was not afraid to say nor need we scruple to learn of him I have surely built thee an House to dwell in a setled place for thee to abide in for ever 1 Kings 8.13 Let them take and stand to Calvins exposition of their misunderstood Text that indeed God is not lockt up in these Temples nor fastned to the Pillars of them as those whom they made their gods in the Church of Rome his presence is not bounded here nor his favour so cemented within these walls that it no where else shines upon his people but yet here he is in a more extraordinary manner in a larger and fuller manifestation of his presence than elsewhere Our blessed Redeemer is every where but where a few are gathered together in his name and this is the place for that He will be in the midst of them Mat. 18.20 more near to them by the special gifts and graces of his Holy Spirit which he will pour out amongst them Jacob was not such a Novice in Religion at seventy yeares of age but that he knew God was present every where notwithstanding when God vouchsafed him the Vision of himselfe and his holy Angels and that he had a more speciall enjoying of his presence in that place than elsewhere O then How dreadfull is this place this is Bethel this is none other but the House of God and the Gate of Heaven surely the Lord is in this place and I was not aware Gen. 28.17 And we are not aware oft times that the Lord is in this place if we were we would come into it as into his presence we would demean our selves in it as before God Solomon should not lose the labour of his good Councel we would take heed to our feet those of our body too and especially to our affections the feet of our soul when we entered into the House of God Eccles 5.1 Ecclesiam ut Coelum Nilus ade I have much esteemed that direction of an Ancient and wish it ingraven upon the Porch that when we bring our bodies into the Church we would by the remembrance of the Church whose House it is of the very Doore the very Porch of it send our Souls our couversations up to Heaven 't is the Gate of Heaven Jacob tels us the very Door of it is so and 't is holy ground God tels us where he shews himselfe Exod. 3 5. and they who put off the shooes from their feet who lay aside all earthly respects and cogitations and have their souls fitted for the entertaining the tender of of his gracious presence which he makes unto them in this place they feele themselves for the time in Heaven and the heavenly joy that thereby they conceive does thenceforth fasten such an impression in their mindes as breâ—ds an awfull respect in them and nourishes a reverent affection towards 〈◊〉 very place wherein they were parâ—aker of so great a benefit O how the Priests of Dagon and all tâ—â— men of Aâ—â—ded shame us in their zâ—â—â—â— Their false Idol-God fell in his â—oâ—â—e before the Ark of the Lord with his 〈◊〉 and hands upon the Threshold and aâ—â—er that so religious are their thougâ—â—â— to the place once touch'd by any part of him of It so far from a God it was that it was not a He They never tread on the Threshold of Dagon in Ashdod unto this day 1 Sam. 5.5 How farâ—esse effect â—oes a far greater and better cause work with us in the Houses of our true God we are so afraid to prophane them oâ—â—â— one side with superstition and Idolatry and false worship that we dash upon that other impious prophanation of neglecting contemning them giving occasion to men that make a mock at Religion men as false as Dagon was a false god to account no more of them than as of an Out-room about their house Dum vitant stulti vitia Horat. in contraria currunt Is this the Holiness which becommeth Gods House for ever Psa 93.5 I have seene and my soule has grieved to see it a pissing-Channel built up against a Church-wall Jer. 5.30 A wonderfull and horrible thing is committed in the land posuerunt offendicula Jer. 7.30 they have set their abominations in my House which is called by my Name to pollute it If we dare tell Rome of their too much superstition in this kinde to stop our mouth they hit us in the teeth with our cold and carelesse regard when they tell us of Pater Noster's building many Churches and how much a do we have to mend up one notwithstanding the great charge and devout care of one of our Fathers we shame and sorrow to hear Et doci potuisse Horat. non potuisse refelli Sure God sees we use it not well not this and other his Houses as we should else he would warm all our hearts with King David's affection Quam dilecta Tabernacula O how amiable how beloved are thy dwellings Psal 84.1 The zeal of Gods House would if not eat us yet so affect us that we would love the habitatation of it decorem Domus tuae in the Latine the beauty the comelinesse the decency of thine House and the place where thine honour dwelleth Psal 26.8 I am too long in this first part I hope I am and that verbum sapienti one word to the wisest in this Auditory in this Nation in this World would be enough nor dare I now spend time in bootlesse complaint that so many Houses of God in our Land are dis-inherited like those of decay'd Gentry without Revenues that his servants in them being defrauded of their Masters allowance do live on Alms small grudg'd Alms that especially in the most populous places where the Tradesman abounds the Minister suffers want Arise O God maintain thine own cause Ps 74.23 Maintaine those thy poore painfull Servants who lack maintenance Mat. 5.14 as thou hast call'd them the light of the World so do thou pour Oyle into their Lamps pour thy grace into the hearts of thy people to give earthly Oyle to those from whom they expect heavenly light not to account it a great thing if they who sow unto them spirituall things reap their carnall things 1 Cor. 9.11 thus to buy the Gospel is a lawfull a charitable a holy Simony holy though a Heathen hath said it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One word more from Domus mea That this is Gods House I would fain have you tell them who will not come into Gods House to hear it from me that they wrong the right Owner of it by giving his possession to so many other Deities for no lesse than Deities they make their Saints Martial when they invoke them Deos qui colit ille facit and they do no lesse than give them possession when they inshrine them in so many Temples built for and dedicated to God alone I cry them mercy perhaps the blessed Virgin amongst them and the
thy trust thy hope in the Lord Let none by their impatience to bear a lesse misery rid themselves into a greater whoever he be that can speak with that Emphasis I am the man that have seen affliction Lam. 3.1 and does therefore with Job abandon the day of his birth Job 3.3 and importune for the hour of death would this man have death be good unto him and save him O then let him apply the counsel of the 26. verse as a remedy against the complaint of the first It is good that a man should both hope and quietly wait for the salvation of the Lord. Well Non omnes post obitum the last part remains yet to be handled no man can obtain true blessednesse till he leaves this world that we have done with nor then all men but morientes in Domino they who so cease to live as that they die in the Lord these are they who are blessed Beza renders it propter Dominum who die for the Lord who in their fervent love to him lay down their life for his sake as his Son did for theirs and lose it or rather give it or rather yet sell it in his quarrel and for the defence of his truth true this but not all for thus to expound it ties this promised blessednesse onely upon the Martyrs of God those valiant and faithfull Servants of his as if his many many promises to the faithfull became void if they were not valiant too or though valiant if they had not a cruel occasion to trie their valour who patiently underwent the torments of a violent death at the hands of persecutors for the witnesse-bearing to the truth of his Gospel These no doubt are blessed in Heaven He that loses his life for my sake shall finde it Matth. 10.39 blessed with a double crown both as they regarded the glory of God and the good of their Christian brethren by their example of constancy the bloud of the Martyrs having ever been the seed of the Church and that which is fire to their flesh and bones water to the Gospel to make it slourish a good confession witnessed before the wicked Tyrants of the world doth good service to God and his truth so it fell out in that martyrdome of S. Paul which he suffered in his life time for they are Martyrs too which for Gods cause stoutly endure any kind of misery besides death and yet to humour some rigid Interpreters who will not be brought to allow of a living Martyr let us for once call every affliction a death too not onely by the example of Pharaoh who persecuted the Church of God Take away this death Exod. 10.17 but especially by that of S. Paul who in this afflicted sense suffered many yea dayly deaths for the Church he was in deaths often 2 Cor. 11.23 he did die dayly 1 Cor. 15.31 The things which bappened unto him in his persecution at Rome they fell out unto the furtherance of the Gospel insomuch that many of the brethren in the Lord waxing confident by his bonds were much imboldned to speak the word without fear Phil. 1.12 14. This is it that has made many of Gods righteous servants not sparing of themselves that Christ might be magnified in their bodies whether it be by life or by death by life I say and S. Paul sayes so too as well as by death v. 20. and that they might be blessed after this life and death as those Martyrs the Apostle speaks of Heb. 11.35 who were tortured and cared not to be delivered that they might obtain a better resurrection But we must not restrain this blessednesse to those only who thus die for the Lord since the Lord bestows this crown of blisse upon them also who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Text who die in the Lord. If we will know what this is Mori in Domino to die in the Lord and who they be that so do we must first understand what it is to be in the Lord while we live for even then this happinesse begins in us when we begin to be in Christ There is no condemnation to them that are in Christ Rom. 8.1 If no condemnation then no wrath of God if not that then Grace and Love and Favour and consequently salvation and eternal life Man is no indifferent thing to his Maker if he does not hate he loves nay the very earth upon which Man is God does either blesse it with encrease or curse it with barrennesse and the Lord of the earth under the Lord of Heaven Man much more and no lesse than this is the effect of Gods love to Mankinde God so loved the World John 3.16 So how even to everlasting life v. the same Now what it is thus uncondemnedly to be in Christ we have it explained John 3.18 He that believes on him is not condemned so in the verse before Whosoever believeth in him shall not perish 16. Not be condemned not perish what them he shall have life everlasting that 's the effect of Gods love that 's the consequent of Gods not condeming So then to be in Christ is to be in the love of God and faith of Christ to cleave unto him and rely upon him then are we by his Holy Spirit ingrafted into him made his members spiritually joyn'd unto him and live in him There is a general conjunction which all men living have with the Son of God in that he took upon him our humane nature not the flesh of man but of mankinde Forasmuch as the Children are partakers of flesh and bloud he also himselfe likewise took part of the same Heb. 2.14 But this conjunction which is so general with all men does not therefore make all men to be in him we are thus conjoyned with him as I may say only in regard of the matter and to say sooth all this notwithstanding there is a great disjunction betwixt him and us and the nature of men as of men does much differ from that nature which the Son of God took upon him that Humane Nature of his now with him in Heaven is of it selfe immortal without spot or stain free from all sin adorned with all holinesse and purity and the fulnesse of all excellent graces ours is impure and unholy and wofully subject to corruption because miserably defiled with sin we are conceived in sin Psa 51.5 saies holy David we are by nature the sons of wrath saies S. Paul Ephes 2.3 our natural our first birth in the flesh separates us from him keeps us out of him but our second our spiritual birth our regeneration when we are born again Joh. 3.5 of water and the spirit when we are indued with the spirit of Christ to believe in him to live according to the direction of his Holy Spirit then is our nature so repaired so renewed that we come near to his nature we are thereby conformed to the image of the Son of God
is the end even the salvation of their souls 1 Pet. 1.9 that they truly and indeed are possest of in this life Haec est vita aeterna says our Saviour John 17.3 This is life eternal to know thee and Jesus He that hears my words and beleeveth on him hath eternal life John 5.24 he hath it in that degree as here he is capable of it But Beatitudo patriae the perfection of blisse the sight and fruition of God in Heaven that intire union with him when we shall be like unto himselfe for we shall see him as he is 1 John 3.2 This is for another life this is the crown laid up which the righteous Judge shall give at that day 2 Tim. 4.8 Vltima semper Expectando dies homini est Dicique beatus Antiobitum nemo supremaque funera debet Ovid. This expect not till death for thus only the dead are blessed To take away all scruple 't is an observable truth that S. Gregory Nyscen hath in his book De Beatitud that God in himselfe is Verè Beatus most properly blessed as having it in and from him-himselfe and that from him as from a Fountain it issues forth upon Angels and Men who are blessed in the participation of it which they receive from him Such as is the difference between the face of man which God made and his Picture drawn by an earthly skilfull hand though this be too distant to expresse it yet 't is the best we can light upon there the prime and true beauty is in the living face and the second the resemblance the counterfeit of it in his image so here the most excelling blessednesse is in the Deity it selfe and the next from him upon those creatures of his who were facti ad similitudinem ejus made after his likenesse and are his Image He is true Blessednesse in himselfe and to us but to us how no otherwise than as he is applied unto us and we conjoyn'd unto him which act of joyning us unto him and applying him unto us is that which is called Fruitio or Visio Dei when we perfectly enjoy him by our sight of him and see him as he is This is that act which is our formall blessednesse For God though he be blessednesse yet he is not formally in us but objectivè as the School speaks or effectivè That which makes us formally blessed is the sight of his glorious countenance that which makes us thus like to him is that we see him as he is His servants shall see his face and his name shall be in their foreheads Revel 22.3 4 5. Now can this be the portion of any living man to see his face this which was denied to Moses his so beloved Servant to whom he had said I know thee by name and thou hast found grace in my sight Exod. 33.12 grace in it but not the sight it selfe yet to him Thou canst not see my face no no man shall see me and live v. 20. if not see his face and live then not that true blessednesse which consists in that sight while we live There is a measure of seeing God in this life and so a measure of happiness but neither full we see God in his workes O come hither and behold the works of the Lord Psal 46.8 And These see the workes of the Lord Psal 107.24 And Behold the goodnesse and severity of God Rom. 11.22 This is with Moses to see the back parts of Jehovah Exod. 33.23 to behold him in his workes of Power and Justice and Goodnesse So then there is a cleer and open seeing of our Creator that true beatifical Vision which the blessed Saints and Angels in Heaven only enjoy and there is a weaker sight a more obscure glimpse of the Deity which only the servants of God have here by faith they and none else neither Heathen who are not called to the knowledge of God nor wicked men who resist the Grace of God calling them who do not open to him when he knocks nor yield obedience to the good motions of his Spirit these see him not at all They have eyes but see not Matth. 13.14 at most seeing they see but do not perceive the eye of their mind is so wholly darkned that it is and they are darknesse it selfe as S. Paul tels the Ephesians before they were called to the light of grace Eph. 5.8 Now if the eye of thy winde if the light that is in thee be darknesse how great is that darknesse Matth. 6.23 And can darknesse it selfe see so great a darknesse see God himselfe him whom eye hath not seen Isa 64.4 He is seen but by one of these two wayes cleerly by them in heaven and sub-obscurely by his on earth we have ground for them both in one verse of St. Pauls 1 Cor. 13.12 Now we see through a glasse darkly but then face to face just the same that I told you from 1 John 3.2 We shall see him as he is In a word we are blessed here onely in that we hope we shall be blessed hereafter and that hope of blessednesse is grounded upon the hope we have that we shall see God face to face Blessed are the pure in heart saies Christ Matth. 5.8 why they shall see God they are blessed because they shall be blessed This was the ground of Job's happinesse while he liv'd in regard whereto death and destruction could not hurt him Though after my skin worms destroy this body yet in my flesh shall I see God Job 19.26 This was it that made David blessed here and was such a preservative to him against fainting in the midst of all his troubles I should utterly have fainted but that I believe verily to see the goodnesse of the Lord where in the land of the living Psal 27.15 So that the blessednesse which we have here consists in the hope that we shall be blessed in Heaven Without salvation no perfect blessednesse that 's sure but we are saved by hope Rom. 8.24 and we are blessed only by hope whilst here we live neither is revealed yet the glory that shall be revealed so the Apostle cals it Rom. 8.8 for what a man seeth why doth he yet hope for v. 24. I hope we may now conclude this point with that saying of the wise-man Ecclesiasticus 11.28 Judge no man blessed before his death for before blessed he shall be die he must sayes our Text Blessednesse is first in the order of the words but in the order of nature death and with that exhortation of the Prophet David which follows upon the confidence he had that he should see the goodnesse of the Lord in the land of the living Psal 27. that for blessednesse sake we would not rush upon death as some Heathens being taught the immortality of the soul cast themselves and their souls away that they might be immortal but rather Tarry the Lords leisure be strong and he shall comfort thy heart and put
Rom. 8.29 so conformed that we are members of his body of his flesh and of his bones Ephes 5.20 't is an Hebrew phrase they were wont to say of their Brothers and kinred Os meum est caro mea he is my bone and my flesh as having received from the same loins and womb the same matter of flesh and bones common between them I beyond all this besides the fleshly substance which Brothers receive from the same Parents they do most what agree in the likenesse of disposition which they draw from the same common birth 'T is so with the Sons of God when they are made the Brethren of Christ being born of the Spirit of God besides that they partake of the same nature they are of the same mind with him which token of Brotherhood the Apostle requires in us Phil. 2.5 Let this minde be in you which was in Christ Jesus they are of the same spirit and minde they are pure even as he is pure 1 John 3.3 'T is his quickening and sanctifying spirit that puts life into them and makes them his members that puts holinesse into them and makes them his Brethren The Sanctifier and the sanctified are all of one for which cause he is not ashamed to call them Brethren Hebr. 2.11 This our so near conjunction with Christ and being in him the Apostle hath fitly express'd Rom. 11. by a Graft grafted into a Plant by which resemblance is fully made good what I have said concerning the nearnesse of a Christian to Christ by faith and his spiritual living in him in as much as the Graft and the Plant are now made both one thing not only one and the same matter which before was different and two the one a good Olive-tree the other wilde but further that the same sap also does nourish all and the same spirit gives life and growth to all and all this by faith as v. 20. because of unbeliefe they were broken off the natural branches the Jewes Tu vero fide but thou standest by faith thou standest as he that tels thee so S. Paul lived by the faith of the Son of God Gal. 2.20 'T is the same in effect with that which the Son of God had taught before John 15. I am the Vine ye are the branches v. 5. Now the branch who knowes not lives in the Vine has the same life common with it sprouts and springs forth from the same power within and we as that must bring forth the fruits of the same spirit For deceive we not our selves beloved 't is not enough to professe Christ outwardly to say we believe in him this does not prove us to be ingrafted into him no more than the bramble was therefore King because it said unto the Trees If in truth ye annoint me King Judg. 9.15 this was only said there was no truth in it therefore there was no truth in it because of that other truth which Christ hath said that of a Bramble-bush men do not gather Grapes Luke 6.44 because it is altogether fruitlesse But if we do indeed and in truth cleave unto Christ by a true and lively faith an effectual and operative faith a faith working by love and bringing forth the fruits of good Works then be sure we are in him The branch cannot bear of it selfe except it abide in the Vine no more can ye saies Christ except ye abide in me John 15.4 And therefore when S. Paul had comforted the faithfull with an assurance of freedome from condemnation to them that are in Christ Rom. 8. because our being in him by faith is an internal note and cannot so easily be discerned he adds presently v. 1. another an external a practical note of Gods children whereby they may be known even by the fruit of their Faith who walk saies he not after the flesh but after the spirit All men carry their flesh about them with the infirmities of it and do often feel the force of sin within themselves but Rom. 6.13 Vers 12. so they yield not to it so they suffer it not to reign in their mortal bodies so they do not obey it in the lusts thereof Rom. 8.13 Rom. 6.4 but dayly strive to mortifie by the Spirit the deeds of the body so they walk in newnesse of life and not after the old man the flesh this is to them a token of the spirit of God in them that spirit is a pledge of their faith and both an assurance that they are in Christ so as not to be condemned when they are judged so as to have begun their state of blessednesse Now if they be thus happy who are in him as in that Text of the Apostle and thus in him as in our exposition upon it then surely they who abide in him as in that other Text of S. John holding fast that which they have that no man take away their crown abide in him till they have passed through Epistle and Gospel and come to this Text here in the Revelation that they die in the Lord holding fast the same faith unto the end and by the force of it recommending their spirit Lu. 23.46 in the end into the hands of him that gave it they must not doubt to partake of this blessednesse pronounc'd by a voice from Heaven Blessed are the dead that thus die They are blessed who live in the Lord by the faith of Christ who believe in him Beata quae credidit saies Elizabeth to the blessed Virgin Luke 1.45 thou are blessed in that thou hast believed but in a far lower degree according to the measure of our knowledge such is our happinesse but that knowledge which we have of God by faith is but a beginning of that we shall have by sight we know him now but in part 1 Cor. 13.9 But when that which is perfect is come then that which is in part shall be done away Then we shall know even as we are known v. 12. then shall we enjoy that perfect blisse which only can give us satisfaction satiabor cum evigelavero saies holy David Psal 17.16 I shall behold thy face in righteousnesse and when I awake up after thy likenesse I shall be satisfied with it Beloved ye have seen in part wherein this blessednesse consists which is the greatest and most absolute good to man that he can desire and who they be that shall obtain it To exhort you to the desire of so great a good were needlesse since every man does by nature long after it with the strongest bent of his affection 't is a thing born with us and we cannot choose but covet earnestly this best gift to be happy but 1 Cor. 12.21 because we often fail in our judgment of the right way to it and now that this voice from Heaven has made known unto us the only certain entrance that must convey us thither yield we willingly to this perswasion for our own good that we apply our hearts
only Author the principal efficient cause of our new Birth The Principal I say for he does not use to worke Regeneration in the heart of any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Enthusiasts will have it immediately but by such ordinary meanes as he has appointed both for himselfe to offer and for us to apprehend eternal Salvation The means allotted to us in this behalfe who are Receivers is Faith the onely Hand he has given us to reach out and lay hold on and apply unto ourselves the Grace of God offered the merit of Christ with the consequents thereof Forgivenesse of our sins justification and eternal salvation By faith of Jesus Christ the righteousnesse of God is unto all and upon all that believe Rom. 3.22 But then in respect of God who is the Donor the means by which he does usually bestow these Graces upon us and convey them unto us are two his Word his Sacraments Of the efficacy of his Word no Christian doubteth By hearing comes faith Rom. 10.17 and by the hearing of faith is the spirit received Gal. 3.2 And for the Sacraments they have as little reason to trouble themselves and the Church of God with seruples of doubt as if they were but bare signes and no more Do not the Fathers call the Sacraments Verbum visibile a visihle Word Are they not as it were an Epitome of the Gospel Receive they not all their worth and vertue and operation not only from the present Grace but from the ancient Appointment and Ordinance of God and from the Word of God which by Divine as well as Ecclesiasticall Ordination is joyned to the outward Elements But to make it good against them in this one Sacrament which we have now in hand If he and he onely shall be saved in an ordinary course who believes and is baptized Mark 16.16 may we not well reckon Baptism an ordinary means of this salvation If of salvation then also of those other graces which are the way unto it regeneration remission of sins righteousness and renewing of the mind Except a man be born of water and the spirit John 3.5 there 's regeneration by it John Baptist preach'd the Baptism of Repentance for the remission of sins Luk. 3.3 Repent saies S. Peter and be baptized for the remission of sins Act. 2.28 and Arise says Ananias to Paul upon his conversion and be baptized and wash away thy sins Act. 22.16 there 's remission Ye are wash'd saies St. Paul 1 Cor. 5. then presently follows upon that Ye are sanctified ye are justified in the name of the Lord Jesus v. 11. there be two other graces As many of you as have been baptized into Christ have put on Christ Gal. 3.27 and having Christ upon us we have his obedience his merits his righteousnesse how shall he not with him also freely give us all things Rom. 8.32 So that as S. James in the case of our regeneration does joyn together the Spirit and the Word which is one of the means he uses to that purpose Of his own will begat he us with the Word of Truth Jam. 1.18 so our Saviour Christ does joyn the Holy Ghost and Baptism which is another effectuall meanes Except a man be born of water and the spirit he cannot enter into the Kingdom of God Joh. 3.5 And S. Paul couples both these means together makes them march hand in hand as equally usefull to sanctification in the Church of God Christ loved the Church and gave himself for it that he might sanctifie it and cleanse it with the washing of water by the Word Eph. 5.26 what shall I say more This will I say that A cause therefore we need not fear to call it of our regeneration and salvation though not the principall that 's God himselfe yet the instrumentall as we speak in Schools or medium He saved us saies the Apostle God Tit. 3. there 's the principall cause by the washing of regeneration there 's the instrumentall v. 5. We have the steps of all the ancient Fathers of the Church walking in this Track a warrant to us for this confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find it call'd and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second Birth and a Divine Generation by Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being born again by Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bath by which we wash away our sinnes Clem. Alexandr Peccatorum omnium remissionem the forgivenesse of all our sins by S. Ambrose Fons Divinus quo Fideles in Creaturam novam regenerantur by Cassiodorus the Divine Fountain by which the Faithfull are made up into a New Creature and by every one the Door of Heaven the Sacrament of Initiation the first admission into Gods Kingdome Not that all that are baptized are thereby necessarily admitted into the Kingdome of Heaven or that all do receive the Grace of God who receive the Sacrament of his Grace for as not the Bread and Wine in the Eucharist so neither the water in Baptism does contain in it selfe any vital force or efficacy That Grace which is a consequent of the Sacraments it doth accompany them as their end the benefit whereof whoso partakes he receives it from God himselfe the Author of Sacraments and not from any other natural or supernatural quality in them And therefore their manner of necessity to life supernatural is not in all respects as food unto natural life they are not Physical but Moral Instruments of Salvation Duties of Service and Worship which unlesse we perform as the Author of them requireth they are unprofitable Hugo's Rule we acknowledge and follow in this case De Sacr. lib. 1. c. 3 Fideles salutem ex istis elementis non quaerunt etiamsi in istis quaerunt though we seek for salvation in Baptism yet not from Baptism but from God for this is the instrument of God to that end and purpose a Moral Instrument the use whereof is in our hand the effect in his for the use we have his express command for the effect his conditional promise so that without our obedience to the one there is of the other no apparent assurance whereas on the other side where the signes and Sacraments of his Grace are not either omitted through contempt or received with contempt we are not to doubt but that they really give what they promise and are what they signifie The same is true here which Solomons Wisdome observeth in the Brazen Serpent He that turned himselfe to it was not healed by the thing he saw but by thee O Saviour of all Wisd 16.7 The necessity therefore that Ispake of for the comming to Christ this way for our being renewed by this second Birth I hope appeareth which necessity notwithstanding we do not preach unto you to be so absolute as if God had never another door into Heaven as if he had so tied his saving Grace to this means as without it 't were impossible to be attained by any this is
severall Apostles have more Churches consecrated them than God the Holy Trinity or Christ under his sundry Titles We have our Churches called by those severall names too for distinction sake but not thereby superstitiously meaning either that those places which are denominated of Angels and Saints should serve for the worship of so glorious Creatures or else those glorified creatures for defence Protection and patronage of such places a thing which the Ancients do utterly disclaim The Nations saies S. Austin erected Temples to their gods we to our Martyrs not Temples as unto Gods but memorials as unto dead men whose spirits with God are still living and therefore besides that speciall name of distinction by which we know one of these Houses from another we keep still the general name in which all these Houses agree together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirke the Lords House thereby acknowledging that as it is his and by him appointed for Prayer so we must not give away the right of his Title to this House by giving away the glory of his Worship in this House either to Saint or Angel Gloriam alteri non dabo that which is the House of Prayer is my House my House is that 't is the House of Prayer That 's the second thing in order to be taken into our consideration the use of this House what the first Founder intended when he gave order for the building of it to what purpose it should be imployed it must be a House of Prayer Under the title of Prayer we understand Part. 2. Domus Orationis and comprehend the whole worship of God which he had commanded them to performe unto him in his Temple Divers were their Sacrifices and Ceremonies in joyn'd by God but the Prophet would in one word instruct them to what scope all these must be referred Joh. 4.24 even to that worship which is in spirit to that spiritual sacrifice of Prayer Just as in the 50. Psalm God does disclaim their Sacrifices burnt offerings and reduces all the services of piety to those two parts of Prayer Thanksgiving and Invocation He will no Bullock out of their house nor He-Goats out of their folds v. 9. But offer unto God thanksgiving v. 14. And call upon him in the day of trouble v. 15. And therefore when the Prophet Jeremy would to aggravate the fault of their misbehaviour in this House set down their proper description of it from the end of its institution 't is this of Prayer What this House become a den of Robbers In qua invocatum est Nomen meum in oculis vestris this House in which my Name is call'd upon Jer. 7.11 Will not that respect check you And he who was likeliest to know what was Gods intention in it who was instructed with the whole care of building it when he had finish'd that goodly structure and was to solemnize the dedication of it before the Elders of Israel and all the heads of the Tribes the chiefe of the Fathers yea and all the men of Israel with sacrifices of sheep and Oxen that could not be told nor numbred for multitude 1 Kings 8. That they might not think there was no other nor no excellenter imployment for that place than that offering of bodily I and bruit-bodily sacrifice when he comes to the blessing the chief part of that Exercise then all and some is That God will bear the Prayer that shall be made in that place Harken to the supplication of thy Servant and of thy People when they shall PRAY in this place and hear thou in heaven thy dwelling place v. 30. And so all along to the end of his blessing What prayer and supplication soever be made by any man or by all thy people Israel which shall know every man the plague of his own heart and spread forth his hands in this place then hear thou in Heaven and forgive and do c. almost in every verse of twenty in that Chapter We heard what Solomon told God before that he had built him an House to dwell in and God had told Solomon before that by Gods owne Prophet and his own Son that there he would dwell Psal 132. Here will I dwell Why for I have a delight therein Vers 13. 'T is meet in deed that the House he dwels in should be so dress'd up so fitted to his minde that he may desire it delight in it Now what is that Furniture of this House that delights him He that built it to him can best direct us to furnish it for him The Prayer of the upright is his delight saies Solomon Prov. 15.8 Templa propter Sacrificia Sacrifice of Beasts before Christ was the most usuall and most notable external Rite and sacrifice of Prayer since Christ has more than the same preheminence This fils with Incense the golden Vials in the hands of the four and twenty Elders before the throne in Heaven Rev. 5.8 And if with this Incense of Prayer we mingle the Myrrh of our tears and sighs and groanings we not only sacrifice our Prayers but we mortifie we kill we offer up our selves that 's the acceptable sacrifice if we believe the Apostle Rom. 12.1 'T is then a House of Prayer but not of Prayer onely we exclude not Preaching as some hot spirits who are all for Preaching would allow no room for Prayer in this House of Prayer or if for Prayer also most of all for the Pulpit-prayer the very place helping to mis-perswade the People that the Prayer is to be valued not for its owne but for the Sermon sake I wish that all such who are content to be exceeding brief in their Desk-prayers and as large as may be elsewhere would heartily consider whether we are not to come to and go off from the very Word of God with more reverence and devotion and supplication than either the Notes or the effusions of Man upon Gods Word does not this seeme to magnifie a short verse when it is call'd a Text above whole Psalms and Chapters Nay let them give me leave to wish again that they would heartily consider whether such a practice as it is begun with an esteeming of their own private wisdoms beyond that of the Church is not continued also with a secret preferring of their own Meditations above that which they meditate upon the Word of God I would not wrong them in what they do nay I would rather rectifie them that they should not do amisse so much as to a suspition and therefore I will as excusingly as I may say of them Surely this sin is got into that high place and they are not aware If it be not so why is it that by degrees there is lesse lesse of Gods Word read amongst them shorter praying before and after Gods own Word and instead of more of both these more and longer of their owne Preaching How would they have cried it up if God had here christened this place
justification ther 's his resurrexit pro nobis Lastly his ascension that was all glorious when he ascended up on high he led captivity captive Eph. 4.8 having spoyled principalities and powers he made a shew of them openly triumphing over them Col. 1 Pet. 3.22 2.15 He is gone to sit on the right hand of his Father in height of majesty and glory and all this as all else for us to appeare in the presence of God for us Heb. 9.24 to make intercession for us Heb. 7.25 To prepare a place for us here in my Text here ascendit pro nobis all for us in every of his actions an expedit vobis and particularly in this it is expedient for you that I go Jo. 16.7 for I go to prepare a place for you For you who never cared to prepare a place for me when in great humility I came to visit you as he might object truely if he would enter into judgment with us a poor provision here made for him a stable his presence-chamber and a Cratch his Cradle from thence driven into Egypt and from place to place I to no place This Son of Man had not where to lay his hend Mat. 8. ver 20. Master where dwellest thou Jo. 1. ver 38. his Disciples might well ask 't was a hard question that no place prepared for him here even when he was to eat the Passeover not a place prepared for that and those few poor Disciples that would have prepared one for him could not tell where without his help prepare it I with all the heart we have but where wilt thou that we prepare for thee to eat the Passeover Mat. 26.17 Thus we rewarded him evil for good to the great discomfort of his soul and sinful shame of ours Psal 35.12 yet he we see here loves his enemies blesses them that curse him does good to them that hate him and would have us do so in imitation of him that as he is we may be the children of our Father which is in Heaven Mat. 5.44 We have but small time for the large extent of this Vobis Verbum sapienti sat who they be that are contained in it of this one word will suffice to all that are wise unto salvation Not a man here but would gladly be one of those You 's and therefore would be loth to give it so narrow a Scantling as to reach only to those few Disciples to whom Christ then spake it That other Paratum Matth. 25. extends it further to all those whom he shall at the last day place on his right hand Paravi vobis it is prepared for all you for all those who since the speaking of it have been and who to the end of the world will be his Disciples God prepares both Place and Inhabitants too Place for Inhabitants and Inhabitants for the Place Those Vessels of Mercy whom he had before prepared unto glory Rom. 9.23 In the Parable Matt. 25. Those Virgins onely quae Paratae erant who were Prepared Ready went in with him to the Marriage Now Vse though in preparing this Place for us we must leave that to Christ alone yet in preparing our selves for this Place we must joyne with him Non salvat te sine te is a true Rule Austin Intreat God first to prepare us by the working of his sanctifying Grace in our hearts but when we have received that Talent of Grace we must imploy it also and and work together with God 1 Cor. 3.9 Who shall ascend into this Hill of the Lord Psal 24. He that hath clean hands and a pure heart in one place Psal 15. He that leads an uncorrupt life and doth the thing that is right in another Here is one way of preparing our selves by purifying the heart through faith Act. 15.9 to an uncorrupt life and cleansing the hands in innocency to good workes that which St. Paul prescribes if we will be Vessels unto honour we must be prepared unto every good worke 2 Tim. 2.29 We must be prepared to do good and to suffer evil if occasion requires and it may conduce to his glory that 's one way more When Christ speaks of this Kingdome Luke 22. he thus describes those for whom it is design'd first Ye are they that have continued with me in my temptations vers 28. and then I appoint unto you a Kingdome vers 29. This was the way which Christ himselfe went Ought not Christ to have suffered these things and to enter into his glory Luke 24.26 He entred this holy place by his owne blood Hebr. 9. Be we not sparing of our paines and labour and sweat and blood if need be rather than not follow him follow the Lamb whither soever Revel 14.4 and which way soever he goeth even Agnum occisum follow the Lamb which was slain Rev. 5.12 Suffer with him that 's the way to reigne with him 2 Tim. 2.12 to have Kingdom and Glory too to reign with him and to be glorified with him Rom. 8.17 Let us not grudge beloved to take pains to suffer pain in this place of our Preparation for that Place we will not if we looke with faith to this Place which is set before us if we looke unto Jesus the Author and Finisher of our faith Heb. 12.2 'T was a course that himselfe tooke to strengthen himselfe in his Combate here as he was Man He for the joy that was set before him Ibid. endured the Crosse and despised the shame The sufferings of this present time in the worst of their nature are not worthy to be compared with the glory that shall be revealed Rom. 8.18 though they were lasting but they are momentary too our Affliction is light and but for a moment 2 Cor. 4.17 When the Prophet Daniel had reckoned up many sore calamities upon the people they are encourag'd to the constant undergoing of them with this certain comfort Vsque ad tempus Daniel 11.24 't is but for a time whatsoever the burden of worldly crosses be which the faithfull servants of God groan under drowne not your selves in tears faint not in your triall make not your life more bitter with pensive thoughts nor waste your spirits with impatient complaints apply the Balsome this sweet contemplation of the short continuance Vsque ad tempus 't is but for a time when ye are revil'd and persecuted Matth. 5.11 when ye have triall of cruel mockings and scourgings Heb. 11.36 37. yea of Bonds and imprisonment destitute afflicted and tormented why Vsque ad tempus all this is but for a time They are the damned in Hell Drexelius De Aeternit that are more overwhelmed with the eternity than with the extremity of their sufferings no measuring of Time there no hope of release after thousands of millions of Ages there is cause of there is place for impatience But these temporary woes these short afflictions lightned with an expectation of enlargement endure we them have we patience in them Vsque in tempus saies the Son of Syrach too Ecclesiasticus 1.23 Vsque in tempus sustinebit patiens A patient man will bear for a time and afterward joy shall spring up unto him This is the Exhortation that from hence I desire to leave with you Possesse your soules with patience Luk. 21.19 notwithstanding the miseries of this life though they were greater and comfort your selves with a hopefull looking for of this place prepared by Christ Troubles here and Crosses and discontents and perhaps great causes of them to some their whole time is a Lent and their whole Lent a Passion-Friday But there is a Place prepared To do good and to suffer evill the Christians vertue is a hard task not to plot and prosecute revenge of receiv'd wrongs not to undermine others to a fall and upon their necks step higher to curb the irregularity of our affections to wage a continuall warre with our owne rebellious thoughts ambition and covetousnesse and voluptuousnesse and all the other Divels about us exceeding difficult to flesh and blood but here is a help from the Spirit our LENT cannot last long the Feast of CHRIST's and of our Resurrection is not far There is a Place prepared a Place of Peace and Rest and joy and glory fulnesse of joy and pleasures for evermore Thither Lord in thy good time bring us who art gone before to prepare it for us To thee O Christ with the Father and the Spirit c. These Books following being worth buying are to be sold at the signe of the Lamb at the East end of St. Pauls near the School CHristian Prayers and holy Meditations as well for private as publique Exercise The True Catholique collected out of the Oracles and Psalteries of the Holy Ghost for Instruction and Devotion by Tho. Parker his Majesties Servant Godly Prayers and Meditations by John Field D. D. An Admonition to all such as shall intend hereafter to enter into the state of Marriage godlily and agreeable to Laws by A. B. Cant. Dr. Hewits Sermons the right with his Prayer before and after Sermon A New-years-gift for a Christian Angel of Peace by Causin Thorndike's Learned Discourse on the Church and Service Robinson's Birth of a Day Dr. Hewit's Funeral Sermon by Mr. Hardy ALSO Mr. Theophilus Buckworth's famous and approved Lozanges which perfectly cures all sorts of Colds Coughs Consumptions Catarrhs Asthmaes and all Infirmities of the Lungs and is a soveraigne Antidote against the Plague and other infectious and contagious Diseases Every Paper of Lozanges is sealed with his own Coat of Arms to distinguish them from counterfeit FINIS