run to ruine and decay. Then for the kindes of cost that we would have men be at; they are, first, cost and expence of time, which ought to bee 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 meales, and ease, and lay it out upon this work that is now in hand. Secondly there is a cost of labour, and paines, and diligence; we must make it our buisinesse, the travell of the heart, of the head, of the hand, they must all be laid out, in this work: wee must spend thus, and be spent; our strength and parts which are the most costly things we have, they must goe 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 selfe, of life, when a man carries that in his hand as being ready to spend it in Gods service, then a man is said to lay out his life, when he adventures it, and puts himselfe 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 feares and teares, is fittest for God, 1 Chron. 11. 18. the sword that David got with so much danger from Goliah, was fittest for God, 1 Sam. 21. 9.

2. If it be asked what we meane by the service of God? Resp. This is taken either largely, for that whereby we serve the Lords provi­dence in our severall places and callings. Or secondly it is taken in a more restrained sense, for that which doth more immediately con­cerne the Lord and his worship, and the building of his house. If perhaps I speak of offering sacrifices to the Lord in this businesse, it is to be taken concerning sacrifices in a morall not legall 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 strengthning 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 drawne from the object of this service, God himselfe. And in him we may consider, first, the greatnesse, digni­ty, and majesty of God: He is a great King, and therefore it is fit wee should bee at cost with him. The Lord doth expostulate in a chiding way, the matter betwixt himselfe, and his people that pre­tended [Page 4] to serve him, Mal. 1. 6. 8. He pleads his dignity, as if hee 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 Governour? will he take it at your hands? what doe you make of me? am not I a great King and Governour? It was the saying of one, that as hee knew his owne distance, so he would have others know it too that Non P [...]tabam mertibi tam sa­miliarem, Aug. Caes. were inferiour to him; who, being invited to a feast by one of his subjects, but not finding such entertainment as his dignity required, said, hee did not know that he was so familiar with him till then. The Prophet Isaiah, having spoken of the greatnesse and dignity of God, Isa. 40. 15. then he tels vers. 16. that Lebanon is not suf­ficient to burne, nor the beasts thereof sufficient for a burnt offering. Such is the greatnesse 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 countreys afforded, for he was a King, Mat. 2. 2, 11.

Secondly, In regard of Gods commands: he calls for the best, 2. In respect of his commands. and that which is best, is most costly. The equity of the Leviticall Lawes is yet in force: now the Lord did command the first fruits. Lev. 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 first-born, my might, and the begining 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 oyle, the finest flowre, 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 our selves, of our strength, and labours, and time, and whatsoever wee value best.

Thirdly, in respect of Gods 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. [Page 5] Secondly, by right of purchase; and therefore the Apostle drawes his argument from this ground, That wee are bought by a price, and therefore we ought to glorifie God, &c. 1 Cor. 6. 20. Thirdly, in regard of more then ordinary paines in our most costly and excellent things: our best services come in a more speciall manner from God: our best fruits come all from plants of his own setting and watering, and therefore, as the Apostle sayes, 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 paines with them, and therefore it was great reason that they should have made a return answerable some way to what hee had done, Is. 5. 1, 2, 4. Fourthly, by an interest of Covenant: wee have bound our selves over to God, to give him the best, and hee hath bound himselfe 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 doe: And therefore God layes 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 sayes, There, even where they should have been most faithfull, even there have they proved Delinquents. Fifthly, by speciall 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 stirre them up to serve him, for he is thy prayse, and he is thy God, that hath done for thee these great and terrible things, &c. He useth the like argument, vers. 12. 13, 14. to bring on the greatest duty, vers 19. Sixthly, by interest of conquest, he hath conquered our enemies, that had our best and most costly services once, and hee hath freed us from them; and therefore it is fit hee 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 Aegypt: they served the Aegy­tians with cost and paines formerly, but now I have conquered them; therefore, let mee have your cost and paines spent in my service.

2. A second argument, to prove that wee should be at cost and paines in the service of God, is drawn from the nature of the ser­vice The second argument, is taken from the nature of the service it selfe. it selfe; Gods 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 paines, and his tra­vell, [Page 6] and his dearest selfe. Christ telling the very nature of his ser­vice, sayes that a man cannot be his Disciple, unlesse he denyes him­selfe &c. 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 shewes that the cost of his service reacheth to selfe: It will cost us labour and perhaps blood to, for it is a combate: it will cost us sweat, and most earnest con­testation, for it is a race, you must runne, and you must fight for it, 1 Cor. 9. 24, 25. 2 Tim. 4. 7. Luk. 13. 24. 2 Pet. 1. 5. Herodolus [...]n­ciently, will tell us, [...]. The greatest services require the greatest paines and cost; besides, I may adde this, that Temple work, and the building the Lords House, carries more then ordinary cost; those two books of Ezra and Nehemiah will sufficiently confirme this 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, doe carry with them, ever the greatest cost of paines, and travell, and substance: The very heathen gods in imitation of Gods service, did expect the most costly service, and what was Hiero. Megi­serus. Arma Dio [...]ippi [...]orantia sangui­ne, fanum Grad. v [...] exor­nent; [...]an ma gis 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 consecrat [...]. Op­son. omn. Hor. offered to them, must be purchased at a deare rate, Psalm. 106. 37, 38. The Israelites served Satan at a dearer rate, then they might have served God.

You have had the Doctrine confirmed; let us now see what is required in our offring, that so it may be accepted; for so it may fall out that a man may give a great deale, and yet bee at no cost; and a man may give a very little, and yet be at a great deale of cost: as appeares 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 deale of paines to no purpose, and a man may be at lesse paines sometime to good purpose: Let us therefore see what ingredients must goe along with our services to make them hold waight, and as will make them such as God will own for costly services; we see how the most costly and painefull services have been What ingre­dients are re­quired to goe 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 expence of cost or paines to give it, shall bee accepted; nay, the Lord expressely declares himself against Sacrifices of the greatest expences, Mich. 6. 7. Let us therefore examine what may be re­required of those that offer unto God.

First, It is required, that what wee offer to God, should bee without mixture: It is a frequent complaint of the Lord against mixtures, Isa. 1. 22. their wine mixed with water, and silver be­come brasse, and tynne was mingled with it: and the like com­plaint [Page 7] wee have, Ezek. 22. 18. Hos. 4. 18. By which expressions, was shewed how they were corrupted in their lives, by which cor­ruptions, the service of God was sowred in regard it mingled it selfe with it: It was also forbidden under the Law, that they should plow with an Oxe and an Asse together, or weare linnen and wollen 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 hee would not have a mingled service but a pure and holy worship, without mingling inventions of men, or our wayes and wills with Gods, though they seeme never so faire and plausible. Swines blood was as good as Sheeps 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 oyle without mixture of b [...]nne, or base ingredients; fine linnen without mixture of wollen, pure gold without mix­ture of drosse, bright refined silver withut mixture of tynne, and simple wine without mixture of water, and the Oxe without the Asse; that is, the cleane without the uncleane, 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 hypocrisie; our own principles, our own leaven, to offer him a service intirely his, with a totall self-deniall, as it is a very difficult thing to flesh and blood, nay impossible, so is it very costly in regard of the paines and sweat, &c. we must lay out in it.

Secondly, that which we offer to God must be our own: But how 2 What wee give to God must bee our owne. 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 Gods too, 1 Chron. 29. 3. David sayes, he had prepared of his own proper cost, and yet ver. 14. 16. it was said to be Gods 1 What Span­h [...]mius sayes concerning o­pera bona, may be applyed 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 hee 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, &c. Interdum ascribit Deo utramque, Deum dare velle & perficere, &c. 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 meane [Page 8] not only in respect of some propriety and interest by the Civill lawes of a State, for all the things, and their very title by which the wicked doe possesse them, are impure Tit. 1. 15. but their owne 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 materiall temple upon the ruines and bones of the spirituall temples. He that gives to the poore that which he gets from others injuriously, he serves God upon other mens charges. He that performs any spirituall duty there must be the actuall exercise of a mans own gifts, or else it is not accepted. For, suppose one joyne in prayer with another, and heares a sermon, if a mans owne faith &c. be not engaged in the businesse, though they bee excellently performed in regard of him with whom he joynes; yet this is to offer a service which is not ones owne: no man must spend for God at another mans cost, or be at another mans finding, every one must serve him in the sweat of his owne brows. He that gives that to God which he takes from others, this is theevery rather then bounty. We may speak of mens offering to God, as 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, &c. Vid. H. Swinburne B. of Civill Law, 2 part of briefe Treat. of Testaments and Wills. 3 What we of­fer, must bee free and with a willing mind. Civilians doe concerning those that they say may not bequeath or give away by testament; if they be not their own men, or at their owne disposing, or the like, they cannot give.

Thirdly, that which we offer to God, we must offer freely without constraint, of a ready minde and willingly; we must offer our hearts in the sacrifice we give, and service we perform to God. The Ci­vilians have a distinction betwixt 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 chuse whether he will doe or offer or no, as being free in the thing. What­soever we offer to God, we are bound to doe it, and so in their sense it cannot be donum but munus: however, if it be with the heart, we may say in a theologicall 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, [Page 9] though perhaps he may doe much, and give much, as they did, Isa. 10. &c. 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 himselfe, 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 doe, for he leaves himselfe nothing, that gives himselfe in the gift. This is the cost God looks at more then all the treasures in the world. And therefore David in that great bu­s [...]esse 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, &c. by which he showes clearly, that un­lesse the heart were in the businesse, it would be nothing worth. So when the Tabernacle was to be set up, there was proclamation made, that whosoever was of a willing minde should bring his offering, &c. 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. hee set his affection to the work, whence followed his cost, ver. 9. there was great rejoycing, not at the offering, but the wil­ling offering, and that it was with a perfect heart, ver. 9. repeated againe ver. 14. with thanks for a willing heart, and spoken of with humble acknowledgment, ver. 17. whence we may learne, 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 sleight stuffe to the Lord, which offers a heartlesse, negligent, carelesse service.

4. What we offer to God, it must be offered wholly to him: 4. It must bee 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 joyne 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 himselfe. He that thus divides, makes sure of all; for God, having right to all (as the true mother of the childe. 1 King. 3. 26.) will not endure a sharing and parting of his own peculiar. A divided offering betwixt God and our selves, or [Page 10] sins, or the world, or men, is not a costly one to God, for it is none at all. The Pharisees did give almes, 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 paines and money; yet they offered that which cost them nought to God. A man builds an Hospitall, or Temple, or the like, at very great expences; yet if his own name and honour be inscribed on the work; if a mans own honour be twisted with Gods glory, this is not to offer cost to God, but to a mans own selfe. He that gives to God, with respect to himselfe, he doth not so much give or offer a gift, as drive a bargaine; he offers to himselfe and not to God.

5 There be some speciall ingredients which are required in him [...] person most bee [...]. that offers. 1. He that offers any thing to God, must doe 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 then Cain, v. 4. It may be Cain might offer as good for substance as his brother did, but faith put an excellencie into it: or, if this be not the mea­ning, then we may understand it thus, That by faith [...]bel took more paines then 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 againe; it sticks at no­thing. Abraham had rather (I doubt not) have offered his whole estate then his sonne; 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 himselfe to God, to be a holy, and a lively, and an acceptable sacrifice, he offers the greatest and most costly sacrifice that he can doe.

2. Love is a second ingredient: this is a costly grace. It was Gods love that made him so expensive towards us: God so loved the world, Iohn 3 16. that he gave his only begotten Son, &c. 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. Iacob served a hard apprentiship, but Love sweetned it so, that-the time seemed but a few dayes, Gen. 29. 18, 19, 20. Love is even prodigall, Ioh. 12. 3. Mary took a pound of [...]yntment very costly, and spent it on Christ, though Iudas 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 doe too much for Christ. Love [...]very laborious and sedulous as well as expensive. Men, we see, take [Page 11] any paines for gaine, and that which makes the wheels run merrily is the oyle of love: This the Apostle takes notice of, 1 Thess. 1. 3. the work of faith, and labour of love.

3. Zeale is required in our cost; and that costs very little that 3. Zeale. doth not cost us zeale: this will lay out what a man hath, and what a man is, his substance and himselfe. Psal. 69. 9. and Ioh. 2. 17. wee may see how David the type, and Christ the Antitype were eaten up by zeale of Gods house; this is it which heightens the affecti­ons, that drawes out all the treasures of the soule, that transports the affections, and sets an edge on them, and is like Elijahs fiery Cha­riot, in which the soule rides, and is carried in the service of God. The zeale of the affections is the expence of them, they are set on broach by zeale, and they will all run out and be exhausted for God. Zeale is the flames of the soule, which wastes and consumes all in the soule for God: it puts a note and stamp of eminencie 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 zeale, riseth up with confidence and full assu­rance: Thy selfe-denyall, if zealous, is a kind of selfe-cruelty; thou wilt out with thy lustfull eyes, and off with thy offending hands: Thy patience, if zealous, is hardnesse and long-suffering, and great suffering, and extream suffering, and all suffering. The riches of the heart lye in Zeale, and are laid out by Zeale. It is the strength of the soule. As it was said of Sampson, that his strength did lye 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 haire, and when that was cut off, he was as an ordinary man: so I may say of zeale, the strength lyes there; take away that, and a man becomes an ordinary man: There cannot be a costly sacrifice without the fire of Zeale.

4. Prudence is required: It is the sacrifice of a foole without prudence. Under the Law there was a speciall command, that every sacrifice should be seasoned with salt, which is the * symbole of pru­dence; what we offer to God must cost us the expence & travell of the brain, as well as the sweat of our browes and the best of our sub­stance. We must cast about and contrive the best way wee can to lay out our selvs in that we offer to God. Christ puts us upon that course by shewing us how that men if they be to undertake any great busi­nesse, will first sit down and consider, and wisely fore-cast with them­selves what way and by what meanes they may bring about their de­signes. Luc. 14. 28. 31. He that is not a good husband for the Lord, [Page 12] 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 wisdome in what we offer to the Lord.

5. It must be offered by the hand of a Mediatour 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. &c. 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 heares, &c. 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 High-Priest 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 owne name: the least things that were offered, even an Epha, or a Gomer, or a payre of Turtle Doves, or a mite, were accepted from the hand of the Priest, when rivers of Oyle should be refused, if presented o­therwise. This is set out in the type, Levit. 5. 8. ad 11. every sa­crifice must be sprinkled with Christs blood, this is the chiefe 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 Christs blood, and offered up by Christs hands.

Having confirmed the Doctrine, and shewed how we must [...] to [...] to the practice of [...] doctrine confirmed. [...] He that [...] out for God layes 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 dutie.

1. He that layes out his cost for God, especially in Temple-work, layes up a treasure for himselfe; he lends to the Lord, and he will be his pay-master. If any thing in the world can put God in debt to the [Page 13] creature; this will; he is pleased to enter bond (as it were) for pay­ment of all arreares in this kinde. 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 yeare, 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 appeares by Exod. 38. 26. & Num. [...]. 46. the summe in both, six hundred thousand, three thousand five hundred and fifty men; So that there were so many young men of 19. yeares old as now supplyed the want of the Le­vites which were set apart for Gods 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 Salomon, 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 speciall notice of all those that doe engage 2. The Lord takes exact notice of per­sons and their behaviour in this busin [...]s [...] 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 lookes into pur­poses of a mans soule; 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 bu­sinesse? 2 Chron. 6. 8. 2. He takes notice of the time punctually when men doe set about his work, he puts down the day of the month in the Almanack of Heaven, Hag. 2. 18. and this is onely that he might blesse them from that day forward. 3. He takes notice of what men doe 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 speciall notice of the willingnesse of mens hearts in his work, and therefore it is often set down, how willingly every one offered to the Tabernacle, and [Page 14] to the Temple, Exod. 25. 2. & 35. 21, 22, 29. 1 Chron. 29. 9. their willingnesse 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 mens carriage and behaviour in the businesse, how they doe advance his work or hinder it in any kind, that so he may deal with them accordingly; he observes what paines, 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 farre they went: It is noted of some of the builders, how they repayred, and laid the beames, and set up the doores, and the locks, and the barres, ver. 3, 6, 13, 14, 15. the Lord takes notice even to a barre, a beam and and lock; he observes further, how they went thorow with the work, it did not stick on their hands; he observes of one, how he and his daughters did ingage 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 stigmatized; 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: Vpon 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, &c. then ch. 6. you have a treaty propounded, but not yeelded to, v. 10. &c. they would have drawn him perhaps to pro­positions; but Nehemiah, as he will not send to the adversaries, so neither will have to doe with them when they send to him: Then you have set down what intercourse of Letters there were betwixt the Nobles of Iudah 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 extoll 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 Iudah have a very ill name in this whole work. Hence we may observe, that God takes speciall notice [Page 15] of underminers and opposers of the work, and sets a black coale upon them, that in due time he may remember them according to their deeds. Wherefore, since God doth observe every mans carriage so exactly as he doth in that work, which doth more immediatly con­cern his own glory, every one had need be the more carefull to ap­prove themselves faithfull 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 builders of Babel. to be at cost in his service, may be drawn from those that are at so much paines 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 deale of paines and vexation of spirit, and vast expences, but the losse of their soules to boot. Let us but look on the Antichristian par­ty in this Kingdome, and see how industrious they are, how vigi­lant, how wise in their generation to make use of all advantages to promote their designes; they doe not offer to the Divell that which costs them nought: hee is a hard Master, and his service is a very troublesome, dangerous, desperate service, and yet how zealous are they in it? How many lifes have been sacrificed in it? Let it never bee said, that Satan should have more cost bestowed on him, more paines, and care, and time laid out in his drudgery, then 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 spe­ciall manner. cost, and lay out your paines in it. This to a noble spirit is one of the greatest perswasives; which to a low, degenerous, poore 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 Davids 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 Fountaines, that it will as­cend and rise in a Conduit or Cisteme so high as the head of the [Page 16] 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 H [...]roes did desire to be accounted of the off-spring of the gods, and men did desire to perswade great persons that they were so descended, that so their spirits might be raised up to their spring­head: In Lucian we have him thus speaking, [...], &c. And [...] sayes thus, [...] est [...], ut se & [...] fortes, eitam [...] falsam sit, ex [...] genito [...] credant, [...] to moilo an mus [...] a us, [...]lut elivina [...] fiducians ge­rens, res magnas aggred [...]eda: pra­sumat [...] us, agat [...] ­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 finde 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 Iupiter; Seleucus of Apollo; Augustus and Scipio of a Dragon: and the maine reason was, that they might have a greater engagement on their spirits to doe 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 cleare, that noble spirits have great engagements on them for the undertaking of great designes: It lies more upon them then upon other men, they seeme to degenerate, when they begin to feare 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 Assaylant: Hence it is, that those that stood before the Throne had palmes in their hands, the ensigne of victory. You have a remarkable in­stance of such a spirit as wee speak of in Caleb, Numb. 13. when the Spies had seen the Anakims and Gyants, 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 goe up at once, and possesse it, for we able, ver. 30. but the others hearts failed them. ver. 31. So againe, when these white-liver'd Spies did discourage others by their feare, Caleb shewes his courage, chap. 14. 9. and sayes, 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 Apud Manti­neam, qu [...]us­ [...]am [...], ne [...] adversar [...]s, quod [...] plures [...] Apo­theg, when he was disswaded 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 speciall argument respecting the condition of your persons:

First, it hath pleased God to place you as starres of a greater mag­nitude in a superiour Orbe; now it is certain, that by your light Arguments re­specting the c [...]ndition of Nobles and your Lordships in a speciall manner. and influences, which you may diffuse farther then others, you may doe much more then others can do in any great businesse: 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 vitalls of a body politick 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 deale with difficulties like Goliahs and Anakims, as our Sampsons, 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 superiour 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 digge a well for the publike good; so I wish that you would make that use of your honours for publike service, which as they are glistering, to make you more conspicuous then 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 then others in re­spect of the opportunities presented to them, to carry on the most difficult services: causes and persons become humble suiters 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 [Page 18] distance, as those that like Saul are taller by the head and shoulders then other men? Or those that are placed in the watch­towers of a State: Who hath opportunity to doe more, then those that when they move, doe move whole legions at once? you are as the Magazines and Treasures of the State you have opportu­nity to furnish out thousands, with amunition and artillery for service: by how much the more that others doe depend upon superiours, by so much the more opportunity they have of doing good: you stand upon the vantage ground in regard of others, and by that meanes 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 then 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 capitall letters; men usually make such as you are, their levell, and Seneca sayes, concerning private men, that their vir­tues have tha [...] unhappinesse that priusquam apparent diu luctantur, yet they are re­compenced in this quod & vitia tendras habent, but hee sayes more­over, nullius ma­gis cavend [...]m [...] qualem fa­nom [...] quam qui qua­lemcunque ha­ [...]urint mag­nam Val [...]turi [...], de Clem. ayme, and square, and rule. A godly noble man is, norma publica, he is as a publike standard, men walk by his rule, and measure themselves by his line: If a publike person failes, he murthers the expectations and hopes of thousands at once Non ad rati­onem s [...]d ad si­militudmem [...], Sen.; just as you doe, others will doe the like, you see when Abimelech cut down a bough and laid it on his shoulder, all the people did the like, Iud. 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 soules; 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 goodnesse, and hath spent upon you a great deale of the riches of his bounty on you; and therefore hee doth expect, and will require a greater account from you, then from men of an inferiour rank; to whom much is given, much will be required, Luk. 12. 48.

Fourthly, Then a fourth argument, may be taken from the successe that you are like to find in carrying on this work. Doe but see what an encouragement David had, so farre as hee 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. &c. then see how the Lord encouraged Solomon, vers. 13. and how did the work goe [Page 19] on and prosper in his hands. Againe, consider how God did engage himselfe 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, wee adde Zech. 4. 5, 6. where the Lord engageth himselfe in a speciall manner, to pro­mote and carry on that work, in a wonderfull and extraordinary way: Whence I argue, that if the Lord was so gracious as to promise, and to performe his word to them that were engaged in his work antiently, them surely, hee will doe it now; if to them that were employed in building the materiall Temple, much more to them that shall lay out themselves in building the mysticall House of God, by how much the more this doth excell the Type? There might be set down many other encouragements, but I forbeare in re­gard I have done it in another discourse before the other honoura­ble House.

I come now to make fome use of this, and to apply to our selves. Vse, first of re­proofe 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 distresse for some reliefe, and he answered Davids servants, and said, Who is David? and who is the son of Iesse? 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 maintaine their families, they have wifes 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 minde, who when he saw an alabaster box of precious ointment poured on Christs head, he said, To what purpose is this waste? Mat. 26. 7, 8. And why was it not sold, and given to the poore? but the Text takes notice, that he spake this, not that he cared for the poore, but because he was a thiefe, Ioh. 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 losse, if it may be so called, or rather the laying out, is a [Page 20] laying up, and the expence is the greatest gaine. That man that breaks by his expences in this service drives the most profitable trade, he breakes into treasures and abundance: his few graines and drams and mites, are exchanged into pounds and talents. Doth Christ speak paradoxes or falshoods, 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 faire 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 losse.

Secondly, there be a second sort of people to be reproved, who count that their chiefest gaine which is filched from God and his people and cause: among these I reckon those that detaine unjustly the Ministers dues I am forty that we are fallen into those times, in which men, under a pretence of Antichristianism, do detaine Church dues, though these were before ever the head or hornes of the beast did appeare 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 complaines was taken away by Paulus Sa­ [...]osatenus, liv. 7. c. 24, then 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 liberall to the ministry, as that the injury of the times should no [...] change and alter the property so farre as was possible, Synod. Rom. sub Symmac [...]o Anno 503. tota contra invasores Eccles. Concil. Meldens. c. 5. Concil. Gangrens. 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 &c. 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 condemne our seeing times, Vid, Sir Hen. Spelman d [...] [...]temerandis Ecclestis.. These be farre from Davids temper, who would have thought himselfe the poorer rather, if he had not laid out his riches on the work of God. Many there be, that make it their businesse 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 ruines of the Church, and raised up their families upon that cost that others have bestowed on the Ministry and Saints. But all such gaines will prove like the gold of Tholouse, or the equus Sejanus, that never thrived in any hand; or like the coale stollen from the Altar by the Eagle, which when it was brought to her nest, set it on fire; There goes a privy curse, and [Page 21] there is a secret hidden worme at the root, that will eat out all such mens encrease. It is a design that carries much of hell in it, to make a poore, and so by that meanes 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 Iulian. The former intended to root out all Professours, & 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, murthered the Presbytery; for he took away all the meanes that was allotted to maintaine 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 kinde, in some part of their substance; but the cost of their hearts, the travell of their braines, the desires of their soules 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 talent to the other; they thus make friends of unrighteous Mammon, but when they faile, they shall never be received into everlasting habitations: they give full weight, heapt up and prest down to the one, but a gomer or an Ephah shall serve the turne 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 Ieshuah, and the chiefe 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, then the Lord a house. They are at cost, but it is as men that lay out their money for a purchase; they drive a bargaine for themselves: they seeme to be very zealous, and they will tell you so, as Iehu did, and say, Come see my zeale for the Lord: If you did not see it, the Lord should have no more from them, then he should have had from the Pharisees, if a trumpet had not been sounded before them, that they might have glory of men, [Page 22] Mat. 6. 2. they have so interwoven their own interests with Gods Cause, that as they have handled the matter, it looks like a linsey woolsey stuffe, 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 beares their own image and superscription, and not Christs; they stamp institutions of their own and baptize them in the name of Christ; they bring models span out of their own brain for the most part, like a Spiders cobweb woven out of its own bowels, and these (as Spiders [...]oe) they will hang upon the Lords house, as the richest ornament they can bestow. Look on the whole frame and modell of the Papacie, and see if from the Pope with his long, &c. of Church-officers, down to [...] Apparitor, it be not a humane creation, there be some of whom [...] say no more, but onely I think are too bold in this, that they entitle Christ to coyne It was truly said by the great Philosopher, Multafa samul­t [...]s veris proba­biltora a [...]parent But as the great Or [...]our sayes, so say I in this case, Vt pule [...]er rimum judicem esse ver. [...] videre. sic proveris salsa probare turpissi­mum est. fetcht out of their own mint, but Christ will never own creations and productions of mens brains, nor will he accept of any coyn that is offered to him in the building of his house, but that which bears his own image: you know that counterfeit coyne though it beareas a similitude with the true, yet it carries treason in the very forehead of it: You have severall sects walking in severall ways, speaking seve­rall 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 mens 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 mak any like his, as it was said concerning the anointing oyle, 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 neerer the truth in matters of the Church, if they had not thought so stiffely, 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 [Page 23] 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 cōplaining of the unworthy usage of the pseudo-Philosophers, who did usually put their falsities under her name, and canonize their errours under the name of truth: Sure I am, Christ hath as great reason to complain of some, who when their errours are pursued, fly to him as to a City of refuge, and shroud falshood under the wing of truth. It is come to that passe Iactabant qui­dam solaecismos esse laudes & gemmas Philo­sophorum; if you finde 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, &c. now as it was in Philosophy, that solecismes and barbarismes in the busi­nesse of Christs Church, are accounted exquisite and absolute pat­terns to be commended unto others: I forbeare 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 tri­pode, you must not question it, and as if there were an infallible [...] upon what they deliver for truth, it hath a pasport among many, and travels up and down without question or controule: Such also is the frenzie of many, that as one speakes concerning the It was the saying of a profess [...]ur of Philosophy, mallet se errare cum A­ristotele, quam bene sentire cum aliis. great Philosopher, they had rather erre with their ma­sters and Lords of their faith, then speake truth with o­thers.

2. I come now to a use of Examination and enquiry into three The second use is, of Exami­na [...]ion and en­quiry after 3. particulars. things: 1. What cost we have been at for sinne: 2. What cost we have been at for God and his service in generall. And 3. what cost we have been at with the Cause of Christ now at this time a­mongst us.

1. Let us call our selves to some account concerning our accounts 1. The first en­quiry is to know what we have spent up­on our sinnes, what cost we have been at against God. and expences in and upon sinfull courses, that so we may be hum­bled before the Lord this day. I feare 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 feare that we being weighed shall be found too light; but our service for sinne hath been in a full measure, pressed down, and heaped up, and running over. Let us consider of all the yeeres that we have li­ved, what have we laid out for God, what expence of time have we been at for him: Have we given him the tyth: I would we had. [Page 24] If our time were weighed in the ballances, we shall finde that wee have been at cost but with minuts for God, and hours for sin, at hours for God, and dayes for sinne; at dayes for God, and weeks and months for sinne; at weeks and months for God and whole yeers for sinne; at some spare time for God, horae subsicivae must serve him, and at apprentiships with sinne.

2. Look at your cost of strength and paines, on whom have we bestowed the first fruits of our strength, the creame and flower of our selves and faculties, when we did run fresh and quick like vessels newly set on broach, who did we draw forth our selves to then? the diseases and aches in your limbs and bones will tell you that you doe possesse the sinnes of your youth. Job 13. 26. so that we had need make that prayer with David, Psal. 25. 7. Remember not the sinnes 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 sinne.

3. Look into your bills of accounts, and into your idle expences, 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 deale 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 bruites meerly for pleasure, than you have members of Jesus Christ. I feare some of your sinnes have been very costly. In the great book of accounts which the just Judge keeps by him, you may perhaps finde 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 excesse come in with items of so many Lordships exhausted for us; so many rents of those and those farmes and freeholds spent on us. Then come in Hawkes and Dogges, and horses, with a black crew more embruitished then the beasts they look to, these bring in so many tenents rack-rents, and so many tenants ruines for us. Then covetousnesse and oppression, &c. they bring in their bills and items written in blood. Item, so many skins stayed off the backs of the poore, to cloath 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 Iacob and the Princes of Israel, Micah 3. 2, 3. Then you have playes, and gaming and heathenish [Page 25] sports come in with vast Items, and great summes squandred away upon them; besides the cursed lyes and oathes 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 sattins and tissues taken up at such a time for suites of apparell. Item, so much in an entertainment at a banquet, so much in Pearles and Di­amonds, and Jewels to adorn me Doe 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 Physitians 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 dyet and by other wayes which I leave to those that heale them to tell of them. Then comes in the flattering trencher Chaplain, that flatters his Lord and Master in all these sinfull expences, and dares not open his mouth against them, he brings in a bill much like the rate of Micahs Levite, Iud. 17. 10. ten shekels of silver a yeare, a suit of apparell, and victualls: But you will say, this is to be reckoned a­mongst expences for God; no, by no meanes, 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 summe 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.

I feare the Lord is now reckoning with our Kingdome, for these and the like expences 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 sinnes. Our sins have been costly, and now they be bloody sinnes. We have not ser­ved sinne with that which costs us nought. The very superfluity of England, and the expence of the second and third courses would have maintained another Kingdome: Nay, perhaps they might have gone neere 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 lesse.

I feare we have been at more cost to purchase vengeance and ca­lamity, hell and confusion, then we might have been at for peace and the Gospel, heaven and happinesse. Demosthones, though nor for conscience, yet for cost sake would not lye with that famous [Page 26] Strumpet of Corinth, he said he would not purchase repentance at so deare 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 righteousnesse, but all will nor goe to the price of it; they are loath to fight for it, and to finish their course, and to keep the faith which must goe before the crown, 2 Tim. 4. 7. 8. We would all have the penny, but wee care not for working in the Vineyard, and bearing the burthen and heat of the day: Wee would all have the reward at the end, but we care not for running the race; we would all enter into glory, but we doe not like this striving to enter: men therefore, beat their bargain as low as they can, and faine they would bring down the price of heaven, they are not good customers, they undervalue the commondity, they seeme to bid faire many of them, and Agrippa-like are almost per­swaded; but since they will not come off roundly with the Merchant, and sell all that they have for Christ, but come neare the price, and not come up to it, and almost reach it, but not alto­gether, they shall altogether goe without it: Such as these, bee like those fordid Jewes, 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, &c. Men will bee contented to be at cost for any thing for vanity, that they may have it in possession, rather then 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 arreares, and he will then tell how we would not bee 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 hungred, yee gave me no meat, you would not be at the cost of a piece of bread with mee; 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 yee took me not in, you could not afford me a little roome, or lodging in your house; I was naked, and yee clothed me not, you would not be at so much cost as bestow cast clothes upon me: sick, and in prison, and yee visited me not? When by reason of ill dyet, and hard and cruell usage inprison, [Page 27] I was ready to be starved, you would not so much as provide some comfortable thing for me, that might have refresht me: How shall I say that you loved mee, when you suffred mee to beg and starve, and goe 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 shew how that men like the foolish Virgins did procure lamps, and would be at the paines to trimme them perhaps, and likewise, to goe forth to meet the Bridegroom, but they would never bee at cost for Oyle, Matth. 25. 12. Then for the confessing of Christ, hee he will bring in his charge upon that, and shew how men indeed, did take upon them to confesse him in shew, but they never would be at the cost and paines to do it in truth. For they could hear his name blasphemed, and torne 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 meere deniall of me, then shall they finde the truth of that, Mat. 10. 33. Whosoever shall deny mee 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 remembred not: Sabbaths will say, they never were entertained with delight, they never were sanctified with spirituall rejoycing, they never observed them with any se­verity, but spake their own words, thought their own thoughts, did their own works expressely contrary to that, Is. 58. 13. Then will Fasts come in and say, that they never afflicted their soules nor shed a teare in a whole day; nay, they have found their own pleasure upon a fasting day, which the Lord complaines of Isa. 58. 3. All duties and graces will come in and say, that they never had the heart­cost, the soule was never engaged for them; so that all these that are in such a condition, will bee 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 [Page 28] blind, and the sick. If heaven might be had with ease and idlenesse, sleep and security, carelessenesse and negligence, and with Balaams wish, these will offer as faire 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 our selves; what ever we give to God must be superlative and excel­lent; the choysest ingredients are to bee put into every service; he will have our righteousnesse an exceeding righteousnesse, Matt. 5. 20. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, yee shall in no case enter into the Kingdome of hea­ven. What a shame will it be that pride and malice, and luxury, &c. shall be able to bring in upon their accounts such vast summes; 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, &c. 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 perswaded like Agrippa; sometimes, as Herod and his men of warre entertained Christ, Luk. 23. 11. they were set at nought, and mocked: sometime the dancing of an Herodias, some­time the kisse of a Dalilah, sometimes mammon, and the cares of the world, sometimes gamesters, sometimes good fellowes, sometime one, sometimes another interposed, that these duties and the rest could finde no roome, no time could be spared for them; this will be but a sad reckning: Think not that heaven will stoope to such base offers as lazie, and negligent men doe make, for we see that we must eat our daily bread in the sweat of our browes; 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 businesse cost us? You will tell me, it hath cost millions already; and yet I feare it hath cost but little Let us cast up the expences: 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: [Page 29] 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 deale 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 hardnesse of mens hearts, that our Parlia­ment must be faine to make Ordinances to take that from men, which they will not offer, and that Gods 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 maintaine and support it; whereas every one should rate himselfe, and strive to goe before another in this businesse; and put an excise upon himselfe, not of a part but of all, not of his estate but his life in this businesse. Is this to offer that to God, which costs me some­thing; or rather is it not a kinde of exposing to sale, a bargaining, at least with hopes of gaine. What a strange thing is it, that the pub­lique faith of the Kingdom should go further then the publique faith of heaven? and that the Parliaments word should be taken before Gods word? and that their security should be thought better then the security of the blessed Trinity? God hath said enough to us, if we would beleeve 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 Davids minde was wanting in this businesse very much. The Scripture observes the wonderfull willing­nesse and readinesse 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 unkinde and un­brotherly carriage of the chiefe among the Jews towards their bre­thren, which did cause some griefe and trouble among them, Neh. 5. there were great complaints of exactions, ver. 1, 2, 3. &c. 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 inferre, that it is the desire of the Lord, that his work should be carried on with all chearfulnesse and wil­lingnesse of minde, that whatever service was to be offered to him, [Page 30] 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 lifes, and could not have them, at least not willingly? Shall it ever be said, that any of you have Thom. Lansius orat. cont. 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 poore 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 bee said, that any of us have a hand, or a foot, or a limbe, or a life to lose in this Cause, and wee would not spare them? We would not be at so much cost in the businesse, 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 foot-stoole, 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 loose that for thy sake, that hast honoured me so far as to loose thine for me: I am sorry I have but one to loose 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, revenewes, possessions; and can you say, I am sorry there is no more for my deare Saviour?

Cursed be that honour and dignity, and let ignomy and reproach for ever light upon it, that shall refuse to bee offred to the Lord: Cursed be that estate, and let beggery and basenesse, 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 bee those lifes, 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 himselfe being interpreter, that will not lay down his life for him. I hope none that heares 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 tryall; hee will see what you will doe for him: He needs not aske your leave, hee may take what hee [Page 31] pleaseth from you, as having a greater interest and propriety in what you possesse, then you have your selves; he is pleased to take what you give freely, and to call it a gift, but if you stand upon it, hee will let you know that it was his, before it was yours, and now it is yours, yet it is more his then yours: Heare what God sayes, Psal. 50. 9, 10, 11, 12, 13. All the beasts of the forrest bee mine, and the cattell upon a thousand hils, &c. but ver. 14. he tells you what he looks for, Offer unto God thanksgiving, and pay thy vowes 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 soule, without being in bitternesse for his sinnes, without mourning, without sighs and groanes, without teares, or trouble, that hath dry eyes, without some pangs and travell of soule, 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 hee 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 teares, 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 speakes this language to you to day, those sinnes that have cost you thousands to maintaine them, let them now cost you some teares from hearts truly penitent, and deeply affected with the sense of them, and all your sinnes 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 doe not offer according to his own way, we shall not onely, not be accepted of God, but we shall have that which wee never looked for from God: he will not onely refuse the service which we offer, but he will send something that we would not willingly have, Ier. 14. 12. When they fast, I will not heare their cry, and when they offer burnt offrings, and an oblation, I will not accept them: This one would think were bad enough, to loose their labour, but that [Page 32] shall not satisfie; for it followes, but I will consume them, &c. That man that comes to God in his sinnes, on a fasting day, he is refused with contempt, with an who hath required this at your hand, Isa. 1. 12. and with a scornfull objurgation, What hast thou to doe 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 appeare before the Lord in our sins, we doe but like those that are in debt, when they come into their creditors sight, they put them in minde of that which they owe them, and by that meanes they are moved to clap a serjeant on there backs. Every one of us, is in great arreares 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 sinnes: just then, when they think to please God, then will God remember them in fury.

Our sinnes have cost us very deare already; let us resolve never to be at more cost with them, unlesse as Sates are with malefactours to correct, punish, condemne, and execute them.