The reverend faithful, and profitable Minister of God's word Richard Sibbes, D: D: master of Katherine Hall in Cambridge & preacher of Gray's Inn, London. A BREATHING AFTER GOD. OR A CHRISTIANS DESIRE OF GOD'S PRESENCE. BY The late Reverend and worthy Divine RICHARD SIBS, Doctor in Divinity, Master of Katherine Hall in Cambridge, and sometime Preacher of Graies-Inne. Psal 42 1. As the Hart panteth after the water brooks; so panteth my soul after thee, O God. Lam. 3. 56. Hide not thne ear at my breathing. LONDON Printed by john Dawson for ●. M. and are to be sold by Thomas Slater, at the Swan in Duck lane. 1639. TO THE CHRISTIAN READER. MAN in this world (especially since his defection from God) standing at a distance from his happiness in respect of full possession; it is not the least part of his bliss to be happy in expectation. Happiness being by all men desirable, the desire of it is naturally engrafted in every man, and is the Centre of all the search of his heart and turnings of his life. But the most of men, like the men of Sodom grope and find not the right door: only to a true Christian (by a supernatural light) is discovered both the right object, and the right way to felicity. Upon this discovery, finding himself (while he is here) a stranger to his happiness he desires to take leave of this sublunary condition, that he may enjoy him who is The desire of all Hag. 2. 7. Nations. Now although God cast common blessings promiscuously upon good and bad, yet he holds his best favours at a distance as Parents do Cherries or Apples from their children, to whet their appetites the more after them. And indeed the best perfection of a Christian in his military condition is, in desire and expectation, and it is enough to him that, for that he hath God's acceptation, who knowing whereof we are made, and how unable to hold wait in the balance of the Sanctuary, takes his best Gold with grains of allowance. The soul of man is like a Cipher, which is valued by that which is set before it: if it weary itself in the desire of earthly things, like the Silkworm, it finisheth its work with its own destruction: but if on things above, when this earthly Tabernacle is turned to Ashes, there shall result a glorious Phoenix for immortality. There are no Cham racters better distinguishing a Christian, than those that are inward (hypocrisy like sale-worke may make a fair show outward, an hypocrite may perform external works but cannot dissemble inward affections) and amongst them, none better discovers his temper, than the beating of the pulse of his desires, which this worthy Author (who departed not without being much desired, and no less lamented hath most lively set forth in the ensuing Treatise, which a Christian holding as a Glass before him, may discern whether he have life or no by these breathe. For the object here propounded, what more desirable than the chief good? for the place, where can it be more desired, then in his house, where his presence is manifested? what better end to be in that house, then to behold God in the beauty of holiness? what term of happiness better than for ever? This was the desire of the holy Prophet David, and that it may be thy desire, is the desire of Thy Christian Friend, H. I. Imprimatur Tho Wykes. The Contents. Difference of things in the world. page 20 The scope of a good heart in the use of God's ordinances, what it is. 25 Observation 1. The object of a Christians desire what, 23 Why said to be one thing 27 In respect of God, ibid. In respect of the soul. 28 In respect of grace. 30 Use. To show the folly of worldly men in the neglect of theone thing necessary. 35 Thoughts and desires the the primitive issues of the heart. 37 How they are begotten 39 Obser. 2. The spirit of God in the hearts of his children is effectual in stirring up holy desires. 42 Trial of desires whether true By their object. 44 By their fervency. 45 By their constancy. ibid. By their rise 47 By their end. 48 By their endeavours. 54 Use. Exhortation to examine our desires. 51 Strong desires how to know when they are so. 57 Obser. 3, Holy desires are to be turned into prayers. 66 Reas. 1. Thereby we maintain acquaintance with God. ibid. Reas. 2. Thereby we manifest a good conscience. 69 Obser. 4. Perseverance and importunity requisite in prayer. 70 God doth not presently answer our desires and why 78 Because he loves to hear us pray. ibid. To keep us humble. ibid. To exercise our graces. 79 To make us prise his blessings. 80 To teach us to use them better when we enjoy them ibid. The having the spirit of prayer, better than the enjoyment of particular blessings. 81 Assurance before we pray to receive what we pray for, no hindrance to prayer 84 Gods house what it is 91 Love of God's children to good things constant. 99 Observa. 5. God is beautiful in himself 117 In his Church. 118 Especially in Christ. 121 Christ most lovely in his greatest abasement. 125 The Church beautiful. In regard of the Angels 129 In regard of the ordinances. 13● The word preached. 133 The sacraments. 1●8 Discipline. 141 joint service of God. 143 In regard of the Evidences of God's love. 146 Protection. 147 Effectual calling. 148 Instification. 149 Sanctification. 150 Inward peace & joy. 152 The Church of God a Paradise. 157 Use. Exhortation to be in love with the beauty of God and his house. 160 Carnal men see not this beauty and why. 163 True delight wherein it consists. 166 Happiness of man what. 170 How to come to see the beauty of God. 172 Get spiritual life ibid. Beg the spirit of revelation. 173 Labour to see our own deformity, 176 Consider Christ's relations to us. 177 A continual necessity of the ordinances, 183 Private duties must give way to public. 186 Papists their error in addition. 192 There hath always been a Church. 198 Marks of the true Church. 199 Abuse of things takes not away their use. 200 What estate they are in that are cast out of the Church. 202 Trials of our love to the beauty of God's house, 206 How to come to see the beauty of God's house. 213 Use Gods means. ibid. Come in faith. ibid. Compare the excellency of God's house with other things. 215 Desire God to reveal him. self in his ordinances. 225 Motives to labour to see the beauty of God himself, and of his house. 228 It makes us glorious. 229 Our souls are made for these things. 231 Lest God remove his ordinances. 234 A BREATHING after GOD. PSAL. 27. 4. One thing have I desired of the Lord, that I will seek after; 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 inquire in his Temple. THis Psalm is partly a Prophecy; it was made after some great deliverance out of some great trouble. The blessed Prophet David, having experience of God's goodness, suitable to the trouble he was Contents of the former part of the Psalm. in, in the first part of this excellent Psalm, he shows, His comfort, and His courage, and His care. His comfort it was altogether 1 David's comfort. in the Lord, 1 In God's goodness to himself. whom he sets out in all the beauties, and excellency of speech he can; he propounds the Lord to him in borrowed terms. The Lord is my light, and my salvation, the strength of my life. So he fetcheth comfort from God, the spring of comfort, the Father of all comfort; he labours to present 2 Cor. 1. 4. God to him in the sweetest manner that may be, he opposeth him to every difficulty, and distress; In darkness, he is my light; in danger he is my salvation; in weakness he is my strength; in all my afflictions, and straits, he is the strength of my life. Here is the Art of faith in all perplexities whatsoever, to be able to set somewhat in God, against every malady in ourselves. And this is not simply set out, but likewise with a holy insultation, The Lord is my light and salvation, whom shall I fear? It is a question proceeding from a holy insultation, and daring of all other things. The Lord is the strength of my life, of whom shall I be afraid? that is one branch of his comfort. The second branch, and ground of his comfort, is 2 In the destruction of his enemies who are described. the goodness of God, in the ruin and destruction of his enemies; when the wicked, even mine enemies, and foes came upon me to eat up my flesh, they stumbled and fell; he describes his enemies by their malice, and by their ruin: his enemies were cruel 1 By their malice. enemies, bloodsuckers, eaters of flesh, we call them Cannibals: As indeed men that have not grace, if they have greatness, & be oppposed, their greatness is inaceessible, oneman is a Devil to another: the Scripture calls them Wolves, that leave nothing till morning. As the great fishes eat up the little ones: so great men they make no more conscience of eating up other men, then oseating bread; they make no more bones of overthrowing men, and undoing them, thenof eating bread. They eateup my people as they eatebread. But notwithstanding 2 By their ruin. their cruelty, they were overthrown, saith David, when my foes came upon me to eat up my flesh, they stumbled and fell: for, indeed, God's Children, when they are delivered, it is usually with the confusion of their enemies; God doth two things at once, because the special grievance of God's children it is from inward and outward enemies; he seldom or never delivers them, but with the confusion of their enemies; so he sets down his own comfort in the Lord, by the confusion of his enemies. This will be most apparent at the day of Judgement, when Satan, and all that are lead by his spirit, all the malignant Church shall be sent to their own place, and the Church shall be for ever free from all kind of enemies. When the Church is most free, than the enemies of the Church are nearest to destruction; like a pair of Balance, when they are up at the one end, they are down at the other: so when it is up with the Church down go the enemies, so here are the two branches of his comfort. Now his courage for 2 David's courage. the time to come, that is in the third verse: Though an Host encamp against me, my heart shall not fear: he puts the case of the greatest danger that can be, though an Host of men should encompass me, my heart should not fear; though war rise against me, in this will I be confident. Here is great courage for the time to come. Experience breeds hope and confidence. David was not so courageous a man of himself; but upon experience of God's former comfort and assistance, his faith broke as fire out of the smoke, or as the Sun out of a cloud: though I was in such, and such perplexities; yet for the time to come, I have such confidence, and experience of God's goodness, that I will not fear. He that seeth God, by a spirit of faith in his greatness and power; he sees all other things below, as nothing, therefore he sayeth here, he cares not for the time to come for any opposition, no, not of an Army. If God be with us, who can be against us? He saw God in his power, and then looking from God to the creature, alas, who was he? as Michaia, when he had seen God sitting upon his Throne, What was Achab to him, when he had seen God once? so when the Prophet David had seen God once, then though an Host encamp against me, I will not fear, etc. Thus you have his comfort in the double branch of it; his courage also, and his confidence for the time to come. What is his care? that is the next (I will not 3 His care. analyse the Psalm farther than the Text) after his comfort in the Lord, and in the confusion of his enemies, and his courage for the time to come, he sets down his care, One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord, all the days of my life, etc. This was his care; he had so sweet experience of the goodness, and power of God being light, and salvation, and strength to him in confounding his enemies; that he studied with himself how to be thankful to God, and this he thought fittest in the open great Congregation; in the Church of God, among many others: therefore he saith, one thing have I desired of the Lord, and that will I seek after still, that I may dwell in the house of the Lord all the days of my life. Now in the words of the Text that I have read, Division of the Text. there is contained, the holy Prophet's care, and desire set down first in general, one thing have I desired of the Lord, and that I will seek after. And then a specification of that desire he specifies, what is that one thing he desired, that I may dwell in the house of the Lord: with the circumstance of time, All the days of my life. Now after the desire in general, set out here by the object, in general; the transcendent object, one thing have I desired of the Lord: and likewise by the frequency, and fervency of the desire, I will seek after it still: I have desired it, and I will not cease: so my desire, it shall not be a flash soon kindled, and soon put out; No, but one thing have I desired of the Lord, and that I will seek still, I will not be quiet till my desire be accomplished, there is the general desire, and the degrees of it. The particular is, that I may dwell in the house of the Lord. Then the grounds and ends of the particular desire, of dwelling in the house of the Lord, Because it is the house of God, there is a strong argument to move him to dwell in the house of God, it is good dwelling where God dwells, where his Angels dwell, and where his Spirit dwells in the house of the Lord, there is one argument that moved him, I desire to dwell there, because it is the house of God, which is set out by the extent of time, that I may dwell in the house of God, all the days of my life, till I be housed in heaven, where I shall need none of these Ordinances that I stand in need of in this world I desire to dwell in the house of the Lord all the days of my life. Then the secondend is, To behold the beauty of God, that was one end of his desire, to dwell in the house of God, not to feed his eyes with speculations, and goodly sights: (as indeed there were in the Tabernacle goodly things to be seen,) no; he had a more spiritual sight than that; he saw the inward spiritual beauty of those spiritual things, the other were but outward things, as the Apostle calls them, I desire to dwell in the house of the Lord, to behold the beauty of the Lord, the inward beauty of the Lord, especially. And then the third end of his desire is, That I may inquire in his Temple, he desired to dwell in the house of God, because it was the house of God; and to see the beauty of God; the sweet alluring beauty of God, that appeared in his Ordinances: and then his desire was to dwell in the house of God, that he might inquire more and more, of the meaning of God still, because there is an unsathomed bottom, and an endless depth of excel lency in divine things, that the more we know, the more we may, and the more we seek, the more we may seek; they are beyond our capacity, they do not only satisfy, but transcend it, therefore he desires still further and further, to wade deeper into these things, to inquire in God's Temple. Thus ye see the stateof the verse. There is a generaldesire propounded One thing have I desired of the Lord, & that will I seek after. And then the desire specified, To dwell in the house of the Lord. And to see the beauty of the Lord, And to inquire in his Temple. These be the 3. ends. One thing have I desired of the Lord, etc. To speak first of this desire, generally propounded, One thing have I desired, etc. And then of the increase of it, in that he saith, I will seek after it still, he desired it, and he would seek more and more after it. In the desire, consider, First the object, One thing. And then the desire or seeking itself. First the object, One thing. Was there but one Quest. thing for holy David to make the object of his desire? was there but one thing needful? Alas this poor life of ours, it is a life of necessities; how many things are needful for our bodies? how many things are needful for the decency of our condition? how many things need we for our souls? it is a life of necessities; how then doth he say, One thing have I desired? yes; Answ. his meaning is, comparatively, I seek for other things in their order, and rank, and as they may stand with the main: but indeed one thing principally; all the rest will follow: Seek ye first the Kingdom of God, and all the rest will be cast on you. The best way to have all other things, is to seek one thing in the first place. Therefore in heavenly wisdom he saith, I desire unum uni●è, one thing after an entire manner, that I desire more than all things else. Hence we may see that, Difference of things in the world. There is a difference of degrees of things. God hath established in the world degrees of things; there are some good, & some ill by his permission, & of good, there are some that are greater goods, and some less, there are spiritual goods, and outward goods; and of spiritual good, there are some that are means leading to that which is spiritually good, and some that are spiritual good things in their own essence, and nature: the leading preparing things, are the means of salvation, the Word, and Sacraments, and being in the visible Church; the true spiritual good, it he good that we get by these things, faith and love, and spiritual inward strength. Now that there is degrees of things, the Prophet here insinuates when he saith, One thing have I desired, that is, of all these variety of things, he desired the best that includes all in it. God to exercise the wisdom that he hath given to man, hath planted adifference in the creatures, and hath given a faculty to man, to make a right choice in those differences: and then man makes a right choice, when he chooseth as God chooseth: Now God makes choice of spiritual things to be the best things, and them he gives to his best friends; he knows they will make us good, and supply all outward wants whatsoever, and sanctify all estates, and conditions to us; and they are eternal, suitable to the spiritual nature of oursoules. God knows this very well: therefore God hath set spiritual things, as the one only thing: & so the soul when it is made spiritual, and hath the Image of God upon it, it chooseth as God chooseth. One thing have I desired. But here it may be asked, why doth he say, One Quest. thing? he desired not only to live near the Tabernacle; but to hear and see, to have the Word read, and he desired thereupon Grace, and then nearer Communion with God by grace, to have more communion here, and fuller communion in heaven, here is more than one thing. I answer, it is all one, Answ. as a chain that hath many links, yet it is but one chain; so all these are but one. I desire one thing; What is that? To live in the Church of God, to enjoy the Ordinances of God, and they will draw on faith, & fear, etc. the Spirit accompanying the Ordinances, it will be a spirit of faith, and repentance, and grace, and by those graces of faith, and the rest that accompany the Ordinances, I shall have nearer communion with God here, and eternal, and everlasting communion with God in heaven, and all these are but one; because they are all links of one chain. Therefore when he saith, One thing have I desired, he means that one thing that will draw on all other. The scope of a good heart in the use of God's Ordinances. That is the scope of a gracious heart, when it attends upon the means of salvation and lives in the Church; not to hear The scope of a good heart, in the use of God's Ordinances. that it may hear, and there an end, and to read that it may read, to perform it as a task, and all is done: but to have the work of the Spirit together with it, to have the Ministry of the Spirit in the Gospel, and the spirit to increase saith, and faith to increase all other graces, and so by grace to grow into nearer communion with God in Christ, that is the scope of every good hearer: therefore he speaks to purpose, when he saith, One thing have I desired. But to speak a little more of the object, why The Prophet saith, One thing have I desired. doth he say, One thing? First, it is from the nature of God, we must have the whole bent, and sway of our souls to 2 In respect of God. him, he will have no halting. The Devil is content with half, if we will sin, because than he is sure of all; but God will have the whole heart, My son give me thy whole heart, and Thou shalt love the Lord withal thy heart, and withal thy soul; the bent, and sway of the soul must be that way: for it is the nature of excellent things, except w● desire them in the chief place, they take state upon them, God takes state upon him in this case, he will not have us serve him and Mammon, he will not have the heart divided. Then again, it is from the nature of the soul, 2 In respect of the soul. therefore he saith, One thing. It is the nature of the soul, when it is upon many things, it can do nothing well: therefore that I may be religious to purpose, One thing have I desired. A stream cut into many channels runs weakly, and is unfit to carry any thing. Babylon was so taken. They cut the River into many channels, and then he that took it, easily passed over them. When the soul is divided into many channels, to many things, that it looks after this thing, and that thing, and that with expense and intention of care, and endeavour. Alas, where is the desire of one thing necessary all the while? For the soul cannot go with that strength as it should except it mind one thing: the soul of man is a finite thing, therefore except it gather its strength, as a stream that riseth of many particular lesser rivers which makes it run strongly: so the soul it cannot desire one thing as it should, except it bring all other petty streams to it, and make that the main desire to be saved in another world, and to have communion and fellowship with God in Christ Jesus, by the Spirit of grace in this world, in the use of the means; unless this be the main care, the soul takes no good, when it is so much set on other things. Then thirdly he sets 3 In respect of grace. down this One thing, (To dwell in the house of God, to grow in grace there, as a Cedar, to be a Tree planted there) from the very nature of grace, which is to unite things to the main; the Spirit of grace sets before the eye of the soul, heavenly spiritual things in their greatness, and excellency: and the Spirit of grace, seeing there are many useful things in this world, it hath an uniting, knitting subordinating power, to rank all things so, as they may agree to, and help the main. Grace confines the soul to one thing: man after his fall sought out many inventions, saith the Wise man: he was not content with his condition when he stood, but he sought out many inventions. When man falls to the creature, he knows not where to stay; no creature can afford a stay, and rest, for the soul long, the soul is never quiet till it come to God again, and that is the one thing the soul desireth. The soul being sanctified by the Spirit of God, it subordinate's all things to this one thing. David desired many things besides this one thing, but not in that degree, but as they might stand with the desire of this one thing necessary. Grace subordinate's, and ranks all things, so as that the best things have the pre-eminence. Therefore he might well say, One thing, from the disposition, that grace hath to rank all things to one. It is a promise in the Covenant of grace, saith God, I will give you one heart, as soon as a man becomes a Christian, he hath one heart, his heart before was divided, there was variety of objects it was set upon, God had the least piece, the flesh had a piece, and this delight, and that delight had a piece: but saith God, I will give you one heart, that is, a heart uniting itself in desire to the best things, and regulating all things, so as all shall be but one, that a man shall use the world as though he used it not; so as it shall help to the main. As I said little streams they help the main stream running into it, so grace hath a subordinating power over all things in the world, as they may help the main. One thing have I desired; and I desire other things as they may help the main; Grace will teach us that Art, it hath a special Art that way. So we see both in regard of God, and in regard of the soul being finite, and in respect of the wise disposing of grace that aims at the main, and ranks all things as they may help the main, he doth well say, One thing have I desired. This shows the vanity, Use To show the vanlty of worldly men. and baseness of every worldly man, that makes the main work and labour his by-worke, and the by-worke, his main work: that that is the One thing necessary, is set after all. Indeed without grace this is so: The first work of grace is to set the soul in order, to subdue base affections, to sanctify the judgement: and when it hath set the soul in tune, and order, than it is fitted to set a right price on things, to rank and order them as it should. So much shall be sufficient to unfold the object itself in general, One thing. Have I desired. Now I come to the affection itself, set forth here by the degrees. One thing have I desired, and that I will seek after. I have desired it, and I Thoughts and desires the first issues of the heart. will desire it still, desires are the issues of the heart: thoughts, and desires are the two primitive issues of the heart: the births of the heart. Thoughts breed desire; thoughts in the mind or brain, the brain strikes the heart presently. It goes from the understanding to the will, and affections; what we think of that we desire, if it be good. So thoughts and desires, they, immediately spring from the soul. And where they Motion stirred up by desire. are in any efficacy and strength, they stir up motion in the outward man: the desires of the soul, being the inward motion, they stir up outward motion, till there be an attaining of the thing desired, and then there is rest. Desire to the thing desired, is like motus ad quietem, as motionis to rest: when motion comes once to rest it is quiet: so desire which is the inward motion, it stirs up outward motion, till the thing desired be accomplished, and then the soul rests in a loving content, and enjoying of the thing desired. Now this desire it was a spituall desire One thing have I desired of the Lord. Holy desires they issue from choice: a holy wise desire (when it is Holy desires arise not a mere notion) it 1 From Christ. ariseth from a choice of a thing that is good: for desire is nothing but the embracing, and closing with a thing that is good. The understanding must choose the good first, before the soul embrace it. The will is but the carriage of the soul, the furthering, and promotion of the soul, to the good things discovered: so it supposeth a choice of good things. And choice supposeth an esteem of the 2 Esteem. things before we choose them. And that supposeth 3 Deliberate judging. a deliberate judging, that works an esteem. So that it was no hasty sudden thing, this desire, but it rose from the sanctified judgement of David, that bred a holy esteem of these excellent things; the means of salvation, having the Spirit of God accompanying of them, containing such excellent comforts, as they do. I say this desire supposes a right judgement, and thence an esteem, thence a choice upon all, choosing these things above all other contentments, and things in the world beside. For at this time he wanted in his family. the comfort of his wife and house, etc. Tush, what do I regard these things? if I could enjoy the sweet, and strong, and comfortable presence of God in his Ordinances, other things I could bear well enough, the want of house, and wife, and children, the pleasures, and contentments of my Country: therefore One thing have I desired. It was a desire out of a high esteem and choice of that one thing he speaks of. The point of Doctrine that I will observe in brief, (because I hasten to the main thing) is this, that That the spirit of God, in Observ. The spirit stirs up holy desires, in God's children. the hearts of his children, is effectual in stirring up holy desires. There is nothing than charactizeth, and sets a stamp upon a Christian so much as desires, All other things may be counterfeit, words and actions may be counterfeit, but the desires and affections cannot, because they are the immediate issues and productions of the soul, they ate that that comes immediately from the Soul, as fire cannot be counterfeit. A man may ask his desires what he is, according to the pulse of the desires, so is the temper of the man: desires are better than actions a great deal: for a man may do a good action, that he doth not love, and he may abstain from an ill action that he hates not: but God is a Spirit, and looks to the Spirit especially. It is a good Character of a Christian, that his desire for the most part is to good; the tenor and sway, and bend of his desire is to good. One things have I desired: the spirit of God is effectual in stirring up these desires. But how shall we know Quest. that these desires are the chief things to distinguish an Hypocrite from a true Christian, and whether they be true or no. To go no farther than the Text: desires are holy, Answ. Desires are true. and spiritual, if they be about holy and spiritual 1 By the object. things, One thing have I desired saith David, what was that? to be rich and great in the World, and to be revenged on my enemies? No, no, that is not the matter, I have many enemies; GOD will take a course that they shall fall; that that I desire, is to have nearer Communion with God, I desire to enjoy the Ordinances of God: so his desire it was set on spiritual objects, and that argued it was a holy desire. 2 Fervency. And then again his desire, it was a fervent desire, as he saith, one thing have I desired & thatwil I seek after. It was not a blaze or flash, that was soon in, and soon out, it was not a mere veleitie, a kind of inefficacious desire: fervency showed that his desire was sound, he would not be quieted without the thing accomplished. And then Constancy, 3 Constancy. when a man will not be taken off, there is not the wickedest man in the Word, but he hath good flashes, good offers, and desires sometimes, Lord have Mercy upon me, etc. he hath good ejaculations sometimes: I but what is the bent and sway of his desires? This was David's constant desire: as it was about spiritual, and was a fervent, and eager desire, that he would not be quiet, so it was constant: that that is natural is constant, and that that is supernaturally natural, that that is natural in spiritual things it is constant, nature is constant. For how doth nature differ from Art? Artificial things are for a time: teach a creature beyond his nature, he will show his naturals, so let an Hypocrite act a part, if it be not his nature, he will soon turn to his naturals, and show that he is an Hypocrite again. Constancy and perpetuity in good things, a tenor of good desires show that the heart is good, because it is costant. And then again his 4 From Gods Love. desire here of DAVID, it was kindled from the love of God, and not out of base ends. Holy desires are kindled in the Soul from the love of God: for what saith he here? One thing have I desired, what was that? To dwell in the house of the Lord, what to do? To behold the beauty of God: to see God in his excellency and beauty, and worthiness. All his desire was from this, that his soul was enamoured with the beauty of God's house. The love of God stirred up this blessed desire in the Prophet, therefore it was a holy and spiritual desire. Again, as they spring 5 Tend to God's honour. from the love of God, so they tend to the honour of God: for what comes from heaven, goes to heaven back again: As waters that comes from a spring, they go as high as the place they come from: so holy desires being kindled from heaven, from a Spirit of love, they go to heaven again: the love of God stirs them up, and he seeks God's glory, and honour, and inward communion with God in this. For a man out of a natural desire, may desire holy things sometimes, to be free from such or such a sin, and to have such, and such a grace, not out of a desire to honour God: but if he had grace, he sees he might escape troubles, he might be free from temporal judgements, and he might ingraciate himself, and commend himself to this or that person, whom he desires to benefit by, therefore he desires as much grace as may help forward his intentions in the world, he joins the world, and God together: oh no, these are not the desires that distinguish a Christian from another man: but those that spring from the love of God, that proceed inwardly from the truth of the heart, and that the things themselves please God, and that there is a loveliness in them, and that they tend to the honour of God especially, and our own good in a secondary place, this is a character of good desires. Thus we see, though I should go no further than the Text, how we may distinguish holy and heavenly desires, from other desires. One thing have I desired, and that will I seek, etc. Therefore let us examine what our desires To examine our desires. are, what our bent is▪ desires issue from the Will and affections, and they show the frame of the soul, more than any thing in the world. As the springs in low places Simile. are discovered by the steames, and vapours that come out of the place: men gather that there is a spring below, because of the ascent of vapours: so the vapouring out of these desires, show that there is a spring of Grace in the heart, they discover that there is a spring within. And let those that mourn in Zion, that have some evidence, (though they are not so good as they would be:) let them look to their hearts: what is thy desire? what is the bend of thy soul? when a man is once converted and turned, wherein is his turning? Especially, his mind and judgement, and esteem of things as altered, there is a change of mind, and withal the desire, and bend of the soul is altered: that if a man ask him, and examine what the bent is of all the course of his life; oh that God might be glorified, that his Church and cause might prosper, that others might be converted, this is the bend of his soul: not that he might be great in the world, and ruin those that stand in his way, (this shows that a man is a rotten hypocrite) the bent and sway of the soul shows what a man is. Because I would not Using all means and removing all hindrances. have any deceived in the point, take one evidence and sign more with you, and that shall be in stead of all, and it is out of the Text too, One thing have I desired, and that will I seek after; not by prayer only, but in the use of all means: as indeed he was never quiet, till he was settled again in Zion; nor then neither, till he had gotten materials for the Temple, and a place for God's honour to dwell in. If desires be not the desires of the sluggard, there will be endeavour: as we see in the desire of David here, One thing have I desired, and that will I seek: he used all means to enjoy communion with God sweetly. The Slug guard lusts and hath nothing: so there are many spiritual sluggards that lust, and have nothing: because they show not their desire in their endeavours: there will be endeavour, where the desire is true. For desire springs from the Will; the Will being the appetite of the whole man, Voluntas appetitus, etc. The understanding carries not, but the Will: when the Will, will have a thing, it caries all the parts; hereupon when the desire is true, it stirs up all the powers and faculties to do their duty, to seek to attain the accomplishment, and possession of that that is desired. Those therefore, that pretend they have good desires to God, and yet live scandalously, and negligently, and will take no pains with their souls, alas it is the sluggards desire, if they take not pains to remove all lets, and hindrances: for a man may know the desire of a thing is good, when he labours to set the hindrances out of the way if he can; if the lets and hindrances be not impossible, he will remove it if he can. Therefore those that pretend this, and that, (There is a Lion in the way) when they might remove it if they would, there is no true desire: for desire is with the removing of all possible hindrances of the thing desired. But to resolve one question. Quest. How shall I know whether my desire be strong enough, and ripe enough or no, to give me comfort? I answer; if the desire Answ. How to know good desires are strong. of grace be above the desire of any earthly thing, that a man may say with David, One thing have I desired. I desire to be free from sin, as a greater blessing to my soul, then to be free from any calamity: oh, it is a good sign. And surely a man can never have comfort of his desire, till his desires be raised to that pitch. For none ever shall come to heaven, that do not desire the things that tend to heaven, above all earthly things, nor none shall ever escape hell, that do not think it worse, and more terrible than all earthly miseries. God brings no fools to heaven, that cannot discern the difference of things. Therefore let us know, that our desires are to little purpose if we have some desire to be good, etc. but we have a greater desire to be rich, and great in the world, to have such, and such place: if the desire of that be greater, then to be gracious with God. If we hate poverty, and disgrace, and want, and this and that more than sin and hell, to which sin leads, it is a sign that our judgements are rotten and corrupt, and that our desire is no pure spiritual desire: for it is not answerable to the thing desired; there is no proportion. David saith here, One thing have I desired: his desire carried him amain to One thing necessary, above all other things whatsoever. Thus you see out of the Text, what are the distinguishing notes of true desires from those that are false. I need name no more, if we consider what hath been spoken. Now for, our comfort, if we find these holy desires: oh! let us take comfort in ourselves: for God will fulfil the desires of them that fear him: holy desires, they are the birth of God's Spirit, and there is not one of them that shall be lost: for God regards those desires, My groan are not hid from thee; my groan in trouble: and desires of grace. There is not the least thing stirred up in the soul by the Spirit of God, but it prevails with God in some degree; answerable to the degree of worth in it: therefore if we have holy desires stirred up by God, God promotes those desires, God will regard his own work, and to him that hath shall be given. Lord be merciful to thy servants, that desire to fear thy Name, saith Ezechias. It is a plea that we may bring to God, Lord, I desire to please thee, as it is, Isay 26. 8. The desire of our Isay 26. 8. souls is to thy Name oh Lord; We fail sometimes, that we cannot perform actions, with that zeal and earnestness, as we should: but the desire, and bend of our soul is to thy Name. A Christian may make it his plea to God, truly our desires are towards thy Name, and we have some suitable endeavours: and our desires are more that way, then to any thing in the world. It is a good plea, though we be much hindered, and pulled back by our corruptions. So much for that, the Act upon this object, One thing have I desired. Of whom doth he desire it? Of the Lord. One thing have I desired Object of David's desire, God. of the Lord. It was not a blind desire of the thing, but a desire directed to the right object, to God to fulfil it. Holy desires are such as we are not ashamed of, but dare open them to God himself, in prayer, and desires to God. A Christian, what he desires as a Christian, he prays for; and what he prays for he desires; he is an hypocrite else. If a man pray (as Saint Austin in his confessions) August. that God would free him from temptations, and yet is unwilling to have those loving baits from him, he prays, but he doth not desire. There are many that pray, they say in their prayers. Led us not in temptation; and yet they run into Temptation; they feed their eyes, and ears, and senses with vain things: you know what they are well enough, their lives are nothing but a satisfying of their lusts, and yet they pray, Led us not in temptation. And there are many persons that desire that, that they dare not pray for, they desire to be so bad. But a Christian what he desires, he prays for: I desire in earnest to be in the house of the Lord, I desire it of the Lord, I put up my request to him; and what I pray to him for, I earnestly desire indeed. Learn this in a word hence, that, When we have holy desires stirred up by God, turn Observ. To turn desires into prayers. them to prayers. A prayer is more than To keep acquaintance with God. a desire; it is a desire put up to God: let us turn our desires into prayers, that is the way to have them speed. One thing have I desired of the Lord. The reason why we should in all our desires, make our desires known to God, is, to keep our acquaintance continually with God. We have continual use of desires of grace, and desires of mortification of corruptions, and of freedom from this, and that evil that is upon us: as many desires as we have, let them be so many prayers, turn our desires into prayers to God, and so maintain our acquaintance with God. And we shall never come from God without a blessing and comfort: he never sends any out of his presence empty, that come with a gracious heart, that know what they desire. And it brings peace with it, when we make our desires known to God by our prayer, It brings peace that passeth understanding; Ephes. 4. Ephes. 4. Put case God doth not hear our request, that he doth not grant what we ask? The peace of God which passeth understanding, shall keep your hearts and minds: So that when we put up our requests to God with thankfulness for that we have received, the soul will find peace: Therefore I say, let us turn all our desires into prayers, to maintain perpetual communion, and acquaintance with God: oh! it is a gainful and comfortable acquaintance. It is an argument, and Note of a good conscience. sign of a good conscience, for a man to go oft to God with his desires; it is a sign that he is not in a wicked course: for than he dares not appeal to the presence of God. Sore eyes cannot endure the light: and a galled conscience cannot endure God's presence. Therefore it is good to come oft into the presence of God: it shows that the heart doth not regard iniquity. If I regard iniquity in my heart, God will not hear my prayers. It is an argument of a good conscience to come oft into the presence of God: but I will not enter into the common place of prayer. We see next his earnestness I have desired it of the Lord, and I will seek after it. I will follow God still. David's importunity. Here is his importunity in prayer, his fervency, his uncessancy and perseverance, (as the Apostle exhorts,) he persevered in prayer. I will seek after it. In prayer, and in the use of all good means, I will do what Observ. Perseverance, and importunity requisite in prayer. I can. So you see one qualification of prayer, it must be with perseverance, and importunity. God loves importunate suitors: though we cannot endure to be troubled with such persons, yet God loves importunate suitors. As we see in Luke 18. Luke 18. in the Parable of the Widow. God there vouch. saves to compare himself to an unrighteous Judge, that cared neither for God, nor man: yet the importunity of the Widow moved him to regard her. So the poor Church of God, she is like a Widow, with her hair hanging about her. This is Zion, whom none regardeth: yet this Widow, the poor Church of God, and every particular member of it, they are importunate with the Judge of heaven, and earth, with God, and will not he more regard the importunity of his children whom he loves, and delights in that, Call upon him day and night? will not he regard their petitions; when an unrighteous Judge shall care for the importunity of a poor Widow? Thus you see the excellent fruit of importunity in our blessed Saviour himself, and here in David, I will seek after it, I will have no nay. Therefore we are exhorted in the Scriptures, not to keep silence, to give God no rest, you that are the Lords remembrancers, keep not silence, give him no rest: as jacob with the Angel, wrestle with him, leave him not till we have a blessing. As the woman of Canaan, let us follow him still, and take no nay. Oh this is a blessed violence (beloved) when we can set upon God, and will have no nay, but renew suit upon suit, and desire on desire, and never leave till our petitions be answered. Can the hypocrite pray always? Would you know a comfortable note to distinguish an hypocrite from a true Christian? take it hence, Will the hypocrite pray always? Sometimes he will pray; but if God answer him not presently he gives over; but God's children pray always; if the ground be good, if they see the excellency of the thing, and the necessity, and withal join at the amiableness of it, that it may be gotten. When they see the excellency, and the necessity and usefulness of the thing, and the attainablenesse of it, and that it is attainable in the use of means, they need no more, they will never give over. That is the reason of that in the petitions, Thy Kingdom come, thy will be done in earth as it is in heaven. But can we do the will of God on earth as it is done in heaven? and doth God's glorious Kingdom of heaven come while we are here in earth? No, it doth not, but the soul that is guided with the spirit of prayer, it rests not in this or that degree, but prays till it be in heaven, Thy Kingdom come, I have grace now, but I desire glory, Thy will be done, I desire to do it as thy Saints in heaven; though I cannot do it: but I desire, and I will not give God rest, but pray, till all my prayers be answered in heaven; and then I shall do the will of God as it is done in heaven indeed. Thus we ought eagerly, and constantly to persevere in our desires, till they be fully satisfied, or else we are but hypocrites. Let us make conscience I beseech you of this duty more than we have done, and never give God over for grace, for strength against our corruptions; for his Church: for the prosperity of the means of salvation: for those things that we have ground for; let us never give him over till we see he hath answered our desires. And when he hath answered our desires, let us go on still to desire more: for this life is a life of desires, the life of accomplishment is heaven, than all our desires shall be accomplished, and all promises performed, and not before then. This is a life of desires, and we must be in a state of desires, and prayers still till we be in heaven. What is the reason Quest. that God doth not presently accomplish our desires? There be divers reasons. Answ. First of all he loves Answ. God doth notanswer our desires presently. to hear the desires of his servants, he loves to be sued unto: because he knows it is for our good. 1 God loves to hear our prayers. It is Music that best pleaseth God's ears to hear a soul come to him to request, especially spiritual things of him which he delights most to give, which he knows is most useful, and best for us: this pleaseth him so marvellously, that he will not presently grant it, but leads us along, and along, that still he may hear more, and more from us. 2 To keep us humble. And then to keep us in a perpetual humble subjection, and dependence on him, he grants not all at once, but leads us a long, by yielding a little, and a little, that so he may keep us in a humble dependence. And then to exercise all our graces: for a spirit 3 To exercise our graces. of prayer is a spirit of exercise of all grace, we cannot pray, but we must exercise faith, and love to God and his Church; and a sanctified judgement to esteem what are the best things to be prayed for: and to exercise mortification, If I regardsinne, God will not regard my prayers. A spirit of prayer is a spirit that puts all into exercise: therefore God, to keep us in the exercise of all grace answers not at the first. And then he would 4 To praise God's blessings. have us to set a high price upon what we desire, and seek after; if we had it at the first, we should not set so high an esteem and price of it. And then that, we 5 To use them better. might better use it when we have it: then we use things as we should do when we have gotten them with much ado, when we have won them from God with great importunity, than we keep and preserve them as we should. These, & the like reasons may be given, & you may easily conceive them yourselves. Therefore let us not be offended with God's gracious dispensation if he answer not our desires presently, but pray still: and if we have the spirit of prayer continued to us, that spirit A spirit of prayer better than particular lessigs. of prayer is better than the thing we beg a great deal. Ofttimes God answers us in a better kind, when he gives us a spirit of prayer: for increasing a spirit of prayer in us, he increaseth all graces in us; what is it we would have? This or that particular grace, but when God gives us a spirit of prayer, he answers us better than in the thing we ask, for there is all grace. He will answer in one kind or other. But I will not be large in these points: you see then what was the affection of the holy Prophet, to that one thing. One thing have I desired. And he did not only desire it, but turned his desire into a prayer, he prayed to God, and he not only prayed once or twice, but he seeks it still, till God vouchsafed to grant it. Well, but that that he prayed for, he was assured Object, of, and therefore what need he pray for it? he had a promise, Psalm 23. 5, 6. He shall prepare a Table before mine Psal. 23. 5. 6. enemies, my Cup doth overflow. But what is that to this? these be things of this life? Oh! but saith he, God will be good to me in the things of another life, and all the days of my life too: Doubtless the loving kindness of the Lord shall follow me all the days of my life, and I shall dwell in the house of the Lord: he takes in trust his dwelling in the house of God, and that the loving kindness of God should follow him all the days of his life, he was assured of it, and yet here he seeks it, and prays for it. I note it, to show that the assurance of the thing Answ. Assurance of that we pray for, no hindrance to prayer, Dan. 9 takes not away the earnestness of prayer. Daniel was assured Dan. 9 That God would deliver the Jews out of Babylon: he had read jeremy's Prophecies, he knew the time was accomplished; yet we see what an earnest prayer he makes there. Christ knew that God heard him in all his desires, that he should have all good from God, being his only Son, yet he prayed whole nights sometimes, and a whole Chapter joh. 17. is an excellent joh. 17. prayer of his: so that the assurance of the thing, takes not away prayer to God: nay it stablisheth it, for God so makes good his promises for the time to come, as that he makes them good this way, he will be sought to by prayer. And I may know hence that he will make good his promises for the time to come to me, if I have a spirit of prayer for them: if I pray for perseverance to the end, that God would vouchsafe me grace to live in the Church, and to grow up as a Cedar; God surely means to grant this, because he hath given me holy, and gracious desires, which he would not have given me, but that he means to give the thing. For this is an encouragement to pray, when I know I shall not lose my labour, I pray, because I have a promise to have it, and I know the promise runs upon this; But I will be sought unto of the house of Judah for this, Ezek. 36. Ezech. 36. For if we have it, and have not sought it by prayer, for the most part we cannot have a comfortable use of it, unless we have things as the fruit of our prayers: though there be not a particular prayer for every particular thing we have of God: yet unless it be the fruit of the general prayer, that we put up daily, we cannot have comfort in it: if God give it by a general providence as he fills the bellies of the wicked with good things. But if we will have things for our good in particular, we must receive them as the fruit of our prayers from God, you see here he seeks, and desires that that he had a promise to have, one thing have I desired of the Lord, and that will I seek. That I may dwell in the House of the Lord. It was generally propounded before, One Specification of David's desire. thing have I desired, and that will I seek after, with all my might, and what is that? the specification of it is this, That I may dwell in the To dwell in the House of God. House of the Lord for ever. His desire is, not only to be in God's house, but to dwell in it, to abide; and not for a little while, but to dwell, and to dwell all the days of my life. The House of God then was the Tabernacle, the Sanctuary, the Temple was not yet built: he desired to be near the Tabernacle, to dwell in the Sanctuary, the place of God's worship. In the Tabernacle, which in those times was the House of God, there was the Ark, and the mercy-seat; types of many glorious things in the new Testament, the Holy of holies, etc. And he desired to dwell in the Tabernacle, to be near the Ark, the House of God, why? because God manifested his presence there, more than in other places. The Ark hath God's name in divers places of Scripture; because God gave his answers in the Ark, in the Propitiatory, or Mercy-seat, they came there to know his meaning, what he would have; he gave his answers there. He is said to dwell between the Cherubins: there were two Cherubins upon the Mercy-seat, and God is said to dwell between the Cherubins: that is, there he was present to give answers to the high Priest, when he came to ask. David knew this well enough, that God had vouchsafed a more special presence in the Tabernacle, then in all the places of the world, and therefore saith he, I desire to dwell in the house of the Lord all the days of my life. House, we take for the persons that are in it, and House what. persons that are ordered, or else it is a confusion, and not a house, it is a company of those that are voluntary, they come, not by chance into our house, those that are members of our Society: but there is an order, there is a governor in a house, and some that are under government, and there is a voluntary conjunction, and combination. So the Church is a voluntary company of people that is orderly, some to teach, and some to be instructed, and thereupon it is called a house. And it is called the House of God, because House of God. he is present there, as a man delights to be present in his house. It is the place where God will be met withal. As a man will be found in his house, and there he will have suitors come to him, where he reveals his secrets; A man rests, he lies, and lodgeth in his house; where is a man so familiar as in his house? And what other place hath he such care to protect, and provide for as his house? And he lays up his treasures, and his jewels in his house: so God lays up all the treasures of grace and comfort in the visible Church. In the Church he is to be spoken with as a man is in his house; there he gives us sweet meetings; there are mutual spiritual kisses. Let him kiss me with the kisses of his Cant. 1. mouth, Cant. 1. A man's house is his Castle as we say, that he will protect and provide for. God will be sure to protect, and provide for his Church. Therefore he calls the Church of God, that is, the Tabernacle (that was the Church at that time) the house of God. If we apply it to our times, that that answers the Tabernacle now, is particular visible Churches under particular Pastors, where the means of salvation are set up, particular visible Churches now are God's Tabernacle. The Church of the Jews was a national Church: there was but one Church, but one place, and one Tabernacle: but now God hath erected particular Tabernacles, every particular Church & Congregation under one Pastor▪ their meeting is the Church of God, a several Church independent. Our national Church, that is, the Church of England: because it is under a government Civil, which is not dependant upon any other foreign Prince, it is a particular Church from other nations. In that God calls the God's respect to his Church. Church his House, it shows the special respect that he hath to his Church. God though he be present every where, yet he is present in another manner in his Church. As for instance, Simile. the soul is present in all the parts of the body: but the soul as far as it understands, is only in the brain, as far as it is the fountain of life, it is in the heart: it hath offices, and functions in all the parts: but in the special function, the rational function of it, as it discourseth, and reasoneth, it is in the brain: so (for our apprehension sake) God is every where: but as he sanctifies, and pours out his blessings, and opens, and manifests his secrets, so he is in his Church especially. God is every where, but he is in another way in heaven then in other places, he is there gloriously: so in earth he is every where, but he is in another manner in the Church, (the heaven upon earth) then in other places, he is there as in his house to protect them, & provide for them, as his family, and there he abides by his Ordinances, and takes solace, and delight; God delights himself in his Church, and Children, that attend upon his Ordinances; where Two or three are met together, I will be in the midst of them. When God's people meet together in the Church, God is present among them. So you see in what respect, the Tabernacle then, and particular Churches now (which answer it) are called the House of God. Let us learn this for To carry ourselves decently, in Gods. House, our duty as well as consider our comfort, in that the Church is the House of God, let us carry ourselves as we should, decently in the house of God. Those that are to look to the house of God, they should purge out all unclean corners, that God may delight to dwell in his House still, that we give him no cause to depart out of his House. That I may— Dwell in the house of the Lord, etc. The act here is, that I Love of God's children to good things constant. may dwell in the house of the Lord. He did not desire to be in it for a day or a little time, to salute it, and so to leave it: but to dwell in the House of the Lord, and to dwell there for ever. You see here that Christians have a constant love to the best things, a constant desire to dwell in the house of God. You may think it a strange desire of this holy man to dwell in the House of God: but think then of the continuedness of his desire, it was even to heaven itself, he desired to dwell in the House of God for ever. For what end? David desired to dwell, I desire to dwell in the 1 In God's love to him, House of God, that I may dwell in the love of God, and in the care of God to me in Christ for ever. I do not desire to dwell in the House of God, as it is a meeting, and there an end: but I desire to dwell in the House of God, that I may dwell in the love and 2 In his love to God. care of God, and not only dwell in his care and love to me, and his care and esteem of me, but that I may dwell in my love to him, that I may abide in his love, and faith in him, that I may abide in Christ. It is not only for a man to abide in the House of God, and go no further than so, but to abide in the love of God, and in our love, and care, and faith, and dependence upon him, to make God our house to live, and walk, and abide in, to dwell in God, as Saint john saith, not only in the House of God, but God himself. And the upshot of all his