onely which hee might have but what he would have because these things doe more hurt being obtained than desired Thirdly here is a difference betwixt the true and false religion True religion presenteth the true God as an object of worship an author of working an opener of his peoples eyes to see a mover of their hearts to love him and rejoyce in him So that both the union is sensible and the communion flowing from it False religion hath none of these for idolatrie hath no true God for the object neither superstition the false worship of the true God Let them pretend affection and zeale even to extasie it is no better than the furie of the Baalites The new Pelagians also deny any other working of God in the Elect than in the Reprobate and grant no more than a morall suasion generally offering but never moving the heart to receive They hold God and man ever asunder for they give man a beginning of good which he hath not of Christ. In the work they make him his owne discerner and in the end exactour of his own due glorie But wee should consider the Elect as they are the lively members of Christ and have right to the fulnes of grace that is in that head so that when God commeth downe to work in the Sanctuarie hee looketh not to the Elect as strangers but as to the living members abiding in his Sonne and therefore his Spirit communicateth to them both easily and powerfully the grace that is in that fountain This reall union with Christ is better than their division and they who will ever be divided from the chiefe good cannot intend to have happinesse in him Fourthly this putteth a difference among them who are exercised in a true religion They are not all alike disposed some receive happinesse with joy by that effectuall working others remaine senselesse in the hardnesse of their heart which they have drawn on with the deceit of sinne Some again contemne the holy disposition of the godly So Eli albeit otherwise a good man expounded Hannahs devotion at the first uncharitably But though Eli mock Hannahs devotion and the proud Pharisee disdaine the teares of the penitent Woman yet Christ both accepteth and defendeth her No wonder for this work is personall and known only to them in whom it is That white stone hath the name of Elect written on it and none can reade it but he that hath it none is conscious of his estate in grace but himselfe Others who have the like can judge charitably while they who have not such experience doe carpe and censure This vilifying of the grace of God is a policie of Sathan thereby hee hardeneth naturall men and presseth to dash Gods children from seeking or uttering of that which is so uncharitably censured But grace guardeth them sufficiently it recompenseth them largely for that suffering doubleth their joy and the conscience of it sharpneth them to seek it the more When wisedome is justified of her children she justifies them the more for their justifying of others and erecting the throne of God in the soule by his approbation contemneth the uncharitablenesse of man Naturall men will neither mourne at Christ not dance at his pyping yet they can mock such as sympathize with them both They are like that Prince of Samaria who saw the plenty but tasted not of it but was trod down by the presse of those who desired that that he distrusted Lastly it is our dutie to seeke this fruition and it is proper to man for though other things be possessed of God yet they possesse not God and this is our possession of him to enjoy it And for this cause beside the work in the sanctuarie in private sometimes to steale our selves from our selves that wee may be found in God This selfe-stealth is our preservation for we finde our selves more in him than when wee are in our selves This is a commendable theft God commandeth it and wee glorie in it That that is stollen is safer than that which remaineth and nothing is lost but that which is not stollen For knowing of ourselves wee have need of a great custome and taske to depart from our senses and to gather our spirit in iâ— selfe For if we exceede not visible things wee have not the eye of our minde fitted to behold things eternall But when the soule hath gathered it selfe in it selfe it dare looke to God It is our griefe to come backe from such a disposition as a man delighted with a palace desires not to come to the cottage where he was borne This is the presence of God with his Saints whereby they solace their absence from him dwelling in the bodie God commandeth it Seek ye my face The godly desire it Thy face Lord will I seek hee promiseth it I will bee with him in trouble and they boast of it I will not be affraid because thou art with me They take the measure from some excesse of spirituall fruition and according thereto rule their spirituall state As a Man that hath leapen far tryeth his strength by equalling that leap thereby they judge of their lot which is the prosperitie of their prosperitie the comfort of their adversitie their walking with God like Enoch and their conversion in heaven the awband of our corruption and the spurre of Gods grace in us For no law reward or punishment can so eyther hold us from sinne or draw us to God as the conscience of Gods presence It is Gods dwelling in us and our dwelling in him and our happinesse and heaven on earth But let us not deceive our selves in the conceit of this vision or fruition except our lives answer to both For this vision is true wisedome which wee both have and kythe by the obedience of the commandements And it is the law of God written in wise soules that they live so much the better when they behold him by understanding and keep him by a godly life Therefore let none boast of vision and fruition who liveth not godly All men would come to Christ but few will follow him All would enjoy but few will imitate him SECT IX Of constant enquirie for perfect happines And to enquire in his Temple THis is the last point of the Text concerning our greatest care about happinesse to bee searching continually that we may persevere and grow therein The first enquirie was to finde out what happinesse was and where to finde it The second is after we have obtained it to goe forward in the degrees till perfection For inquirie importeth more than finding and prayer is farther off than obtaining The order telleth us that enquiring followeth beholding and none doe more seeke God and happinesse in him than they that see him Desire of grace groweth with the growth of it As the wretch wretcheth the more he is
2. * Dan. 10. 8. * Exod. 33. 20. * 2. Cor. 5. 4. Fruition is here but in tastes Sed heu hora rara mora parva Bern. Cant. ult * 1. King 19. 2. But the fruits of it are many * Rom. 8. 23. Cant. 1. Bernard * Luk. 9. 28. To be full of God * Mat. 11. 29. * 2. Cor. 5. 14. * Act. 21. 13. * Exod. 32. 32. * Rom. 9. 2. Sight and fruition go together * Joh. 14. 1. Fruition better than sight * Gen. 48. 19. * Ephes. 4. 24. Naked knowledge is fruitlesse * Luk. 8. 27. Bern. 97. col 4. * Joh. 1. 12. Gods presence the beautie of the Sanctuarie 1 The efficacie of it * Ephes. 1. 19. * 2 Cor. 5. 17. * Tit. 3. 5. * Lam. 1. 16. Esay 55. 11. 2 The secrecie of it * Joh. 3. 8. 3 The sensiblenesse of it * Luc. 24. 32. * Luc. 1. 41. 4 The discerning of it * Psa. 106. 4 5. a Non me capio prae laetitia quod illa majestas tam familiari dulcique consortio Ber-Can 52. Of true contentment * Psal. 16. 5. August Difference of true and false religions * 1 Kin. 18. 28 All worshippers are not alike * Heb. 3. 13. * 1 Sam. 1. 14. * Luc. 7. 44. a Bernard Cant. 12. * Apoc. 2. 17. * Luk. 7. 36. * Mat. 11. 17. * 2 Kin. 7. 19. Fruition to be sought a August vit beat cap. ult b Mens se sibi furatur ut verbo fruatur Bernard Cant. 82. 86. c August de Ord. cap. 1. d Aug. de Ord. 2. 19. e 2 Cor. 5. 6. f Psal. 27. 8. g Psal. 91. 15. h Psal. 23. 4. k Phil. 3. 20. i Gen. 5. 24. Obedience the seale of fruition * Joh. 14. 15. a Aug. Ord. 2. 8. b Omnes te frui volunt sed non imitari Bern. Cant. 21. Enquirie followeth sight Confess 12. 1. * Cant. 3. 1. * Joh. 20. 4. * Luc. 2. 27. * Eccles. 12. 1. Tymely searching * Pro. 8. 17. * Esay 8. 20. * Pro. 1. 24 25 The best is here imperfect * Gal. 5. 17. a Ibi nec admittitur malum nec amittitur summum bonum Aug. Epist. 42. * Philip. 3. 12. b Quid dicit Apostole non apprehendi dicis miramur August de verb. Apost serm 15. * 1. Cor. 13. 12. c Vae augustae cognitioni vae paupertati scientiae nostrae Bernard de Ascens serm 4. d Tanta est profunditas Scripturarum c. Aug. Epist. 3. Conceit of perfection dangerous * Rom. 10. 3. a Ecce implete Ne putetis deesse jubentem non deest qui jubeat sed deest qui impleat Aug. tract 3. in Ioh. 1. Decay falleth in the best 2. Defection stayeth us a Peccare est deficere minus esse Qui peccant minus sunt quà m erant Aug. ver Rel. c. 11. 14. 3. Desertions fearefull * Joh. 20. 14. a Venit cum manifestatur cum occultatur abscedit Aug. Epist. 3. 3. The remedies 1. Fixing of the end * Philip. 3. 13. b Noli diligere Deum propter praemium ipse fit tibi praemium Aug. tract 3. Iohan. * 1. Cor. 20. 31. * Cantic 1. 1. * Luc. 9. 53. * 1. Pet. 12. 11. Aug. Civit. 15. 1. 2. 8. Forgetfulnesse of by-gones Aug. Epist. 52. Aug. Vit. beat cap. ult a Ut ipsam plenitudinem desiderare noverimus Aug. Epist. 6. b Testimonium gustatae gratiae est esuries Bern. fol. 97. c Paulin. apud Aug. Ep. 32. 3. Advancing in grace Luc. 23. 43. d Ut semper â—bi praesens sit nunquam satieris imò semper satieris nunquam satieris Aug. tract 3. in Ioh. Luc. 9. 33. Aug. tractar in Iohan. 14. Aug. Epist. Ioh. tract 4. The Saints perseverance * Philip. 2. 12. * Joh. 3. 9. * Psal. 51. 12. Psal. 37. 24. a Jer. 32. 40. b Mat. 24. 25. c 1. Pet. 1. 4. d Joh. 10. 28. e Rom. 8. 38. f Non igitur separat nos alia creatura siquidem nos ipsi creatura sumus Aug. Mor. Ecc. c. 12. g August de verb. Apost serm 16. Reasons taken from the Godhead h Joh. 6. 40. i Joh. 17. 11. k 2. Cor. 1. 22. P. Bertius de Apostasia Sanctorum Libertines are licentious Happinesse beginneth before death August * Psal. 32. 1. Aristot. 1. It shall be a consumption of all ill * Rev. 21. 4. 2. The consummation of all good * Rev 21. 5 6. Nec aliud quà m ipsum exspectamus ab ipso Bern. Qui habit serm 14. 3. Happinesse commeth by true religion
fear him that glory may dwell in our Land The Lord who hath made your Majesty a King of many Kingdomes make your Majestie more and more a King of many blessings that we all walking in truth and love righteousnesse and peace kissing one another we may all in the end be happy in him who is true happinesse Edinburgh 15. Maii 1633. Your Majesties most humble and obedient servant WILLIAM STRUTHER THE TABLE A ADams selfe-dominion of his will was his fall page 19. Affliction stayeth not happines 26. it prepares Pastors 99. Application necessarie 119. Assistance divine 103. B Baptisme 104. Beautie of the Sanctuarie 82. It is not in building 84. nor in imagerie ib. but in Gods presence 85. and in his work 89. C The Calendar of the godly 82. The Chiefe good 3 4 5. Choice of the chiefe good 34. it is directed of God 40. it divideth mankinde 44. and discovereth our by past present and future estate 46. we are conscious of it 36 Christs union with the Father and us 7. Churches are schooles of happinesse 77 they should be frequented 81. Combate spirituall stayeth not happines 67. Conceit of perfectionis great imperfection 142. Congregations in Churches are most beautifull meetings 111. Constant search of happinesse 139. Contentment is our element 134. D Death perfecteth happinesse 150. Desertions of God are fearfull 141 143. The discord and concord of godly and wicked 45. Dwelling with God and in him is our happinesse 64. This dwelling is mutuall 81. E No chiefe evill as there is a chiefe good 10. Popular chiefe evils 11. There is no little evill 13. Excesse spirituall 126. Experience should be communicate 100. F Faith is for application 121. Forget things past 145. Free-will a seat of war against grace 17. it destroyeth its adorers 56. Fruition of God 84 124. it is better than sight 131. here it is but in tastes 128. G God is our chiefe good 9. 29. he only is to be sought 9. he is the beautie of the sanctuarie 81. he offereth grace Craveth service Giveth power to serve and accepteth our service 98. Gods teaching 95. how we see God 118 123. he is the fountain of happinesse 21. and giveth it freely ibid. Good is greater than ill 12. H Happinesse is not in many things 2 8. it is not in riches 31. nor in honour ibid. nor in fame ibid. nor in power ib. nor in pleasure ib. nor in the gifts of the mind 33. but in one thing 2. It is our dwelling with God 64. in our peace with him 65. in our rest in him 67. in fruition of him 88. in contentment 134. wee must partake it 117. 120. necessitie to search it 23 the difficultie of searching 24. the maner of searching 25 34. Pray for it 48. Hatred and love right set 29. I Imperfection in the best 141. Inquiring stands in three 144. Joy in God 125. L Libertines are licentiouâ— 149. Love to God 124. M Martha and Maries choice 44. Martyrs spiritually drunk 130. Mathematicians ascribe happines to fate 20. No merit of happinesse 54 61. The multitude ghesse at happinesse 19. N Naturall men blinde judges of grace 122 137. O Obedience is our seale 138. One thing is all 3. 1 For excellencie of originall of communication of preservation of reduction 3 4 4. 2 For sufficiencie 5. 3 For integritie or indivisibilitie 6. 4 For efficacie in union 7. P Pagans sought happinesse of themselves 15. their errours of it 72 How Pastors are the beauty of the Sanctuarie in their calling 96. in their doctrine in matter and form 97. their experience 99. their powerfull word 100. their duty 112. Pauls choyce 38. Peace with God 65. Pelagians pride 17 18 c. Perfections impediments 142 Their remedies ibid. Perseverance 147. How People are the beautie of the Sanctuary 91. their diverse disposition 93. Philosophers would purchase happines 49. Praise is glorious 108 it is a sweet debt 110. Prayer and practice to bee joyned 49. of groanes and heart-prayer 50. Prayer for happinesse in humilitie 53 Prayer for happines is happines 62. it findeth ever matter 60. God hears us ever to our weal 57. Presence of God the beautie of the Sanctuarie 132 138 143. Proud prayers enter not heaven 36. R Religious worship 87. False Religions give no happinesse 72. 135. Rest in God is our happinesse 67. Rest of resolution of refreshment of securitie 71. S Sacraments 103 Satietie spirituall 126. 129. Search of happinesse 25 34. not to search is brutishnesse 38. fleshly searching 39. Right search is of God 40. Scotlands happinesse in the Gospel 115. Solomons experience 37. Selfe-stealth is preservation 137. T Time of learning happinesse 81. Timely searching 140. W The wicked love not Churches 78 They have an eternall desire of sinning 81. They dreame that worldly things promise happinesse 32. The working of God is secret 132 136. and known only to the Elect. ibid. All worshippers are not alike 136. TRUE HAPPINESSE OR KING DAVIDS CHOICE The first Section of one thing PSAL. 27. VERS 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord and to enquire in his temple THis verse containeth the prophets choice of true happinesse and it is set down in foure things First indefinitely that it is one thing Next from whom he seeketh it it is from the Lord Jehovah Thirdly how he seeketh it and that is in two for the time present he hath desired it next for the time to come he will enquire it constantly The fourth is happinesse it self particularly described in foure points First what it is A dwelling Next where In the house of God Thirdly the time how long All the dayes of his life Fourthly the end of that long dwelling is in two The one to behold and enjoy the beautie of the Lord The other to enquire in his temple The first thing then is his choice summarly described in the word one thing So Christ confirmeth the prophets word while he called Maries choice one thing And that for these three reasons First because it is not a common but a chief good If there be any good above it it is not the chief good and if there be any good equall unto it it is not alone But the chief good properly excludeth both a superiour and an equall good and therefore is one Next because it is the last end which we minde eternally to enjoy If there be any end beyond it it is not the last but amids and a degree to it All mids and ends are used for it but it is sought for it self and therefore must be but one Thirdly it is a center whereunto all reasonable spirits draw As all lines from a circle meet in the center so every one that seeketh happinesse aright meeteth in the chief good as the only thing which they intend and therefore
bed most contentedly that night when wee have spent the day most painfully with God about happinesse Next the Rest of refreshment when God refresheth with his grace in that habitation So the Church calleth to Christ Tell me where thou feedest where thou makest thy flock to rest at noone And David professeth That God led him by the still waters and made him lie downe in greene pastures God hath provided convenient meanes for every life and the spirituall as excellent in the actions as in the kinde is ever set on the grace of Christ as the only convenient food The body turneth food to the owne substance but the food of our soule turneth us to its own nature When the heat of the holy spirit boyleth and burneth up our earthly thoughts and turneth them into heavenly There is no dwelling like this and it hath the owne convenient diet the house of God hath its owne fat things wherewith the godly are fed abundantly The third is the Rest of securitie For what availeth quiet and refreshment if the next houre wee might lose them This securitie is seene in Gods protection and our conscience of it God is like that loving sheepheard guarding his sheepe from their owne wandrings and the violence of the wolfe And like the Hen warming the birds shee hath brought forth whom ever he loveth he hath them all in his heart and preserveth them by his power to that immortall kingdome He giveth us also the conscience of this securitie when as wee know the certaintie of the matter in him so wee finde the confidence of it in our selves He hath promised to preserve us to the end and when wee feele our selves to beleeve that promise our confidence of security riseth So the faithfull soule concludeth the owne securitie formally Who so dwelleth in the secret of the most high shall abide in the shadow of the Almightie Then from the conscience of faith it assumeth I will say unto the Lord O my hope and my fortresse he is my God in him will I trust Lastly from both it inferreth that God would preserve it Surely he will deliver thee c. But the committing of our selves to him cleareth it most I know whom I have beleeved and am perswaded that he will render to me that I have committed to him This is not so much life eternall as our soule and body which are every houre in hazard Therefore when in the conscience of our weaknesse and malice of our enemies we take our soule and body as things which we can neither preserve from ignorance nor rebellion from sinne and fearefull accidents c. and lay them over in his hand to bee preserved to the last day with expresse indenting for restitution we cannot but be sensible of such a work and confident both of his taking us in keeping and of his restoring of us in the last day If God brought us not to the possession of the inheritance he would suffer the losse of the earnest This then is the power of true happinesse that maugre all the miseries of this life it provideth a peaceable habitation to us Christ reigneth in the midst of his enemies and maketh all his owne to possesse happinesse in the mids of miseries This is our heaven on earth without which it were better to dwell in hell than in the world False religions know no settled dwelling but are ever restlesse restlesse in intending restlesse in working and most in their fruitlesse end The Pagans doctrine in this point may be found in three of their sentences The first was that in any miserie they should returne to the beginnings of nature This telleth they acknowledge no miserie in nature but like the declining of a common-wealth for which there was sufficient remedy in nature to returne to the beginnings as politicks doe in reforming their republicks Our first naturals are our worst naturals wee are conceaved and borne in sinne and except wee be borne againe wee cannot enter into the kingdome of God Their next sentence was That a man should be carefull to bee reconciled to himselfe They acknowledged a discord but placed it wrong They knew no other but the discord betweene their will and the conscience Of their minde and heart Of their reason and passion Of their contrary affections And extreames of vice And most of their predominant sinne against all the rest These vexed them sometimes with such anxietie that it cut their life But they knew nothing of the Combat betwixt the flesh and the spirit nor of the offence of God in breaking his Law And therefore they neither knew peace with God nor themselves Thirdly they affirmed that it was mans happinesse to live agreeably to nature This was nothing but to loose the raines to their fleshly lusts that they might sinne with greedinesse they found the check of conscience mar the pleasure of their sin and where they should have reduced their humour to reason they threw reason to humour and of a grave counsellour they turned it into a base flatterer to applaud their greatest villanies So their pretended conveniencie with nature was not only a discord with grace but with nature it selfe and that dedolencie or senselesnesse whereof the Apostle speaketh That they were past feeling Papists also prejudge themselves greatly of this dwelling and that both in generall and particular In generall Their Church will not reconcile with God When they were first challenged they past two parts of their owne penance contrition and confession For Hadrian 6. professed his griefe for the abuses of the Church And he confessed they began at Rome He promised also reformation the third part of their penance but the world hath not seene it as yet But contrary that whorish Church in the councell of Trent hath damned divine truths with Anathems and bound her selfe by oath to beleeve and maintaine their greatest heresies and so hath sent word to God that she will not returne to the husband of her youth It is time for us to speake for reconciling with Rome when Rome hath reconciled her selfe to God In the particular they cut off their reconciliation for Scripture placeth it in the bloud of Christ but they take in the merits and satisfactions of men and Angels which rather separateth than reconcileth them to God And this habitation or rest of securitie they know not but chuse rather to dwell in the doubtings of their owne heart than with God in the assurance of his protection Albeit they confesse that it is surest to put all their trust in the mercie of God and merit of Christ and that because of the uncertaintie of their owne merit and perill of vaine glorie yet they will forsake that that is most sure and be tossed in their owne uncertainties God raised up in the Councell of Trent one to plead openly
the Sabbath calling it a loss of the seventh part of their time But it was their best spent time sanctified all their other daies Then their new man dealeth freely with God and all the gifts of the spirit poure themselves out on him Then they feele the beginnings of life eternall which maketh the time seeme shorter than it is indeed For the more wee enjoy a desired good the more time we crave for that enjoying so that a long time seemeth short And againe when an hatefull ill sticketh to us a short time seemeth long hours are as dayes dayes as moneths and moneths as years Hereof commeth the wearinesse of the profane for the shortest houre of worship tormenteth them Their fleshly passions are bound in stocks they know not God and the signes of his presence are terrible to them And yet these same men count whole daies but short for their drunkennesse in tavernes and in brothels they joyne nights to daies and daies to nights as though all time were too short to measure out their vanitie But this will bee the end of all when at death wee looke backe to our time wee shall have most comfort of these dayes wee have spent in the Sanctuarie in seeking happinesse and shall put these chiefly in our Almanack for one day in thy house is better than a thousand elsewhere SECT VII The marrow of true happinesse That I may see the beautie of the Lord. THis is the end why hee desireth to dwell in the Sanctuarie and that is two-fold in the fruition of Gods goodnesse and continuance in that fruition wherein consisteth the happinesse he desireth This fruition is to behold the beauty of the Lord wherein are two things the beautie it selfe and beholding For the knowledge of this beautie we shall first remove two false Glosses and then follow the truth The first is of some Papists who place this beautie in the stately and costly building of their Temple Herein they follow the Jewes devoted to the externall showes their religion is all for them and seeing they cannot fill the hearts of people with the power of doctrine they will fill their eyes with stately buildings and pompous ceremonies So their Cardinals advised Paul 3. that in the decay of their authoritie they would make the world admire them by building and busking stately temples The statelinesse of the temple of Jerusalem was extraordinary both because it was in the time of a carnall service and a type of the Church under Christ the beautie whereof was not in gold and silver as Malachie expresseth but in that the desire of all nations came therein But some faile on the other extreme and have no more care to the houses of God than to common houses yea it may be seene that many barns and stables are more stately in the Parish than Gods house This argueth a brutish mis-regard of God and of his worship which is justly fruitlesse in them Churches ought indeed to bee comely as houses set apart to God But that necessarie comelinesse is not this beautie of the Lord that wee require the beautie of houses is not in marble The second is worse and placeth this beautie in Images So the Fathers of the second Nicene Councell such a Councel such Fathers thought them the beautie of the Sanctuarie But the Scripture calleth images abominations and the shame of the Sanctuarie And when the Jewes brought the Idols of Israel and Thammuz or Osiris the God of Egypt in their temple God departed from them When the Pagans charged the Christians of the first ages that their Oratories had no images Origen and other Apologists tooke with the challenge and gave the reason that God whom they worshipped was invisible and infinite and therefore neither could nor would be represented by images From the Apostles time till images were brought in the Church there was a sufficient body of doctrine though with some declination but after that the Cleargy turned more blockish and ignorant than images Let them be called the bookes of the Laicks but such as turne the Laicks in stockes and stones because they are the teachers of lies and vanities for they leave their mindes in as base estimation of the thing they represent as of themselves The beautie of the Lord in the Sanctuarie is to be taken first of God himselfe and then of his worke with his people God is the beautie of beauties and all these things which we call beautifull excellent glorious perfect c. in the creatures are but names and shadowes of the truth of these things that are in him He alone is being without beginning and giveth being to all and sustaineth them in that being He is life it selfe without inliving and yet quickening and inliving all What ever wee consider to be excellent as wisedome puritie goodnesse power c. are all in him primely perfectly and unitely howsoever to our mindes and experience they be diverse He is great without quantitie good without qualitie Every where but included in no place without localitie and yet excluded no place A fountaine without a veine but running out in a continuall source communicating substance life induements of both to all creatures in such plenty as proveth his riches and in such diversitie to make up the beautie of the creature that hee the Authour thereof may be seene most bountifull How beautifull is that Unitie in Trinity and Trinity in Unity The Father begetting the Sonne begotten and the holy Spirit proceeding from both the Father the beginning working all in the Sonne and that by the holy Spirit a mysterie to be adored but not searched beleeved by faith but not discussed by reason Herein Christ Jesus the fairest among men is to be considered in whom the Church taketh boldnesse to seeke her happinesse with God he is that eternall Sonne of the eternall Father and came downe full of grace and truth to save us As God he is equall with the Father and the Spirit As man he is most beautifull of all creatures In him dwelleth all fulnesse even the fulnesse of the Godhead bodily and because of the personall union his humane nature exalted above all principalities and powers is adored by them He is most beautifull because of wisedome in preaching righteousnesse in remission of sinnes Sanctification in conversing with sinners Redemption in suffering for sinners And because through him only we take boldnesse to approch to God for who durst commit himselfe to so great a Majestie without his mediation But while we speake of him we faile and suffice not But most of all he is the beautie of beauties if wee consider him in his passion For though the world contemne him in that state yet he is our delight because he suffered these things for us This then is the first thing that we should doe when wee enter into the Sanctuarie to take up with the light
of a purified minde this glorious God as the prime beautie of the Sanctuarie and the only object of our religious worship wherein true Christians excell all other people who worship not this true God Religious worship in the Sanctuarie is the greatest worke we act in this life because we seeke happinesse in the union with that we worship For therein three things go together First our highest estimation of it as chiefe good in it selfe and so communicative of that goodnesse to our happinesse Next our highest affection loving it above all And these are the two maine parts of inward worship The third is a religious reverence arising of them manifesting it selfe in the acts of outward worship to pray to him and praise him According to the object wee worship so is our fruit For if wee worship the true God alone then wee come to happinesse both because our estimation affection and reverence are right placed And more because thereby he communicateth himselfe to us even to our conformitie with him for our due estimation of him is our excellencie that maketh us misprise all things beside and seeke him alone Our due affection to him is our union with him and a partaking of his divine nature in that we loath all things beside and adhere to him as our only happinesse Thirdly our religious reverence holdeth him ever in our eye as the paterne to the which wee conforme our selves So thereby undoubtedly wee attaine true happinesse But if wee worship any thing beside we make our selves more and more miserable Though wee should worship Angels and Martyrs neither can they communicate goodnesse to make us happy and their worship is impious and idolatrous and separateth us from God The pretended cause why Julian forbad Christians children the use of secular learning was lest they being armed therewith might more dextrously refute the Pagans But the secret cause was lest by reading the fables and histories of the Gods they should finde just matter of mocking and insulting over them As the old Senat burnt Numaes books because they expressed the secrets of their religion For their owne histories maketh them the worst men of their time yea monsters rather than men and yet after their death the world seeking a colour to their owne wickednesse made them gods And the devils the promoters of their worship for their owne behoofe made the world thinke that adulterie murther drunkennesse and such were good service to them If Iupiter Mars Apollo Bacchus were now living as they were at their best in their life time they would be abhorred as pests and cast out of the common-wealth This then is our happinesse that wee worship that God alone who made the heaven and the earth and finding him that all the parts of religious worship begin in him continue and abide in him Secondly the beautie of God in the Sanctuarie is in his working with his people for happinesse which wee consider in three First as it proceedeth from him Secondly the worke of his grace in the people meeting him Thirdly the worke of pastours betwixt both Gods worke toward his people goeth in foure First his offering of happinesse Secondly his exacting of service Thirdly his conferring or giving the grace that he offereth to them Fourthly his accepting of his worke in them as if it were theirs only The first is his offer of salvation and happinesse At the first it is thought that wee come to offer to him but indeed he bringeth us to his house to offer to us Here a great change God whome wee have made our enemie is our best friend Our Iudge who may plague us for our sinne turneth our repledger by his mercy rescuing us from Justice Our Creditour turneth our Pardoner and while hee might powre out all his wrath upon us he is to reconcile us to him And under this name our reconciliation goeth because he worketh the worke whereof wee are at first both ignorant and uncapable So in Scripture every where he calleth on us Come let us count together Come to mee yee that are wearie and laden and I will ease you Next in the Sanctuarie he exacteth service of us and that for our owne good only that seeing he is applying to us his happinesse purchased by his Son he craved of us preparations and dispositions to receive it So he craveth that wee lay up his word in our heart That wee repent our sinne unfainedly that we beleeve in him that wee love him with all our heart and all our soule and that we honour him in keeping his Commandements for even while he promiseth to ease us of our owne yoake he biddeth us take his yoake upon us That we pray to him for blessings wee have need of and that wee praise him for every blessing we receive For God commandeth no man any thing for his owne profit but for his profit whom he commandeth And all the businesse of our sacrifice under the Gospell is not for him but for our more profitable exercise in piety Thirdly he conferreth upon us and giveth the things that he both offereth and exacteth so hee worketh faith in us opening our hearts as hee did the heart of Lydia and while he biddeth us Come to his Sonne he draweth us to him both by alluring us with his excellencie and bowing of our wils to him He craveth of us that we understand his word and giveth us hearts to understand it when he circumciseth our eare and heart and writeth his Law therein As he commandeth that we love him with all our heart so he sheddeth abroad his love in our heart making all our heart powre it selfe out on him As he craveth obedience of us so he giveth the spirit of obedience putting his feare in our heart and causing us to walke in his Law His craving or exacting is not Legall but Evangelick for the legall is Doe and thou shalt live and yet gave no helpe to doe the thing that was commanded but the Evangelick exacting giveth us power to doe the thing that it commandeth giving us to know to will and to doe And their obedience differeth as well as the exaction for the legall obedience was to righteousnesse and salvation if they could attaine it but the Evangelick obedience is for gratitude and thankfulnesse to God for that happinesse which hee hath both purchased and applies to them freely Fourthly as a gracious Acceptor of that wee are able to doe by his grace which goeth in two First though it be his he counteth it ours for wee are not able of our selves as of our selves to thinke any good but all our sufficiencie is of him He giveth us the habite of faith of repentance and bringeth their acts out of them And though formally beleeving repenting c. be our worke because our wils moved by grace doe move themselves and so specifieth the acts of these habits yet the power
est donum Cajetan Rom. 6. We cannot deserve happinesse * Psal. 36. 7. * Esay 55. 1. * Apoc. 22. 17. Free-will destroyeth her Adorers * Lâ—k 18. 11. * Rom. 10. 3. * Luk. 18. 13. * Marc. 10. 47. Socrates lib. 3 * Gen. 28. 12. Proud prayers enter not heaven * Psal. 143. 2. * Psal. 51. 1. a Si quid habeo à Deo sumpsi non à me praesumpsi non enim meo vel ingenio vel merito sed ejus dono sum fi quid laudabiliter sum Aug. Epist. 52. * Jer. 17. 5. 2 It is absolute b Non oramus ut divitiae honores adveniant sed ut ea quae bonos beatos efficiunt Aug. Ord. 2. 20. * 2. Cor. 12. 9. b Deus non semper ad vâ—luntatem sed ad utilitatem exâ—udit Aug. We should not stick to our owne will Bernard de Quadr. ser. 6. * Ps. 78. 29. Item in 1. Ioh. Tract 6. Aug. in hunc locum * Gen. 30. 1. 3 It is constant 1 In love to the chief good 2 In his prayer * Psal. 40. 1. * Lam. 3. 24. 26. * Luk. 18. 1. * Mat. 25. 28. * Joh. 5. 5. a Vult exerceri orationibus desiderium ut possimus capere quod praeparat dare Aug. Ep. 122. Devout men want never matter of prayer * 1. Thess. 5. 17. Happinesse is not our desert * Matth. 6. 33. * Matth. 6. 33. Prayer for happinesse is happinesse * Psal. 81. 10. * 1. Cor. 15. 28. Sure grounds of obtaining our prayer * Rom. 8. 26. * Esay 65. 24. * Joh. 1â— * Ezek. 36. 22. * 1. Joh. 1. 9. * Jer. 23. 6. * Isay 65. 24. And 1. Of our dwelling with God Happinesse is in our dwelling with God * Joh. 14. 2. * Heb. 13. 14. * Revel 14. 13. Gen. 4. 12. Peace with God is a great part of it * Rom. 5. 1. * Psal. 30. 5. * Psal. 63. 3. Phil. 4. 7. 1. King 19. 12. * Psal. 32. 1. Peace with our selves a Postquam posuisti me contrarium tibi factus sum contrarius mihi Bernard 130. 2. Col. 2. * 2. Cor. 7. 11. * Psal. 39. 12. * Heb. 12. 29. * Esay 33. 14. Psal. 32. 4. Charbone Kaïtz siccitates aestatu The spirituall combat troubleth not our peace * Rom. 7. 24. * Gen. 25. 22. * Habac. 1. 2. Peace with the creatures * Job 5. 23. * Luc. 11. 21. * Job 1. 10. Peace with men * Joh. 15. 19. Gen. 3. 19. Gen. 37. 4. 1. Sam. 17. 28. Gen. 50. 19. Spirituall Rest a part of happinesse 1. Rest of Resolution * Joh. 1. 41. 2. Rest of refreshment * Cant. 1. 7. * Psal. 23. 2. 3. 3. Rest of securitie * Ezech. 34. 16. * Mat. 23. 37. * 1. Pet. 1. 4. * John 13. 1. * Ps. 91. 1 2 3. * 2. Tim. 1. 12. Arrhae perditae damnum pateretur Chrysost. hom 1. 2. Col. * Psal. 110. 2. False religions teach no happinesse Vera religio est via ad faelicitatem Aug. ver Rel. 1. Fessa laborat Aug. Mor. Ecc cap. 7. Ad prima naturae redeundum Prima naturae pessima naturae * Psal. 51. 5. * Joh. 3. 3. Debet homo sibi reconciliari * Rom. 7. 23. Naturae convenienter vivere * Ephes. 4. 19. Papists will not reconcile with God * Jer. 3. 4. They stay this peace * Rom. 3. 25. a Tutissimum tamen est c. Bellar. b Hoc est sincerae pietatis si homo ab inani propriae dignitatis confidentia abhorrens omnino à Dei misericordia pendeat nec unquam patiatur ex animo suo persu fionem illam excuti c. Ant. Marin Concil Trident. We should dwell in God c Nihil potest quietare voluntatem hominis nisi solus Deus Thâ—m 1. 2ae 8. 12. 4. 3. * Joh. 14. 2. Aug. de Ord. 1. * Joh. 14. 23. * Gen. 8. 9. August Tract 76. Genes 2. 2. a Fecisti nos ad te inquietum est cor nostrum donec requiescat in te Confess 1. 1. b Pondus meum amor meus Confess 13. 9. c Et habebit se optimè in optimo Conf. 2. 10. d Da mihi qui huc pervenerit fateor quiescentem Bern. Can. 52. Psal. 116. 7. Churches the Lords houses * Esay 66. 1. * Psal. 232. 14. Aug. tract 3. They are tokens of Gods mercy to man Idque maxime in templis quia Deus hos ibi ludibrio exponit Aug. Civit 19. 23. 22. 3. * Isay 55. 1. * Cant. 2. 4. Churches are schooles for happinesse Aug. Confess 7. 18. 20. * Joh. 17. 3. And the happinesse of a Nation a Psal. 50. 2. b Psal. 48. 2. c Luk. 8. 37. Churches are to be frequented for happinesse Aug. Tract 28. fol. 177. 1 2. Factus sum ad coelum Aug. Tom. 9. fol. 27. â—ol 1. Prosper 4. 6. 8. We should be the temples of the holy Spirit Bernard 632. * 1 Joh. 2. 27. Deus home vicissim se habitant Aug. Tom. 9. fol. 109. Mansionibus parando mansores Aug. Johan 14. * Joh. 15. 4. Churches frequently should be haunted Peccant in suo aeterno Greg. The godly mans Kalendar * Phil. 3. 9. * Gal. 2. 20. * Psal. 84. 11. The wicked wearie of Churches * Senec. * Psal. 84. 10. The beautie of the Sanctuarie is not in building Concilium Cardinalium * Hag. 2. 7. Putchritudo domus non est in marmore Jerom. Neither in imagerie * Ezech. 8. 14. * Habac. 2. 18. Jer. 10. 8. 1. The prime beautie is God himselfe Gods beautie is seene in Christ. Joh. 1. 14. Coloss. 2. 9. Bern. Cant. 22. Heb. 4. 16. Cum de Christo loquimur deficimus non sufficimus Aug. Ioh. tract 3. Of religious worship * Philip. 3. 8. Socrates lib. 3. c. 10. Aug. Civit. 7. 34. 2. This beautie is in Gods worke 1. His offering of happinesse a Isai. 1. 18. b Mat. 11. 28. 2. Exacting of our service Nihil enim Deus jubet quod sibi profit sed illi cui jubet Aug. Ep. 5. 3. He giveth what he offereth * Act. 16. 14. * Deuter. 30. 6. * Jer. 31. 33. * Jer. 32. 40. 4. Accepteth our service * 2. Cor. 3. 5. * Isay 64. 6. a Et vae vitae alioqui laudabili si remota misericordia judicetur Aug. Confess * Luk. 17. 6. How people in themselves are this beautie a Diligendo pulchri efficimur Ipsa charitas est animae pulchritudo Aug. Ep. Iob. tract 9. And in their worke * Psal. 122. 1. * Joh. 5. 4. * Gen. 1. 2. * Matth. 8. 2. * Marc. 10. 46. * Marc. 7. 32. Their diversity of disposition And Gods diverse working on it * Act. â— 37. * Ezech. 18. 21. * Marc. 2. 7. * Apoc. 3. 19. * Luc. 9. 23. * Heb. 12. 8. * Rom. 8. 18. Diversitie in one Modestie in uttering our disposition * Psal. 45.