this blessed Sacrament § 7. In the close observe the strange yet strong argument of faith and repentance Pardon mine iniquity for it is great what does the humble penitent pray and plead for pardon from the heinousness of the offence and the multitude of the sins yea and an inforcing plea it is too when uttered from a broken heart and contrite spirit for that then even then is God most affected with mercy when he sees man most afflicted with misery This cry then of the humble penitent unto God pardon my iniquity for it is great is like that of the languishing patient unto the Phisitian help me for I am dangerously sick this we are sure the greater the sense of sin the greater the sincerity of repentance where then there is true penitence it will be a good argument to pray as David here does For thy name sake O Lord pardon mine iniquity for it is great Vers 12 13 What man is he that feareth the Lord him shall he teach in the way that he shall chuse His soul shall dwell at ease and his seed shall inherit the earth § 1. OH the water-floods of ungodliness which over-flow the world as another deluge in a general apostacy from truth and righteousness yet who is it that fears drowning who is it that in sense of sin and remorse of soul fears humbly and contritely fears the just wrath and vengeance of God Many there are in deed who plead for Reformation and pretend the fear of the Lord but what do they but cast out Devils by Beelzebub cast out prodigality by covetousness superstition by prophaneness Popery by Atheism and the like Yea as the Psalmist speaks whilst the vilest of men are exalted exalted to Moses Chair and Aarons Altar needs must it follow that the wicked walk on every side Psal 12.8 ambulant in circuitu as the vulgar Translation reads it they walk about in a circle pursuing their worldly interest they tread a large circumference of sins of which Hell it self is the Center § 2. See their character from the pen of an Apostle Rom. 3.13 Their throat is an open sepulchre with their tongues they have used deceipt the poison of Asps is under their lips And what is the true orginal as well as the high aggravation of all this wickedness what but that vers 18. There is no fear of God before their eyes So that in wonder at the rarity of a person truely religious we may well say Quis ille vir What man is he that feareth the Lord But it is not onely the rarity but more especially the excellency of the truly religious that David here in devout meditations so much admires § 3. He had said vers 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies and now reflecting upon himself he seems to make this the meaning of his here registred meditation Oh how does my conscience accuse me and my sin testifie against me that mine iniquity is great so that though all the waies of God be mercy and truth Vers 10. yet seeing it is to them that keep his covenant and his testimonies I cannot find comfort in his promises whilst I continue in my sins I cannot joy in his mercy whilst I languish in my guilt but as for him who hath God always before his face to over-aw his soul from trangressing his commands Psal 4 4. thereby injoying him in his love and the light of his countenance thereby preserving intire his claim to the promises of grace and life his hope of glory and blessedness Oh the excellencie and greatness Oh the beauty and loveliness Oh the bliss and happiness of such a soul of such a Saint O quis ille vir what a man is he he who thus feareth the Lord § 4. Whilst others fear those who kill the body the truly religious fears him who can kill both body and soul Mat. 10.28 and kill not only as wicked oppressors per modum potentiae by way of power but as a righteous Judge per modum justitiae by way of justice Many there are obstinately wicked who yet fear when they have offended struck with the horror of their guilt but it is the devoutly religious who fear to offend struck with the hatred of the sin It is one thing to fear because we have sinned another thing not to sin because we fear The former is oftentimes from the earth earthly the latter is alwaies from heaven heavenly the former does arise oft-times from the love of our selves the latter only from the love of God Cant 5.5 § 5. Fear is the Spouses myrrh which when it is lest we offend like the myrrh flowing of its own inclination it is much the better but when it is because we have offended like the myrrh of the second flowing which comes not without incision some smart and anguish upon the soul the former is the preservative the latter is the plaister the former prevents the malady the latter helps to the cure Of both we may say by way of excellencie though of the former in the greater excellencie What man is he that thus feareth the Lord Feareth for what why not so much for his judgments as his mercies To fear him for his judgments that is servile to fear him for his mercies that is true filial fear When his Judgments of wrath are upon us Isa 26.9 Psal 90.11 who is it that will not fear It was of old Thereafter as a man feareth so is thy displeasure But now the tables are turn'd and it is the direct contrary Thereafter as is thy displeasure so is mans fear § 6. Gods judgments and mans fear unless it be with those desperately wicked who are even fearless of Gods judgments they keep pace If he severely inflict his wrath then a seemingly devout fear is upon us but if he take off his rod we presently cast off our fear whereas the devout and truly pious soul will say as the Psalmist does Psal 130.4 There is mercy wâ—th thee O Lord therefore shalt thou be feared Indeed to the Godly all the ways of God are mercy so that we cannot tread the path of holiness but we must set foot in the way of mercy especially when we come to Gods house and approach the Lords table there there the Lord receives us into Covenant confirming to us his grace both the grace of Justification in the remission of sins and the grace of Sanctification by the spirit of holiness yea here he communicates the fulness of his benefits the riches of his blessings the sweetness of his love here he strengthens us in spiritual life and gives us the pledge of eternal glory And who is it that will not fear lest by unworthiness he deprive himself of all this mercy or by unthankfulness sin against all this love § 7. What man is he then that feareth the Lord that feareth to be absent
from this holy Table this blessed Sacrament yet feareth to come unprepared to it That man shall be as blessed in his coming as he is rare to find Blessed shall he be 1. in the sacred knowledg of Christs will Him shall he teach in the way that he shall choose 2. Blessed shall he be in the quiet peace of a good conscience his soul shall dwell at ease 3. Blessed he shall be in the present comfort of an hopeful progenie his seed shall inherit the earth § 8. 1. Blessed in the knowledg of Christs will him shall he teach in the way that he shall choose He that feareth the Lord let him in this Sacrament commit his way unto the Lord Psal 37.5 as for the blessings of his Providence so for the instruction of his Spirit and the guidance of his hand that so the way which he shall walk may not be so much of his own as of Gods choice and not so much of his election as of Gods approbation So shall the Lord teach him in the way not only direct him to find it in the knowledg of his Word but also enable him to walk in it in a conformity to his will sanctifying him throughout the understanding to discern the will to embrace the affections to pursue the whole man to act what is holy and just and good § 9. And thus we know then which is the right way amidst the many now Cross-paths of Heresie and Schism we know which is the right way of truth and holiness not that which we devise but which God doth choose for it is God alone who must prescribe the rule by which we are to square our lives the form by which we are to order his Worship And therefore the Church from the beginning hath still worshipp'd God according to Divine revelation not humane discretion acknowledging as one true God so one true manner of Worship of which God himself is the Author the Author in his Word his Word of truth the glass of his Divinity from which Word declared in his holy Gospel and by his Spirit conveyed in the blessed Sacrament he that feareth the Lord shall be taught in the way that he shall choose to the making him blessed in the saving knowledg of his sacred will § 10. 2. Blessed in the quiet peace of a good conscience His soul shall dwell at ease His soul happily he may with S. Paul Gal. 6.17 bear in his body the marks of the Lord Iesus in his sufferings for his name his person imprisoned his estate seised his name defamed yet his soul enjoys its peace its ease its rest And when the World shall curse and condemn O the blessed peace of that mans soul whose conscience in the name of God shall acquit and absolve Sweet peace the peculiar blessing of the truly sanctified yea the special benefit of this blessed Sacrament which as it seals the Covenant of grace so of peace in a perfect reconciliation with God by Christ § 11. In this peace of conscience sure we are to find ease of soul yea pernoctabit anima the soul shall dwell or lodge all night in rest all the night of the Churches distress the dark and doleful night of heresies and schisms of oppression and violence the soul that is at peace with God being instructed in his truth and sanctified with his grace shall have its light in darkness its easeful rest of spiritual comforts amidst the tumultuous changes of temporal troubles Yea pernoctabit in bono when with others either their designs of mischief or their horror of guilt shall keep them waking the holy innocence of him that feareth the Lord shall have its bed of rest § 12. And it is not worldly calamity that shall so dismay his soul as to fright him from the profession of a true faith no the holy fear of God shall destroy all such sinful fears of men even as Moses's Serpent devoured all those Serpents of the Magicians efficit timor Dei ut caetera non possint timeri the fear of God hath this good effect that it makes other things not to be feared so that the soul of him who feareth the Lord doth dwell as in rest so in goodness as in peace so in patience till this moment of time be swallowed up in the fulness of eternity and he change his earthly dwelling for an heavenly Mansion and his spiritual peace for an everlasting blessedness And when he that feareth the Lord shall be translated to that eternal bliss of which spiritual peace is the earnest and the blessed Sacrament the pledge that God whom he feared shall take care of his children that they by the blessing of his Providence as his seed shall inherit the earth which is the third blessedness the present comfort of an hopeful progeny § 13. His seed so near and dear are children especially good children to their parents that they are their very seed as if themselves were but as chaff or straw without them and to them as well as unto the Parents belong the promises for so saith God to Abraham Act. 2.39 Gen. 17.7 I will be thy God and the God of thy seed after thee true it is temporal promises were the reward of legal obedience but now spiritual and eternal mercies are the incouragements of our Evangelical righteousness yea Canaan being a type of Heaven the temporal promises under the Law were the typical figures of those spiritual blessings given us in promise under the Gospel So that though the generation of the righteous shall be blessed Psal 112.2 yet may a righteous generation lose the inheritance of their fathers their just possessions by unjust violence and this without breach of this promise that the seed of those who fear the Lord shall inherit the earth § 14. For that to inherit the earth as spoken of Canaan in the type doth represent us the Evangelical promise of inheriting Heaven as the thing typified of which heavenly inheritance they cannot be deprived by an earthly violence who are the righteous seed of him who feares the Lord Thus have we seen the blessedness of him that feareth the Lord blessed in the saving knowledge of Christs sacred will in the quiet peace of a good conscience and in the present comfort of a hopeful progeny all which is implied when David here says VVhat man is he that feareth the Lord him shall he teach in the way that he shall chuse his soul shall dwell at ease and his seed shall inherit the earth § 15. To sum up all then what man is he that feareth the Lord that feareth lest he offend and feareth till he obtain pardon of his offences And therefore now that mercy comes down from heaven in this blessed Sacrament and rests upon this Ordinance as a sacred Mercy-seat he does not with Adam in the garden withdraw and hide himself in a distrustful fear but as Aaron in the Temple Gen. 3.6 he draws near in an
holiness all our glory and happiness Wherefore O my God Isa 44 2. Isa 26.13 Psal 48.14 Deut. 32.30.31 Isa 63.16 in thee do I trust in thee as a Creator to sustain me as a Lord to govern me as a Guide to direct me as a Rock to defend me as a Father to succor me All which relations thou hast taken upon thee in a merciful regard to my weakness and wants that thou mightest the more manifestly declare thy goodness and love which goodness and love now seal unto my soul by a Communion with thee in the Lord Jesus § 16. But how may we best strengthen our trust in God that we faint not in these dayes of trial Ans We strengthen our trust by renewing our resignation and when can we more seasonably renew our resignation Gal. 3 1. 1 Cor. 11.26 Eph. 2.18 then at our receiving the blessed Sacrament in which we have exhibited the fulness of Christs merits as the propitiatory sacrifice and attonement for our souls by whom we have access unto the Father to receive a blessing of pardon and of peace of life and salvation from him Do we then in all humble devotion make this sincere resignation at the Table of the Lord even offer and present unto God from our hearts as we profess with our tongues offer and present our selves our souls and bodies as a reasonable holy and lively sacrifice unto him Rom. 12.1 casting our selves upon him in the mercy and truth of his promise in the wisdom and power of his providence § 17. And upon this total resignation he seals us this assurance that he will exercise those his properties imploy those his attributes for our comfort and protection for our support and salvation and this beyond what our wits can design our wishes can desire or our thoughts conceive And let not any penitent though languishing soul be discouraged from this holy Sacrament of the Eucharist there to renew his resignation Jer. 23.6 and strengthen his trust for that here we have set forth Christ our righteousness and that name imprinted on him which was proclaimed before Moses Exod. 34.6 7. The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin Ps 9.10 This that name of God whereof David speaks saying They Lord that know thy name will trust in thee Yea this is that Solomon speaks of Pr. 18.10 when he says The name of the Lord is a strong tower the righteous runneth into it and is safe safe from the guilt of Sin from the rage of Satan and from the fear of Hell § 18. Wherefore for the instruction and comfort of the dejected we will spell every letter of this Name we will view every turret in this Tower The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth c. Here then art thou frighted O thou languishing soul art thou frighted at the vast armies of thy lusts and the potent powers of hell which come against thee why here 's thy refuge thy tower the Lord the Lord Jehovah the mighty God the Lord of hosts he will defend thee he will deliver thee True says the dejected Penitent I question not his power but his will Why hear then he is the Lord merciful as the Lord to assure thee he is able so merciful to give thee as full an assurance that he is willing Ah! but I am so wretched and so worth-less a creature that I have nothing to move his mercy Why yes sure for misery is the object of mercy and besides thy God as he is merciful so he is gracious his riches of mercy are free not expecting merit to move but faith to receive § 19. Ah! but God hath been often rejected by me how shall I then be accepted of him Why know his name will still answer thy moans as he is gracious to receive freely so he is long-suffering to wait patiently even that he may be gracious Ah! Jer. 30.18 but my sins are numerous and hainous great in number and in weight Why but he who is long-suffering in patience to bear is also abundant in goodness to pardon Ay! but I have been false unto God often very often returning and yet as often revolting I have broken my resolutions my vows my covenants and how then shall I hope for pardon Why though thou hast been unfaithful unto God yet will God be faithful unto thee as he is abundant in goodness to forgive thy sin so is he abundant also in truth to make good his promise his promise of grace and salvation to the believing Penitent § 20. Oh! but my hainous guilt strikes terror into my wounded conscience I have sinned wilfully presumptuously with many aggravating circumstances of guilt and of horror Why but see his Name and see it written too upon his Saints A God forgiving iniquity transgression and sin sins of all sorts and sizes of all kinds and degrees the most hainous and the most numerous Ay but this is mercy vouchsafed but few Yes it is mercy vouchsafed to thousands and a mercy not exhausted but still renewed He hath a whole treasure full of it and as a treasure he keeps it He keeps mercy for thousands § 21. And here thâ—s treasury is open in this blessed Sacrament come and receive of this mercy of thy God this pardoning this healing this comforting this saving mercy of thy God dispensed by the bountiful hand of thy Jesus who with that mercy gives his merits his benefits his spirit his whole fulness his whole self Joh. 1.16 Wherefore rouse up thy soul to receive the bounty of thy God and of thy Saviour with an humble a thankful and a devout heart And amongst other parts of thy devotion remember Davids petition Let me not be ashamed for I put my trust in thee Verse 21. Let integrity and uprightness preserve me for I wait on thee § 1. SIn and shame guilt and punishment they are inseparable in their conjunction unless a timely repentance sue out a divorce and the blood of Christ make the separation In the prosecution of sin nothing more hardens in impenitence then the prosperous success of impiety And in the execution of punishment nothing more confounds with shame then the unexpected disappointment of hope for instance when sacrilegious men have enrich'd themselves with the Churches spoils and raised themselves upon her ruines going on for a while successfully in their wickedness They think God altogether such an one as themselves one that approves of their sin Psal 50.21 in prospering their designs and hereby they become hardned in their impiety not willing to take the bitter pil of penitence and godly sorrow whilst they are chewing the sweet morsel of profit and worldly gain But oh when they think to digest the morsel they have swallowed when they think to enjoy the Houses and Lands they have
the Lord After seventy years be accomplished at Babylon I will visit you Jer. 29.10 11. and perform my good word towards you in causing you to return to this place For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end But how shall this gracious Promise be brought to full performance Why it is by fervent prayer for so saith God v. 12.13 14. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you and ye shall seek me and find me when ye shall search for me with all your heart and I will be found of you saith the Lord and I will turn away your captivity and I will gather you from all the nations and from all the places whither I have driven you saith the Lord and I will bring you again into the place whence I caused you to be carried away captive This then emboldens the confidence and enlargeth the comfort of our prayers that what we ask is according to Gods will made ours in the promise by which we have a right of grace from our God and may thereby make good our claim by faith in Christ in whom all the Promises are Yea and Amen 2 Cor. 2 20. most sure and firm § 8. And thus whether we look upon the purposes of Gods will or the promises of Gods word this is a requisite condition and means of their execution and performance even our prayers Wherefore though the Decree be past and the time be set for the Churches deliverance yet not to alter to execute that decree not to shotten but to accomplish that time we must be instant in our prayers and then most instant in our prayers when most earnest in our penitence interceding for the Church as David here does when he closeth his devotion with the fervor of this Petition Deliver Israel O God out of all his troubles § 9. 2 The Author of Israels deliverance God Deliver Israel O God As we acknowledg none other Mediator of intercession but Christ none other Master of our requests but the Spirit so none other Author of salvation but God who alone is all sufficient to save Jer. 3.23 Thus the Prophet Truly in vain is salvation hoped for from the hills and from the multitude of mountains truly in the Lord our God is the salvation of Israel Where by hills and multitude of mountains is meant in an Allegory the strongest defence and surest protection which shall certainly betray us to ruine unless Gods strength make that protection strong and his power give safety to that defence O the inconstancy solly weakness and vanity of all worldly supports and carnal succors without God whether it be for salvation temporal or eternal § 10. 1 Salvation temporal O the inconstancy of Popular esteems various as the wind To day Hosanna to morrow Crucifige O the folly of Carnal wisdom whilst the subtilest Achitophelt clash in their counsels Luk. 19 38. 25.21 and become puzzel'd with intricacies hamper'd in different designs and divers interests O the weakness of worldly force The strongest Armies having Reubens sate and character unstable as the water Gen. 49.4 they have their tide and ebbe they sometimes flow to an inundation and then again sink away to nothing And O the vanity of the vastest Treasures more matter of prey to the mighty then means of help to the miserable they betray to ruine rather then protect from danger As all men so all creatures in themselves are lyers Ps 116.11 Lyers either through impotencie or through imposture either through imposture deceiving in what they promise or through impotencie failing in what they undertake This the insufficiencie of all the Creatures for salvation temporal § 11. And 2 much more insufficient are they for salvation eternal Sure we are he who cannot span his own length shall never be able to grasp the heavens He who cannot with Sampson bear away the Gates of Gaza Judg. 16.3 shall never be able with Atlas to support the Universe If the Creatures I mean be all insufficient to work that salvation which is temporal they shall never be able to effect that which is eternal Ps 49 7 8. It is not then the wealth of worldlings nor the merits of Saints no nor the power of Angels that can save a sinner Wherefore when we make the deliverance the Church the subject of our prayers it must be to him who is stiled The God that heareth prayers Ps 44 4. and who alone can command deliverances for his Church § 12. But here some may say Alas I have often prayed for the deliverance of the Church but God either hears not or he answers not yea he rather contradicts by his providence what I importune by prayer involving his Church in greater distress rather then delivering it out of all its troubles But to this I answer The stay of our faith and so the ground or our prayer is the word of Gods promise which word of promise is most certain though the means of performance is not so evident And to measure the truth of Gods word by the strength of our reason is to wrong his power and debase his wisdom And therefore when we eye God in his promises or deliverance to his Church we must look beyond all secendary causes and view his wisdom infinite in contriving and his power omnipotent in effecting the execution of his will and performance of his word § 13. The unbelief of the Churches restauration and the Bodies resurrection are both from one and the same principle of error and misapprehension even a not knowing the Scriptures and power of God Mat. 22.29 And therefore we observe how aptly God speaks concerning Israels deliverance from Babylons Captivity Israel had said that by reason of their desperate estate their bones were dryed their hope lost and they cut off for their parts But now Thus saith the Lord God Ezek. 27.11 Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel v. 12 13. and then ye shall know that I am the Lord. Ye shall know it how why in the experience of mine omnipotent power § 14. Wherefore what St. Augustine speaks concerning the resurrection of the body we may apply to the restauration of the Church Considera Authorem tolle Dubitationem Consider the Author to whom nothing is impossible and this will take away all doubting of what seems incredible Consider the Author it is the Lord Jehovah He is the Original of all being who not only does work but also can command and not only does command but also can create deliverance for his people yea he can bring light and salvation out of darkness and desolation no estate so miserable and no misery to desperate which can either pose
greatest then do they vanish and come to nothing 1 King 13.4 The arm of flesh like Jeroboams hand shall suddenly wither Deut. 33.27 but the arms of the Almighty are everlasting stretcht out to all eternity for the defence of his chosen Water then of the River may be more ready but that of the Fountain is the more pure We may look upon mans help as nearest at hand but it is Gods succor which brings safety in the end Wherefore the patient expectation of Gods people must be for Gods help being assured The Lord will not cast off his people Ps 94.14 15. neither will he for sake his inheritance but judgment shall return unto righteousness and all the upright in heart shall follow it Know afflictions they have their set time and deliverance its appointed season Thus Israels bondage in Egypt the Jews Captivity in Babylon both were determined and our Saviour when laid hold on to be carried away to his passion he tells the Jews Luk. 22 53. that was their hour and power of darkness And as thus afflictions have their appointed time so hath deliverance its appointed season Ps 102.13 So the Psalmist Thou O Lord shalt arise and have mercy upon Sion for the time to favour her yea the set time is come Ps 110.3 And again Thy people shall be willing in the day of thy power Which is spoken prophetically of Christ who notwithstanding his enemies hour and power of darkness yet hath he his prefixed and determined time for victory and conquest Every thing is beautiful in its season The husbandman will not expect his harvest in the Spring nor mow down his Corn in the blade but doth wait the appointed time of the year for the precious fruit of the earth Jam. 5.7 as is S. Iames's Simile Thus be it so that the people of God opprest with misery seem to be laid dead in their graves yet are they but as seed cast in the furrows Light is then sown for the righteous Ps 97.11 and they must wait till harvest the set time of their restauration and deliverance Yea shall we not allow that in God we approve in men Does humane authority constitute the appointed seasons of Civil Judicature so that the greatest injuries and most violent oppressions must wait their legal process and men may not prescribe their own times of hearing or of sentence And what Isa 34 8. shall not God then much rather appoint his day or year his time and season of recompences for the controversies of Sion We must therefore wait not prescribe the time of being heard in our suit and eas'd of our trouble Ps 102.13 seeing God hath his day of visitation a set time wherein he will have mercy upon Sion To close then if afflictions have their set time and deliverance its appointed season seeing our Saviour hath told us Act. 1.7 That times and seasons are in Gods hand let this be a sure Rule of direction to all Gods children even a patient expectation of Gods help 5 To the patient expectatoin of Gods help join a firm resolution of enduring unto the end And when the expectation of help does fail this resolution to endure will hold good knowing the premonition and promise too of our Saviour who having premonisht us that in these latter days Brother should betray brother to death and the father the son and the children should rise up against their parents and cause them to be put to death Mâ—â— â—3 12 13. and that the faithful should be hated of all men for his name sake our Saviour presently subjoins to this premonition this promise He that shall endure unto the end the same shall be saved Finis coronat opus the evening crowns the day Constancie it is that gives the garland to all vertuous actions A Believer is not conquered till his spirit be subdued whilst he retains a calm conscience and a resolute mind even in the loss of goods liberty and life it self he conquers through patience his cause prevails in his constancie and grace in his perseverance Let this then be the confident resolution of thy soul O distressed Saint and servant of Christ That neither death nor life nor Angels Rom. 8.38 39. nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate thee from the love of God which is in Christ Iesus our Lord. What though afflictions be great yet is this life but short and the more we do sow the more we shall reap the more we here sow in tears Ps 126.5 the more we shall hereafter reap in joy for that the more excellent is our grace of patience the more abundant shall be our reward of glory A patient suffering of afflictions it is the right way-mark in our passage and pilgrimage to heaven And who will not the better pass the dirt and mire that knows his way is right Yea Gal. 2.14 he that will according to S. Pauls phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot it must be in this strait path He that will walk with a right foot according to the truth of the Gospel it must be in this strait path of suffering afflictions the way of Gods chosen hedg'd with thorns Wherefore Hos 2.6 Jam. 5.8 Rev. 22.12 be patient and stablish your hearts O ye afflicted souls for the coming of the Lord draweth nighâ— yea Behold says Christ behold I come quickly and my reward is with me Now then Mat 24.42.46 as our Saviour bids watch and pray for blessed is that servant whom his Lord when he cometh shall find so doing So again Be patient and endure for blessed is that servant whom his Lord when he cometh shall find so suffering as doing of his will so suffering for his name Imitate we David who neither murmurs against God nor inveighs against his enemies nor cryes out of his troubles Ps 42.11 but chides and complains of himself to himself Why art thou so troubled O my soul and why art thou so disquieted within me I can bear all sorrows but thine all afflictions but thine O be not thou cast down and I shall stand firm be not thou dejected and I shall be comforted do not thou shrink and I shall prevail See O see a crown attends thy constancie and songs of deliverance thy faithfulness and perseverance 2. The Grounds of Comfort as to the Prosperity of the Wicked 1. Wicked men are in a certain instability notwithstanding their present prosperity For that dignity pomp and peace cannot stand firm which is founded upon sin though ne'r so successful True it is though men generally regard not Religion indeed yet they all plead Religion in pretence and Piety is still made a drudge to base ends and the Lacquey to attend all politique designs But as there is nothing more reproachful to Gods name so is
there nothing more hateful to Gods nature and what Gods soul perfectly hates his hand will most severely punish however it may seem to prosper for the present Let David's advice then be as acceptable as it is seasonable Fret not thy self because of evil doers Ps 37.1 neither be thou envious against the workers of iniquity v. 2. And the reason is good for they shall be cut down like the grass and wither as the green herb Sometimes the wicked like the green herb they wither in their spring they fall in their rise they perish in the beginnings of their mischievous designs but if they do come to a full growth they grow but to harvest the fit season of their cutting off See another Simile very emphatical The w cked shall perish v. 20. and the enemies of the Lord shall be as the fat of lambs they shall consume into smoke shall they consume away The Metaphor is very expressive and full The thriving worldlings like the fatted lambs God reserves them for the sacrifices of his vengeance and they shall consume even as the smoke so shall they consume away as the smoke when it is at its highest ascent so the wicked when at their highest advancement they then suddenly vanish and come to nothing The wicked of the world though ne'r so high and mighty they shall be written in the earth Jer. 17 13. Luk. 10.20 Ps 17.14 opposite directly to that of the godly though ne'r so low and weak whose names are written in heaven The men of this world they have their portion in this life but as for the Citizens of heaven their inheritance is eternal As the godly then are made blessed in an heavenly happiness so sometimes the wicked in an earthly But as the men of the world are said to have their names written in the earth for their temporal felicitie so also for their certain instability yea their sudden destruction For how suddenly are their names wip'd out by the hand of Providence who are only written in the earth whose foundation of felicity is no more then vanity yea is sin it self Further yet what we prize and would preserve in memory we engrave in marble or in brass but what we lightly esteem Prov. 10 7 quasi per lusum as it were in a sport we write it in the dust or upon the ground Thus the godly shall be had in everlasting remembrance but the memory of the wicked shall rot The former are written in heaven the latter in the earth The godly though temporally miserable yet shall they be eternally happy the wicked though temporally happy yet shall they be eternally miserable Away then with all envious repinings or murmuring impatience at the flourishing prosperity of the wicked What! dost thou wonder that so just a God should suffer so horrid injustice to go unpunâ—shed Know'st thou not that God oft-times deals with men of a reprobate sense as the Physitian with his Patient in a desperate sickness He gives them over and permits them to have whatsoever they desire A condition this sure not to be envied at in thy worst of enemies And thus Magna yea maxima ira est Hier. ep 33 in Ps 140. quando peccantibus non irascitur Deus God is most severe when being provoked by sin he withholds from punishing and is then most angry when he least discovers his wrath leaving men to their own wills and so to work their own perdition by their own profaneness The liberty of lust is the greatest bondage and uncontroll'd prosperity the sorest plague which made Tertullian say Tert. de pat c. 11. O servum illum beatum cujus emendationi Dominus instat cui dignatur irasci O blessed is that servant with whom the Lord will vouchsafe to be angry that he may amend him 2. The Churches assured preservation notwithstanding her present persecution Which assurance is founded upon Gods promise and her own experience 1. This assurance is founded upon Gods promise and that confirm'd by oath when speaking of the Royal Prophet as a Type of Christ who alone in person and kingdom is eternal of him saith God once and that once for all Ps 89 35 36. yea for ever once have I sworn by my holiness that I will not fail David but his seed shall endure for ever and his throne as the sun before me His seed that is Christ and Christ in his Saints begotten of God through the Spirit they shall endure for ever And however the throne of Christ in his Church like the body of the Sun in the heavens may sometimes be clouded yet is not the power of Christ any more then the light of the Sun extinguished but at length He shall arise and the enemies of the Lord shall be scattered Ps 68.1 like clouds before the sun they shall suddenly vanish and utterly be dispel'd And as we have heard the promise of God unto Christ so hear we the promise of Christ unto his Church That the gates of hell shall not prevail against her The gates For the understanding of this Mat. 16.18 it is easie to observe even in Scripture how of old in the gate was held the Court and the Guard the Judgment and the defence of the City there the Soldier kept his watch his guard for defence and there the Judge had his Tribunal his Court for Judgment So that by the gates of hell is meant in a Figure all the power and policie of hell all which saith Christ of his Church they shall not prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non superabunt eam so Beza they shall not overcome her yea they shall be overcome by her for so the word as Scultetus observes it is verbum bellicum a warlike word which signifies the combat and contest of enemies till one party be subdued and overthrown The power and policie then of Satan and hell they may valere but they cannot praevalere they may vertere but they cannot subvertere they may shake the Church but being founded upon the rock Christ Jesus they cannot throw her down they cannot do with the Church as with her Temples rase her foundation no Christ will preserve her from levelling We may observe the Fabrick of the Universe was not fram'd but that the Church might be constituted and therefore God did not rest from his works of creation till he came to a Church to worship him the Creator Seeing then the end of forming the world was to constitute a Church easier it is to shatter in pieces the frame of Nature then bring to ruine the Church of God 2. The Churches assurance of preservation founded upon her own experience 2 Cor. 1.10 The Church frames her argument of faith with S. Paul God hath deliver'd me and doth deliver me and I trust also he will deliver me And therefore if we be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks Naz. stilit 1. Ps
The Divinity of the Holy Ghost The Authority and Interpretation of the Scriptures The Judgment and Communion of the Church The Worship of Gods Sanctuary By ROBERT MOSSOM LONDON Printed by Thomas Newcomb 1657. To the most Noble LADY MARY Dutchess-Dowager of RICHMOND and LENOX Her Grace And to the Illustrious ESME Duke of RICHMOND and LENOX Earl of MARCH c. His Grace Most Noble and Illustrious ACcept the Devotion of an humble Votary who truly honors the Name you bear and beautifie presuming it will be no Soloecism to join in one Dedication of Honor whom God and Nature have conjoin'd in so near a Relation of Blood Besides it is here an innocent Policy though in Religion no right Piety by offering a Supplication to the Mother to make more acceptable to the Son and by making an oblation to the Son to become the better accepted of the Mother For thus I have a Patronage secur'd by a Mediation which will not be denied And indeed it is auspicious this that confuting Schism I have an United Patronage for my protection But that the Inscription of Your Names may appear neither insolency nor insinuation be pleas'd to know the main design of this Dedication is to be a Monument of Gratitude to the happy memory and excellent merit of that Illustrious Personage JAMES Duke of Richmond and Lenox c. the deceased Husband and Father In whom Vertue gave Honor its perfect tincture He was truly FAITHFUL and RELIGIOUS A Title which doth eternize his Name and Person Now that from him my former Labors received approbation and my self encouragement I cannot acknowledge on a fitter Scene nor perpetuate in a firmer Record then this of a Publick Dedication Thus Madam you see what tribute of Thankfulness I owe to your deceased Lord And to whom shall I pay the debt but either to the Executrix or the Heir the Heir to his Fathers vertues and goodness as well as Honors and Estate And here I cannot but congratulate that enlarged comfort your Grace hath in beholding the fair hopes of this tender Youth so green and flourishing his Heroick disposition sheweth of what Stock he comes A Generous Plant which watered by a skilful hand and cherished with an Heavenly influence will doubtless grow up to be a lofty Cedar in our Libanus whose leaves will shade and boughs will shelter being as spreading as tall as good as great as vertuous as honorable And thus whilst after-Ages blush at the Prodigies of this they reading your Name My Lord upon record shall adore the Providence which hath preserv'd in You a Nursery of Heroick worth which maugre all the malice and mischief of degenerate Times shall flourish to Posterity and bless After-dayes with that we deplore as lost in ours Piety Prudence and Honor the truest Patriots of a Nations happiness and the Churches peace ESME the Name as it is antiently observed of the most eminently successful Lords of this Illustrious Family May your Person My Lord be as prosperous as your Name 's auspicious A Name that speaks Nobility of the best stock Antient Descent and of the fairest impression too Vertue and Valor I will not presume to instruct your tender Age knowing well in what Artists hands you are for the Jewels polishing Only what is presented may happily contribute to the right informing of your Noble Youth that no False Light of our Days Impostures may seduce you to become a Proselyte of Heresie and Schisme but as a true Disciple of the Holy Jesus you may be firm in the faith religious in your life blessed in your death and glorious to Eternity Now as I have begun so I shall close my Dedication with an happy Union not declaring only mine own thoughtt but even Fame's report That you are Madam an happy Mother in so good a Son and that you are My Lord an happy Son in so good a Mother And see the Cedar's shade I joy my self as happy too in so good a Patronage For in all humility I devote my self Most Noble and Illustrious YOUR GRACES Unfeigned Votary and Servant R. MOSSOM THE FIRST SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are approved may be made manifest among you THE INTRODUCTION IT is our joy as well as our glory The Introduction that we can say of our English Church what Lyrinensis does of Origen's Family Illustrata Martyrio c. Vincent Lyâ—in cont Novat c 23. That it is made Illustrious by Martyrdom as with a Royal Crown and beautified with the magnificent furniture of all kinde of Learning whether it be that of divers Tongues of Humane Sciences or in Divine Mysteries as if God had blest and honored our Reformation with another Pentecost Effusion of Gifts and Graces But oh how does our sad experience tell us That with the bu lding up of Sion Satan and his agents have begun to destroy and pull down what was built The holy zeal of Martyrs and Saints hath been undermined with the Hypocritical zeal of Heresie and Schisms Heresie endeavoring to pervert the Catholick Doctrine and Schism to subvert the Apostolick Discipline of our Church and so at once to raze the Foundation and at least break down the walls of this Spiritual building A Fabrick of so rare and divine a structure as did attract the eye of all Nations The Romanist looking on with envy the Protestant with love all with wonder But oh the guilt the provoking guilt of ingratitude and prophaneness By a just judgment of our God Heresie and Schism have prevailed Psal â—02 13 14. Our Sion is laid in the dust And now as in the broken Walls of a Palace Adders and venemous Serpents so in the publick ruptures of our Church factions and poysonous opinions do daily breed and multiply Yea in a sinful fecundity of Error one Heretical opinion hath given birth unto another till this whole City yea this whole Nation once incorruptae veritatis Sacrarium the very Temple of chast Truth Lyrin Cont. Haeres c. 31. is now become in the words of Vincentius Turpium errorum Lupanar the unclean Stews of adulterate Errors Oh how is the Beauty of our Religion reformed wholly defaced with the many Forms of Religion even to a making the greater number wholly irreligious It is an hard yet a just censure That men either turn Scepticks and question all things or Atheists and believe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph lib. Haeres Like those in Epiphanius neither Christians Jews nor Gentiles but whilest they will be something of all they become nothing at all But Beloved in this general defection however persons Schismatical Heretical and Atheistical however they forsake the Church as the Capernaits did Christ Joh. 6.67 who followed him for the loaves yet hear the Church be speaking you as Christ did his Apostles Nunquid vos Will ye also go away Oh methinks I hear and I hear with
fast to them and to their doctrine keep firm to that profession of Faith which the Orthodox Clergy have preached in their Sermons and still preach in their sufferings such as never yet renounced or contradicted their subscriptions The sum of our Churches Doctrine Worship Discipline and Government contained in the Liturgy in the Thirty nine Articles the Book of Homilies and of Ordination These every Minister did subscribe to even those Ministers did set to their hands in subscription to justifie them who after lift up their hands in Covenant to destroy them But God grant them Repentance and us Perseverance them Repentance of their Revolt and us Perseverance in the Faith that at the last day the Church may say to us what Christ said to his Apostles Luâ— â— 28 Ye are they which have continued with me in my temptations and then shall Christ in the view of the whole World reward our Patience and crown our Constancy making it manifest fully manifest That we are approved Thus have we done with the several particulars of the Explication and of the Application what remains but your practice Halleluiah THE FIRST SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye therefore and teach all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you Introduction IF we who serve in the Sanctuary do as men intrusted in greatest Affairs and Imployments should do often view our Commission from our Saviour as his Ministers 1 Cor. 4.1 Matth. 10.24 2 Cor. 5.20 from our Lord as his Stewards from our Master as his Servants yea from our King as his Ambassadors This frequent view will animate our Ministry with a zealous vigor encouraged in our Service by the authority and presence of our Lord and Master See the Preface to my Text and we finde our Saviour victoriously risen from the Grave and before he triumphantly ascends into Heaven he orders the affairs of his Church on Earth speaking unto his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things concerning the Kingdom Acts 1.3 The Kingdom of which he is Soveraign All power being given unto him in Heaven and in Earth which power he hath promised shall never fail his Church For so says Christ unto his Apostles and all their Successors in the close and compline of the Text Behold I am with you unto the end of the World I am with you in the work of your Ministry with you to prosper your labors and protect your persons To prosper your labors making Disciples not to your selves but to me You I have deputed to the Office of Preaching my Word and administring my Sacraments and therefore they who own me their Master shall acknowledge you my Ministers But further I am with you Matth. 10.40 as to prosper your labors so to protect your persons I will plead your right vindicate yo r authority punish your contempt and avenge your injury If any sleight and despise the office of your ministry if any question or doubt the efficacy of mine Ordinances my Word my Sacraments see my power behold my presence maugre all the malice and rage of men and devils of earth and hell the ministry of my Gospel and Grace shall stand let this then be your encouragement and comfort let this be your assurance and establishment I will justifie your Office and make good your Commission for All power is given unto me in Heaven and in Earth and lo I am with you unto the end of the World And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye teach all Nations c. The words they are the very basis and foundation of the Gospels Ministry to us Gentiles Observe in them three parts a Mission Division a Commission and particular Instructions for the exercising that Commission First The Mission delivered in an usual Grecism of the Participle for the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye Secondly The Commission not barely no nor properly teach but more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples Dìscipulas facìte omnes gentes as Beza Disciple ye all Nations Thirdly The particular instructions for the exercising this Commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and Teaching admitting into the School and Church of Christ by Baptism and then tutoring and training up by Doctrine which Baptism is instituted as to the form of its ministration to be In the Name of the Father and of the Son and of the Holy Ghost and the Doctrine is prescribed as to the extent of its object to be All things whatsoever Christ hath commanded the end of wh ch Doctrine is obedience even to observe and do Thus Go ye disciple all Nations baptising them in the Name of thâ— Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you 1. The Mission Go ye The three Offices of Christ as Mediator Explic. his Prophetick Priestly and Regal Office These he now exerciseth in his Church on Earth in the outward Ministry by her Pastors and in the inward Ministraâ—ion by his Spirit In the outward Ministry of the Church her Pastors do expound the Word of God Preach the Gospel of Truth unfold the Mysteries of Grace which is that part of their Ministry committed to them of Christ in the execution of his Prophetical Office Again they offer up the Sacrifices of Prayers and Thanksgivings Baptize and bless in the Name of Christ and celebrate the Sacramental solemnity of the holy Eucharist which is that part of their Ministry committed to them of Christ in the execution of his Priestly Office Further yet they bind the unbelieving and loose the Believer they excommunicate the scandalous and absolve the penitent they govern by Discipline and correct by censure which is that part of their Ministry committed to them of Christ in the execution of his Regal Office Now no part nor portion of this Ministry may any man take upon him Heb. 5.4 but being called as was Aaron that is called even with an inward and outward call as thus A man hath been brought up in the Schools of the Prophets or else where devoted himself to the study of Divinity whereby he is become in a competent measure fitted for the service of the Church 1 Pet. 5.2 when now he findes St. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a willingness of spirit and readiness of minde to employ his gifts this is the inward call of God But further to testifie and declare this there must be the outward call of the Church Christ receiving him into the Office of the Ministry by the regular Ordination of his Substitutes who alone in this representing his person can give us our Mission of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye But alas the disorder and confusion of Sacriledge and Schism What was the Prophets complaint is now our Churches groan
thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord c. See David here right according to his own Emblem Ps 42.1 even as the Hart panting after the water-brooks As the Hart so he wounded and pursued wounded with distress and pursued with danger he pants after the water-brooks eagerly longs after the refreshing comforts of Gods Sanctuary Division In the Division of the words observe two general parts Davids Petition with its Divine Reason 1. Davids Petition One thing have I desired of the Lord that I will seek after that I may dwell in the house of the Lord all the days of my life 2. The divine reason of Davids Petition To behold the beauty of the Lord and to enquire c. In the first General observe two Particulars the Object and the Acts. The Object 1. Emphatically asserted to be unum one thing 2. That one thing expresly described to be this That I may dwell in the house of the Lord all the days of my life This the Object Secondly the Acts they are two The one speaks the inward affection that of desire the other speaks his eager prosecution of what he desired in seeking after it One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life This is Davids Petition to which he is moved by a twofold reason of Delight and of Devotion 1. Of Delight relating to the types and the antitypes the shadowing figures and glorious mysteries even a beholding the beauty of the Lord. 2. That of Devotion relating to the Oracle and the Altar the Incense and the Sacrifice to which answers our Preaching and Prayer with the Administration of the Sacraments And this David calls a visiting or an enquiring into Gods temple Thus the wounded Hart pants thus Davids troubled soul longs and longing breaths forth his distress concentred in this Petition One thing have I desired of the Lord c. Explic. First General Davids Petition and therein the Object emphatically asserted to be unum one thing In the beginning of the Psalm David keeps an Audit of his Souls accounts reckoning up the large incomes and lasting treasures of Gods bounty grace and mercy the sum whereof is this The Lord is my light and my life my strength and my salvation And now where shall David design his presence but where is his light where shall he desire his person but where is his strength where shall he wish his soul but where is his life and where shall he fix his habitation but where is his salvation even in communion with his God and this especially in the holy Worship of his Sanctuary No wonder then if above all things he desires and seeks after this one thing to dwell in the house of the Lord c. There are quos interpellat ad desiderandum finis ipse desiderandi says Tertullian well Tert. de paen Isa 57.20 There are those whom the end of one desire provoketh to another fluctuating souls whose motion is that of a troubled Sea in continual waves and no wonder if the Needle flit up and down the Compass whilst it is not fixt upon his Pole So no wonder if the mind of man wanders in multiplicity of desires whilst 't is not fixt upon Davids unum his one thing the enjoyment of his God 1 Pet. 2.11 We are here strangers and pilgrims The soul then pursuing sensual delights may haply find some Inne for a nights lodging but no house to make its home no object to make its center Our right habitation can there only be where is our true contentation our repose where is our rest and that is God and this by communion with him in Christ which communion with him in Christ we have in his ordinances and Christs ordinances are in Gods house Gods house then is that one thing above all things which most conduceth to the good of souls yea and welfare of States For no Nation ever prospered in which Gods house was prophaned and when judgment reacheth the Sanctuary who shall secure the City Ezec◠9 ◠6. Ps 75.3 Gen 32.26 The Prayers of the Church are the prosperity of a People whose united force is beyond that of men and Angels it prevails with God Eph. 2.3 it overcomes the Almighty not letting him go without a blessing But from whence is the Churches unity why from Loves union From which union of love it is that the faithful become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-members of the same mystical body fellow heirs of the same eternal Kingdom fellow-citizens of the same heavenly Jerusalem Yea such is the communion of love as not only makes many one but also one many hereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Chrysostom love not only combines ten thousand into one but also multiplies one into ten thousand For look how many lovers a man hath so manifold he is he hath so many eyes to see for him so many ears to hear for him so many feet to go for him so many hands to work for him so many tongues to speak for him and so many hearts to pray for him Thus the prayers of the Church by a communion of love become each mans in particular which are all theirs in the general And this is the incomparable benefit of the Churches Liturgy generally received that each one hath ten times ten thousand together imploring at the Throne of grace for that blessing he singly sues for Oh the sweet delight of those Closet contemplations when we could take a view of all the Congregations in England at one time of the Lords day in one place of the Lords house in one posture of bended knees and of lift up hands and eyes and hearts breathing one Prayer and closing one Amen! Oh how lovely were this in the sight of Angels how acceptable in the presence of God thus at once in an united force to wrestle with him for a blessing Gen. 32.14 as did Jacob And as such the Prayers such also the Praises of the Church the Militant being Eccho to the Triumphant Holy holy Isa 6.3 so in the Te Deum to Holy Lord God of Hosts that Song of the Cherubims in heaven and of Saints on earth Oh! had we this sacred Unity how soon would vanish our hateful Divisions O that all mens Ambitions and Covetousness were concentred in the Unity of David's desire to enjoy God in his Sanctuary to dwell in his house and devote themselves to his holy worship This the first particular of Davids Petition as to the Object emphatically asserted to be unum one thing 2. We proceed to this one thing as it is expresly described A dwelling in the house of the Lord. Of all the creatures God still hath some whom he calleth his as separate by a particular dedication and sanctification to himself Thus
of mens persons some are his elect and chosen Luke 18.7 Ezek. 44 24 Psal 105.15 Mal. 3.8 John 2.16 2 Sam. 7.5 of times and seasons some are his Sabbaths and feasts of servants and attendants some are his Prophets and Ministers of goods and chattels some are his Tithes and Oblations And thus of places and habitations some are his Temples some are his Houses in which Houses and Temples places dedicated to Gods worship and service he vouchsafes to dwell not as thereby confining his presence but therein declaring it For most true it is God hath no bounds of himself but himself his essence is infinite for immensity and omnipresence as well as for majesty and omnipotence He hath heaven for his Throne and earth for his footstool Isai 66.1 and therefore is not contained in Temples made with hands Seeing God then is not inclosed within walls nor confined by place how is he said to be in his Temple as in his house Why it is not to denote him contained but present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo Judaeus gives the short yet full resolution God is present every where as containing all things not contained himself And so though in the immensity of his Omnipresence his being is in all places yet in the manifestation of his gracious presence his dwelling is more especially in his Temple and this in the holy ministrations of his Word and Sacraments And thus hath God his house on earth as well as his house in heaven which two have so good a correspondency in a communion of things Psal 102.19 that they have their analogy in a communication of Names And therefore as we finde in Scripture heaven is called Gods sanctuary so Gods Sanctuary may be called Heaven And thus however men despise the house of Gods worship yet is it the place where his honour dwelleth Psal 26.8 yea as his house above is coeleste solum earth in heaven so his house below it is terrestre coelum heaven on earth But now to attribute holiness to places and call our Churches Gods houses is not this superstitious and Jewish No sure we are otherwayes taught by our Saviour who saith expresly of his Fathers house Mark 11.17 that it shall be called the house of prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all Nations it shall be called that is palà m erit habebitur it shall so every where be and be accounted as Beza himself gives the glosse And observe We finde not our Saviour using any severities so much as in zeal for Gods house that being prophaned he takes the whip in his hand as well as the Text in his mouth and scourgeth as well as reproveth he whips the oxen and those men more beasts then they the money-changers out of the Temple and justifies his Zeal by a Scriptum est it is written My house shall be called the house of prayer but ye have made it a den of theeves Now that part of the Temple where our Saviour did this was not Atrium populi the Peoples court that wherein the Jewes worshipped but that Atrium gentium the Gentiles court wherein those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.4.17 those Grecians and other devout persons spoken of in the Acts Acts 8.27 were admitted and worshipped For we may not think the Jewes who were so zealous for their Temples holiness we may not think they would suffer the Oxen to tread where themselves set foot so charily neither would they suffer shops and stalls and trade and traffick where themselves did not approach bâ—t cleansed and purified It was that court which was made a thorow-fair Mark 11.16 as appears by the peoples carrying vessels thorow it which none was but that of the Gentiles as being void of legall sanctity and without the first bounds of the Temple yet this being a place of publick prayer our Saviour will have it esteemed as Gods house whereby he establisheth the relative holiness of our Christian Churches The Jewes so zealous that nothing might come within their bounds of the Temple to profane them they were regardless of the Gentiles bounds as not so capable of profanation Our Saviour at once to convince the Jewes error as evill and vindicate the place of the Gentiles worship as holy he sayes of that court where the Gentiles did pray that it is his Fathers house and thereby establisheth the holiness of Christian Oratories to all Nations Wherefore if we be Christians we must approve of the publike places of Gods worship which publike places must be accounted houses of Prayer and if houses of Prayer the houses oâ— God and what is his is holy And now upon this our Saviours ground have all our Christian Churches been erected and as erected so consecrated Thus when Christianity gained first acceptance with the Imperial authority that famous Church at Jerusalem was consecrated by Eusebius and that at Alexandria by Athanasius And we may observe it was the Churches persecution by Heathens which hindred the building her Temples and sure then to pull down her Temples must be a persecution if not heathenish But why will our Saviour have his Fathers house called the house of prayer why not as well the house of sacrifice and of the Sacraments Quest or the house of prophesying and of preaching I answer Because without prayer all the rest are nothing Answ either as to Gods worship or our benefit And that hereby we see the excellency of prayer above all other duties and of publike prayer above all private devotions Thus I have opened unto you the house of the Lord and we shall proceed further to shew you how David dwells there and discover to you the length of his lease even for term of life so says the Psalmist One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life 1. How David is said to dwell in the house of the Lord. The dwelling David here speaks of is not such as if he would have the pallace of the King to be in the Temple of the Lord or as another Samuel himself continually to attend the Priest no his dwelling is not meant of a proper and continued habitation there but of a frequent and constant repair thither even in the mornings and in the evenings on the Sabbaths and on the Feasts dayes then to attend the publick solemnities of Gods worship and service Psal 84.4 And O blessed are they Lord that thus dwell in thy house they will be still praising thee And it 's worth our observing how Davids desire and resolution answers that of God himself who says of Zion This shall be my rest for ever Psal 132.15 here will I dwell for I have desired it The Lord delights himself in Communion with his Saints and well may his Saints then delight themselves in Communion with their God God dwels with the faithful as in his
Temple O let the faithful then still joy to dwell with God in his Sanctuary 2. See the length of Davids lease for term of life that I may dwell in the house of the Lord all the dayes of my life So much is mans nature in love with liberty and change that not having variety of objects and freedom of enjoyments a Palace becomes a Prison and the sweetest dainties a loathed bitterness But O the perfect freedom of Gods service and ravishing sweetness of his Sanctuary which never begets loathing or dislike to the devout soul but the more enjoyed still the more desired So that Gods house is not Davids desire for change but for constancy not for a small spurt but for a long space he measures his own dwelling in Gods Sanctuary according to the time of his souls dwelling in the body even all the dayes of his life All the dayes The godly mans Kalender is from the Son of righteousness he numbers his times by his aspect and influence and and therefore he thinks it no day with his soul but when Christs face doth shine and accounts no happy houres but what are spent in his service So that should the Sun have run his round and David not have repaired to Gods house he would have cryed out as Titus the Emperor upon a less occasion after did O amici diem perdidi O my friends I have lost a day and as with David so with every good Christian that day is lost as to an happy account which makes not an account of Gods holy worship But further David renews his Lease and resolves to have it for perpetuity or rather makes Gods house his inheritance I will dwell saith he in the house of the Lord for ever Psal 23.6 David is not willing to live except in Gods house and when he departs the world he would not depart the Temple but by an happy change of earthly for heavenly enjoying the same holy presence in a more glorious beauty even that of the beatifical vision Thus we have done with the object of Davids petition 1. As emphatically asserted to be unum one thing 2. As that one thing is expresly described to be this a dwelling in the house of the Lord all the dayes of his life From the Object we proceed to the Acts which are two The former speaks Davids inward affection that of desire the latter speaks the eager prosecution of what he desired in seeking after it One thing have I desired of the Lord that will I seek after c. 1. The Act which speaks Davids inward affection that of desire One thing have I desired Desires are the Ecchoes of our loves what we most ardently affect we most eagerly covet If our love then be spiritual and fixt on God our desires will keep the tincture of our loves and become holy and spiritual too And there are no enjoyments so full nor contentments so great that desires are not excited for what is desire but the hearts flame which does not by emission spend the stock but by reflexion quicken the vigor of our loves So that Testimonium gustatae gratiae est esuries saith S. Bernard grace desired is a sure testimony of grace received and to hunger after Christ Ps 34.8 is a good argument of having tasted with David how good the Lord is Thus it is with Gods Saints on earth but see the same with the very Seraphims in heaven who clap their wings that is Isa 6.2 agitate their loves and actuate their joyes by their desires yea no heart is so earthy that breaths not forth the air of this region Ps 145.16 and God alone it is that can satisfie the desire of every living thing And therefore is David right in his Unum petii One thing have I desired of the Lord. For indeed seeing the fruition of God is the last end of the souls creation so infinite an object as God supposeth an infinite desire in man And though David confines his desires to one Object yet can he not contain them in one Act for like Number they are infinite none so great but is still capable of addition so that mans desire cannot be satisfied but by his fulness who is Naz. in Naâ—al as Nazianzen elegantly calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sea of Being which hath neither bottome nor shore a fulness as inexhaustible as it is unsearchable All that splendor which attracts the desires of the most lofty Heroes all those miseries which suspend the admiration of the most learned Sages all that beauty which inflames the hearâ—s of the most passionate Lovers yea take all the whole Wardrobe and Magazine of nature the whole stock of this worlds glory Theaters Thrones Empires and Arms Scepters and Triumphs Isa 40 15. what are they all but stilla situlae as a drop of the Bucket compared with the vast Ocean of Gods fulness What art thou then but ungrateful unto God and unfaithful unto thine own soul What art thou but a Rebel to his Soveraign Majesty and a traitor to thine own repose and glory whosoever thou art that seeks for any other felicity then that of God who hath h s paradise in his own bosome and offers to make thee blessed in his embraces O that thou wouldst now collect thy scattered thoughts vain man and reduce thy wandring desires into this period and center of Unity Communion with God in Christ fixing thy delights in the beauty of his holiness the worship of his Sanctuary and the joy of his presence Thus doth David in his Unum petii One thing have I desired Thus we have done with the former Act which speaks Davids inward affection that of desire 2. The latter which speaks his eager prosecution of what he desired in seeking after it One thing have I desired and that will I seek after In earthly pleasures desires faint upon enjoyment but in spiritual once enjoyed they are the more desired and as the more hotly desired so the more eagerly pursued In carnal delights we say Vilescit adeptum quod accendit desideratum That which we hotly pursue for the attaining when sped we as carelesly despise after enjoying and our own experience tells us That qui satietati occurrit satietatem incurrit A man is satiated with that which he took as a remedy against satiety Thus how many are eagerly mad upon their carnal pleasures till they feel their sting and then they hate them but it is far otherwise with our spiritual delights we have no such appetite to them as when we have tasted them and are never glutted with their sweetness but the more inflamed in our desires by their enjoyments True it is divine raptures and spiritual ravishments they are our heavenly refreshings given not for food but for cordials and therefore are not so frequent Bern. in Cant. ult nor so continued which begot S. Bernards complaint heu hora rara mora parva O how few sweet Jesus
go out upon the Altar not letting our devotion cool in Gods presence especially when we present our selves at the Table of the Lord that sacred solemnity of the blessed Eucharist Oh that we could here compose our Souls to Davids frame That seeing God in Christ is the Center of all holy delights we may make the enjoyment of his presence and communion the Center of all hearty desires and then say in an humble faith and ardent fervor of devotion One thing have I desired of the Lord and that I will seek after that I may dwell in the house of the Lord all the days of my life c. THE SECOND SERMON UPON PSAL. 27.4 To behold the Beauty of Lord and to enquire in his Temple Introduction Psal 87.2 GOD that loveth the Gates of Sion above all the habitations of Jacob he prefers the Publick Services of the Church before the Private Worship of the Closet 2 Sam. 7.16 Zech. 3.8 Wherefore Davids zeal to the Building and Zorobabels to the rebuilding the Temple and House of God it was rewarded and incouraged by the promise of the Messiah issuing from their loyns And if the holy zeal of building and restoring the House of God had the promise of Christ in the flesh sure I am the blinde zeal of prophaneing and destroying Gods House can have no communion with Christ in the Spirit For observe we how the Prophet Haggai foretels That Hag. 11.9 the glory of the latter House should be greater then that of the former the glory of Zorobabels Temple greater then that of Solomons which could not be meant as to the outward structure or the inward ornaments the latter House wanting what gave the excellency to the former even the Ark of the Covenant the Heavenly Fire the overshadowing Cloud the Urim and Thummim and the gift of Prophecy which gift of Prophecy was onely supplied by an Eccho which the Hebrews call Bath Kol the Daughter of a Voice revealing sometimes something of the Will of God Such a Voice was heard in the Temple before Titus besieged Jerusalem Joseph Bel. Jud. l. 7. c. 12. Migremus hinc Let us be gone hence Now all that glory being wanting in the latter Temple What made it more glorious then the former I answer It was the presence and manifestation of Christ in the flesh who was the substance of those Figures the Body of which the Temples glory was but a shadow And if this was the glory of the Jews Temple That Christ in the flesh was there manifested and presented unto God shall it not be much more the glory of our Christian Oratories That there Christ in his Word and Sacraments is preached and exhibited unto us Christ is present in all places Rev. 2.1 but is said To walk in the midst of the Golden Candlesticks Present he is in the Congregation of the Saints by a special ministration of the Spirit declaration of his Will and communication of his Grace there his Power is evidenced his Arm revealed his Body and Blood exhibited Who is it then but will delight to dwell in that House where the refreshing Food is Christs Body and the chearing Wine his Blood the ravishing Beauty the light of his countenance and the sweet repose his Arms of Love yea where the blest Fellowship is that of Angels and Saints and the onely service Gods holy worship However then the ambitious mindes sore aloft and with restless wing pursue their wordly glory yea how ever voluptuous Epicures set themselves to the injoyment of their sensual delights whatsoever they cost them though body and soul and all yet fix we our desires on Davids one thing which is as much beyond comparison as it is above exception even To dwell in the House of the Lord This the centre of Davids Prayer the main object of his longing desires and eager importunities the thing he sues and seeks for so says the Psalmist One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple We proceed to the second General part The Divine Reason of Davids Petition which is twofold of Delight and of Devotion First Of Delight To behold the Beauty of the Lord Secondly Of Devotion To enquire in his Temple We begin with the first particular that of Delight To behold the Beauty of the Lord. To behold the Beauty of the Lord Why what commerce hath Earth with Heaven finite with infinite flesh with spirit dust and ashes with majesty and glory man with God O the gracious sweetness of divine love God descends to exalt man the Creator humbles himself to a communion with his Creature and to so near a communion as to make his Spirit mans life his grace mans comliness his wing mans shadow his hand mans strength his heart mans rest his beauty mans delight and his embraces mans repose This Beauty of the Lord is of too glorious a ray to be beheld otherways then under avail and therefore it is the goodness of our Maker to exhibite himself not according to the strength of his glory but according to the weakness of our capacity The object is proportioned to the faculty the Creatures are as the Waters and his Word and Sacraments as the Mirrors which represent God by reflexion whose glory we cannot look upon in a direct Beam And thus did David behold the Beauty of the Lord in his Sanctuary Heb. 9.2 3 c. as represented in Types and Figures for we finde in the first Tabernacle called Holy the Candlestick and the Table and the Shew-bread and in the second Tabernacle called The Holy of Holies we finde the Golden Censer the Ark the Manna Aarons Rod the Tables of the Covenant the Cherubims of Glory and the Mercy Seat Now this Tabernacle and Sanctuary did aptly represent the Church of Christ whose Militant part through the vail of Faith does contemplate the glory of God and our Lord Jesus Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Great High Priest Heb 4.14 by whom we have access unto the Father in the Holy of Holies that is the Highest Heavens The Brazen Laver did signifie our Baptism and Repentance the Sacrifice of Burnt offerings the Mortification of our Lusts the Altar of Incensé our Oblations of Prayers the Golden Candlestick the Preachers of the Gospel and the Lights thereof their holy Doctrine the Table of Shew-bread did prefigure the Sacrament of the Eucharist and the Communion of Saints The Holy of Holies did represent the Heavenly State of the Church Triumphant there being the Ark of the Covenant the Personal and Corporal presence of Christ the Golden Propitiatory his glorious Humanity and the Table of the Law his perfect Obedience the Cherubims wings did represent the Ministry of Angels from above which heavenly Spirits God shews forth his glory in a beatifical
Will the Preaching of which Word Christ hath committed to the Pastors of his Church And Oh the dignity and charge of their sacred Function Mal. 2.7 Whose lips are appointed to preserve knowledge and that men should seek the Law at their mouths So that when we speak it ought to be with that care and Conscience 1 Pet 4 11. as delivering to you the very Oracles of God O si quando loquamur ut Oracula vivamus ut numina Oh that when we speak unto you the Oracles of Gods truth that we then did present our selves examples of his holiness That so our lives integrity might be Et Censura Disciplina 2 Cor. 4.7 both a Censure and a Discipline to others enormity but We have our treasure in Earthen vessels Further yet this of Davids inquiring St. Hierome renders by an attendere and others by a visitare a visiting and attending Gods Temple And indeed though true it is That to the devout Saint and Servant of God every day is a Sabbath and every place a Temple yet as this does not exempt us from the observation of the Lords day so nor from the frequenting Gods House for as the one is a set and holy time so is the other a separate and holy place for his Publick worship according to that Levit. 19.30 Ye shall observe my Sabbaths and reverence my Sanctuary which was spoken to the Jew in the Letter but to the Christian in the Analogy And strange it is That they should be so remiss in reverencing Gods Sanctuary who yet seem so zealous for observing his Sabbaths dis-joyning in their practise what God hath so near joyned in his Precept But that we are to visit Gods Sanctuary and there attend his service is not onely from the precept of holy Scripture but also from the dictate of Divine Reason which is this That we are all to be considered in a double capacity as to our particular persons and our Political Relations Which Political Relations are especially two the first as to Civil Community the second as to Mystical Communion Now as in Temporal Matters we have our private places for our private affairs but publick Halls for publick services So in Spiritual Matters we have our private Closets for our private Devotions but publick Temples for publick Worship Civil Communion as Members of some Corporation requires the former and no less doth our Mystical Communion as Members of the Church require the latter But observe further David though so glorious a King yet will become an attendant in Gods house O the haughty pride then of the meaner Peasant Psal 95.6 who will not bow nor bend not fall down and worship in Gods Sanctuary O the haughty pride I say of the meaner Peasant For who are they that so much contemn the Worship and despise the reverence due to God in his Temple are they the mighty Kings or the truly Noble no but the meanest and the lowest of the people Thus whilst we see the Potentate prostrate we behold the Peasant stiff in Gods service yea at present do we not behold the servant covered whilst the Master is bare in Gods presence Strange disorder as unreasonable as it is irreverent which to reform know all actions we say in the Schools are specified ab objecto fine from their object and their end what then is civil in respect of men and secular Affairs is Religions in respect of God and his glory And thus bowing the Knee uncovering the Head and the like which are civil actions in a respect to men they become Religious and Divine having God for their object and his glory for their end The Soul actuating the Body an holy Fear actuating the Soul and the Spirit of God actuating that holy Fear So that apertio capitis a mans uncovering of the Head in Gods House is a part of Worship and a keeping the Head bare is a continued worshipping and if so then not to bare the Head is irreverence if not prophanation David here though a mighty Prince yet of a far more humble temper then the meanest Aâ—tisan of our age he thinks it no indignity to his Royal person but rather a delight to his devout Soul to attend Gods service he will leave his Pallace to visit Gods Temple and quit his Throne to wait at Gods Altar For so says the Psalmist to declare the fervor of his Devotion One thing have I desired of the Lord and that will I seek after that I may dwell in the House of Lord all the days of my life to behold the Beauty of the Lord and to inquire in his Temple We proceed to Application Applic. 1. To give you several seasonable Admonitions know It is the Prophets title which best adorns and beautifies the Christians Temple Ezek. 48.35 even Jehovah Shammah The Lord is there And where the Lord is there will be his Servants the holy Angels are in their Masters House they we may be sure frequent our Publick Meetings Yea doubtless nothing done on Earth is more joyous to the Angels or formidable to the Divels then the united Prayers and fighs and tears and lauds and praises of Gods Saints in Gods Sanctuary Wherefore if it be the presence of God of Christ and of the Angels which makes the place of Gods worship beautiful we may truly say of Gods Sanctuary Psal 45.13 what is said of the Kings Daughter It is all glorious within It s chief Beauty consists not in the outward Forms but the inward Mysteries not in the stately structure but the gracious presence not in the visible Congregation but the invisible Communion the Beauty is not the object of bodily but of Spiritual eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. de graec affect cur Serm. 11. it is of such things as Faith doth Minister and present unto us And therefore we cannot but justly reprove those who boast of their knowledge and cry up their Faith as if they were the onely men of a quick sight and peircing eye Whereas they have so thick a film of prejudice and prophaneness that they cannot behold with David the beauty of the Lord in his Sanctuary Know vain men that for the accomplishment of true delight there must be not onely a pleasing object but also a prepared faculty and if there be no affection in the faculty there can be no fruition of the object Hence it is that the rarest harmony affects not the Asses ear so nor heavenly delights earthly mindes and why not because there is no pleasantness in the object but no fitness in the subject no fitness either of faculty or of affection either of faculty to discern or of affection to desire Wherefore O ye prophane men and dissolute mindes know The reason why you are not taken with the Beauty of the Lord in the service of his Sanctuary it is because either prejudice and error hath blinded your judgments or the flesh and the world