A Second Sermon, preached at Paul's Cross, the 21. of May, 1598. upon the 21. of Math. the 12. and 13. verses: Concluding a former Sermon Preached the 4. of December 1597. upon the same Text.  
By JOHN HOWSON, Student of Christes-Church in Oxford.  
Imprinted at London by Arn. Hatfield for Thomas adam's, dwelling in Paul's Churchyard, at the sign of the white Lion. 1598.   

A Sermon preached at Paul's Cross, the 21. of May 1598. upon the 21. of Matthew, the 12. and 13. verses, by john Howson, Student of Christs-Church in Oxford.  
The Text.  
And said unto them, it is written, Mine house shall be called the house of prayer; but ye have made it a den of thieves.  MATH. 21. verse 13. 
OUR blessed Saviour in the 12. 
Luc. 12.42.  of S. Luke 42. noteth it to be the office & duty of a faithful & wise Steward, of a Steward or dispensour of the mysteries of God, 
1. Cor. 4.  as S. Paul calleth him, to give unto the household in due season their portion of meat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the measure of wheat, which is due unto them.  
By the measure of wheat saith S. Greg. exprimitur modus verbi; 
Greg. past. li. 3. cap. 5.  the measure and proportion of the word of God is meant and expressed, which ought to be given to those of the household: which measure and proportion consisteth in these points, saith Erasmus, 
Erasm. epist. ad jod. jonam.  Promere cum res postulat, cuique promere quod est accommodum, & promere quod satis est: In delivering the meat or the word in due season, at a fit hour; in delivering that which is good and wholesome; in delivering that which is sufficient, not too little, nor too much: for in our corporal food or diet we observe these three things, a fit time to eat in, the good quality, and convenient quantity of our food.  

job. 32. Cant. 7. jere. 4.  I cannot say with job that I am full of matter, nor with the Spouse in the Cant. my belly is as an heap of wheat; so that I should be feign to cry with jeremy, ventrem meum doleo, ventrem meum doleo: oh my belly, my belly, or with job, my belly is like the wine which hath no vent, and like new bottles which break: 
1. Sam. 6.13.  but with the men of Bethshemeth, I have reaped a little wheat in the valley, where though I have not seen so much as the back parts of God, as Moses did (for that was on a mountain) yet with them of Bethshemeth I have seen his Ark, that is his Gospel, which hath in it both Manna, a word of comfort, and Aaron's rod, a word of reproof: which how I have dispensed unto you here tofore, either in regard of the due season, or in respect of the quality of the wheat or sustenance, vos ipsi iudicate, 
1. Cor. 11.  you must be judges. But lest I should be offensive in the quantity of it, I made an end ubi finis non erat, 
Bernard.  where there was no end, as S. Barn. did, and all other Stewards have been forced to do, 
joh. 16.12.  being straightened as our Saviour Christ was, when he said, Multa habeo dicere quae non potestis portare modo, I have yet many things to say unto you, but ye cannot bare them now; not by reason of the depth of any mysteries I had to deliver, or in regard of the weakness of your understanding (as he was straightened) but because with somewhat long speaking, you were made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hebr. 5.11. Greg. past. li. 3. cap. 5.  weak or weary with hearing: for as S. Greg. saith, dum auditoris animus plus quam valet tenditur, mentis chorda rumpitur, When the ears of our auditors are strained beyond their accustomed compass, the strings of their attention will break asunder. Wherefore seeing they which have power and authority to command, have said unto me as it is in the 17. of the Acts, 
Act. 17. Bern. de const. lib. 1.  we will hear you again upon this text, recurrat stilus ad suam materiam, as S. Bern. said, I will return to that part of my text where I left, without repeating that which is past, saving only thus far, that it may please you to remember, that I divided this text in factum, & dictum; into a deed of our saviours, and into a speech of his; into an action of his, and the reason of it; the action was contained in the former verse, and was a reformation of certain abuses in the temple, in which I observed five circumstances, first, the author who, secondly, the time when, thirdly, the place where, four, the matter what, fifthly, the manner how this reformation was performed.  
It remaineth now that by your accustomed patience I should speak of his speech, which contained the reason of this action. The reason why he exercised this whip, this extraordinary and miraculous violence against them, was because they had abused the temple and profaned it; which he proveth by two texts of scriptures, the former taken out of the 56. chap. of Esay, which showeth the lawful use of the temple, and the chief end of erecting it, My house shall be called the house of prayer: the latter is taken out of the 7. of jeremy, and showeth the abuse and profanation of it; Ye have made it a den of thieves.  
But before I entreat of these particulars somewhat in generality of this speech of our saviours; I divided this parcel of scripture into factum, and dictum, an action, and a speech, 
Act. 1.  as S. Luke did all our saviours life into facere and docere; and whether were more miraculous opera divina, or celestis doctrina, his divine actions, or his heavenly speeches, I will not dispute, but greater testimony was not given to his actions then is recorded of the Evangelists to be given to his doctrine. For if he discoursed and preached to the people either of the resurrection of the dead, 
Math. 22. Luk. 20. joh. 10. Math. 12.  Math. 22. or of Messiah the Lord and son of David, Luke 20. or of the son of God by nature joh. 10. or the sons of God by grace Math. 12. of the ceremonies of the law, 
Math. 15.  or the works of charity and mercy Math. 15. of the precepts of God, 
Math. 22. Math. 5.6.7.  or the precepts of men Math. 22. of the first and greatest commandment, Math. 5.6.7. of the destruction of the kingdom of this world, and the institution of the kingdom of heaven joh. 3. 
joh. 3. Math. 12. joh. 7.  of the passion Mat. 12. death and resurrection of the Messiah joh. 7. of the coming of the holy Ghost and the abundance of his graces: This was ever the issue & effect and the witness which his auditors gave unto the speeches; Nunquam sic locutus est homo sicut hic homo, 
joh. 7. Mark. 6.  Never man spoke as this man speaks, joh. 7. and in the 6. of S. Mark, Audientes admirabantur in sermone eius, They that heard him were in admiration at his doctrine, that is, thought it miraculous; saying, from whence hath he these things, and what wisdom is this which is given unto him? 
Luk. 4.  and in the 4. of S. Luke's Gospel, All gave testimony unto him, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wondered at the gracious words which proceeded out of his mouth: 
Math. 7.  and in the 7. of S. Math. when jesus had ended his words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude were astonished upon his doctrine; for he taught them as one having power, and not as the Scribes.  
If he played the respondent in disputation, his answers were admirable, and put the disputer to a non plus: When the Pharisees and Herodians disputed about tribute to be given to Caesar, 
Luc. 20.  they marveled at his answer, and held their peace; when the Saducees disputed against the resurrection, the Scribes wondered at his answer, and one of the Scribes said, 
Ibid.  Master, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast said excellently well; and when the Lawyer disputed with him about the greatest commandment, after he had received his answer, he confessed and said, 
Mark. 12.  well master thou hast said the truth, and no man after that durst ask him any question.  
If he undertook the opposers part, and disputed with them, he utterly confounded the wisest of them: When he demanded of the high Priests and the Scribes, who were the most learned among the jews, whether the baptism of john were from heaven or from men; they answered plainly, they knew not whence it was: and when he proposed this question to the Pharisees whose son Christ should be, and they answered him David's, 
Luc. 20.  he so replied, that none could answer him a word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Math. 22.  So that whether he showed himself a schoolman  as we call them, or a Preacher; whether he opposed, or answered, or discoursed, his speeches were as full of admiration, as miraculous, as his actions were.  
For whereas he was a carpenters son reputed, Matt. 13. 
Math. 13.  and had no other education, and therefore was called a carpenter, Mark. 6. nay, ille faber, a man noted by that trade: 
Mark. 6.  whereas the Scribes which by the law of Moses were appointed (as we term them) schoolmasters to instruct others (S. Aust. calleth them grammaton isagogos, 
Aug. de ci. Dei lib. 18. ca 39 Deut. ca 29. & 31.  the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. cap. 29. & 31. so called, because they taught the grammatical & historical sense of the scriptures) could testify that he had not been instructed by them: whereas the Pharisees, who were the chief expounders of the mysteries & secrets of the law, and therefore sat in Moses' chair, could truly affirm that he was none of their auditor; and therefore the jews could say with admiration quomodo hic literas scit cum non didicerit? how knows this man letters when he is not learned? 
joh. 7.  no scholar of the Scribes, no auditor of the Pharisees: yet where the common people of which he was one did speak the Syriack tongue, 
Euseb. de demonstrat. evang. lib. 3. ca 7. Luke. 4.  as also his Apostles, and that only: Euseb. de demonstrat. evang. lib. 3. cap. 7. he could allege a long text out of the 61. of Esay in the Hebrew tongue, wherewith only the learned were acquainted (as now adays) and expound it and the most hidden and secret mysteries of the holy scriptures far beyond the expectation, nay beyond the capacity and understanding of the Scribes & Pharisees: and he that is well conversant in the holy scriptures, may perceive that all the speeches of our Saviour Christ, have either the perfect form of a Cabala (as they call it) containing a most simple, most true, most deep, most certain exposition of mystical things in the scriptures; or else an avouching of scriptures themselves; as in this place, where alleging a reason of his fact or action, he avoucheth the true use, and condemneth their abuse by the scriptures themselves; not without astonishment to the auditors both Scribes and Pharisees, who as it should seem, could not reply, or durst not make answer.  
Another note I observe before I come to entreat of his speech in particular is this, that our Saviour Christ performing this action not as a man, but miraculously as he was God (as I showed you before) would nevertheless give a reason of his action; whereas commonly with God Tota ratio facti est potentia facientis, 
Aug. ep. 3.  and voluntas facientis: The reason of God's actions are, sometimes his power, sometimes his will: and as humana consuetudo verbis, ita divina potentia factis loquitur, As we use words to express our minds, so God by his actions showeth his power and his will also: and as new words or not ordinary phrases, 
Aug. 48. ca 6.  being with moderation and decency inserted to our speech, splendorem addunt, do make them more pleasing; so in God's extraordinary and miraculous actions, which ever in congruity are very significant, quodammodo luculentior est divina eloquentia: God speaks unto us more eloquently and significantly then by other means; and the husbandman in the 20. 
Math. 20.14.  of Math. who there representeth the person of God, being asked by his servant why he gave as much to him that wrought but one hour, as to them that laboured many hours, alleged his will only for a reason, Volo huic novissimo dare sicut tibi: I will give unto this last as unto thee, vers. 14. and again vers. 15. Is it not lawful for me to do what I will? and it is said of God the holy Ghost, 
1. Cor. 12.  1. Cor. 12. that one and the same spirit worketh the variety of operations which are mentioned in that chapter, dividing to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even as he will; whereupon Caietan notes, voluntas spiritus sancti pro ratione redditur: 
Caiet. ibid.  The will of the holy Ghost is alleged for a sufficient reason of his action; and in that his will is alleged for a reason of his action, it is apparent, saith he, and a sufficient argument that he is a true God.  
Now what might be the cause why our Saviour being God, and equal to the Father and the holy Ghost in deity, would not have his will only stand for a reason, and when the great Lords and mighty Potentates of the world say sic volo, sic facio, stet pro ratione voluntas, would render a reason of this his action? was it because he had to deal with men who were docile, and reasonable, and of good capacity, and not with wilful and stubborn men? For Theophilact hath this kind of rule, Solere Deum, 
Theophil. in epist. ad Rom.  cum agit cum hominibus non malignis, & querulis, factorum suorum reddere rationem, That it is the custom of God when he deals with men that are reasonable and tractable, to render a reason of his actions why he doth them: Cum autem agit cum malignis, & querulis, suam solùm allegare voluntatem: but when he hath to do with obstinate and malicious men, to allege only his will for a reason, because they are not worthy to have other reason given them, of which his rule he allegeth many examples.  
I cannot define this to be the reason, but it is not altogether improbable; for to grant that both the Scribes and Pharisees and the Priests too were obstinate and malicious: yet (though they were very many of them) they were a small number being compared with them who were then present when this action was done; for it may be collected probably out of the Gospel, that our Saviour had most commonly attending upon him to hear his doctrine and see his miracles, eight or ten thousand people: for he had in the desert one time 5000. another time 4000 
Orig. cont. Celsum lib. 2. Euseb. lib. 3. ca 6. de demonst. evang.  besides women and children: and this number is noted by Origen contra Celsum lib. 2. Euseb. lib. 3. ca 6. de demonst. evang. For if he had so many in the desert places where they could have no sustenance, what companies may be imagined did follow, 
Luc. 8.  when he went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through so many cities and villages the most populous of all the world? 
joseph. de bell. jud. li. 3. ca 2.  For josephus notes that in Galilee there were 400. towns (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Evangelist calls them, oppida sine muris, as Euthinius notes in the first of Math) in every of which towns there were at least 15000. inhabitants, as the same josephus notes: and their cities were proportionable to their towns, for in the land of Genezareth, besides many other famous cities, there was one called Tarichaea, 
joseph. de bell. jud. li. 2. ca 26.  which when occasion served would send out 40000. fight men, and another called Tiberias, in which there were 600. Aldermen or Senators, as the same josephus notes: by which proportions we may conceive how populous they were.  
But this ordinary number of followers, of 4000 or 5000. or 10000 was nothing to the multitude of people which were gathered together at this feast of the passover, from all the countries of judaea, and in likelihood were present at this miracle. For Cestius Gallus the Precedent of Syria, 
joseph. de bell. jud. li. 7. ca 17.  having taken a view of them, and considered how many sacrifices were offered, and how many men went together to the eating of their part in these sacrifices, informed Nero the Emperor, that the number of men then present was 2700000. at the least, which all were counted holy and pure; for lepers and many other diseased were forbidden by the law, and all those within the precinct of the temple: which number will not seem strange to them that consider the circuit of the temple and the courts about it, and that all the jews from all parts of the world at that time assembled thither.  
Now to admit that the Scribes & Pharisees and Priests, etc. were stubborn and obstinate, and therefore according to Theophil. rule deserved not, that God should give them a reason of his action: yet the number of the people assembled being almost infinite in comparison of them, who loved him so that in respect of them the Pharisees feared to offer him wrong, Math. 26. 
Math. 26.  who hung upon him to hear him, Luke. 19 pendebat velut inhians, 
Luc. 19  Caiet. finally rejoiced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all the glorious things that were wrought by him, Luke 13. 
Luc. 13.  it is not absurd to imagine that in respect of them our Saviour vouchsafed to allege this reason. Or was it because, having showed himself more than a man to this great assembly by this miraculous action, so he would confirm this opinion by a miraculous speech? For as igneum & sidereum quiddam radiabat in oculis, 
Jerome.  some fiery and starry brightness glisteren in his eyes when he wrought this action: so it could not be, but that his divinity should bewray itself in his speech; first, concerning the matter, because being not bred up in learning to read the scriptures, nor any accustomed auditor to the Scribes, for the grammatical sense, nor to the Pharisees for the mystical sense of the scriptures, he could nevertheless properly, and to the present purpose allege unto them the sayings of the Prophets. Secondly, concerning the manner of his speech, which was extraordinary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luc. 4.  his speech was with authority and power, not like the speech of other men, 
Math. 7.  of other learned men, the Scribes or the Pharisees, Math. 7. whose kind of teaching was frigida, 
jausen. concord. cap. 17.  & ad commovendum parum efficax: cold, and not effectual to move; where as our saviours was full of force & efficacy, moving the hearts of the auditors to faith and repentance: it is not improbable to be for this cause.  
Or was it because, seeing the Scribes and Pharisees did most especially assault him, and seek to confound him with questions and interrogations upon the chief feasts, when the people were assembled together, 
joh. 7. joh. 10. joh. 5.  as in the feast of Tabernacles joh. 7. in the feast of the dedication of the Temple, joh. 10. in the feast of Pentecost, joh. 5. (for so S. Chrysostom, Cyrill, and Theophil. interpret it though it be not named) he would also in this great solemn feast and assembly at Easter, or the passover, try how they could defend that abuse of the temple, which he proved out of the prophets to be against the end & the institution of it? Whereunto when they made no answer, he replied no farther: 
Greg. Moral. 23.9.  for Finis esse locutionis sapientium solet, ut eousque dicant quò adversarijs silentium imponant: The end of a wiseman's speech is by good reason to put his adversaries to silence, and then urge them no farther. Non enim se ostendere, sed prava docentes compescere student: For they speak not to ostentation but to confute or confound them that teach or do amiss.  
Or was it done for our instruction? as every action of his is some instruction for us, 
Thom. 12. q. 71. ar. 6.  to teach us to do nothing rashly, heddely, and without consideration, as great Lords and Tyrants do, the rule of whose actions is their will, their froward and obstinate will: but to measure all our sayings and doings with human reason, which is regula propinqua, & homogenea, as the Schoolmen call it, a rule which is natural, bred within us, near unto us, in our mouths, and in our hearts, 
Deut. 30.14.  or with the word of God which is regula remota & heterogenea, a rule hid from us, far off from us, in heaven, in the bosom of God, quasi ratio Dei, but yet made known unto us by the holy Scriptures.  
Which rule and instruction the holy Fathers and men of God have ever observed, 
Greg. Hom. 34.  confirming their doctrine with reason and authority, Nos affirmare nolumus quod apertis testimonijs non approbamus: we will affirm nothing but what we can prove by reason and authority; and submitting themselves and their judgements to reason and authority: Arguant me ratione velauthoritate, 
Policra. prolog. lib. 8.  & ego vel ad inimici vocem non refugiē emendari: Let it be grounded on reason or authority, & I will give ear to the reproof of an enemy.  
And this pattern of our Saviour not only private men, but the whole Church of Christ in their laws and constitutions do readily imitate: Sancta ecclesia ex magisterio humilitatis instituta, The holy Church bred up in the school of humility, and following the steps of our master Christ, 
Greg. moral. 8.  Recta quae errant bus dicit, non quasi ex authoritate praecipit, sed ex ratione persuadet: Force not men to believe that which is true by authority, but persuade them by reason: because as it is wisely observed, Plus movere solet ratio inserta in mandato, 
Humbert. in regulam Aug.  quàm ipsum mandatum, a reason inserted to a law or commandment, moves much more than a naked law: And therefore the Church saith with job, videte an mentiar, Examine whether I lie or no: 
job. 6.  believe not that which I say because I speak it: said an vera sint ex ratione pensate, but weigh with reason the truth of it: and if the Church do teach that (as oftentimes it doth) which cannot be comprehended within the compass of reason; yet for all that, rationabiliter suadet, 
Greg. ibid.  it persuades you with reason, Ne de occultis ratio humana quaeri debeat, That of some mysteries and secrets of Christianity, you may not ask or seek the reason.  
Whereas on the other part it is the custom and order of stubborn men, of heretics, & schismatics, Non rationes afferre, sed placita: not to urge reason, but their will, their pleasure, 
Aug. contra Faustum man.. lib. 14. ca 9  their fantasy, or opinion: as Faustus the Manichee, when he had charged Moses that he did divina lacessere, offer violence to the laws of God; dixit, & abijt, saith S. Austin, nihil probare sategit, nihil curavit ostendere: he said, as Pilate said, quod scripsi, scripsi, quod dixi, dixi: when he had said it, he had done, he never made offer to prove it, or give a reason of his speech: and though our doctrine be never so true, yet it is without the compass of modesty and discretion for any man be he never so learned, to use these kinds of assertions: Ego in hoc libro non contuli: sed asserui & assero, & penes nullum volo esse judicium, sed omnibus suadeo, ut praestent obsequium, I have not used proofs, or authority in my writing; but I affirm that that I say, and submit myself to no man's judgement, but require every man to consent to me: scio me mea dogmata habere de caelo: I know that my speeches descend from heaven, are authentical and canonical; for it is a property peculiar to God only, 
Caiet. super 1. Cor. 12.  facere prout vult, to do what he list, and say what he pleaseth: for other men must have regulam voluntatis, a rule to direct their will, and some reason to direct their speech; otherwise while he takes upon him a property or quality peculiar to God, he becomes fatuus confidens in stultitia sua, 
Prou. 17.  a fool that is confident in his own folly. And thus much by way of probability, why our Saviour would allege a reason.  
The Preface to this speech of his, is this, Scriptum est, it is written. I noted before unto you, that we must use some rule whereby to square out and measure our speeches and actions, and one was from within us, homogenea regula, man's reason: another from without us, regula heterogenea, God's word: he useth this second rule as the surest rule, which cannot err; the word of God; which rule, though it be heterogenea, supernatural to us, yet it is homogenea, natural to him, who was God himself, for the word of God may be said to be ratio Dei, which was homogenea to him, as human reason is to man. So that his speech is not a bare reason, which peradventure might admit cavils, and exceptions, and contradictions, but is joined with authority, as good authority as any Prophet spoke with when he said, Haec dicit dominus thus saith the Lord: And this S. Austin saith, is or do naturae, 
Aug. de mor. eccle. catho. ca 2.  the order of nature, that when we learn any thing, or teach any thing, especially touching faith and religion, Rationem praecedat authoritas, Reason should be grounded upon some good authority: for saith he, Infirma ratio videri potest quae cum reddita fuerit, authoritatem postea per quam firmetur assumat: For it may seem to be a weak reason, which when it is alleged requireth some other reason and authority to confirm it. Now our saviours reason was grounded upon good authority, upon that which was regula prima, the chief rule with the jews, especially Scribes and Pharisees and Priests, which is, the written word of God, which being delivered sincerely according to the true sense and meaning of it, as he did, admits no denial; and therefore the Pharisees do make no reply.  
Now it is worth the observation to consider our saviours manner of reasoning with them; It is most certain that with all sorts of men that confess there is a God, the word, and will of God, is regula prima, the first and the chiefest rule to direct them in all their actions: and therefore some heathen have the speeches of oracles for their chief rule, fruiturque deorum colloquio: 
Virg. Aenei. 7.  other the word of God, which is scriptum in cordibus, written in our hearts, natural reason for their chief rule, as the Philosophers had: other the word of God written by the pen of man, but inspired by the holy Ghost, as the jews had the old Testament for their chief rule, and Christians both the old and the new: and whosoever disputed with any one of these sorts of men, out of these grounds which they received for their chief rule, disputed demonstratively, and otherwise not so: for a reason or authority from the scripture will not move a Philosopher, nor a reason from the new Testament is no rule for a jewe. Wherefore our Saviour having to deal with the Scribes and Pharisees and Priests, etc. who received the word of God written in books of the law and the Prophets for their chief rule, he disputed with them out of the law and the Prophets, and in this place draws his reason from the prophet Esay and the prophet jeremy: and in the next chapter disputing with the Saducees about the resurrection, 
Math. 22.  which received only the five books of Moses for the written word of God, and their chief rule, he allegeth his reasons from the books of Moses only. Which example the Apostles and holy Fathers have followed in all their discourses: for S. Paul speaking to the Athenians before their conversion, allegeth no text of scripture, but reasons drawn from the light of nature, which was their chief rule, and the saying of their Philosopher, 
Act. 17.  Act. 17. And preaching to the Corinthians after their conversion, allegeth the scripture as regula prima, or remota with Christians: and the reasons or sayings of Philosophers, 
1. Cor. 15.  as regula propinqua, the rule of natural and reasonable men; which course also is now observed in our preaching. 
Aug. de moribus cull. catho. cap. 1.  And S. Austin disputing with the Manichees which denied the old Testament to be the word of God, brought his proofs and reasons from the new Testament only, because they allowed that for their only rule: and therefore Lactantius taketh exception against that manner of disputation which S. Cyprian used with Demetrian, 
Lact. lib. 5. cap. 4.  who urged him too much with authorities of scripture, seeing Demetrian allowed not the scripture for his rule: Non enim Scripturae testimonijs, quam ille vanam, fictam, commentitiam putabat, sed argumentis & ratione fuerat refellendus: For he was to be reproved and convinced with arguments and reason, not with the scripture, which he esteemed as false, feigned, and counterfeit, saith Lactantius.  
But our saviours manner of disputation scriptum est, it is written, in the law or in the prophets, is demonstrative with jews or Christians, who accept the scripture for their chief rule: But for as much as not the letter of the scripture is the word of God, but the true sense, and meaning of it, you (beloved Christians) are especially to regard who it is that delivereth or allegeth this scripture to you; for although in veritate humana, in human truth, (where reason only is a sufficient rule, and principle, which is true of necessity, whether a poor man or a rich man, a learned man, or an ignorant man, a Christian or an Heathen, Baalam or his Ass, deliver it) we must rather consider quid dicatur, quam quis loquatur, what is said, than who saith it; yet in veritate divina, in divine truth, which is above man's reason, and is believed because it is so delivered in the scripture, which we accept for the word of God, because we cannot ever judge, quid dicatur what is said, we must especially consider quis loquatur, who saith it; whether it be the devil which saith scriptum est, it is written, 
Math. 4.  as he did to our Saviour, 
Math. 4.  or some Atheist, or some Heretic, or some Schismatic, etc. or whether it be our Saviour Christ, or his true Church, or some found member of his Church.  

Aug. de utilit. Cred. cap. 11.  For as S. Austin saith, Quod aliquid intelligimus rationi, quod credimus authoritati debemus, Though we own all things, both knowledge, and belief unto God primariò, yet as to his means and instruments we are indebted to reason, for that that we know, and to authority, for that we believe. 
Orig. Hom. 31. in Luc.  And therefore S. Origen gives this observable rule, Si quando testimonia de scriptura audieris, vide ne statim loquenti acquiescas, sed considera illum cuius sit, ac cuius sententiae, cuius sit voluntatis. When you hear one say scriptum est, it is written, believe him not therefore in that which he saith, but consider who it is that speaketh it, of what opinion he is, whether an heretic or no, of what mind or affection he be, whether a schismatic or no; for if he dissemble that which he is not, and being infected with the poison of heresy or schism, a wolf do lurk under a sheeps skin; then the devil in him saith scriptum est, the scriptures do nothing belong unto him.  

Aug. tract. 18. super joan.  For as heresies have their beginning by occasion of scripture not well understood, Quia scripturae bonae intelliguntur non benè, as S. Austin saith, so the practice of heretics is per verba legis legem impugnare, by the words of scripture to overthrow the scripture, 
Ambros. super 3. ad Tit.  Ambr. super 3. ad Titum, & proprium sensum verbis astruere legis, to build their own opinions upon the words or text of the law. And this verbal alleging of the scripture is that sheeps skin wherewith wolves be clothed, saith Vincent. Lirin. Quid est vestitus ovium, 
Vincent. Lirin. cap. 36.  nisi prophetarum & apostolorum proloquia? What is the sheeps clothing but the sayings of the Prophets and Apostles? and, Qui sunt lupi rapaces, nisi sensus haereticorum feri & rabidi, and what be these ravening wolves, but the wild and unnatural interpretations of heretics? And when our Saviour charged the Saducees that they erred, not knowing the scriptures, it was not that they were ignorant of the letter of the scripture, at least of so much as they acknowledged for scripture, but because they knew not the sense, and meaning of it: 
joseph. Antiq. lib. 13. cap. 18.  for josephus saith of them, that they read the scriptures, and the scriptures only, and rejected all manner Pharisaical traditions.  
Wherefore seeing many say, It is written, with our Saviour, and yet nevertheless are deceived themselves, and deceive others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Math. 22.  not knowing the sense of them, as the Saducees were: and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do maliciously wrest them, 
2. Pet. 3.  as S. Peter saith some did S. Paul's Epistles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to their own destruction, and to the destruction of other their auditors and followers: though there be nothing so certain and authentical as the holy scriptures, if we be sure quid dicatur, what is the true sense and meaning of them, yet there is nothing so dangerous, if being not able to judge ourselves, we do not consider quis loquatur, who it is that doth allege them. But now let us consider what that is which our Saviour saith is written in the scriptures.  
My house shall be called the house of prayer, but you have made it a den of thieves. The words of Esay imply, whose house this Temple was, God's house: and secondly, the end or use, why it was built, to pray in. The words of jeremy imply the abuse of it, that of God's house, it was become an house for thieves: and where it was ordained to pray in, they had made it a den to lurk in, and so safely to commit any robbery, or sacrilege.  
It is most certain, that God who is the Lord and creator of all things, hath reserved to himself a part or portion in all things, not that he hath need of them, but in recognitionem, that all things that are have proceeded from him: and that he is the most high and absolute Lord over them all: and therefore though he be king of kings, and Lord of lords, and so by consequent of all people and nations in the world, yet he hath reserved an especial portion of men to himself, which he calleth his people: though he be infinite, and comprehended in no place, yet he will have some particular place whither this his people may resort to serve him, which he calleth his house, his place, his habitation: 
Dan. 7.10.  though thousands of angels minister unto him, and ten thousand thousand stand before him, yet he hath among men also appointed some to his proper service in this his house, 
Numb. 3.11.  and those he calls his Priests, his Ministers: though he be a spirit, and hath no need of these corporal things, yet he challengeth a part or portion in all things for the furnishing of this his house, and maintenance of these his servants: which he calleth his part, his portion, his tithes, his offerings: though he be eternal, and before all times, yet he hath reserved some times & some days as proper to him, wherein his people should resort to his house to serve him, which he calleth his feasts, his sabbaths. Hear mention is made of his house only, and therefore of that I will frame my speech, and some certain circumstances belonging unto it.  
It is most manifest that God who is comprehended in no place, hath had notwithstanding some place allotted to him ever since the beginning of the world, and therefore some very learned men have affirmed, that Adam even in Paradise had a certain place where to present himself before the Lord, that place where God walked and called him to him, 
Gen. 3.8. Gen. 4.3.4.  Gen. 3.8. and certain Hebrew interpreters conclude out of the 4. of Gen. ver. 3.4. that Cain and Abel did bring their sacrifices, adduxerunt sacrificia sua (for so the word imports) to their father Adam, who was then the Priest, that he might offer them in the place which the Lord appointed for that purpose. In that place where God appeared unto Abraham, because that place was holy there he built an altar, Gen. 12. ver. 7. 
Gen. 12.7.  And when God commanded Abraham to offer his son Isaak, he appointed him the place where it should be done, on a mountain; and there Abraham built an altar also, Gen. 22. 
Gen. 22.  and this was the place where afterward the temple of Solomon was built, 2. Chro. 3. And when Rebecka felt the children strive, 
2. Chro. 3. Gen. 25.22.  she went to ask the Lord; no doubt to some place where he used to give them answer; the interlineall gloss saith, to the place where Abraham built his altar. jacob according to the divers places he dwelled in, had divers places to serve God in, and there erected divers altars; and the occasion that God took to deliver the children of Israel out of the Egyptian bondage, was, that they might go to a certain place to serve him, and offer sacrifice to him: we pray thee let them go three days journey in the desert there to sacrifice unto God, said Moses and Aaron unto Pharaoh, Exod. 5. 
Exod. 5.  and the place which God appointed was mount Sinai, Exo. 19 In the desert there was a tabernacle, which Lira calleth tabernaculum parvum, the little tabernacle, 
Exod. 19  
Lira super Exod. 16. Exod. 33.  in comparison of the great tabernacle, Exod. 33. whither Aaron commanded the people to come into the presence of the Lord, 
Exod. 16.9.  Exo. 16.9. and whither Moses brought jethro to hear all the wonders which God had done for them, and to offer sacrifice unto God, 
Exod. 18. Exod. 26.  Exod. 18. In the 26. of Exod. charge was given to make that great tabernacle, a movable tabernacle, which should continue for the house of God, till they had some settled habitation: finally when their estate was settled, God chose jerusalem for the place, and in jerusalem mount Moriah, to build this temple in, this house of God, which here is mentioned.  
All these places howsoever otherwise called, were yet domus dei, God's houses, because there especially he afforded his presence: And therefore when Cain stood (as I may say) excommunicated, for murdering his brother, and might not come into the place appointed for the service of God, he was said to be fugatus à praesentia domini, cast out from the presence of the Lord, 
Gen. 4. jonas. 1.3.  Gen. 4. and when jonas was said to have fled from the presence of the Lord, Aben Ezra saith that he fled from that place, where the Prophets stood, and offered themselves to be sent of God, when he should command them: and when it is said that Nadab and Abihu died before the Lord, it is meant that they died before the altar of the Lord, Numb. 3.4. and when any thing was said to be done before the Ark, 
josua. 24. 1. Sam. 21.  as josua 24. or before the tabernacle 1. Sam. 21. or in the temple, it was said to be done coram domino, or ad dominum, before the Lord, or in the presence of the Lord.  
Now as before the law and under the law God had ever his peculiar, and proper places to be worshipped in, which therefore were called by his name, God's Temple, God's tabernacle, God's house: so after the law and under the Gospel, assoon as ever Kings and Queens became nurses of Christianity, and professors of religion, there were peculiar places consecrated to the service of God, which now also are called Gods houses, domus Dei, both because they are consecrated to him, and because there we perform holy and divine ministries to him, and because that place being accepted of him for the place of his presence and habitation amongst men, plus perticipat operationis & gratiae Dei. Damas'. Orth. fid. lib. 1. 
Damas'. orth. fid. lib. 1. cap. 16.  cap. 16. and in them doth dispense unto us by his holy mysteries his manifold blessings. And as those houses, and especially that house we here speak of was renowned above the palaces of the greatest Princes, for a double furniture; a living furniture, and a dead furniture; that is, with multitudes of people, and with rich, and sumptuous ornaments, great treasures and large revenues; and therefore found two sorts of enemies, one that would rob it of the people; another that would spoil it of the riches and revenues: so the house of God under Christianity, hath excelled magnitudine & pulchritudine aedificiorum, 
Chrys. Hom. 66, ad pop. Ant.  & quod maius est convenientium study: that is, hath those two kind of furnitures and those two kinds of enemies, which do rob it of the one and the other.  
That great schismatic jeroboam made a schism or rent in the church of God, 
3. Reg. 12.  that so he might continue the rent or schism which he made in the kingdom; and the means which he used to make this rent, was to prohibit ten tribes of the twelve to go up, and do sacrifice in the house of the Lord, 3. Reg. 12. which were bound by the law to show themselves certain times in the year at this house of God which was at jerusalem: and the speech which he made to persuade them was this: Viri populares, 
joseph. Antiqu lib. 8. cap. 3.  notum vobis existimo, quod nullus locus Deo est vacuus, & quod is nullo certo loco includitur, sed ubique vota exaudit, ubique cultores suos respicit, etc. My good people and friends saith he, I doubt not but you know, that no place is without God, & that no place doth contain God, but wheresoever we pray he can hear us, and wheresoever we serve him he can see us, etc. and by these and like speeches withdrew the people from the service of God in his house at jerusalem, and builded altars which served for idolatry, and rob the church of this first kind of furniture.  
Thus also many schismatics and heretics, and such politicians as jeroboam was, since the coming of our Saviour Christ hath endeavoured to rob his churches, of this special ornament of the multitude of people (for the multitude of the people is the glory of the King Proverbs 14. 
Prou. 14.  (that is gloria Christi saith the interlineall gloss) either to make rents and rebellions in kingdoms or schisms and divisions in the house of God. Of these politicians this latter age hath too much experience: 

Damas'. haeres. 80.  
Concil. Gangrenes. circa annum 328.   and Damascen telleth us of Massilians which to other heresies did add Templorum contemptum, the contempt of Churches: and in Gangrensi Concilio there is mention made of one Eustathius, who said, Templa Dei nullius est utilitatis, that there was no use of Churches, and the Petrobrusiani laughed and scoffed at Churches: and others there were called Pseudo-apostoli, who affirmed Ecclesiam non plus valere ad orandum, quam stabulum porcorum, that a church was of no more use for prayer, than a stable or hogsty: As also many in these days who account of them but as of temples of Baal, and synagogues of Idolatry: using the same reasons that jeroboam did, and some texts of scriptures, misunderstood, or not well applied: and thus would rob the Church of God, of the best kind of furniture, to maintain and enlarge their own private conventicles.  
For that other kind of furniture it is most certain that as no Church or Temple was renowned more for the living furniture, for the multitudes of people that resorted thither; so no Church in the world was more renowned for the ornaments, riches and revenues that belonged to it: for although God be a spirit, yet he will not be worshipped in spirit only; but in body also, glorify God in body & in spirit. 
1. Cor. 6.  1. Cor. 6. and the reason that he allegeth is this only, for they are his: Now if this be a good reason why we should honour God, who is a spirit, both with spirit and body because they be his, by the same reason we must honour God, with our time, with our richesses and substance, for they also are his. And that reason which Saint Paul useth under the Gospel why we should honour God with our body; the Prophet David under the law used why he would honour him with his substance: and therefore useth this reason of his great gift toward the building and furnishing of the Temple: for all things come of thee, 
1. Chro. 29.14  1. Chro. 29.14.  
Now as there was never any nation that acknowledged a God, which did not honour him in their Temples, with some part of their best riches and substance: so especially the people of God, assoon as they had a certain place, though movable, as was the tabernacle; or a place certain unmovable as was this Temple, they offered up to him, as a sign that they held of him in capite, some good part of their best riches, and jewels, to adorn his house withal: to the making and furnishing of the tabernacle they brought gold, silver, brass, blue silk, purple, scarlet, fine linen, goats hair, rich skins, Schittim wood, oil, spices, Onyx stones, and stones for the Ephod. 
Exod. 25. & 35  And lest you should think it to proceed from a kind of superstition or superfluity, you shall understand that it was done by the commandment of God; for Moses saith to the congregation that God commanded an offering to be taken from amongst you unto the Lord, Exod. 35.4. 
Exod. 35.4.  & yet lest you should think it not done of devotion but of necessity, none might give but he that was ultroneus, Exod. 25. 
Exod. 25. Exod. 35.  voluntarius & prompti animi, Exo. 35. he that was of a free & willing heart.  
To the making and furnishing of the Temple, K. David gave of his own, 3000. talents of gold, 
1. Chro. 29.4.  and 7000. talents silver, besides brass, iron, wood, Onyx stones, & Carbuncle stones of divers colour, and all precious stones, and marble, in great abundance: and persuaded them that were of ability to do thereafter; so that the Princes of the families besides all other necessaries gave 5000. talents of gold, and 10000 talents of silver, and 18000. talents of brass, 
Ibid.  & an hundred thousand talents of iron, etc. besides all that which Solomon provided. And as the tabernacle was made by the commandment by God, so was this Temple; for David saith, that he had the frame of it, and the pattern sent to him by writing by the hand of the Lord. 1. 
1. Chro. 28.19.  Chro. 28.19. and both David and his people offered their gifts willingly and with a perfect heart and with rejoicing Ibid. cap. 29. as did they that made the tabernacle. 
Ibid. cap. 29.  The like might be said of the second temple if the time would serve.  
Now that you may know how acceptable unto God this kind of service is, of building his houses and furnishing them in most sumptuous manner; you shall observe, (and it worth the observing) that after David had determined with himself to build the Temple, and not before, God promised to establish the kingdom to his seed. 2. Samuel. 7. 
2. Sam. 7. Psal. 132.  which David seemeth also to note himself in the Psal. where after he had mentioned his love to God's house, he noteth the love of God to his house, & his promise to set the fruit of his body upon his throne: Secondly, although David had many sons, 
2. Reg. 3. 1. Chro. 3.  which are named in the 2. Reg. 3. Amnon, Chileab, Absalon, Adoniah, Shephatiah, Ithream: yet to none of these was the kingdom promised after him, but to Solomon who was borne after his good intent of building God's house. Thirdly, though God promised many blessings to Solomon when he craved wisdom, as richesses, glory, long life, etc. yet he never promised that his seed should reign after him till such time as he had finished the house of God. 
1. Reg. 9  1. Reg. 9 but then he said, thou shalt not want a man upon the thrown of Israel. Fourthly, when the Temple was re-edified by Nehemiah and others in most sumptuous manner, 
Zach. 6.  God commanded two crowns to be made Zach. 6. with the names of the chief benefactors engraved in them, and caused them to be placed in the Temple, for a perpetual memory and most honourable testimony to all posterity of their zeal & liberality towards the house of God.  
And this kind of furniture was not proper to God's house under the law only, but likewise under the gospel; for as Esayas prophesy was fulfilled under christianity, Domus meae, domus orationis vocabitur cunctis gentibus; that God's house should be the house of prayer to all nations, 
Esay. 56.  and the house of prayer should be likewise God's house: so it should seem that David's wish or prayer reached even to us that were after the law, who desired of God that he would keep for ever this voluntary bounty, and liberality in furnishing God's house, in the purpose and the thoughts of the hearts of his people. And therefore assoon as God gave increase to his Church, oratory's were built; and assoon as God raised up Kings and Princes which favoured the Christian truth and religion, 
1. Chro. 29.18.  no cost was spared to furnish the Churches, which also were builded with royal magnificence: All which the ancient fathers of the Church the chief pillars and lights of the gospel after the Apostles, judged as acceptable unto God, as the making and furnishing of the tabernacle, or Solomon's Temple; and therefore Eusebius noteth the great joy which the Christians conceived when Constantine built those magnificent Churches and furnished them to be laetitia divino munere infusa, a joy whereof God was the author, 
Eus. eccle. hist. lib. 9 cap. 10. ex vers. ruff. Cyril. chare. 12.  not proceeding from vanity or superstition. Cyrillus Bishop of jerusalem saith that the Kings in his time did adorn the Churches with silver and gold, etc. pietatis ergô, in holiness and devotion. Tertullian calleth those voluntary donations deposita pietatis, 
Tertul. apologet.  pledges and testimonies of religion, piety and devotion. 
Orat. 1. contra julian.  Greg. Nazian. saith, that the cost which Gallus, julianus brother bestowed upon the Church which he built, was acceptable to God, even as Abel's sacrifice. Saint August. saith, 
August. super Psal. 113. con. 2.  that the vessels of gold and silver which were used in the celebration of the sacraments, were Sancta, holy, and consecrated to his honour, cui pro salute nostra inde seruitur: And thus you see, that this house of God, both by God's appointment, and to his great good liking, hath ever been adorned with this rich furniture.  
But as there have been many sorts of thieves and robbers, heretics, schismatics, and politicians, which would rob God of that living furniture of the multitude of people; so are there and ever have been many Atheists and irreligious julianists, which have been ready to rifle his house of this other furniture, to spoil the Church of the ornaments and all other riches, lands, and revenues which were given unto God to maintain his house, and his household withal: for it hath been as true a rule in God's house as in the dwellings of men, Difficilis magni custodia census, where riches are thieves will resort. Thus the first Temple builded by Solomon was destroyed by Nabucodonozor, and the riches and furnitue carried to Babylon, and afterward foully abused, and profaned by Balthasar. The second Temple being also admirable for the fabric and the riches of it, though inferior to the former, was assaulted by Antiochus, by Heliodorus, by Pompey, by Crassus, and some Roman Emperors: and of late years in Christianity what so common as sacrilege and robbing and spoiling of God in his house, and his household? so that where heretofore they complained thus, 
Ecclesias Christi quas construxere parents,  
Sternere nituntur nati pietate carentes:  They have now brought their desire to the issue, so that in country Villages Canescunt turpi templa relicta situ. 
ovid.  The Churches are almost become that, which those heretics pseudoa postoli likened them unto, little better than hog-styes; for the best preparation at any high feast is a little fresh straw under their feet, the ordinary allowance for swine in their sty, or at the best Domus opportuna volucrum, (that which God threatened as a plague to Babylon) a cage of unclean and hateful birds: 
Apoc. 18.  and in cities and boroughs they are not like the Palaces of Princes as they were in the primitive church, regijs aulis clariora, 
Chry. Hom. 66. ad pop. Ant.  but like a country hall, fair whitelimed, or a citizen's parlour, at the best well wainscotted; as though we were rather Platonists then Christians, who would neither have gold nor silver in their churches because it was Inuidiosa res, and gave occasion to sacrilege; nor ivory that was taken from the body of a dead beast, because that was Oblatio minimè sancta, a profane offering; nor iron nor brass, because they were Instrumenta bellorum, instruments for war: but Lapides & ligna dicato qui velit, publicisque templis offerto: but if any man would dedicate wood or stones, 
Theodor. serm. dedijs & Angelis. ex Pla.  or such base stuff, it was lawful to do it: Theod. allegeth it out of Plato.  
For the allowance which we make unto God to maintain his family, is thin and bare, in quantum sitis, 
Iwen. sat. 14.  atque fames, & frigor a poscunt: after the rate of a cup of cold water, and a piece of bread, which shall be rewarded as our Saviour saith at the day of judgement, but to such as are able to give no more: after the rate of a freeze coat, or a flannel waistcoat, which Dionysius thought warm enough for winter, and cold enough for summer: after the rate of a Stoics dinner, or Philosopher's breakfast: after the rate of Elias diet in the desert, or daniel's in the Lion's den. And the allowance which we make God in his house in our Churches, is that which Constituta divalia permiserunt judaeis, that which the constitutions of the christian Emperors allowed to the jews in their synagogues: that is, Tegumen parietibus imponere, 
Cassiod. lib. 2. epist. 27.  bare walls, and a cover upon it to keep us from rain: Nec aliquid ornatus fas sit adijcere, neither is it lawful to add any ornament, as was said to the jews, except perchance a cushion and a wainscot seat, for ones own ease and credit. But where the first good christian Emperors said, 
Esay. 9.10.  that of Esay 9 ver. 10. Lateres ceciderunt, lapide caeso extruemus, the oratory's which were built in the poorer times of christianity, are decayed, but we will make them basilica, goodly & stately Churches, beiond the palaces of the greatest monarchs: we that are the children, say with judas Iscarioth, that the magnificence of churches is but a vain cost; we will take the hewn stone to build our houses, a house of brick will serve for God; the Cedars are fit for princes palaces, a roof of wild fig trees will serve for a church: neither considering with the good father Tertull. that pietas est pro pietate sumptus facere, 
Tertull. apol. 39  Godliness to be at cost with God; nor with Theodoricus, that it should be the purpose of a good christian, Nova construere, sed amplius vetusta servare. Cassiod. lib. 3. 
Cassiod. lib. 3. epist. 9  epist. 9 to give somewhat himself, but especially to maintain that which is given by others.  
Let no man think that hears me this day, that this zeal for the house of God is any spice of superstition, but a very religious affection, inherent to nature, and true christianity, though now for the most part blotted out by irreligion and avarice: for you have heard that God hath had his proper place and proper house at all times among his people; you have heard how his tabernacle was furnished by his special appointment; how the temple was adorned by the means of David and Solomon his chosen servants, and chosen also for that purpose; and again re-edified and restored again to his former beauty, & magnificence as near as could be, by Nehemiah and others: you have heard that as soon as Emperors and Kings were Christians, they spent their time, and their substance in building & adorning the houses of God, without fear or regard that their actions might be accounted superstition or judaisme.  
You have heard that it is not a ceremonial observation of the old law, which were said to be in respect of themselves sine ratione, without reason, & 
* In quantum vel aliquid figurabatur vel excludebatur. Tho. 12. q. 102. art. 1.  habere rationem in ordine ad aliud, and to depend only upon somewhat else; but as it were a constitution in nature, holding one and the same reason, under the Law and under the Gospel. And therefore the most learned fathers of those times reasoned thus, and no doubt substantially, 
De consecrat. dist. 1. Tabernaculum.  Si judaei qui umbris legis deseruiebant, haec faciebant, multò magis nos, quibus veritas patefacta est, & gratia per jesum Christum data est, templa domino aedificare, & prout melius possumus ornare debemus, etc. If the jews who lived under the shadow of the law did these things; much more we, to whom the truth is discovered, and salvation imparted by jesus Christ, must build Churches to God, and richly adorn them to our ability, etc. And if this were good arguing, our is yet better, and may deliver us from all suspicion of popery: If the jews under the law did these things, and the best Christians in the primitive Church did the like also, the antiquity and universality in the Church of God will defend us, in restoring these ruins, from suspicion of innovation or superstition.  
Most true it is, that as the devotion of the people of God towards the making of the Tabernacle and the furnishing of it did abound, nay so far exceed measure, that the wise men that wrought the work were forced to cry unto Moses, 
Exod. 36.  Plus offered populus quam necessarium est: the people bring too much, and more then enough for the use of the work: whereupon Moses made this proclamation throughout the host, Nec vir nec mulier quicquam ultra offerat in opere sanctuarij: Let neither man nor woman give any more to the work of the Sanctuary. So in the time of Popery, the devotion of the people and the Princes was such towards the building of God's house, the furnishing of it, the maintenance of his servants both in goods and in lands, that it did rise and ascend ultra necessitatem (it is lyra's note upon that place) to more than was necessary, 
Lira super 36 Exod.  Imo contra utilitatem, nay to more than was profitable: For many abused the riches of the Church to worldly pomp and the enriching of their friends and kindred, to omit other abuses which may not be named; so that there wanted only a Moses to make a proclamation, Nec vir nec mulier quicquam ultra offerat, let neither man nor woman offer any more, and to set a stint to the people's devotion, especially in those places which had enough. But the horseleech had two daughters in the Clergy, inordinate desire of their own greatness, and inordinate affection to their friends and kindred, which still cried Affer, Affer, bring, bring, give give: and if that would not serve, would take it by force or else by guile, which made S. Greg. intent a decree for a measure or rate, 
Hugo Card. super 36. Exod. Aug. super 36. Exod.  in those kind of offerings, as Hugo Card. notes upon the 36. of Exod.  
S. Austin upon that place of Exod. gives this note, that as those workmen were wise, that said unto Moses, Plus offered populus quàm necessarium est: the people offer more then enough to the work: so they were also Sancti moribus, holy and virtuous in their behaviour; for they might, saith he, have suffered the people to give more then enough, and themselves have secretly conveyed it away, sed modestia prohibuit, vel religio terruit, but modesty restrained them, or religion terrified them.  
But where is now this modesty, this religion: where is this good nature; this religious fear? God required much of us, the people brought more, Adeo ut oblata sufficerent, 
Exod. 36.  & superabundarent, so that the gifts were sufficient, and too much for the work, Exod. 36. the laws of Mortmain etc. provided it should not be lawful for a man to do what he would with his own, & sic cessatum est a muneribus offerendis, and so the people were stayed from offering. Ib. But had it stayed there it had been well: had the superabundance been employed to good holy uses, the intent of the Donors had not been made frustrate, nor God had been rob of that which was his: but the horseleech had two other daughters among the laity, avaritia, & luxuria, covetousness, and riotousness, which have cried so long Aufer, Aufer take away, take away, that they have not only removed the superabundance from the storehouse or treasury of God, but left neither bread nor meat in his house, Malac. 3.10. 
Mala. 3.10.  and though our Moses' cry never so loud by proclamation & statute, Nec vir nec mulier ultrà auferat; let neither man nor woman purloin any more: yet non cessatum est a muneribus auferendis: neither man nor woman cease from the spoil: scarce any abstaineth from that which is Gods.  
It is an old complaint, that the houses of Bishops and other servants of God were given Militibus, Sagittarijs, balistarijs contra ius & fas habitandas, To be inhabited of soldiers and archers etc. against law and right: 
Epist. 221.  it was S. Bern. complaint to Lewis the King of France. It is an old complaint that the house of God domus orationis, efficitur stabulum pecoris aut opilionis aut lanificij officina: should be a stable, a sheepcote, or a storehouse for wool, etc. It was the complaint of johan. Saris. Policrat. lib. 7. 
Policrat. lib. 7. cap. 21.  ca 21. It is an old complaint that churches should be rob of their riches and plate; and that they should make to themselves Camisias & faemoralia, shirts, breeches, cushions, etc. of the richest robes and furniture there. 
Vict. Vticen. in hist. Vand. lib. 1.  Vict. Vticen. in hist. Vandalor. li. 1. It is an old complaint that the children should blow up their father's sepulchres, and there sow their corn where their fathers were buried; 
Suydas.  which Suydas calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to remove those things which should not be removed: and Augustus in a merriment said to Vectius, that it was verè patris memorias colere, jesting upon the ambiguity of the word Colere. It is an old complaint that the Church was given In direptionem, alijs clàm, alijs palam occupantibus eam, etc. to be spoiled of every man by might or by sleight, Policrat. lib. 7. ca 17. 
Policrat. lib. 7. cap. 17.  It is an old complaint that munus bene meriti, the reward of good service to the common wealth, should be dispendium innocentis, the Church's damage, or utter undoing, 
Cass. lib. 7. epist. 7.  Cassi. lib. 7. epist. 17. It is an old complaint that Prince's treasures were rather augmented Sacerdotum damnis, quàm hostium spolijs: With the harms of the Priests, then with the spoil of the enemy, 
Symm. lib. 10. epist. 54.  Symma. lib. 10. epist. 54. And it was Luther's complaint, that in his time the way to preferment, was to be witty and cunning in finding new sleights to impoverish the Clergy. 
Luth. tom. 3. pag. 133.  Luth tom. 3. pag. 133. All these are old complaints, to complain of them were now too late. We complain now, that where in times past the goods of the Church were God's goods, and therefore res nullius, no man had right or interest in them; now they be res nullius, and therefore occupantis, his that can catch them: or else we complain, that whereas heretofore they were God's goods, and therefore res nullius, now they are res nullae, nothing at all, as Rachel complained of her children, not that they were sick, 
Math. 2.  but that they were not, and that was a pitiful complaint as the Evangelist noteth: And if we may say with the sober maid in Plautus to her father, 
Plaut. in Pers.  res nostrae sunt pater pauperculae, somewhat we have, though very little; yet we complain of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Luther calls it, this insatiable hunger of that generation that the Wise man speaks of Prou. 30. 
Prou. 30.  that will not be satisfied with the fat of so many Monasteries, Bishoprics, and impropriations; but have teeth like swords, and jaws like knives, to devour that little which is left to God.  
But beloved Christians, take heed of this sin and this affection, for it is so odious and displeasing to God, that it is an old rule, voluntas sola quoad ecclesiam punitur, 
Dist. 19 Anastasius.  a sacrilegious intent shall not escape without punishment: but for the action what story so ancient, but it yields us an instance? what heathen in puris naturalibus but took notice of it? 
Carul. lib. 5. cap. 104.  no man of reading and observation but he may say with Carolus Magnus. in Capitul. Carul. lib. 7. ca 104. Novimus multa regna & reges eorum propterea cecidisse, quia ecclesias spoliaverunt resque earum vastaverunt, alienarunt, vel deripuerunt, etc. we have known many Kings and kingdoms utterly destroyed, because they have spoiled and wasted the houses of God, etc. Shall I tell you that the heathen observed it? Virgil notes that the Grecians offered violence to the Temple of Pallas; Corripuere sacram effigiem, 
Virg. Aeneid. 2.  manibusque cruentis  
Virgineas ausidivae contingere vittas. Whereupon he infers this note in particular, which Carolus gave more generally; Ex illo fluere & retro sublapsa referri  
Spes Danaum. 
Aug. de ciu. Dei lib. 1.  More of these matters you may find in Saint Augustine's book de ciu. Dei. 1. Shall I tell you of the Temple of God built by Solomon? jeroboam and the rest of the Kings of Israel after him, withheld the people from coming up to the Temple and offering yearly unto God, and thereby withheld a great part of those tithes and oblations which were due unto God. You shall find if you observe it, that whereas in the kingdom of judah the family of David reigned successively: there were nine changes, and nine sundry families that reigned in Israel: and that the kingdom of Israel continued in no one family, above four generations: which term seemeth to be the time limited by God, for the extirpation of the issue of wicked men. Nabuchodonozor according to the will of God for the sins of the people, carried them captive, and together with them the riches of the Temple and the vessels thereof; and he escaped not punishment, as you all know; but he kept them so that they might have been used again, if occasion had served. But when Balthasar abused them to profane uses, than appeared the writing upon the wall, 
Dan. 5.  mean, tekel, Phares, and the kingdom was cut off from him, and his posterity for ever. Shall I tell you of the second Temple? Antiochus died miserably, and at his death confessed his sin of sacrilege, that he had taken vessels of gold and silver from the Church of jerusalem. 
1. Mac. 6.  1. Mac. 6. Heliodorus was sent to rob the Temple of the riches thereof; and there appeared two men from heaven, which whipped him continually, so that he lay down in the Temple destitute of all help, till at the request of the soldiers the Priest prayed for him. 
2. Mac. 3.  2. Mac. 3. Pompey noted by Tully and Livy for one of the most fortunate men in the world, after he had abused the Temple of jerusalem, 
josephus.  had continually unhappy success and died miserably. The like is observed of Marcus Crassus for the same reason by the same author.  
But perchance you imagine that God was the God of the jews, and not of the Christians, and was zealous over his house and his household under the law; but careless of his service and servants under the gospel. First this is a rule which we learn of him pro mensura delicti, 
Deut. 25.  erit plagarum modus, as the trespass is, such is the punishment: and therefore both in the law of God and man, by the quantity of the punishment, we judge of the quality of an offence. Now what sin so severely punished even in the Apostles time as this was. Before any Church was built unto Christ, before any law commanded to give to the Church, 
Acts. 4.  when Ananias and Saphira withheld secretly part of that which voluntarily they had given unto God for the use of his servants, they were punished severely with sudden death. Acts. 4. Presently after the Church was endowed and adorned with riches and precious furniture, julian was wounded to death with an arrow from heaven when he had rob the Churches, and scoffingly said, Ecce quam pretiosis vasis ministratur Mariae filio. 
Theodor. hist. eccles. lib. 3. c. 11.  Are these vessels fit for the son of Marie? Theodor. lib. 3. cap. 11. And when Thimelicus a dancer, had bought by chance some holy vestment, and abused it publicly in the open theatre; 
Theodor. hist. eccl. lib. 5. ca 37.  Theodoret affirms him Subitò expirasse: in that very place to have given up the ghost. I pass over multitudes of examples in the primitive church; as also Frederick the second of latter times, and Philippe Maria, and leave to your wise and religious consideration the success of such men, as have been used as instruments to overthrow the Church in these later times of fresher memory.  
If they which carry the like affection, and cease not to practise the like ill actions to their ability, 
job. 21.  ducunt in bonis dies suos, spend their days in wealth, and their seed seemeth to be established in their sight. job. 21. 
job. 12.  if as the same job saith, The tabernacles of robbers do prosper, and they are in safety that provoke God? yet we say as Optatus said to the Donatists in the same case lib. 1. 
Opt. lib. 1.  An quia cessat talis modo vindicta, ideo tibi cum tuis, vindicas innocentiam: because God doth not now punish you, because you enjoy peaceably those spoils, are you therefore innocent? No, no, 
Gloss. ord. 12. job.  the ordinary gloss saith excellently, Aliud misericorditer dat Deus, aliud habere sinit iratus: it is one thing for God in mercy to bless us, and another thing to suffer us to be rich in his anger, 
Hesiod. lib. 1. oper.  and heavy displeasure: And Hesiodus could make a difference between riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: riches which were taken by force and violence, and riches, which were given by the blessing of God: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is good to be rich by gift, but ill to be rich by rapine: even an occasion of death, of some ill death; death to father by covetous hoarding; and death to the son by riotous spending: And as it is a rule in Simony 500 years old Spiritualium venditores maiori semper egestate confundi: that the sellers of spiritual things are pinched at last with extreme penury: so it is as old a rule in sacrilege, Quae malignè contraxit pater, 
Pet. Ele. ep. 10.  luxu peiori refundet haeres: that which the father hath wickedly scraped together, the son shall more wickedly scatter abroad.  
And it is worth the observing now a days, that of those goods and lands which are taken from God, Perpetuus nulli datur usus, & haeres  

Horat. lib. 2. ep. 2.  Haeredem alterius, velut unda superuenit undam. Horat. lib. 2. ep. 2. No man possesseth them long, but they pass from man to man, from heir to heir, from family to family, like the ark of God which could find no place to rest in among the Philistines, but was removed from Asdod, 
1. Sam. 5.  to Gath, from Gath, to Ekron, and troubled the people wheresoever it came, till they returned it again to his proper place. 1. Sam. 5.  
Wherefore to conclude this point, Honourable, etc. as God in the former times of Christianity, when the church was persecuted, 
Aug. ep. 50.  would have that first part of the second Psalm fulfilled Astiterunt reges terrae; the Kings of the earth stood up, and the Princes took counsel against the Lord, and against his anointed; and then after would have that other part performed, Et nunc reges intelligite; be wise now ye Kings, be learned ye judges of the earth, etc. in the time of good Constantine: So also seeing in these latter times the former is again fulfilled, Astiterunt reges terrae; fulfil also this latter part once again, Et nunc reges intelligite, and once again understand and know you that be magistrates and governors and gentlemen, etc. that God as the very law of nature teacheth, and all states and ages of the Church have practised, challengeth an interest in all our goods, our lands and possessions; that this is paid as a kind of tribute, and acknowledgement of his sovereign dominion over us: That he accepteth them not because he hath need of them, but for an endless continuance of religion amongst us; which by experience we find to decay with them: That he hath disposed them partly for an ornament to his house, partly for the necessary use of his service, & partly for the maintenance of his servants and ministers: That we receive the possession of them immediately from you, and but mediately from him; but receive the right of them, immediately from him, and but mediately from you: who gave them to God, and he unto us, Num. 18. 
Num. 18.  That he hath blessed those Princes and their posterities, which have thus honoured him with part of their goods: and promised to open the windows of heaven and power down immeasurable blessings, upon the people that in this respect dealt truly with him, 
Mal. 3.  Mal. 3. that he hath revenged himself on them that rob him in themselves and their posterity: & cursed with a curse whole nations that spoilt him, Mal. 3. 
Mal. 3.  That the time hath been when there was scarcely one Christian to be found so wicked, that durst offer violence to the house of God, or the furniture of it, and therefore the jews were hired to spoil it, 
In vita Bern. lib. 2. cap. 1.  in vita Bernard. That in these latter times it was not spoiled by Wolves & Lions such as proudly bid battle to God: but by Foxes, who by sleight, and by holy pretences, and by colour of friendship would strip him of all: 
Bern. Sen. 65. super Cant. Psal. 77.  but as Saint Bern. saith of such Foxes, posteriora eorum foetent. Ser. 65. consider their own end or their posterity, and you will say with the Psal. 77. that our God percussit inimicos in posteriora: hath wounded his enemies on the hinder parts.  
Wherefore nunc reges intelligite, you that be magistrates, governors, etc. at length understand and be wise, and learn to discern between spiritual things and corporal things, inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, between that you take by force, and that which God giveth in mercy; inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindarus: 
Pind.  between purchase and robbery: between holy things and profane things: between the goods of God which are perpetual, and the substance of men, which are truly called movables, and subject to sale and alienation: And when you crave, beg not that which is Gods; and when you give, give not that which is Gods; and when you buy, buy not that which is Gods; and when you sell, sell not that which is Gods: Let other men's harms be instructions for you, and other men's punishments be cautious for you: let other men's virtues be your examples; and religious Princes your patterns and precedents. Holy David, wise Solomon, religious Constantine, and our holy, wise and religious Princess, of whom we may give this testimony to all succeeding ages, that Petrus Blesens. left to her most noble progenitor Hen. 2. Benedictus dominus qui regem Henricum a talibus hactenus conseruavit innoxium: 
Pet. Bless. ep. 10  Blessed be that God which hitherto hath defended her Majesty from all kind of sacrilege, that hath not furnished her house with the spoil of the Church, nor increased her revenue by the loss of God's house; that hath not defiled her hands with Simony, nor bestowed her preferments for personal favour, or respect of reward: wherefore Magnificavit eam Dominus in conspectu regum; God hath magnified her in the sight of the Princes of the earth, and hath given her a treasure which will never be spent; even an honourable name, and blessed memory to all posterity.  
The second thing I observed, was the end and use of this house, and that was to pray in: My house shall be called the house of prayer. Churches as every thing else receive their chief perfection from the end whereunto they serve. Now the end and use of Churches is, the public service and worship of God: which public service in this place is comprehended under the name of prayer: because of all religious actions, prayer is reckoned the first and the chief: 
Thom. 22. q. 83. art. 3.  for sicut mens humana praeeminet exterioribus & corporalibus membris, vel exterioribus rebus, quae ad Dei seruitium applicantur: ita etiam oratio praeeminet alijs actibus religionis: as the soul of a man excels his body, and all the parts thereof, and all other external things, which are used to the service of God; so prayer excels all other religious actions. And that this was the chief end of Churches, of those houses which were built to God; both the name argues which God imposed, and as we say christened it with, domus mea domus orationis vocabitur; and the very words which Solomon used in the dedication of it 3. Reg. 8.29. and the practice which joel notes, 
3. Reg. 8.29. joel. 2.17.  2.17. that the Priests should weep between the porch and the altar, and say, Spare thy people, O Lord, etc. And although other things were there practised, as offering of sacrifices, and oblations, burning of incense, etc. yet those also are comprehended under S. Paul's distinction, prayers, 
1. Tim. 2.  supplications, intercessions, or thanks-gevings, 1. Tim. 2. for all the sacrifices and offerings were gratiarum actiones, thanks-gevings unto God.  
And that our Churches now in Christianity are both domus dei, and domus orationis, houses for God, and houses for prayer, the names import which in the purest times were given to these places: for they were called in the primitive Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or dominica, God's houses; and oratoria, places especially devoted to prayer: Though in later times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some places, not for their stateliness, as in the time of Constantine, but for the propriety & possession of them; and oratoria are turned into auditoria; oratory's into auditories: and where the Apostles, who had in their commission Ite praedicate, go, preach, put prayer in the first place before preaching Act. 6. Nos orationi & ministerio verbi instantes erimus: 
Acts. 6.  We will be instant in prayer & preaching the word: now we say, 
Confess. Heluetica.  Cedant potiores parts in coetibus sacris doctrinae evangelicae, caveaturque ne nimis prolixis precibus fatigetur in coetu populus: let the first and the chief place be given to preaching; and a proviso is made, that the people be not overwearyed with too much praying. And though the Church of England hath no such constitution, yet the people entertain the practice of it, many of them condemning common prayer, but a greater part neglecting them, and holding it the only exercise of the service of God to hear a Sermon.  
But beloved for your instruction, you shall understand that this is an old error, not now first sprung up, or proper and peculiar to this age only: 
Chry. Hom. 3. de incompre. dei naturae.  for S. Chrysost. complains that the multitude of people that came to his sermons, and heard him with great attention, was ingens & penè inaudita, great and almost incredible; that they were earnest to approach near to hear him, that patiently they would expect the end of his sermon: but at the time of prayer and of ministration of the sacraments and christian mysteries, then vacua desertaque ecclesia reddebatur, the church was empty and forsaken of all. And that you may hear me with the better patience, you shall understand that it is no new reproof: S. Chrysost. cried out, proh fidem hominum christianorum, quo pacto istaec veniam consequentur? he calleth the very faith and profession of christianity to witness against it, and reckoned it a fault that would hardly be pardoned.  
Was this a fault then? and is it a virtue now; was it then reprovable, and now commendable? if it be, show me some practice in the people of God. Under the law of nature men were moved to the worship of God, 
Thom. 3. q. 6. art. 5.  nulla lege exterius data, sed solo interiori instinctu, not by any external law or external instruction, but only by a natural and inward motion: wherefore then the house of God could not be the house of hearing, but of praying, sacrificing, and divine worship. 
Gen. 22.5.  In the time of Abraham the whole service of God was comprehended under the name of invocation, or adoration: When by the transgression of man the law of nature was so obscured, that it was necessary an external law should be given, yet because it was more corrupted quoad appetitum boni, quàm quoad cognitionem veri, the place appointed for the service and worship of God, whether it were Tabernacle or Temple, was domus orationis, the house of prayer: hearing the law expounded, was but the way to knowledge, and knowledge the way to the worship of God, 
Tho. 1. q. 117. art. 1.  via ad cultum: for scientia non est qualitas activa, sed principium quo aliquis dirigitur in operando, Knowledge is no active quality, but a means to direct us to, and in the service of God. In the times of Christianity the houses of God were oratoria, not auditoria: and before they were built the Apostles in their times used this temple as the house of prayer: 
Act. 2.  Peter and john went up to the temple to pray, Act. 2. and S. Paul presently after his conversion went up for to pray: And our Saviour told the people parables to this end, that they ought always to pray, 
Luc. 18.1. 1. Thes. 5.17.  Luc. 18.1. and S. Paul in plain terms without parable expresseth it, Indesinenter orate, pray continually. No such testimony given to hearing, which is not perfect in itself, but ordained to a farther end and purpose: and therefore when the parents were commanded to teach their children the law, that was not the end of the commandment, but they must teach the law that they may learn how to fear the Lord, 
Deut. 4.  or serve the Lord: And when the Priests were commanded to teach the people, the commandment rested not there, but they must teach the laws that the people might learn them, and take heed to observe them: And therefore the protestation of the people unto the Priest was this, 
Deut. 5.  Declare thou to us that which God saith, and we will hear it and do it. And therefore the blessing is not promised to hearing, but to doing, 
Rom. 2.  non auditores verbi sed factores etc. God reckoneth not so much of auditors as factors, of those that hear his word, 
Luc. 11.  as of those that keep his word: And blessed is he that hears the word of God, but with this condition, so that he keep it. Otherwise the hearing of the law or the Gospel to know only, or to know more than another, S. Paul saith is the mother of pride, scientia inflat: 
1. Cor. 8.  The Fathers say it is Diabolica tentatio, the temptation wherewith the Devil assaulted our first parents in Paradise: The Schoolmen say it is superfluity at least, if not superstition: for this is a rule in divinity, that every religious action which consisteth only in exterioribus, 
Thom. 22. q. 93. art. 2.  and is not referred ad interiorem dei cultum, to the inward service of God, is either superfluous, or superstitious.  
I hope no man that hears me this day will be so injurious to me, or prejudicial to his own knowledge and understanding, as to conceive that I speak against hearing or frequenting of Sermons: for I know, and would have you all learn it, that principium rectè vivendi est rectè audire; the ordinary means to live well, is to hear well; and scire est via, causa & medium ad amare: to know God is the way, the cause and the means to love God: and that bonum intellectum goodness and virtue well understood, is the object of our will, which will is the subject of charity; and therefore the better you know God, the apt you are to love him actually: And if I should deny it, yet nature would tell you quibus suffragijs exoptata pietas audiatur, 
Symm. lib. 1. epist. 7.  with what applause an holy and devout sermon is entertained. But I complain that you, who are admitted now long ago to the fellowship of christianity, and bound and sworn to observe the laws and customs thereof, and are now no longer probationers catechumeni, hearers chatechists, should now prefer hearing before praying; knowing before doing, wherein consists the service and worship of God; seeing the actual service and worship of God is the end, and hearing but the means to that end: and the rule is Semper finis excellit id quod est ad finem. I complain not that our Churches are auditories, but that they are not oratory's: not that you come to Sermons, but that you refuse or neglect common prayer; not that you resort ad porticum Solomonis, to Paul's cross, but that your parish churches are naked and empty. I complain not that you have ready and attentive ears, but that you have not pure hands, humble looks, single eyes, clean hearts, souls and bodies undefiled. I complain that your hearing is commonly a cloak to cover and conceal your want of devotion, and a nurse to your slothfulness, which cannot endure the true labour of praying. I complain that you hear much and profit little, which the learned hold for a sign of reprobation, 
Heb. 6.  and S. Paul saith little less, Heb. 6. The earth which hath drunk in the rain which comes oft upon it, and yet brings forth thorns and briars, is reproved, and nigh unto cursing. I complain that the end of your hearing is to censure the preacher, not gaudere super cohortatione, 
Act. 15.31.  Act. 15.31. to rejoice or make benefit of that which is heard. In a word, I complain, and I complain not alone, that all the service of God is reduced only to hearing of Sermons; and our hearing applied to knowledge only.  
But beloved Christians, the service of God was not wont to be referred to hearing; but hearing referred to the service of God: nor the scope of Christianity was not to know; but the scope of knowledge was to be good Christians: Christian religion was not only to know without error; but also to live without spot: and therefore though S. Paul saith Christus factus est nobis sapientia: 
1. Cor. 1.30.  Christ is made wisdom unto us, yet he stayeth not there as though Christianity consisted in knowledge only; but he addeth also factus est justitia, & sanctificatio, & redemptio: he is made our righteousness, sanctification, and redemption. 1. Cor. 1.30. Sapientia in intellectu, justitia in voluntate, sanctificatio in opere, redemptio in statu: wisdom in our understanding; righteousness in our will; sanctification in our works; and redemption to the whole man, Caiet. And therefore in the perfectest time of Christianity, hearing was not enough to make one reputed a good Christian, no nor Baptism added to it; for hearing was before Baptism; nor belief joined to them both: what not hearing of sermons, not baptism, not belief a sufficient argument of true Christianity? why then what shall be thought of us? no, that was not then enough. It is said in the 8. of the Acts. that Simon Magus believed, 
Act 8.  and was baptized, and did cleave fast to Philip, followed Philip and was a diligent auditor of his; and yet Simon Magus was never good Christian.  
The issue of all that I intend to speak if the time served is this. The house of God is called the house of prayer, either because all divine service is comprehended under the name of prayer, or some Species of prayer; or else because of all divine duties prayer is the chief; or else because in all actions of Christianity and religion which are performed in the house of God, prayer is ever one and an especial part: As in baptism, in the sacrament of the supper, in matrimony, in churching of women, in burying the dead, in preaching the word; besides the ordinary action of common prayer itself which is as iuge sacrificium, the sacrifice which God requireth every day, not only privately in our chamber, but especially together in the Church of God. Preaching also is a part divini cultus of the service of God, and therefore hath a reward: but hearing only; or hearing to know, without an intent to practise; is but the way to knowledge, and knowledge itself but via ad cultum, the way and the means to the service of God: and therefore if it stay there it hath no reward: for not the hearers only, but the doers are blessed of God. And therefore in the primitive Church some were admitted to hear, which were not admitted to the public service of God, and were called Catechumeni hearers or catechists, a name of imperfection.  
Thanks be to God for it, you are not as heathen to be taught of us, Quid oporteat credere: what you must believe to be saved: nor as Catechists lately converted: Quid oporteat facere, 
Acts. 9  what you must do: as S. Paul cried to God, Acts 9 you know what to believe, you know what to do: the end of our preaching should be especially movere, to move and exhort you to practise that which you know must be done: not because you have plenitudinem cognitionis, fullness of knowledged (ah lass we have it not ourselves) but because you have a sufficiency of knowledge. And if Marcus Agrippa who was no fool but vir ingentis animi, 
Senec. ep. 94.  a man both of courage and wit, was wont to say that he owed much to Sallust for this one sentence, Concordia paruaeres crescunt, discordia maximae dilabuntur, by peace & concord small things grow great; by dissension and discord great things decay; because by that sentence only he was made optimus frater, & optimus amicus, a very good brother, and a very good friend: I doubt not but the most ignorant among you is indebted already to us for so many sentences, as being well digested and practised would make you good parents, good children, good friends, good brethren, good neighbours, good subjects, in a word, good Christians.  
The second reason drawn from the abuse of the Temple, is borrowed of the prophet jerem. cap. 7. where the same assertion is used, but by way of interrogation: Is this house become a den of thieves, whereupon my name is called before your eyes? Behold, even I see it, saith the Lord. As if he should say; yea certainly it is become a den of thieves. The sins which the prophet there reproves are, theft, murder, adultery; false swearing, Idolatry: which being usual among the people, they would nevertheless come and stand before him in this house of his. And for thieves and murderers and adulterers and false swearers and Idolaters, to come into the house of God, either to pray or to offer sacrifice, without a constant intent to amend their ill ways, is to make the house of God or the house of prayer, a den of thieves.  
But it may seem to some men, that this Scripture is not well alleged by our Saviour Christ: who apply that to buyers and sellers, that the prophet jeremy speaketh of thieves, murderers, adulterers, false swears, & Idolaters. May it please you therefore to understand, that in the new Testament, the texts & prophecies of the old Testament, are alleged sometimes properly & according to the literal sense, as in the 1. of Math. that prophesy of the 7. of Esay: Behold a virgin shall conceive and bear a son. Sometime not properly & literally, but to express some truth which was signified or shadowed by them: as in the 1. to the Heb. that of the 2. Sam. 7. I will be his father & he shall be my Son; which being properly spoken of Solomon, is applied by the Apostle to our Saviour Christ, whose life & figure Solomon was: as also in the 19 of S. john's Gospel that of the 12. of Exodus, Os non comminuetis ex eo, Not a bone of him shall be broken: which being spoken literally of the lamb, the Evangelist applies to our Saviour, who was figured by the paschal lamb. Sometime neither literally, neither yet to express any thing signified by it, but rather to note somewhat like unto it, and of such nature, that the Scripture may seem as truly to be verified of the one as the other: as that which the prophet Esay said of the jews in his time, populus hic labijs me honorat, 
Esay 29.  etc. this people honour me with their lips, Christ apply as if it had been spoken in the same case of the jews in his time, Hypocrites, Esay prophesied well of you, saying, etc. Math. 15. the like example you have Math. 13.14. and Acts. 28.26.  
According to this last rule that which the prophet jeremy useth against thieves, murderers, false swearers, etc. our Saviour very well apply against buyers and sellers, and money changers, and merchandizers; as though theft and forswearing and merchandizing were all one; which he seemeth to imply, seeing in this place casting out the buyers & sellers, etc. he tells them that they made the house of God a den of thieves: but in the second of Saint john performing the like action upon the same kind of men, he telleth them, that they had made the house of God, a house of merchandise: so that with our Saviour a den of thieves, and an house of merchandise, seemeth to admit very small difference.  
And peradventure the applying of those two phrases, a den of thieves, and an house of merchandise, to one and the self same fault; moved S. Chrysost. or the author operis imperfecti, 
Hom. 38. super Mattd.  the rather to use this assertion: Nullus Christianus debet esse mercator: aut si volverit, proijciatur de ecclesia. No Christian man should be a merchandizer; but if he will needs be, let him be cast out of the Church: which rule though he restrain to those that buy their wares and sell them again, integra & immutata, in the same kind and nature wherein they bought them; excluding them that change the nature of their wares, and so sell again non rem ipsam, sed artificium suum; not the self same, but their labour and skill & mystery: 
Lib. 5. annot. 187.  and Sixtus Senensis restrains it to Engrossers and Monopolies, calling this only merchandizing & negotiation, according to Cassiodore super Psal. 70. quae vilius possint comparari, carius velle distrahere; by art & cunning to raise the price of those commodities, which by course would be much cheaper. And some schoolmen restrain it to those merchants that intent gain and lucre, 
Tho. 22. q. 77.  as the only and last end of all their labours; and not the maintaynig of their family, the relief of the poor, or the public utility of the common wealth: yet seeing in these latter avaricious days, for the most part, lucre only, quod terminum nescit, sed in infinitum tendit, is the common and ordinary end of merchandizing, of buying and selling; and he that is negotiator avidus, a covetous merchant, as S. Aust. notes, pro damno blasphemat, pro pretijs rerum mentitur, & peierat: In his losses will blaspheme, and lie, swear, and forswear in the prices of wares: there is now also for the most part, no great difference between a den of thieves and an house of Merchandise.  
Now as our Saviour applied that which jeremy spoke of thieves and forswearers, etc. to buyers and sellers and merchandizers; because there useth to be some likeness and affinity between them; so the ancient fathers to this imitation, have applied this saying of our Saviour Christ, to many other sorts of men: which buy and sell, rob and steal, in the house of God; or buy and sell, rob, and steal from the house of God. Saint Chrysost. saith that they make the house of God a den of thieves which talk and discourse in the Church, 
Hom. 36. in 1. ad Cor.  and drive their bargains at divine service: and concludeth that the Church is not tonstrina, forum, caupona, a barbers shop, an exchange, or a tavern, but locus angelorum, locus archangelorum, regia Dei, coelum ipsum: the place of angels, yea of archangel's, the very palace of God, and heaven itself.  
The whole course of fathers and schoolmen apply it to buyers and sellers of ecclesiastical orders; to buyers and sellers of the cures of souls, which is a special gift and ordinance of the holy Ghost: of which I have spoken somewhat largely before. 
Epist. ad Nepotian.  Saint Hierom applies it, negotiatori clerico, to a clergy man that useth buying and selling and merchandizing, and saith that he is tanquam pestis fugiendus, to be shunned as one infected with the plague, or a leprosy, as a thief or a robber, lurking and shrouding himself in the house of God. The ordinary gloss applies it to murder and bloodshed committed in the Church, which was grievously punished in the Canon law, 24. 1. qui contra: and doth portend some great ill to the Church or common wealth; 
Eccles. hist. lib. 7. cap. 33.  as is noted by Socrates, and I have touched it before.  
joannes Sarisbur, applies it to them, which alienate Churches, and Ecclesiastical houses with the appurtenances to lay men: The house of prayer, saith he, is made an house of merchandise, 
De nugis curial. lib. 7. cap. 17.  Domino prohibente, which is forbidden by God himself, and the temple which hath the foundation in lapide adiutorij, 1. Sam. 4.1. on the stone of help, is turned into a den of thieves: and his reason is this, Siquidem ecclesia data est in direptionem, etc. for the house of God, and the appurtenances are laid waist, and made the possessions of mighty or subtle men.  
But this last sort of men in my opinion, may be said to make the house of God worse than a den of thieves, (if worse may be) because whereas the other sorts rob, and spoil in the houses of God; these rob and spoil the houses of God, and alienate and alter the propriety of them; and of the possessions and inheritance of God, make them the possessions and inheritance of thieves: For whereas all good Christians say with the Prophet David, unam petij a domino, 
Psal. 27.  etc. One thing I have desired of the Lord, and that I will require, even that I may dwell in the house of the Lord all the days of my life: to what end? to behold the beauty of the Lord, and to visit his temple; that is saith Lyra, ad adorandum ibidem frequenter, & offerendum, that he might daily worship him there, and offer sacrifices to him: these men say unum petij a domino (de praeterito) I have made one suit now a great while, to my Lord or master, etc. Et hanc requiram (de futuro) I will urge this suit till I have obtained it: ut inhabitem in domo domini, etc. that I may dwell in some of God's houses all the days of my life, and my children after me: to what end? ut haereditate possideam sanctuarium domini, as the wicked men said Psal. 83. that some of God's lands or some of God's houses may be my inheritance for ever and ever. So that where they that abuse the house of God with sundry profanations, and rob and steal and merchandise in it, make it speluncam latronum, a den for a time to lurk in, and not be suspected of such behaviour: they that rob and spoil God of his houses, and alienate them to their profane uses, do make of them tabernacula praedonum, job. 12. not only the dens, but the very habitation and dwellings of thieves and robbers.  
Now to conclude; I say with S. chrusostom upon these words, But you have made it a den of thieves: utinam de praeterito populo esset tantùm dictum, 
Hom. 13. super Marc.  etc. I would to God it could have been said only of the jews, and not of the Christians; I would to God it could have been applied to Christians heretofore, and not unto us; Ploraremus quidem illos, sed de nobis gauderemus, we would lament over them, but rejoice for ourselves: but now in many places, and in many respects, nay in all these respects, the house of God is made a house of merchandise, the house of prayer is made a den of thieves. These things are so manifest, that they require neither exposition, nor application; I would to God they were more obscure, and hidden from us, and that we did not maintain these profanations, by pretences, and long customs, as these jews did. Wherefore if we lament over them, we have cause to weep and howl for ourselves, who have added as great increase and strength to these sins, as time hath added years and increase to the world: so that these iniquities being now at the full ripeness and perfect growth (which argue little true faith, and less true charity, if less may be, upon the face of the earth) we are to expect a perfect and final reformation from Christ jesus of these abuses; not by pestilence, famine, wars, waters, or fires from heaven, etc. his ordinary instruments, which do move us but little: but from his own hands, not armed with a whip, or other temporal punishment, as at his first coming, 
Math. 3.  but with his fan, wherewith he will make clean the floor of his Church, and gather the wheat into his garner, and burn up the chaff of all these iniquities, with unquenchable fire. To this jesus, the most jealous patron of the house of his Father, and the most just judge of the quick & the dead, together with the Father, & the holy Ghost, three persons, and one almighty and everliving God, be ascribed all honour, glory, praise, and dominion, for ever and ever. Amen.  
FINIS.