THE BEAUTY OF HOLINESS: OR THE CONSECRATION of a House of Prayer, by the Example of our Saviour. A Sermon Preached in the Chapel at the Free- School in Shrewsbury. the 10. day of September, Anno Dom. 1617. At the Consecration of the Chapel, by the Right Reverend Father in God, the Lord Bishop of Coventrey and Lichfield. BY SAMSON PRICE, Doctor in Divinity, and Chaplain in Ordinary to his Majesty. LONDON, Imprinted by B: A: for Richard Meighen, and are to be sold at his Shop near S. Clement's Church without Temple-bar. 1618. TO THE RIGHT Worshipful, the Bailives of Shrewsbury, the 12. Aldermen, the 24. counsellors, together with the other Members of that flourishing Corporation: Grace, Mercy and Peace be multiplied unto you from God. KIng Solomon began to build his temple in the month April or Zif, Vatablus, and the Chaldee Paraphrase. when flowers open; and finished it in the month Bul, when herbs begin to close up and whither, answerable to our December: This Sermon was preached among you in the beginning of Winter, and since hath been shut up yet now upon the importunity of some friends cometh to life again, with the beginning of the Spring, My warning for it was short, and being then in the Country with you to tender my labours among you according to my promise, upon your free grant of a worthy favour unto me; I was constrained to use only the help of my dear and Reverend Father's Library: Your former acceptance of my pains assure me, that I shall not be misconstrued in this labour, which I undertook out of that love I own unto you all and yours. Many things in themselves of no moment, Pliny. have been highly prized, because they have been dedicated to Temples. This sudden Sermon I hope shall find acceptance, because it was dedicated at the Consecration of your little Temple. Your School founded by gracious King Edward, a Prince of blessed memory; and confirmed by Q. Elizabeth, a Princess worthy never to be forgotten, for love to the Gospel, still flourisheth, and long may it: yet never was consecrated till now. Continue your care of it: your love to the church, and respect of those who are instruments to instruct you in the way to Heaven; So shall you continue those many blessings, which already you enjoy; and multiply them for your posterity, which I shall pray for; and endeavour by all Christian respects, which I may perform unto you. From my Study in London: April. 5. 1617. Yours in the Lord, in all faithful observance, SAMSON PRICE. THE BEAUTY OF HOLINESS. Lord jesus, begin and end. JOHN X. XXII. XXIII. And it was at Jerusalem, the Feast of the Dedication, and it was winter, and jesus walked in the Temple in salomon's Porch. WHEN King Solomon, that mirror of Wisdom, Understanding, Riches, and Honour (so that there was None like him before him, neither after him shall any arise like unto him, 1. King. 3) had raised a levy out of all Israel, 1. King. 3.12. of thirty thousand men to fetch Cedars from Lebanon, threescore and ten thousand to bear burdens, fourscore thousand hewers in the mountains, and three thousand and three hundred, which ruled over the people that wrought in the work, 1. King. 5. 1. King. 5.16.1. 1. Ring. 6. 2. Chr. 3, 1. In the four hundredth & fourescorth year after the children of Israel were come out of the land of Egypt, he began to build the house of the Lord at jerusalem in Mount Moriah: Aquila, of ●oorth, Light: Mo●, Myrrh Raah; to see. where the Lord appeared unto David his Father, a place so called (saith Aquila) of shining, because there was the Oracle of God: or of the abundance of myrrh, which was there as Oleaster deriveth it: or more fitly it was so called of seeing, because there the Lord was seen of Abraham, when the Ram was offered by him in stead of his Son, Gen. 22.13; Gen. 22.13. and the Lord foresaw that there his Temple should be built. Damast. l. 2. defi●e Ortho. l c. 14 Gen. 8.4. Upon a Mountain Paradise was situated: the Ark rested upon the mountains of Ararat, Gen. 8. Lot was commanded to escape to the mountain, lest he should be consumed, Gen. 10. Upon a Mount the Law was given, Gen. 19.17. Exod. 19 2●. Exod. 19 Christ is described by the Church to come, leaping upon the mountains, Chap. 2. He was tempted upon a mountain, Chap. 2.8. Math. 4. Preached upon a mountain, Math. 5.1. wrought Miracles upon a mountain, Mat 4.1. Mat. 15.29. Ordained the twelve upon a mountain, Mat. 3.13.14. Departed to a mountain, when by force they would have made him a King, john 6.15. Conferde with the woman on a mountain, joh. 4.20. Prayed on a mountain all night, Luc. 6.12. Celebrated h s last Supper in a large upper room, Luc. 22.12, which Ambrose placeth on a mountain, Amb. l. 10. 〈…〉. Was crucified on mount Caluarie, Luc. 23. 3●. Appeared to his Disciples after his resurrection upon a Mount, Math. 28.16. Ascended into heaven from a mount, Act. 19.12. and therefore appointed his Temple to be built upon a mount. His Foundation is in the holy mountains, Psal. 87.1: The first ground of his Temple. He will be worshipped at his holy hill, Psal, 99.9. A hill which he desireth to dwell in, yea the Lord will dwell in it for ever, Psalm. 68; which Solomon truly acknowledged at the feast of the dedication of the Temple, where were the Elders of Israel, and all the heads of the Tribes, the chief of the Fathers of the children of Israel, and all the Congregation, sacrificing sheep and oxen, that could not be numbered, & the glory of the Lord filled the house in a cloud. He had made a brazen Scaffold, and set it in the midst of the Court, and kneeling down upon his knees before all the Congregation, he spread forth his hands towards heaven, and said; Have respect to the prayer of thy servant, that thine eyes may be open upon this house day and night, upon the place, whereof thou hast said, that thou wouldst put thy name there. Arise O Lord God into thy resting place, 2. Chr. 6. For howsoever as Prosper speaketh: 2. Chr. 6, 13, 20.41. Prosper. ex Aug. Volens in templo orare, in te ora: & ita semper age, ut Dei templum sis: Art thou willing to pray in a Temple, pray within thyself, and so still carry thyself, that thou mayest be a Temple. Howsoever Heaven, and the Heaven of Heavens cannot contain him, much less such a house. Howbeit the most High dwelleth not in temples made with hands, 2. Ch,. 16.18. Act. 7.48. Act. 7. and that prophecy is fulfilled which Christ delivered to the woman of Samaria, when he was a fruitful bough by a well. Ye shall neither in this mountain, Gen. 49, 22, joseph. in Ant. 41. c. 7. nor yet in Jerusalem worship the Father, that is neither in Gerizim, where the Samaritans built a Temple out of a proud emulation of the jews; neither at Jerusalem the glory of the World: For God is a Spirit, and they that worship him, must worship him in Spirit and Truth, john, 4 Loco non coneluditur, joh. 4.24. He is not shut up in place: When we think upon his dwelling, Theoph. we must remember (saith Aug: Aug. E●. 57 ) the congregation of Saints especially in Heaven: where God is said to dwell, because there his will is perfectly done, 1 Kin. 8 43. where there is perfect obedience: yet his next habitation is his Church upon earth, a dreadful place, none other but the house of God, Gen. 28.17. Is. 56.7. and gate of heaven, Gen. 28. A house of Prayer for all people. Is. 56. Whereupon David reasoned: I dwell in an house of Cedar: but the Ark of God dwelleth within Curtains, 2 Sam. 7.2. purposing to build an house to the Lord God of Israel, but he was inhibited by Nathan, because he had shed blood abundantly, and made great wars, 1 Ch. 22, 8 1. Chr. 22. yet in his trouble he prepared for the house of the Lord, a hundredth thousand talents of gold, 1 Ch. 22.14. a thousand thousand talents of silver, and of brass and iron without weight, timber also and stone, charging Solomon to arise and be doing, and the Lord would be with him. He built this house of Habitation for the Lord, a place for his dwelling for ever: 2. Chr. 6.2. but it was conditional from God: 2. Chr. 6.2. If ye turn away and forsake my statutes and my commandments, this house which I have sanctified for my name, will l cast out of my sight, and will make it to be a Proverb and a byword among all nations. And this house which is high, shall be an astonishment to every one that passeth by it: 2. Chr. 7. Nabucadnezzar King of Bayblon in the ninth year of his reign, 2 Chr. 7.21. besieged it: Nebuzardan Captain of his Guard, in the nineteenth year of his reign, burned this house of the Lord, and the King's house, and all the houses of jerusalem, and every great man's house, with fire, 2. King. 25. 2 Kin. 25.9. So that there was little hope ever to see it restored again: yet Cyrus proclaimed the reedefying of it, restored the five thousand and four hundredth vessels of gold and silver, which Nabucadnezzar had put in the house of his gods, Ezra. 1.11. ●. 7 and gave a grant to bring Cedar trees from Lebanon to the sea of joppa. Yet again it was hindered till the second year of Darius, who was so resolute for the building thereof, that he made this decree: Whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon, and let his house be made a dunghill for this: And the God that hath caused his name to dwell there, destroy all Kings and people, that shall put to their hand to alter and to cestroy this house of God, which is at jerusalem. I Darius have made a decree, let it be done with speed. Ezra. 6. It was finished, Ezra. 6.12 and afterward judas Macchabeus purged it from the profanation of the Gentiles, upon the five and twentieth day of the month Casleu answerable to our December; ordaining that the dedication should be kept in its season, from year to year with mirth and gladness. 1. Macc. 4.59 A Ceremony continuing till Christ, & honoured by his presence in an annual memorial mentioned in these words. And it was at jerusalem, etc. Great was the glory of salomon's Temple, the length whereof was 60. cubits, and the breadth 20. cubits, and the height 30 cubits, 1. King. 6.7. years in building, overlaid with pure gold, 1 King. 6.38, 21. the altar & tables whereon the showbread was set were of gold, the candlesticks, flowers, lamps, tongues of perfect gold, the snuffers, basins, spoons & censers of pure gold, the entry of the house, 2 Chr. 4.22 and the doors of the house of the Temple, were of gold, 2. Chr. 4. insomuch that many of the Priests and Levites, and chief of the Fathers who were ancient men, that had seen the first house, when the foundation of the second was laid before their eyes, Ez. 3, 12. Hagg. 2.9. they wept with a loud voice, Ez. 3. Haggai encouraged them, The glory of this latter house shall be greater than the former, Ribera in Hag. 2 King 45. Hag. 2. which Ribera thinketh fulfilled in Herod's reparations, when the gold overvalued all the rest, & the stones were in length 25. cubits, in breadth 12. in height 8, I sephus l. 15. antiq. c. 14. Mat. 13. 1. Mar. 13, 1. Orig. Chrys. Theoph. which made the Disciples show Christ the buildings of the Temple, Mat. 24. and say, Master, see what manner of stones, and what buildings are here. Mar. 13. pitying that ever it should, or thinking it impossible that ever it might, be left desolate as was threatened, Mat. 23.38. but howsoever it was Satan's policy, saith judicious Caluin, by Herod's imposture to draw away the minds of men from adorning their spiritual Temples, Calu in Agg. 2. by looking upon the superfluous glory of that outward Temple: Carthus. Abulensis: Ios. l. 8 Antony's c. 3 sic vocatur in hystoria Ethiopica, quam cit it Glossa, 1. King. 10.7. Vatablus. Dec. in. Agg. Au. l. 18. ciu. c. 45. I cannot believe it came near to salomon's for state, which the Queen of Saba wondered at, Malceda which came to prove him with hard questions, & concluded seeing his wisdom, and the house that he had built: thy wisdom and prosperity exceedeth the fame which I heard: 1, Kin. 10. In another respect this Temple was more illustrious than salomon's, In Christ's presence in it, and miracles, as jerom and Austen think. Now he graced the Feast of the Dedication at jerusalem. And it was at Jerusalem. A Text well befitting the occasion of this Christian Assembly, met to behold the Consecrating and Dedicating of a little Temple unto God, warranting the blessing and sanctifying of it, by the Prayers of a Reverend Father of our Church. I will not follow the words in an Allegory, that Christ being a new-lawgiver, bringing a New Testament, 2. Cor. 3. a new Spirit, Ez. 36. A new commandment, 2. Cor, 3 6, Ez. 36.26. joh. 13.34. Reu. 21, 1. Reu. 21. He would therefore come to a new Temple: to the Porch of Solomon in that Temple, because as in salomon's time Peace was in Israel, 1. Changed 22.9. 1. Chr. 22. so Christ came to make Peace betwixt heaven and earth In Winter because their hearts were frozen, and love cold, Bulling. no life or spring of goodness appearing amongst the jews. I cannot handle the particulars as they offer themselves, & would be followed if the time outran me not: Aug. Bed. Euthym. the place Jerusalem, the triumph at jerusalem in a Feast: the quality of the feast of the Dedication, the season when it was solemnized, Winter, the Honourablest parsonage of the Feast, though the jews would have stoned him, jesus, his abode there, for he walked: Ver. 31. His public walking in the Temple: His method in walking in that part, which was most fit for him. In salomon's Porch, I observe only two circumstances as the body and soul of these words. 1 The lawfulness of Churches, their dedication or consecration, the remembrance whereof Christ abhorred not but frequented the annual commemoration of a Temples Dedication, even in Winter, And it was at Jerusalem, the Feast of the Dedication, and it was Winter. 2 The honour of Christ's presentation of himself especially in Temples then, in Churches now. And jesus walked in the Temple in salomon's Porch. The 1 is for building, repairing and dedicating of a Church, The second is, for the establishing, continuing, and felicity of a Church. In the first, we have God's house prepared in a place of unity. In the second, we have it frequented by the Author of Grace, and Peace, and Mercy. In the 1. we have salomon's temple beautified and re-edefied. In the 2. we have a greater than Solomon in it, whereby it is exalted and honoured. Of which while I shall speak, as my sudden summons shall suffer me, scarce having so many hours warning for this burden, as there are words in my Text: Let me request you all to remember that speech of Saint Augustine: Qui in al●●s habitat, humilibus appropinquat: Aug. He that dwelleth on high, descendeth down to the lowly: Descenae, ut ascendas: Let us with meekness afford our best attention, that we may ascend to the true understanding of this Text. Let us cast away all bitter censures and by-thoughts, for the place whereon we stand is holy ground. Let me desire you to assist me with your prayers, that what I speak may be to the glory of his name, and winning of souls unto Christ, who for this cause, at the feast of the Dedication went unto Jerusalem, as my first part leadeth me in order. Jerusalem was the holy City, ja. Mat. 4. the Temple, Mat. 4, 5. a place which the Lord chose that his name might be there: He sanctified it, that his eyes and heart might be there perpetually 2. Chr. 7. David could not forget Jerusalem Isai bad her put on her beautiful garments: 2 Chr. 7.16. Isa. 52. Isai. 52.1. Promised that the so●nes of them that afflicted her, should come bending unto her; all they that despised her, should bow themselves down at the soles of her feet, and call her the City of the Lord, Isai. 60. Isa. 60.14. So did Zacharie, that the Lord of hosts would dwell in the midst of jerusalem, and jerusalem should be called a City of truth, and the Mountain of the Lord of hosts: the holy mountain, Zech. 8. Zech. 8.3. In Jerusalem the Prophets preached, there it was fit that the Apostles should begin to preach repentance and remission of sins, Luc. 24. Luc. 24.47. So it was foretold that the Word of the Lord should go forth from jerusalem, Isa. 2.3. Isai. 2. Christ was promised to be sent to the jews to be borne of David, Psal. 89. ver. ●32. of Abraham, Psa. 89, 4. Psal. 132.11 Gen. 22, 18. Gal ●. 16. Amb. l 1. de Ab●ac 18. Gen. 22. as Saint Paul expoundeth that place, Gal. 3.16. Christ was there crucified, dead, buried, and thence he ascended. His virtue was to be diffused throughout the whole world, and therefore in the midst and navel of the habitable world, he showed himself most conspicuously. It was fit for his humility as to suffer the shamefullest death, In medio terrae ●●e●atus est 〈…〉. Psal ●5▪ ●2. 〈…〉 3, 〈…〉 so not to be ashamed of the most eminent place: He took upon him the form of a servant, and therefore as he chose Bethlehem for his birth, so he chose jerusalem for his passion. He that would not suffer a Prophet to perish out of jerusalem, c. 13.33. would suffer there himself, being the Prince of Prophets. He charged his Apostles not to departed from Jerusalem, Act 1.4, Chrys. but wait for the promise of the Father, Act. 1. confirming them lest they should faint living amongst the crucifiers of their Lord, or fastening them there a while, least departing thence suddenly, others might have thought they had despaired of their Lord's resurrection. Oecumen. I●st Ant. l. 7. c. ● Some call it jerusalem, because David compassed it with a wall. Masius, because the Lord especially looked towards it. jerch. Salem. Salem: Alta. Salmecon, because it was exceeding high, Eusebius of salomon's Temple. Sydonius Apollinaris noteth that when it is read jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others of Raah & Salem. Visio Pacis. it may signify Heaven: but when jerosolymae, it must be taken for an earthly City. Beza reads it here, Hierosolymis: It was famous for Herod's Hall, the Sepulchres of David, Steven, Nichodemus, Gamaliel, Zacharie, Mount Zion, Mount Olivet, the brook Cedron, jeremy's cave, the Virgin's house: but more famous for salomon's Temple, which being repaired was solemnized with a dedication. Famous for The many names of it mentioned by Tostatus-Solyma, In Mat. 4, q, 32, Luza, Bethel, jerosolyma, jebus, Elia, Vrbs sacra, jerusalem dicitur, atque Salem. Famous for the safety of it, which was secure, as David told old Barzillai: Come thou over with me, and I will feed thee with me in jerusalem: 2. Sam. 19, 33, 2. Sam. 19 yet all these and the abundance of wealth, silver being there as stones, and Cedars as the Sycomore trees that are in the vale for abundance. 1. King, 10. made it not so famous as the Temple and the Feasts: 1. King. 10.27 the jews had a Feast of the Sabbath, the Passeover, first Fruits, of Pentecost, of Trumpets, of Atonement, of Tabernacles, Leu. 23. Leu. 23. Solomon had his feast of Dedication of the Temple, and all Israel with him, a great Congregation, from the entering in of Hamath, unto the river of Egypt, 1. King. 8.65 seven days and seven days, even fourteen days, 1. King. 8. So hath our Church solemn Feasts, in stead of the Passeover, which was instituted in remembrance of the deliverance from Egypt's bondage; of pentecost, a remembrance of the Law given at Mount Sinai; of the Feast of Tabernacles, a remembrance of Israel's dwelling in Tents, forty years in the wilderness: We have Christmas in honour of Christ's Incarnation; which Chrysostome calleth the Metropolis of all other Feasts: Chrys. Easter in honour of Christ's Resurrection, which Ignatius calleth the King's day, and the eminentst of all others; Leo the Feast of feasts; Nazianzen holds it as far excelling the rest, Leo. 1. as the Sun doth other Planets; Whitsuntide, Tertul. l: de Corona militis. Orig. l. 8. contra Celsum. Act. 20.16. Question. in honour of Christ's confirmation of the Gospel, by sending unto us the Holy Ghost; a Feast which caused Paul to hasten his journey towards Jerusalem, Act. 20. So that if any question it, Why doth one day excel another, when as all the light of every day in the year is of the sun? It may be answered: Answer. By the Knowledge of the Lord they were distinguished, and he altered seasons and Feasts: Some of them hath he made High days, Eccl. 33, 8. & hallowed them, and some of them hath he made ordinary days. Would we know the Authors of Feasts to jews or Christians: By the commandment of God himself in the mouth of Moses those were ordained, Leu. 23. and some others called Regular, Ordinary and usual: Or by the Will of the Magistrate, upon some reasonable cause; yet no part of Will-worship, being not contra Legem Dei, against the Law of God; but secundum analogiam Legis, according to the analogy of the Law, as this feast of Dedication, that feast of the 14. and 15. of the month Adar, Est: 9.21. and some others. The jews not only added to the number of the Feasts instituted by Moses, but augmented the solemnity of those feasts which Moses appointed: For whereas Dies Calendarum, or Neomeniae the first day of the month, or Feast of New Moons was appointed only for sacrifice to God, and not mentioned amongst those solemn festivities, yet the jews appointed for the increase of the service of God, that not only sacrifices should be offered in them, but also men should abstain from all servile labour, and so make it an Holiday, and great solemnity. Thus was it in David's time: Blow up the Trumpet in the new Moon, in the time appointed on our solemn feast day: Ps. 81. It was celebrious for the benefit of government; Psal. 81.3. nigh, de Lyra. for in the New-moon there appeared the change of time: and therefore was it so used in Elishaes' time, to whom when the Shunamite woman desired to go for her dead child; her husband said, Wherefore wilt thou go to him to day: It is neither New-moon, nor Sabbath, 2. King. 4. 2. King. 4.23. Which argueth, that they were freed from labour, because her husband insinuated, that she should go upon a day when he might be at leisure from his business, making in that respect a similitude betwixt the Calends and the Sabbath: and in S. Aug: Aug. l. de 10 Apocd. 15 c. 3. time, reproving the jewish woman, holding that they were better to spin, or do any work then immodestly dance in their New Moons. For the Feasts of Christians, Christ instituted no Holidays in his life time, he abrogated not the law of Moses, but observed those Feasts: Neither did the Apostles till the Law of Moses being dead, it might be buried honourably. It was not fit that Christian Religion should have so many ceremonies or Holidays in the Cradle, as it had in the full age of it. Yet in the Apostles time, the Lords day, Apoc. 1, 10. Act. 20, 7. 1. Cor. 16, 2. Mar. 16.2. Oecumen. Anselm. Primas, Apoc. 1. our Sunday was instituted by the Apostles in remembrance of the Resurrection of our Saviour: For the Sabbath is ceremonial for the manner, though moral for the matter. The substance of it is de iure divino, though some ceremonies of it, de iure humano. The jews celebrated their Sabbath the seventh day, We the eight: They gave God the last day of the Week: Philo. l de opificio Mundi. we the first: They kept their Sabbath in honour of the World's creation: but we ours in memorial of the world's Redemption, a work of greater might and mercy. The Most of our great festivities, Aug ad Lanuar. Clem: l. 5, c. 20. S. Austen ascribeth it to the authority of the Apostles, or general Counsels, as the Feasts of Christ's Nativity, Circumcision, Passion, Resurrection, Ascension, sending of the holy Ghost, and some besides these, kept upon set days every year: Aug: Ne volumine temporum ingrata subrepat oblivio (saith he) lest in success of time, unthankful forgetfulness creep in by little and little, and cause such things to be forgotten which the Righteous have done, who should be in everlasting remembrance amongst men. Hence is it, that the Church keepeth those Holy days, which Antiquity hath prescribed, that all things be done decently and in order, 1. Cor. 14.40. 1. Cor. 14.40. But what order would there be, if every man should serve God at his own pleasure, at his own time, after his own manner? We retain the Festivals of Saints, because we desire to praise God in his Saints, Psal. 150.1 for his great gifts and virtues bestowed upon them; being as bequeathed Legacies, and only true Relics for us, that we may follow their good examples. These days are for the service of God, and partly, as Socrates spoke of old (Quò se à laborum contentione relaxent) for relaxation from labour. Socrat. l 5. c. 21 These we keep holy as the Lords day, in the same manner, though not in the same degree; not for worship to them, or imploring of them, but to worship the God of Martyrs and Saints; abstaining from lawful labour in them, not for superstition, in conscience to the day, but obedience to the Church: And if it be held contemptuous to spend that day in lawful labour, wherein the Church shall indict a solemn fast, notwithstanding that liberty of the six days which God hath given: why shall that be lawful in a case of dejection, which may not in praise and exultation? If the Church had power to appoint a festival for the dedication of the Temple and the like, than it hath power to continue the memorial of the blessed Apostles. We see the jews did keep the feast of the Dedication, which was threefold as Alcuinus noteth: The first by Solomon in the time of Autumn: Alevinus. The second by Zorobabel, in the time of the Spring: The third by judas Macchabaeus in Winter, the remembrance whereof contitinued until Christ's time. The Grecians call to dedicate or initiate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to consecrate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To dedicate is one thing, to consecrate is another: Things are said to be consecrated, when of profane things they are said to be religious and holy: and to be dedicated, when they are appointed to God. The Hebrews did not only dedicated Temples which were newly built, but also those which were repaired and cleansed from uncleanness: as judas Macchabaeus did the Temple here, when it was polluted by the Ethniques, with the most filthy Idolatry of Antiochus. Which Feasts they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Renovalia, or Renovales dies, days of renewing; which are not once celebrated, but the solemnities of them are done every year once, as now when Christ came to the feast of the Dedication; whence I infer this doctrine. That the consecrating of Churches to the right service of the true God is a warrantable ceremony, Doct. allowable by our saviours presence. The Reason of this thing may be drawn from that rule of the Apostle, 1. joh. 4 4.5. 1. joh. 4. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving: Pet. Mart. 4.4. of common place, pag. 66. For it is sanctified by the Word of God and Prayer: It is meet that we should give thanks unto God, who hath given a place unto his people, wherein they may meet together for the practice of holy things; and that we should pray for a right and perfect use of such a place, that God there may be glorified, sins confessed, holy doctrine administered, zealous Prayers frequented, a right discipline exercised, and alms cheerfully distributed. Was it not a Law, Deut. 20.5. Deut. 20 that an Officer should speak unto the people in battle? What man is there that hath built a new house, and hath not dedicated it? Let him go and return to his house, lest he die in the battle and another man dedicate it: and shall not God's house be dedicated? Psal. 20, Thus David did dedicate his house, and entitled the thirtieth Psalm, Schic Channucath Beth Le David: A song at the Dedication of the house of David. And Solomon his son dedicated God's house, At the dedication of the wall of jerusalem, the Levites were sought out of their places to keep the dedication with gladness, with thanksgiving, and with singing, with Cymbals, Psalteries & with haps; and the sons of the Singers gathered themselves together, both out of the plain Country round about jerusalem and from the villages of Netophathi, Neh. 12.28. Euseb. l. 9 c. 10. bist: Eccles. & l. 4. de vita Const Magni. Neh. 12. Thus Constantine when he had repaired Byzantium, and determined to use that City for the seat of the Roman Empire, desired to dedicate it to God, and to that end called 318: Fathers which then held the Synod of Nice. This great Emperor went to Jerusalem, and built a Temple, dedicating unto God the same by Bishops, which held a Council at Tyrus. Gregory Nazianzene giveth a reason, why Churches were dedicated, Greg: 〈…〉 de usu Eccl●siae Psal. 51, 10. 〈◊〉 4.24. Col. 3.10. to remember the hearers of renewing themselves by a right Spirit, as Psal. 51. To put on the new man, Ep. 4. which is renewed in knowledge, Col. 3. For there is no holiness in outward things, they are not capable of divine qualities, but being consecrate do become instruments of the Spirit, whereby our Faith is stirred up. The Lord by his Word commandeth the faithful to use common Prayers, Calu. Ins●●●: l. 3. c. 20, s. 30. and for this purpose there must be common Temples, so that men refusing to communicate their prayers with the people of God, and entering into their chambers, break the commandment of God. These common Temples must be dedicated by common prayers: For if Saint Paul would not undertake his journey without Prayer, Act. 20.36. Act. 20. If David dedicated the morning unto God by prayer, Psal. 143. and the Evening by Prayer, Psal 143.8. Psal, 77.6. Psal. 71.18. Psal. 141.2. Soz. l. 4, c. 13. Psal. 77. & his old age by prayer: Psal. 71. and his prayers by a prayer. Psal. 141. Why should not the house of Prayer be dedicated unto God by Prayer? By Prayer Basil dedicated a Temple which he had newly built, calling unto him his Neighbour bishops. Clem. Ep. ad Licobum. So Clemens ordained; Make Churches in fit places and let them be sanctified by Prayer. So Athanasius confessed of the African Churches, that they were thus dedicated. Athan: in Apo, add Constantin. Lau●e Su●ius to. 1. de vitis Sanctorum. So practised Auxibius a Scholar of Saint Maries, and an Archbishop, if we believe Metaphrastes: He came into a Church newly built, fell down, wept and prayed: Lord God, which madest heaven and earth, the Sea and all that therein is: Strengthen me thy servant: give me boldness that I may preach thy word freely, and without fear: Illuminate these present with thy grace, that being converted from the error of Satan, they may acknowledge thee to be the true God, and whom thou hast sent jesus Christ. Merciful God, let thy holy Spirit dwell in this holy house, which is built in thy holy name; confirm and establish it, keep it immovable in thy faith, even unto the end of the world. This was the form of Dedication then; and that salomon's consisted of a Prayer, 1. King. 8.22.23. we find, 1. King. 8. Use 1. Which being so, it may direct us to avoid the errors of the Church of Rome in her dedications, holding from the 2. Council of Braca, Conc: 2. C●n: 5. that a Church should not be consecrated till provision be made for gifts and revenues, and that there should still be lights in the Church; the first part whereof is convenient, but the second needless: what use is there of lights, unless men meet early in the mornings, as those Christians were constrained to do in Pliny's time; Can. de conscer. Dist: 1. or late in the dark evenings? holding, that Temples should not be built or consecrated, Con. of Worms, c. 3. & in c. Missarum solennia. Tribis ●ensis Synod: Ann. 812 but by the will of the Bishop of Rome, which is a palpable tyranny and usurped authority: holding, that service must not be said or sung, but in places so dedicated; whereas in case of necessity it may be otherwise, and devotions may be performed sometimes in other places; as Izhak prayed in the field, Israel in Egypt, Moses at the Sea, Elias under a tree, jeremy in a dungeon, jonas in the belly of the Whale, Christ upon the top of a mountain, the Disciples in a ship: holding that all things must be done now in the dedicating of the Temples of christians, which were done in dedicating the Temples of the jews; Gratian, dist. 1. de Consecr. whereas howsoever in moral duties we are more bound than they were, yet not in ceremonies, figures, shadows, seeing the commandments of that kind were abolished by the death of Christ: Holding that the dedicating of Churches driveth thence Devils, Cont. Col: Anno ●● 36 ●● 14. whereas Romanists cannot challenge this power to drive away Satan at their pleasure: For the Spirit divideth severally to every man, as he will: 1. Cor. 12. They know not whether any bad Spirits be there, 1. Cor. 12▪ 11. though sometimes it appeareth that in some wicked places evil Spirits have haunted and inhabited; Pln. 2 l. 7. Epist. as by their effects hath appeared, which hath caused none willingly there to inhabit: they may as well conjure the whole world, seeing Saint Paul calleth the Devils, the Rulers of the darkness of this World, Ep. 6. Yea often it is known, that worse Spirits can not frequent those places than themselves. Epi. 6.13. Their other Ceremonies are ridiculous, of twelve Candles before twelve Images, signifying the twelve Apostles, Hospin: de Orig: dedicat: and that we must walk in light: of three times walking round, signifying Christ's triple circuit (more than he made) from heaven to the world; from the world to Limbus; Io: Sleid: l. 21. Commenta●. from Limbus to heaven: or the threefold estate of the Church; of married, of widows, of Virgins: Dura: in Rationali Diu●no●ū l. 1: c. 6. of three times knocking at the door, signifying the threefold right which God hath in our hearts, because he made us, redeemed us, and hath given himself unto us: of sprinkling water, signifying Baptism and Repentance: of making characters in ashes cast upon the pavement, with lines drawn from the right hand unto the left, and from the left hand unto the right, signifying the conjunction of two people: Their ascribing pardons at such times of Dedication, are as vain; Ann's Dom. 1066. as Alexander the second gave unto any one that came devoutly to the dedication at Cassina, 40, days remission: G●eg. Nicae: Synod▪ 2. Anno 788. their burning of incense in them; their bringing of relics to such dedications; their invocating of the Martyrs, to whom they build Churches. We stand for a Dedication by prayer of such places, but cast away those gulleries. Aug. de Ciu l. 8. c. 27. The Gentiles (saith Austin) erected temples to their Gods: so did our Britons sometimes in Scotland, a Temple to Mars; in Cornwall a Temple to Mercury, Stow: Ann●l. Cambd: Briton. B. jewel. Tract: de Sacris Scripture. pag. 129. in Bangor a temple to Minerva, in Essex a temple to Victoria, in Leycester a temple to janus; in York where Peter is now, a temple to Bellona; in London where Paul is now, a temple to Diana: No more than three and fifty years before the Incarnation of Christ (when julius Caesar came out of France into England) so absurd were our people to serve these falsely supposed Gods and Goddesses: but now the gospel being preached, these are banished, & such darkness dispelled. Our Churches and Chapels are dedicated to the true God; the very name Kirke, or Church, an abbreviation of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Lord's house, sounding so much. D●n l. 4 c. 16 We say as Damascene, We build Temples unto God in the names of the Saints; as Aug: Aug. l 8. de Civit. Dei c. vlt. & l. 22. de Ciu. c. 10 We build not temples unto our Martyrs as unto Gods, but memorials as unto dead men, whose Spirits with God are still living. We do not cry at the Altars, O Peter! O Paul! O Cyprian! we offer unto thee our oblation; but at their Memorials, we offer to God, who made them men and Martyrs, giving thanks for their victories, and encouraging ourselves by calling upon God, to the like Crowns of Martyrdom. If we retain the names of some, who were not Christians, by calling Churches after their names, we do but as Saint Luke, who used the name of Mars hill, where the Areopagites sat, Act. Act. 17.19.22 Act 28.11. 17: and the names of Castor and Pollux false Gods, Act. 28: and job and Amos the names of Arcturus, job. 9.9.38.31 Amos 5.8. Orion, Pleiades, job. 9, notwithstanding, they had fabulous and poetical fictions. The most of our Churches have the names of Saints and Martyrs, which we use, as they do also in Geneva (that miraculous Sanctuary for many distressed Protestants) their chief church retaining the name of Saint Peter, another of Saint Magdalen, another of Saint Gervase, whither they usually resort to holy exercises. If any of our Churches were erected by the superstitious, we must acknowledge how much we are bound to God, that we may have such houses which we builded not; wells which we digged not; Deut. 6: enjoy those Churches which we prepared not, Deu. 6.11. as Noah had the benefit of that Ark, which was framed by some profane Shipwright: Ludolphus. Our Churches have the pure Gospel, the true Sacraments, and are dedicated unto God by prayer; which we defend as following our Saviour, who will have his house to be called a house of Prayer, being present at the Feast of the dedication of it in jerusalem. USE. 2. Use 2. Which may serve for an Instruction to us, to be careful for the dedicating of our Temples unto God, both Material and Spiritual. A Material Temple. Our Material Temples are Houses of wood and stone prepared for the assemblies of Christians: yet Few use them as dedicated unto God. Popish Recusants are out of love with our dedicated houses becau●●●●erein their mass-priests and unknown language is silenced, their Images defaced, their idolatrous invocations & adorations abandoned; and would have their refractory fancy to be called by the name of Conscience: they are invited here to the Supper of the Lamb, yet will not come; and therefore well by the Magistrate may be compelled to come in, Luc. 14.23. that the house may be full. A blessed compulsion it is for a man to be driven to truth, for a woman to be forced to heaven. The idle Libertine preferreth his Couch before our dedicated Temples, Amban Psal. 129. Isa●. 29.13. herein worse than the jew, who did yield his speech and presence to the word; but he (forsooth) will not come so far as the Church, though he be very near it: or if such come, we may say as Chrysostome, of some in his time; We see them stand and trifle while Prayer is said; Chrys●●●om. 24 in Acta. yea, not only when Prayer is said, but when the Priest blesseth. Do you not know that you stand with the Angels, sing and say Hymns with them, & stand you laughing? It were no marvel, if God should send out a thunderbolt not only upon them, Hom, 36. in 1. ad Cor. but upon us also: for surely these things deserve a thunderbolt. The Church is not a barbers shop, or an Apothecary's house, or a common court; but a place of Angels, the Court of Heaven, and Heaven itself. Chrys. 15, in Heb. Were they to enter into a Prince's court, they would order their habit, look and gate; but entering into the Church, the Court of the heavenly King, they laugh, jangle, walk, and make bargains. It is God's house: Aug. Regula. Let nothing be done here, but what may be fit for the presence of God; the name of it teacheth us to pray: It is house of Prayer. Reverence is due to the very Cloisters & Churchyards; the bodies of many Saint's lodging there in peace, whose souls rest with God in Heaven. The Anabaptist or Donatist (an old Rogatian) is so peevish, that he abstaineth from the assemblies of all other men whatsoever, not of his opinion; and upon conceit of some spots in our dedicated Churches, singles himself with his schismatical troop to some odd corner, in a private house, wood, or barn in the night and darkness▪ loving darkness, and therefore walking in darkness: or thinking their private conventicle to be the only true Church, because they conceive some spots, and spotted men do remain amongst us, not lamenting, praying, labouring for a redress; but avoiding the land, which is no true valour to run away; especially to places which are common harbours of all opinions and heresies, where they cannot but draw in some stench of these; having left the free and clear air of the Gospel, swallowing in Camels there, who could not endure Gnats here. Augustine took another course, For the chaffes sake we do not forsake the threshing-floor of the Lord; Aug. Ep. 48. nor for the bad fishes do we break the net of the Lord; nor for the Goats which are to be severed in the end, do we leave the Flock of the Lord; nor for the vessels made to dishonour, do we flit out of the house of the Lord. Let us resolve so, to pray for any thing that may seem to be amiss, knowing that the Spouse will be black, while she is upon earth, Cant. 1: Can. 1.5. that in the best field where Christ sowed seed, and the best seed, tars spring up as well as wheat, and both must grow together till the Harvest, M●● 1●. 30. Mat. 13. Let us not fly from these material dedicated Temples, but hold it our joy, that here we may come to dedicate and devote ourselves unto God. We ourselves are spiritual Temples, 1. Cor. 3.17. A●pirituall Temple. Our souls are the Temples of God: If any man defile the Temple of God, him shall God destroy; for the Temple of God is holy, which Temple ye are. Our bodies in comparison of our souls, are but as walls of clay, encompassing a treasure; as the wooden boxes of precious jewels; a course case to a sweet instrument, or a mask to a beautiful face: It is holy, we must not profane it: God created it in infusion, and infused it in creation. It should be holy as he is holy: without holiness we can neither be named, nor be Christians. It is the Riches of the Saints, the beauty of Angeiss, delight of God. Whosoever hath this, is a Temple of God; and he that wanteth it is a dwelling place of Satan. Let the soul be free from sin, 〈…〉. and Satan will be driven far from the soul of the finner, and he shall dedicate this Temple unto God. A celestial Temple. There is another Temple, and it is celestial, which if we desire to feast in, we must be dedicated in bodies and souls unto God; we must glorify God here, and then we shall be glorified by him there: Blessed are all they that dwell in this house, they shall ever be praising of God; Psal. 64.4. there Charity shall be perfect: ●umb l. 4. l. 49. Every man shall rejoice as much for another's good as he doth for his own: they that looked downward here at sorrow not to be repent of, shall there look upward at joy: they that walked here in red, shall there be clothed with white. Think that thou one day mayest come into this Temple, as thou dost now into a material Temple. Per 〈◊〉 Ecclesia intramus in ●o●●am Paradisi. This is the gate by which we must enter in. Here we must be polished as corner stones for the heavenly City of jerusalem. Hear we fit ourselves with wedding garments, that we be not cast out into that place, where is weeping and gnashing of teeth. Here we are in God's chamber of Presence, that we may be brought into his presence and chamber of joy, whence we shall never be shut out. Let us then while the house of the Lord is established, encourage one another, saying; Let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us of his ways, and we will walk in his paths, Isa. 2. Isa. 2.2.3. The Temple was Christ's walk, as we find in these words: And jesus walked in the Temple, in salomon's Porch. Amongst the jews the Temple was had in much reverence, Chrys, in Act. 6.14. jer. 7.4. Act. 4.1. Bar. joh. 12.20, Act. 8.27. Ios. 11. Ant. c. vlt. & it was held a great honour to live near unto it; their common cry was, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, jer. 7. The Temple had a captain, Act. 4. as afterwards Soldiers called Templarij, dwelling near to the Temple, Knights of jerusalem, instituted Anno 1230. The Gentiles came to worship at the Temple, as that Eunuch of great authority under Candace Queen of the Ethiopians, Act. 8. and Alexander the Great; 2. Mac. 3.3, 35, Seleucus' King of Asia, Heliodorus, Ios. Gor. l. 3. c. 1. Antiochus and others mentioned by Gorionides. Famous have been the temple of Caesar, the temple of Bellona, M. Purch. in Pilg having six thousand servants a●out it in Cappadocia; the temple of jupiter, in Morimena with three thousand votaries: at Carrhae they had the Temple of the Moon: at Taxilla a temple of the Sun: at Athens they had a temple of Mercy, 〈…〉 causing a decree to be made, that they which fled thither for succour, might not be pulled away from thence. Such a Sanctuary was the Temple of Theseus; such an immunity was translated unto the Temples of Christians, to Abbeys, and Monasteries, 〈…〉. when Princes had dedicated their names unto Christ; providing by laws, that whosoever should violently draw away any from thence, they should incur the crime of treason; which was the cause, that when Alaricus the King of the Goths had surprised the City of Rome, so many as fled unto the great Church of Saint Peter, were through a wonderful work of God preserved: But abuses having hence grown, and the Church & Commonwealth injuried, these are in many places abrogated; when servants hence took occasion to be disobedient, and undutiful; unconscionable debtor defrauded their creditors; thieves increased, and that was verified, Nullos tam saepe ad Ecclesiae asylum sugere, quàm qui nec Deum, nec Ecclesiam curabant; None more usually and often fled to the Sanctuary of the Church, than they that cared neither for God nor the Church. The Temples of our times are for prayer, preaching, administration of the Sacraments, and so Sanctuaries for troubled souls, who desire to be fed with the sincere milk of the word; wherein not only the Lamb may wade, but the Lion may swim. Christ honoured the Temple with his walk in salomon's Porch. His passion was near, and as it were at the door; therefore he walked in the Porch, in salomon's porch, where sacrifices were offered: that we might much more frequent those places, where there is a remembrance of his offering up of himself once for all. In salomon's Porch, because there often Solomon used to pray: or it is called salomon's Porch, because it was made in imitation of that; the length whereof was twenty cubits, and the breadth thereof ten cubits, 1. Kin. 6.3. 1. King. 6. Here he walked, showing that sometimes a man may retire and rest himself, but not so that he rust; for he took occasion by walking, Art: to offer himself to the oppositions of his Adversaries. josephus notes, that the Temple had four Porches: the first, for all generally, except menstruous women: the second, for the jews and their wives: the third, for the only Males of the jews: the fourth, for those that brought the Priest's robes. This Porch of Herod's Temple is called Beautiful, where the lame man was ask alms of them, that entered into the Temple: Act. 3.2. Act. 3. A fit spectacle, teaching men to be merciful to such, who themselves come to crave mercy from God, and to respect these whom God placeth as Porters of his Court; teaching us to open our wounds unto God, Chrys. hom. 28. ad Pop. Antioch as they open theirs unto us. The beauty of this Porch is described by josephus, Salmeron, Baronius, Ribera: Ios. 6. de bell: jud. c. 6. God's house is beautiful and amiable, therefore did David long and faint after it; preferring one days being here, before a thousand elsewhere, wishing rather to be a doorkeeper in the house of God, then to dwell in the tents of wickedness, Psal. 84.10. Psal. 84. And jesus walked in the Temple, in salomon's Porch. Wisdom walked in the house of the Wise man; whence we may learn, That it is a fit thing for Christians often to frequent God's house, his Church. Christ's action herein may be our instruction. Doctr. 8, days after his birth, he was brought into the Temple, Luc. 2, to suffer circumcision according to the Law: When he grew and waxed strong in Spirit, and was twelve years old, Lu. 2.27. v. 40.41.46. He was in the Temple, sitting in the midst of the Doctors, both hearing them, and ask them questions; not to learn of them, but to instruct them: as he was man, he hearkened unto them; as he was God, Orig: he opposed and answered them: He so asked and answered, Eed: that all that heard him were astonished at his understanding and answers. He taught and preached the Gospel of the Kingdom in the Synagogues, Mat. 4.23. He taught daily in the Temple, v. 47. Luk. 19.47. Early in the morning he came again into the Temple, joh. 8.2. He ever taught in the Synagogue, and in the Temple, joh. 18.20. Hear he walked in the Temple. This was the walk of David; As for me I will come into thy house in the multitude of thy mercy, and in thy fear will I worship toward thy holy Temple, Psalm:: 5.7. Psal. 5. We took sweet counsel together, and walked unto the house of God in company, Psil. 55.14. Psal. 55. I was glad when they said unto me; Psalm. 122.1. Let us go into the house of the Lord, Psal. 122. The Apostles continued daily with one accord in the Temple, Act. 2.46. Act. 2. Peter and john went up together into the temple, at the hour of prayer, being the ninth hour, Act 3.1. Act. 3.1. Peter and john together went to prepare the Passeover, Luc: 22 8. Ioh: 18 16 Luk. 22. Peter and john went together into the Palace of the high Priest, joh. 18. Peter and john ran both together towards Christ's Sepulchcre, john 20. Ioh: 20, 4 Peter and john were sent together to Samaria, when it had received the word of God, Act. 8. Peter and john answered the Council boldly, Act: 8 14 Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye, Act: 4, 19 Act. 4. Peter and john are yoked together; the old and young, that the young might be instructed and guided by the old. He leadeth his fellow to the Temple. An Angel commanded the Apostles, Go, stand and speak in the temple to the people all the words of this life; & when they heard that, they entered into the Temple early in the morning and taught, Act: 5.21 Act. 5. Paul and Barnabas went into the Synagogue on the Sabbath day, and sat down, Act. 13. Paul prayed in the Temple, Act: 13.14 Act: 22.17 and was in a trance, Act. 22. The Church is not for secular but religious offices. Anna a Prophetess, the daughter of Phanuel, a widow of about fourscore & four years, departed not from the temple, Bas: lib. 2. de Bapt: quaest: 8. but served God with fastings and prayers night and day, Luk. 2. Theodosius went to all the places of prayer he could. In these Temples, Luc: 2.37 Ruff: l: 2, ca: 33 and the true professors (which are members hereof) God dwelleth and walketh in them, 1. Cor. 6. And jesus walked in the Temple. 1. Cor: 6.16 A just censure this may be then of any, who despise or abuse temples: Use. 1. we hold not an inherent holiness in the places; & that private prayers are bettered, Wolfius in 2● Re: 12. ex Tertull: when uttered within a consecrated circle: Christ is our catholic temple; and by him wheresoever our prayers are made in spirit and truth, they are alike acceptable to God; yet God especially hath chosen these places to himself. This Action of our Saviour warranteth our assemblies in Churches: for, though Abraham made his covenant in the open wilderness, Gen. 21.21.27. Gen. 24.63. Gen. 21; & Izhak prayed in the fields, Gen. 24; and it is uncertain what places Adam, Abel, Enos, Seth had to worship in: yet God hath now marked out his houses, and they must be frequented. Christ came to this Temple after it had been profaned, Ios. l. 15. and re-edefied for popular vain glory; and he that forbore not to employ the water pots of the jewish and superstitious purification, in the work of his gracious miracle, joh. 2.6.7. joh. 2, avoided not the jewish Temple: Why then do so many seek to pull down the Temples and Churches of Christians? from a swelling they are fallen to a shrinking in the sinews; from ful-fed bodies, to a pining; so that vix faucibus haerent; scarce do the stones in many of our Churches hang together, they have sustained a long penance for their excess. Simoniacal Patrons sell presentations to our Churches; heirs to judas, whose Latin goeth no farther than Quid dabis: They inquire of the purse of a man, not of his virtues; selling oxen, sheep, doves; all Church-preferments they have of their own, or are put in trust with by others, to those who cannot feed the flock committed to their charge; or if they do feed them, it is with untempered and often poisonous food. A sin now become vulnus cancrosum, Amb. a wound that hath a canker in it, and crept along through many joints, and requireth ignitum ferrum, a hot coulter or sharp sword; the extremity of civil punishment. Lest as before the coming of Christ in the flesh, Aug. de Ciu. Dei. l. 2, c. 19 the Roman Common wealth by little and little being changed, Ex pulcherrima & optima, pessima ac flagitiosissima facta est: So the Common wealth of England, and Christianity, by buing the charge of souls before the second coming of Christ, of a most religious and well ordered Common wealth, will become irreligious and profane. The Eagle-clawed Church-robber, seethe a far off a little portion remaining to the Church, and will so are at this by all politic inventions, though he take but a coal to fire his nest. These Locusts nibble at that which the Palmerworm hath left; worse than Pharaoh, who had their diet with Pharaoh in the dearth, that they might not sell their land, Gen. 47: they must have to their heaps of ill gotten, Gen. 47.22. and miserably kept goods, an Impropriate Tithe, which is most improper for any but the Church; though the Minister and his family starve. Are not these snares unto them, when having committed spiritual theft, they are so followed by God's hand into their houses, which receive such stolen goods, that Revenge shaketh the foundation of them for sin, and they in themselves and theirs are usually punished. The scornful Atheist despiseth the calling of the Teachers of our Temples; scorning Priests, whose spiritual sacrifice of prayer, God accepteth as well as he did incense in the old law; and like railing Rabshakehs' seek to make themselves sport in blaspheming the God of Israel, by rending in pieces his Messengers, in their drunken, lascivious raging discourses, where they foam out their own shame; not being terrified by the examples of jeroboams withered hand; two Captains and their fifties fired from Heaven; forty two childs torn in pieces by wild Bears; Corath and his Complices devoured by the earth; Miriam a woman, strucken with a leprosy for abusing the Lords servants. The Lord hath and will make good his promise to Levi; Bless Lord his substance, and accept the work of his hands; Deut. 33.11. smite through the loins of them that rise against him, and of them that hate him, that they rise not again, Deut. 33. They that have honoured the Temple have been honoured; Eccl. 50. Simon the son of Onias repairing the Temple, how was he honoured in the midst of the people? he was as the morning-star in the midst of a cloud, and as the Moon at the full; as the Sun shining upon the Temple of the most high; and as the Rainbow giving light in the bright clouds; as the flower of Roses in the spring of the year, as Lilies by the rivers of waters, and as the branches of the Frankincense tree in the time of Summer, as fire and incense in the Censer, and as a vessel of beaten gold, set with all manner of precious stones; as a fair Olive tree budding forth, and as a Cypress tree which groweth up to the clouds: Simon Magus that thought so basely of the best gifts belonging to God's Temple, he, on the other side hath been put to open shame, and his neck broken. Thus they that stand for holy things dedicated to God, have stood and flourished; but others have perished for abusing the place of the Temple, or men of the temple, Aq. 2.2. q. 99.2.3. or things dedicated to holy uses in the Temple: Such think this to be no sin now, because Christ is not present with a whip for them, as he was in jerusalem; but they may fear a more terrible whip hereafter, without restitution and contrition; and learn of jesus to defend the Temple, & frequent it. jesus walked in the Temple, in salomon's Porch. How may this encourage us, Use 2. who have Churches and Chapels for our frequent and religious assemblies: God is not included in any one place: He is every where by his power and operation, by his knowledge and vision, by his immensity and incircumscription; he is in the humanity of Christ by an hypostatical union; In his Saints by love, in Heaven by his Majesty, in the Church by an especial assistance and direction; he is every where, whole filling Heaven and earth; his power being present, Aug. l. 7. de Ciu. Dei. c. 30. Cyp. l. de vanit. Idolorum. his nature not absent. All the world is his Temple; yet must we not upon this pretence avoid Churches, as jeroboam dissuaded from set times and places of God's worship, Ios. Ant. l. 8. c. 3.8. because God heareth every where; he especially affordeth his presence in those places, which he calleth his houses; and therefore Cain for his murder, not daring to come to the place appointed for the service of God, is said to go out from the presence of the Lord, Gen. 4: And when jonas is said to fly from the presence of the Lord, jon. 1, Aben Ezra saith, Gen. 4.16. jon. 1.3. that he fled from that place where the Prophets stood, and offered themselves to be sent of God, when he should command them: If God be in the midst of two or three, gathered together in his name, how much more graciously is he with the multitudes of godly, whose prayers are as thunderclaps, or the roaring of the sea. Such oratory's do we enjoy, founded by jews and Gentiles, Bas: as well as any of Romish Religion: what was it for them in Popery to build Churches, or repair them. Campians speech at the funeral of Sir T: White. In maxima rerum vilitate, & multorum opibus adiuti, in a time of great cheapness of every thing, and helped with the riches of many men? It is a slander that our Faith or Credo pulleth down those Churches, which their Pater Noster founded: Their claim is false, to be founders of Churches. Constantine the great built Churches before Popery was hatched: Charles the great, B. Bad: in Exod. Schools of Divinity, and Universities in Germany, France, Italy, not for Popery, but for the Bible to be taught in; and the Britain's ancient Inhabiters of this nation, had their Churches and Temples, and yet no Popery: If they built or repaired our Churches, Bede: we may frequent them, being swept and purged, and reform. Some zealous professors the Lord raiseth up, to add more unto these, and to uphold those already built, that they may be dedicated houses unto God; especially having so Religious a Leader as our Solomon, who daily encourageth and commandeth to such charitable works, The Lord his God having now given him rest on every side, 1. King. 5: to these we call, as to Fountains of the water of life, that men would taste, and see that the Lord is good, 1. King. 5.4. Psal. 34: We say come hither old men and Fathers, Psal, 34 4. and learn of Simeon to sing a Nunc dimittis; Be not loath to departed in peace: Come hither, young men and brethren, We will teach you the fear of the Lord. We here sing: Praise the Lord all ye Nations, Psal. 127.1. praise him all ye people. To this end is this Chapel this day dedicated unto God; and the lawfulness of dedication we have seen. We may rejoice now, and be glad in the Lord; It will become us well to be thankful, and to testify our thankfulness by continuing our care in our several places. Ne longo sermone morer tua tempor a Praesul: Reverend and Honourable Father of this Diocese, Be as hitherto you have been to this religious town, a faithful Patron to Church and School; as Timothy to Ephesus, Titus to Crete, Polycarpus to Smyrna, Paulinus to Nola, Primasius to Utica, Eucherius to Lions, Chrysostome to Constantinople, Cyprian to Carthage, Ambrose to Milan, Austin to Hippo: This town yet flourisheth in many blessings; and so it will, if faction and schism prevail not against the peace of it. Worthy and careful Magistrates, M. john Nichols, M. Richard win, than the two Bailives, both present, and some of the 12 Aldermen, and 24 counsellors. A Sermon before the election of new Bailives. Be you with your Brethren trusty Guardians of the Schools and Scholars; defend their foundation, revenues, privileges: The Magistrate defendeth the scholar with his sword, and the scholar defendeth the Magistrate with his pen. Let Learning be countenanced by you, and the learned shall praise you. I shall hereafter give you a more ample charge out of another Text of Scripture; where you shall see that you must give an account of your office to the God of Gods. Provident and industrious Masters of this School, so teach your Scholars, that they may have this testimony which Cyprian gave Christians; Cyp: ad jubaianum. Veniunt ut discant, Discunt ut vivant, They come to learn, and learn here the Art of living well: All your Art is now reduced into two words, Deus & Rex: Instruct them to Fear God and honour the King; Intus si recte, ne labora. and then the Motto of your School, may be engraven upon your consciences; We deserve not just censures, and pass by unjust: Be content with that you have, countenance none to challenge that which is the portion of another: If they pull from the Church that which is due, and pretend to bring it hither; it is like judas project, that would not have Christ's body anointed, but the poor relieved: It is an honouring of the members, and uncovering of the head: That little which they take away (and but little all is left) eateth, as we see, into their wealth, who seek to rob Church or School: Let your diligent labours make such, that may defend you from unjust wrongs; and then, as Herod the great, though at home, joseph Antiq: l. 16.6. was most unhappy in his wife and children, yet abroad was most happy for his friends, acquaintance, and other prosperity; so though you may have some who seek your hurt, being near; yet others who are employed far from you, may defend you. Young Plants of this consecrated Vineyard, I say to you, as Solomon to his young man: Remember now your creator in the days of your youth, Eccl. 12.1. Eccl. 12. Dum vires annique sinunt,— While strength and years suffer you, Be diligent and constant in preparing yourselves to be hereafter ornaments of the Church and common wealth. Now is your Harvest; Let your School be as it is called Ludus literarius, a place wherein you take pleasure to learn, rather than a pain; Redeem the time, the days are evil; Life is short, Hypocrates. Art is long. Let us all Beloved, hear the end of all: Fear God, and keep his commandments, for this is the whole duty of man: All of us must appear, Eccl. 12 13. where we must give a reckoning of our Stewardship, as yesterday divinely we were admonished. In a Sermon by the reverend Bishop, in S. Chaddes Church. Let us perform all duty to our Temples; Let us remember that we were redeemed to be Temples of the holy Ghost: Holiness becometh Gods Temples: If we labour here truly to be holy, then hereafter we shall be truly happy; and being received into the holy jerusalem, which is above, and only free, and the mother of us all, we shall sing Hosanna the song of children; Halleluiah, the song of the Elders; Holy, Holy, Holy, Lord God Almighty, the song of Cherubims & Seraphims; and shall for ever live in glory with the Father, the Son, and the Spirit: To which Frinitie we shall ascribe praise and power in a unity, for ever and ever: So be it, Amen. FINIS.