CHURCH Reformation, A DISCOURSE Pointing at some VANITIES in DIVINE SERVICE. Delivered in Two SERMONS at Bridgnorth: Sept. 30. 1660. Being the Lord's Day; and the time of the Assizes held there for the County of Salop. By MICH: THOMAS, Rector of Stockton in the same County.  
Ye shall keep my Sabbaths, and Reverence my Sanctuary: I am the Lord,  Levit. 19 30. 
Si quis dicat Domum Dei contemptibilem esse; & Conventus qui in ea celebrantur, Anathema sit: Concilium Gangrense, Canone quinto.  
LONDON, Printed for Jo: Martin, Ja: Allestry, and Tho: Dicas, and are to be sold at the Bell in St. Paul's Churchyard, 1661.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ECCLES. 5. 1. 
Keep thy foot when thou goest to the House of God, and be more ready to hear, then to give the Sacrifice of Fools; For they consider not that they do evil.  

SOme of those Learned men, who have employed 
The Preface.  their Talon of sacred knowledge in the Exposition of this Book, have made a critical Observation upon the Inscription of it. They tell us, that according to the Original, we should read the first Verse of it thus.  
The words of the Preacheress, the Son of David, King in Jerusalem: But what? Was Solomon the Son of David a Preacheress? How so? they endeavour to assoil the doubt thus; Either by supplying the word Sapientia or Anima.  
That in this Book, The Wisdom of Solomon is the Preacheress, instructing the Sons of men in that difficult Question, de summo bono; and directing them towards the attainment of the Chiefest Good.  
Or, the Soul of Solomon is The Preacheress; that is, Solomon is delivering the various Observations which he had made upon the world hearty and experimentally. The Text which he chose was, Vanity of Vanities, which he proves and prosecutes by convincing Arguments, and in such a Method and Manner, as St. Paul afterward instructed his Son Timothy in the Art of Preaching.  
I made use of this Criticism for a Preface to my Discourse, Captare Benevolentiam; to bespeak and prepare your favourable attention: for here are those Three things which (according to the Orator) are most available to gain an Audience. Here is, First, Eloquence in the Author: The Wisdom of God speaking in, and by Solomon. Here is, Secondly, Importance in the matter. St. Ambrose, and St. Gregory of Nyssen say, This Book is a Treasury of Divine Knowledge; the Doctrine of it may serve to wean us from the love of these earthly things, and further us in securing our interest in the things of Heaven. Here is, Thirdly, Perspicuity and Brevity in the Method. This great Argument concerning the Vanity of the Creature, is handled Succinctly and Demonstratively, so as to convince the judgements, and to stop the mouths of such as have the greatest love and affection for the world.  
Supposing then this whole Book to be but one Sermon, I must entreat you to look upon the words which I have selected for the Text, as upon one particular Note of it.  
In the former Chapters Solomon declares the several Vanities which he had observed in other things. In this Chapter he points at those Vanities which are incident to Divine Service. It pleased the Lord to appoint and enable Solomon to be the Builder of his Temple; It pleased him also to inspire and direct Solomon to be the Reformer of the abuses of his Temple: So that from him we may expect a perfect Pattern or Platform of Church Reformation.  
We have had of late much talk and high pretensions by some for A Through Reformation of this Church of England; but the Lord knows, and the Lord give them grace to know, and to consider, that (beside nothing was done) the face of Divine Worship was rendered more deformed to the wo●ld, and left more ill-featured than when they first undertook the cure; and the ways they proceeded by we●e crooked, and improbable to produce such a blessed effect.  
It was not likely to Reform a Church by ejecting learned and faithful Ministers; by decrying a pious Liturgy, and Form of Divine Worship; by leaving Churches utterly void, and no Ministers to attend their desolate Congregations in their holy things. But I shall choose rather to mourn in secret, then to enlarge a public complaint against those unhappy miscarriages.  
That there are corruptions crept into the House of God; and that there are still some very considerable, and very deplorable Vanities in our Divine Service, is too visible and apparent; and by the good providence of God, I am here this day as Solomon's Amanuensis; as one that hath taken some short Note out of his great Sermon, and in an humble way to give you some notice of them.  
Since we are so happily met together on the Lord's Day, and in the Lord's House, I could not conceive any Argument would be more proper, then to discourse of that Divine Service which we ought to perform to God as on these days, and in these places. I am so charitable as to hope, that there is not one soul in this Congregation so vain, but desires to serve the Lo●d reverently and acceptably, and to observe the prescriptions of his most holy Will, both for the matter and form of it; and the doctrine of this text will direct us in both the parts of it. I must tell you, that I have not managed my meditations on this argument so as to please all, but as near as I could, to edify all. I durst not neglect my duty, nor be deficient to that providential Call which summoned me to this public employment; and I hope no one will be displeased at such a plain and faithful discourse; by which I endeavour to deliver my own soul, and to further the salvation of his. And so I proceed to the Explication and Division of the text.  
I do not observe any considerable variety in the several Translations. Arias Montanus renders the Hebrew, by Quando ibis, When thou shalt go. The Lxx. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quum vadis, When thou dost go. The Vulgar Latin by Ingredients Domum Dei, When thou art entering into the house of God.  
But some may say, Must all our care be taken as we are going to, or, as we are entering into the house of God, as these Translations import? And indeed the Syriack and the Arabic import no more.  
I answer, It is an usual Trope in Scripture, Ex anteceder te intelligere consequens; by the antecedent to collect the consequent; and the Trope must have place here. This counsel of Solomon is not to be understood of things to be done when we are going to the house of God; but what we are to do when we are come thither. There may be some preparatory actions and meditations, which may dispose and qualify us for Divine Worship; But that which Solomon here speaks of, is of the essence and substance of it. But what is that?  
Keep thy foot.] Spiritualem pedem animae omnes interpretantur, says Lorinus; All those Expositors whose opinions he had collected, do with one voice interpret it of the feet of the Soul; of the tempe●, and disposition, and resolution which the soul ought to be in, both when we are coming to, and when we are come into the house of God.  
But some may say, where is that? and urge against Solomon's counsel in the text, Solomon's confession in another text; That God dwelleth not on earth, the Heaven of Heavens cannot contain him, much less that House which he had built; 1 King. 8. 27.  
I shall answer briefly for the present, That by the house of God here, is meant such a place as is peculiarly designed, and consecrated to, and for divine Service.  
Here is yet a farther enquiry; Suppose the soul of a man to be rightly prepared to come; and being come, to be so well affected, as really and reverentially to conceive himself to be in the house and presence of God; What must he do then? Most Translations of the Text tell us, Be ready to hear: But sure there is more in it. Learned men observe, that the original word signifies also to obey; and so the vulgar hath it, Melior est Obedientia quam Victimae stultorum, It is not auricular, but practical hearing which is intended in this place; Obedience to God's Commandments, conformity in our lives to such sound doctrine as is delivered to us in the house of God.  
There lies not any difficulty upon any other term in the text; and therefore for a full explication, be pleased to receive the Chaldee Paraphrase upon it, which I have faithfully translated. As if Solomon had said thus;  
Thou son of man, Keep thy feet at what time thou 
The Paraphrase on the Text.  shalt go into the house of the Sanctuary of the Lord to pray: Do not come thither full of sins, before thou be converted; and while thou art there, incline thine ear to receive the doctrine of the Law from the Priests and Wise men; Be not as the fools, who offer a gift for their sins, yet are not converted from their evil works which they have wrought with their hands; and so God is not well pleased with them, neither do they know what to do between good and evil.  
And now that we do in some measure understand 
The Division:  the sense and meaning of the words, be pleased to receive the division of them into these two general parts.  
Here is an Instruction, and a Caution.  
The Instruction consists of two branches, and both full of fruit:  
The first branch is, Keep thy foot when thou goest to the house of God.  
The second branch is, Be more ready to hear (or obey) then to offer the sacrifice of fools.  
The Caution is contained in the latter clause, which is presented in the term of a reason; For they consider not that they do evil.  
So now the parts of the Text are laid open, and the work lies before us; and I hope we have all been so careful of our feet in coming to this house of the Lord this day, as that our pretended Divine Service may not prove a sacrifice of fools; I must declare again, that my design lies against the irreverend and wilful sin, though he be a frequenter of the House of God; and my procedure shall be with all meekness and gentleness, as becomes a Minister of Christ; and with all reverence and respect, as becomes so great a presence as this is.  
The first general part, the Instruction; I am to invite your religious attention to gather the fruits of the first branch of it; In which we shall stop and stay upon these three things.  
First, That God hath an House here on earth.  
Secondly, That there is a reverence due to that House.  
Thirdly, We shall inquire wherein that reverence doth consist.  
From whence, we may pass to the view of the second branch; wherein we shall find what is the main constituent part of divine reverence; namely, Obedience to Divine Commands.  
For the first of these; That God hath an House here on earth, I am to make good the proof, thus.  
First, That God hath owned such places as were peculiarly designed and consecrated to his Worship, for his houses, for his dwelling places here on earth.  
Secondly, That the people of God in all ages have owned and acknowledged such places as the houses of God.  
I cannot conceive more cogent arguments in this point, than the Word of God, and the practice of the people of God: Such as will not be convinced by these, must be reckoned in the number of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, St Paul speaks of, unreasonable men, whom not Topick nor rational argument can win over to the decency and uniformity of Divine Worship.  
First, I say, God doth own such places for his Houses.  
Is there no weight in that command of God? Ye shall sanctify my Sabbaths, and reverence my Sanctuary, I am the Lord. Leu. 19 30. Where observe; Doth not the Lord own the Sanctuary as well as the Sabbath? Doth he not say, Ye shall reverence my Sanctuary, as well as ye shall keep my Sabbath?  
Such as would evade this evidence, by saying, that the Tabernacle, and the Sanctuary, and the Temple were Jewish things, they were types and shadows, and are vanished and abolished: We Christians are free to serve God in any place, and at any time. True, we are so; but by such an argument as this, we may wipe out the Commandments of both Tables; for they were Jewish things, as being first given to them: and truly it is easy to observe, that such as have been the revilers, and despisers, and destroyers of the houses of God amongst us, have been rejecters and contemners of all the other Commandments of God; a very sleight care of godly or neighbourly duties hath appeared among them.  
But I confess it is improper to answer an argument by an invective; and therefore I say, in the second place.  
Where the fundamental reason of something in the first constitution of it abides still the same; there the thing itself must abide in the like esteem.  
I have heard it is a Rule in the Law, Eâdem, vel simili ratione manente, idem statuendum est; Like reasons produce like determinations in all cases.  
There was a fundamental reason in the Institution of the Sabbath, the day allotted for divine Worship: and therefore the holy Apostles did not abrogate, but change it. Now the fundamental reason of the Jewish Tabernacle and Temple was, that God should have a set place, as well as a set time for his Worship; it being improbable that Divine Service should ever be solemnly performed, except there be both time and place appointed for it.  
And this was the reason why holy David was so careful in providing materials; and Solomon was so industrious in building the Temple of Jerusalem, that there might be a fixed place where the Name of the Lord might be placed and called on, and where the Lord might meet his people and bless them.  
Hence was that command of God, That while the Jews were in their ambulatory condition, removing their Tents from place to place, they should build him an Altar of earth, wherein their Sacrifices were to be offered: The reason whereof is there assigned. In all places where I record my Name; that is, In every place where the remembrance or Memorial of my Name shall be, I will come unto thee and bless thee, Exod. 20. 24.  
The like command, upon the like reason, we find Exod, 25. 8. Let them make me a Sanctuary, that I may dwell in the midst of them; which makes to the Point in issue: That the Lord owns his Sanctuaries, the places designed for his Worship, as his Houses, and his dwelling places. But there are in this case more clear and plain evidences; yet I shall enforce but one more.  
When the Lord says by the Prophet, Isa. 56. That he would make the Gentiles joyful in his House of Prayer; and again, My House shall be called the House of prayer for all people: verse the 7. it is worth the noting, that the Prophet speaks in the Future Tense, My House shall be called; and this universally, in regard of all people, not of the Jews alone, but of the Gentiles also.  
And this precious promise is recorded by three of the four Evangelists; by St. Matthew in the 21. By St. Mark in the 11. By St. Luke in the 19 Chapters of their Gospel: I infer, if that Temple, that House of Prayer, had not been the Lords House by a peculiar right and propriety, he had had no ●eason to take the profanation of it so unkindly: If a Stable, as some have said, be as holy a place as a Temple, what need had the Lord Christ to be angry, that Sheep, and Oxen were brought into it? and sold to the people for their Sacrifices. Surely 'tis no offence to Christ, nor dishonour to Religion, to put  in a Stable, but the Lord Christ did not conceive so of it. He esteemed and called it his House: and as Divines observe on that passage; He gave the most signal testimony of his displeasure that appeared in the whole course of his life. St. John tells us, that he made a Scourge of small Cords, and drove the buyers and sellers out of his Temple; he would not endure that that House, which was designed to the duty of prayer, and other parts of divine Worship, should be made an house of Merchandise, and Den of Thiefs.  
Again, is it not plain out of that promise, that the Lord intended there should be a succession of his Houses? that in all ages, as the light of the Gospel should appear to any Nation, they should have an House, a fixed place to resort unto for Divine Worship; 
* It was impossible that the Temple at Jerusalem should be an House of Prayer to all Nations.  and the Lord performed this promise, in stirring up the hearts of holy men, to erect and prepare convenient places for holy Worship; and if the records of antiquity do not deceive us, there were some Churches built even by the Apostles themselves; by St. Andrew and St. Luke. That evidence of Isidore Pelusiota, is fraudulently detorted by some, when they cite him, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That in the Apostles time there were no Churches; but they leave out what he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not so magnificently built, nor so richly adomed as in the succeeding age they had, whereof there is mention made by Saint Ignatius in his Epistle to the Magnetians; by Justine the Martyr, in his second Apology; and by St. Martialis in his Epistle to those of Tholouse.  
By this that hath been spoken, I hope the Evidence is clear, That the Lord doth own some places as his Houses. And I was the larger in this, because I conceived the proof would mainly stick here: If the Lord vouchsafe to call them his Houses, and his dwelling places, and the Memorials of his Name; It might be necessary, that some amongst us would consider, whether those reproachful Names which they put upon our Churches, in calling them Steeple-Houses, and Meeting-places; And whether their continual wilful absence from them, be not defaults against that command of God, Of Reverencing his Sanctuaries? The Lord in his due time give them g●ace to consider of it, and bring those wand'ring and well-neer lost Sheep into the Fold of his Church again.  
It follows now that I declare unto you, that the people of God in all ages have owned and acknowledged those places which were designed for the public Worship of God, as the Houses of God.  
When Cain complained that he was driven from the presence of God, Peter Martyr understands it, that he bemoand himself, as being cast out of the Church of God, which was then in the Family of Seth.  
When the Lord vouchsafed to holy Jacob that vision of the Ladder; and when he saw the Angels ascending and descending upon it, he breaks out into that Expression; How fearful is this place? This is none other but the House of God and it was a part of his Vow: This Stone shall be the House of God, and of all that thou hast given me, I will surely give the Tenth unto thee.  
How often doth holy David make mention of the Sanctuary of the Lord, and the presence of God, and the House of God? In all which expressions he intended the place of public Worship; and that, before the Temple was built.  
It were endless to cite the Testimonies of all the Prophets; do but consider that sharp reproof of the Prophet Haggai, when the people of Israel were returned out of Babylon, and were more intent on the building and beautifying of their own houses then the House of God; He puts that confounding question to them: Is it time for you to dwell in sieled Houses, and the House of God lie w●ste?  
Doth not St. Paul check the Corinthians for despising the Church of God, and for the divisions that were among them when they met in the Church of God, 1 Cor. 11?  
That by the Church of God he meant the place which was then set apart for divine Service, is the concurrent opinion of those 18 Greek Fathers, whose judgements Gecumenius summed up; and of those modern Divines whom Marlorate hath epitomised; they all understand it, non de coetu, sed de loco; not of the Congregation, but of the place they were met in, which was not to be profaned by their uncharitable divisisions, nor their luxurious Feasts, which had been less sinful in their own houses.  
I shall not conceal from you, in what a passionate way St. Hierom expressed himself against Sabinian for an indecent action in a Church. Infaelicissime mortalium; Oh thou most unhappy of all the sons of men! Proh nefas! non possum ultra progredi: When he was about to declare his sin, he breaks off, and cries out, Oh horrid Impiety! I am not able to express myself, my tears flow faster than my words; my spirit is straightened through grief and indignation. Even Cicero and Demosthenes would be dumb in such a cause as this, and could not say any thing to defend it; So great an aggravation did Sabinians sin contract from the holiness of the place it was committed in.  
And we may wonder the less at the passionate zeal of St. Hierom, when we hear old Eli reproving his Sons for their misdemenor with the women of Israel at the door of the Tabernacle: If (says he) one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? He calls their sin, a sin against the Lord, in respect of the place; and intimates, that it was of such an heinous nature, as was not to be expiated by sacrifice or intercession.  
To declare the reverend esteem which holy men have had of the Houses of God, is too copious an Argument to be touched upon in a Sermon; 'tis fitter rather for a Volume then an hours discourse; and I had not said so much, but to invalidate those pretensions of piety, by which the Sectaries would disguise their contempt of the Houses of God, and their separation from us.  
It was one of the brainsick humours of the Donatists of old; they esteemed a beggarly Cottage fit for God's service, than a magnificent Temple.  
The Manicheans objected it as a criminal matter against the Christians, that they have Temples and Altars after the manner of the Jews, and the Gentiles.  
The Messalians imitated them, execrating and abandoning all Churches, and would pray only in their own houses.  
Socrates reckons it among the errors of Eustatheus, that he detested all Churches, and persuaded his followers to keep their Conventicles in their private Houses.  
In this Glass our modern Sectaries may see from what Progenitors they are descended; that in despising the Churches of God, they walk in the paths of condemned Heretics: And whereas they pretend P●ety and Purity in their separation from us, they pollute themselves with the greatest impiety; for they rob God of his right and propriety in the Houses of Prayer, which himself hath claimed, and his people in all ages have cheerfully and humbly acknowledged.  
Well then, If God hath an House here on earth: It will follow in the next place, that there is a Reverence due to it.  
It is due, first, in respect of the divine Command. Ye shall Reverence my Sanctuary; the Command is twice repeated in the Book Leviticus: and that we may not conceive it a service peculiar to the Jews only, St. Paul makes it his Exhortation, to serve God acceptably, with reverence and godly fear, for our God is a consuming fire, Heb. 12.  
Secondly, Reverence is due to the House of God, because it is the memorial of his divine presence.  
There is something in that Promise, which the Lord made to Solomon, when he had consecrated his Temple by prayer: Mine eyes and my heart shall be there perpetually, 1 Kings 9 3. And doth not our blessed Saviour promise, That when two or three shall be gathered together in his Name, He would be in the midst of them: These places import a divine presence in the Houses of Prayer, especially in the time of Prayer.  
Some of the Ancients raised an Argument for Reverence to the House of God, in regard of the immediate presence of the Angels of God there. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says St. Chrysostom; He is reproving his Antiochians for their irreverent behaviour in the Church, in walking, and talking, and saluting one another, and the like. The Church (says he) is not like a Barber's shop to tattle in, and tell news, but the place of Angels, and Arch-Angels, the Place of God, even Heaven itself.  
And in another place he advises thus: Consider (says he) with whom thou standest, with whom thou callest upon the Name of the Lord: With Cherubims and Seraphims, and all the powers of Heaven: It may be sufficient to persuade thee to reverence, when thou remember'st, that thou who art but flesh and blood, but dust and ashes, art admitted with the incorporeal powers to celebrate the Lord of Glory. So that Father.  
To the same purpose, St. Ambrose. Nè dubites assistere Angelos, ubi Christ us assistle; There is no question to be made, but where Christ is present, the Holy Angels are present also.  
Tertullian observing the irreverent gesture of some, sitting in the time of Prayer in the Church, manages his Argument thus. Siquidem irreverens est assidere, etc. If it be an irreverent thing to sit in the sight and presence of him whom thou honour'st in an especial manner; how much more irreligious is it to do it in the presence of the living God? Angelo orationis adstante, and the Angel of Prayer standing by: Unless thou wilt upbraid God that thou hast wearied thyself with praying, and canst stand nor kneel no longer.  
And these judicious Fathers did not urge this Argument for reverence, without good grounds for it. The learned Junius in his Not●s upon that place of Tertullian, conceives, that in that expression he had respect to that place, 1 Cor. 11. 10. where S. Paul instructing them for the most decent manner in the duty of Prayer, says, For this cause ought a woman to have power (or a covering) on her head; because of the Angels; namely, which are present there; for otherwise there were no strength in the Argument: Why should the woman be covered in the place of prayer, more than any where else, unless the Angels be more there then any where else? They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Philo Judaeus, Overseers, to look that all things be done as they ought in the houses of God; and hence no doubt was that expression which we have in our Liturgy, Wherefore with Angels and Archangels, and all the Company of Heaven, we laud and magnify thy glorious Name.  
We have now well near gathered the fruit of the first branch of Solomon's Instruction. Two things have appeared to us.  
First, That God hath his Houses here on Earth.  
Secondly, that there is a Reverence due to them.  
We are now in the third place to inquire, wherein that Reverence doth consist?  
And we have the answer in the Text, Custodi pedem tuum, Keep thy foot when thou interest into the House of God.  
And here it were easy to refresh your attention, with the grateful variety of conjectures, what Solomon might mean in these words.  
Hugo de Sancto Victore conceives, that our Reverence to the house of God may be expressed, First; in the decent decking and adorning of them; which he collects from that passage Psal. 144. 12. That our daughters may be as the polished corners of the Temple: the Lxx. renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concinnae & ornatae, beautiful and adorned.  
In this Prayer of David it must necessarily be supposed, that the corner stones of the Temple were carved and polished; had they been rough and unhewen, it had been a frivolous prayer, if David had desired of the Lord that the daughters of his people should be like to them.  
But in this last and worst age of the world, the Reverend Sons of God may invert that prayer, That the stones of our Churches were but polished and beautified as our daughters are. There are many wealthy persons who have laid out more money for a new Dressing, or a new Gown for a Daughter, than ever they gave toward the repair of a Church, in their whole lives.  
Paulinus the Bishop of Nola, expressed his reverence to the House of God in that desire of his;  
Prae foribus servire tuis: tua lumina mane  
mundity curare sinas.— Translated thus.  
Let me attend thy doors, and every morn  
Sweep clean thy Threshold, and thy Porch adorn.  
So we find S. Hierome commending Nepotian for dressing up the Church with boughs and flowers, and for keeping the walls and the pavements clean.  
Certainly there is a golden mean between that pompous Ornament which the Papists bestow upon their Churches, and that sluttish neglect which we may observe in some Churches of the Protestants. Look upon their outsides, and by the thatch, and broken roof, you would take them rather to be Stables for Horses, than places designed for the Worship of the God of Heaven.  
Look into their insides, and were it not for a wormeaten Table, and some broken seats and forms, you would think them rather places littered for Swine to lie in, then for Christians to pray in.  
The Lord be merciful to this Land for our irreverence to his Sanctuaries in this particular, and raise our hearts to that pitch of devotion, to make and keep God's House, at least, as decent as our own.  
But in the second place, let us inquire what this keeping of the Foot is.  
This is certain, that both the Jews and the Gentiles also did understand it literally.  
Aben Ezra (as I find him cited) glosses it thus. Come not into the House of God, Illotis Pedibus, with unwashen feet.  
Maimonides tells us, it was not lawful for a man to come into the House of God with his shoes on his feet, or with his staff, or in his working garment, or with dust on his feet.  
Which is further confirmed by what Burtorsius relates to be the modern practice of the Jews in their Synagogues, even in these Western and colder parts of the World. Before the door of their Synagogues they have an iron fastened in the wall, whereat every one is bound to make clean his dirty shoes, and that by the authority of Solomon, who saith, Look to thy Foot. And whosoever had slippers on, if they were foul, he was bound to put them off, according as it is written, Put off thy shoes from thy feet, for the place whereon thou standest is holy ground.  
In this literal sense did the Jews understand this Instruction of Solomon: And we find that the Gentiles, by the impulsion of the Law of Nature did reverence the Temples of their gods in this manner.  
It was one of the Precepts of Pythagoras: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Offer thy Sacrifice, and worship with thy shoes off.  
Drusius tells us, that some of the Eastern Nations held it a crime not to be pardoned, to tread upon the pavement of their Temples with their shoes on.  
And so a late Writer, who was a long time Prisoner among the Turks, tells us what their behaviour is, when they come into their Mosguees.  
Their first duty is, to wash their hands and their feet; then they sprinkle water thrice on their heads, repeating these words: Glory be to my God.  
Then putting off their shoes, they enter into their Temples.  
And so Arnobius tells us, it was the custom of some Heathens to fall down flat in the Temples of their Idols.  
And that all these expressions of Divine Reverence may not be blown away as superstitious Rites and Ceremonies, savouring of Judaisme and Gentilism; be pleased to hear in what sense some Christians have understood this Instruction of Solomon.  
Zaga Zabo, a Bishop of Ethiopia being sent Ambassador to the King of Portugal, and being requested to make a Relation of the Rites and Ceremonies which the Abysines used in their Divine Service; He gives this.  
It is forbidden amongst us, that either Heathens, or Dogs, or any other beasts should come into our Churches.  
It is not permitted to us to go into our Churches, but .  
It is not lawful for us to walk up and down in our Churches, nor to laugh, nor to spit, nor to speak of secular matters, because our Churches are like Mount Sinai, where God spoke unto Moses, saying, Put off thy Shoes from thy feet, for the place whereon thou standest is Holy Ground.  
St. Hierome reports it to the honour of that devout Matron, Paula, that she died with these words in her mouth: How dreadful is this place? this is none other but the House of God.  
And Greg. Nazianzen commends his pious Mother Nonna, that in the Church she would never open her lips but concerning divine matters; that she never turned her back upon the Altar; that she would never spit upon the pavement, as considering herself to be in the House, and presence of the Lord.  
By these several Instances we may perceive how all Nations, both Jews, Gentiles, and Christians, agree in this reverend behaviour in the House of their gods: And shall the English Christians be the only rude, uncivil, and irreverent worshippers of their God above all the world beside? God forbidden.  
I press you not to a strict imitation of these several Nations, in putting off your shoes, or washing your feet, or your heads: Only this, that whensoever ye are coming to, and when ye are entered into the Houses of God, ye would consider that ye have a glorious, and a jealous God to meet with: That the holy Angels, though they know not your hearts, yet are overseers of your outward gestures and behaviour; and it is their joy to see and hear the real expressions of unfeigned repentance. So Junius interprets those words of St. Luke 10. 15. I say unto you, there is joy in the presence of the Angels of God over one sinner that repenteth: that is, The Angels of God can see our tears and our humble postures; they can hear our sighs and our groans, and the confession we make of our sins; and this is matter of joy to them, that the number of the Servants of God, and such as shall be saved, is increased.  
It may beget an abasing blush in us to hear what Seneca said in this case. Intramus Templa composud, in omne argumentum modestiae fingimur: We enter into our Temples with composed spirits, and frame ourselves to all possible expressions of modesty and humility. And no doubt the Lord expects the like from us, and more; forasmuch as we have a better God to serve then the Heathens had; and the knowledge of him is delivered over to us by clearer and more abundant revelations.  
But I must not stay too long upon the literal sense of these words. Keep thy foot when thou interest into the House of God: There is something more in them.  
Hippomanus, and some other Expositor, have objected, 
The Second Sermon.  That that Ceremony of Discalceation, among the Jews, was used to signify a man's departure from his Right; in passing his Inheritance to another, as we read, Ruth 4. 7.  
And it is not improbable, that Solomon in this Instruction, might have respect unto that Ceremony.  
When St. Paul called upon the Corinthians to glorify God, both with their bodies and their spirits, he presses them to it by this Argument: Ye are not your own, ye are bought with a price; as if he had spoken to them in the phrase of the Text: Put off your Shoes from your feet. Yield up that right which ye have to the members of your bodies, and the faculties of your souls unto Christ, who hath redeemed them: And from this Notion of the phrase (which is genuine enough, and analogous to the rule of divine Worship) I may raise some other Notions, which may serve to advance and promote the Duty which we have in hand.  
I shall easily admit that account which Lorinus gives us, that by foot here, is meant, the feet, that is, the affections of the soul; but may I not put the question, Of the soul only? Had Solomon's instruction no design upon the members of the body? Doth Divine Reverence consist only in the pious frame and composure of the soul? Certainly it requires the whole man; the inward man, and the outward man too; and the ensuing Discourse will be managed accordingly in some short Directions for the decent behaviour of the outward man.  
First, I advise according to the letter of the Text. Keep thy foot when thou goest to the House of God: When thou art going thither keep on thy way; suffer no temptation either to stay thee at home, or to turn thee aside from it. It is one of the choicest arts of Satan, in hindering men from going to the House of God; he knows that there is not any thing that debauches the spirit of a man, nor hardens his hea●t more, than his frequent absence from divine worship; that's the sin which keeps men in ignorance of themselves, and of the ways of God, and discomposes them for that great account which they must render to the Lord at the last day.  
1 Chron. 21. 30. We read That David could not go up to Gibeon to inquire of the Lord, because of the sword of the Angel of the Lord: that is, because he was to pass through infected places thither; but when the way to the House of God is clear and safe, thy absence from it will not be defended by either of those too common excuses; some worldly business, or the entertainment of a friend that came to visit th●e.  
Again, Keep thy foot when thou art come into the House of God.  
Tertullian tells us, that the primitive Christians had their Dies stationum, days of standing, wherein they thought it Nefass, (as he expresses it) an unlawful thing to kneel, though at Prayer; and those days continued from the Passover to the Pentecost, in memory (as it is thought) of our Saviour's Resurrection. St. Cyprian tells us, that the Confessors and Martyrs, who persevered in the faith were called Stantes, The Standards. The ancient Church took up another custom at the reading of some portions of the Gospel, and at the repetition of the Articles of our Faith, that the Congregation should stand up; not only to acknowledge their unity and consent in faith, but to testify their resolution to persevere in that faith, and to maintain the truth of that Gospel against all opposers.  
And since that custom of standing at those times, at the repetition of the Creed, and the reading of the Gospel, hath been derived down to us by the piety of our forefather's; I advise you to look to your feet then; do not kneel at the Creed, as the manner of ignorant persons is, as if it were a prayer. Do not sit, as if ye doubted of the truth, or were not concerned in that public profession of your Faith; and as if your constancy to it would be conditional; that is, so long as it stands in favour, and is in fashion with the world: But in the Name of God stand up at it, and stand up for it; that the Lord may stand with you, as He did by St. Paul, and strengthen you in the day of your tribulation.  
I pursue my design of putting our outward Man into a reverend posture for divine worship; and therefore the discourse riseth from the Foot to the Knee. Look to that, that it be not too stiff in the House of God.  
God standeth in the Congregation, saith David; doth God stand? and do his holy Angels stand and look upon thee, and wilt thou sit? Wilt thou sit, and never kneel? St. Jerom's rule is, not only frequenter orandum, to be often in the duty of prayer; but flexo corpore orandum, to declare an inward humiliation by an outward.  
Our coming to Church is a Testification, a profession of our Religion; and to testify our fall in Adam; the Church appoints us at certain times to fall upon our knees; and to testify our faith in the Resurrection, both of Christ's and our own; the Church hath appointed certain times to stand, but no man is so left to his liberty as never to kneel.  
Genuflexio est Peccatorum: Kneeling is the sinner's posture: If thou come hither in the quality of a sinner (and if thou do not, what dost thou here?) put thyself into the sinner's posture. Kneel sometimes. Habe reverentiam Deo, ut quod pluris est ei tribuas, is devout Bernard's counsel. And let me improve it thus.  
Do but remember with what reverence thou hast come into thy Master's presence, when thou wast a Servant.  
Do but remember with what reverence thou hast come into thy Landlord's presence, when thou wert a Tenant.  
Do but remember with what reverence thou hast come into a Court of Justice, when thou wert either a Client, or a Pleader, or a Witness, or but a slander by.  
Do but remember with what reverence ye have come into the King's presence, or the Council Table, or, which was much lower, to a Committee-Table.  
Collect (I say) but the reverence which thou hast showed to these Persons, and in these places, and though I could wish the Lord had but as much; such bowing of the knee, such bending of the body, such uncovering of the head, even in the coldest weather, such mannerliness in all points; yet, Quod pluris est, says Bernard, God must have thus much reverence, and more; for all these expressions of reverence may be counterfeit, these honourable Persons may have the body, but not the heart: but the Lord must have all: Remember that call of David in the 95. Psalm. O come let us worship, and fall down, and kneel before the Lord our Maker.  
From the reverence of the knee, we may pass to the reverence of the hands.  
I will (says St. Paul) that men pray every where, lifting up holy hands.  
This Rite in Prayer was observed by the Heathens, even by the instinct of Nature; So Virgil speaking of Aeneas,  Ingemit, & duplices tendens ad sidera palmas; 
He sighed, and lift up his hands to Heaven. Many other authorities might be cited of this nature.  
Cosma Magalianus glosses upon these words of St. Paul. The lifting up of the hands is, Orantis forma, ex alto auxilium petentis, 'tis such a posture of Prayer, whereby we declare that we seek for help from Heaven.  
This was that posture to which the Prophet Jeremy exhorted the distressed Jews. Let us lift up our hearts with our hands to God in the Heavens, Lamenta. 3. 41. Not the heart alone, but hands and heart too.  
I had not mentioned this particular, but to remember you, what an express and punctual charge the Lord gives for all parts of bodily Worship, among which, this of lifting up the hands is so eminent, that the whole duty of Prayer is comprehended under it. When ye stretch out your hands, I will turn mine eyes from you, says the Lord by his Prophet Isaiah.  
And this may serve to shame us for our dulness and sluggishness; and for that no motion which our bodies express in the time of Divine Worship. Outward gestures are not only the Ornaments of Religion, but the Incentives of Devotion: The lifting up of thy hands may be the raising up of thy Pew-fellows heart; he may take a spark from thy holy zeal, and kindle himself into a flame of piety; but however it far with him, if thou bow down thy knee before God, he will bow down his ear to hear thee; and if thou lift up thy holy hands, thy help shall come from on high, and the Lord will fill them with good things.  
I should in the next place give you notice that there is a reverence due to the House of God from the tongue.  
And I hope there is not such a critical Auditor in this Congregation, as to charge me with a digression from the Text; because Solomon speaks to this subject in the verse immediately following; he advises there, Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God.  
Cajetan gave this sense of the words, Oratio ad Deum careat festinatione, tam in ore, quam in cord. Our prayers to God must be so ordered, that our hearts be neither hasty in conceiving, nor our tongues in uttering. The Original word (says Lorinus) signifies festinare praecipitanter, an headlong haste; that is, when a man gives himself the liberty of speaking quicquid in buccam venerit, whatsoever comes next into his thoughts, without premeditation, whether the words, whereby those thoughts must be presented, be proper and acceptable; or no.  
And therefore in provision against this vanity of the tongue, it seemed good to the Church in all ages to prepare Liturgies, and set forms of Prayer, by which the devotion of the people of God should be regulated, that their mouths should not be rash, nor their hearts hasty, to utter any thing before God.  
That great searcher into Antiquity, Mr Gregory, hath delivered it unto us from very reverend Authority, that Noah himself, while he was in the Ark, used a set form of Prayer, whereof he gives us the Copy out of an Arabic Manuscript; and although there be no need to distrust the faith of such a venerable Record; yet we have other evidence for the use of forms of Prayer, from unquestionable authority.  
We have the manner of the Temple-service as it was in use in our Saviour's time, and we find not any any where that he took offence at it: Yea, we find that when his Disciples came to him, and besought of him that he would teach them to pray, as John had taught his Disciples; He prescribes them a set form: When ye pray, say, Our Father, etc. Verba et recitationem certam praescribit, says Melancton. Christ commands to repeat the very words: Aliter orare quam Deus docuit non ignorantia sola est, sed culpa, says St Cyprian: To pray otherwise then the Lord Christ hath taught us, is not only our ignorance, but our sin: Wherefore (says he) My beloved brethren, let us pray as God hath taught us. And accordingly we find in Tertullian; It was the manner of the Primitive Christians to begin their Divine Service with the Lords Prayer; praemissa legitimâ & ordinariâ Oratione Dominicâ. When they had used that lawful and ordinary prayer which the Lord Christ had taught them; then there was, jus superstruendi: A right of building upon that foundation: and continuing their divine service according to those Liturgies which were compiled by Saint Mark and Saint James, as the Eastern Church steadfastly believes: Which Liturgies (as it is supposed) were afterwards altered by St. Basil and St. Chrysostom, and fitted for more public use; and out of which, and the ancient forms in the Western Church, that Liturgy which is established in this Church of England, was collected and composed.  
Prayer is a duty, and every duty is a debt; and debts, you know, must be paid in currant money; such as hath the present Caesar's stamp or image upon it: So that for the discharge of the duty, and the payment of that debt of prayer, I humbly conceive, the safest, and the most currant, that is, the most acceptable Coin to pay it with, will be in those Prayers which have the stamp and impressions of the Church of God upon them; I mean in the Confessions and Absolutions, and Collects, and Litanies which are compiled to that purpose, and which were present, and end in the Name of Christ: And when we pay our debt of prayer in the words, and in the Name of Christ, I see no reason we have to doubt of a discharge, and acquittance of our sins in the blood of Christ Jesus.  
There are yet two pieces of the outward man to be prepared and fitted for divine worship, which must be taken into a short consideration, lest I be too much straightened with time for the Points that remain.  
The two parts or pieces of our outward man are the Eye and the Head; and we must have an especial regard of these.  
It was the resolution of a very holy man; 'twas Job, That he would make a Covenant with his eyes; he would not allow them that liberty which nature had given them, of wandering upon every pleasant object.  
And it was the confession of a very holy man: 'twas St. August; that in his younger days, Intra sacros parietes egi negotium procurandi fructus mortis; Even while he was within the Walls of God's House, his eyes were wand'ring and lusting, and he was making a bargain for the fruits of death. Now forasmuch as the chastity of the soul is in so much danger to be violated and betrayed through the treason of the eye; it will concern us to join with another holy man, with David in his Prayer: Turn away mine eyes from beholding vanity, and quicken thou me in thy waey.  
Be pleased to receive the reverend Dr. Hammonds Paraphrase upon those words; as if David had said, Lord grant me a strict guard over mine eyes, those inlets of so many sins: Withdraw me from all delight and complacency in the wealth and grandeur of the world, on which the lust of the eye is wont to be placed; turn away my eyes from false, frail, and deceitful beauty, which is too apt to kindle impure flames in my breast: And on the contraray, inspire into me, and enliven in me all pious and virtuous designs. Such a Prayer as this may well become us, as we are going to the House of God, and when we are entered into it. It were a sad miscarriage, if we should turn these Oratoria into Lupanaria; the house of Prayer into an house of sin; to come hither with a greater desire to meet a vicious friend, than the holy God; and when we return, to be able to give a better account of the faces and the fashions of the Congregation, than the parts or points of the Sermon: But I forbea●, because I hope better things of you.  
And for the full preparation of the outward Man, there remains only a few words concerning his Head. But here I dare prescribe nothing; age or sickness may make a strong plea against a bareheaded presence in a Church; especially when the God of mercy is to hear it: But supposing health and strength, I make some question whether a covered head will not be too pregnant an evidence of an irreverent heart. Mr Cartwright (who was no good friend to the discipline of this Church of England, yet) in his Homily on our Text, presses for reverence in the House of God, by that argumentum ad hominem, which his followers have so much decried since. The Houses of God may challenge as much reverence as the Courts of Princes: Who presumes to enter into the King's presence with his head covered? and if not there, why here?  
Busbequius tells us, that the Great Turk, when he enters into his Mosques, lays aside his Robes, and continues in an humble posture till their manner of Service be finished. I am afraid the reverence which the Jews, and the Heathens, the Eastern Christians, and the Turks also, declare in their Temples and holy places, will rise up in judgement against some amongst us, who can hear that Sacred Name of Jesus pronounced, and yet neither move Hat nor Knee: Who can sit at the Lords Table as familiarly as at their own; Who can uncover their heads when a Psalm is singing, but cover them whiles the Psalms and Chapters are reading; Who can allow their servants to sit covered before them in a Church, but not in a Shop. It is the wonder, and the grief of all sober persons, that the Christian Religion should produce such cross legged Monsters, such anomalous and unequal practices; which are so far from being evidences of the true fear of God, that they are not consistent with the rules of common civility.  
And now I have delivered my sense concerning the reverential deportment of our outward Man in the House of God; which I humbly submit to better judgements, and shall cheerfully and willingly retract, if any thing hath passed from me in any respect dissonant from prudence or piety.  
These are the Vanities which I have observed in our Divine Service; and I shall hearty both wish and pray for a Reformation of them. That in our public Meetings we appear to God, and the Angels, and to all such who are not yet effectually called, as a Congregation of Christians; and they may say of us, Surely the Lord is among you.  
Hitherto I have entertained your Christian Attention with the fruits of the first Branch of the Text; and if any one doubt I have been too lavish of my time in regard of the Parts that remain: I hope I shall deceive him. Rouse up yourselves I beseech you but a few minutes more, and I shall dismiss you.  

The Second Branch.  
I suppose you remember that I told you, that on this Second Branch we should find the main constituent part of Divine Reverence; and that is, Obedience to divine Commands.  
This Obedience hath a double Object.  
The Commands of God; and the Commands of the King; for that is another Note in this excellent Sermon of Solomon: We have it Chap. 8. 2. I counsel thee to keep the King's Commandment, and that in regard of the Oath of God. Now these are to be considered apart: And first, our obedience to God's Commands.  
Hearing is a Preparatory duty to obeying; we must hear that we may learn how to obey: It is impossible we should conform our lives to the will of God, unless we know it.  
And that was the reason, I suppose, that St. Jerom translated his clause thus: Appropinqua ut audias, Draw nigh that thou mayst hear; Sanctify the Lords holy day in that holy manner, in waiting in holy Ordinances, hanging (as it were) upon the lips of such Messengers of God, as preserve Knowledge: But this is not all.  
Hearing without a proportionable Obedience will but inflame our reckoning against the last day: And therefore St. Hierom notes upon the Text thus: Non ingredi in domum Dei, sed sine offensione ingredi, laudis est; The bare duty of entering into the House of God is not praiseworthy or acceptable to him; but when we enter so, as that our consciences are void of all purpose of offence towards God, and also towards man.  
It is conceived by Expositors, that Solomon in this Branch of his Instruction, had observed a corrupt humour that was in his subjects, the people of Israel, that they rested and contented themselves with the outward formalities of divine Worship: If they came to the Temple of the Lord, and brought their Sacrifices as they were commanded in the Law, they thought themselves religious enough, though they took no care of their lives. When they had sinned, and brought their Sacrifice, they conceived this was as much as God did, or could expect from them; and this was the Sacrifice of Fools which is spoken of in the Text: and the Prophet Samuel had so determined it in that famous case. The Lord lays a strict command upon Saul, to make an utter destruction of the Amalekites; but he prevaricates, and spares some of the fattest of the  for Sacrifice: But what says Samuel to him? Obedience is better than Sacrifice, and to hearken then the fat of Rams; and that covetous project undid him; within a short time he lost both his life and Kingdom.  
Now let us learn to be wise by his Example. Let us take heed we do not delude our poor Souls as the Jews did, by the outward Formalities of Religion. Come to the House of God as often as ye can, but keep your Feet when ye come thither: That is, according to Lorinus, Keep the Feet of your Soul in a due temper. When ye come hither, be disposed and resolved to yield to the evidence of the Word of God, to acknowledge that to be sin, which the Word of God condemns for sin, and to yield that to be a Duty, which by the light of Scripture appears to be so. When we come to the House of God, we should be ready to say, as the Prophet Samuel did, Speak Lord, for thy Servant heareth: That is, as Mendoza glosses that place, Speak Lord what thou pleasest, and I am ready, not only to hear, but to obey it. Such a readiness appeared in St. Augustine, Da Domine quod jubes, & jube quod vis. O Lord give me grace to obey, and command what thou wilt.  
And now, shall I be so bold as to inquire whether the Feet of your Souls be in that obediential posture as the Lord expects you should be? Solomon speaks in general terms in the Text; but it may be expedient, for your better edification, that I instance in some few particulars.  
Lay the two Tables of the Law of God before you, and examine yourselves whether ye are henceforth resolved to conform your lives according to those sacred Rules?  
First, art thou resolved to have no other God but the God of Heaven? Wilt thou no longer serve the God of this World, Mammon, for the wages of unrighteousness?  
Secondly, art thou resolved never more to dishonour God by worshipping him in, or before some graven Image? Wilt thou never hereafter disguise, and palliate thy Idolatry by a nice distinction?  
Thirdly, Art thou resolved that henceforth thou wilt not take the Name of the Lord thy God in vain? Wilt thou not swear rashly and customarily? Wilt thou not make a false Oath in the Courts of Justice, to take the righteousness of the Righteous from him?  
Fourthly, Wilt thou hereafter remember to Keep holy the Sabbath day? never mo●e to profane it by idleness, or drunkness, or feasting, or luxury, or worldliness?  
Fiftly, Art thou resolved henceforth to Honour thy Parents? To Honour the King, as the common Parent of the Country? To Honour the Ministers of God, who have begotten thee in Christ? To Honour thy natural Parents, who have brought thee into this world, and bred thee up in it in care and sorrow?  
Sixtly, Art thou resolved that henceforth thou wilt do no Murder? That thou wilt not take up Arms against thy King, and destroy thy fellow subjects, upon the mistaken quarrel of Religion and Liberty?  
Seventhly, Art thou resolved henceforth never to commit Adultery? never more to pollute thy body, which is the Temple of the Holy Ghost, by unclean thoughts or actions?  
Eightly, A●t thou resolved henceforth never to wrong thy neighbour in his goods, neither violently nor fraudulently? Wilt thou not hereafter use false Dice, nor false Weights, nor false Measures, nor false words, nor overreach thy neighbour in any matter?  
Ninethly, Art thou resolved henceforth never to bear false witness against thy neighbour? Wilt thou not for fear or favour, nor for a bribe, give a false testimony to blind the eyes of the Judge, and to pervert the course of Judgement?  
Lastly, Art thou resolved never hereafter to covet any thing that is thy neighbours? Wilt thou hereafter restrain thyself from all covetous practices, and labour to be content with such things, as the Lord in a gracious providence shall please to allow and assign to thee?  
In this Glass, in this perfect Mirror, you may see whether the feet of your souls stand right; whether they be washed and cleansed from all purposes and resolutions to sin: For let me tell you,  
Unless ye can say with David, and say truly; Oh Lord my heart is ready, my heart is ready; I will have respect unto all thy Commandments; I am purposed that I will not offend: Unless (I say) ye are in this ready posture for holy Obedience, all your prayers, and all your Fasts, and all your days of humiliation, are but the sacrifice of Fools; they will avail nothing either to remove the guilt of sin, or to appease the wrath of God.  
Let me give you but one Note more in this Point: This resolution (which I have been speaking of) will be best discovered by your constancy and fervency in prayer, both in private and in public; for Mercy, in regard ye have transgressed the Laws of God; and for Grace, that the Lord would incline your hearts to keep them: And therefore it was a pious provision in our Church Liturgy; that after the Minister hath repeated the several Commandments, as from the mouth of God; the whole Congregation are enjoined to say, Lord have mercy upon us; in that we have broken those Commandments: And incline our hearts to keep them; that is, give us grace to do so no more.  
Bucolcerus tells us of Henricus Auceps, one of the Emperors of Germany, that when his City of Mersburg was assaulted by a vast Army of the Hungarians, he slew and put them to flight, his Soldiers crying out with a loud voice, Lord have mercy upon us, Lord have mercy upon us. And truly, I do not know a better defence against temptation to sin, then to pray with David, Oh Lord incline my heart to thy Testimonies; nor a better remedy against the guilt of sin, then to pray with the poor Publican in the Gospel, Lord be merciful to me a sinner.  
The Feet of our Souls are well kept, when we have taken up a firm resolution of obeying the Commandments of God; but yet we must take one step further.  
We must keep the King's Commandment also; this is certainly a Duty, however some men endeavour to distinguish themselves out of it. I counsel thee, says Solomon; and surely the counsel of so wise a man is worthy to be heard and regarded; as if he had said, I Solomon, who require obedience from mine own Subjects, do counsel all Subjects to yield obedience to their Kings: And St. Paul delivers the same Doctrine: Let every Soul be subject to the Higher Powers, not only for wrath, but for conscience sake.  
But wherein are the Commands of Kings to be obeyed? Must we yield up ourselves in a blind obedience, to observe, and do whatsoever the Higher Powers shall impose upon us? This is a busy question, and there is a short answer to it: We must either Obey, or Suffer.  
If the Commands of Kings are consistent with the Laws of God, our Obedience is indisputable; yea, I may say, that in that case, we do not so much obey the King as God: So that the Trial of our obedience to Kings lies for the most part in such matters, which we call indifferent, which are neither positively commanded nor forbidden by the Law of God. Such as are matters of Decency and Order in Divine Worship, and such as are of absolute necessity, namely, the payment of Tribute and Custom, for the preservation of his Person, and his Honour, and his People, and his Kingdom, to boggle at such Commands as these, is, (as I am informed from very learned and pious men) a rejection of this counsel of Solomon, and that exhortation of St. Paul ; we may make ourselves liable to the wrath of the King, which (as Solomon says) is, as the roaring of a Lion; yea, we may make ourselves liable to that which St. Paul terms [Damnation] an heavy word, and the Lord incline all our hearts to such a prudent and conscionable obedience both to his own Commands, and the Kings, that we may never feel the weight of it.    

The second general Part.  
The Caution. For they consider not that they do evil.  
Have ye yet one minutes patience more? I hope ye have; and indeed there needs not much more for the discussion of this part.  
Solomon here points at a palpable, and very dangerous piece of Folly: As indeed, what can be more foolish, then for a man, when he doth evil, to think he doth well? And what can be more dangerous, then to dishonour God while we think we serve him? It is an heavy word that of Solomon; Who so turneth away his ear from hearing the Law, even his Prayer shall be an abomination, Prov. 28. 9 and that is a fearful state: Let but a sinner, against Gods and the King's Commandments, retire into some private place, and there sit down and bethink himself, and say, What shall I do to be saved? Righteousness I have none, my whole life hath been (as it were) one continued transgression. I have in an Hypocritical way come often to the House of God, and heard many Sermons, and observed many Fasts; but my heart was not right towards God; it went after covetousness; my pretended zeal was cruel and bloody; and I served myself, while I bore the world in hand that I was a servant of Christ's. All my Religion lay in hearing, but I had no obedience: My practice was not conformable to my pretences; and now what will become of me? Should I betake myself to prayer, and pour out my guilty soul in supplications; Solomon tells me, That they would be but the Sacrifice of Fools; that my prayer would be an abomination; that the Lord would cast it out as a filthy thing: So that I am in great danger to lie under the guilt of sin, and the wrath of God for ever.  
Let (I say) a sinner, I mean one that hath been more ready to hear then to obey, but argue his own case with his own soul, and he will quickly see his folly, and with tears acknowledge that he hath done evil; that there hath been iniquity even in his holy things; and there remaineth nothing for him but a fearful expectation of vengeance to come.  
But I would not close my discourse with such a sad note as this; neither dare I tell you, that the yoke of the Christian Religion is easier than it is. You have had the Nature of Divine Worship represented to you, both for the Form and the Matter of it: The Form I place in those Reverential postures and gestures of the outward Man: The Matter, in an obedience to divine Commands, and to the Kings, so far forth as they are not repugnant to the Laws of God; nor enjoin any thing which is unlawful for, or unworthy of a Christian: And I beseech you to think of it, & by a speedy resolution for new and better obedience, secure and lay in a stock of comfort for your poor souls against the coming of the great Day of the Lord. If hereafter ye shall come rightly disposed and prepared to this House of Prayer, the Lord (according to his promise) will meet you, and bless you, and make you joyful in it. He will give you the comforts and the graces of his blessed Spirit to strengthen and guide you in the way wherein you should go, and at your end, receive you into that other House of his, not made with hands, which is eternal in the Heavens. For which the Lord of his Mercy prepare us.  
Amen, Amen.  
FINIS.    

To the Honourable Sir Christopher Turner, Knight, One of the BARONS OF HIS Majesty's Exchequer.  
My Lord,  
AMong those many mercies which our good God in the happy Restoration of his sacred Majesty, hath poured upon this unworthy Nation; it is looked upon by some pious and judicious persons as none of the least, yea rather, as one of the greatest, that his Majesty hath placed such judges over us, who understand both Law and Gospel, and are able not only to administer justice and judgement to the people in their Civil Causes, but to be guides and examples to them in their devotions and addresses to God.  
It was no small comfort to me, being by the Providence of God called to this service, and directed to this argument, that I found your Lordship such a practical Auditor, recommending my mean discourse to the better consideration of the people, by your exemplar reverence in the House of God: And I have the sooner digested the Obloquy which was cast upon these weak pieces, when I saw the duty which they pointed at (Reverence in Divine Worship) was so well known, and so evidently performed (beside yourself) by so many learned, and pious, and honourable persons.  
Many and sore were the evils which lay upon this Church of England in our late troubles; and although our chief cordolium arose, that we see some of the fundamentals of our Religion undermined and shaken, it could not but beget some sighs and sad thoughts in us, to hear the circumstantials so decried and despised, as if Divine Worship consisted only in our hearts and spirits, and it had been superstition in any respect to have glorified God with our bodies.  
It was an ingenuous concession of Mr Calvin in the case of Ceremonies, that if they were few in number, easy to be observed, and clear in their signification, they might juvare rudiorum imperitiam, assist the weakness of the ruder sort of people, and that they would conduce, Christum illustrare, to make Christ better known to them.  
And certainly the devout and reverend servants of God, in the various and humble postures and gestures of their bodies in Divine Worship, have no other design, but to testify that awful sense which they have of an extraordinary presence of God in Holy Assemblies, by them to instruct and edify the ignorant, and to prepare them for their more solemn approaches to the Throne of grace.  
It was judiciously said by a late learned man, that reverence was the pale of Religion; if that pale be broken down, the Roes and the Hinds of the field, as Solomon calls them, weak and unstable souls will break out, and wander into profaneness and Atheism, and in a short time forget that God whom they see worshipped in such a sleight and homely manner.  
Wherefore we have cause to bless the Lord, that notwithstanding the Sectaries (like wild Boars) were so long foraging in his Vineyard which he had planted here amongst us, and had well near laid it waste, by destroying the Dressers, and rooting out those goodly plants of Order and Decency, and Uniformity, he hath yet preserved an holy seed who know him, and fear him, and come with hearts and bodies to sanctify him, at what time, or in what places soever they draw near to him.  
It is the joy of our hearts, notwithstanding we live so far remote from the Imperial City, to hear of the signal reverence of his Sacred Majesty in holy Worship, and it is our wish, that his pious example may have such an influence upon the Nation, that this Church of England which was so lately blackened by her own intestine troubles, may recover her former comeliness, and become once more a praise on the Earth.  
Our expectations of this happiness are somewhat raised, since we see the Episcopal Chairs, and the Seats of judicature filled with such eminent persons, who have given so ample testimony of their Loyalty to their King, and their constancy to their Religion.  
My Lord, I am a poor stranger to you, I had not the happiness (to my best remembrance) ever to see your face, till I met you in the House of God, and afterward received from your Lordship that more than sufficient reward, a very candid signification of your acceptance of my well-meant labours. And I humbly and hearty congratulate to you your Honour, that by the favour of your Prince, you shine in the Orb of justice, and are such an illustrious (and yet benevolent) star in that (Now) glittering Constellation.  
Good luck have you with your Honour, and may you ride on prosperously (as you have begun) judging the Tribes of England in Truth, and Meekness, and Righteousness; and may he, whose name is, The Counsellor, be continually assistant to you; may you grow old & honourable in the service of your Country and your King, and your God; and then, when your Change shall come, your comfort and assurance will be so much the greater, that you shall be translated and adscited into the number of those, who shall sit upon Thrones, judging the Tribes of Israel. These hopes and wishes shall be constantly and fervently seconded by the prayers of,  
My Lord, your most humbly devoted servant, Mich. Thomas.