we should be pardoned without repentance, and made virtuous without our own care and good endeavours; is not hope, but prefumption. We must feek things in God's own way; For this is the confidence that we have in him, that if we ask any thing according to his will, be heareth us. SERMON SERMON XXIII. Preparation of a good Life, for the [From Bishop PATRICK'S Menfa Mystica.] PSALM Xciii. the last verse. -Holiness becometh thine house, O Lord, T for ever. HE principle upon which this affertion of holy David is founded, is this; That God is effentially boly. Which truth hath such a foundation in our natural understanding, and springeth fo clearly from every man's mind, that all the deductions and confequents which flow from it, muft needs be evident, and find no refiftance but only from the wills and perverse affections of men. If 1 If we confider therefore with ourselves a while, and look upon him that dwelleth in pure light, we shall foon be perfuaded, that they ought to be holy that approach near unto him; that no profane foot ought to tread in his fanctuary; and that an unhallowed mind cannot be the temple where he should dwell. A fhort explanation of the Pfalmift's words, will make it manifeft, that our minds do rightly perfuade us, when we fo conclude. The house of God (which he speaks of) was the temple at Jerufalem, where God was worshipped; into one part of which, none but the high priest might enter, and that but once a year, being void of legal uncleannefs. Into a second, the other priests might enter, but only to minister in holy things, and not without the like state of purity. And the people, who were only admitted into the courts of God's house, could not even there be accepted to feaft with God, unlefs their offering was without blemish, and they themselves at that time free from any pollutions which their law prohibited. Which to any wife man man must fignify thus much; - that God is greatly to be feared in the affembly of his faints; and to be had in reverence of all them that are round about him; and that nothing becometh his presence but what is feparated from the world, and cleanfed from carnal affections. And whoever thinketh otherwise, is by this very thought (if there were nothing else) an unholy perfon. And it is ftill ingrafted fo much in every man's mind, that none will venture to make any of the more folemn addreffes to God, but they think of fome repentance and amendment, of some more devout disposition of mind, how unholy foever the rest of their lives have been. Now though the Pfalmist intend more than a fit of religion, and cannot be thought to mean so little as an holiness that hath only its fet and appointed times; yet it may justly be asked, whether befides these two things I have already mentioned, (to wit, the holiness of God, and the conftant holiness of those who converfe with him) there be not also a third included in them, them, which is, that at fome times we are engaged to an higher degree of holinefs, and ought more folemnly and religiously to purify and cleanse ourselves. Are we not to raise up our hearts to a greater fervour in devotion, to fearch ourfelves more curiously, and caft out all evil inclinations, when we come near to God in the highest duties of our religion? Or, in fhort, it may be afked, whether we are not to use a greater preparation, and bring a greater holiness to God's table, than at other times, when we approach to him in other duties? I fhall not certainly determine how far the Pfalmift's words do favour fuch an affertion, that there ought to be a greater regard to ourselves when we go to the houfe of God than at other times; but I fhall endeavour to illustrate all the truth that is in it, in these following propofitions. Only let it be premifed, that it is my design so to state this matter of preparation, that we may come to God's table in a very reverend manner, and yet not use him unreverently at other times. A great deal |