that is called by my Name as I haue done to Shiloh It lies in the power of sinne to make the most blessed places accursed God turnes a fruitfull land into barrennesse for the wickednesse of the inhabitants that dwell therein Ciuitatis euersio morum non murorum casus The ruine of a Citie is not the breach of the walls but the apostacie of manners Were our Fences stronger then the seuen-folde walls of Babylon the sinnes within would hurle downe the Bulwarkes without If there be Prauilegium among vs there is no Priuilegium for vs. This Sion then stands not on earthly foundations for at the generall dissolution the earth with all the workes in it Cities Castles Townes Towres shall be burnt vp If it were built on a saâ—…dy foundation when the raine the flouds and windes shall conspire against it it would fall and the fall of it would be great But Sion is built on Christ Behold I say in Sion a chiefe corner stone elect and precious he that beleeueth on him shall not be confounded This is conspicuous by the Antithesis of Mount Sion with the Gospell to Mount Sinai with the Law The Apostlecals that montem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mount that might be touched if this had beene vpon earth it had also beene contrectabilis touchable but it is onely spirituall Hee alludes to Gods Prophesies and Promises Euangelium proditurum de monte Sion that the Gospel should come out of Mount Sion This is manifest to those that will consider and conferre these places Obad. vers 21. Esa. 2. 3. Mie 4. 2. Come let vs goe vp to the Mount of the Lord for out of Sion shall goe forth the Law and the word of God from Ierusalem Esa. 59. 20. with Rom. 11. 26. There shall come out of Sion the Deliuerer and shall turne away vngodlinesse from Iacob Sinai gaue thraldome by Moses Sion giues freedome and saluation by Iesus These two words giue vs two comforts of grace Fortitudinem quia mons Beatitudinem quia mons Sion Securitie because it is a mountaine Felicity because it is Mount Sion 1. Heere is considerable the validity and strength of grace that comes by Christ we are not built in a valley but on a mount A mountaine hath euer beene held the place of safety I said in my prosperity I shall neuer be moued What is his reason Lord thou of thy fauour hast made my mountaine so strong But alas what are all the mountaines of the earth to mount Sion Woe to them that trust in the mountaines of Samaria The prophane Edomite stands on his mountain and derides the iudgement of God The Syrians thought God only Deum montium a God of the mountaines It was vpon the high mountaine that Israel played the harlot Many sit on their mountains and giue defiance to heauen The couetous mans mountaine is his riches there he thinkes himselfe safe Soule rest thou hast much goods layd vp for many yeares The ambitious mans mountaine is his honour and who dares finde fault with so promontorious a celsitude yes Euery mountaine shall be brought low Sensualitie is the voluptuous mans mountaine there he refugeth himselfe against all reproofes But when the iudgements of God shall come vpon the earth in vaine they shal cry to the mountaines Fallon vs and to the hills Couer vs. As neyther against the waters in the former Deluge so nor against the fire in the latter dissolution shall the mountaines defend onely this Mount Sion shall saue vs. The mountaine of worldly confidence hath not more strength of defending against the assaults of men then danger of exposing to the violences of heauen Heere is the difference betwixt the worldlings building and the Christians 1. They thinke themselues onely to build high aspiring to an equality with mountaines and as low builders poore deiected and reiected creatures But indeed they build low for all sublunary things are low buildings onely he that builds on this Mount Sion builds high and sure when all oppositions and aduersary forces haue done their worst he stands firme like Mount Sion which cannot be remoued but abideth fast for euer The Wise mans mind is euer aboue the Moone yea aboue the Sun What turbulencies soeuer be in the world all is peace there In my Fathers house there are many mansions In domo it is a house not a Tabernacle Of my Father for if he hath afforded such a house for his enemies how glorious is that he hath reserued for himselfe and his friends Patris mei saith Christ My Father your Father is able to giue you a cottage for your short life My Father giues a house for euer There are Mansions à manendo not moueable tents but mansions Many enow for all none shall be troubled for want of elbow-roome Therefore let all Mountaines stoope to this The mountaine of the Lord shall be established in the top of mountaines and shall be exalted aboue the hills and all Nations shal flowe vnto it This is Gods Mountaine who hath chosen of all Nations Israel of all Tribes Iuda of all Cities Ierusalem of all Temples that of Salomon of all Mountaines Mount Sion 2. The worldlings thinke this Mountaine is but a dreame because they cannot see it nor touch it But our Apostle sayes it is intrectabilis it cannot be touched with earthly fingers no profane feet must tread in those holy Courts Naturall mens vnderstandings are led by their senses Plus oculo quà m oraculo they will belieue no further then they see Giue mee good cheare sayes the Epicure this I can see and taste and tell not me of your spirituall banket in heauen Giue me good liquour sayes the Drunkard the bloud of the grape this giues colorem saporem odorem colour to the eye sauour to the palate odour to the sent heauen hath no Nectar like this Giue me honour saith the Ambitious which may aduaunce me that from this Mountaine of preferment I may ouerlooke the inferiour world and behold vassals prostrate to my Celsitude this I can feele and see tel not me of your inuisible kingdome and Such honour haue all his Saints Giue mee gorgeous apparell sayes the proud this vvill make me admir'd giue me admission among the great ones tell not me of our Robe of Glory Giue me gold saies the Couetous this I can see it is my Sunne by day and my Moone by night I can spend my time delightfully in telling feeling treasuring this neuer tell me of your treasure in heauen Well if there be no remedy but Sense must be your Religion and this world your God take your choise these grosse palpable things trust you in these Mountaines but Lord giue vs this Mount Sion which our Lord Iesus Christ hath established for vs. Now sith we are built vpon a Mountaine let vs know that we are conspicuous all the world takes notice of vs. The faithfull
sayes there are many mansions But now whose Citie is this For it may be some poore decayed thing that hath onely some ruines of remaining monuments No it is the Citie of GOD. They are superlatiue things that haue attributed to them the Name of God Sauls sleepe vvas called Sâ—…por Domini a sleepe of God Rachel said With great wrastlings haue I wrastled Hebr. the wrastlings of God Thy righteousnesse is like the great Mountaines Hebr. the Mountaines of God Niniueh was an exceeding great Citie Hebr. a Citie of God This Hebrew dialect our Apostle followes to the Hebrewes and calls this excellent Citie the Citie of God Not that it is onely Gods â—…y way of asâ—…ription but euen by foundation and euerlasting possession but to vindicate it from any obscureneâ—…se it is the Citie of God But there were many conceiâ—…ed gods it may be this belonged to some Idol as Peorâ—…id â—…id to Paâ—…l and Ekron to Baalzebub No these were all â—…ead gods this is the Liuing GOD. The Psalmist calls â—…hem 〈◊〉 They did eate the sacrifices of the dead but this God is called Uiuens the Liuing and Deus viuentium the GOD of the liuing Well yet what is the name of this Citie Is it a Citie a Citie on a Mount a Citie of God and doth it want a name Not a great man but if he build a faire house hee will giue it some name Perhaps call it after his owne name The name is Ierusalem famous blessed Ierusalem a Citie of Peace But there was a Ierusalem on earth wherof we may onely say Fuit It was That was fulfilled on it which Christ foretold against it There shall not be left one store vpon another But this Citie is built with no other stones then Iaspers Saphirs Emeralds and Amathysts Reue. 21. 19. It is here distinguished from that terrene by the name of Heauenly aboue the wheele of changeable mortalitie it is not subiect to mutation The celestiall Ierusalem But yet though it be a Citie on a Mount though Ierusalem though heauenly yet the perfection of all may be empaired through the want either of Inhabitants or of good Inhabitants There be Cities eminent for situation glorious for building commodious for traffique yet haue all these benefits poisoned by euill Citizens When Alcibiades would sell a house among other conueniences for which he praised it he especially commends it for this that it hath a good neighbour Who bee the neighbours in this Citie Angels glorious excellent creatures the great Kings Courtiers heere our Guardians there our companions Yes you will say one or two Angels yea a company not like Dauids at Adullam nor Absolons in Hebron but innumerable Myriads of Angels Are there none in this Citie but Angels what habitation is there then for men Yes there is an Assembly of men not some particular Synode nor Prouinciall Conuocation nor nationall Councell but a Generall assembly What doe you call it The Church Of whom conâ—…sts it Ex Primogenitis Of the first borne But then it may seeme that younger brothers are excluded No the first borne of the world may bee a younger brother in Christ and the first borne in Christ may bee a younger brother in the world Be they younger or elder all that are written in heauen if their names bee in the Booke of life their soules are in the bundle of life All they none but they Then shall enter into it no vncleane thing but onely they which are written in the Lambes Booke of life But now is it a Citie so pleasant and peopled vvith such inhabitants and hath it no Gouernours Yes God Iudex vniuersorum 〈◊〉 Iudge of all But here is more matter of feare then comfort wee may quickly offend this Iudge so be quite cast out of this Citie the very name of a Iudge implies terror No for it is the part of a iust Iudge Parcere subiectis debellare superbos to punish obstinate Rebels and to protect peaceable and obedient subiects Somewhat was said of adopted Citizens such as were strangers borne and by grace naturalized What manner of creatures are they that GOD hath admitted to dwell there Spirits Why Diuels are spirits No spirits of Men. But many men haue wicked spirits and shall such dwell there No the spirits of Iust men Why Solon Aristides Phocion Scipio were iust men they were morally iust but not truely iustified not perfected These are iust spirits made perfect How came they to be thus perfect By Iesus vvho was deliuered for our offences and was raised againe for our iustification What is this Iesus A Mediator Man was guilty God was angry how should they be reconciled A Mediator must doe it For this purpose Apparuit inter mortales peceatores immortalem iustum mortalis cum hominibus iustus cum Deo Hee appeared betweene mortall sinners and the immortall Iudge mortall with men iust with God so was a perfect Mediator Whereof Noui foederis of the new Couenant The old was forfeited a new one comes by him that renues all Not Doe this and liue but belieue on him that hath done it for thee liue for euer How is this Couenant confirmed It is sealed with Bloud How is this bloud applyed Aspergendo by sprinkling as the dore-posts sprinkled with the bloud of the Paschall Lambe caused the destroying Angel to passe ouer the Israelites So the aspersion of this immaculate Lambes bloud vpon the conscience shall free vs from the eternall vengeance But what 's the vertue of this bloud It speaketh better things then that of Abel That bloud cried for vengeance this cryes for forgiuenesse The voice of that was Lord see and iudge the voice of this is Father forgiue them they know not what they doe Thus briefely haue I paraphrased the Text. Now for methods sake in the tractation wee may consider generally these fiue points 1. There is a Citie Ierusalem the Citie of the liuing God 2. The situation whereon it is built Mount Sion 3. The Citizens who are Angels and men an innumerable company of Angels and spirits of iust men 4. The King that gouernes it GOD the Iudge of all 5. The Purchaser that bought it and gaue it vs Iesus the Mediator of the new Couenant But now the situation hath the first place in the words therfore challengeth the same in my discourse And indeed on good cause should the foundation goe before the building we first seek out a fit ground and then proceed to edifie on it Mount Sion Not literally that Mount Sion whereon Salomon built the Temple and Dauid his Palace That locall Sion became like Shiloh first exceedingly and superlatiuely loued afterwards abhorred and forsaken like the Tabernacle of Shiloh the Tent that he pitched among men This was threatned to that sacred place as a iust punishment of their rebellious profanenesse Therefore will I doe vnto this house
are not ordained to liue in corners vnobserued but are set on a Mountaine as examples of goodnesse to all A Citie that is set on a hill cannot be hid God meant you notable take heed you become not notorious As Mount Sion is the ioy of the whole earth so it is the light of the whole earth If that light become darknesse how great how greatly to be condemned is that darknesse This was that great exception God tooke against Israel that through them his Name which should haue beene honoured was blasphemed among the Gentiles You are founded on a Mountaine therefore haue your conuersation honest among men that by your good works which they behold they may glorifie God in the day of visitation 2. The felicitie that comes by Christ insinuated by Sion which was a place of blessednes This is either Praemissa or Promissa already sent into our hearts or certainely obiected by promise to our faiths It is either assumed or assured Inre or in spe either that we haue or that we shall haue The happinesse wee haue already by this Mount Sion consists in three priuiledges the Fauour of God Ioy of the holy Ghost and peace of Conscience 1. In the Fauour of GOD which is to Sion as the light was once to Goshen shining there and no vvhere else Or as to Gedeon the Fleece on the Mountaine is wet with the dew of Heauen when all the earth is dry besides This Lux vultus tui the light of thy Countenance which puts more gladnes into our hearts then the aboundance of earthly fruites reioyce the couetous The wicked shall neuer see it vnlesse so much as may encrease their anguish when they must depart from it for euer 2. In the ioy of the Spirit which is hilaris cum pondere virtus a gladnes that can neither be suppressed nor expressed Sentire est cordis dicere non est oris The heart doth feele it the tongue cannot tell it It is that Stone with the new Name written in it which no man knoweth sauing be that receiueth it There is much reioycing in the world but the matter of it is mutable These lower delights are more sensitiue but more fluid They sooner cloy vs Magna foelicitas est à foelicitate non vinci It is a great happinesse not to be ouercome of happinesse Corporall delights work in vs a great hunger till they are attained But Spirituall Cùm non habentur sunt in fastidio cùm habentur in desiderio Whiles we haue them not we care not for them but when we haue them wee more eagerly desire them There is no hunger of it till we taste it In illis appetitus generat saturitatem saturitas fastidium In istis appetitus parat fruitioneâ—… fruitio parit appetitum In carnall pleasures appetite begets fulnesse fulnesse lothing in spirituall desire prepares fruition fruition begets desiring Voluptuous pleasure is like a blister it beginnes first with an itching but at last it swells breakes forth in anguish and putrid corruption There are two obseruations able to keepe vs from ouer-affecting the ioyes of this world and from vilipending the ioyes of Sion 1. First resolue euery carnall delight in the first matter and principle of it and there will be more likelihood of despising then danger of much desiring The Couetous makes gold his hope and sayes to the Wedge Thou art my confidence and what are those precious metals hee so worshippeth but veines of the earth better coloured Tâ—… Ambitious builder that erects a Babel for the honour of his owne Maiesty thinkes all eyes standamazed at his magnificence And what are those sumptuous monuments wherein hee so glorieth but monumentall witnesses of his folly a little hewne tymber some burnt and hardned earth The Adulterer admires the beauty of his harlot kneeles to a pledge of her memory by wanton sonnets Idolises her turnes his soule to an Elephant and worships this Sun Now what is that stately building of a humane lumpe but the same earth his foote treads vpon better tempered because painted worse when it wants the guest the soule that quickens it worst of all The proud dotes on his costly robes centers his eye vpon himselfe as if no second obiect was worth looking on the Tailors hand hath made him a man and his purse makes the Taylor a Gentleman And what are those curious ragges but such are giuen of wormes and consumed of mothes Consider the materials of your lower ioyes if you will persist in their dotage you shall doe it without our enuy 2. Obserue their Conclusion looke from their beginning to their end Delectatio vulnerat transit infoelicem reddidit reliquit Pleasure like an Irish man wounds with her dart and is sodainly gone it makes a man miserable and so leaues him Mors in ollâ behold laughter concluded in teares The protasis delights the apodosis wounds The Conscience receiues a long vexation for a transient delectation for an vnperfect content perfect torment This is a hard penniworth so little pleasure for so much repentance He that for a little ioy giues that Christ bought with so much paine Stultum Christum reputat mercatorem thinkes Christ a foolish buyer but the euent proues him a foolish seller Esau bitterly repented this bargaine This for the world but now the ioyes of Mount Sion are for matter spirituall for substance reall for vse vniuersall for continuance eternall 3. In the peace of Conscience There is little outward peace in the world wee haue eyther an Esau with his hand or an Ismael with his tongue bent against vs. As then he that was borne after the flesh persecuted him that was borne after the Spirit euen so it is now So it is and so it will be to the end of the world This is the difference betwixt Mount Sion militant and Mount Sion triumphant In heauen are all comforts without any crosses in hell are all crosses without any comforts on earth comforts and crosses ioy and griefe peace and trouble misery and mercy are blended together We may say of a Christian as Lorinus the Iesuite writes of an Archbishop of Toledo who weighing the much disputed coÌ„trouersie whether Salomon was saued or damned and not being satisfied with the arguments of eyther side caused Salomon to be painted on the walls of his Chappell halfe in Heauen and halfe in hell So the Christian in respect of his outward calamities seemes to be halfe in hell but in respect of his inward comforts he is the better halfe in heauen Howsoeuer Being iustified by Faith wee haue peace with God And wheresoeuer wee are dispersed or howsoeuer distressed the Peace of God which passeth all vnderstanding and surpasseth all commending preserueth our hearts in Iesus Christ euermore But all this in Possesso we haue already there is something more in Promisso which we shall haue Wee are now the sonnes
of God but it appeares not yet what we shall be Hast thou heere much peace there is more here wee haue desiderium pacis there pacem desiderij Heere a desire of peace there the peace of our desires Hast thou heere some ioy there is more now ioy with sorrow checker-worke white and blacke roses but thornes with them then ioy with safety safety with eternity such ioy as shall neuer be taken from vs. There Rex veritas Lex charitas pax foelicitas vita aeternitas If one day in lower Sion be better then a thousand daies in the tents of wickednesse then one day in vpper Sion is better then a thousand yeeres in this valley of teares If Peter was so rauished with Mount Tabor where onely Christ was transfigured what is he with this Mount Sion where all are glorified How amiable are thy Tabernacles O Lord If Gods Tabernacles be so louely what is his mansion If there bee such ioy in the remission of sinne what is there in the abolition of sinne If there bee now such sweet peace in thy heart such musicke in thy conscience what mayst thou thinke there is in heauen But because non capimus illa illa capiant nos we cannot comprehend those pleasures let those pleasures comprehend vs. Good seruant the ioy is too great to enter into thee therfore enter thou into the ioy of thy Lord. This Mount Sion did God giue to Christ and Christ to vs. God to his Sonne Yet haue I set my King vpon my holy hill of Sion The Sonne to vs A Lambe stood on Mount Sion and with him 144. thousand c. A Lambe in figure slaine from the foundation of the world A Lambe in fact led like a Lambe to the slaughter standeth sits not idle nor lies asleepe hee that kepeth Israel neyther slumbers nor sleepes whereon not as the two beasts his opposites that rise out of the earth and Sea but on a Mount What Mount not Sinai but Sion Other mountaines quake at his presence The hils melted like waxe at the presence of the Lord. But Sion heard and was glad and the daughters of Iuda reioyced Other mountains in homage to this haue skipped and danced about it The mountaines skipped like Rams and the little hils like Lambes He stands therefore is willing to defend on a Mount therefore able to defend on Mount Sion therefore ready to defend because hee is in the middest of his owne and sees his Church round about him So that though all the red Dragons on earth and blacke Deuils in hell rage against vs yet the Lambe on Mount Sion will defend vs. There now hee stands calling vs by grace there we shall one day behold him calling vs to glory vntill hee giue this glory to vs yea then and euer let vs giue all glory to the Lambe that stands on Mount Sion This is the place which the Lord chose and loues He refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim But chose the Tribe of Iudah the Mount Sion which he loued This praise did inherit and inhabite Sion The Lord hath chosen Sion he hath desired it for his habitation This is my rest for euer heere will I dwell for I haue desired it Let the precedent of Gods affection worke in all our hearts a zeale to Sion The Lord that chose Sion chuse vs to Sion he that desired it his habitation make it the habitation of our desires It is his rest let it be ours that we may rest with him Here will I dwell saith he let vs all pray to dwell there Though it bee a hill a high hill though paines and toyle in getting vp yet let vs ascend for aboue there is eternall ioy The City of the liuing God the heauenly Ierusalem I come from the Situation to the Citie you heare where it is heare now what it is A City in a Mountaine Great is the Lord and greatly to be praised in the City of our God in the Mountaine of his holinesse Beautifull for situation the ioy of the whole earth is Mount Sion on the sides of the North the City of the great King God is knowne in her Palaces for a sure refuge Heere be foure circumstances 1. Quae sit not a Village but a City 2. Cuius not mans but Gods not a faigned but the liuing Gods 3. Qualis not earthly but heauenly 4. Quo nomine not Sodome or Samaria but the City of peace Ierusalem The Citie The Church may be compared to a Citie for three resemblances of Safety Vnitie Paucity 1. For safety Cities haue euer bene held the securest places So Lot said of little Zoar Let me escape thither my soul shall liue Cain fearing the execution of his curse built him a Citie for refuge and called it Enoch The motiue that caused those wicked to build a City was security lest we be scattered abroad vpon the face of the whole earth The Israelites had their Cities of refuge and a Law of their protection Num. 35. 27. But there is no Citie of sure refuge but this Citie of the liuing God It is ordinary with men to put too much trust like Israel in their walled Cities Except the Lord keep the Citie the watchman waketh but in vaine Shalt thou raigne because thou closest thy selfe in Cedar Thou thinkest thy selfe secure because an inhabitant of this famous London No thou liuest in an Iland therefore in danger of the Sea in a Christian Iland therefore in danger of the Turke in a Protestant Iland therefore in danger of the Pope in a chiefe City of this Iland therefore in danger of the diuell The Citie is perilous for pride the more spectators the more acclamations the larger the Theater the lowder the applause The solemne assembly in Cesaria puffed vp ambitious Herod to his owne destruction The people showted Vox Dei but the wormes confuted their flattery his folly Simon Magus ventured that flight in a Citie to which in an obscure Village he had neither been tempted nor would haue attempted And whether quicke commings in of money make not this Citie vnsafe to many soules miserable experience hath euinced Praeceps locum princeps damnum suddaine profit is capitall losse But suppose men care not so much for the safety of their soules are their bodies secure Thieues homicides fires deny it But if they scape all these fires yet not the last fire Your buckets may quench other fires not this no milke nor vineger can extinguish that wild fire As in the dayes of Noah a Doue could not set downe her foote for water so nor at this day for fire Let this meditation like a fortunate storme driue you to harbour the weakenesse of all Cities in the world to the safety of the Citie of God 2. For vnitie Familiarity hath the name Quasi eiusdem familiae as it were of the same
familie Concord and agreement is taught by the Corporation of one Citie Ierusalem is built as a Citie well compacted together Here is no need of Lawyers all are at peace Not a tell-tale not an Incendiary in it Inferiour Cities haue good orders for vnitie but all will not embrace the vnity of order Saepe inter ciues turbauerit amnia diues It must be as the rich will haue it or there is no rule These Citizens are not Urbani but Turbani It was Dauids care to cut off such vvicked doers from the Citie of GOD. Here they persecute vs from Citie to Citie going ouer the Cities of Israel not leaue vs till wee are driuen to this Citie then shall wee rest in peace euery one louing another and the Lord Iesus louing vs all 3. For Paucitie indeed a Citie is great compared with a Village but what is it in respect of the earth Are there fewe that shall be saued No there are many Christ is the first borne among many brethren Loe a great multitude which no man could number of all Nations and languages stoode before the Throne Are there many that shal be saued No few Many are called but few are chosen Christs is a little flocke The best courses haue the fewest followers Numerus paucior numerus melior Gods reseruation is a very small remnant a very Tenth In it shall be a Tenth many leaues the sappe is but a Tythe As the shaking of an Oliue tree two or three berries in the top of the vppermost bough foure or fiue in the outmost fruitfull branches They are compared to the Gleaning of the Grapes after the Vintage It was the Churches complaint Woe is mee for I am as the gleanings This was Gods collection I will take you one of a Citie and two of a familie God is a Shepheard that saues some from the Lyon taking out of his mouth two legges or the peece of an eare rescues a few from that vniuersall Apostasie Of the 600. thousand that came out of Egypt but two entred into Canaan Caleb and Ioshua Euen the best is but Titio ereptus ab igne a brand snatched out of the fire All flesh had corrupted their way onely Noah escaped Not one righteous in Sodome but Lot Foure hundred and fifty Prophets for Baal but one for the Lord foure hundred flatterers for Ahab one Michaiah for the truth Behold I and the children whom the Lord hath giuen me are for signes and for wonders in Israel So few and rare that they are gazed on for Monsters When they sate in councell against Christ none spake for him but Nicodemus Paul answering before Nero no man stood with him but all men for sooke him But to the Idol all consent Exod. 32. From young to old giuen to Sodomie Gen. 19. Pilate asking what shall be done with Iesus All cry Crucifie him There was a generall shoute for Diana two houres together Great is Diana of the Ephesians All both small and great rich poore free bond receiued the marke of the Beast in their foreheads The children of Israel are like to little flocks of Kids but the wicked like the Syrians fill the Country But those few Innocents speed best Though the number of Israel be as the sand a remnant shall be saued Among vs many rob the Church few adde to the dition of it there are many Vsurers few restorers Lord thou hast but a few names in Sardi That of Esdras concerning Israel is true of this mysticall Citie Of all the trees thou hast chosen thee onely one Vine of all the Lands of the whole world thou hast chosen thee one pit of all the flowers one Lilly of all the depths of the Sea thou hast filled thee one Riuer of all builded Cities thou hast hallowed Sion vnto thy selfe Of all the fowles created thou hast named thee one Doue of all the cattell thou hast prouided thee one sheep Among all the multitudes of peoples thou hast gotten thee one people If wee should diuide the world into thirty parts scarce fiue of them are Christian. Of those fiue the Pope challengeth at the least halfe Hee sayes I haue one Church in Italie one in Germanie one in Spaine one in France one in England One in England Now the Lord one day conuince him and grant vs he may haue none in England Now it is a quarrell betwixt vs and Antichrist whether they or we belong to this Citie we cannot agree about it One day it will be a quarrell betwixt Antichrist and the Deuill and they shall agree about it Now subdiuide all these fiue parts of the world whether theirs or ours and scarce one is truely sincere Hypocrisie hath one part Heresie another part Profanenesse a third part Luke-warmenesse a fourth God hath least that owes all O the small number sealed vp by the Spirit of the liuing God! Let this teach euery one to suspect himselfe when Christ said One of you shall betray mee they presently all cry Master is it I when he was asked whether onely few should be saued hee tells them of neyther many nor few but charged them to looke to themselues that they might be of the number Striue to enter in at the streight gate There is a City built in a broad field full of all good things but the entrance thereof is narrow besides the dangerous passage betweene a violent fire and a deepe water Study striue pray that thou maist passe through the narrow way by the sweet-guiding hand of Christ. Of God God is the Proprietary of this City Est vna ciuitas vna ciuitas vnus populus vnus populus vnuâ—… Rex vnus Rex vna Lex vna Lex There are two Cities two peoples two Kings and two Lawes For the Cities there is Babylon the great and Ierusalem the Mother of vs all For the peoples there is the seed of the woman and of the Serpent Corne and Tares Sheepe and Goates vessels of honour and vessels of dishonour Iacob and Esau Christ and Belial Nec est tertius nec ad tertium there is no third person nor designement to a third place For the Kings there is Christ Yet haue I set my King vpon Sion the mountaine of my holinesse and Satan the Prince of the power of the Ayre The Prince indeed not Mundi sed tenebrarum mundi not of the world but of the darkenesse of the world 2. Cor. 4. 4. you haue both these Kings together The god of this world had blinded the mindes of vnbeleeuers that the light of Christ might not shine vnto them For the Lawes Gods Law is Let euery oxe that nameth the name of Christ depart from iniquity Satans Law is the lust of the flesh the lust of the eyes and the pride of life Gods Law is Thou shalt not sweare Satans thou
aduise thy sicke soule who after a desperate and inueterate wound lookest for a suddaine cure by repentance it is better to make this thy dyet then thy physicke Repent euery day that thou maist haue remission one day Melior medicus qui excludit morbos quà m qui curat He is a better Physician that keeps diseases off vs then he that cures them beeing on vs. Preuention is so much better then healing because it saues the labour of being sicke Thou allowest not a Surgion vnnecessarily to breake thy head to try his skill and the vertue of his plaister Sprindges were better taken away quae non prosunt because they doe no good then the setting of watchmen by them to warn trauellers ne noceant that they be not hurt by them Take away thy lusts quite this is the way to be sure for repentance may be like Baal so fast asleepe that all thy cryes are not able to waken her To conclude hee that will weare a crowne in heauen must be all his life on earth preparing the gold to make it Not that thy owne vertues crowne thee but that GOD without thy vertues will neuer crowne thee The robe of glory that is worne there must be spun and wouen heere spun out of the side of Christ by faith and embroydered with our good workes That eternall light ariseth from this internall life Lay vp in store for your selues a good foundation against the time to come that you may lay hold on eternall life The ground worke of saluation is made here that high Tower of glory that is built for thee in heauen hath the foundation of it laid vpon earth How should a man be Perfectus that was neuer factus well begun I wonder what perfection a wine-bibber lookes for sure to be a perfect drunkard What perfection expects the luxurious prodigall sure to bee a perfect begger What perfection hopes the couetous Churle that allowes himselfe a race of fourescore yeares and sets God at the latter end of it and he hath that place too with this condition that hee trouble not his minde about it till the last day comes Surely to liue vnblessed and to die vnpittied but that some now blesse God hee 's gone and other say it 's pitty he died no sooner All his proiections haue aimed at this perfection to make himselfe a perfect slaue What perfection dreames the Iesuite to himselfe but to become a perfect traitor What perfection is likely to the incontinent adulterer but to bee a perfect Lazar. What the malicious but a perfect villaine what the proud but a perfect foole what the blasphemer but a perfect Deuill They say earely holinesse proues ripe corruption but I am sure habituated prophanesse proues ranke damnation Alas how should they make an end that neuer begin This man began to build saith Christ but could not make an end how should they finish that neuer began you that spend your dayes in a lazie forgetfulnesse of religion examine your owne consciences do you euer think to be perfect Are you content still to be abortiue and shall you be perfected in the womb of the graue God hath giuen you time and meanes he did not say Sumite consumite take it and spend it at your pleasure O begin that you may continue and end heare to learne learne to doe doe to continue continue to be perfect Begin betimes lest Gods end come before your beginning Enter into the way of Piety and follow it striuing with all your powers to grow vp to a perfect man vnto the measure of the stature of the fulnesse of Christ. And to Iesus the Mediator of the new Couenant and to the bloud of sprinkling that speaketh better things then that of Abel We haue considered the glory of the Citie the felicity of the Citizens we are lastly come to the Mediator who brings both these together and without whom they had beene euerlastingly asunder We are all by nature belonging not to Mount Sion but to the valley of Hinnon not to the celestiall Ierusalem but to the infernall Babylon not to the society of glorious Angels but of afflicting Deuils not to the Church of the first borne but to the assembly of abortiue reprobates wee had no reference to God as a kinde Father but as a seuere Iudge not to iust spirits made perfect from sinne but to lost spirits made perfect in sinne Thus were wee by nature but Iesus hath brought vs to Mount Sion c. How blessed a thing will it be to come vnto this Iesus It was Saint Augustines speciall wish to haue seene Christ in the flesh If there were such cōfort in seeing Christ humbled if such admiration in seeing him transfigured what ioy is it to behold him in heauen glorified How glorious a matter do some thinke it to stand in the Court of an earthly Prince to receiue a gracious looke to heare a royall word or to bee commanded some honourable seruice what is it then to stand in the Court of heauen to haue the King of Kings speake peaceably to vs to behold our Lord Iesus crowned with that immortall Diadem to sing his prayses as free from flattery as from inconstancy and to liue in that Paradise for euer Vbicunque fueris Domine Iesu wheresoeuer thou art O blessed Sauiour giue vs no more happinesse then to be with thee If thou be in the earth wee will trauell day and night to come to thee if on the sea with Peter we will swimme to thee if on the Crosse we will stand weeping by thee if riding in triumph we will sing Hosanna to thee if transfigured on Tabor we will bee rauished with thee but if sitting in thy heauenly Throne how blessed euen to looke vpon thee It is his will that we should be with him where he is and behold his glory Wee are now come to him by a coniunction mysticall wee shall then haue a vicinity locall and eternall The Mediator not a Mediator but The That Mediator that onely one For there is one God and one Mediator betweene God and men the man Christ Iesus God was angry man was guiltie Christ is the Mediator betwixt them who being God could satisfie God and beeing man could suffer for man We are lost and desire something to recouer vs what shall that be Mercy No God is iust he that hath offended must be punished Shall it be Iustice No we haue need of mercy that he who hath offended might be spared Here to be so merciful as not to wrong his iustice to be so iust as not to forget his mercy there must be a Mediator This must not be the world that was Gods owne before he made it not Angels for they are engaged for their owne creation and being finite cannot satisfie an infinite Maiestie by infinite punishment for infinite sinnes Gods Sonne must doe it now if hee come to satisfie for pride he must put on humilitie if for rebellion he must
Country of Earth describe the glorious Court of Heauen Glorious things are spoken of thee O City of God Glorious Cities haue beene and are in the world Rome was eminently famous all her Citizens like so many kings yet was it obserued Illic homines more that men did die there But in this Citie there is no dying Mors non erit vltra There shall be no more death I will narrow vp my discourse to consider in this City only 3. things The Situation Society Glory The Situation It is placed aboue Gal. 4. Ierusalem which is aboue is free the mother of vs all Heauen is in excelsis His foundation is in the holy mountaines So was Ierusalem seated on earth to figure this Citie built on the Quarrey of heauen Dan. 2. On Saphyres Emeralds and Chrysolites Reu. 21. There is a heauen now ouer our heads but it shall vvaxe olde as a garment It is corruptible and so combustible This Citie is eternall Mount Sion neuer to bee moued a kingdome neuer to be shaken Wee are now vnder this lower heauen then this shall be vnder vs. That which is our Canopy shall be our Pauement The Society The King that rules there is one Almighty God in three distinct persons Hee made this City for himselfe In his presence is the fulnesse of ioy and pleasures at his right hand for euermore If hee gaue such a house as this world is to his enemies what may we thinke hath hee prouided for himselfe and his friends But will GOD dwell there alone He is neuer alone himselfe is to himselfe the best and most excellent company Neuerthelesse he vouchsafes a dwelling here to some Citizens and these are eyther Created so Assumed or Assigned 1. Created Citizens are the blessed Angels who from their first creation haue enioyed the freedom of this City They stand alwaies in the presence of God they can neuer lose their happinesse 2. Assumed those whose spirits are already in heauen Hebr. 12. There are the spirits of iust men made perfect They are already in soule taken vp and made free Denisons of this Citie 3. Assigned the Elect that liue in the militant Church waiting for the day of their bodies Redemption crying still Come Lord Iesus come quickly These are Conscripti written in the Lambes booke of life Now though we are not already in full possession because our apprentiship of this life is not out yet we are already Citizens Ye are no more strangers and forreiners but fellow Citizens vvith the Saints and of the houshold of God And we haue three happy priuiledges of Citizens 1. Libertas Freedome from the Law not from obedience to it but from the curse of it Praestemus quod possumus quod non possumus non damnabit Let vs keepe so much of it as we can what wee cannot keepe shall not eondemne vs. Liberty in the vse of these earthly things heauen earth ayre sea with all their creatures do vs seruice Whether things present or things to come all are yours and ye are Christs and Christ is Gods 2. Tutela Imperij The Kings protection Psalm 91. Angelis mandauit Hee hath giuen his Angels charge ouer vs to keepe vs in all our wayes Is this all No. vers 4. Hee couers vs with his fethers and vnder his wings doe wee trust his truâ—…h is our shield and our buckler Our dangers are many in some places and some in all places we haue Gods owne Guard royall to keepe vs. They are sent from God to minister for their sakes which shall be heyres of saluation I need not determine whether euery particular person hath his particular Angell Saint Augustine hath wel answered Quando hoc nesciatur sine crimine non opus est vt definiatur cum discrimine Since our ignorance is no fault let vs not trouble our selues with curious discussion Bernard directs vs a good vse of it Quantam debet hoc tibi inferre reuerentiam afferre deuotionem conferre fiduciam The consideration of the guard of Angels about vs should put into our mindes reuerence into our hearts deuotion into our soules confidence 3. Defensio Legis the defensiue protection of the Law Christis our Aduocate Who shall lay any thing to the charge of Gods elect It is God that iustifieth Wee are impleaded Paul appeales to Caesar wee to Christ. The Deuill accuseth vs we are far remote behold our Counsellor is in heauen that will not let our cause fall or be ouerthrowne If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous Thus are we Citizens in present shall be more perfectly at last We haue now right to the Citie wee shall then haue right in the City Wee haue now a purchase of the possession shall then haue a possession of the purchase Father I will that they also whom thou hast giuen mee bee with me where I am that they may behold my glory This is our Sauiours Will Testament and shall not be broken The Company then addes to the glory of this City We are loth to leaue this world for loue of a few friends subiect to mutual dislikes but what then is the delight in the Society of Saints where thy glorified selfe shall meet with thy glorified friends and your loue shall be as euerlasting as your glory There be those Angels that protected thee those Patriarchs Prophets Apostles Martyrs that by doctrine and example taught thee yea there is that blessed Sauior that redeemed thee Often heere with grones and teares thou seekest him whom thy soule loueth loe there he shall neuer be out of thy sight The Glory The glory Non mihi si centum linguae If I had a hundred tongues I was not able to discourse throughly the least dramme of that inestimable weight of glory The eye hath seene much the eare hath heard more and the heart hath conceiued most of all But no eye hath seene nor eare heard nor heart apprehended the things which God hath prepared for them that loue him Augustine after a stand Deus habet quod exhibeat God hath something to bestowe on you If I say wee shall be satiate you will think of lothing if wee shall not be satiate you will thinke of hunger But Ibi nec fames nec fastidium there is neither hunger nor lothing Sed Deus habet quod exhibeat No sooner is the soule within those gates but she is glorious Similem sibi reddit ingredientem Heauen shall make them that enter it like it selfe glorious As the ayre by the Sunnes brightnesse is transformed bright Quanta falici tas vbi nullum erit malum nullum deerit bonum How great is that blessednesse where shall be no euill present no good absent This is a blessed Citie Men are ambitious heere and seeke to be free of great Cities and not seldome buy it dearer then the Captaine bought his Burgeship But no such
giues a cup of cold water to a Disciple shall not lose his reward This hire and reward is not the stipend of our labours but of Gods loue He giues vs the good of grace and then rewards it with the good of glory It is a reward Secundum quid a gift simpliciter Compare eternall life to the worke looking no farther it is a reward Reioyce and be glad for great is your reward in heauen But examine the Originall from whence it proceedes then it is the gift of God Eternall life is the gift of God through Iesus Christ. He is said to Shew mercy to them that keep his Commande◅ents the very keeping the Commandements is not merit it hath neede of mercy Loe thus the Lord giues grace then praiseth it blesseth it rewards it Christ cloatheth his Spouse with his owne garments the smell of Myrrhe Alloes and Cassia A white robe of his perfect righteousnesse imputed with his golden merits and inestimable Iewels of graces and then praiseth her Thou art all faire my Loue there is no spot in thee When God made the world with all creatures in it he beheld it and Euge bonum behold it is exceeding good so when hee makes a Christian Maiorem meliorem mundo and hath furnished him with competent graces hee turnes backe and lookes vpon his owne workemanship Ecce bonum it is exceeding good hee forbeares not to commend it Now what doth hee specially commend in this conuerted Leper his praysing of God The Leper prayseth God God praiseth the Leper He prayseth in his praysing two things the Rightnesse and the Rarenesse 1. The Rightnesse that he gaue praise to God directed it thither where it was onely due He returned to giue glory to God non mihi sed Deo saith Christ not to me but to God Perhaps his knowledge was not yet so farre enlightned as to know him that cured him to be God therefore bestowed his praise where hee was sure it should be accepted where onely it is deserued on God I seeke not my owne praise saith Iesus but mittentis the praise of him that sent me If I honour my selfe my honour is nothing 2. The Rarenesse and that in two respects 1. That hee alone of tenne blessed God God had but his Tenth it is much if the tenth soule goe to heauen The godly are so rare that they are set vp for markes and signes and wonders as if the world stood amazed at them 2. That hee onely was the Stranger a Samaritan Many great vertues were found among the Samaritans Faith Charity Thankfulnesse First Faith Many of the Samaritans of that Citie beleeued on him Secondly Charity It was the Samaritan that tooke compassion on the man wounded between Ierusalem and Iericho The Priest and the Leuite passed by him without pitie but the Samaritan bound vp his wounds Thirdly Gratitude exemplified in this Samaritan Leper none of the Iewes gaue God praise for their healing but only the Samaritan It was strange that in Gentiles should be found such vertue where it was least looked for Verily I say vnto you I haue not found so great faith no not in Israel The least informed did proue the best reformed Samaritan was held a word of reproach amongst the Iewes as appeares by their malicious imputation to Christ. Say we not well that thou art a Samaritan and hast a Diuell They were esteemed as dogges It is not meete to take the childrens bread and to cast it to dogs And at the first promulgation of the Gospell the Apostles receiued a manifest prohibition Goe not into the way of the Gentiles and into any City of the Samaritans enter ye not It was therefore rare to reape such fruites out of the wild Forrest cursed like the mountaines of Gilboa Let there be no dew neither raine vpon you nor fields of offerings To be good in good company is little wonder for Angels to be good in heauen Adam in Paradise Iudas in Christs Colledge had been no admirable matter to apostate in these places so exemplary of goodnesse was intolerable weakenesse But for Abraham to be good in Chalde Noah in the old world Lot in Sodome for a man now to be humble in Spaine continent in France chaste in Venice sober in Germany temperate in England this is the commendation Such a one is a Lilly in a Forrest of thornes a handfull of wheate in a field of cockle Let me not here omit two things worthy my insertion and your obseruation 1. Gods iudgement and mans do not concurre the Samaritans were condemned of the Iewes yet here nine Iewes are condemned by one Samaritan They that seeme best to the world are often the worst to God they that are best to God seeme worst to the world When the Moone is lightest to the earth she is darkest to heauen when she is lightest to heauen she is darkest to the earth So often men most glorious to the world are obscurest to the diuine approbation others obscure to the worlds acknowledgement are principally respected in Gods fauor Man would haue cleared the Pharise and condemned the Publican when they both appeared in the Temple together the one as it were in the Quire the other in the Belfrey But Christs iudgemēt is that the Publicane departed rather iustified The Iewes thought that if but 2. men in the world were saued the one should be a Scribe the other a Pharise But Christ saith neither of them both shall come there You shall see others in the Kingdome of heauen and you your selues thrust out Some like the Moone are greater or lesse by the Sunne of mens estimation Samuel was mistaken in Eliab Abinadab and Shammah for the Lord had chosen Dauid Isaac preferred Esau but God preferred Iacob and made the father giue the blessing to that sonne to whom he least meant it All this iustifies that my thoughts are not your thoughts neither are your wayes my wayes ◅aith the Lord. 2. Learne we here from Christ to giue men their due praise to them that deserue praise God ◅akes of vices with commination of vertues wit◅◅endation Let vs speake of others sinnes with griefe of their good workes with praise and ioy Of others sinnes with griefe so did S. Paul Many walke of whom I haue told you often and now tell you weeping that they are enemies of the crosse of Christ. So Dauid Riuers of waters ru◅ downe mine eyes because men keepe not thy Law Our Sauiour wept ouer apostate Ierusalem he wept ouer the people beholding them as scattered sheep without a shepheard Who can forbeare weeping to see soules muffled misse-led by ignorance like the babes of Niniuch not able to distinguish the right hand from the left Alas there are innumerable soules that know not their owne estate O pitie them Because thou wilt not heare this my soule shall weepe in secret for thy pride But let vs mention
once 〈◊〉 〈◊〉 serpent to giue terrour 〈◊〉 〈◊〉 of 〈◊〉 was preserued not in campo 〈◊〉 in a 〈◊〉 of waâ—…e and sedition but Testimony tabernaculo sprowâ—…ng forth greene leaues of Truth and sweet blossomes of Peace Well let our enemies cry Non Pacem petimus Superi date gentibus iram Our voyce be for Peace Nulla salus bello Pacem te poscimus omnes Peace was that last and rich Iewell which Christ departing to his Father leaft his Spouse for a legacie Peace I leaue with you my peace I giue vnto you This Peace be with vs for euer Whereof This vnitie hath a double reference 1. to Faith 2. to Knowledge And the Obiect to both these is the Sonne of God Of the faith Faith is taken 2. wayes either passiuely or actiuely Vel pro â—…o Quo creditur Quod creditur Either for that whereby a man beleeues or for that which a man beleeues So it is vsed both for the instrument that apprehends and for the obiect that is apprehended If we take it for the former we may say there is also an vnitie of faith but by distinction Faith is one Ratione obiecti non ratione subiecti One in respect of the Obiect on which it rests not one â—…n respect of the Subiect in which it resides Euerie man hath his owne faith euerie faith resteth on Christ. The iust shall liue by his owne faith Nulla fides pro te nisi quae in te Euery man must see with his owne eyes reach with his owne hand haue oile ready in his owne Lampe that he may enter in with the Bride-groome He must labour in the vineyard himselfe that would haue the peny he shal not haue anothers pay It is a happie perfection of faith when we shall all beleeue in one Christ after one manner Not one with a Grecian faith another with a Romane a third with an Arrian a fourth with an Anabaptisticall but all meete in the vnitie of one holy Catholicke faith But if we rather take it Pro obiecto quod creditur for Christ in whom we haue beleeued we shall all meete in the vnitie of those ioyes comforts which we haue faithfully expected Some beleeued before the law some vnder the law others vnder the Gospell all shall meete in the vnitie of faith Receiuing the end of their faith the saluation of their soules Whether some beleeued in Christ to come or others in Christ alreadie come or we in Christ come and gone to glory Venturus venit diuersa sunt verba eadem fides To come or come are diuerse wordes but there is but one faith One Lord one Faith Now since faith must bring vs to our Beloued and by that we shal come to the Son of God how precious should it be vnto vs Let the great worldlings possesse their preposterous wishes Epicurus his pleasure Alexander his honour Midas his gold Be our delight desire prayer O Lord â—…ncrease our faith I beleeue Lord helpe my vnbeliefe There is nothing more honourable more rich more pleasant then to be a true beleeuer for against this no euill on earth no deuill in hell shal be euer able to preuaile Of the knowledge That knowledge which we nowe haue is shallow in all of vs and dissonant in some of vs. There is but one way to know God that is by Iesus Christ and but one way to know Christ and that is by the Gospell Yet there are many that goe about to know him by other wayes they will know him by traditions images reuelations miracles deceiueable fables But the Saints shall meete in the vnitie of the knowledge of the Son of God there shall be vnion and perfection in their knowledge at that day But it is obiected that Paul sayth knowledge shall vanish away The manner not the matter of our present knowledge shall vanish we shall not know by schooles tutors or arts in heauen so the manner of knowing ceaseth But the matter remaines for this is eternall life to know God Now we know Christ in some manner measure here but through a window or lattesse My beloued looketh forth at the window shewing himselfe through the lattesse Thus the Apostle Now we see through a glasse darkely but then face to face When a man sees a mappe of Ierusalem wherein is presented the Towers and Bulwarkes he presently conceiues what manner of Citie it is but imperfectly as a man that onely reades the description of forraine Countryes but when he comes thither beholds all the streets pallaces beautie and glory he esteemes his former knowledge poore in respect of his present satisfaction We are now pilgrims and know no more of our celestiall Countrey then we can see through the spectacles of faith in the glasse of the Scriptures In this mappe we read Ierusalem aboue described to vs a citie of gold whose wals are Iasper and her foundations Christall We read that this corruptible shall put on incorruption and this mortall immortalitie That there is blessednesse in the fountaine ioyes in shew beautifull in sense wonderfull in waight excessiue in dignitie without comparison and in continuance without end And that in Christ we are chosen before all worlds to be Burgesses of this incorporation But when we shall haue white garments put on our backes and palmes in our hands and shall sit with him in his throne feasting at his table of glory we shall then say as that noble Queene to Salomon It was a true report of thy glory O king that I heard before but now loe I see one halfe was not told me As worldlings about a purchase enquire what seat what delight what commodities are appertinent to it except like that foole in the Gospell they will buy first and see afterwardes So we may sweetly consult of our future happinesse without curiositie without presumption like those that neuer yet were at home now after much heare-say trauelling thitherwardes we aske in the way what peace what delight what content will be found there and how much the benefit of our standing house transcends our progresse There are three things buâ—…yed about Christ Faith Hope and sight By the two former we now liue without the latter by the latter we shall then liue without the former Now we liue by faith not by sight then we shall liue by sight not by faith But for our faith the world would tread vs downe for this is the victorie that ouercomes the world euen our faith But for our hope we were of all men most miserable the worldlings were far happyer When these two haue done their offices sight comes in We are now the sonnes of God it doth not appeare yet what wee shall be but wee know that when hee shall appeare wee shall be like him for we shall see him as he is Here is the benefite of sight These three are like 3. members of the body the hand foote