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A47212
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A sermon preached at the consecration of a chappel in the house of John Collins, Esq., of Chute in Wiltshire, performed by the Right Reverend Father in in [sic] God Seth, Lord Bishop of Sarum, on the 25th of September, 1673 by Joseph Kelsey ...
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Kelsey, Joseph, d. 1710.
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1674
(1674)
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Wing K249; ESTC R2647
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19,026
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38
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joys or thy sorrows thy Petitions or thy praises are become too big for a mortal breast here thou mayst come and empty thy self Heaven will receive them In those Acts of Religion where we most retire our selves out of the World and command our thoughts from pursuance of earthly pleasures wherein the devout mind betakes it self to a nearer converse with God when the doors of thy Chamber are shut and an awful and reverential Darkness fills thy little Closet when a still silence all over gives thee leave to open thy breast and powre out thy heart to thy Father which is in Heaven when with the fervency of thy Devotion the fire kindles and thy heart burns within thee although thou canst not boast with Loyola of being lift up some distance from the ground nor tell of dark Visions of darker Interpretation yet tell me if thou canst thou happy Soul what unspeakable pleasure thou perceivest Dost thou not see Heaven opened or rather do not those unspotted joys croud in upon thee ready to overwhelm thee Although thy Will be Infinite as is truly said doth it not here find satisfaction Is not this the Joy which the Apostle speaks is full of Glory Does not the Presence of God seem to forsake its Throne in the Immense Heaven and fill thy little Room as once it did the Temple Thou now thinkest thy self in Heaven Thou art much above this World and in this temper canst easily despise all its most flattering Temptations The Temple is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven upon Earth Josephus Antiq lib. 3. c. 5. 7. as Josephus says of Moses his Tabernacle that it was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of the Universe the Holy of Holies was the Heaven of Glory the Seven Lamps the number of the Planets placed inclining to represent the obliquity of the Zodiac In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it God was and hither they had resort in all their difficulties and such an one did Constantine carry throughout his Wars that he might never want that Presence upon whose Blessing all his Successes did depend In the Vision which S. John saw Revel 4. there seems to be in the second sense a short resemblance of the Christian Church There was a Throne set in Heaven the Metropolitan Seat of S. James at Jerusalem round about the Throne four and twenty Elders who having Crowns on their Heads must be the Bishops of his Province out of the Throne proceeded Lightnings and Thundrings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian in Epict lib. 3. c. 21. and Voices representing the Discipline and Doctrine of the Church the seven Spirits are the Deacons the number of the first Election Before the Throne was a Sea of Glass like unto Chrystal representing the Baptism of the Church And lastly their set form of Divine Service they rest not day nor night crying Holy Holy Holy Lord God Almighty which was and is and is to come But more particularly we will consider those three parts of which especially Christian Temples were composed viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the little spot of ground through which ye go into the Temple stand and think that more are buried there than a whole City will contain Behold the rising Graves which swell no more with the Great and Proud than with the Poor and most despised man No sweeter Flowers spring from the perfumed Bodies of Princes than the putrified Sores of Lazarus How tame and quiet lye those ambitious Monarchs and great Oppressors whose Voice once like Thunder made the Nations tremble See the Rich Caelius his Tomb how are all his large Possessions shrunk only to three Ells of ground Silent now rest the disputing Divine and the wrangling School man Thy near Relations and dearest Friends whose Converse thou lovedst as thy Soul if thou speakest will not answer nor tell thee what is the other life Here the weary are at rest no sighs no groans no mirth no laughter the Rich tastes no more the pleasure of his Luxury and Abundance nor do the Miserable feel the pain of Poverty and Oppression Here is no Ambition no Revenge Caesar and Pompey's Urns may stand as close together as of Pamphilus and Eusebius Hither we all make haste and over our Graves e're long some-body will discourse as now we do These thoughts are common to all mortal men and were the surest relief the Philosophical Heathens had whereby they mollified the sharpest miseries of humane life But the good Christian hath a more certain Consolation being assured of a far more glorious Immortality than they by their most serious Disquisitions could attain For this is not common but sacred ground a repository of Bodies till the last day a Dormitory till the Resurrection proper to those who die in the Faith of Christ and Communion with his Church And certainly unwise are they who despising the Authority of the Church pertinaciously refuse to give satisfaction to that Censure which they have deserved and yet think to take as quick a Rise to Heaven from a Garden or common Field as if they lay pressed with no such heavy burden Is it a pleasant Doom to be cast out of the Church and not to have the Burial of a Christian whilst Saints and Martyrs lye under the Altar The Heathens permitted no Burial to them who had not been initiated into their Mysteries The Jews Circumcise the Body of him who died without it and some Christians not condemned for this Baptized others for the Dead And in all Religions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorus Aristoph apud inferos Ran. Act. 1. none were believed happy in the World to come who died out of the Communion of their sacred things It is good to be wise before the Day of Judgment for Excommunication being included in the Nature of all Societies without which they cannot subsist God who hath Constituted the Society of his Church will not leave its Censures against the Rebellious without effect 1. The Porch or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first part of the Temple reserved for those various sorts of Penitents which the degrees of Crimes and wary admission to the Communion of the Church had introduced They were here kept sub ferulâ not to advance but through all the severities of Ecclesiastical Discipline Here stood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamenters who underwent the hardest burden of Penance These clad in the vilest habit Sackcloth and Ashes their faces filled with horrour and amazement did implore the prayers of the Faithful entring into the Church Prostrati in medium antè viduas antè Presbyteros omnium lachrymas suadentes omnium vestigia lambentes omnium genua detinentes Here you might have seen miserable Spectacles of those sins and that contempt of the Church which our days have made but the Objects of Mirth and Laughter You might have seen the Politick but unfortunate Ecebolius rolling himself in the dirt kissing the feet of the
A SERMON PREACHED at the Consecration OF A CHAPPEL In the HOUSE of JOHN COLLINS Esq Of CHVTE in Wiltshire Performed by the Right Reverend Father in in God SETH Lord Bishop of Sarum on the 25th of September 1673. By JOSEPH KELSEY B. D. Rector of Newton-Tony in Wiltshire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Autholog in Dedicat. Templi Resurrect Dom. London Printed for Jonathan Edwin at the three Roses in Ludgate-street 1674. TO THE RIGHT REVEREND Father in God SETH Lord Bishop of SARVM My Lord THe occasion of this Sermon which but rarely happen's having perswaded me to the publishing of it The extraordinary favours which I have constantly received from your Lordship will I hope excuse the prefixing so great a Name to so inconsiderable a Paper I humbly beg that it may be accepted as a testimony of my Sincere acknowledgments and that the innocent Design hereof may not be denyed the Protection of so Revered a Sanctuary Your Lordships in all duty most Obedient Servant JOSEPH KELSEY A SERMON Preached at the CONSECRATION of a Chappel in the House of JOHN COLLINS Esq 1 Kings 9.3 And the Lord said unto him I have heard thy Prayer and thy Supplication which thou hast made before me I have hallowed this House that thou hast built to put my Name there for ever and mine eyes and mine heart shall be there perpetually THese Words are the beginning of that Answer which God gave to Solomon's Prayer at the Dedication of the Temple The Devotion of which Service set down in the foregoing Chapter equal to the Magnificence of the building worthy if any thing can be so of that Majesty whose acceptance they supplicated doth both invite and justifie and is no less the security than an Example to this dayes solemnity For though a Promise of so much grace and favour may seem proportionate to nothing but the glory of Solomons Temple and the Priviledges here granted too big for a private Chappel yet since immensity can be no more contained in one than in the other and the intentions of the Founders which God alwayes respects may be equally full of Piety and Religion He whose Glory filled that House may also fill a lesser Oratory and He who bids us enter into our Closets doth thereby hallow the place and suppose a presence attentive to every Religious performance Solomon likewise understood very well both as a Philosopher and a Divine by Reason as by Revelation the infinite nature of God and His Omnipresence that the Heaven of Heavens could not contain him much less the House which he had built He intended not to imprison the Godhead in a place of thirty Cubits high or to nail the Divinity as the Heathens did the Goddess of Victory to the Walls of His Temple he forgot not that a clean Heart and a purified Soul were the habitations which God loved and sincere Obedience the Sacrifice wherein He delighted he foresee all those weak reasonings which have since heen used to discourage that Piety in the World which wants much rather to be inflamed and to accuse the most Religious designes of Idolatry and Superstition He see them I say and did confute them and so did God himself For it came to pass when Solomon had finished the House of the Lord the Lord appeared unto him and said I have heard thy Prayer and thy Supplication which thou hast made c. From which words we will consider 1. The meaning of to Hallow or Sanctifie 2. The Dedication of Places to Gods Worship 3. The Effects of it There is a twofold Holiness in Scripture Original and Essential in God and that which is derived in things that have relation to Him The first doth necessarily belong to God as He is the most perfect Being in whom all Excellencies do possess infinite perfection So that the first notion of Holiness in Him is a Supereminent Greatness in all His Attributes of Wisdom Power and Goodness He is often called the Holy One of Israel the Excellency of Jacob. There is none holy as the Lord none comparable to Him in the Greatness of all His Excellencies Hence the Name of God is joyned to words to express their Greatness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. Vide R. Solomonem Melech in locum which we translate The Spirit of God the Jewes expound a great and strong wind moving upon the face of the waters Nineveh was a great City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very great So the Cedars of God and the Mountains of God So also amongst the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded by the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way great and full of Majesty He that hath arrived to any extraordinary attainment of Power Learning or Piety hath merited to be called Vir Magnus and all the Severity of Stoical virtues did make up that Magnitudo animi of which Cato loved so often to dispute But Holiness in created Beings is founded in that relation they have to God appropriated or separated to His peculiar use and service The Sabbath is called a holy day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judaea a holy Land Jerusalem a holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites a holy People as God himself speaks I have separated you from other people that you should be mine and ye shall be a holy People unto me And in other places peculiar and proper are the same with Holy Nor are those great Titles wherewith the Apostle hath dignified the Churches to which he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any other signification than that they as of old the Jews had entertained the Profession of a Religion distinct from others of the World and of a far more Divine Revelation whereby they might be excited to the Acquisition of those Excellencies which in the Object of their Worship they did adore and those names of an as extended meaning as that of Christians shew rather what they ought to be than assure us what they were for amongst those Saints were found strange Immortalities altogether contradictory to the Sacredness of their Vocation So fallacious is it from the most specious pretences to infer a Real Sanctity because Hypocrisie is a very Ancient Crime and that Accusation hath always been too just Instit Proemiâ—m which Quintilian charged upon the Philosophers of his Age Non enim virtute studiis ut haberentur Philosophi labor abant sed vultum tristitiam dissentientem à caeteris habitum pessamis moribus praetendebant To Hallow therefore or to Sanctifie is to treat any thing or to behave our selves towards it as the Nature of its Holiness shall require We then hallow the Name of God when with the deepest sense we acknowledge his Greatness fear his Power love his Goodness trust his Faithfulness devoutly admire and imitate every of his Excellencles when all our thoughts words and actions are still composed most becoming of his Majesty nor in them any