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PSAL. 27.4. PSALM 27.4.
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One thing haue J desired of the Lord, which I will require, euen that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to visit his Temple.
One thing have J desired of the Lord, which I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple.
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IN this Psalme you haue the Prophet keeping an Audit, and taking a reckoning of the treasures of his heart:
IN this Psalm you have the Prophet keeping an Audit, and taking a reckoning of the treasures of his heart:
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the receipts were many and great, which like so many Riuers from that great Ocean of Gods mercy, made glad his heart, that was a man after Gods heart, 1. Sam. 13.14.
the receipts were many and great, which like so many rivers from that great Ocean of God's mercy, made glad his heart, that was a man After God's heart, 1. Sam. 13.14.
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For the receipts you shall finde them acknowledged in all his accounts. To seeke no further;
For the receipts you shall find them acknowledged in all his accounts. To seek no further;
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an infinite treasure, greater then Solomons, is mentioned in the first verse of this Psalme, the Lord is his light, his strength, his saluation.
an infinite treasure, greater then Solomons, is mentioned in the First verse of this Psalm, the Lord is his Light, his strength, his salvation.
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My text disburseth that treasure in thankfull deuotion.
My text disburseth that treasure in thankful devotion.
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One thing &c. And we haue reason to take our rise hence, to begin at thankes: for we haue receiued much.One thing etc. And we have reason to take our rise hence, to begin At thanks: for we have received much.
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And to receiue much, and restore nothing, is a shame. It's a shame not to giue, where there's cause;
And to receive much, and restore nothing, is a shame. It's a shame not to give, where there's cause;
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a double shame not to restore;
a double shame not to restore;
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and shame seldome goes alone, but is accompanied either with sorrow, or paine, or both, at least attended, There being no burthen that loades more then a benefit;
and shame seldom Goes alone, but is accompanied either with sorrow, or pain, or both, At least attended, There being no burden that loads more then a benefit;
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and burthens if they bee heauy, are both sorrowfull and painfull.
and burdens if they be heavy, Are both sorrowful and painful.
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Indeed aske a naturall man, what is the greatest burthen, and he will tell you sorrow.
Indeed ask a natural man, what is the greatest burden, and he will tell you sorrow.
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Aske a spirituall man, and he will say Sinne. Sorrow loades man; But Sinne loades man and God himselfe, yea and tyers him too.
Ask a spiritual man, and he will say Sin. Sorrow loads man; But Sin loads man and God himself, yea and tyers him too.
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Thou hast made me to serue with thy sinnes, (a meane office to put God to) and wearied me with thy transgressions, Is. 43.24.
Thou hast made me to serve with thy Sins, (a mean office to put God to) and wearied me with thy transgressions, Is. 43.24.
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But aske the morall man, what is the greatest burthen, and he will tell you a benefit.
But ask the moral man, what is the greatest burden, and he will tell you a benefit.
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The Prophet David had experience of all these.
The Prophet David had experience of all these.
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He complaines of his sonne, and great was his sorrow, that he that came out of his owne bowels sought his life.
He complains of his son, and great was his sorrow, that he that Come out of his own bowels sought his life.
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But he roares for his sinne.
But he roars for his sin.
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And when these tempests were ouerblowne, he was not quiet in the calme, but was after a serious meditation put to his, Quid retribuam, What shall I giue vnto the Lord for all the benefits that hee hath done vnto me.
And when these tempests were overblown, he was not quiet in the Cam, but was After a serious meditation put to his, Quid retribuam, What shall I give unto the Lord for all the benefits that he hath done unto me.
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And this in effect is his labour now, there he consulted, Quid retribuam; here hee resolued:
And this in Effect is his labour now, there he consulted, Quid retribuam; Here he resolved:
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One thing haue I desired, &c. For in the three first verses before my Text, hee made a discouery of Gods mercy and bounty.One thing have I desired, etc. For in the three First Verses before my Text, he made a discovery of God's mercy and bounty.
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In my Text hee vowes his seruice, as the tribute of his dutie.
In my Text he vows his service, as the tribute of his duty.
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For though it be Vnum petij, he went not onely to pray, but to offer sacrifices of ioy,
For though it be One petij, he went not only to pray, but to offer Sacrifices of joy,
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and to sing and praise the Lord, verse 6. For thankfulnesse is Debitum morale; and the Ciuilians say Naturaliter obligamur à dante. So that,
and to sing and praise the Lord, verse 6. For thankfulness is Debitum morale; and the Civilians say Naturaliter obligamur à dante. So that,
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as it is a heauy thing to beare, either in body or conscience, so are not they released that are released.
as it is a heavy thing to bear, either in body or conscience, so Are not they released that Are released.
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The very act of deliuery drawing on a third burthen how to be thankfull, which vnlesse we take vp, a worse than either of the other will happen vnto vs. Therefore in the nine leapers that returned not to giue thanks, to take vp this burthen, Luc. 17. Vlcus ingratitudinis, was (said one) more loathsome then they leprosie the had? for they were Mundi cute, but not Corde. Christ had giuen them faire skins,
The very act of delivery drawing on a third burden how to be thankful, which unless we take up, a Worse than either of the other will happen unto us Therefore in the nine leapers that returned not to give thanks, to take up this burden, Luke 17. Vlcus ingratitudinis, was (said one) more loathsome then they leprosy the had? for they were Mundi cute, but not Cord. christ had given them fair skins,
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but they had made themselues foule hearts. But a good man is euer thankfull.
but they had made themselves foul hearts. But a good man is ever thankful.
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If Elisha haue house-roome with the Shunamite, before hee take his leaue, What shall we do for thee 2 K. 4.13.
If Elisha have houseroom with the Shunamite, before he take his leave, What shall we do for thee 2 K. 4.13.
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And if Ionathan be dead, David will enquire for some of Sauls kindred to gratifie them for his friend Ionathans sake, 2 Sam. 9.3. yea vnthankfull Absalom will condemne ingrate Hushai, though himselfe gaine by it, is this thy kindnesse to thy friend? 2 Sam. 16.17. yea the Deuill himselfe damnes it, Iob. 1.9. and cons him not thank that leanes to one that supports him.
And if Ionathan be dead, David will inquire for Some of Saul's kindred to gratify them for his friend Ionathans sake, 2 Sam. 9.3. yea unthankful Absalom will condemn ingrate Hushai, though himself gain by it, is this thy kindness to thy friend? 2 Sam. 16.17. yea the devil himself damnes it, Job 1.9. and cons him not thank that leans to one that supports him.
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Doth Iob serue God for nothing? And as the thing is odious, for, In hac contumelia omnis contumelia; so is the name:
Does Job serve God for nothing? And as the thing is odious, for, In hac Contumely omnis Contumely; so is the name:
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he is a Nabal, a foole, 1 Sam. 25.25.
he is a Nabal, a fool, 1 Sam. 25.25.
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a title in these times more contemptible than a knaue, when the world is more ashamed of infirmities,
a title in these times more contemptible than a knave, when the world is more ashamed of infirmities,
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then crimes, and it is greater reproach to be esteemed shallow then wicked. And as both the thing, and the name is odious, so it is vnprofitable. For as it's true;
then crimes, and it is greater reproach to be esteemed shallow then wicked. And as both the thing, and the name is odious, so it is unprofitable. For as it's true;
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He that smoothers one iniury, drawes on a second; So he that vnthankfully smoothers a benefit, loseth a second.
He that smothers one injury, draws on a second; So he that unthankfully smothers a benefit, loses a second.
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And againe, as he that quits one wrong, preuents many; So he that quits a benefit, inuites many.
And again, as he that quits one wrong, prevents many; So he that quits a benefit, invites many.
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For, Nunquam cessabit decursus gratiarum à Deo, nisi prius cesset recursus gratiarum ab homine, The showres of Gods graces will neuer leaue falling vpon vs,
For, Never cessabit Decursus Gratitude à God, nisi prius Cesset recursus Gratitude ab homine, The showers of God's graces will never leave falling upon us,
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so long as wee send back but the fruit of thankfullnesse to him. Then before we aske new blessings, let vs bee thankfull for the old;so long as we send back but the fruit of thankfulness to him. Then before we ask new blessings, let us be thankful for the old;
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we haue within many of our memories, beene deliuered both from destruction by water, and fire. we have within many of our memories, been Delivered both from destruction by water, and fire.
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Some of vs, euen of late, from famine, and many of vs from the pestilence.
some of us, even of late, from famine, and many of us from the pestilence.
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Wee of this Citie so preserued from it, as it hath not beene suffered in that common calamity, to come neare our dwellings.
we of this city so preserved from it, as it hath not been suffered in that Common calamity, to come near our dwellings.
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And now Lord make vs thankfull, and in mercy, not in wrath, preserue vs from the sword.
And now Lord make us thankful, and in mercy, not in wrath, preserve us from the sword.
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It were a secret, worth our discouery, what's the motiue to Gods patience towards vs, that all our neighbour countryes should bee in blood,
It were a secret, worth our discovery, what's the motive to God's patience towards us, that all our neighbour countries should be in blood,
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and worse, and the sword of the deuourer should not be able to touch vs. I say in blood, and worse.
and Worse, and the sword of the devourer should not be able to touch us I say in blood, and Worse.
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For God hath a plague, both on this side, and beyond death, worse than death. On this side captiuitie, and idolatry. Beyond it;
For God hath a plague, both on this side, and beyond death, Worse than death. On this side captivity, and idolatry. Beyond it;
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That fearfull and eternall separation of our bodies and soule from God. From both which good Lord deliuer vs.
That fearful and Eternal separation of our bodies and soul from God. From both which good Lord deliver us
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And that he may deliuer vs, let vs pray that hee would send such a gratious raine vpon his inheritance as may refresh it,
And that he may deliver us, let us pray that he would send such a gracious rain upon his inheritance as may refresh it,
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and open it so in thankfulnesse towards him as it may expect the later raine, and not be deceiued.
and open it so in thankfulness towards him as it may expect the later rain, and not be deceived.
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These showres they were that made the Prophet Davids heart so fruitfull. In the three first verses of this Psalme they fall vpon him.
These showers they were that made the Prophet Davids heart so fruitful. In the three First Verses of this Psalm they fallen upon him.
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In my Text the fruit of those showres returne to God.
In my Text the fruit of those showers return to God.
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In the first God is gratious vnto David. In my Text David is thankfull vnto God.
In the First God is gracious unto David. In my Text David is thankful unto God.
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The parts are three and those three are in a manner one. For God, David, and the Temple, make vp euery part.
The parts Are three and those three Are in a manner one. For God, David, and the Temple, make up every part.
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And these three make vp the three parts. For first you haue David praying for one thing.
And these three make up the three parts. For First you have David praying for one thing.
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There's God, David and the Temple.
There's God, David and the Temple.
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For that one thing in the second place is the Temple of the Lord, where he desires of God hee may euer dwell.
For that one thing in the second place is the Temple of the Lord, where he Desires of God he may ever dwell.
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There againe is God, David, and the Temple. And thirdly, the end of his desire to dweell there:
There again is God, David, and the Temple. And Thirdly, the end of his desire to dweell there:
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to behold the beauty of the Lord, and to visite his Temple. There againe is God, Dauid, and the Temple.
to behold the beauty of the Lord, and to visit his Temple. There again is God, David, and the Temple.
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So the parts are three, and these are one, and one hath all. But in euery of these, one is most eminent;
So the parts Are three, and these Are one, and one hath all. But in every of these, one is most eminent;
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in the first David, in the second the Temple, in the third God. Frist David in his humble maiestie; A petitioner, and therein humble.
in the First David, in the second the Temple, in the third God. Frist David in his humble majesty; A petitioner, and therein humble.
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But importunate, and therein he weares a badge of maiestie.
But importunate, and therein he wears a badge of majesty.
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In the second the Temple (indeed the Tabernacle) in her glory, the Lords house;
In the second the Temple (indeed the Tabernacle) in her glory, the lords house;
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for a house can haue no greater honour then to be domus Dei. In the third you haue God discouer'd in his sweetest forme.
for a house can have no greater honour then to be domus Dei. In the third you have God discovered in his Sweetest Form.
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The beauty of the Lord, which made Davids heart and his tongue run vpon that place where he beheld such beauty.
The beauty of the Lord, which made Davids heart and his tongue run upon that place where he beheld such beauty.
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Of these the first is for the second, and both are for the last.
Of these the First is for the second, and both Are for the last.
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He prayes in the first part, and the end of his prayer in the second place, is, that hee may dwell in Gods house.
He prays in the First part, and the end of his prayer in the second place, is, that he may dwell in God's house.
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And he prayes to dwell there in the third place, that he may behold his beauty.
And he prays to dwell there in the third place, that he may behold his beauty.
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In the first he is a suitor to God. His suit makes way that he may be soiourner with God.
In the First he is a suitor to God. His suit makes Way that he may be sojourner with God.
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He sues to soiourne and that not for a time, but all the dayes of his life, that hee may see his beauty.
He sues to sojourn and that not for a time, but all the days of his life, that he may see his beauty.
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For that was the Architectonicon to all his desires and endeuours. Hee prayes to God, and will haue no nay;
For that was the Architectonicon to all his Desires and endeavours. He prays to God, and will have no nay;
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for that he desires, he will require.
for that he Desires, he will require.
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Secondly if he may be heard, he would dwell in a place, from whence he would neuer remooue, all the dayes of his life.
Secondly if he may be herd, he would dwell in a place, from whence he would never remove, all the days of his life.
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And no maruell if importunate in his suit, no maruell if pleased with his seat, that had such a prospect, such a spectacle,
And no marvel if importunate in his suit, no marvel if pleased with his seat, that had such a prospect, such a spectacle,
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as the beauty of the Lord. This appeares.
as the beauty of the Lord. This appears.
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He that sets vp his rest on Gods seruice, shall finde and see that shall euer delight him.
He that sets up his rest on God's service, shall find and see that shall ever delight him.
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But hee must be desirous and diligent too, whom God admits to behold his beauty.
But he must be desirous and diligent too, whom God admits to behold his beauty.
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He that so loues God, as he makes him his Vnum, his darling, will be diligent:
He that so loves God, as he makes him his One, his darling, will be diligent:
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for nothing works diligence so much as loue: hence is Ditectio one of loues names. And he that is diligent shall suerly speed.
for nothing works diligence so much as love: hence is Ditectio one of loves names. And he that is diligent shall surely speed.
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Let but Mary be so diligent as to rise early, and come first to the Sepulchre and she shall first see Iesus, Mark. 16.
Let but Marry be so diligent as to rise early, and come First to the Sepulchre and she shall First see Iesus, Mark. 16.
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And this Vt Videam is the Center of my Text, wherein all the lines of the circumstances meet, his Petij, his Requiram. For this he prayed, for this he importuned.
And this Vt Videam is the Centre of my Text, wherein all the lines of the Circumstances meet, his Petij, his Requiram. For this he prayed, for this he importuned.
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This was his Vnum that so seriously sent him to God, for this he would bee in Gods house, not onely repaire thither,
This was his One that so seriously sent him to God, for this he would be in God's house, not only repair thither,
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but dwell there, and that not for a time, but all the dayes of his life, all was to this end Vt Videam.
but dwell there, and that not for a time, but all the days of his life, all was to this end Vt Videam.
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Now to the parts wherein David the King appeares with his Petij. To desire and pray is ordinary with Gods Saints,
Now to the parts wherein David the King appears with his Petij. To desire and pray is ordinary with God's Saints,
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but to tell of it is not so. Here he tels what he had done, and what hee will do. He had prayed;
but to tell of it is not so. Here he tells what he had done, and what he will do. He had prayed;
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this is worth the enquiry, why he tels vs what he had done. He had no doubt found extraordinary comfort by it, and could not conceale it.
this is worth the enquiry, why he tells us what he had done. He had no doubt found extraordinary Comfort by it, and could not conceal it.
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For when persecuted by Saul, he had many enemies and few friends; suffered much, and in reason could see no end of his sorrow;
For when persecuted by Saul, he had many enemies and few Friends; suffered much, and in reason could see no end of his sorrow;
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by his prayers he seeks to support and sustaine himselfe, in that his desolate condition. Nor was he frustrated of his hope, God speakes peace vnto him;
by his Prayers he seeks to support and sustain himself, in that his desolate condition. Nor was he frustrated of his hope, God speaks peace unto him;
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and thence he cheeres himselfe in his God, from whom he receiued assurance, that in his owne time, he would make good that honour which he begun in him.
and thence he cheers himself in his God, from whom he received assurance, that in his own time, he would make good that honour which he begun in him.
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Hence in the midst of all dangers, he not onely escapes, not onely feares not, but with confidence triumphs ouer his enemies.
Hence in the midst of all dangers, he not only escapes, not only fears not, but with confidence Triumphos over his enemies.
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The Lord is my light, and my saluation, whom then shall I feare:
The Lord is my Light, and my salvation, whom then shall I Fear:
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their rage and fury was so farre from ouerthrowing him that they were not able to shake him.
their rage and fury was so Far from overthrowing him that they were not able to shake him.
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A house may shake and yet stand many a day. But all their forces cannot make him affraid.
A house may shake and yet stand many a day. But all their forces cannot make him afraid.
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And to manifest his courage, he doubles his chalenge, Quem timebo, à quo trepidabo? And yet it seemes there was cause why he should feare.
And to manifest his courage, he doubles his challenge, Whom timebo, à quo trepidabo? And yet it seems there was cause why he should Fear.
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For his enemies came with that confidence against him, that they came rather to the slaughter than to battell, to deuoure than to fight;
For his enemies Come with that confidence against him, that they Come rather to the slaughter than to battle, to devour than to fight;
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for they came to eat vp his flesh, the second verse of this Psalme: so great was the ods.
for they Come to eat up his Flesh, the second verse of this Psalm: so great was the ods.
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But the ods was not so great for them at first, as it was against them at last:
But the ods was not so great for them At First, as it was against them At last:
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for they stumbled and fell verse 2. But hee was set vpon a rock verse 5. and his head was lifted vp aboue his enemies round about him, verse 6. They lower for all their power, and aduantage:
for they stumbled and fell verse 2. But he was Set upon a rock verse 5. and his head was lifted up above his enemies round about him, verse 6. They lower for all their power, and advantage:
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he higher that seemed a prey vnto their teeth. But though he haue escaped hitherto, it will not be so still.
he higher that seemed a prey unto their teeth. But though he have escaped hitherto, it will not be so still.
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The pitcher goes often to the Well, but at last comes broken home; what if Sauls troopes were disapointed, or defeated; it cannot serue his turne.
The pitcher Goes often to the Well, but At last comes broken home; what if Saul's troops were disappointed, or defeated; it cannot serve his turn.
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An army is prepared, nay ready in the field;
an army is prepared, nay ready in the field;
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all waies are laid to intercept him, and if they misse, and he stand out for a time, the warre shall bee continued, which shall neuer end, but with his destruction.
all ways Are laid to intercept him, and if they miss, and he stand out for a time, the war shall be continued, which shall never end, but with his destruction.
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For all this David is still where he was.
For all this David is still where he was.
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Nor army can daunt him, nor further preparation driue him from his trust, the verse before my Text.
Nor army can daunt him, nor further preparation driven him from his trust, the verse before my Text.
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But how came he to this courage? whence got he this assurance? surely euen in the Sanctuary where malefactors themselues are freed.
But how Come he to this courage? whence god he this assurance? surely even in the Sanctuary where malefactors themselves Are freed.
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And shall not God secure his children that serue him there, that's content wicked men be safe that fly thither?
And shall not God secure his children that serve him there, that's content wicked men be safe that fly thither?
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He had learned and found in the Sanctuary, that the Lord was his light, and his saluation;
He had learned and found in the Sanctuary, that the Lord was his Light, and his salvation;
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and because of such comfort he could neuer haue enough, whilst his enemies are in the field, he betakes himselfe to the Church;
and Because of such Comfort he could never have enough, while his enemies Are in the field, he betakes himself to the Church;
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this was his care, this his endeauour, this his sute, Vnum petij. Others assail'd, fly to worldly succours, they prouide armies, and mony, the sinewes of armies, and all great actions.
this was his care, this his endeavour, this his suit, One petij. Others assailed, fly to worldly succours, they provide armies, and money, the sinews of armies, and all great actions.
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They enter treaties, conclude leagues, strengthen themselues by factions and friends, build Magizins for munition, raise Forts, fortifie Citadels and Castels, take all courses to strengthen themselues, and weaken their aduersaries.
They enter treaties, conclude leagues, strengthen themselves by factions and Friends, built Magizins for munition, raise Forts, fortify Citadels and Castles, take all courses to strengthen themselves, and weaken their Adversaries.
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What David in this case did this way, I examine not; perhaps he had sometimes more, sometimes lesse of these aduantages.
What David in this case did this Way, I examine not; perhaps he had sometime more, sometime less of these advantages.
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But whatsoeuer else hee did, he slipt not this, to get himselfe either in his person or his desire to Gods house.
But whatsoever Else he did, he slipped not this, to get himself either in his person or his desire to God's house.
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Other things to him were but the By, this was the Maine of his strength:
Other things to him were but thee By, this was the Main of his strength:
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you would thinkt it were all, By and Maine, for it was his Vnum. And if it were not all he did, it was all he desired to doe.
you would thinkt it were all, By and Main, for it was his One. And if it were not all he did, it was all he desired to do.
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If he wanted any thing, there he sped. If he got any thing there by his thankfulnesse, he had it doubled.
If he wanted any thing, there he sped. If he god any thing there by his thankfulness, he had it doubled.
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Therefore would he dwell there to pray too, and praise God all the dayes of his life.
Therefore would he dwell there to pray too, and praise God all the days of his life.
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Surely our condition in many respects is not vnlike Davids, for if wee looke vpon the number and strength of our aduersaries, they are many more then his were,
Surely our condition in many respects is not unlike Davids, for if we look upon the number and strength of our Adversaries, they Are many more then his were,
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& reason we haue to beleeue, that whensoeuer they attempt an inuasion, they will in confidence of their forces come to eat vs vp rather than to fight.
& reason we have to believe, that whensoever they attempt an invasion, they will in confidence of their forces come to eat us up rather than to fight.
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The Pope, the Emperor, the King of Spaine, France now.
The Pope, the Emperor, the King of Spain, France now.
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And vast Germany, that had wont to bee a Bulwark against the Turke, and an out-worke for vs against the approach of the Spaniard.
And vast Germany, that had wont to be a Bulwark against the Turk, and an outwork for us against the approach of the Spaniard.
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Now in a manner rac't or rais'd against vs. And all these are but the heads of many confederacies able to furnish out great and terrible forces:
Now in a manner raced or raised against us And all these Are but the Heads of many confederacies able to furnish out great and terrible forces:
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yea I would to God we had not cause to feare (besides that of our sinnes) a worme and a moath at home, as dangerous as all these.
yea I would to God we had not cause to Fear (beside that of our Sins) a worm and a moath At home, as dangerous as all these.
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Against all which, had we but Davids affection and resolution;
Against all which, had we but Davids affection and resolution;
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then should we bee confident, that in the time of trouble he would hide vs, in his Tabernacle;
then should we be confident, that in the time of trouble he would hide us, in his Tabernacle;
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for if we dwell there, he will surely keepe vs safe. Indeed States-men and Gouernours, should not so farre tempt God, as to neglect ordinary succours.
for if we dwell there, he will surely keep us safe. Indeed Statesmen and Governors, should not so Far tempt God, as to neglect ordinary succours.
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And his gracious maiesty hath by his Proclamation signified his care that way. But how few doth that charge import.
And his gracious majesty hath by his Proclamation signified his care that Way. But how few does that charge import.
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Then whilst they prouide armes, let vs goe to our prayers, whilst they consult, what's fit, let vs cast our selues downe before his foot-stoole,
Then while they provide arms, let us go to our Prayers, while they consult, what's fit, let us cast our selves down before his footstool,
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and craue a blessing on their labours, that he would giue them the spirit of wisdome to direct,
and crave a blessing on their labours, that he would give them the Spirit of Wisdom to Direct,
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and the spirit of courage to execute that which shall tend to the glory of God,
and the Spirit of courage to execute that which shall tend to the glory of God,
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and the good of this Church and commonwealth.
and the good of this Church and commonwealth.
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So shall you, euen all you, though decrepit old men, though weake women, be as the horsmen and Chariots of fire round about Elisha, 2 K. 6. and thereby shall more be with vs then against vs.So shall you, even all you, though decrepit old men, though weak women, be as the horsemen and Chariots of fire round about Elisha, 2 K. 6. and thereby shall more be with us then against us
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For compute I pray you, the Citie so ancient, so numerous in Parishes and people, at these times of Parliament, sends but two to consult (and I wish you had so consulted of those two as might haue preuented that charge and combustion,
For compute I pray you, the city so ancient, so numerous in Parishes and people, At these times of Parliament, sends but two to consult (and I wish you had so consulted of those two as might have prevented that charge and combustion,
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and fraction, which since hath followed) these two represent the desires of the whole Citie,
and fraction, which since hath followed) these two represent the Desires of the Whole city,
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and by their act you are all bound.
and by their act you Are all bound.
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So are there for this great and famous shire but two Knights, and for the seuerall Burrough townes two Burgesses.
So Are there for this great and famous shire but two Knights, and for the several Burrough Towns two Burgesses.
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Take them together, and often, perhaps twenty thousand appeares for the rest.
Take them together, and often, perhaps twenty thousand appears for the rest.
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If it should come to blowes, and God knowes how soone that may be, the ods will be lesse, though great still.
If it should come to blows, and God knows how soon that may be, the ods will be less, though great still.
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Of all the men in this Kingdome, not one of a thousand traind. Of those that are traind, all are not brought into the field.
Of all the men in this Kingdom, not one of a thousand trained. Of those that Are trained, all Are not brought into the field.
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Of those that are brought to the field in actions of greatest importance, a number, it may be halfe neuer come to strike stroke.
Of those that Are brought to the field in actions of greatest importance, a number, it may be half never come to strike stroke.
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Of so many millions in the Kings Dominions, not many thousands may come to beare the shocke and burthen of the day.
Of so many millions in the Kings Dominions, not many thousands may come to bear the shock and burden of the day.
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But by our vowes and prayers, all the whole Kingdome may fight at once. So many persons, so many traind, armed men, so many soules, so many souldiers.
But by our vows and Prayers, all the Whole Kingdom may fight At once. So many Persons, so many trained, armed men, so many Souls, so many Soldiers.
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Then if we cannot equall our aduersaries in number and strength of souldiers, if we can but get the ods by our prayers, what an aduantage shall we haue? when for twenty aduising, we shall haue many times twenty thousands praying to prosper their counsels,
Then if we cannot equal our Adversaries in number and strength of Soldiers, if we can but get the ods by our Prayers, what an advantage shall we have? when for twenty advising, we shall have many times twenty thousands praying to prosper their Counsels,
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when for one thousand fighting, we shall haue many thousands of deuout soules like so many seuerall armies,
when for one thousand fighting, we shall have many thousands of devout Souls like so many several armies,
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or troupes, at least in seuerall congregations, beseeching, beseeching said I? I said little. Besieging God, Manu facta, with their praiers, and offering violence, for why not to God,
or troops, At least in several congregations, beseeching, beseeching said I? I said little. Besieging God, Manu facta, with their Prayers, and offering violence, for why not to God,
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as to the Kingdome of God, till he yeeld to goe forth with our armies, and to giue vs strength, and victory in the day of battell.
as to the Kingdom of God, till he yield to go forth with our armies, and to give us strength, and victory in the day of battle.
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This was it that made King Dauid when hee seemed most weake to be most strong.
This was it that made King David when he seemed most weak to be most strong.
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This was it that made him confident against their greatest assaults.
This was it that made him confident against their greatest assaults.
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And if we, all we, that are neither for the head part, nor for the hand part, that are neither call'd to consult,
And if we, all we, that Are neither for the head part, nor for the hand part, that Are neither called to consult,
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nor fit to fight, would but seriously consider, how by warring against our own corruptions,
nor fit to fight, would but seriously Consider, how by warring against our own corruptions,
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& rebellions against God, how by approaching his Temple with our Petij, we might make him our friend, we should to our comfort find, that there is no wisdome,
& rebellions against God, how by approaching his Temple with our Petij, we might make him our friend, we should to our Comfort find, that there is no Wisdom,
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nor yet vnderstanding, nor counsell against the Lord, Pr. 21.30.
nor yet understanding, nor counsel against the Lord, Pr 21.30.
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Nor can I direct you a better course, then King David was in, who when his enemies were most furious, with most feruency importun'd God, that being freed from his troubles, he might haue liberty to dwell in the house of the Lord all the dayes of his life:
Nor can I Direct you a better course, then King David was in, who when his enemies were most furious, with most fervency importuned God, that being freed from his Troubles, he might have liberty to dwell in the house of the Lord all the days of his life:
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for thereby he was sure to make his peace (you will confesse) with God,
for thereby he was sure to make his peace (you will confess) with God,
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and then I say with men.
and then I say with men.
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For when a mans wayes please the Lord, hee will make his enemies to be at peace with him, Pr. 16.7. and so hath he by this meanes peace, both with God and men.
For when a men ways please the Lord, he will make his enemies to be At peace with him, Pr 16.7. and so hath he by this means peace, both with God and men.
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Dauid the King then appeares with his Petij, he had reason for it, he found comfort in it,David the King then appears with his Petij, he had reason for it, he found Comfort in it,
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and hence is it that he is not ashamed to confesse it. Many vnder the rod pray, and forget.
and hence is it that he is not ashamed to confess it. Many under the rod pray, and forget.
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Dauid did it, and to encourage and draw on others tels of it. Indeed it becomes Kings well to be Suiters to God.David did it, and to encourage and draw on Others tells of it. Indeed it becomes Kings well to be Suitors to God.
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And then doe they aduance their crownes highest, when they cast them lowest at Gods feet.
And then do they advance their crowns highest, when they cast them lowest At God's feet.
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In old Rome the way to Honors Temple, was through the Temple of Vertue, and the morall was good,
In old Room the Way to Honours Temple, was through the Temple of Virtue, and the moral was good,
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but it's too generall for christians, the way to honour now is by humilitie, a vertue not knowne amongst the Heathens, the first that admitted her was Religion, and she alone keepes her;
but it's too general for Christians, the Way to honour now is by humility, a virtue not known among the heathens, the First that admitted her was Religion, and she alone keeps her;
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this Dauid knew, and thereby resolued, that how high soeuer seated, he must not be high minded,
this David knew, and thereby resolved, that how high soever seated, he must not be high minded,
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but must by the gate of humilitie passe to heauen.
but must by the gate of humility pass to heaven.
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The King then you see is a beggar, nor wants he his tongue, for he doth petere, Vnum petij. And though a zealous affection, be a continuall prayer, Qua semper petitur, quod semper optatur, whereby we alwaies aske that wee alwaies wish and desire to haue.
The King then you see is a beggar, nor Wants he his tongue, for he does Peter, One petij. And though a zealous affection, be a continual prayer, Qua semper petitur, quod semper optatur, whereby we always ask that we always wish and desire to have.
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Yet the better to stirre vp his deuotion, and to impound his straying fancies from gadding abroad,
Yet the better to stir up his devotion, and to impound his straying fancies from gadding abroad,
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and that the reflection of his words might beat vpon his soule, he doth not onely Optare with his heart,
and that the reflection of his words might beatrice upon his soul, he does not only optare with his heart,
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but he doth Petere also with his tongue, a point Aquinas obserued, Omnis oratio debet esse vocalis, euery compleat prayer ought to be vocall.
but he does Peter also with his tongue, a point Aquinas observed, Omnis oratio debet esse vocalis, every complete prayer ought to be vocal.
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For God the Creator of both, requires the seruice of the body as well as the soule.
For God the Creator of both, requires the service of the body as well as the soul.
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He is not so far out of loue with Ceremonies as some men take him to be,
He is not so Far out of love with Ceremonies as Some men take him to be,
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for all their quarrell at putting religion in a ceremony.
for all their quarrel At putting Religion in a ceremony.
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The tongue and the hand, and the knee, and the eye, and the habit, and the hat,
The tongue and the hand, and the knee, and the eye, and the habit, and the hat,
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and the outward appearance, will sometimes remooue a curse, and bring a blessing when they want the heart,
and the outward appearance, will sometime remove a curse, and bring a blessing when they want the heart,
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as is plaine in the story of Ahab, 1 King. 21. In a word, neuer man neglected the dutie of prayer, that did not first neglect the ceremonies of that dutie.
as is plain in the story of Ahab, 1 King. 21. In a word, never man neglected the duty of prayer, that did not First neglect the ceremonies of that duty.
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From this root they grow vp to the highest pitch of impietie.
From this root they grow up to the highest pitch of impiety.
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Therefore this man, this King of ceremonies, Dauid, that went not to bed to pray there,
Therefore this man, this King of ceremonies, David, that went not to Bed to pray there,
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but when hee was in bed rose vp to performe that dutie;
but when he was in Bed rose up to perform that duty;
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giues this reason of Atheisme, and all impietie, and prophanesse euen the want of this Petij, Non inuocauerunt deum, Psal. 53.4. and therefore it followes in this Psalme, the seuenth verse, Hearken vnto my voyce, (hee still continues the vse of his tongue) when I cry: he desires not to be heard vpon other condition.
gives this reason of Atheism, and all impiety, and profaneness even the want of this Petij, Non inuocauerunt God, Psalm 53.4. and Therefore it follows in this Psalm, the Seventh verse, Harken unto my voice, (he still continues the use of his tongue) when I cry: he Desires not to be herd upon other condition.
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Now as the greatest must bee suiters, and the iustest petitioners to God.
Now as the greatest must be Suitors, and the Justest petitioners to God.
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So in our petitions, as hee likes not a proud peremptory faith, (I am not like other men, you know the Dialect) for Abraham must be but dust and ashes, Gen. 18. so he dislikes as much distrustfull humility, Qui timide rogat docet negare.
So in our petitions, as he likes not a proud peremptory faith, (I am not like other men, you know the Dialect) for Abraham must be but dust and Ashes, Gen. 18. so he dislikes as much distrustful humility, Qui timid Rogat docet negare.
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And this the Prophet knowing, though he be a suiter;
And this the Prophet knowing, though he be a suitor;
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yet hee comes with confidence, hee will haue no nay. One thing haue I desired, which I will require;
yet he comes with confidence, he will have no nay. One thing have I desired, which I will require;
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with Iacob, though he be lesse then all Gods mercies, Gen. 32. yet he resolues not to let him goe before hee blesse him:
with Iacob, though he be less then all God's Mercies, Gen. 32. yet he resolves not to let him go before he bless him:
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Haue he would that hee desired, though with Sampson he tooke it out of the Lions mouth.
Have he would that he desired, though with Sampson he took it out of the Lions Mouth.
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That he desires, he will require.
That he Desires, he will require.
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And surely this his importunity was a good argument of his familiary with God, for men vse to be importunate with their friends,
And surely this his importunity was a good argument of his familiary with God, for men use to be importunate with their Friends,
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and such as they may make most bold with.
and such as they may make most bold with.
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And therefore Abraham, who onely by name is called Gods friend, 2 Chron. 20. and Moses with whom God talked as with a friend, Exod. 33. are obserued to haue beene most importunate with him of all other, the one for the Sodomites, pleading,
And Therefore Abraham, who only by name is called God's friend, 2 Chronicles 20. and Moses with whom God talked as with a friend, Exod 33. Are observed to have been most importunate with him of all other, the one for the Sodomites, pleading,
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and by degrees drawing him from fifty to ten, Gen. 18. the other for the Israelites, so pressing God, that he was faine to entreat Moses to let him alone,
and by Degrees drawing him from fifty to ten, Gen. 18. the other for the Israelites, so pressing God, that he was feign to entreat Moses to let him alone,
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as Moses was to entreat God to forgiue them, Exod. 32.
as Moses was to entreat God to forgive them, Exod 32.
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And doubtles this was it that made Dauid so bold, to require and importune that hee had desired, hee was a friend of Gods too,
And doubtless this was it that made David so bold, to require and importune that he had desired, he was a friend of God's too,
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for what can bee required more of a friend, then to bee a man after his owne heart,
for what can be required more of a friend, then to be a man After his own heart,
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and such a friend was Dauid: hence it is, that he is not only a friend,
and such a friend was David: hence it is, that he is not only a friend,
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but a friend to Gods friends, and an enemy to Gods enemies, for so it is in the verse before my Text. When the wicked, euen my enemies: See you a wicked man:
but a friend to God's Friends, and an enemy to God's enemies, for so it is in the verse before my Text. When the wicked, even my enemies: See you a wicked man:
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he is Dauids enemy, because Gods enemy.
he is David enemy, Because God's enemy.
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See you an enemy to Dauid, why then, sure hee is a wicked man, implying that for which he contesteth with God himselfe. Psalme 13.9. Doe I not hate them that hate thee.
See you an enemy to David, why then, sure he is a wicked man, implying that for which he contesteth with God himself. Psalm 13.9. Do I not hate them that hate thee.
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And then he protesteth, that for which he contested; yea, I hate them with a perfect hatred, as though they were my enemies.
And then he protesteth, that for which he contested; yea, I hate them with a perfect hatred, as though they were my enemies.
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So that there being such a reciprocall assurance, vpon intercourse, betwixt God and the Prophet, that they are not onely friends,
So that there being such a reciprocal assurance, upon intercourse, betwixt God and the Prophet, that they Are not only Friends,
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but they maintaine a league offensiue and defensiue; so as they are friends to friends, and enemies to enemies;
but they maintain a league offensive and defensive; so as they Are Friends to Friends, and enemies to enemies;
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wee need not maruell he should be so bold, as to require that he had desired.
we need not marvel he should be so bold, as to require that he had desired.
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From Dauids affection we may learne to know our selues, If Gods friends be our friends, we may take comfort to thinke, that God is our friend too.
From David affection we may Learn to know our selves, If God's Friends be our Friends, we may take Comfort to think, that God is our friend too.
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If Gods friends bee our enemies, or Gods enemies be our friends, it is to bee doubted our league is likewise broken which wee had with God: That's for his affection.
If God's Friends be our enemies, or God's enemies be our Friends, it is to be doubted our league is likewise broken which we had with God: That's for his affection.
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From Dauids confidence and importunitie, and Gods liking and allowance of it, great men may learne not to scorne to be importun'd by their inferiors.
From David confidence and importunity, and God's liking and allowance of it, great men may Learn not to scorn to be importuned by their inferiors.
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The distance is greater betwixt God and man then can be betwixt one man & another,
The distance is greater betwixt God and man then can be betwixt one man & Another,
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and yet Dauid thought it no inciuility to importune God him selfe. One thing haue I desired, which I will require.
and yet David Thought it no incivility to importune God him self. One thing have I desired, which I will require.
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It's a rule at Court, not to mooue a man againe in a suit, whom we haue lately troubled, I thinke because there's little true friendship there,
It's a Rule At Court, not to move a man again in a suit, whom we have lately troubled, I think Because there's little true friendship there,
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but he is the welcomest that commeth oftnest to God.
but he is the welcomest that comes oftenest to God.
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And hee that hath beene at him with his Petij, may bee the most bold with his Requiram. Such is the condition of fauourites, both with God and men.
And he that hath been At him with his Petij, may be the most bold with his Requiram. Such is the condition of favourites, both with God and men.
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His first blessings are causes of second, and his by-past fauoures inducements to him, and so many encouragements to vs, to call for more.
His First blessings Are Causes of second, and his bypast favours inducements to him, and so many encouragements to us, to call for more.
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Thus the Prophet pleades, Thou hast beene my succour, leaue me not, the ninth verse of this Psalme.
Thus the Prophet pleads, Thou hast been my succour, leave me not, the ninth verse of this Psalm.
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A strange motiue it were among men, Sir I haue lately troubled you, but I haue another suit, No, would hee answere, I haue already done well, trouble me no more.
A strange motive it were among men, Sir I have lately troubled you, but I have Another suit, No, would he answer, I have already done well, trouble me no more.
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But he is the best entertained that comes oftnest to God. He is not new fangled.
But he is the best entertained that comes oftenest to God. He is not new fangled.
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Ego Iehova & non mutor, he growes not weary of his friends.Ego Jehovah & non mutor, he grows not weary of his Friends.
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Once his and his euer, to teach vs, when once we put our hands to the Plough, to serue him euer,
Once his and his ever, to teach us, when once we put our hands to the Plough, to serve him ever,
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and to be sure to make our Petij good with our Requiram.
and to be sure to make our Petij good with our Requiram.
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Againe though importunity be often waited on with impatience, it's not so in Dauid, impatient hee was not, though importunate;
Again though importunity be often waited on with impatience, it's not so in David, impatient he was not, though importunate;
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so should it be with vs. For Quae nondū data sunt stulte negata putas? Blessings are not denied when not presently giuen, sometimes God is not fit, his time to shew his greater glory, is not yet come.
so should it be with us For Quae Nondum data sunt Stulte negata putas? Blessings Are not denied when not presently given, sometime God is not fit, his time to show his greater glory, is not yet come.
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Sometimes we are not fit to receiue. Our Prophet knew that with God there was plenteous redemption.
Sometime we Are not fit to receive. Our Prophet knew that with God there was plenteous redemption.
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And therefore he that said with himselfe Requiram, said to himselfe Expectans expectaui, the beginning of the last verse of this Psalme,
And Therefore he that said with himself Requiram, said to himself Expectans expectaui, the beginning of the last verse of this Psalm,
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and though he tarry long, yet Sustine Dominum, the end of the same verse.
and though he tarry long, yet Sustain Dominum, the end of the same verse.
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So, impatient he was not, yet importunate, That I will require. And no wonder if he were importunate, seeing it was but vnum, one thing that hee ask't,
So, impatient he was not, yet importunate, That I will require. And no wonder if he were importunate, seeing it was but One, one thing that he asked,
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and vnum quiddam, such a one.
and One Quiddam, such a one.
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And this vnum, as it's set before, so it passeth through my Text, and euery part of it.
And this One, as it's Set before, so it passes through my Text, and every part of it.
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He desires one thing, to be in one place, to behold one beauty, and therefore hauing fix't his desires,
He Desires one thing, to be in one place, to behold one beauty, and Therefore having fixed his Desires,
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well he would not change, but to this vnum would allot all the dayes of his life.
well he would not change, but to this One would allot all the days of his life.
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He that makes a sute but once to a friend, though it be somewhat distastfull, will look to speed.
He that makes a suit but once to a friend, though it be somewhat distasteful, will look to speed.
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Sampson suspected himselfe, when he prayed to be heard at this time only. It implyed thus much.Sampson suspected himself, when he prayed to be herd At this time only. It employed thus much.
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It's a great matter Lord, I now desire to be reuenged for these scornes, and the losse of mine eies, with the losse of my owne life,
It's a great matter Lord, I now desire to be revenged for these scorns, and the loss of mine eyes, with the loss of my own life,
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and so many thousands of mine enemies.
and so many thousands of mine enemies.
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But strengthen me at this time onely, and I shall neuer on earth make other request,
But strengthen me At this time only, and I shall never on earth make other request,
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and then God heard him, Iudg. 16.
and then God herd him, Judges 16.
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Dauid comes oftner then once, but it's but for one thing, and that vnum quiddam, such a thing as of all other was most pleasing to God, he could haue deuised nothing for which hee should haue beene more welcome,David comes oftener then once, but it's but for one thing, and that One Quiddam, such a thing as of all other was most pleasing to God, he could have devised nothing for which he should have been more welcome,
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and yet hee is glad to importune God before he speed.
and yet he is glad to importune God before he speed.
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When the Breast is full, the Mother would bee drawne, but she will endure a little paine to heare her childe entreate, or make moane for it.
When the Breast is full, the Mother would be drawn, but she will endure a little pain to hear her child entreat, or make moan for it.
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Doubtlesse it's paine and griefe to God to with-hold his mercies, which he neuer doth but in mercy.
Doubtless it's pain and grief to God to withhold his Mercies, which he never does but in mercy.
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If he delay to satisfie his children, euen that delay is another mercy.
If he Delay to satisfy his children, even that Delay is Another mercy.
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For if Dauid had sped at first, it had beene vnum, but not primum, or if primum, not vnicum; it had beene one amongst the rest, not aboue the rest,
For if David had sped At First, it had been One, but not primum, or if primum, not A unique; it had been one among the rest, not above the rest,
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whereas the want made it his vnicum, most deare vnto him, Finiuit omnes cupiditates, remanfit vna illa quam petijt;
whereas the want made it his unicum, most deer unto him, Finiuit omnes cupiditates, remanfit Una illa quam Petijt;
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he had quench't all other desires, so as to delight in them, this onely remained as the ioy of his heart,
he had quenched all other Desires, so as to delight in them, this only remained as the joy of his heart,
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and the longing of his soule. Then Vis impetrare, aliud noli petere, vni suffice, quia vnus tibi sufficiet:
and the longing of his soul. Then Vis impetrare, Aliud noli Peter, vni suffice, quia vnus tibi sufficiet:
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Set thy heart onely vpon him that's onely able to fill thy heart. Vse other things thou mayest:
Set thy heart only upon him that's only able to fill thy heart. Use other things thou Mayest:
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but lay thy rest vpon this, to serue God.
but lay thy rest upon this, to serve God.
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To those that depend for comfort vpon any thing but this vnum, we may say with the Prophet, Isa. 50.21. You haue kindled a fire, and are compassed about with sparkes, and may not tarry lest you burne.
To those that depend for Comfort upon any thing but this One, we may say with the Prophet, Isaiah 50.21. You have kindled a fire, and Are compassed about with sparks, and may not tarry lest you burn.
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But this vnum will vpon the point cure all exorbitancies, and coole all distempers.
But this One will upon the point cure all Extravagancies, and cool all distempers.
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For either it is that, or leades to that, wherein all generations haue beene, and shall be blessed.
For either it is that, or leads to that, wherein all generations have been, and shall be blessed.
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Abels, and Moses, and Iohns Lambe, were all one Lambe. The womans seed, and Abrahams, and Dauids, and the Virgins were all one seed.Abel's, and Moses, and Iohns Lamb, were all one Lamb. The woman's seed, and Abrahams, and David, and the Virgins were all one seed.
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Dauids stone that the builders refused, Psal. 118. Daniels stone cut without hands, Dan. 2. Peters stone elect and pretious, 1 Pet. 2.6. are all one stone.David stone that the Builders refused, Psalm 118. Daniel's stone Cut without hands, Dan. 2. Peter's stone elect and precious, 1 Pet. 2.6. Are all one stone.
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Iacobs Shilo, Isaies childe, the Euangelists Iesus, are all one Iesus, without whom we see not Gods beautie.Iacobs Shilo, Isaiah child, the Evangelists Iesus, Are all one Iesus, without whom we see not God's beauty.
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And as Ioseph said, Gen. 41. both Pharaohs dreames are one. So may we say of Dauids vnum here, and Christs vnum in Luke 10.42.
And as Ioseph said, Gen. 41. both Pharaohs dreams Are one. So may we say of David One Here, and Christ One in Lycia 10.42.
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al's one, and the same vnum. Mary sate hearing, and that was Christs vnum. Dauid would be hearing,
al's one, and the same One. Mary sat hearing, and that was Christ One. David would be hearing,
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for the soule sees by the eare, and so would he behold the beauty of the Lord, and that's Dauids vnum.
for the soul sees by the ear, and so would he behold the beauty of the Lord, and that's David One.
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This I gather, a man is esteemed happy that hath that he loues, Vere autem foelix est, non si habet, quod amat,
This I gather, a man is esteemed happy that hath that he loves, Vere autem Felix est, non si habet, quod amat,
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sed si amat quod amandum est: For many are more miserable by enioying their desires, then if they wanted them.sed si amat quod amandum est: For many Are more miserable by enjoying their Desires, then if they wanted them.
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It being most true, that it's ill to loue, worse to loue and enioy that which is ill.
It being most true, that it's ill to love, Worse to love and enjoy that which is ill.
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And therefore God in mercy denies vs that wee loue, when we loue that which is not good for vs;
And Therefore God in mercy Denies us that we love, when we love that which is not good for us;
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and in iustice Dat amanti quod malè amat. So God heard the Israelites for flesh:
and in Justice That Amanti quod malè amat. So God herd the Israelites for Flesh:
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but not Paul for remoouing stimulum carnis, but illis dedit ad damnationem, huic negauit ad sanitatem, as S. Augustine saith, in a temporall blessing he heard the Israelites to their damnation;
but not Paul for removing stimulum carnis, but illis dedit ad damnationem, huic negauit ad sanitatem, as S. Augustine Says, in a temporal blessing he herd the Israelites to their damnation;
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in a spirituall blessing he denied S. Paul to his saluation.
in a spiritual blessing he denied S. Paul to his salvation.
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Then let euery man be carefull what he sets vp to himselfe for his vnum. If it be such a thing as may be spared, let him not ouer-carefully or greedily desire it.
Then let every man be careful what he sets up to himself for his One. If it be such a thing as may be spared, let him not ouer-carefully or greedily desire it.
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If it be such as is approued, as grace or some meanes of grace, let him not for the want of it be deiected.
If it be such as is approved, as grace or Some means of grace, let him not for the want of it be dejected.
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Let it still be his vnum, let him not spare to aske it, I say not three times,
Let it still be his One, let him not spare to ask it, I say not three times,
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but thirty times three times, and either he shall speed of that he askes, or he shall speed of that shall be aequiualent to it, either the temptation shall be remoued,
but thirty times three times, and either he shall speed of that he asks, or he shall speed of that shall be equivalent to it, either the temptation shall be removed,
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or sufficient grace to ouercome it. Then let Courtiers flatter, to get fauour; popular men dissemble to gaine opinion;
or sufficient grace to overcome it. Then let Courtiers flatter, to get favour; popular men dissemble to gain opinion;
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the ambitious labour to soare aloft, and when they are vp, to keepe themselues on wing;
the ambitious labour to soar aloft, and when they Are up, to keep themselves on wing;
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the lasciuious drinke of stollen waters, as being the sweetest, whatsoeuer they cost them, though body, and soule, and all;
the lascivious drink of stolen waters, as being the Sweetest, whatsoever they cost them, though body, and soul, and all;
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yea, let all men set themselues to their seuerall delights.
yea, let all men Set themselves to their several delights.
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Dauid you see desires but one thing, and that one thing without exception, that he may behold the beauty of the Lord. David you see Desires but one thing, and that one thing without exception, that he may behold the beauty of the Lord.
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But because Gods beauty is not euery where to be found or seene. Dauid takes a sure course, and desires to dwell where God dwels.
But Because God's beauty is not every where to be found or seen. David Takes a sure course, and Desires to dwell where God dwells.
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God dwels in Zion, Psal. 9. And if he may dwell there, he shall surely see him and his beauty too;
God dwells in Zion, Psalm 9. And if he may dwell there, he shall surely see him and his beauty too;
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for out of Zion God shineth, Psal. 50.2.
for out of Zion God shines, Psalm 50.2.
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And this was it that made his loue so great to the Temple, euen because his honour dwelt there, that appeares not onely himselfe in beauty,
And this was it that made his love so great to the Temple, even Because his honour dwelled there, that appears not only himself in beauty,
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but makes euery place beautifull where he is, for in the Verse before named, Out of Zion, which is the perfection of beauty, God hath shined.
but makes every place beautiful where he is, for in the Verse before nam, Out of Zion, which is the perfection of beauty, God hath shined.
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So that whether you looke vpon the Lord, or the house of the Lord, there's nothing but beauty in his eie.
So that whither you look upon the Lord, or the house of the Lord, there's nothing but beauty in his eye.
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Hence is it that what he thought, he cannot conceale. But tells vs sometimes how amiable it is in it selfe. Sometimes how pleasing to him.
Hence is it that what he Thought, he cannot conceal. But tells us sometime how amiable it is in it self. Sometime how pleasing to him.
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Euen so pleasing, as he had rather be a doore-keeper in Gods house, then enioy any other honour. Here indeed was his heart.
Eve so pleasing, as he had rather be a doorkeeper in God's house, then enjoy any other honour. Here indeed was his heart.
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Gods house was his vnum, wherein he found all other comforts.
God's house was his One, wherein he found all other comforts.
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Yea, if any affection be more violent in a man then other, here he findes matter for it.
Yea, if any affection be more violent in a man then other, Here he finds matter for it.
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How haue men beene transported with that which they call beauty. And this, Dauid as you heard found in the Temple;
How have men been transported with that which they call beauty. And this, David as you herd found in the Temple;
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yea, many times the fancies of men make those appeare beautifull that are not: and as the Philosopher obserued, that Honor non est in honorato, sed in honorante.
yea, many times the fancies of men make those appear beautiful that Are not: and as the Philosopher observed, that Honour non est in honorato, said in Honorante.
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So may we truely, that beauty many times is not in amata, but in amante, for it's his affection makes her seeme so.
So may we truly, that beauty many times is not in Amata, but in amante, for it's his affection makes her seem so.
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But Dauid iustifies his affection to be well plac't, for the Mistres of his thoughts the Temple is the perfection of beauty.
But David Justifies his affection to be well placed, for the Mistress of his thoughts the Temple is the perfection of beauty.
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No more maruell then if the Prophet were in loue, for indeed so he was; and as at another time he professed, My heart is fixed, my heart is fixed.
No more marvel then if the Prophet were in love, for indeed so he was; and as At Another time he professed, My heart is fixed, my heart is fixed.
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So might he now say, My heart is stricken, my heart is stricken, and I am sicke of loue;
So might he now say, My heart is stricken, my heart is stricken, and I am sick of love;
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whereof if any shall doubt, looke vpon him as he discouers himselfe in Psal. 84. where you shall finde him in the exaltation of loues iealousie.
whereof if any shall doubt, look upon him as he discovers himself in Psalm 84. where you shall find him in the exaltation of loves jealousy.
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And of whome surely hee seemes to me to enuy the liberty and estate of Birds, in respect of that he was in when he could not come at the Temple.
And of whom surely he seems to me to envy the liberty and estate of Birds, in respect of that he was in when he could not come At the Temple.
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The Sparrow and the Swallow had built their nests, euen by thine Altars, saith Dauid, but his soule longed and fainted for the Courts of the Lord. The Sparrow and the Swallow had built their nests, even by thine Altars, Says David, but his soul longed and fainted for the Courts of the Lord.
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He that before had been the subiect of mens songs.
He that before had been the Subject of men's songs.
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Saul hath slaine his thousand, but Dauid his ten thousand, and had all the honour and content which a kingdome,Saul hath slain his thousand, but David his ten thousand, and had all the honour and content which a Kingdom,
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and the grace and speciall fauour of God could cast vpon him, is now brought so low in his owne estimation, that the poore birds cannot build their nests,
and the grace and special favour of God could cast upon him, is now brought so low in his own estimation, that the poor Birds cannot built their nests,
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but he must emulate their felicity, as if vpon that condition hee could haue beene a bird,
but he must emulate their felicity, as if upon that condition he could have been a bird,
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so he might haue bred about the Temple.
so he might have bred about the Temple.
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So that when he can he frequents it, when he cannot hee desires it, and as a boone, the granting whereof had bin the summe of all blisse, he requires but this one thing,
So that when he can he frequents it, when he cannot he Desires it, and as a boon, the granting whereof had been the sum of all bliss, he requires but this one thing,
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and while he obtains it, he looks and holds vp his hands towards it, Psal. 28. And as the woman by touching Christ got vertue out of him;
and while he obtains it, he looks and holds up his hands towards it, Psalm 28. And as the woman by touching christ god virtue out of him;
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so doth he, as after the Prophet Daniel, Dan. 6. by setting his face to that quarter where the Temple stood, fetch force of affection and zeale in his prayers to God,
so does he, as After the Prophet daniel, Dan. 6. by setting his face to that quarter where the Temple stood, fetch force of affection and zeal in his Prayers to God,
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and in a holy dotage (I speake it with reuerence) ouer the Temple,
and in a holy dotage (I speak it with Reverence) over the Temple,
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as ouer some chast Virgin, whom he had chosen for his Spowse, he longeth, and fainteth for her,
as over Some chaste Virgae, whom he had chosen for his Spouse, he Longeth, and fainteth for her,
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and that so impotently, as if all that were neare her, though vnreasonable creatures, exceeded him in the truth of all reall perfect contentment.
and that so impotently, as if all that were near her, though unreasonable creatures, exceeded him in the truth of all real perfect contentment.
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Might he then haue the liberty that Sparrowes and Swallowes haue, how would he vse it;
Might he then have the liberty that Sparrows and Swallows have, how would he use it;
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surely euen as the Birds doe. The Sparrowes-house should be his, and hee would build him a neast with the Swallow.
surely even as the Birds do. The Sparrowes-house should be his, and he would built him a nest with the Swallow.
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For he would not call in, but dwell there.
For he would not call in, but dwell there.
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God saith, my habitation is in Zion, and Dauid prayes that his habitation may be there too.
God Says, my habitation is in Zion, and David prays that his habitation may be there too.
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So that vnlesse God depart from his Sanctuary, Ezek. 8. Dauid will dwell in it. It was said of the Centurion, Christus non intravit tectum sed cor.
So that unless God depart from his Sanctuary, Ezekiel 8. David will dwell in it. It was said of the Centurion, Christus non intravit tectum sed cor.
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So may we say of Dauid, Christus intrauit cor Davidis, and that made him so desirous, Habitare in tecto Dei.
So may we say of David, Christus intrauit cor Davidis, and that made him so desirous, Habitare in tecto Dei.
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Foxes to their holes, Lions to their dennes, Birds to their nests, Fishes to the Sea, Beasts to the fields, Children to their mothers, Schollars to their studies, Tradsmen to their shops, Merchants to their ships, Wantons to their chambers, Rich men to their chests, where their treasures,
Foxes to their holes, Lions to their dens, Birds to their nests, Fish to the Sea, Beasts to the fields, Children to their mother's, Scholars to their studies, Tradesmen to their shops, Merchant's to their ships, Wantons to their chambers, Rich men to their chests, where their treasures,
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and their heartes are, all men to their delights. Dauid would bee at the Temple.
and their hearts Are, all men to their delights. David would be At the Temple.
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This is the obiect of his thoughts, the Theater of his delight, the ioy of his heart, the Center about which all his desires were turned,
This is the Object of his thoughts, the Theater of his delight, the joy of his heart, the Centre about which all his Desires were turned,
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for he would not dwell there, but as if it were the body and the soule, hee would neuer part,
for he would not dwell there, but as if it were the body and the soul, he would never part,
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for there hee would be all the dayes of his life.
for there he would be all the days of his life.
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He had sought it with importunity, and if hee may speed, he and the Temple will neuer be seuer'd.
He had sought it with importunity, and if he may speed, he and the Temple will never be severed.
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He that so importunately desir'd it, had experience, how pleasing a thing it would bee to enioy it, how grieuous to want it.
He that so importunately desired it, had experience, how pleasing a thing it would be to enjoy it, how grievous to want it.
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Carnall men cannot relish spirituall contentments, they are foolishnesse vnto them, till they be throughly acquainted with them.
Carnal men cannot relish spiritual contentment's, they Are foolishness unto them, till they be thoroughly acquainted with them.
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For this is the difference betwixt heauenly & earthly pleasures:
For this is the difference betwixt heavenly & earthly pleasures:
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In earthly pleasures, you shall euer find it true, that Vilescit adeptum, quod accendit desideratum, Those things we hotly pursue before wee get them, sped once, we contemne,
In earthly pleasures, you shall ever find it true, that Vilescit adeptum, quod accendit desideratum, Those things we hotly pursue before we get them, sped once, we contemn,
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and Qui satietati occurrit, satietatem incurrit, we are satiated with that which we tooke as a medicine against satietie.
and Qui satietati occurrit, satietatem incurrit, we Are satiated with that which we took as a medicine against satiety.
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But it's not so with spirituall pleasures. Before we haue them wee neglect them. Get them once and we loue them a-life:
But it's not so with spiritual pleasures. Before we have them we neglect them. Get them once and we love them alife:
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so that temporall pleasures are slightly regarded after, spirituall before we enioy them. Before we enioy temporall pleasures wee are madded, not after;
so that temporal pleasures Are slightly regarded After, spiritual before we enjoy them. Before we enjoy temporal pleasures we Are madded, not After;
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after we haue tasted spirituall pleasures, wee more pursue them, not before. This of the Prophet was a spirituall contentment:
After we have tasted spiritual pleasures, we more pursue them, not before. This of the Prophet was a spiritual contentment:
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and a contentment it must needs be to behold beauty, and a spirituall contentment to behold the beauty of the Lord;
and a contentment it must needs be to behold beauty, and a spiritual contentment to behold the beauty of the Lord;
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therefore would he keepe it all the dayes of his life.
Therefore would he keep it all the days of his life.
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And well was this added to behold the beauty of the Lord, for there are many that dwell there,
And well was this added to behold the beauty of the Lord, for there Are many that dwell there,
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and yet neuer behold his beauty whilst they are there. As forward they seeme as Dauid to come to the Temple;
and yet never behold his beauty while they Are there. As forward they seem as David to come to the Temple;
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but that's the end of their Petij, they desire to be seene there, they care not to see God when they are seene there:
but that's the end of their Petij, they desire to be seen there, they care not to see God when they Are seen there:
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for many come for many respects, and for the most part they finde that they come for.
for many come for many respects, and for the most part they find that they come for.
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He that comes not to see the beauty of the Lord, shall neuer be cheer'd with the sight of it.
He that comes not to see the beauty of the Lord, shall never be cheered with the sighed of it.
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Some come to gaze, some to walke, some to meet their acquaintance, some for fashions sake, some for feare of law, the gospell cannot draw them, some to spy a fault, some to pick a quarrell, and some perhaps for worse:
some come to gaze, Some to walk, Some to meet their acquaintance, Some for fashions sake, Some for Fear of law, the gospel cannot draw them, Some to spy a fault, Some to pick a quarrel, and Some perhaps for Worse:
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I haue heard trauellers say, that in Italy many loose matches are made there. But Dauid farre otherwise comes to behold the beauty of of the Lord.
I have herd travellers say, that in Italy many lose Matches Are made there. But David Far otherwise comes to behold the beauty of of the Lord.
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And this is the last part, but the first spheare, by vertue whereof all the rest moue,
And this is the last part, but the First sphere, by virtue whereof all the rest move,
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and as the Iewes spoil'd themselues of their garments, to entertaine Christ, Matth. 21. so doth King Dauid here spoyle himselfe of all the desires of his heart, of all the contentments of his life,
and as the Iewes spoiled themselves of their garments, to entertain christ, Matthew 21. so does King David Here spoil himself of all the Desires of his heart, of all the contentment's of his life,
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for this one boone, that he may behold the beauty of the Lord. Some translate it Voluntatem so the old translation, and it may beare it well enough,
for this one boon, that he may behold the beauty of the Lord. some translate it Voluntatem so the old Translation, and it may bear it well enough,
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but then it must be NONLATINALPHABET the good will of God, the beames of which beauty we may behold by that light in the first to the Ephesians at the fift verse, Who hath predestinated vs to be the adopted through Iesus Christ,
but then it must be the good will of God, the beams of which beauty we may behold by that Light in the First to the Ephesians At the fift verse, Who hath predestinated us to be the adopted through Iesus christ,
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vnto himselfe, according to the good pleasure of his will, and well might this be his meaning,unto himself, according to the good pleasure of his will, and well might this be his meaning,
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for it followes in the ninth verse of this Psalme, O God of my saluation, for therein is the good pleasure of his will manifested vnto vs, to this are we adopted, to this predestinated, that we may be saued:
for it follows in the ninth verse of this Psalm, Oh God of my salvation, for therein is the good pleasure of his will manifested unto us, to this Are we adopted, to this predestinated, that we may be saved:
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in which forme whosoeuer beholds God, will not long for another beauty.
in which Form whosoever beholds God, will not long for Another beauty.
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Others translate it, Voluptatem, delectationem, amoenitatem, pulchritudinem, all things much set by, and yet to be set by as of no estimation, not once to be lookt vpon in respect of that which Dauid beheld,
Others translate it, Voluptatem, delectationem, amoenitatem, pulchritudinem, all things much Set by, and yet to be Set by as of no estimation, not once to be looked upon in respect of that which David beheld,
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for he that made the eye shall not he see, and he that made beauty, shall not he be beautifull?
for he that made the eye shall not he see, and he that made beauty, shall not he be beautiful?
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I, but smoake goes out at his nostrils, and a consuming fire out of his mouth, Ps. 18.8.
I, but smoke Goes out At his nostrils, and a consuming fire out of his Mouth, Ps. 18.8.
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The Mountaines tremble for him, and the Hils melt, and the earth is burnt vp at his sight, Nah. 1. how then saw Dauid beauty in his face? True,The Mountains tremble for him, and the Hills melt, and the earth is burned up At his sighed, Nah. 1. how then saw David beauty in his face? True,
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But as wee read in the ninty Psalme, as a man feareth, saith Dauid, so is Gods displeasure:
But as we read in the ninty Psalm, as a man fears, Says David, so is God's displeasure:
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so may I say as a man beleeues & loueth, so is Gods good pleasure, Voluntas Domini; hence our Sauiour, according to your faith be it vnto you, Matth. 9.29. and according to your loue so is Gods beauty, for iust as we stand affected to God, doe we behold God reflecting vpon vs, Ille placet Deo cui Deus placet, he pleaseth God that's pleas'd with God.
so may I say as a man believes & loves, so is God's good pleasure, Voluntas Domini; hence our Saviour, according to your faith be it unto you, Matthew 9.29. and according to your love so is God's beauty, for just as we stand affected to God, do we behold God reflecting upon us, Isle placet God cui Deus placet, he Pleases God that's pleased with God.
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This beauty and this pleasure and delight which the Apostle Saint Paul tooke in God, was it that made him esteeme all things dung in respect of him,
This beauty and this pleasure and delight which the Apostle Saint Paul took in God, was it that made him esteem all things dung in respect of him,
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so was he taken with this beauty.
so was he taken with this beauty.
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This was it that made our Prophet breake out in the 42. Psalme As the Hart brayeth after the riuers of water (when he is pursued by the hunters,
This was it that made our Prophet break out in the 42. Psalm As the Heart Brayeth After the Rivers of water (when he is pursued by the Hunters,
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and is ready to fall downe, as a prey before the dogs, by reason of his thirst) so my soule panteth for thee O Lord, to appeare in thy presence;
and is ready to fallen down, as a prey before the Dogs, by reason of his thirst) so my soul pants for thee Oh Lord, to appear in thy presence;
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yea this beauty was it that moou'd him to make that challenge and protestation.
yea this beauty was it that moved him to make that challenge and protestation.
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Whom haue I in heauen but thee, and I desire nothing in the earth with thee, Ps. 73. Not onely nothing aboue him, but nothing with him.Whom have I in heaven but thee, and I desire nothing in the earth with thee, Ps. 73. Not only nothing above him, but nothing with him.
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His flesh may faile, & so may his heart, yet so long as he may looke vpon this beauty, Thou art saith he to God, the strengh of my heart,
His Flesh may fail, & so may his heart, yet so long as he may look upon this beauty, Thou art Says he to God, the strength of my heart,
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and my portion for euer, the 26. verse.and my portion for ever, the 26. verse.
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Yea from the sight of this beauty was it, that the Apostles flesh did in a sort faile, that it did not faile,
Yea from the sighed of this beauty was it, that the Apostles Flesh did in a sort fail, that it did not fail,
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for he desired to be dissolued, and to be with Christ:
for he desired to be dissolved, and to be with christ:
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and the Church in the Cant. was so farre rapt in this contemplation of this admirable heauenly beauty, which she saw in our blessed Sauiour, that impatient of delay,
and the Church in the Cant was so Far rapt in this contemplation of this admirable heavenly beauty, which she saw in our blessed Saviour, that impatient of Delay,
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and as she after professeth sick of loue Cant. 2. she requests in the first of Cant. Let him kisse me with the kisses of his mouth.
and as she After Professes sick of love Cant 2. she requests in the First of Cant Let him kiss me with the Kisses of his Mouth.
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And now saith Saint Augustine, Aliud desidera, si maius, si melius, si suavius inveneris, if hauing felt such pleasure such delight,
And now Says Saint Augustine, Aliud desidera, si May, si Better, si suavius inveneris, if having felt such pleasure such delight,
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if hauing seene such comelinesse, such beauty, as the good pleasure of the Lord, manifested vnto thee in the forme of a Sauiour,
if having seen such comeliness, such beauty, as the good pleasure of the Lord, manifested unto thee in the Form of a Saviour,
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and bringing saluation vnto thy soule, doth represent vnto thee, goe to and loue something else,
and bringing salvation unto thy soul, does represent unto thee, go to and love something Else,
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if any thing be greater, be better, be sweeter.
if any thing be greater, be better, be Sweeten.
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Yet all this while we doe not see him face to face, but once we shall,
Yet all this while we do not see him face to face, but once we shall,
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and know him as wee are knowne.
and know him as we Are known.
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In the meane time this is our comfort, that as S. Augustine saith, though we cannot so see him,
In the mean time this is our Comfort, that as S. Augustine Says, though we cannot so see him,
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though there be not here Potestas videndi, yet here there is Gratia promerendi ut videre possimus, and though we see him not here in glory,
though there be not Here Potestas videndi, yet Here there is Gratia promerendi ut To see possimus, and though we see him not Here in glory,
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yet here wee see him in grace, and no man beholds him face to face in the next world, that by grace beholds not his beauty in this:
yet Here we see him in grace, and no man beholds him face to face in the next world, that by grace beholds not his beauty in this:
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therefore our Prophet desires of God in the ninth verse of this Psalme, that since he would so gladly behold his beauty, it would please God not to hide his face from him.
Therefore our Prophet Desires of God in the ninth verse of this Psalm, that since he would so gladly behold his beauty, it would please God not to hide his face from him.
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Onely let me exhort you, that while you seeke this beauty, and make it your Primum, you neglect not, deceiuing your selues (as a way to it) to promooue the beauty of the Church and Common wealth, which principally consists in order, and vnitie.
Only let me exhort you, that while you seek this beauty, and make it your Primum, you neglect not, deceiving your selves (as a Way to it) to promooue the beauty of the Church and Common wealth, which principally consists in order, and unity.
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For these two make decency, which is beauty;
For these two make decency, which is beauty;
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for that which is beautifull is decent, and that which is decent is beautifull, and neither of these can be without order and vnitie.
for that which is beautiful is decent, and that which is decent is beautiful, and neither of these can be without order and unity.
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Hence the Apostle as if all beauty were in order, Let all things be done decently and in order, 1 Cor. 14. and last.
Hence the Apostle as if all beauty were in order, Let all things be done decently and in order, 1 Cor. 14. and last.
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And indeed order and vnity, which is nothing but explicite order, are the outward beauty, the beauty of the body of the Church, the inward beauty,
And indeed order and unity, which is nothing but explicit order, Are the outward beauty, the beauty of the body of the Church, the inward beauty,
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or the soules is holinesse, that's it makes her all glorious within. But that beauty wee cannot so well discerne, as beleeue,:
or the Souls is holiness, that's it makes her all glorious within. But that beauty we cannot so well discern, as believe,:
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it's onely seene of God because the residence of it is in the heart, and vnlesse we in some measure pertake of that beauty,
it's only seen of God Because the residence of it is in the heart, and unless we in Some measure partake of that beauty,
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and bee gracious by it in the eyes of God, by being holy as he is holy, he will neuer shew vs his owne beauty,
and be gracious by it in the eyes of God, by being holy as he is holy, he will never show us his own beauty,
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for they must be beautifull themselues in some measure, that enioy such a beauty as his is:
for they must be beautiful themselves in Some measure, that enjoy such a beauty as his is:
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therefore the spouse in the Cant. 8.6.
Therefore the spouse in the Cant 8.6.
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would be set as a seale on Christs heart, that if it were possible, the print might not more resemble the seale, then shee her Sauiour.
would be Set as a seal on Christ heart, that if it were possible, the print might not more resemble the seal, then she her Saviour.
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And indeed this is the prime feature, that takes him, this is that beauty that wounds his heart. Cant. 4.9. when we thus looke vpon our Sauiour, wee ouercome him, Cant. 6.4. for this aboue all things makes his desire towards vs, Cant. 7.10. and there's no surer possession we can haue, no greater conquest we can make, then by possessing and speeding by the desire of those wee conquer and possesse.
And indeed this is the prime feature, that Takes him, this is that beauty that wounds his heart. Cant 4.9. when we thus look upon our Saviour, we overcome him, Cant 6.4. for this above all things makes his desire towards us, Cant 7.10. and there's no Surer possession we can have, no greater conquest we can make, then by possessing and speeding by the desire of those we conquer and possess.
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Feare keepes good quarter, but it's onely by the rod; remoue that, and we recoile, but desire yeelds all, and alwaies.
fear keeps good quarter, but it's only by the rod; remove that, and we recoil, but desire yields all, and always.
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If his desire be to vs, we doe ouercome him, and all his by that conquest, all his blessings, all his pleasures, all his graces, all his ioyes are enfeofed and estated vpon vs.
If his desire be to us, we do overcome him, and all his by that conquest, all his blessings, all his pleasures, all his graces, all his Joys Are enfeofed and estated upon us
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Then get holinesse, the beautie of holinesse, 1 Chr. 16.29. for that's it is so attractiue, so strong, so preualent.
Then get holiness, the beauty of holiness, 1 Christ 16.29. for that's it is so Attractive, so strong, so prevalent.
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But whilest you labour for this inward beautie, you must take care likewise for the outward:
But whilst you labour for this inward beauty, you must take care likewise for the outward:
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For though holinesse make her glorious within;
For though holiness make her glorious within;
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yet if we neglect vnity and order, her cloathing will not not be as is fit for the Kings daughter,
yet if we neglect unity and order, her clothing will not not be as is fit for the Kings daughter,
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and for his Spouse that is the chiefest of ten thousand, of wrought gold and Needle-worke.
and for his Spouse that is the chiefest of ten thousand, of wrought gold and Needlework.
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She may be beautifull, and yet want her ornaments wherewith she should be dressed.
She may be beautiful, and yet want her Ornament wherewith she should be dressed.
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And I doubt not, but when our Sauiour in the fourth of the Canticles, brake out into that admiration of her, Behold thou art faire my loue,
And I doubt not, but when our Saviour in the fourth of the Canticles, brake out into that admiration of her, Behold thou art fair my love,
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behold thou art faire, thine eyes are like the Doues; and so passeth to her haires, and her teeth, and her lips, and her necke, and her breasts;behold thou art fair, thine eyes Are like the Dove; and so passes to her hairs, and her teeth, and her lips, and her neck, and her breasts;
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hee tooke pleasure euen in these outward ornaments, of Order and Vnity, which are nothing else but vnanimity and vniformity.
he took pleasure even in these outward Ornament, of Order and Unity, which Are nothing Else but unanimity and uniformity.
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And in expresse tearmes we haue order, which is vniformity, when he compares her teeth to a flocke of sheepe in good order, the second verse of that Chapter, there's vniformity.
And in express terms we have order, which is uniformity, when he compares her teeth to a flock of sheep in good order, the second verse of that Chapter, there's uniformity.
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And when a multitude of men like haires on a Virgins head, are well set, the first verse,
And when a multitude of men like hairs on a Virgins head, Are well Set, the First verse,
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and are all like one entire body, there's vnanimity. When the Churches lips are like a thread of Scarlet, there's vniformity.
and Are all like one entire body, there's unanimity. When the Churches lips Are like a thread of Scarlet, there's uniformity.
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And when her talk is comly, both in the third verse, there's vnanimity; for where it's crossing, there's no vnity.
And when her talk is comely, both in the third verse, there's unanimity; for where it's crossing, there's no unity.
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This is her necke built for defence. Let the holy Church of God be beautified, and guarded with vnanimity, and vniformity;
This is her neck built for defence. Let the holy Church of God be beautified, and guarded with unanimity, and uniformity;
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and they will be to her as a thousand Shields, and as all the Targets of the strong men, Cantic. 4.4. I must confesse, that of late whatsoeuer our inward beauty hath beene, we haue wanted the outward, both in Church and state.
and they will be to her as a thousand Shields, and as all the Targets of the strong men, Cantic. 4.4. I must confess, that of late whatsoever our inward beauty hath been, we have wanted the outward, both in Church and state.
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And surely I see no great cause to hope for amends in the Church, at least in these parts;
And surely I see no great cause to hope for amends in the Church, At least in these parts;
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where, with many, nothing but singularity is accounted sanctity;
where, with many, nothing but singularity is accounted sanctity;
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whilest men hold of this man, and of that man, of this Church, and of that Church,
whilst men hold of this man, and of that man, of this Church, and of that Church,
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and yet by no reason, by no authority can be brought to see that they are carnall;
and yet by no reason, by no Authority can be brought to see that they Are carnal;
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though the Apostle concludes against them strongly as conuinced, when one saith I am Pauls, and another, I am Apolloes, 1 Corinth. 3. are ye not carnall?
though the Apostle concludes against them strongly as convinced, when one Says I am Paul's, and Another, I am Apollo's, 1 Corinth. 3. Are you not carnal?
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And for the State, we cannot but acknowledge the diuisions in it, whilest by the practises of some louers of themselues;
And for the State, we cannot but acknowledge the divisions in it, whilst by the practises of Some lovers of themselves;
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the Prince hath beene rent from the people, and the people from the Prince, as hath appeared by those distractions in the highest Court, the onely meanes to ingratiate Prince and people, one to another.
the Prince hath been rend from the people, and the people from the Prince, as hath appeared by those distractions in the highest Court, the only means to ingratiate Prince and people, one to Another.
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When the bed entertaines iarres betweene man and wife, what shall reconcile them? when the mercies of men are cruell, what can soften them? and when the house of Vnity and Order, the Fountaine from whence it should flow,
When the Bed entertains jars between man and wife, what shall reconcile them? when the Mercies of men Are cruel, what can soften them? and when the house of Unity and Order, the Fountain from whence it should flow,
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and streame out to the whole Land, is in iealousie and combustion, what can the fruit or effect be but confusion? And thus it hath beene,
and stream out to the Whole Land, is in jealousy and combustion, what can the fruit or Effect be but confusion? And thus it hath been,
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but blessed be God, that of late hath giuen vs cause to hope for better things,
but blessed be God, that of late hath given us cause to hope for better things,
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and that God that put it into his Maiesties heart to call a Parliament, so blesse it,
and that God that put it into his Majesties heart to call a Parliament, so bless it,
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and continue peace and vnity in it, as with one heart, and one hand they may ioyne against the enemies of Religion,
and continue peace and unity in it, as with one heart, and one hand they may join against the enemies of Religion,
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and the State, to the glory of God, the honour of his sacred Maiestie, and the safety of his Kingdomes.
and the State, to the glory of God, the honour of his sacred Majesty, and the safety of his Kingdoms.
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What if hitherto the cloudes, and stormes of contention haue intercepted those rayes of comfort, which otherwise might haue cheared vs,
What if hitherto the Clouds, and storms of contention have intercepted those rays of Comfort, which otherwise might have cheered us,
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and made vs strong against all forreine assaults & feares, and haue enabled vs to haue supported the weake hands of our confederates and allies, that haue fainted vnder the burthen of the common enemy.
and made us strong against all foreign assaults & fears, and have enabled us to have supported the weak hands of our confederates and allies, that have fainted under the burden of the Common enemy.
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Yet let vs not be discouraged. It's Gods method many times in matters of moment to proceed by contraries. Thus he began.
Yet let us not be discouraged. It's God's method many times in matters of moment to proceed by contraries. Thus he began.
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So was Eue cursed before she had the promise of blessing. Thus he went on.
So was Eue cursed before she had the promise of blessing. Thus he went on.
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So was Sarahs wombe dried vp, before he made it fruitfull, Gen. 18. Yea, thus hee continued.
So was Sarahs womb dried up, before he made it fruitful, Gen. 18. Yea, thus he continued.
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So hee made Ioseph a bondslaue, before he brought him to honour.
So he made Ioseph a bondslave, before he brought him to honour.
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And hee must himselfe in a Basket (a leaking Boat God knowes) be cast into a Riuer, Ex. 2. that must carry Gods people thorow the red Sea. Could any thing be more crosse,
And he must himself in a Basket (a leaking Boat God knows) be cast into a River, Ex. 2. that must carry God's people thorough the read Sea. Could any thing be more cross,
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then to thinke that that childe, that in a basket was ready to sinke, should carry so great a people through a Sea, and yet dry-shood.
then to think that that child, that in a basket was ready to sink, should carry so great a people through a Sea, and yet dry-shood.
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You see in my Text, Dauid longs, and faints, and prayes, and importunes, and sets his rest vpon it,
You see in my Text, David longs, and faints, and prays, and importunes, and sets his rest upon it,
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as his only blisse, before he can be admitted to dwell in Gods house, to behold his beauty.
as his only bliss, before he can be admitted to dwell in God's house, to behold his beauty.
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And this is our hope, and I am persuaded my trust is not in vaine, that God in this course hath beene pleased to make strife and distraction, the ground and foundation of that beauty of vniformity and vnanimity, which shall henceforth commend and grace this Church and State.
And this is our hope, and I am persuaded my trust is not in vain, that God in this course hath been pleased to make strife and distraction, the ground and Foundation of that beauty of uniformity and unanimity, which shall henceforth commend and grace this Church and State.
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Thus did our blessed Sauiour, out of the infidelity of Thomas worke faith: thus did God cause Iohn Baptist to spring out of the barren wombe of Elizabeth.
Thus did our blessed Saviour, out of the infidelity of Thomas work faith: thus did God cause John Baptist to spring out of the barren womb of Elizabeth.
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And surely then shall we begin to haue assurance, that God hath not forgotten to be gracious;
And surely then shall we begin to have assurance, that God hath not forgotten to be gracious;
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when out of the former seeds of faction and diuision, hee shall cause the beautifull fruits of loue and vnitie o grow.
when out of the former seeds of faction and division, he shall cause the beautiful fruits of love and unity oh grow.
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O how good and comely a thing is it for brethren to dwell together, in vnitie;
O how good and comely a thing is it for brothers to dwell together, in unity;
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this is it makes vs beautifull, and comely, and commends vs to Gods affection.
this is it makes us beautiful, and comely, and commends us to God's affection.
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Therefore if Saint Paul will vouchsafe to entreat those he may command, this shall be it, That they speake all one thing, that there be no dissention, that they be knit together in one minde,
Therefore if Saint Paul will vouchsafe to entreat those he may command, this shall be it, That they speak all one thing, that there be no dissension, that they be knit together in one mind,
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and in one iudgement, 1 Cor. 1.10.and in one judgement, 1 Cor. 1.10.
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And if Saint Peter will haue one thing remembred aboue all the rest, hee will bring it in,
And if Saint Peter will have one thing remembered above all the rest, he will bring it in,
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as a parting blow, whereof they must take speciall knowledge, Friends bee yee all of one minde 1 Pet. 3.8.
as a parting blow, whereof they must take special knowledge, Friends be ye all of one mind 1 Pet. 3.8.
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and in the second to the Philippians after he had contested with them, and coniured them, by whatsoeuer was deare vnto them, If any consolation in Christ,
and in the second to the Philippians After he had contested with them, and conjured them, by whatsoever was deer unto them, If any consolation in christ,
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if any comfort of loue, if any fellowship of the spirit, if any compassion and mercy, what of all this? fulfill my ioy. This was the vtmost of his ambition, the period of his desires;if any Comfort of love, if any fellowship of the Spirit, if any compassion and mercy, what of all this? fulfil my joy. This was the utmost of his ambition, the Period of his Desires;
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wherein would he haue his ioy fulfilled? what would doe it? That yee be like minded, hauing the same loue, being of one accord, and of one iudgement.
wherein would he have his joy fulfilled? what would do it? That ye be like minded, having the same love, being of one accord, and of one judgement.
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And what was the end of this his serious importunity? that nothing be done through contention,
And what was the end of this his serious importunity? that nothing be done through contention,
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or vaine glory, which are like the breaking in of waters, that cannot be staied. If God haue beene long angry with his people, and once begin to be reconcil'd,
or vain glory, which Are like the breaking in of waters, that cannot be stayed. If God have been long angry with his people, and once begin to be reconciled,
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why then, They shall be my people, and I will be their God, and I will giue them one heart,
why then, They shall be my people, and I will be their God, and I will give them one heart,
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and one way, Ier. 32. yea this was our Sauiours prayer last before his passion, as Saint Iohn records it, that they may bee all one, Ioh. 17.and one Way, Jeremiah 32. yea this was our Saviour's prayer last before his passion, as Saint John records it, that they may be all one, John 17.
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Euen so Lord Iesus, let vs be all one, in our affections and deuotions, that with one mouth we may praise God, Rom. 15. all one in iudgement, that wee may proceed by one rule, both in things pertaining to Religion,
Even so Lord Iesus, let us be all one, in our affections and devotions, that with one Mouth we may praise God, Rom. 15. all one in judgement, that we may proceed by one Rule, both in things pertaining to Religion,
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and gouernment Ecclesiasticall, and by one rule, in ciuill matters, and things pertaining to the common good and the maiestie and honour of the King and State.
and government Ecclesiastical, and by one Rule, in civil matters, and things pertaining to the Common good and the majesty and honour of the King and State.
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That this whole Kingdome being as a Citie that is at vnitie in it selfe,
That this Whole Kingdom being as a city that is At unity in it self,
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nay, as one family, nay if it were possible, as one heart, wherein reason season'd with religion, gouernes,
nay, as one family, nay if it were possible, as one heart, wherein reason seasoned with Religion, governs,
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and commands, like a iust and a potent King, and the affections yeeld obedience, like so many humble faithfull, dutifull subiects, the whole Nation, may be a Nation after Gods owne heart,
and commands, like a just and a potent King, and the affections yield Obedience, like so many humble faithful, dutiful Subjects, the Whole nation, may be a nation After God's own heart,
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and with confidence say with the Spouse in the Cant. My well-beloued is mine and I am his.
and with confidence say with the Spouse in the Cant My well-beloved is mine and I am his.
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So shall we enioy Gods beauty, and he take pleasure in ours.
So shall we enjoy God's beauty, and he take pleasure in ours.
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So may the temporall fruit, by the mariage of King and people, in a happy bond of loue and vnitie, be anew brood of Kingdomes,
So may the temporal fruit, by the marriage of King and people, in a happy bound of love and unity, be anew brood of Kingdoms,
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for men and women being married begat men and women like themselues.
for men and women being married begat men and women like themselves.
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But Prince and people happily ioyn'd, if they beget, it must be kingdomes like themselues by a new propagation and enlargement.
But Prince and people happily joined, if they beget, it must be kingdoms like themselves by a new propagation and enlargement.
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So shall the spirituall fruit be such, by this beauteous coniunction, that so many of vs as are thus ioyned, shalbe his children,
So shall the spiritual fruit be such, by this beauteous conjunction, that so many of us as Are thus joined, shall his children,
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and adopted for heires, & euery heire a King to reigne with our blessed Sauiour Iesus Christ, in the Kingdome of his Father;
and adopted for Heirs, & every heir a King to Reign with our blessed Saviour Iesus christ, in the Kingdom of his Father;
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which the Lord grant, for the same his deare Sonnes sake, to whom with the holy Ghost bee all glory and praise for euer and euer. FJNJS.
which the Lord grant, for the same his deer Sons sake, to whom with the holy Ghost be all glory and praise for ever and ever. FINES.
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