THE KING'S REQVEST: OR, DAVID'S DESIRE.  
A Sermon preached at the last general Fast holden at York, the 21. of April last.  
By PHINEES HODSON Doctor of Divinity, and Chancellor of the Metropolitical Church of St. Peter-Yorke.   printer's or publisher's device 
LONDON, Printed by THO. HARPER, for Edward Blount, and are to be sold at his shop in Paul's Churchyard. 1628.   
PSAL. 27.4. 
One thing have I 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.  
IN this Psalm you have the Prophet keeping an Audit, and taking a reckoning of the treasures of his heart: the receipts were many and great, 
Mat. 12.35.  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.  
For the receipts you shall find them acknowledged in all his accounts. To seek no further; an infinite treasure, greater than solomon's, is mentioned in the first verse of this Psalm, the Lord is his light, his strength, his salvation. My text disburseth that treasure in thankful devotion. One thing etc. And we have reason to take our rise hence, to begin at thankes: for we have received much. And to receive much, and restore nothing, is a shame. It's a shame not to give, where there's cause; a double shame not to restore; 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 than a benefit; and burdens if they be heavy, are both sorrowful and painful.  
Indeed ask a natural man, what is the greatest burden, and he will tell you sorrow. Ask a spiritual man, and he will say Sinne. Sorrow loads man; But Sin loads man and God himself, yea and tears him too. 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.  
But ask the moral man, what is the greatest burden, and he will tell you a benefit. The Prophet David had experience of all these. He complains of his son, and great was his sorrow, that he that came out of his own bowels sought his life. But he roars for his sin.  
And when these tempests were overblown, he was not quiet in the calm, 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. And this in effect is his labour now, there he consulted, Quid retribuam; here he resolved: 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. In my Text he vows his service, as the tribute of his duty. For though it be Vnum petij, he went not only to pray, but to offer sacrifices of joy, and to sing and praise the Lord, verse 6.  
For thankfulness is Debitum morale; and the Civilians say Naturaliter obligamur à dante. So that, as it is a heavy thing to bear, either in body or conscience, so are not they released that are released. 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 lepers that returned not to give thanks, to take up this burden, Luc. 17. Vlcus ingratitudinis, was (said one) more loathsome than they leprosy the had? for they were Mundi cute, but not Cord. Christ had given them fair skins, but they had made themselves foul hearts.  
But a good man is ever thankful. If Elisha have houseroom with the Shunamite, before he take his leave, What shall we do for thee 2 K. 4.13. And if jonathan be dead, David will inquire for some of saul's kindred to gratify them for his friend jonathans' sake, 2 Sam. 9.3. yea unthankful Absalon will condemn ingrate Hushai, though himself gain by it, is this thy kindness to thy friend? 2 Sam. 16.17. yea the Devil himself damns it, job. 1.9. and cons him not thank that leans to one that supports him. Doth job serve God for nothing? And as the thing is odious, for, In hac contumelia omnis contumelia; so is the name: he is a Nabal, a fool, 1 Sam. 25.25. a title in these times more contemptible than a knave, when the world is more ashamed of infirmities, than 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; He that smoothers one injury, draws on a second; So he that unthankfully smoothers a benefit, loseth a second. And again, as he that quits one wrong, prevents many; So he that quits a benefit, invites many. For, Nunquam cessabit decursus gratiarum à Deo, nisi prius cesset recursus gratiarum ab homine, The showers of God's graces will never leave falling upon us, 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; 
Eighty eight and powder treason.  we have within many of our memories, been delivered both from destruction by water, and fire. Some of us, even of late, from famine, and many of us from the pestilence. We of this City so preserved from it, as it hath not been suffered in that common calamity, to come near our dwellings. And now Lord make us thankful, and in mercy, not in wrath, preserve us from the sword. 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, and worse, and the sword of the devourer should not be able to touch us. I say in blood, and worse. For God hath a plague, both on this side, and beyond death, worse than death. On this side captivity, and idolatry. Beyond it; That fearful and eternal separation of our bodies and soul from God. From both which good Lord deliver us.  
And that he may deliver us, let us pray that he would send such a gracious rain upon his inheritance as may refresh it, and open it so in thankfulness towards him as it may expect the later rain, and not be deceived. These showers they were that made the Prophet David's heart so fruitful. In the three first verses of this Psalm they fall upon him. In my Text the fruit of those showers return to God.  
In the first God is gracious unto David. In my Text David is thankful unto God.  
The parts are three and those three are in a manner one. For God, David, and the Temple, make up every part. And these three make up the three parts.  
For first you have David praying for one thing.  
There's God, David and the Temple. For that one thing in the second place is the Temple of the Lord, where he desires of God he may ever dwell. There again is God, David, and the Temple. And thirdly, the end of his desire to dweell there: to behold the beauty of the Lord, and to visit his Temple. There again is God, David, and the Temple.  
So the parts are three, and these are one, and one hath all. But in every of these, one is most eminent; in the first David, in the second the Temple, in the third God.  
Frist David in his humble majesty; A petitioner, and therein humble. But importunate, and therein he wears a badge of majesty.  
In the second the Temple (indeed the Tabernacle) in her glory, the Lords house; for a house can have no greater honour then to be domus Dei.  
In the third you have God discovered in his sweetest form. The beauty of the Lord, which made David's heart and his tongue run upon that place where he beheld such beauty.  
Of these the first is for the second, and both are for the last. 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. And he prays to dwell there in the third place, that he may behold his beauty.  
In the first he is a suitor to God. His suit makes way that he may be sojourner with God. He sues to sojourn and that not for a time, but all the days of his life, that he may see his beauty. For that was the Architectonicon to all his desires and endeavours.  
He prays to God, and will have no nay; for that he desires, he will require. Secondly if he may be heard, he would dwell in a place, from whence he would never remove, all the days of his life. And no marvel if importunate in his suit, no marvel if pleased with his seat, that had such a prospect, such a spectacle, as the beauty of the Lord.  
This appears. He that sets up his rest on God's service, shall find and see that shall ever delight him. But he must be desirous and diligent too, whom God admits to behold his beauty. He that so love's God, as he makes him his Vnum, his darling, will be diligent: for nothing works diligence so much as love: hence is Ditectio one of love's names. And he that is diligent shall surly speed. Let but Mary be so diligent as to rise early, and come first to the Sepulchre and she shall first see jesus, Mark. 16.  
And this  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. This was his Vnum that so seriously sent him to God, for this he would be in God's house, not only repair thither, but dwell there, and that not for a time, but all the days of his life, all was to this end  Videam.  
Now to the parts wherein David the King appears with his Petij. To desire and pray is ordinary with God's Saints, but to tell of it is not so. Here he tells what he had done, and what he will do. He had prayed; 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.  
For when persecuted by Saul, he had many enemies and few friends; suffered much, and in reason could see no end of his sorrow; 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; 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.  
Hence in the midst of all dangers, he not only escapes, not only fears not, but with confidence triumphs over his enemies. The Lord is my light, and my salvation, whom then shall I fear: their rage and fury was so fare from overthrowing him that they were not able to shake him. A house may shake and yet stand many a day. But all their forces cannot make him afraid. And to manifest his courage, he doubles his challenge, Quem timebo, à quo trepidabo?  
And yet it seems there was cause why he should fear. For his enemies came with that confidence against him, that they came rather to the slaughter than to battle, to devour than to fight; for they came to eat up his flesh, the second verse of this Psalm: so great was the odds. But the odds was not so great for them at first, as it was against them at last: 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: he higher that seemed a prey unto their teeth.  
But though he have escaped hitherto, it will not be so still. 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. An army is prepared, nay ready in the field; 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.  
For all this David is still where he was. Nor army can daunt him, nor further preparation drive him from his trust, the verse before my Text.  
But how came he to this courage? whence got he this assurance? surely even in the Sanctuary where malefactors themselves are freed. And shall not God secure his children that serve him there, that's content wicked men be safe that fly thither?  
He had learned and found in the Sanctuary, that the Lord was his light, and his salvation; and because of such comfort he could never have enough, whilst his enemies are in the field, he betakes himself to the Church; this was his care, this his endeavour, this his suit, Vnum petij.  
Others assailed, fly to worldly succours, they provide armies, and money, the sinews of armies, and all great actions. They enter treaties, conclude leagues, strengthen themselves by factions and friends, build Magizins for munition, raise Forts, fortify Citadels and Castles, take all courses to strengthen themselves, and weaken their adversaries.  
What David in this case did this way, I examine not; perhaps he had sometimes more, sometimes less of these advantages. But whatsoever else he did, he slipped not this, to get himself either in his person or his desire to God's house. Other things to him were but the By, this was the Main of his strength: 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 do. If he wanted any thing, there he sped. If he got any thing there by his thankfulness, he had it doubled. Therefore would he dwell there to pray too, and praise God all the days of his life.  
Surely our condition in many respects is not unlike david's, for if we look upon the number and strength of our adversaries, they are many more than his were, & 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. The Pope, the Emperor, the King of Spain, France now. And vast Germany, that had wont to be a Bulwark against the Turk, and an outwork for us against the approach of the Spaniard. 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: yea I would to God we had not cause to fear (besides that of our sins) a worm and a moth at home, as dangerous as all these.  
Against all which, had we but David's affection and resolution; then should we be confident, that in the time of trouble he would hide us, in his Tabernacle; for if we dwell there, he will surely keep us safe.  
Indeed Statesmen and Governors, should not so fare tempt God, as to neglect ordinary succours. And his gracious majesty hath by his Proclamation signified his care that way. But how few doth that charge import. Then whilst they provide arms, let us go to our prayers, whilst they consult, what's fit, let us cast ourselves down before his footstool, and crave a blessing on their labours, that he would give them the spirit of wisdom to direct, and the spirit of courage to execute that which shall tend to the glory of God, and the good of this Church and commonwealth.  
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.  
For compute I pray you, the City so ancient, 
York.  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, and fraction, which since hath followed) these two represent the desires of the whole City, and by their act you are all bound. So are there for this great and famous shire but two Knights, and for the several Burrough towns two Burgesses.  
Take them together, and often, perhaps twenty thousand appears for the rest.  
If it should come to blows, and God knows how soon that may be, the odds will be less, though great still. 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. Of those that are brought to the field in actions of greatest importance, a number, it may be half never come to strike stroke. Of so many millions in the King's Dominions, not many thousands may come to bear the shock and burden of the day.  
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.  
Then if we cannot equal our adversaries in number and strength of soldiers, if we can but get the odds 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, when for one thousand fight, we shall have many thousands of devout souls like so many several armies, 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, 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.  
This was it that made King David when he seemed most weak to be most strong. This was it that made him confident against their greatest assaults. And if we, all we, that are neither for the head part, nor for the hand part, that are neither called to consult, nor fit to fight, would but seriously consider, how by warring against our own corruptions, & 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, nor yet understanding, nor counsel against the Lord, Pr. 21.30.  
Nor can I direct you a better course, than 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: for thereby he was sure to make his peace (you will confess) with God, and then I say with men. For when a man's 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.  
David the King than appears with his Petij, he had reason for it, he found comfort in it, and hence is it that he is not ashamed to confess it. Many under the rod pray, and forget. David did it, and to encourage and draw on others tells of it. Indeed it becomes Kings well to be Suitors to God. And then do they advance their crowns highest, when they cast them lowest at God's feet. In old Rome the way to Honour's Temple, was through the Temple of Virtue, and the moral was good, but it's too general for christians, the way to honour now is by humility, a virtue not known amongst the Heathens, the first that admitted her was Religion, and she alone keeps her; this David knew, and thereby resolved, that how high soever seated, he must not be high minded, but must by the gate of humility pass to heaven.  
The King than you see is a beggar, nor wants he his tongue, for he doth petere, Vnum 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. Yet the better to stir up his devotion, and to impound his straying fancies from gadding abroad, and that the reflection of his words might beat upon his soul, he doth not only Optare with his heart, but he doth Petere also with his tongue, a point Aquinas observed, Omnis oratio debet esse vocalis, every complete prayer ought to be vocal. For God the Creator of both, requires the service of the body as well as the soul. He is not so far out of love with Ceremonies as some men take him to be, for all their quarrel at putting religion in a ceremony. The tongue and the hand, and the knee, and the eye, and the habit, and the hat, and the outward appearance, will sometimes remove a curse, and bring a blessing when they want the heart, 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. From this root they grow up to the highest pitch of impiety. Therefore this man, this King of ceremonies, David, that went not to bed to pray there, but when he was in bed rose up to perform that duty; gives this reason of Atheism, and all impiety, and profaneness even the want of this Petij, Non invocaverunt deum, Psal. 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 heard upon other condition.  
Now as the greatest must be suitors, and the justest petitioners to God. 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 timide rogat docet negare. And this the Prophet knowing, though he be a suitor; yet he comes with confidence, he will have no nay. One thing have I desired, which I will require; with jacob, though he be less than all God's mercies, Gen. 32. yet he resolves not to let him go before he bless him: Have he would that he desired, though with Samson he took it out of the Lion's mouth. That he desires, he will require.  
And surely this his importunity was a good argument of his familiary with God, for men use to be importunate with their friends, and such as they may make most bold with.  
And therefore Abraham, who only by name is called God's friend, 2 Chron. 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, and by degrees drawing him from fifty to ten, Gen. 18. the other for the Israelites, so pressing God, that he was fain to entreat Moses to let him alone, as Moses was to entreat God to forgive them, Exod. 32.  
And doubtless this was it that made David so bold, to require and importune that he had desired, he was a friend of Gods too, for what can be required more of a friend, then to be a man after his own heart, and such a friend was David: hence it is, that he is not only a friend, 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: he is David's enemy, because God's enemy. 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. And then he protesteth, that for which he contested; yea, I hate them with a perfect hatred, as though they were my enemies. So that there being such a reciprocal assurance, upon intercourse, betwixt God and the Prophet, that they are not only friends, but they maintain a league offensive and defensive; so as they are friends to friends, and enemies to enemies; we need not marvel he should be so bold, as to require that he had desired. From David's affection we may learn to know ourselves, If God's friends be our friends, we may take comfort to think, that God is our friend too. 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.  
From David's confidence and importunity, and Gods liking and allowance of it, great men may learn not to scorn to be importuned by their inferiors. The distance is greater betwixt God and man then can be betwixt one man & another, and yet David thought it no incivility to importune God himself. One thing have I desired, which I will require.  
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, but he is the welcomest that cometh oftenest to God. 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. His first blessings are causes of second, and his bypast favoures inducements to him, and so many encouragements to us, to call for more. Thus the Prophet pleads, Thou hast been my succour, leave me not, the ninth verse of this Psalm. 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. But he is the best entertained that comes oftenest to God. He is not new fangled. Ego jehova & non mutor, he grows not weary of his friends. Once his and his ever, to teach us, when once we put our hands to the Plough, to serve him ever, and to be sure to make our Petij good with our Requiram.  
Again though importunity be often waited on with impatience, it's not so in David, impatient he was not, though importunate; so should it be with us. For Quae nondum data sunt stulte negata putas? Blessings are not denied when not presently given, sometimes God is not fit, his time to show his greater glory, is not yet come. Sometimes we are not fit to receive. Our Prophet knew that with God there was plenteous redemption. And therefore he that said with himself Requiram, said to himself Expectans expectavi, the beginning of the last verse of this Psalm, and though he tarry long, yet Sustine Dominum, the end of the same verse.  
So, impatient he was not, yet importunate, That I will require. And no wonder if he were importunate, seeing it was but unum, one thing that he asked, and unum quiddam, such a one. And this unum, as it's set before, so it passeth through my Text, and every part of it. He desires one thing, to be in one place, to behold one beauty, and therefore having fixed his desires, well he would not change, but to this unum would allot all the days of his life.  
He that makes a suit but once to a friend, though it be somewhat distasteful, will look to speed. Samson suspected himself, when he prayed to be heard at this time only. It employed thus much. 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, and so many thousands of mine enemies. But strengthen me at this time only, and I shall never on earth make other request, and then God heard him, judg. 16.  
David comes oftener than once, but it's but for one thing, and that unum 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, and yet he is glad to importune God before he speed. 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. Doubtless it's pain and grief to God to withhold his mercies, which he never doth but in mercy. If he delay to satisfy his children, even that delay is another mercy. For if David had sped at first, it had been unum, but not primum, or if primum, not unicum; it had been one amongst the rest, not above the rest, whereas the want made it his unicum, most dear unto him, Finivit omnes cupiditates, remanfit una illa quam petijt; he had quenched all other desires, so as to delight in them, this only remained as the joy of his heart, and the longing of his soul.  
Then Vis impetrare, aliud noli petere, uni suffice, quia unus tibi sufficiet: Set thy heart only upon him that's only able to fill thy heart. Use other things thou mayest: but lay thy rest upon this, to serve God.  
To those that depend for comfort upon any thing but this unum, we may say with the Prophet, Isa. 50.21. You have kindled a fire, and are compassed about with sparks, and may not tarry lest you burn. But this unum will upon the point cure all exorbitancies, and cool all distempers. For either it is that, or leads to that, wherein all generations have been, and shall be blessed. Abel's, and Moses, and john's Lamb, were all one Lamb. The woman's seed, and abraham's, and David's, and the Virgins were all one seed. David's stone that the builders refused, Psal. 118. daniel's stone cut without hands, Dan. 2. Peter's stone elect and precious, 1 Pet. 2.6. are all one stone. jacobs' Shilo, Isaies' child, the Evangelists jesus, are all one jesus, without whom we see not God's beauty. And as joseph said, Gen. 41. both Pharaohs dreams are one. So may we say of David's unum here, and Christ's unum in Luke 10.42. all's one, and the same unum. Marry sat hearing, and that was Christ's unum. David would be hearing, for the soul sees by the ear, and so would he behold the beauty of the Lord, and that's David's unum.  
This I gather, a man is esteemed happy that hath that he love's, Vere autem foelix est, non si habet, quod amat, sed si amat quod amandum est: For many are more miserable by enjoying their desires, then if they wanted them. It being most true, that it's ill to love, worse to love and enjoy that which is ill. And therefore God in mercy denies us that we love, when we love that which is not good for us; and in justice Dat amanti quod malè amat. So God heard the Israelites for flesh: but not Paul for removing stimulum carnis, but illis dedit ad damnationem, huic negavit ad sanitatem, as S. Augustine saith, in a temporal blessing he heard the Israelites to their damnation; in a spiritual blessing he denied S. Paul to his salvation.  
Then let every man be careful what he sets up to himself for his unum. If it be such a thing as may be spared, let him not over-carefully or greedily desire it. If it be such as is approved, as grace or some means of grace, let him not for the want of it be dejected. Let it still be his unum, let him not spare to ask it, I say not three times, but thirty times three times, and either he shall speed of that he asks, or he shall speed of that shall be aequivalent to it, either the temptation shall be removed, or sufficient grace to overcome it.  
Then let Courtiers flatter, to get favour; popular men dissemble to gain opinion; the ambitious labour to soar aloft, and when they are up, to keep themselves on wing; the lascivious drink of stolen waters, as being the sweetest, whatsoever they cost them, though body, and soul, and all; yea, let all men set themselves to their several delights. David you see desires but one thing, and that one thing without exception, that he may behold the beauty of the Lord.  
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. God dwells in Zion, Psal. 9 And if he may dwell there, he shall surely see him and his beauty too; for out of Zion God shineth, Psal. 50.2. 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, but makes every place beautiful where he is, for in the Verse before named, Out of Zion, which is the perfection of beauty, God hath shined. So that whether you look upon the Lord, or the house of the Lord, there's nothing but beauty in his eye.  
Hence is it that what he thought, he cannot conceal. But tells us sometimes how amiable it is in itself. Sometimes how pleasing to him. Even so pleasing, as he had rather be a doorkeeper in God's house, then enjoy any other honour. Here indeed was his heart. God's house was his unum, wherein he found all other comforts.  
Yea, if any affection be more violent in a man then other, here he finds matter for it. How have men been transported with that which they call beauty. And this, David as you heard found in the Temple; 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, sed in honorante. So may we truly, that beauty many times is not in amata, but in amante, for it's his affection makes her seem so. But David justifies his affection to be well placed, for the Mistress of his thoughts the Temple is the perfection of beauty.  
No more marvel than 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. So might he now say, My heart is stricken, my heart is stricken, and I am sick of love; whereof if any shall doubt, look upon him as he discovers himself in Psal. 84. where you shall find him in the exaltation of love's jealousy. 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. The Sparrow and the Swallow had built their nests, even by thine Altars, saith David, but his soul longed and fainted for the Courts of the Lord. He that before had been the subject of men's songs. Saul hath slain his thousand, but David his ten thousand, and had all the honour and content which a kingdom, 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 build their nests, but he must emulate their felicity, as if upon that condition he could have been a bird, so he might have bred about the Temple. 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, and while he obtains it, he looks and holds up his hands towards it, Psal. 28. And as the woman by touching Christ got virtue out of him; 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 zeal in his prayers to God, and in a holy dotage (I speak it with reverence) over the Temple, as over some chaste Virgin, whom he had chosen for his Spouse, he longeth, and fainteth for her, and that so impotently, as if all that were near her, though unreasonable creatures, exceeded him in the truth of all real perfect contentment.  
Might he then have the liberty that Sparrows and Swallows have, how would he use it; surely even as the Birds do. The Sparrowes-house should be his, and he would build him a nest with the Swallow. For he would not call in, but dwell there.  
God saith, my habitation is in Zion, and David prays that his habitation may be there too. So that unless God depart from his Sanctuary, Ezek. 8. David will dwell in it. It was said of the Centurion, Christus non intravit tectum sed cor. So may we say of David, Christus intravit cor Davidis, and that made him so desirous, Habitare in tecto Dei.  
Foxes to their holes, Lions to their dens, Birds to their nests, Fishes to the Sea, Beasts to the fields, Children to their mothers, Scholars to their studies, Tradesmen to their shops, Merchants to their ships, Wantoness to their chambers, Rich men to their chests, where their treasures, and their hearts are, all men to their delights. David would be at the Temple. This is the object of his thoughts, the Theatre of his delight, the joy of his heart, the Centre about which all his desires were turned, for he would not dwell there, but as if it were the body and the soul, he would never part, for there he would be all the days of his life.  
He had sought it with importunity, and if he may speed, he and the Temple will never be severed. He that so importunately desired it, had experience, how pleasing a thing it would be to enjoy it, how grievous to want it.  
Carnal men cannot relish spiritual contentments, they are foolishness unto them, till they be throughly acquainted with them. For this is the difference betwixt heavenly & earthly pleasures: 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, and Qui satietati occurrit, satietatem incurrit, we are satiated with that which we took as a medicine against satiety. But it's not so with spiritual pleasures. Before we have them we neglect them. Get them once and we love them alive: so that temporal pleasures are slightly regarded after, spiritual before we enjoy them. Before we enjoy temporal pleasures we are madded, not after; after we have tasted spiritual pleasures, we more pursue them, not before. This of the Prophet was a spiritual contentment: and a contentment it must needs be to behold beauty, and a spiritual contentment to behold the beauty of the Lord; therefore would he keep it all the days of his life.  
And well was this added to behold the beauty of the Lord, for there are many that dwell there, and yet never behold his beauty whilst they are there. As forward they seem as David to come to the Temple; 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: for many come for many respects, and for the most part they find that they come for. He that comes not to see the beauty of the Lord, shall never be cheered with the sight of it.  
Some come to gaze, some to walk, some to meet their acquaintance, some for fashion's 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: I have heard travellers say, that in Italy many lose matches are made there. But David fare otherwise comes to behold the beauty of of the Lord. And this is the last part, but the first sphere, by virtue whereof all the rest move, and as the jews spoiled themselves of their garments, to entertain Christ, Matth. 21. so doth King David here spoil himself of all the desires of his heart, of all the contentments of his life, 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, but than 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 jesus Christ, unto himself, according to the good pleasure of his will, and well might this be his meaning, for it follows in the ninth verse of this Psalm, O 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: in which form whosoever beholds God, will not long for another beauty.  
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, for he that made the eye shall not he see, and he that made beauty, shall not he be beautiful?  
I, but smoke goes out at his nostrils, and a consuming fire out of his mouth, Ps. 18.8. The Mountains tremble for him, and the Hills melt, and the earth is burnt up at his sight, Nah. 1. how then saw David beauty in his face? True, But as we read in the ninty Psalm, as a man feareth, saith David, so is God's displeasure: so may I say as a man believes & loveth, so is God's good pleasure, Voluntas Domini; hence our Saviour, according to your faith be it unto you, Matth. 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, Ille placet Deo cui Deus placet, he pleaseth God that's pleased with God. 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, so was he taken with this beauty. This was it that made our Prophet break out in the 42. Psalm As the Hart brayeth after the rivers of water (when he is pursued by the hunters, and is ready to fall down, as a prey before the dogs, by reason of his thirst) so my soul panteth for thee O Lord, to appear in thy presence; yea this beauty was it that moved him to make that challenge and protestation. 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. His flesh may fail, & so may his heart, yet so long as he may look upon this beauty, Thou art saith he to God, the strength of my heart, and my portion for ever, the 26. verse.  
Yea from the sight of this beauty was it, that the Apostles flesh did in a sort fail, that it did not fail, for he desired to be dissolved, and to be with Christ: and the Church in the Cant. was so fare rapt in this contemplation of this admirable heavenly beauty, which she saw in our blessed Saviour, that impatient of delay, and as she after professeth sick of love Cant. 2. she requests in the first of Cant. Let him kiss me with the kisses of his mouth. And now saith Saint Augustine, Aliud desidera, si maius, si melius, si suavius inveneris, if having felt such pleasure such delight, if having seen such comeliness, such beauty, as the good pleasure of the Lord, manifested unto thee in the form of a Saviour, and bringing salvation unto thy soul, doth represent unto thee, go to and love something else, if any thing be greater, be better, be sweeter.  
Yet all this while we do not see him face to face, but once we shall, and know him as we are known. In the mean time this is our comfort, that as S. Augustine saith, though we cannot so see him, 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, 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: 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.  
Only let me exhort you, that while you seek this beauty, and make it your Primum, you neglect not, deceiving yourselves (as a way to it) to promoove the beauty of the Church and Common wealth, which principally consists in order, and unity. For these two make decency, which is beauty; for that which is beautiful is decent, and that which is decent is beautiful, and neither of these can be without order and unity. Hence the Apostle as if all beauty were in order, Let all things be done decently and in order, 1 Cor. 14. and last.  
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, or the souls is holiness, that's it makes her all glorious within. But that beauty we cannot so well discern, as believe,: 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, 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, for they must be beautiful themselves in some measure, that enjoy such a beauty as his is: therefore the spouse in the Cant. 8.6. would be set as a seal on Christ's heart, that if it were possible, the print might not more resemble the seal, than she her Saviour.  
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.  
Fear keeps good quarter, but it's only by the rod; remove that, and we recoil, but desire yields all, and always. 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.  
Then get holiness, the beauty of holiness, 1 Chr. 16.29. for that's it is so attractive, so strong, so prevalent.  
But whilst you labour for this inward beauty, you must take care likewise for the outward: For though holiness make her glorious within; yet if we neglect unity and order, her clothing will not not be as is fit for the King's daughter, and for his Spouse that is the chiefest of ten thousand, of wrought gold and Needlework. She may be beautiful, and yet want her ornaments wherewith she should be dressed. And I doubt not, but when our Saviour in the fourth of the Canticles, broke out into that admiration of her, Behold thou art fair my love, behold thou art fair, thine eyes are like the Doves; and so passeth to her hairs, and her teeth, and her lips, and her neck, and her breasts; he took pleasure even in these outward ornaments, of Order and Unity, which are nothing else but unanimity and uniformity. 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. And when a multitude of men like hairs on a Virgin's head, are well set, the first verse, and are all like one entire body, there's unanimity. When the Church's lips are like a thread of Scarlet, there's uniformity. And when her talk is comely, both in the third verse, there's unanimity; for where it's crossing, there's no unity.  
This is her neck built for defence. Let the holy Church of God be beautified, and guarded with unanimity, and uniformity; 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. And surely I see no great cause to hope for amends in the Church, at least in these parts; where, with many, nothing but singularity is accounted sanctity; whilst men hold of this man, and of that man, of this Church, and of that Church, and yet by no reason, by no authority can be brought to see that they are carnal; though the Apostle concludes against them strongly as convinced, when one saith I am Paul's, and another, I am Apollo's, 1 Corinth. 3. are ye not carnal?  
And for the State, we cannot but acknowledge the divisions in it, whilst by the practices of some lovers of themselves; 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. 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, 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, but blessed be God, that of late hath given us cause to hope for better things, and that God that put it into his Majesty's heart to call a Parliament, so bless it, and continue peace and unity in it, as with one heart, and one hand they may join against the enemies of Religion, and the State, to the glory of God, the honour of his sacred Majesty, and the safety of his Kingdoms.  
What if hitherto the clouds, and storms of contention have intercepted those rays of comfort, which otherwise might have cheered us, 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. Yet let us not be discouraged.  
It's God's method many times in matters of moment to proceed by contraries. Thus he began. So was Eve cursed before she had the promise of blessing. Thus he went on. So was Sarahs' womb dried up, before he made it fruitful, Gen. 18. Yea, thus he continued. So he made joseph a bondslave, before he brought him to honour. 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 red Sea. Can any thing be more cross, 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. You see in my Text, David longs, and faints, and prays, and importunes, and sets his rest upon it, as his only bliss, before he can be admitted to dwell in God's house, to behold his beauty. 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. 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.  
And surely then shall we begin to have assurance, that God hath not forgotten to be gracious; when out of the former seeds of faction and division, he shall cause the beautiful fruits of love and unity o grow. O how good and comely a thing is it for brethren to dwell together, in unity; this is it makes us beautiful, and comely, and commends us to God's affection.  
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, and in one judgement, 1 Cor. 1.10. And if Saint Peter will have one thing remembered above all the rest, he will bring it in, as a parting blow, whereof they must take special knowledge, Friends be ye all of one mind 1 Pet. 3.8. and in the second to the Philippians after he had contested with them, and conjured them, by whatsoever was dear unto them, If any consolation in Christ, 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; 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. And what was the end of this his serious importunity? that nothing be done through contention, 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, why then, They shall be my people, and I will be their God, and I will give them one heart, and one way, jer. 32. yea this was our Saviour's prayer last before his passion, as Saint john records it, that they may be all one, joh. 17.  
Even so Lord jesus, 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, 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. That this whole Kingdom being as a City that is at unity in itself, nay, as one family, nay if it were possible, as one heart, wherein reason seasoned with religion, governs, 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 Gods own heart, and with confidence say with the Spouse in the Cant. My well-beloved is mine and I am his. So shall we enjoy God's beauty, and he take pleasure in ours. So may the temporal fruit, by the marriage of King and people, in a happy bond of love and unity, be anew brood of Kingdoms, for men and women being married begat men and women like themselves. But Prince and people happily joined, if they beget, it must be kingdoms like themselves by a new propagation and enlargement.  
So shall the spiritual fruit be such, by this beauteous conjunction, that so many of us as are thus joined, shallbe his children, and adopted for heirs, & every heir a King to reign with our blessed Saviour jesus Christ, in the Kingdom of his Father; which the Lord grant, for the same his dear Son's sake, to whom with the holy Ghost be all glory and praise for ever and ever.  
FJNJS.