Dauids desire to go to church as it was published in two sermons in St. Maries in Oxford. The one the fift day of Nouember in the afternoone to the Vniversity 1609 the other on Christmas day following to the parishioners of that place. By Iohn Day Bachelour of Divinity, and one of the fellowes of Oriell Colledge. Day, John, 1566-1628. This text is an enriched version of the TCP digital transcription B12340 of text S115196 in the English Short Title CatalogTextual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 136 KB of XML-encoded text transcribed from 60 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 B12340 STC 6422 ESTC S115196 99850415 99850415 177161 2248543345

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. B12340) Transcribed from: (Early English Books Online ; image set 177161) Images scanned from microfilm: (Early English books, 1475-1640 ; 880:14) Dauids desire to go to church as it was published in two sermons in St. Maries in Oxford. The one the fift day of Nouember in the afternoone to the Vniversity 1609 the other on Christmas day following to the parishioners of that place. By Iohn Day Bachelour of Divinity, and one of the fellowes of Oriell Colledge. Day, John, 1566-1628. [16], 104 p. Printed by Ioseph Barnes, At Oxford : 1612. Running title reads: Davids desire to goe to church. Some print show-through. Reproduction of the original in the British Library. eng Sermons, English -- 17th century. eebo Dauids desire to go to church : as it was published in two sermons in St. Maries in Oxford. The one the fift day of Nouember in the afternoone to the n/a 1612 120 23342 164 0 0 0 0 0 70.26 D The rate of 70.26 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2013-08 Assigned for keying and markup 2013-09 Keyed and coded from ProQuest page images 2013-12 Sampled and proofread 2013-12 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

DAVIDS DESIRE TO GO TO CHVRCH : as it was published in two Sermons in St Maries in Oxford .

The One the fift of November in the Afternoone to the Vniversity 1609. the Other on Christmas Day following to the Parishioners of that place .

By IOHN DAY Bachelour of Divinity , and one of the Fellowes of Oriell Colledge .

Basil in Psal. 115. Audite vos Ecclesiam relinquen●es , & in domibus communibus diversantes , miserabilia pretiosi corporis fragment● , quòd preces ac vota in medio Ierusalem redderé oportet , hoc est Ecclesiae Dei .

AT OXFORD , Printed by Ioseph Barnes . 1612.

TO THE RIGHT WORSHIPFVL Mr Dr BLENCOW Provost of Oriell Colledge , the Fellowes , & Students there :

WITH THE RIGHT Worshipfull , the Worshipfull , and the rest of the Parish of St Maries ,

GRACE BE WITH YOV and peace from God our Father , & from the Lord Iesus Christ .

THE EPISTLE Dedicatorie .

RIGHT Worshipfull , & you the rest Beloved in our Lorde . That which the Apostle said concerning Wiues of being subiect to their a a 1. Pet. 3.1 Husbands that even they which obeyed not the word might without the word haue beene wonne by the conversation of the wiues , while they beheld their pure conversation which was with feare : may with good congruity be said to Protestant-Christians , of often frequenting Church-Service , that even they which obey not the word ( I meane Roman-Catholickes ) may without the word be wonne by the conversation of such Protestants , while they be hold our pure conversation which is or ought to be with feare . Howbeit such hath beene the coldnes of a manie in this kind , the aversenes of others vnlesse there be Sermons to , the connivence even of Pastors , I , and soothing their Flocke in this sin , that the People who by their conversation should haue converted others vnto vs , are themselues now in these daies converted vnto them , and a many of vs the Ministers that hoaped of much interest of bringing souls vnto God , stand nowe in doubte of loosing the verie b b Etiam de sorte nunc venio in dubium miser , Terent. Ad●lph . Act. 2 sc. 2. principall it selfe . I pray God c c 2. Tim. 4.16 . saith the Apostle in a case of lesse moment , that it may not be laid to their charge . Doubtlesse among all the oversights to be laide to the charge of vs Protestants , this of frequenting Gods house no better is not the least , especially nowe in these times when the Lorde our God hath done so miraculouslie so much for vs , and when his honour ( as it were ) lies at the stake , and the fruit that wee bring forth makes his name ( I would I might not say ) blasphemed among the Papists .

The consideration hereof Right deare and dearely Beloved Christians , hath caused me as at the first to preach these two Sermons , the one to the Vniversity , the other to your selues : so nowe to set them forth only and wholy to your selues , that as one of them was the very first Sermon that ever I preached vnto you since I came to be your Pastor , so it might remaine vnto you for ever as a testimony of my care of you , and not perish with me when I am gone as did a many good words in this kinde with my worthy Predecessor Mr Wharton .

Were this your Parish of that nature that others be , & the Pulpit not so often , and necessarily to be supplyed by the Vniversity as it is , perhaps I would speake thence vnto you more often then I doe , but since I cannot what I would , I will now do what I can , even preach vnto you d d Evangelizo manu & scriptione Raynold . de Rom. Eccles. Idol Epist. ad Comit. Essex . by writing , and it grieveth me not ( as e e Phil. 3.1 . speaks the Apostle ) to write the same things to you , and for you it is a sure thing .

When our Saviour was risen againe from the dead and Mary Magdalen , and the other Mary came to see the sepulchre , & by reason of the Angels countenance that had descended from heaven , it shoulde seeme they were somewhat frighted , Feare ye not f f Mat. 28.5 saith the Angell , for I know that ye seeke Iesus which was crucified : he is not here for he is risen , as he said , Come see the place where the Lord was laid , And go quickly , and tell his Disciples that hee is risen from the dead : and behold hee goeth before you into Galile : there ye shall see him : lo I haue told you . I doubt not Beloved , a many of you are as desirous to find Iesus as ever those women were , especially in this age when so many Romish Sable Catholicks , so many English Browne-Schismatickes so verefie our Saviours words , g g Mark . 13.21 . Lo here is Christ , or to he is there , as it is in Saint Marks Gospell . I know I am not fit to be likened to the Angell , but yet may I say what did the Angell Lo I haue told you , and as our Saviour h h Mat. 11.14 . said in another case of Iohn the Baptist , And if ye will receiue it , this is Elias : so I in this case , And if ye will receiue it , this is the truth I haue here delivered in these Sermons .

Wherefore as the Prophet Esay i i Esay . 30.21 . said to the Iewes , Thine eares shall heare a word behind thee , saying , This is the way walke yee in it , when thou turnest to the right hand , and when thou turnest to the left : so assure your selues that now in this Age when there is so much turning on the Right Hand , and on the Left , this is the Word your eares haue heard , and I ingenuously professe that after so many yeares spent in this famous Vniversitie in reading Olde and New writers ( you knowe whose k k Mat. 13.15 . precept it was ) if either of the other waies , or any other had appeared vnto me better , for the better directing of your Soules , or doubtlesse I would haue proclaimed it to you vpon the house top , hauing had so many opportunities , or I would at leastwise at this time haue vtterly abstained from printing This : a labour ( beleeue me ) not the least , and now as the world goeth not so necessarily to be vndertaken .

J had purposed to haue put you in mind , of the place of aboad God hath given you , even in the eye of this Vniversitie ( the Vniversitie the eye of the Land ) as though his meaning were you should be examples to all about you , how they also like you should frequent his House : of Church-Service and of Sermons how they are both ( if well performed ) like Rahel , & Leah ( but Leah without a blemish ) which twaine did build the house of Israel and multiplied the heires of the promised land : of being to be as loath to loose the one at any time whatsoever , as a many are or seeme to be , to loose the other , the profit being incomparable that accreweth vnto vs by either : of being much more hard to Pray , then it is to heare a Sermon , and therefore how it behoveth vs to come the oftner to shew our willingnesse to vndergoe the greater paines in Gods Service : but I am now , even very o o Octob. 15. 1612. now , surprised with the newes of her death , who was vnto me in her life the only Iewel of this world . I had thought that Shee also should haue had the pervsing of these Sermons , and haue seene in St Anstens Mother ( twise mentioned in the former of them ) the true similitude of he●selfe . But God hath now disposed otherwise , and given her the place already , which this Booke would but haue guided and directed her vnto , and well am I worthy to loose the benefit of so good a Reader as Shee would haue beene , who haue suffred it so long to lie hidden by me as it hath . O my deare and worthy Mother what shall I say concerning thee ? I might say of thee as l l Muliebri habites , virili fide , anili securitate , materna charitate , christiana pietate , Aug. Confes - l. 9. c. 4. St Austen of his Mother , Thou wert of a womanly carriage but of a manly faith , thou wert fraught with an aged tranquillitie of mind , with motherly loue and Christian affection . I might say of thee as Nazianzen of his m m Nazian E●itaph . Patris . Mother : As the Sunne beames are faire and cleere in the morning and grow brighter and warmer towards noone , even so my Fathers wife , shewing forth the pleasant first fruits of godlinesse at the beginning , afterwardes shined out with greater light . I might say of thee as did St n n O vera mater , adamante forti●r , melle dulcior , flore fragrantior Ambros . de Iacob . & vita beata . l. 2. c. 12. Ambrose of the Mother in the Machabees , O truest Mother , stronger then Adamant , sweeter then Hony , more fragrant then the Rose . But I will now say nothing of thee , only this will I say of my selfe , I that haue said so much vpon the seaven & twentith Psalme the fourth verse , the subiect of this booke : must turne me now vnto another Text , and meditate another while vpon the o o I went heavily as one that mourneth for his Mother . Ps. 35.14 . fiue & thirty Psalme the foureteenth verse , the proiect perhaps of another book .

Pardon me Beloved if I haue as you see thus left you a while , & paid this tribute of these few lines to the true Soveraigne of my Loue , I now come vnto you againe , and speake againe vnto you but in that which heareafter followeth , and which in part you haue heard already , in part you shall now heare .

Your no lesse loving , then loved Pastor , IOHN DAY .
DAVIDS DESIRE to goe to Church . 1. Serm.

IT is a a 2. Sam. 7. ● recorded of king David , Right Worsh : Men , Fathers , & Brethren , beloved in our Lord & Saviour , that when he sate in his owne house , and the Lord had given him rest from all his enemies round about him , how he desired as S. Stephen speaketh Acts the seaventh , at the six & fortith verse , that he might find a tabernacle for the God of Iacob . I will relate it to you in Davids words , Lord saith b b Ps. 132.1 . David , or whosoever els was the author of that Psalme , Lord saith he , remember David , and all his trouble : how he sware vnto the Lord and vowed a vow vnto the Almightie God of Iacob , I will not come within the tabernacle of my house , nor climbe vp into my bed , I will not suffer mine eies to sleepe , not mine eie lids to slumber , nether the temples of my head to take any rest , vntill I find out a place for the temple of the Lord , an habitation for the mighty God of Iacob . All this in the second of Samuel the seaventh chapter and second verse , is thus epitomised : The king said vnto Nathan the Prophet , Behold now , I dwell in a house of Cedar trees , and the Arke of God remaineth within the curtaines . His meaning was that since al fel out so favourably , with such correspondence to his desires , since hee had so much rest from al his enemies , & God was the author of all this , he would now be gratefull againe to that God , not so much in words which are but winde , as in very truth and real deeds , such as might be testimonies thereof both to the time then present , and to after ages that were to come . Beholde now , I dwell in a house of Cedar trees and the Arke of God remaineth within the curtaines . It was as if he had said , God hath bestowed a house on me , I will bestow a house on him too , hee hath given me rest from all mine enimies , I will giue him a kind of rest too , hee shall not be from c c 1. Chron. 17.5 . tent to tent , and from habitation to habitation as hee hath been hetherto . A princely mind and meditation , a resolution fit for him who was to bee the man after Gods owne heart , d d Sam. 13.14 . as Samuel the Prophet avouched of him .

The former part of this day now newly spent and gon , hath by the silver tongue of one of the chiefest & e e M.D Riues Warden of New College sweetest singers in this our Israel put vs in mind of like benefits receaved on our parts from God aboue : of setting at home here in our owne houses , every of vs vnder our owne vine : of a singular rest given vnto vs from all our enimies round about vs . This day , this very day , it was more then miraculous that God did for vs , it was in truth a heap of miracles , as first the preserving of our bodies and goods , secondly the prolonging of our liues , thirdly the saving of our whole Realme , fourthly the protection of true Religion , and all these then and at that time when safetie it selfe might safely haue sworn that she for her part could not haue saued vs . David on a time neere to danger spake most significantly when speaking of it vnto Ionathan , As the Lord liveth , & as thy soule liveth f f 1. Sam. 20.3 saith he , there is but a step betweene me and death . Anacharsis the Scithian speaking of those that sayled by sea , and hearing that a ship was but foure fingers thicke at the most , then are there but foure fingers , g g Diog. Laert tit . in Anach saith he , betweene them and death . At another time being demaunded who were more in number the living or the dead : tell me first , h h Diog. Laert Ib. quoth hee , among whether of them you reckon those that travell by sea : his meaning was that howsoever they seeme to liue , to moue , and haue a being , yet they might with good congruitie bee accounted even for dead , for nothing so ful of casualties as the i i Nihil tam capax fortuitorum quàm mare . Tacit. Annal. l. 14. sea and that in the turning of a hand .

Vpon how ticklish tearmes wee stood this very day when time k k Novemb. 5 1605 was , the more we muse of it the more we may , & how might al & every of these speeches here rehearsed haue bin verified of vs . A step of that wretched miscreant might irrecoverably haue laid all our honour in the dust , a very finger of his might haue done it . Our adversaries abroad that saw the case wherein wee stood , how did they newse it to one another that wee might bee now accounted dead . A l l Discourse of this late intended treason . Fol. F. 3. Terrible Blow was now at hand , we had all and every of vs but one necke , and that neck of ours was now on the block . The horror wherof if we would conceiue let vs but imagine another Fauks in some one of the vaults here abouts , as many barrels , as much powder , and that which then matched both barrels and powder . Doubtlesse we are never better affected vnto God than when we pray : we are now in the house of praier , & prayer you know was the last , the verie last thing we did , yet should we all of vs now miscarry and in this very in stant of time be snatcht out of the world and haue the sudden death of those of whom Elihu in Iob m m Iob. 34 , ●0 . Tremel . speaketh momento moriuntur , they are gone in a trice , or as speaketh the n n 1. Cor. 15 5● . Apostle S. Paule , In momento , in ictu oculi , in a moment in the twinkling of an eie , how vnpreparedly might we all goe to appeare before that throne where this day we should receiue everie of vs our last doome . And yet wee are but a handful to the o o See the B. of Linc. Answer to a nameles Cathol. p 360. 361. house ful of them that should haue miscarried , and yet they though well affected no doubt as men in civill affaires might bee , yet somewhat perhaps behind our selues in respect of the soules businesse wee are about .

But it is not nowe of this point I point now to speake , my intent and purpose is to speake of the Thankefulnesse and Gratitude wee are to performe to God for this , not so much in words which are but winde , as in very truth and real deeds , such as may be testimonies thereof both to these times now present , and to after ages that are to come . What hath the Lord preserved our honor ? We will also preserue his . Hath he made our housholds like p p Ps 107.4 . flocks of sheep ? We will endevour in like manner to furnish also his house : be it early , bee it late , it shall not for our partes , be so naked as it hath beene hetherto .

To the producing of which effect in every of vs here present , be wee of the one Corporation or of the other , of the one or other sex , I haue at this time brought vnto you a certain passage of Davids Psalmes , that as David is the man who puts vs in minde of this gratitude , so he might instruct vs in the manner to how this gratitude should be performed , not in finding out new places for the Temple of the Lord , new habitations for the God of Iacob ( there is no such necessity now a daies ) but in maintaining the old places , the old habitations of the God of Iacob , and that by tendring there our continual presence at the vsual times of Divine Service .

The wordes I haue chosen to this purpose are in the fourth verse of the seaven and twenty Psalme , and parcel of the wordes this very night to be read at Evening Prayer : which will cause me also in reading them to follow the translation we then vse , not that which is vsuall in our Bibles though the difference in this verse be but smal . The words are these : One thing haue I desired of the Lord which I will require , even that I maie dwell in the house of the Lord al the daies of my life , to beholde the faire beauty of the Lord , and to visit his Temple .

IN which words without curiosity of giving every hen her own egge , as Plinie q q Plin. hist. nat. l. 10. c. 15. tels vs of one that was able to doe it with his hens , may it please you to obserue with mee two speciall points as here they lie , First a Petition of the Prophet Davids , Secondly the Reason of that petition . The Prophets Petition in these words One thing haue I desired of the Lord which I will require , even that I may dwell in the house of the Lord all the daies of my life : the Reason of it in these , To behold the faire beautie of the Lord , and to visit his Temple . The Petition wee shall best consider of , if so be we consider therein the Matter of it , and the Manner of making it . The Manner of making it in these words , One thing haue I desired of the Lord which I will require : the Matter of it in these , Even that I may dwell in the house of the Lord all the daies of my life . But it is with this Matter & Manner here as it was with Thamars r r Gen. 38.28 . twinnes , the Maner shewes it selfe first , but the Matter must first be handled . First and foremost therefore of the Matter , Even that I may dwell in the house of the Lord all the daies of my life . Wherein for our better proceeding I shal obserue vnto you three points , first , what kind of house this was , secondly , what it was to dwell in it , thirdly , the conveniency of dwelling there . And of every of these in their order , & every of these in these words , Even that I may dwell in the house of the Lord all the daies of my life . First therefore of the house , Even that I may dwell in the house of the Lord .

As the Lord God out of the whol masse of mankind hath reserued to himselfe some whome he calleth his Elect , of times and seasons some his Saboths , and solemne Feasts , of servants and attendants some his Ministers , & Priests , of goods and wealth that men enioy , some his Tithes & Oblations , so out of the habitations of the sonnes of men some he hath reserved which he cals his House & Temple . Now what kind of house this was , what better instruction may be had then from the owner of it himselfe . The owner of it was the Lord , who though hee s s Esay . 66● said when time was , Heaven is my throne , and the earth is my footstoole , where is that house that you will build vnto mee , and where is the place of my rest ? that is , as St Steven t t Act. 7.49 . interprets it , what house will yee build for me , or what place is it that I should rest in ? Yet a house hee had , & a place there was , not so much to rest himselfe in , as where his people might rest there hopes to heare dayly and duly from him . The very first mention of this house is made in the booke of Exodus , where he calleth it a Sanctuary , when speaking vnto Moses , They shal make me , saith he , a Sanctuary that I may dwell among them . u u Exod. 25.8 . True it is that long before some speech there was of Gods house , as in the booke of Genesis , how fearefull c c G● . 28.17 saith Iacob is this place ? This is no other but the house of God : and x x V. 22. againe a little after , This stone which I haue set vp as a pillar shal be Gods house : but where mention was first made that it should immediatly be gone in hand withall , & a speciall name giuen vnto it wherby perpetually it should be called , that as I said was first in Exodus where the Lord himselfe cals it by the name of a Sanctuary . It is called in the same place an y y Exod. 25.10 . Arke besides , and a z z V. 19. Tabernacle , which three names howsoeuer seuerally distinguished among them selues , are but the diuers appellations & names of this house , as first for the Sanctuarie , Psalme the seaventy third at the fifteenth verse , Then thought I saith the Prophet to vnderstand this , but it was to hard for me , vntill I went into the Sanctuary of God : secondly for the Arke , Psalme the hundred thirty second at the eight verse , Arise O Lord into thy resting place , thou , and the Arke of thy strength : thirdlie for the Tabernacle , in the a a Ps. 27.5 . next words to this my text , He shall hide me in his Tabernacle , yea in the secret of his dwelling shall he hide me . Now as in a materiall and worldly building wee then know it best when we know the several roomes of it , and to what vse each roome serues , so let vs see in the sacred Scriptures and other writers besides what is saide of these three roomes , in regard wherof this house of God was called by these names .

First then concerning the Tabernacle wee shall finde it recorded b b Act. 7.44 . Exod. 25.40 . Heb. 8 5. that it was the Lords owne invention , and how he shewed a patterne of it in the mount ; c c Ioseph . Antiq. l. 3. c ● . that after it was once reared it saved Moses his long iournies vp to mount Sinay , the Lord as it were taking the paines to come downe to him : lastly , that the cloud of the Lord was d d Exod. 40.38 . vpon it by day , and fire was in it by night in the sight of al the house of Israel throughout al their iournies , wherevpon an ancient Father , e e Clem. Alex. Orat. Adhor . ad Gentes . this cloud , saith hee , waited on the Hebrewes like a f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . handmaid , and as for the fire it was , saith the same Father , a g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . token of grace and feare too , if so be they would obey then was it light to lead them , if not but they would be waiward , then was it fire to consume them .

Secondly concerning the Arke we shal fiind it recorded in holy scripture that it was stiled and called by Gods owne peculiar h h Ios. 4.13 . 2. Sam. 6.2 , name : that when it was borne on the Priests shoulders , the feet of them that bare the Arke were no sooner dipped in Iordans water but Iordan was driven i i Ios. 3.15 . backe , the mountaines skipped like k k Ps. 114.3 . rams , & the little hils like young sheep : that it was the cause of the falling downe of l l Iosh. 6.4 . Iericoes wals : that when it was brought into Dagons house , m m 1. San. 5.3 . Dagon was overthrowne : that n n V. 9 when it came into Gath , it made havocke of Gods enemies , o o Ps. 78 67. it smote them on the hinder parts and put them to a perpetual shame : that when it came to Ekron , it did as much vnto the p p 1. Sam. 5.11 Ekronites : that when the milch kine brought it home it q q 1. Sam. 6.12 guided the kine in that their iourney , it was as the rudder in a ship which though it be behind , yet directeth all afore : lastly we shal there find that when the men of r r V. 19. Bethshemeth pried into it over boldly , it slew aboue fiftie thousand at one time , so exasperated was the Lord against them . All that afterwards hapned by it , as the s s 2. San. 6.7 . slaying of Vzzah but for touching it , the blessing of t t V. 11. Obed Edom for entertaining it , and some other things besides , I now omit at this time as being done by all likelyhood after the composing of this Psalme and therefore not likely that the Prophet here had any relation to these events .

Thirdly concerning the Sanctuary we shall find it recorded there , what pretious Iewels that had in it being the cabinet as it were and casket of them , as first , this aforesaid u u Heb. 9.4 . Arke and all the sacred things therein contained , the golden pot wherein was Manna , and Arons rod that had budded , and the Tables of the Testament : secondly , the golden c c Heb. Ib. Censer : thirdly , the mercy seat of x x Exod. 25 17. gold : fourthly , the y y V. 18. Cherubins of gold too : fifthly , the z z V. 38. dishes , cups , coverings , and a a V. 31. candlestickes of gold . We shall find it recorded there that the Lord from thence gaue forth his b b Exod. 25.22 . Numb . 7.89 Oracles , and told all things vnto Moses concerning the children of Israel . We shall find it recorded there that the high Priest went into it c c Heb. 9.7 . Levit. 16.33 . once every yeare to make an attonement both for himselfe , for the Priests , and for the People . Lastly we shall find it recorded there that it was d d Heb. 9.3 . called Sanctum Sanctorum , that is , The holiest of all , for so is the Hebrew phrase in stead of the superlatiue , like as our Saviour is e e 1. Tim. 6.15 . called in holy Scripture , Rex Regum & Dominus Dominantium , that is , King of Kings , and Lord of Lords , according to that dialect .

And these are the excellent things recorded of that house , wherevnto as this our Prophet no doubt had special reference here in these words , so they may serue vs as a draught in some sort to knowe what manner of house this was . There are that f f Ioseph . Antiq. l. 3. c. 8. compare this house to this great world wherein we liue , for it being devided say they into three parts the Outward Court , the Inward , and the Sanctuarie : two of them signifie the Earth , & the Sea , wherein al kind of creatures are , and such were the Outward and Inward Court : the third part which was the Sanctuarie signifies Heaven say they which was reserved for God alone in like sort as the Heaven is not to be come vnto by men . In my conceit it may more fitly bee compared to the little world of man , as man in holy g g Thess. 5.23 . Scripture is said to haue a Body , a Soule , and a Spirit : the Soule being taken as h h Dicitur anima dum ●●getat , spiritu● dum contemplatur . Aug de Sp. & Anim. l. 1 c. 13. sometime it is for the will & affections , the Spirit for the vnderstanding . First then concerning the Tabernacle , that J resemble to the Body , my reason is , for that so oftentimes in holy i i 2. Cor. 5.4 2. Pet. 1.13 . 2. Pet. 1.14 . writ we find this Body of ours resembled to a Tabernacle . In this Body is a Soule , and in that Tabernacle an k k Exod. 40 3. Arke , which Arke containing principally the Two Tables of stone the ten Commandements , what may we better resemble them vnto then to the will and affections over which they beare the sway . The Sanctuarie I may wel resemble vnto the Vnderstanding , though as the chiefest roome in this house it passed indeed all vnderstanding . Nor may it seeme strange that the Temple here should thus be compared vnto man , seeing man so often times in holy Scripture is called the Temple of God . Knowe ye not l l 1. Cor. 3.16 . saith the Apostle , that ye are the Temple of God , and that the spirit of God dwelleth in you ? If any man destroy the Temple of God him shall God destroy , for the Temple of God is holy which ye are . And againe in another m m 2. Cor. 6.16 . place , ye are the Temple of the living God : wherevpon Tertullian very elegantly , Being all of vs , n n Tertul. de cultu Fam. Eius templi Aeditu● , & Antistes P●dicitia est . saith he , the Temple of God , the P●rson & Prelate of that Church is Chastitie , which will not suffer any vncleane or prophane thing to be brought into it , least that God that doth inhabit it should vtterly leaue the place by reason of such pollution . But thus much of his house . Now let vs see what it is to dwell in it , Even that I may dwell in the house of the Lord .

Hannah the mother of Samuel when shee had beene long barren , & it was often cast her in the teeth , she vowed a vow & o o 1. Sam. 1.11 said , O Lord of hosts , if thou wilt look on the trouble of thy handmaid , and remember mee , and not forget thy handmaid , but giue vnto thy handmaid a man child , them will I giue him vnto the Lord all the daies of his life , & there shall no raiser come vpon his head . Her meaning was that he should be brought vp in the house of the Lord in Shiloh , there to do the Lord that service that Eli the Governor should enioin him . Al things hapning to her desires , that is the Lord looking on her trouble , & remembring , and not forgetting her , & giving vnto her a man childe indeed , shee gaue him indeed vnto the Lord , he became a Nazarite , and a Levite , and dwelt in the house of the Lord al the daies of his life . But this is not the dwelling here meant in this place . This kinde of dwelling was for Prophets indeed , and for the Children of the Prophets , howbeit Dauid though he were a Prophet , yet had he besides an other calling , and by reason of that calling coulde not thus dwell in this house . The dwelling then that David meant was in all publike assemblies both at Morning and Evening Sacrifice to tender his presence to the Lord , to sort himself with those who p p Ps. 121.1 gladded him so much when as they said vnto him we will goe into the house of the Lord , to be alwaies praising of the Lord in those Assemblies according vnto that in an other of his Psalmes , q q Ps. 84 4. Blessed are they that dwell in thy house they will bee alwaie praising thee . And this because he coulde not now perfourme by reason of his banishment how dry was his soul within him , & what bitter moane doth he make , r r Psa. 42.2 . My soule saith he is a thirst for God , yea even for the liuing God , when shall I come to appeare before the presence of God ? I , for his banishment had berest him of the exceeding solace he there took , he prefers before himself those very fowles of the heaven , before which our s s Mat. 10.31 . Saviour in another case woulde haue preferred him so much , The Sparrow t t Psa. 84.3 . saith he hath found her a house , and the swallow a nest where shee may lay her yong , even thy altars O Lord of hostes , my king , and my God . I know there are of the u u Calvin & Tremell in hunc loc. Interpreters that take these words otherwise , but since our Church thus readeth them ▪ I for my part am contented in this case not to vary from the Church . But to returne vnto my purpose .

To approach continually then vnto the Temple , and thither continually to repaire was the dwelling no doubt here meant ; to dwell , to reside continually there , not to come for a spurt , or a fit , as you heard this word Dwelling descanted vpon by c c Mr Doct. King . Vice-chancelor of Oxford and De●ne of Christ-ch . in a latin Sermon at the beginning of the Tearme , vpon Ps 91.1 one of the worthiest amongst vs in another dialect not long ago . And thus dwelt Anna here the daughter of Phanuel , who is said in the second of x x Luk. 2.37 Luke for the space of fourescore and foure yeares not to haue gone out of the Temple ; not that she was there alwaies , but often saith y y Lyra & Beda in hunc loc. Lyra , and venerable Bede to the same purpose , not that shee was never absent no not an howre , but for that she was often in the Temple . And the same S. Luke speaking of our Saviours disciples after they had seen him ascended into heaven , They returned z z Luk 24.52 . saith he to Ierusalem with great ioy & were continually in the Temple praising and landing God . Thus S. Austens mother in her time to might be said to dwell in Gods house , wherevnto sh● came so duely and truely twise a daie , that shee in thy Scriptures a a A●g . Confess . l. 5. c. 9. saith S. Austen , might heare O God what thou saidst to her , and thou in her praiers what shee said to thee . In a word , such were the Christians the same S. Austen speaks of in another place whom he calleth the Emmets of God , Behold the Emmet of God b b Aug. in Psal. 66. saith he it riseth early every daie , it runneth to Gods Church , it there prayeth , it heareth the Lesson read , it singeth a Psalme , it ruminateth what it heareth , it meditateth therevpon , and hourdeth vp within it selfe the precious corne gathered from that barne flowre . And thus much for the dwelling here , now concerning the conveniency of dwelling in this place in as much as he desired it for tearme of life . All the daies of my life .

Many and manifolde are the cares that are taken by mortall men concerning their habitations if so be they haue purse-opportunity either to purchase , or to rent them . Some like the City best , some the c c Horat. Epist. l 1. Ad Fuscum . Virg. Georg. l. 2. Country , some one d d Hor Carus l. 1. Od. 7 : Coast , some an other , and yet when all comes to all , nor City , nor Coast , nor Countrey whatsoever that continually can content them . Variety of houses in every age hath been a great salue for this soare , that as he e e Terent. Eunuch . Act. 5. sc. 6. said in the Comedie when they are wearie of one house they may presentlie walke vnto another . Even Princes themselues haue this variety how well accommodated soeuer their Pallaces be , and no house of theirs so gorgeous , so glorious whatsoever , but should they be tyed vnto it continually , it would seeme a Prison rather then a Pallace . It seemes it was not so with the Lordes house in this place , for a Prince here is so desirous to liue therein continually , as that he wished there to dwell all the daies of his life : and therefore in one of his Psalmes , I will dwell f f Psa. 23 6. saith he in the house of the Lord for ever , and againe in another g g Psa. 61.4 . place , I will dwell for ever in thy Tabernacle , He could haue beene contented it seems to haue set vp his rest there , like as the Lord h h Ps. 132.15 speakes of Sion , This shal be my rest for ever here will I dwell for I haue a delight therein . This it was in effect that Zacharias Iohn Baptists father did aime at long after when speaking of the effect of our redemption by our Saviour , that we i i Luk 11.74 saith he being delivered out of the hands of our enemies might serue him without feare in holinesse and righteousnesse before him all the daies of our life . And here Beloved let vs admire the greate goodnesse of our God and his exceeding mercy towards vs , who speaking to vs when time was in so great anger and indignation , k k Gen. 3.17 Cursed is the earth for thy sake : in sorrow shalt thou eate of it all the daies of they life ( for in that he spake it to our first father Adam he spake it to vs to ) doth sweeten as it were this curse againe by taking vs into his owne service , and in that service to remaine with him all the daies of our life . Wherein what doe we else but even set at his owne table , either as l l 1. Sam. 20 27. David did at Sauls , or m m 2. Sam. 9 7. Mephibosheth at Davids . It was a vaine hope of Lamech therefore who vpon the birth of Noah his sonne , this sonne n n Gen 5.29 . saith he shall comfort vs as touching the earth which the Lord hath cursed : it is the sonne of God only that so can do , and so shall it be done vnto vs if so be we endevour to serue him all the daies of our life . I end this point with the words of Peter which he spake vnto our Saviour , somewhat vnadvisedlie I confesse in the case he then spake them but for our purpose very fitly , Master o o Mat. 17.4 saith Peter it is good for vs to be here , right so say I , it is good indeed for vs to be here , and therefore let vs here be all the daies of our life . And thus much of the Matter of the Prophets Petition here , now as touching the Maner of making it which I told you was in these words , On thing haue I desired of the Lord which I will require , wherein I consider these points : first that he made it his Chiefe Desire and that in these words , One thing haue I desired : secondly , his Constancie in it & that in these , I desired of the Lord : not I desired of thee o Lord as if he had spoken it in private , but I desired of the Lord in the third person , and therefore speaking no doubt to others , even to all who should ever haue the pervsing of this Psalme . And of each of these in their order , and first of making it his Chiefe Desire , One thing haue I desired .

Davids desire for it was One thing here , is not so to be vnderstood as if it therfore were but One , or the only thing he did desire . This very Psalme dispelleth that conceite for there are even in this Psalme diverse and sundry desires besides : as first to haue p p Psa. 27.7 . mercie vpon him , and to forgiue him ; secondly , not to q q v. 9. hide his face from him : thirdly , to r r v. 11. illighten his understanding that he might tread his waies aright : fourthly , to s s v. 12. deliuer him from the malice and malitiousnes of his Adversaries : over and aboue a thousand desires and petitions besides , both in this his booke of Psalmes , in the book of Samuel ▪ and els where . It is nor therefore to be said of this One as speaks the Apostle to the t t Eph. 4.4 . Ephesians , of one body ; one spirit , one hope of our vocation , or in the words immediatly following , V. 5. one Lord , one Faith , one Baptisme ; or as it was said of our Saviours coate that it could not haue bin Tunioa vnlesse it had beene c c D. Playfers Pathway to Perfection pag. 130. Vnica , that is , one or els none ; or , as Ruffinus x x Cypr. in . Symb. sine Ruffinus . speakes of that Sonne in the firmament which is so only one that there cannot be another , or a third to beare him company : 〈…〉 vel 〈…〉 ●ddi 〈◊〉 possit . no it is not such a one , the meaning therfore is that he principally desired this one thing , that he specially & chiefly would require it , like as our Saviour y y 〈◊〉 . 20. ●● . saith of Maries choice One thing is needfull : Mary hath chosen the good part , and yet was Martha her sister to haue a childs part to . For if so be a cup of cold water onely given to one of our Saviors little ones in the name of a Disciple shoulde not loose a z z Mat. 10. ●● . reward , how great a reward was hers to bee that gaue so great entertainement to our Savior and that in the name of a Saviour to ? For that shee beleeved in him now it is more then manifest , in respect her Brother Lazarus had now beene a a Ioh. 12.2 . raised from the dead . But thus much briefly for the eminencie of the Prophets desire here in this place . Shall we now see his constancy in it ? Or was it with him as with the Poet , b b Horat. Ep. ● . 1. ep. 1. quod petijt spornit , was the winde afterwards in another quarter ? No , in no wise , & therefore to the preterperfectence he addeth the future here , which I will require : c c Virg. Aen. l 4. Mens immota manet , his minde was stedfast , it was like Queene Elizabeths Semper eadem , Ever and never but the same . Which I will require .

It was our Saviours question concerning the d d Mat. 11.7 Baptist what went ye out into the wildernesse to see ? A reed shaken with the wind ? And what e e Greg. in Evang Hom 6. saith S. Gregorie is vnderstood by this reed , but only a carnall minde which accordinglie or as it is hoysed vp by favour , or by slander depressed downe , yeeldes presentlie it selfe or to the one or to the other . The author of the imperfect worke vpon Matthew giues the reason , A reed f f Chris . Ob. Impers. in Mat. Hom. 26. saith he , is a voide and emptie thing , having in it nor strength , nor vigor , & therefore is it driven with every winde , right so a carnall man saith he that hath no pith of faith within him , no strength nor vertue of trueth whatsoever temptation comes vpon him , it not only bruseth , but breakes him to . The Baptist by our Saviours testimony was no vegitable of this nature , he was a huge high oke rather as g g Et quantum v●rtice ad auras Aethereas tantum radice in tartara tendens Virg. Aen. l 4. deep in the root as he was high too , able to withstand any tempest whatsoever . And as it was with Iohn the Baptist so was it before with this our Prophet , whom no adversitie could driue from the loue he bare to this house . He was affected it seemes to this desire as was h h Cic. de Clar Orat. & de Orat. & Orat ad Brut. Demosthenes to Action , or S. Austen to Humilitie , he giues it the first and second , and third place too , he hath and will desire it . i i Aug. ep. 56 For as the learned k k Barth . Traheron vpon Iohn . Ioh. 1.15 . & v. 30. Interpreters gather of those words of Iohn the Baptist , This is he of whome I spake , that he had before made many Sermons concerning Iesus , so in that the Prophet here saith , One thing haue I desired , it may probably be gathered that he had desired it often times before , so that he is nothing like the inconstant man . The inconstant man , D. Hals Ch●ract. l. 2. saith a worthy writer of our age , treads vpon a moving earth and keepes no ●ace . It is a wonder if his loue or hatred last so many daies as a wonder . His heart is the Inne of all good motions , wherein if they lodge for a night it is well , by morning they are gone , and take no leaue , and if they come that way againe they are entertained as Guests not as Friends . It was not thus with this our Prophet , He was like the round world rather even so sure that he could not not be m m Ps. 93.2 . moued : He was like those heavenly Orbs aboue that keepe an n n Arist de Col. l. 2. c. 6. vniforme course and station : in a word , He was like vnto his Patterne whose image he was , the eternal God , of whome it is said in Malachy , I am the Lord . I change not , Malachy the third at the sixt vers . And this was the Prophets Constancy , a vertue so vertuous , that as it was said of the Stoicks that they were Mares Philosophorum , the Male Philosophers of all the rest ( but it was said but by a o o Sen. Quod in Sapient . non cadit iniur●● . Stoicke ) so no vertue without this vertue but is as it were a Widdow .

p p M. D. Eeds his Iter Bore●●● . Viduata Philemone Baucis ,

one that hath lost her true Philemon indeed . Witnesse the three Theologicall Vertues , Faith , Hope , and Charitie , and what are they without this Constancie ? Witnesse the foure Vertues q q Quae quasi origines & cardines sunt amnium Vir●urum . Aug. de Spir. & anim . l 1. c. 4 Cardinal , Iustice , Prudence , Temperance , and Fortitude , & without Constancie what are they ? The Intellectuall and Morall Vertues are as Thomas r r Th. Aquin. 〈◊〉 2● . in P●●l . Aquinas tels vs reduced to these seaven ▪ & therefore if these without Constancy are no more , no more are they . Nay are they not harmefull rather , s s 2. Pet. 2.21 sure I am St Peter saith tha● better it were not to haue knowne the waie of righteousnesse , then after we haue knowne it to turne from the Commandement giuen vnto vs . Howbeit h●●e we must haue speciall care that we take not Quid pro Quo , one for another as many doe . It is easily done , and often , & never more often then now a daies . The Pastor of souls , Greg. Past . Cur. Part. 2. c. 9. saith St Gregory , is to knowe ( & so is the Flock to ) that vices a many times doe heare themselues as vertues . Thus Covetousnesse cloaks it selfe vnder the name of Thrift and Parsimony , and contrariwise riotous spending vnder the name of Liberality . To much pitty a many times is thought to be Pietie , and vnbridled Anger the vertue of Zeale . A headlong Action is accounted quick dispatch , and to be to too tardy in performing ought a high point of singular wisdome . The vice that beares it selfe as the vertue of Constancie , no vice any vertue more , is the vice of Selfe will and Obstinacie , a sowre and a sullen vice , & that which hath blasted so many hundreds of our age both on the right hand of vs , and on the left , Schismaticks and Papists . But vtterly to avoid this mocke vertue , this u u Virg. Aen. l. 7. Alecto in deed in anothers likenesse , the safest and surest way , is to haue good ground for what we doe , not a particular spirit with the one , or the Religion of our Fathers , and Mothers , and Forefathers with the other . It is a good thing , c c Gal. 4.18 . saith the Apostle , to loue earnestly alwaies in a good thing . And this good ground the Prophet had , the Law of the Lord was his direction , and for he was so stable and stedfast in the same , the vertue which he had was not vice in vertues robes , it was vertues owne selfe the vertue of Constancie . And thus much of his Constancie in this his desire , come we now to the Manifestation of this his desire to the world which I told you was in these words , I desired of the Lord .

There is a peece of a verse in ●●id more canonicall with a many , ●●e I am more powerfull then all the verses or chapters either concerning the contrary throughout the whole Bible ; x x Ovid. Trist l. 3. Eleg. 4. Benè qui latuit , benè vixit . He that lurks well , liues well , as if the Lord had sent vs into the worlde to play all hid . I grant the times may be such as may cause vs to betake our selues to such a kind of retired life , or to play least in the worlds sight , even as those Christians of olde time , of whom the Apostle to the y y Heb. 11.38 . Hebrews , They wandred in wildernesses , & mountaines , and dens , and caues of the earth : but to do it now in these daies , or to keepe our Consciences to our selues , or not at al to imploy the Talents that God hath committed to our charge , is vngratefully to liken these times to the ticklish times of Nero , wherein sloth z z Tacit. vit. Agric. saith Tacitus was a vertue ▪ and to doe nothing the greatest wisdome of all . Such wyzards in the end wil play but wyly beguily with themselues , who while they proceed in silence as a a Qui dum iuuenes ad se ●●ctutem , se●es propè ad ipsos exactae ●tatis terminos per silentium veniunt . Tac. Ib. speaks the same author from young men to aged , from aged to the graue , are like to make the next step from thence to hell if so be they be not there before . b b Mat. 25.30 . Cast that vnprofitable servant into vtter darkenesse , there shal be weeping & gnashing of teeth . True it is , it is the Hart that God requireth for his service , but he requires withal the Tonge to , & if we thinke this tongue of ours is not to be imployed in publique Assemblies as well as at hoame , let vs remember what was saide to Meroz by the Angel of the Lord , Curse ye Meroz c c Iud. 5.23 . said the Angel , curse the inhabitants thereof , because they came not to help the Lord , to help the Lord against the mighty . Our Prophet you see in this place was farre from this sin , he proclaimed to all the world of what religion he was . He stucke not to tel it vnto others , & to acquaint all men living with the desire of his heart , especially al such as should haue or the hearing , or seeing , or singing , or saying this Psalme . He doth d d Pers. sat. 2. Aperto vivere voto , he regards not who heares him , he beleeved , & e e 2. Cor. 4.13 . therefore spake , he spake , and in speaking proclaimed it to the world . And thus much of the manifestation of this his petition to the worlde , and consequently of the Petition it selfe , namely of the Matter of it , as also the Manner of making it . We are now to come to the second point to wit the Reason of this Petition , which I told you was in these words , To behold the faire beauty of the Lord , and to visit his Temple . Wherein I thought to haue observed to you these points : First , his Contemplation , and that in these words , To behold the faire beautie of the Lord : Secondly , his Action , & that in these , To visit his Temple : Thirdly , the ioining of both together & that in the particle [ And ] To behold the faire beautie of the Lord , and , to visit his Temple . His Contemplation in respect of the Soule , his Action in respect of the Body , the Ioyning of both together in respect of both combind together , Body and Soule . But this were to enter a new Ocean , a word of exhortation therefore and so God willing an ende , One thing haue I desired of the Lord &c.

OF all the daies in the weeke there is speciall notice taken of one day as very dismall to the Irish , and in a maner fatall to them . This day f f ●●ani●●urst . ●o Reb. Hi●●rn . l. 3. they say is Tuesday , for vpon a Tuesday they lost Limmirick , vpon a Tuesday they lost Wexford , vpon a Tuesday they lost Waterford , and vpon a Tuesday againe they lost Divelin . I and at a fift time too vpon a Tuesday it was , that they had a great overthrowe the Earle of Tumond that then was being chiefe of all their troup● . But whatsoever may be said of that day concerning the Irish , sure I am that of this day a Tuesday too when g g In the yeare of our Lord 1605. time was , and of an other day in this Moneth , it may be said of vs English , that we haue receaued two as great Blessings from the immediate hand of God , as ever did nation in this world or ever is like to doe to the worlds ende . I mean the Beginning of Queen Elizabeths Raigne of happie memory , the Seauententh of h h In the yeare of our Lord 1558. this Moneth , & that wich this fifth day we haue celebrated , the Continuing of King Iames his . Which two daies the Seauententh and Fift might they parley with one another as Plutarch i i Plut. Quest Rom. qu. 25. reports the Holy day and the Worky daie once did , and the Seauententh should say as did the Holy day , vnlesse I had been so happy , thou hadst never been : how might this Fift replie againe , but if so be I had not beene , thou hadst never beene so happy . For indeed had not this day beene , what should it haue profited vs to haue liued in prosperitie some fortie yeares there abouts , and at the last to haue beene a by-word to all the nations of the world . Would it not haue beene said of our Land as was sometimes of Ierusalem , but of Ierusalem overthrowne , k k Ier. Lam. 2.15 . Is this the Country that men call the perfection of beauty , & the ioy of the whole earth ? Might not our Mother this little Iland haue said , l l Ier. Lam. 1.15 . The Lord hath troden vnder foot al my valiant men in the midst of me , he hath called an Assembly against me to destroie my young men , the Lord hath troden the wine-presse vpon the Virgin the daughter of England . Might not the Survivers of vs haue said , but alas who should haue survived ? but yet if any should , might they not haue said with the m m Ier. Lam. 4.20 . same Prophet , The breath of our nostrils , the anointed of the Lord was taken in the nets , of whome we said vnder his shadow we shall be preserved ? But thankes be to our God , there are even in that Prophet other words which better fit vs , and may be said and spoken of vs ; which this our Iland may also speake , and we the Inhabitants may speak also , n n Ier. Lam 3.22 . It is the Lords mercies that we are not consumed , because his compassions faile not . I will speake it Beloved againe , o o Virg. Aeneid . l. 3. Et repetens , iterumque , iterumque monebo and p p Matt. 11.15 . he , that hath eares to heare let him heare , It is the Lords mercies that we are not consumed because his compassions faile not .

Such the mercies of the Lord towards vs & his compassions so great , what greater recompence to be made him then to performe that very thing which the Prophet in this place doth desire , Even to dwel in the house of the Lord all the daies of our life . What will ye say in these Churches ? or in such as are inferiour vnto these ? I , even in these Churches , or in such as are inferior vnto these , even where soever the Lord shall place vs , & the lot of this world shall hereafter fall vpon vs , the meanest of which and respect their beautie with the right eye of vnderstanding in deed , and not Salomons Temple in all its glory , much lesse this Tabernacle here , arayed like one of them . For what was all they had but shadowes of what we doe , that House in truth , and in the eye of faith , was but a Cottage vnto ours . Wherefore as q q Hieron . ep. ad Laetam et ep. ad Saluinom ex Turtull . ad Martyr . St Ierom in another case , Si tanti vitrum quanti margaritum , If so be glisse , saith he , be so much to be esteemed , of what estimation is a Pearle to be , so say I in this case , if this our Prophet were so inamored with so very a Glasse as that was ( I speake it by way of comparison ) how should we be with our Pearles , and that so orient as ours are . Nor let me now seem contrary to my selfe for that I cal that Tabernacle a Temple of glasse in respect of our Churches , seeing it is in that respect that I only call it so , as a candle in respect of a lampe , r r Hieron . Apol aduers . Iouin . saith St Ierom , is nothing to be accounted of , a lampe in respect of a starre why it giues no light at all , compare the starre , with the Moone and the starre is obscure , set the Moone , againe by the Sun , and the Moone shines never a whit , lastly compare the Sun and Christ together , saith he , and what is the Sunne but meere darknesse : and so was the candle of this Tabernacle in respect of our Lampe , the lampe of this Tabernacle in respect of our Star , the starre of this Tabernacle in respect of our Moon , the Moone of this Tabernacle in respect of our Sun , in a word the Sun of this Tabernacle in respect of our Christ , or which is all one in effect our Christian Congregations . And doe we yet doubt to make them our chiefe desire ? In making them our chiefe desire we may happily get more by it then indeed we doe desire . You know what was said to Salomon when he asked wisdome of the Lord . Because , s s 1 King . 3.11 . saith the Lord , thou hast asked this thing and hast not asked for thy selfe long life , nor riches , nor the life of thy enemies , behold I haue done according to thy words , and I haue also given thee that which thou hast not asked , both Riches , and Honours , and so forth . Thus fell it out with St Austens mother too , shee desired that shee might but see her Sonne a Christian Catholicke before her death ( marke I pray you the phrase of those times , a Christian Catholike , wherevpon t t Baron . Annal. Tom. 1. fol. 310. Pacianus , Christian is my name , saith he , Catholick my surname , and St Austen elsewhere , by the goodnesse of Christ , u u Aug. ep. ●07 . saith he , we for our pares are Christian Catholickes , not the only stile now adaies a Catholicke Roman , or no Catholike ) but shee but desired to see him a Christian Catholike before her death , and my God , b b Aug. Confess . l. 9. c. 10. faith she to her Sonne S. Austen , hath given me more abundantly then I desired , even to see thee his servant , and to contemne all the felicitie of this world besids . God indeed is no nigard he giues sometimes before we aske , sometime more then we aske , alwaies as much , and that or in the same kind that we aske it , or else in some other much more behoofull and necessary for vs .

But we must be Constant in this desire . But alas when he that wrote of Constancie became x x Iust. Lips . himselfe so inconstant , and so many hundreds after him as little constant as he , and some even of our owne selue● as constantly inconstant as they , what shal I say of Constancy when so many flock-meale fall away . Beloved , I will say as once our Saviour said y y Ioh. 6.67 What will ye also goe away ? Why but whether ? Or to whom ? Here are the words of life eternall : — z z Horat. Epist. l. 1. ep. 〈◊〉 Bu●●●● . Quod quaeritis hîc est , Est Vlubris animas si vos non deficit aequu● . not the meanest Church in this our Land but will afford you much more comfort in the service of our God , then the goodliest Synagogue this daie or at S. Omets , or at Rome . Nor would I haue you thinke I speake altogither vnexperienced in this comparison .

a a Virg Aeneid . l. 11. Vidimus o Ciues Dio●●dem ; Argiuaque castra ,

I haue seene Beloved ; seene I haue , though not the Popish b b Mufftie apud Turcas Sacerdotum supremus vt apud nos Rom. Pont. Busheq . ep. 1. Mufftie him selfe , yet his Pavillions and his Tents , I meane a many Assemblies and Congregations of his where I am sure but as few words as Porpheries Praedicables with vnderstanding ; if the Apostle S. c c 1 Cor. 4.19 . Paule were not mistaken , would to those Assemblies haue done more good , then those many thousandes that then were vttered by so many Blacke Birds there , so many Parrets , so many Crowes , and Pyes , not vnderstanding what they saide or sung , the similitudes are d d Aug. in ps. 18. Expos. 2 S. Austens . And now I haue said thus much let me go a little further , and speake vnto you a little more concerning those our Adversaries , vpon whom had I lookt with a carnall eye , I should say I confesse , as did those Spies e e Num. 13.32 . we be not able to hold out against them for they are stronger then we all the people that we s●● there are men of great stature . Gyants they are , the sonnes of Ana● , and we to them but Grashoppers . But the Lord that gaue meat that time an others gates eye to behold them with , puts another message into my mouth , & as a learned Divine f f M. Gossen in his Trumpet . of warre , p. D. 5. b. speakes of Caleb that he had not asheepes eye as the other Spies , but the eye of a Lyon , and how he passed by that people with an honourable scorne : right so say I with g g Num. 14.9 . Caleb , Rebel not you against the Lord , neither feare ye the people of that Land for they are but bread for vs , their shield is departed from them , and the Lord is with vs feare them not .

The greater cause haue we to proclaime this desire of ours vnto the world mauger all the banded Forces of all the Romanists whatsoever , who what haue they Pamphletted against our h h How lets 9 Reasons why Catholickes may not goe to Church , answered by D. Fulcke and M Wyburne . Publique Service , or our Religion therein contained which hath not beene fully answered , or at least wise may be , and that in the turning of a hand . Their Proofes are i i Dormans proufe of certaine Articls in Religion reproued by M. Nowell . reproved , their Disproofes confuted , their Rockes vndermined , their m m Stapletons Differences and Fortresse of the faith , answered by D. Fulke . Fortresses overthrowne , k k Dormans Disproufe of M Nowel● Reproufe confuted by M. Nowell . their n n Heskins Parlement repe●led by D. Fulke . Parlaments repealed , their o o ●istons Challenge answered by D Fulcke , and Oliver Carter . Chalenges answered , their p p Martials Reply to M Calfeth answered by D Fulcke . Replies reioined vnto , their q q Harding● Reioynder to M. Iewe , answered by M. Deering . Reioinders disiointed . True it is they rest not satisfied , nor is it likely they ever will , l l Sanders Rocke of the Church vndermined by D Fulcke . Rana , saith St Austen , est loquacissima vanitas , nothing so full of tattle as Folly , and that , saith he , was signified by the Frogs of Egypt .

But happy it were with vs had we in this point of Church Service the Romanists only our only Adversaries . Cassius and his Complices we could deale withall well enough , but what shall we doe when our own Mothers Children lift vp the heele against vs , and so vilifie our Church Service especially in their practise , that vnlesse there be a Sermon with it , we shall seldome or never haue their companie . r r 2. King . 6.21 . Shall I smite them Fathers & Bretheren ? shall I smite them ? They are flesh I confesse , of our flesh , and bone of our bones : Why , but shall I let them goe then , and die in their error ? that were a cruell kind of compassion , let their error die in them rather , Moriatur error , vivat homo , saith St Austen , s s Aug. de Verb. Apost. Ser. 31. slay the error , saue the man . And will you then behold their error ? O , say they , vnlesse there be Sermons , what beautie is there in our Churches ? why should we take so much paines to goe so often vnto them ? The Scriptures that there are read we can read our selues at home , we can pray those Prayers at home too , haue we but the Psalter & Bible in our houses , what beauty haue we not that there is to be had ? So say they indeed that little knowe or what is Beautie , or what is Service , or what are Sermons , or the Minister of God , or in truth these Churches . For if so be they did , would they thus speake ? would they huddle vp together so many Solecismes ? would they first compare their Houses to the proper & peculiar House of God ? themselues vnto his Ministers ? their private prayer to the Publicke ? and debase Publicke Prayer so much as to make it so much inferiour vnto Sermons ? why what other Gospell preach our Sermons then that which our Service delivers to them ? If in their own house where t t Mat. 18.20 . but two or three be gathered together , the Lord ( it may be ) is in the midst , how much more when we are such troups & multitudes in Church Assemblies ? when we there set by u u Marc. 6.40 . rowes , by hundreds , and by fifties ? If he or she may compare themselus , I , their very Children to the Priest , or Minister , because they can read aswell as he , so many a Butcher among the Iewes was as able as the Priest himselfe to haue killed a Calfe , or an Ox , and was it as lawfull therefore and fit for him to haue sacrificed the same ? Lastly , if so be the Lords House be of no more value with thee then thine owne , take heed the Lord another day leaue thee not altogether to thine owne , when there shall be no Prince in this our Israel , but every man doing that which is best in his owne eyes , when there shall be no Priest , but every man of a Religion that he hath forged in his owne braine , and which is the consequence of both these when we shall be no People neither , but c c Virg. Aen. l. 1. Relliquiae Danaûm , the Relicks , and Remnant of a People , when a man shall be more precious then fine Gold , and aboue the wedge of the gold of Ophir , I meane in respect of the rarity of them as speakes the Prophet x x Esay . 13.12 . Esay in another case .

But I am perswaded better things of you Beloved though I now thus speake , the rather for that a many of you ( I may say it of my owne experience ) visit so well the Lords house at the vsuall times of Divine Service , so that I may now say as saide the Apostle in his y y 2 Thess. ● . 4 . Epistle to the Thessalonians , We are perswaded of you through the Lord that you both doe , and will doe the things which we warne you of . z z Rev. 22.11 . He that is righteous let him be righteous still , & he that is holy let him be holy still . a a Gal. 6.9 . Let vs not be weary of welldoing for in due season we shal reape if we faint not . And that shal be , and it shal be then ▪ when we shall not hereafter on our death-beds depart as one b b Vt n●n ex vita sed ex domo in domum vid●retur migrare Corn. Nepos in vita Attic speaketh out of this life , but out of one house into another , that is when vpon the parting of Body and Soule we shal be sped from this House of Praier here on earth , to that higher house aboue , the House of Praises in Heaven , where c c Ambros . Te Deum . with Cherubins & Seraphins continually crying Holy , Holy , Holy Lord God of Saboth , we shall all of vs be satisfied with the d d Ps. 36.8 , plenteousnesse of that house . I wil ●●d with that of Austen who ending a Tract of his with the words of this my Text doth thus descant thervpon , Let thy Soule e e Aug. in Evang Ioan. Tract 3. saith S. Austen say , One thing haue I desired of the Lord which I will require , even that I may dwell in the ●●use of the Lord al the daies of my life to behold the fair● beauty of the Lord . Feare not saith S. Austen , that thy continuance ●h●re , will br●●d a fulsomnes in thee . Such a pleasure of beau●y shall it be that it shal be● alwaies in thy ●ie and yet shalt thou never be satisfied with it . Or rather to speake the Truth saith he , thou shalt ever be satisfied and never to . For if I should only say thou shalt never be satisfied , then mights thou feare some hunger to ensue , if I should say only thou shalt be satisfied , then mightst thou on the contrary feare there should be some fulsomnes , where nor fulsomnes shal be , nor hunger , I faith he for my part am ignoraunt what to call it . But howsoever I am ignorant , yet hath the Lord sufficient to giue and to bestow on vs , which we are ignorant how to call , and yet beleeue that we shall receiue it .

The same Lord so blesse vs , and the seed that hath beene sowen , that with you of the poorer sort the k k Mat. 13. ●2 . Cares of this world , with you of the wealthier , the deceitfulnes of your riches , with either of you of ether sort the lusts of other things growe not vp like thornes and choake it .

Erratum .

Pag. 28. lin. 10. amend it thus :

Secondly , his Constancie in it & that in these , which I will require : Thirdly , his Manifestation of it to the world , and that in these , I desired of the Lord : not I desired of thee O Lord .

DAVIDS DESIRE to goe to Church . 2. Serm. One thing haue I desired of the Lord which I will require , even that I may dwel in the house of the Lord all the daies of my life , to beholde the faire beauty of the Lord and to visit his Temple . Psalm. 27. ver. 4.

IT is not long since Right w o● and dearely beloved in our Savior Christ , that my course comming in order to execute the Priests a a Luk. 1.8 . office before the Lord in this kind , I made my choise of these few words to be intreated of at that time . When by the assistance of the same Lord hauing multiplied the self-same words into as many more wordes as tooke vp the space of a whole houre , there was yet behind some overplus , such as at that time could not bee disposed of , and therfore reserved by me till some fitter opportunity . Which opportunitie now come by reason of the Solemnity of this Day which requireth at our hands a more then ordinarie respect , I am now come with that overplus & as it were the b b Ne velut semesas verborum nostrorum epulas reliquisse videamur . Ambros . de Penitent . li. ● . c. 1. fragments that were left , that nothing be lost as speakes our Saviour , Iohn the sixt at the twelfe verse .

When first I handled then these words , you that were present may remember , you that were not are now to know , that I then devided the same into two especiall points . First into a Petition , secondly , into the Reason of it . The Petition in these words , One thing haue I desired of the Lord which I will require , even that I may dwell in the house of the Lord all the d●ies of my life . The Reason of it in these , To behold the faire beauty of the Lord and to visit his Temple : In treating of the Petition , I observed the Matter of it , and the Manner of making it . The Manner of making it in these words , One thing haue I desired of the Lord which I will require : the Matter of it in these , Even that I may dwell in the house of the Lord all the daies of my life . Jn the Matter of the Petition I handled these points , First , what kind of house this was ; Secondly , what it was to dwell in it : Thirdly , the conveniency of dwelling there . In the Manner of making it , these ; First , that it was his Chiefe Desire : Secondly , his Constancie in it : Thirdly , th● Manifestation of it to the world : and thus farre I then proceeded .

That which remained then behinde , and with the which I am now come , and of the which you are now to heare , is the Reason of the Petition , and it is as I said in these words , To behold the faire beauty of the Lorde and to visit his Temple . In which words may it please you to obserue with mee these two points : First , what this Faire Beauty was : Secondly , the Power and Force that this Faire Beautie had . What this Faire Beauty was we shal throughly obserue if so be we do obserue howe it consisted in two points . First , in regard of the Parties that were present in that house : Secondly , in regarde of the Things performed by those Parties . The Parties present in that house was first the Lord himselfe : Secondly , the Priestes : Thirdly , the People . The Things perform●d was the publike solemnitie of the worship of God , both in the Word and Sacraments , & Sacrifices , & Praier , and Praises . And of every of these in their severall order , & first of the Presence of the Lord .

Anaxagoras being demanded to what end and purpose he was borne , his answere c c Lactantius ●●st . l. 3. c. 9. saith Lactantius was , to beholde the Heavens and Sun in the firmament . Which answere of his saith Lactantius is of all men much admired , and accounted to be a speech wel befitting a Philosopher I , saith he , for my part am quite of an other minde , and perswade my selfe that the partie not knowing in that case what to say , thought good to say somewhat yet least he should haue beene thought by his Opponent to haue been put to a non plu● . For indeed to say the truth saith Lactantius , in so few words then vttered , how many solecismes shall we find , & those no meane ones neither ? As first in that he referre● the whole duty of man only to the eye of man , to the minde of man nothing at all , and how if Anaxagoras had bin blind saith he , shoulde he therevpon haue had in this worlde nothing to do ? Againe saith Lactantius the other partes of the Body had they no offices to performe ? Besides that the chiefe Soveraignety seems rather in the eares saith he then in the eies , because Learning & Wisedome may be obtained by the eares only , by the only eie they cannot be . That which Lactantius there aimes at , namelie that the Creator of Heaven should haue beene respected not the Creature which was Heaven , at least wise before the Creature , is respected no doubt by our Prophet here , in regard of whom it principally is that he acknowledgeth here so faire a beauty . For what is it that makes the Court more glorious then all places and assemblies in the Land besides , Is it not the presence of the King ? Doublesse where the King is , there is the Court , as it was tolde Commodus the Emperour d d Meredian l. 1. there was Rome where the Emperour was . Now that the King of Kings here was , witnes that of the Book of Numbers wherein it is e e Numb. 7.89 . said that wh● Moses went into the Tabernacle to speak with God , he hard the voice of one speaking vnto him from the mercy seat that was vpon the Arke betweene the two Cherubins . Hence that of this our Prophet in another of his f f Psa. 80.1 . Psalmes , Here oh thou shepheard of Israel , thou that leadest Ioseph like a sheepe , shew thy selfe also thou that settest vpon the Cherubins . And againe in another g g Psa. 99.1 . Psalme , The Lord is King bee the people never so impatient , he setteth betweene the Cherubins be the earth never so vnquiet . And as in these two Psalms he is said to set , so in other places of holy Scriptures he is said to dwell betweene the Cherubins , both these tearmes Setting & Dwelling signifying vnto them his presence there . Not that he sate or dwelt there in truth and in very deed , as we in our tongue vnderstand or Setting or Dwelling , yet that he was as really there present in that place , as themselues were in the seats they sate on , or in the houses where they dwelt .

Concerning the Priestes that here were present though the beauty they had was nothing comparable to this beautie , yet considered in it selfe it was a Beautie no doubt exceeding gratious & glorious too . They were the h h Deut. 33.8 . holy one of God , and had a● Moses saith the Vrim and Thummim , that is , Light and Perfection , the one signifying their Knowledge , the other their Life and Conversation . Of Priests were two sorts the High Priest and the Rest that were inferiour vnto him . Concerning the glorie of the High Priest we shall the better conceaue what it was , if so be we call to mind what the sonne of Syrac said concerning one of them namely Simon the soone of Onias . He was , i i Ecclus. ●0 . 6 . saith the sonne of Syrac , as the morning starre in the midst of a cloud , and as the Moone when it is full , and as the Sunne shining vpon the Temple of the most High , & as the Rainebow that is bright in the faire clouds , and as the flowre of the Roses in the spring of the yeare , and as Lillies by the springs of waters , and as the branches of the Frank●ncense tree in the time of Summer , as a fire and incense in the Conser , and a● a vessell of massie gold set with all manner of pretious stones , and as a faire Oliue tree that is fruitfull , and as a Cypresse tree which groweth vp to the cloudes . When he put on the garment of honour and was clothed with all beauty he went vp to the holy Altar & made the garment of holynesse honourable . Concerning the glory of the other Priests which were inferiour vnto him we may make an estimat by that which there followeth . When he tooke the portions out of the Priests hands he himselfe stood by the hearth of the Altar compassed with his Bretheren round about as the branches doe the Cedar tree in L●banus , and they compassed him as the branches of the Palme tree . So were at the sonnes of Aron in their glory & the oblations of the Lord in their hands before all the Congregation of Israel . In a word , the Iewes they were f f Levit. 20.24 . separated as Gods peculiar people from all other people besides , and the Priests as more peculiar vnto God were g g 〈◊〉 . 8.14 . separated from the Iewes .

Concerning the presence of the People , if so be in civil Societies wheras they are orderly pyld together and they are not a tabble or a rout , it is no small beautie which in such Societies is to be seene , how much more was the beautie in those Assemblies in so peculiar a People as that was . One Timotheus a Captaine of Athens being demanded by Themistocles what was the greatest ioy that ever he had in all his life , It was , h h Ae●ian . l ▪ ●3 . c. 43. saith he , when in the Olympian games beginning to play my Prize , the whole Theater there present beh●ld me with their eies . And famous is that of the Senators of Rome , who when the Gaules had taken their Citty , and now were entred into the Senate , They i i Liv. Dec. 1 l 5. seemed vnto them at the first like the Images of the Gods , of such a goodly presence they were . The order observed in these Assemblies as it was farre beyond those , so was the Beautie no doubt far faierer , a worthier obiect to the eie . It is well seene o God , k k Ps. 68.24 . saith David , how thou goest , how thou my God and King goest in the Sanctuarie . The Singers goe before , the Minstrels follow after , in the midst were the Damsels playing with the Timbrels , Nor was it preiudiciall to this beauty that there was perhaps in those Assemblies much cockle among the wheat , the bad among the good , all as speakes the l l Rom. 9.6 . Apostle St Paule , not being Israel that were of Israel , nor all of them Children because they were the seed of Abraham : seeing it was in respect of the better part that this beautie here was thus accounted of . Like as we say in our Creed , The holy Catholike Church , notwithstanding there are too many neither Catholike therein , nor Holy . But thus much of the Persons , the Parties here present .

The Things performed in these Assembles wherein this Beautie did consist , was as I said the Publique Solemnitie of the honour and service of God , both in his Word , & Sacraments , and Sacrifices , and Prayer , and Praises ; and indeed admirable was the beauty in every of these particulars being beheld with spirituall eyes . As first & formost in the Word , to consider how the eternall God at m m Heb. 1.1 . sundry times & in divers manners spake vnto them by the Prophets . Secondly , in the Sacraments , to consider how the same God did bind himselfe vnto them , even as the Debt or bindeth himselfe by bond vnto his Creditor , or man to man by way of Indenture . Thirdly in the Sacrifices to consider what was due vnto the sinnes themselues committed ▪ I say themselues committed , and yet n n Ovid. Met l. 15. Placidum pecus , inque tuendos Natum homines , the milde and gentle Sheep , Animal sine fraude , dolisque , the innocent & harmelesse Oxe , they forsooth must die the death . Fourthly in their Praiers , how they needed not now make such Apologies as Abraham did vnto the Lord , o o Gen , 18.27 Behold now I haue begun to speake vnto my Lord , and I am but dust and ashes : and againe , p p V. 30. Let not my Lord now be angry that I speake : and yet againe , q q V. 32. Let not my Lord now be angry and I will speake but this once : no they might nowe talke their fill with him , every Morning , every Evening , both at their Morning and Evening Sacrifice . Lastly in their Praises to consider how they r r Ps. 150.1 . praysed God in his holines , praised him in the firmament of his power , praised him in his noble acts , praised him according to his excellent greatnes , praised him in the sound of the trumpet , praised him vpon the Lute & harp , praised him in the Cymbals & Daunces , praised him vpon the strings and Pipe , praised him vpon the well tuned Cymbals , praised him vpon the lowd Cymbals . Indeede it was a good thing as s s Ps. 147.1 . saide the Psalmist to sing praise vnto their God , yea a ioyfull and pleasant thing it was to be thankfull . And thus much of the Faire Beauty in respect of the Things performed in those Assemblies : nowe as touching the Power and Force this Faire Beauty had , which was as you may remember the seconde point to be observed .

Concerning the Power & Force of this Faire Beauty here specified , wee shall take a scantling thereof , if so be we do consider howe it ravished this our Prophet , Body , and Soule . First his Soule , and that by way of Contemplation , To behold the Faire Beauty of the Lord : Secondly his Body , & that by way of Action , To visit his Temple : Thirdly in that it caused him to ioine them both togither , & that in the particle , And To beholde the faire beauty of the Lord and to visit his Temple . And of every of these in their order , & first that his Soule was ravished by way of Contemplation . To behold the faire beauty of the Lord .

Great is the Power of Beauty though it be but worldly beauty such as is the beauty of women ▪ Is not the king t t 1. Esd. 4.28 . saith Zorobabel great in his power ? Doe not all regions feare to touch him ? Yet I saw him and Apame the kings concubine , the daughter of the famous Bartacus , sitting on the right hand of the king . And shee tooke the crowne of the kings head , and put it vpon her own , and stroke the king with her left hand . Yet in the meane season the king gaped and gazed on her , and if shee laughed at him , he laughed , and if she were angry with him he did flatten her that he might be reconciled with her . The sonnes of God u u Gen. 6.7 . saith the Scripture saw the daughters of men that they were faire and they tooke them wiues of al that they liked . Behold c c Gen. 12.11 saith Abraham to Sara I know that thou art a faire woman to looke vpon , therefore it will come to passe that when the Egiptians see thee they will say she is his wife , so they will ki●● me but they will keepe thee a liue . Now if so bee in worldly beauty which is but a superficial colour only covering the bloud , skin , & bones , things most hideous to be beheld , & that which Diseases some times , alwaies Age doth deforme , d d Fl●vit vt in speculo ruga● adspexit aniles Tyndaris . Ovid. Metam . l. 15 the power and force therof is so great , what may we think of this Beauty which was ever the selfe same , as fresh in Davids times as it was in the time of Moses , and in the times of the Prophets after , as in Davids long before , nay much more fresh & glorious , having a most beautifull Temple to adorne it , the Temple of Ierusalem . Howbeit here we are to note that the beauty here specified was not outward so much as within , and therefore needed an inward eie , the eie of Contemplation . The Kings daughter e e Ps. 45.14 . saith the Prophet is all glorious within , quite contrary to worldly beauty . Worldly beauty as you hard even nowe reacheth no further then to the skin , to the outward Superficies , It may be faire without and foule within , much like to the Egiptian Temples which were marvellous beautifull without , but within insteed of a God , they had a Crocodile , or a Cat , or some strange serpent more meete for a caue , or a den , I for a dunghill saith an ancient f f Clem. Alex Paedag. l. 3. c. 2. Father then for a place so gorgeous . It was not so with this Temple . There was beauty without i● deed , but more , much more within , and therefore not to be seene with corporal eies so much , such as are common to vs with Flies , & Gnots , as with the eie of vnderstanding , even with those eies as speakes g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. Grae● Affect . C●r●● Ser. 11. Theodoret , which faith hath put into our heads . And thus much for the Prophets eie , the Eie of Contemplation : not the eie he behelde when time was the beauty of h h 2. Sam. 11.2 . Bathsheba with , no he was now blinde on that side , but the eie of the mind , and of the soule , To behold the fa●re beautie of the Lord . The thing I noted here was that it ravished his Body to , and that by way of Action , & that in causing him to take the paines to go him selfe in person thither , and therefore now concerning his body : To visit his Temple .

The word Temple in this place doeth not argue that this Psalme was made after the building of the Temple , & that consequently it was none of Davids , the Temple in Davids time not being built , for even long before this time it was i i ● . Sam. 1.9 said of Eli the Priest , that he sate vpon a stoole by one of the posts of the Temple . It is by a kind of figure then that it is tearmed here the Temple , like as S. Ierome vpon Ezechiel , we in steede of the cittie Noe k k Hieron . in Ezech. l. 9. c. 30. saith he , haue translated it Alexandria ; for that it was afterward so called ; and S. l l Aug. de Consens . Evang. l. 2. c. 17. Austin to this purpose , we heare that Christs disciples were bidden to the mariage at Cana in Galylie , not that they were his disciples then and that at that time , but that they were afterwards so to be . But nowe concerning the Action of visiting the Temple .

The verbe To visit being a frequentatiue intimates vnto vs the frequency of the Prophet Davids going to that Temple , his frequencie of going thither the fervency of his desire . Concerning his frequency of going thither it was well observed by the m m Arist. Eth. l. 1. c. 7. Philosopher that a habit is not gotten by one only action , no more the●●ne swallo● as he speaks in an other case , or one faire day makes a summer . I●●as wel observed by him in n n Ethic. l. ● . c. 4. another place , that it is not the multiplicity of actions neither that doeth denominate the party vertuous but if he do them vertuously : as a iust man if he do iust things iustly , a temperate man if he do temperate things temperatly . In regard whereof the o o Vid. Iewels Defence of the Articles . Art. 5. Div. 5 and M. Hooker Eccl. Pol. l. 5. Sect. 62. Canonists were wont to say that God was the rewarder of Adverbs , not of Nownes , and our Saviour to this purpose , p p Mat. 6.22 If thy eie be single , thy whole body shal be light , but if thine eie be wicked them all thy body shal be darke : that is as S. Austen q q August . de Serm. Dom. ●● Monte. l. 2 interprets it , such shal be thy deeds as thy intention is to do them . These two pointes the one of Multiplicity the other of Quality , are both of them intimated here in this single sole word of Visiting : To Visit implyeth both ; First it implies a Frequency of going to the Temple , as if the Prophet had meant his feet should even weare out the very steps of the dore . Secondly , it implies his Feruency of spirit which manifestly sheweth that what was done was done religiously . And this it is that must be done , and it must be done thus , that must be held to be such an action as the Prophet protesteth here he woulde performe . If either of these two want , or Frequencie , or Ferventi● , it makes vs like a bird that hath but one only wing , wel we may hop to Church , but fly thither we cannot , we shal never be able as speaks the r r Esay . 60.8 Prophet , to fly thither like a clowde , and as the Doues to their windoes .

The ioining of both these puts me in minde of the third point , namelie how this our Prophet ioineth likewise togither , Contemplation and Action both , & that in the particle [ And ] To behold the faire beauty of the Lord , and to visit his Temple : so that he seemes not to say as s s Mach. Comment. l. 2. c. 2 & l. 3. c. 3. Machauel in another case , Divide & Impera , divide them and master them both : but as it was t t Quintil. Inst. l. 6. c. 4. said of the Ship rather , Si dividi● , per di● : If ye once divide it , you marre all . And therefore what the Apostle u u 1. Cor. 7.1 . saith of maried folkes , Defraud not one another except it be with consent for a time that you may giue your selues to fasting and praier , and againe come togither that Sathan tempt you not for your incontinency , may not vnfitly be applied as to the two liues the Contemplatiu● and Actiue in generall , so to this Contemplation and Action of the Prophet here in particular . Our Souls and Bodies are c c Caro atque Anima velut quadam lege sociantur coniugii . Ambr. de Abrah . Patriarch . l. 2. c. 6. Man and Wife as it were , so louelie linckt togither that till death it selfe depart them , no Divorce betwixt the both . With consent indeed they often times b b 1. Cor. 7.5 . defraud one another , that so they may giue themselues to fasting and prayer , and what is this but the Life Contemplatiue ? But afterwards they come together againe , and are carefull for things convenient for them , and this is the Life Actiue . These two severall liues the Actiue and Contemplatiue haue had their severall welwillers from the beginning of the world to this day , while some preferring the one Life , some the other , haue wholy addicted themselues or to the one , or to the other . Much I confesse may be spoken in the behalfe of either of them , but when all comes to all , the Life that ioines them both together and vnites these two Roses , the White as it were and the Red , is the Life in my opinion best accepted with God and man . I appeale in this case to Antiquitie it selfe , which tooke such strict order that very Monks who had betaken themselues to Contemplation , should not be d d Vid. A●g . de Opere Monach. Tom. 3. labourlesse notwithstanding ; I they were to worke with their owne hands , & that to get their owne living . Howbeit the Action here meant by the Prophet in this place , is not an Action of this nature , it was to vse his feet not his hands , especially his hands in a Mechanicall kind of sort . It was indeed to vse those feet of his to the often comming to the Temple , and not vpon the wagging of a strawe , or to absent himselfe from thence , or to make of his owne house a Chappell of ease . Hence it is that he so often e e Ps 26.12 . voweth vnto God the sacrifice of praise and thanksgiving in the Congregation , that he so f f Ps. 134.2 . earnestly exhorteth others to sing praises to the Lord in his Courts , in his g g Ps. 134.3 . Sanctuary , before the h h Ps. 30.5 . Memoriall of his Holinesse , and so much complaineth of his owne vncomfortable exile , i i See M Hoeker Eccles. Pol. l. 5. Sect. ●4 . wherein although he sustained many most grievous indignities , and indured the want of sundry both pleasures and honours before enioyed , yet as if this one were his only griefe and the rest not felt , his speeches are all of the heavenly benefit of k k Ps. 27 . 4.4●.4.84.1 . Publike Assemblies , and the happinesse of such as had free accesse therevnto . And as the Prophet here in this place thus ioineth them together , so doubt lesse no good Professor that liued in those times but also did the like , ioyning and coupling both together , least with idle Contemplation without comming at all to Church Assemblies he might vanish away in his speculation , or comming to Church Assemblies without the benefit of Contemplation he should be like to those who l l Esay . 29.13 . came neere to the Lord with their mouthes , and honoured them with their lips , but their hart was farre from him . And thus much of the Reason of the Prophets Petition in this place , the Beautie of the Church that so much moved him to be so desirous to goe to Church . Now to apply what hath beene spoken , and to make such vse of it as is fit , & to come to the marke it selfe whereat I first aimed when I first made choise of this Text. To behold the faire beauty of the Lord and to visit his Temple .

Little wrong was done to Saul by the woman of Israel when they made it the burden of their song , m m 1. Sam. 18.7 . Saul hath slaine his thousand , and David his ten thousand . The vnlike deserts of these two Princes , n n M.D King on Ionas . Lect. 1. saith a worthy Divine of our daies , might iustly admit an vnlike commendation . Our Saviour in the Gospell indeed o o Luk. 5.39 preferreth olde wine before new : but in the same Gospell if we marke it , he preferreth the New p p Luk. 7. ●8 . Testament before the old . There is no greater Prophet then Iohn , q q Mat 11.11 . saith he , among them that are begotten of women , neverthelesse he that is least in the kingdome of God is greater then he , the kingdome of God being there taken as the kingdome of heauen , Matthew the third at the second verse , and the Gospell of the kingdome , Matthew the fourth at the three & twentie verse , and the word of the kingdome , Matthew the thirteenth at the nineteenth verse , in a word , as our Savior meant when he said , The kingdome of God shall be taken from you , and shall be given to a Nation which shall bring forth the fruits thereof , Matthew the one and twentieth at the three and fortieth verse .

These things thus , Beloved , it shall be no disparagement to the Temple here in this place , if so be we preferre before it the Beautie of our Temples . The Beauty I told you of this Temple consisted in two points , First in regard of the Parties that there were present : Secondly in regard of the Things performed in those Assemblies . The Parties present were first the Lord himselfe , then the Priests , then the People . The Things performed in those Assemblies was the Publique Solemnitie of Gods worship both in the word , and Sacraments , and Sacrifices , and Prayer , and Prayses : and doth not the Church of God whereof our Assemblies are every of them parts and parcels , of the selfe same nature the Church is , even the meanest Assembly that is ( so it be a Congregation ) doth not the Church I say so far excell that Synagogue as the Sunne in his brightnesse the meanest starre ? Begin wee first of all with Gods presence , and is it not more in Christian Assemblies than it was to the Israelits in that Temple : At sundrie times and in diuers maners r r Heb. 1.1 . saith the Apostle to the Hebrews God spake in the old time to our Fathers by the Prophets , in these last dais he hath spoken to vs b●●is Sonne : & never spake Prophet 〈◊〉 ●●ke the Son , Iohn the seaventh 〈◊〉 ●e sixe and fortith verse . O but you w● say God him selfe spake to Moses , Moses hard his s s Numb. 7.89 . owne voice : I grant he did ; and was not the same voice of the same God hard also in the new Testament first vpon the baptisme of our Savior , Matthew the third at the seaventeenth vers , secondly , at another time Iohn the 12 at the eight and twenty verse ? True it is , it was at those times , it was then , it is not now , howbeit as S. Austen in the matter of the Tongues , To one that should say t t Ang. de Temp. Ser. 188. saith he if thou hast received the Holy Ghost why then speakest thou not as did the Apostles with diversity of tongues , thou mayst answer him againe , yes , I speak with diversity of tongues , for I am in the body of Christ that is the Church , which speaketh with such diversitie : right so may we say in this case , no particular Church whatsoever but in regard this was spoken to our Savior Christ the head thereof , but hath the benefit of those words , and may bee said to haue hard the voice of God .

Nowe as wee haue God the father here , the first Person in Trinity , so haue we here God the sonne to , even as he testified of himselfe , where two or three u u Mat. 18.20 . saith he are gathered togither in my name , there am I in the midst of them . Not as he was in the midst betweene the two theeues , giving influence to the one , and none at all to the other , Luke the three & twentith at the three and fortith verse , but as he was in the midst of the c c Luk. 2.46 Doctors , or in the midst of the x x Luk. 24.36 . eleaven Apostles , or if not so personally for he is nowe at the right hand of God , & there setteth as speak the y y Mark . 16.19 . Scriptures , yet as he was in the midst of the candleslickes Revelation the first at the thirteenth verse .

Over and besides the Sonne of God , we haue God the holy Ghost to , of whom our Saviour himselfe said , that hee should abide with vs for ever , and is therfore called by Tertullian , The z z Tertull. de Vir. Veland . Vicar of Christ vpon earth . True it is they had in their Temple this Trinity as well as we , the Father , and Sonne , and Holy Ghost , for they were but one God both then , & now , & ever ; but come to the manner of their being there , & being with vs in our Assemblies , and it was a ridle to the Iewes , we that haue plowed with a a Iudg. 14.18 . Sampsons heyfer , that is , with the holy Scriptures , haue easily found it out . You shall heare Dichers & Delvers saith b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodor. ad Graec. Infid . Ser. 5. Theodoret of the Christians in his time , and he spake it not in skorne neither , reasoning about the Trinity .

Over and besides the Holy Trinity , we haue the Angels to , here present , in regard of whom the Apostle in his Epistle to the c c 1. Cor. 11 10. Corinthians , The woman ought to haue power on her head , that is , to haue her head covered , because of the Angels . Nor are they present only as Spectators , but they assist vs after a sort , I they solace themselues in the beauty of this house according to that of St d d 1. Pet. 1.12 . Peter , The which things the Angels desire to behold : speaking of the misteries published in the Gospell . The word e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza . in 1. Pet. 1.12 . Beholding there vsed , being the same that was vsed of himselfe when he lookt so diligently into the f f Luk. 24.12 . sepulcher , and the Apostle alluding thereby as it is thought to the figure of the Cherubins that were so fashioned by the hand of the work man , as if they had g g Exod. 25.20 . looked into the Arke .

Concerning the other Parties that were present , namely the Priestes and People , how infinitly in each of them doe we Christians out strip the Iewes ? First concerning our Priests they are not in deede so gorgeous in attire as they were , but being Ministers of better things , how are they more beautifull notwithstanding ? How beautifull h h Rom. 10.15 . saith the Apostle are the feet of them wh●ch bring glad tidings of peace , and bring glad tidings of good things ? And St Chrysostome , he compares them in one i i Chrys. de Eucharist . in E●●●n . place to the Angels , in another k k Chrys. de S●●ced . l. 3. place he prefers them farre before them . To them saith he that inhabit the earth and are conversant therein , is committed the dispensing of those things which are in h●aven . They haue that power given vnto them which he neuer gaue to Angels , no not Archangels themselues .

Concerning the People , they indeed were a Nation , but they were but one Nation , we the whole world . And therefore as our Saviour l l Mark . 28. ●9 . said to his disciples , Go and teach all Nations , so they went and taught them severally ; m m See Eus●b . l. 3. c. 1. & Hieron . Catal. script . Ecclesiast. S. Iohn the Asians , S. Andrew the Achaians , S. Matthew the Ethiopians , S. Philip the Phrygians , S. Bartholmew the Indians , S. Thomas the Parthians , and so forth , their sound n n Rom. 10.18 . saith the Apostle went out through all the earth , and their words into the end of the world . Or if so be they went not to all places in their owne proper persons , as S. Austen o o Aug. ep. 80 seemes to be of opinion , yet hath every Nation now , or at the least wise hath had the benefit of that doctrine which the Apostle delivered to those nations that in their owne persons they then visited . We may well adde vnto this point that peculiar honour and testimoniall that is given vnto Christians in that they are saide so p p 1. Cor. 3.16 . 2 Cor. 6.16 many times to bee themselues the Temple of God , I every of them in particular in regard of their q q 1. Cor. 6.19 . bodies to be the Temple of the holy Ghost . But thus much of outstripping them in regard of the Parties present : that we no lesse outstrip them to , in regard of the Publike Solemnity of Gods worship , namely in the Word , and Sacraments , and Sacrifices , and Praier , and Praises , remaineth now to be declared , & first concerning the Word .

First then concerning the Worde , they had Moses I grant , and they had the Prophets . Moses as speakes Theodoret , who was the r r Theodoret. ad Graec. Infid . s●r . 2. Ocean of Diuinity , and instructed mouth to mouth as it were by God himselfe ; the Prophets , who were the floods and so many riuers as it were derived from him . Moses he delivered them the Law , the Prophets they were the Interpreters of that Law . Both Moses and Prophets so complete at that time for the salvation of the Iews , that that of Abraham vnto Diues concerning the salvation of his Bretheren then living , s s Luk. 16.29 . They haue Moses and the Prophets let them heare them , was an argument that woulde not admit of any reply that Diues made . For when hee answered therevpon , t t v. 30. Nay Father Abraham , but if one come vnto them from the dead , they will amend their liues , the Patriarch holds himselfe to his first resolution , u u v. 31. If they heare not Moses and the Prophets , neither will they be perswaded though one rise from the dead againe . Now if they were then taught so wholy and perfectly by Moses & the Prophets alone , howe much better is our case who haue the Apostles , and Evangelists annexed vnto them ? Moses and the Prophets indeede being a light as S. Peter c c 2. Pet. 1.19 . speaketh , that shineth in a darke place , but the Apostles , and Euangelists as the day star arising in our hearts . And thus much of the Word .

How far we outstrip them in the Sacraments S. d d Aug epist. 118. & de Doct. Christ . l. 3. c. 9. Austen wil bear vs witnes , who speaking of theirs , and ours ; we , saith he , are not pressed with the heavy burden they were , but our Lord & his Apostles haue delivered vnto vs a few Sacraments in steed of many , and the same in performing most easie , in signification most excellent , in obseruation most reverend , and he nameth in that place Baptisme and the Supper . True it is the Apostle e e 1. Cor. 10 1. saith , they were all vnder the clowd , and all passed through the sea , and were baptised vnto Moses in the clowd , and in the sea ; and againe , f f v. 3. they did all eate the same spirituall meate , and did all drinke the same spiritual drinke ▪ for they dranke of the spiritual rocke that followed them and the rocke was Christ , howbeit this which the Apostle saith is in regard of the substance & effect of the Sacraments , the signification of our Sacraments is much more cleere than theirs was .

In our Sacrifices we are farther before them then in our Sacraments , having had in our church the selfe same Sacrifice really acted , whereof al their Sacrifices were but shadowes . For if the blood of Buls , g g Heb. 9.13 saith the Apostle , and of Goates , and the ashes of an Haifer sprinckling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the blood of Christ which through the eternall spirit offered himself without spot to God , purg your conscience from dead works to serue the living God ? And againe a little after , The law , h h Heb. 10 , 1 saith he , having the shaddow of good things to come , and not the very image of the things , can neuer with those Sacrifices which they offer yeare by yeare continually sanctifie the commers therevnto . i i v. 4. For it is impossible that the blood of Buls and Goats should take away sinnes . Now if so be we would know the vertue of our Sacrifice , though it were but one , their Sacrifices being many , with one offering , k k v. 14. saith the Apostle , hath he consecrated for ever them that are sanctified . And he had said a little l l Heb 9.27 . before As it is appointed vnto men that they shall once die & after that commeth the iudgement , so Christ was once offered to take away the sinnes of many . And comparing his Priesthood with theirs , Among them , m m Heb 7.23 saith he , many were made Priests , because they were not suffered to endure by the reason of death , but this man because he endureth ever , hath an everlasting Priesthood . And againe a little after , n n Heb. 7 . 2● . Such a High Priest it became vs to haue which is holy , harmelesse , vndefiled , separate from sinners , and made higher then the heavens , which needed not dayly as those High Priests , to offer vp Sacrifice , first for his owne sinnes , and then for the Peoples , for that did he once when he offered vp himselfe . Comparing then those Sacrifices with this of ours , I may say of them as did Theodoret of the like offered by the Gentiles , they were such kind of Sacrifices as were fit for o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. ad Graec. Infidel . Ser. 7. Hucksters and Butchers to make .

Lastly concerning Prayer , wherein I comprehend with the p p Zanch. de Redemp . l. 1. c. 19. Learned not only the asking of things needfull for vs , and deprecation of things hurtfull , but the confession of our sins , the praises of God , and giving thanks for benefits receaved at his hands , how far we outstrip the Iewes , witnes that of the Prophet Malachie , who comparing both together theirs & ours , From the rising of the Sun , q q Malac. 1.11 . saith he , vnto the going downe of the same , my name is great among the Gentiles , & in every place Incense shall be offered vnto my name , & a pure offering . Now what is this Incense but Prayers , for so the Holy Ghost himselfe interprets Incense , Revelation the fift at the eight verse . And that this Pure Offering is the same , witnesse that of Tertullian r r Tertul. advers. Marcian . l. 4. a Pure Offering , that is , a Pure Prayer from a conscience that is pure , for if so be , as speakes the same Father in another s s Tertul Exhort . ad Cast . place , the Conscience blush , Prayer it selfe will blush too . I but you will say , since these our Prayers must needes tast of the caske from whence they come , and the caske is very impure be it the Conscience , or the Heart of man , how can they be the Pure Offering here spoken of in this place ? I answer according to Scripture that there is in heaven a certaine t t Rev. 8.3 . Angel , it is indeed our Saviour Christ , that goes and stands before the Altar having a golden Censer and much odours given vnto him that he should offer with our prayers . Howsoever then as proceeding from our selue , s they are tainted and corrupt , yet are they sweetned by bur Saviour , provided that they be infirmities only that taint them not loud crying sinnes , for if they once come to that passe , then farewell all approching and appearing in Gods sight . When you shall stretch out your hands , I , saith the u u Esay , 1.15 Lord , will hide mine eyes from you , and though you make many prayers I will not heare : the reason he giues immediatly , for your hands are full of blood ; and yet immediatly after that too , as if he were loath to giue even such an vtter repulse , Wash you , c c 〈◊〉 . 16. saith he , make you cleane , take away the Evill of your workes from before mine eies , cease to doe evill , learne to doe well , and so forth , Come now and let vs reason together , saith the Lord , though your sinnes were as crimsen they shall be made white as snowe , though they were red like scarlet they shall be as wooll . And to this end and purpose hath the Church of God for this sixteen hundred yeares and vpward beene in her severall Congregations continually on her knees . We come by troups , x x Tertul. Apol. l. 1. c 39. saith Tertullian , that being banded as it were together , we may be supplicants enow , not so much to beseech , as to beseige God with our prayers . This force to God is most acceptable . The sound of men , women , children , & infants , y y Basil Hexam Hom. 4. saith St Basil , praying in the Church together , seems like the sound of the waues beating against the sea shore . z z Hieron . in 2. Prooem. ad Gal. St Ierom , he likens it to the noise of Thunder , and in another place discoursing of the Funerals of Fabiola , The Psalmes , a a Hieron . ad Ocean . Epitaph . Fabiol . saith he , did sound a loud , and the Haleluiah that was sung did shake at that instant the golden seelings of the Temple with the noise it made .

But of all the Beauties in our Church nothing so beautifull indeed as the Beauty of our Saviour . He was , saith b b Aug in Ps. 44. St Austen , a beautifull God , he was the word that was with God , he was beautifull in his mothers wombe , where he lost not his Divinity , and yet he tooke Humanity on him . He was beautifull being borne an Infant , because when he was an Infant , when as he suckt the dug , and was carried in his mothers armes , the heavens spake , the Angels praised him , the starres directed the wise men to him , he was adored in the manger being to be meat convenient for the mouthes of gentle Beasts . And this is that faire beautie which we celebrate this day . This day it was that hauing made for himselfe a Tabernacle , as speakes Theodoret , in the wombe of the Virgin , he issued forth from thence both c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. de Grac. Affect . Ser. 6. a visible man , and a God to be adored . Borne of the substance of the Father before all worlds , but assuming that of the Virgin Mary which did appeare to the world . Borne , saith the same Father , as it were this day , and yet from all eternity . Borne of his Father , d d Aug de Temp. Ser. 12 saith St Austen , without a mother he created every day , borne of his mother without a Father he hath consecrated this day , so that whereas , saith he , in the worlds beginning man was made to the likenesse of God , the case is altered now at this time , for this day God is made to the likenesse of man . Nor let it seeme incredible , saith the same e e August . de Temp. Ser. 181. Father , that he should be borne of a Virgin , who out of the Virgin earth made the first man that ever was .

These the Beauties of our Church , and of every our severall Congregations , what remaineth but our desires in respect of them be such as was the Prophets concerning the Temple , namely to beholde there these faire beauties , and to visit these places , that if so be that Beauty were so powerfull with the Prophet which was so farre inferiour vnto ours , ours with vs shoulde be more powerfull as being farre more beautifull and so farre superiour vnto theirs . Let it ravish then our Soules by way of Contemplation , and like a load stone draw our Bodies to by way of Action to these places , and let vs ioine here Body and Soule by Contemplation and Action both Let vs not take as Gods name , so not his beauty in vaine , if so be the Lord wil not hold him guiltles that takes his f f Exod. ●0 . 7 . name in vaine , how will he iudge those another day that so much contemne this his Beauty ?

And to the better effecting hereof let vs come often to this House , and as the word vsed here is a frequentatiue , so let our deedes be frequent to . To come not at all with the Popish Recusant , or but monthly with the false harted Protestant , or in the forenoone or afternoone only with the halfe Christian , or when Service is halfe done with the carelesse Gospeller , or when there is a Sermon only with the Precisian , are vices all of a quality , though not al of the selfe same quantity , all able to drowne vs though not all after one sort . The Precisian hee is drowned as it were in rose water , Moses and the Prophets are nothing with him here , vnlesse forsooth they be interpreted : The carelesse Gospeller in a bole of water , a little serues his turne : The halfe Christian in mud & water : The false harted Protestant in a river of water , but the Recusant hee that wil never be here , and that vtterly shunneth these Assemblies , he is drowned in a sea of water , drowned in deed as are the rest , but the manner of his drowning more dreadfull , so much the farther from all hope as he will needs be far thest from all helpe . If now you demand of me how often you should come hither . I answere even as often as this Beauty here is to be seene in the Publike Service of our God . Whether on the Saboth day , or on g g Nostri dies festi in 4ᵒ praecepto nomine Sabbathi comprehensi . Zanch. de Redemp . l. 1 c. 9. Holy daies , or even on the weeke daies to , specially Masters & Mistresses of families , vnlesse as h h Zanch. Ib. qu. 2. Zanchius wel states the question , our sicknes is such as that we cannot come , or our affaires of such importance that we may not defer them till an other time . He that at every time else comes when ever opportunitie is offered , it is a signe he is enamored with this Beauty of the Lord , and he that with this Beauty is so enamoured in this world , shall an other day behold his fairer Beauty , and visit his other Temple in the world to come . Of which Beauty , & which Temple to speake in S. Austens i i August . de Tripl . Habitac . c 4. phrase , whatsoever a man shall say it is as it were but a drop in comparison of the Sea , & a sparke in respect of a fire . For how , saith the same k k Aug. in Ps. 85. Father , should it possibly come into the tongue of man , that could never come as yet into the hart of man . It being an invincible truth which the Apostle l l ● . Cor. 2.9 S. Paule delivereth , The things which eie hath not seene , neither eare hath hard , neither came into mans hart , are , which God hath prepared for them that loue him .

The same God so blesse vs and the seede that hath beene sowne , &c.

FINIS .