1^®4^1 A Second Sermon, i!^®M^ preached at Paules CroflTe, 1 fe^i *cii.ofMay,i 5 p8. SwJffl vponthe2i.of^^. thci2.andi 3 . verfes.- Preached the 4. of De- cember 1597. vpon the fame Text. By Iohn Hovvson, Student of chrtjles- Church in O.v- S$$? Imprinted at London by mI^SM ^jfr*.HAtfielihx Thomas 'WXM^i l^fpP Mams > dweUin s in Paules *PtlP m X nm 4 ! Chiirchyard 3 at the figne >$£ |G * slS ofth ^f on - MM i^5^ 'Soil A Sermon preached at Paules Crofle, die 21 .of May i 5p8.vponthe2i.ofMathew, the 1 2 . and 1 3. verfes 3 by Ichn Rowfen, Student oichrifts-Church In Oxford. The Text. K^fnd faidvnto them, it k written, Minehoufefhallbe called the houfe of pr dyer 5 but ye haue made it a denne ofthteues. MATH.2i.verlei3. VR blefied Sauiour in the 12. ofLuciM** SXuke42. noteth it to be the office & duty of a faithfull & wife Steward, of a Steward or difpenfour of the my- fteries of God, as S.PauIe callethi.Cor.4. him 3 to giue vnto the houfhold in due ieafon their portion of meate 3 ffiToutTfioy, the meafure of wheate, which is due vnto them. By the meafure of wheate faith S.Greg, exprimiturmo- Gre*.f>a/}.u.$. dm verbi\ the meafure and proportion of the word of ca ^' God isment and exprefled, which ought to be giuen to thofe of the houfhold : which meafure and proportion coniifteth in thefe points, faith Erafinus, Promere cum res Era r mtepj a ^ poftu/at, cnifepromere quod eft accommodum , ejrpromere quod iod. ionam. fat is eft : In deliuering the meate or the word in due fealbn, A 2 at % deci. Dei tuagint^^*T^«^6);^Deut. cap. 29. & 3 i.io called, be- ^•* 8 -<"-39- caufe they taught the grammaticall &c hiftoricall fence of & "1 \ ° the fcriptures) could tcltifie that he had not bin inftru&ed by them :whereas the Pharifes, who were the chiefe ex- pounders of the myfteries & fecrets of the lawe, and ther- fore fate in Moyfes chaire, could truly affirme that he was none of their auditor ; and therefore thelewes could fay with admiration quomodohic lit eras fcit cumnondidacerit? how knowes thisman letters when he is not learned? no i h. 7 . fcholler of the Scribes, no auditor of the Phaiifesryct where ue comon people of which he was one did fpeake the 6 A Sermon preached the Syriack tongue, as alfo his Apoftles, and that only: EtifebJe de- Eufeb.de dtmonjlrat \euanglib.ixap. j \ he could alledge a n£S 3 . l° n g text out of the 61. of Efay in the Hebrew tongue, « ? 7? wherewith onely the learned were acquainted (as now Luke.4. adayes) and expound it and the mod: hidden and fecret myfteries of the holy fcriptures farre beyond the expecta- tion, nay beyond the capacitie and vnderftanding of the Scribes &Phari(es: and he that is wellconuerfant in the holy fcriptures, may perceiue that all thefpeeches of our SauiourChrift, hauc either the perfect forme of a Cabal* (as they call it) containing a mod fimple, moll: true, moil: decpe, rnoft certaine expofition of myfticall things in the fcripturesjorelfe an auouching of fcriptures themfelucs; as in this place, where alledging a reaibn of his faft or action, he auoucheth the true vfe, and condemneth their abufc by the fcriptures themfelues 5 not without aftonifh- ment to the auditors both Scribes and Pharifes, who as it ftiould feeme, could not reply, or durft not make anfwere. Another note I obferue before Icome to intreate of his fpeech in particular is this, that our Sauiour Chrift per- forming this action not as a man, but myraculoufly as he was God (as I fhewedyou before) would neuerthelelle giue a reafon of his action $ whereas commonly with God a*£*m. Tota ratio fatti eflpotentiafacientis^nd voluntas facientu : The reafon of Go is actions arefometimes hi* power fomt times bis vvtll: and as human a confuetudo verbis > it a diuinapoten- tiafaflis loquitur ,4srcevfe words to expreffe our mindes* fo God by hts actions jhevveth his power and his will alfo: jiw.fi.c*.^ and as new words or not ordinary phrafes,being with mo- deration and decency inferted to our fpeech, [plendorem adduntydomake them more pleafng; foin Gods extraordi- nary and miraculous actions, which euerin congruitie are very fignificantflUodamMcdo lucttlentior efdmtna eloquen- tial at Taules Crojfe. tin : Godjpeakes vnto vs more eloquently andfignificantly then by other meanest and the husbandman in the 20. of Math. 10.14. Math, who there reprefenteth the pcrfon ofGod,being asked by his feruant why he gaue as much to him that wrought but one hower, as to them that hbouredmany howers, alledged his will onely for a reafon, Volo huic no- uifiwo direftcuttibi : Ivvillgiue vnto thii Uflas vnto thee, vcrCi4. and againe verf 15. Is it not live full for me to do what 7vr///fand it is faid of God the holy Ghoft,i.Cor. 1 2. i.Cor.n, that one and the famefpirit worketh the varietie of ope- rations which are mentioned in that chapter, deuiding to euery one K$mG*teT**,euenas he vvill\ whereupon Caietan notes, voluntas Jpirittufanclipro ratione redditur: The will Caiet ' M ' ofthe holy Gholt is alledged for a fufficient reafon of his aftion,and in that his will is alledged for a reafon of his a&ion,itis apparent, faith he., and a fufficient argument thatheisatrueGod. Now what might be the caufe why our Sauiour being God.and equal to the Father and the holy Ghoft in deitie, would not haue his will only ftand for a reafon, and when the great Lords and mightic Potentates ofthe world fay fie volo } fic faciojfiet fro ratione voluntas, would render a reafon of this his adion?wasitbecaufe he had to deale with men who were docile, and reafonable, and of good capacitie, and not with wilfull and ftubbornemen? For Theophilafl hath this kinde of rule, Solere Beum, cum agit Theophn. in cum hominibta non malignis, & queruliSjfatforumfuorum c t'fi- adI ^ m ' reddere rat hnem ,Thzt it is the cuftomeofGod when he deales with men that are reafonable and tradable, to ren- der a reafon of his adiions why he doth them : Cum autem agit cum mdignis, & cjuerulis.fmm folum allegare voluntt- tern: but when he hath to do with obftinatc and malicious men,toalIedge onely his will for a reafon, becaufe they B are 8 J Sermon preached arc not worthy to hauc other reafon giucn thempf which his rule he alledgeth many examples. I cannot define this to be the reafon, but it is not alto - gether improbable 5 for to graunt that both the Scribes and Phariles and thePriefts too were obftinate and ma- licious: yet (chough they were very many of them) they were a (mall number being compared with them who were then prefent when this action was done 5 for it may be collcdted probably out of the Gofpell, that our Sa- uiourhad moft commonly attending vpon him toheare his doctrine and fee his miracles, eight or ten thoufand people: for he had in thedefart one time 5000. another time 4000. bcfides women and children: and thisnum- fumhb.z. e hex is notzdby Origen contra CelJ/m lib.2.Eufeb.hb.'$.ca.6. Bufib.Ub.$. de defflonJl.euang.Yox if he had fo many in the defart places ca.6Mdc- wnere tnev could haue no fuftenance, what companies may be imagined did fo]low,vvhen he went k&* mhiv^myw, Luc.8. through fo many cities and villages the moft populous of jofepkdebei. all the world? For Iofephu* notes that in Galile there were judM.$.ca.z. ^ 00 tovvnes fapnfct, as the Euangelift calles the, oppida fine muris, as Euthinms notes in the firft of Math) in euery of which townes there were at lead i5ooo.inhabitats,as the foirxtlcffphus notes : and their cities were proportio- nable to their townes, for in thelandofGenezareth, be- fides many other famous cities, there was one called Ta- jofepkdebei rich r ^ wta ^ w S* mandement,moucs much more then a naked lawe: And therefore the Church faith withIob 3 videte anmentiar y Examine whether I ly? 07 no : beleeue not that which I fay- lob.*, becaufe I fpeake tfi \fidanvcrafmt ex rati one pfnfate , but weigh with reafon the truth of it: and if the Church do B 3 teach ii A Sermon preached teach that (as oftentimes it doth) which cannot be com- prehended within the compafTe of reafon ; ye t for ail tha r, G«£. ibid. rationabiliter fuadet, ttperfvades you with reafon, Ne de cc- cultis ratio human a, qutri debeat> That offome myfleries and fecrets ofChrifiianitie,you may not aske orfeeke the reafon. Whereas on the other part it is the cu-ftome and order of ftubborne men,of hereticks,&fchifmaticks, Nonrati- ones afferre, fed placita: not tovrge reafon, but their will, their pleafure, their phantafie, or opinion : as Fauftws the F^lmMan. Manicheejvhcn he had charged Moyfes that he did Amino. id.14.ca.?. laceffere, offer violece to the la xces of God 5 dixit, ejrabijt, faith S.AuJline, nihil probare fat egit y nihil cur auit oliendere : he faid,as Pilate faid, quodfcripfifcnpfi, quoddixi, dixi: when he had faid it, he had done, he neuermade offer to proue it, or giue a reafon of his fpeech : and though our do&rine beneuerfotrue, yet it is without the compafleofmode- ftie and discretion for any man be he neuer fo learned, to vfe thefc kinds of aflertios : Ego in hoc libronon contuli :fed afferui & affero, & penes nullum volo effe iudicium y fed omni- btufmdeo, vt prallent obfequiuw, I haue not vfed proofes, orauthoritie in my writing; but I affirme that that I fay, and fubmit my felfe to no mans iudgement,but require e- uery man to confent to me :fcio memea dogmata habere de c*lo: I know that my fpeeches de/cend from heauen, are authenticall and canonical!; for it is a proper tie peculiar caietfiper to God only, facerepr out vult> to do what he lift, and fay i.cor.u. vvhatheplealeth: tor other men muft haue regulam vo- luntatis, a rule to diredt their will, and fome reafon to di- re<5t their fpeach; otherwife while he takes vpon him a propertie or qualitie peculiar toGod, he bzcomts fatuus Prou.:7. confidens influltitiafua^ afoole that is confident in bisowne follte. And thus much by way of probabilities why our Sa- uiour would allcdge a reafon. The atTaules Cro/fe. 13 ThePreface tothisipeechofhis, is this, Scriptumefl, it is written. I noted before vnto you, that we nuift vfe fome rule wherby to fquare out and meafure our fpeeches and actions, and one was from within vs 3 homogenearc- gu!a, mans reafon : another fi om without vs>regu/a hetero- genea, Gods word: he vfeth this fecond rule as the fiireft rule, which cannot erre; the word of'God; which rule, though it be heterogenea, fupernaturall to vs,yetitis borne genea y nztmz\\ to him, who was God himfelfe, for the word of God may be faid to be ratio D# ; which was homo- genea to him, as humane reafon is toman. So that his ipcech is not a bare reafon,which peraduenture might ad- mit cauils, and exceptions, and contradictions, but is ioy- ned with authorities as good authoritie as any Prophet fpake with when he laid, Hac dicit dominiu thus fay th the Lord: And this S.Aufltnefa\ih>\s ordo nature, the order of \j*gMiml nature, that when we learne any thing,or teach any thing, wfaw j w* efpecialJy touching faith and reIigion : Rattoncmprxcedat authority, Re. if on ftouldbe grounded zpon fome good autho* Y.tie .-for faith he 3 Infirm a ratio videri pot eft qu* cum red- ditafuerit, author tt at em pofiea per quam firmetur afppnat : Font may feemeto be a vv take reafon, which when it is allfdged requireth feme other re of en and authoritie to con- fime it. Now our Sauiours reafon was grounded vpod good authoritie, vpon that which was regulaprima, the ch:efe rule with the leu es, efpecially Scribes and Phariles and Priefts, which is, the written word of God, which being deliueied fincerely accordingtothetrue fence and meaning of it, as he did, admits nodeniall; and therefore the Pharifes do make no reply. Now it is worth the obferuation to cofider our Sauiours manner of reafoning with them, Itismoft certaine that with all forts of me that ccnfciTe there is aGodjthe word, and izj- A Sermon preached andwillofGod,isr*£*/*/r/w4, thefirft and thechiefeft rule to direct them in all their a&ions : and therfore fome heathen hauc the fpeeches of oracles for their chiefe rule, Firg.Acnei. 7 . fimtur^ deorum cdloquio : other the word of God,which is firiptttmin cordibsu,wnttcn in our hearts 3 naturall reafon for their chiefe rule, as the Philofophers had : other the word of God written by the pen of man, but infpired bv the holy Ghoft, as thelewes had theoldTeftament for their chiefe rulc,and Chriftians both the old and the new: and whofoeuer difputed with any one of thefe forts of men, out of thefe grounds which they receiued for their chiefe rule, difputed demonftratiuely, and otherwifenoc (b:for a reafon or authoritie from the fcripture will not moue a Philofbpher, nor a reafon from the new Teftamec is no rule foralewe. Wherefore our Sauiour hauing to deale with the Scribes and Pharifes and Pricfts, &c. who receiued the word of God written in bookes of the law and the Prophets for their chiefe rule, he diluted with them out of the law and the Prophets, and in this place drawes his reafon from the propher Efay and the prophet Jeremy : and in the next chapter diluting with the Saduces about Math.iz. the rcfurredtion, which receiued only the fiue bookes of Moyfes for the written word of God, and their chiefe rule, healledgcth his reafons from the bookes of Moy/es only. Which example the Apoftles and holy Fathers haue fol- lowed in all their difcourfes: for S.Paule fpeaking to the Athenians before their conuerfion, alledgcth no text of fcripture, but reafons drawen from the light of nature, which was their chiefe rule, and the faying of their Philo- AA.17. fopher, Aft.17. And preaching to the Corinthians after their conuerfion,alledgeth the fcripture as regulaprimapi remota with Chriftians : and the reafons or fayings ofPhi- i.Cor.i*. lofophers,as^^/^^/>^theruleofnaturalland rea. fonablc at Taules Qroffe. 15 lonable men ; which courfe alfb is now obierited in our preaching. And S.Auftine difputing with the Manichees^«$:-ri- whichdenved the old Tcftament to be the word ofGod,*^'"*"*'- brought his prpofes and reafons from the new Teftament only, becauie they allowed that for their onely rule : and therefore Laciantius taketh exception againft that maner Laft.ub.s. of difputation which S.Cyprian vfed with Demetrian, who ca M- vrged him too much with authorities of fcripture, feeing Demetrian allowed not the fcripture for his ru\c:Non emm Scripture tejlimonjjs, qua ilk vanam^ficlam, comment itiam put a bat, fed argument is & rationefuerat refellendus : For he wot to be reproved and conuince A with arguments and reafon, not with the fcripture^hichhe efieemed asfalfe,faincd, and counterfeited faith Laffantitis. But our Sauiours manner of difputation fcriptumeft, it is written, in the lawc or in the prophets, is demonftra- tiue withlewes or Chriftians, who accept the fcripture for their chiefe rule: But for afmuch as not the letter of the fcripture is the word of God, but the truefence,and meaning of it, you (belouedChriftians) are efpecially to regard who it is that deliuereth or alledgeth this fcripture to you ; for although in veritate humana, in humane truth, (where reafon only is a fufficient rule,and principle,which is true ofneceflitie, whether apooreman or a rich man, a learned man,or an ignorant man, a Chriftian or an Hea- then, Baalam or his Afle, deliuer it) we muft rather confi- der quiddicatur, quam quis loquatur, what is faid, then who faith it 5 yet in veritate diuina, in diuine truth, which is a- boue mans reafon, and is beleeued becauie it is fo delive- red in the fcripture,which we accept for the word of God, becaufe we cannot cuer iiidgc^quiddicatur what is faid ,, wc muft efpecially confider quis/oquatur,who faith it; whe- ther it be the diuell which faith fcriptumefi, it is written, Ma th. 4. C as 16 A Sermon preached Math.4. ashc did to our Sauiour, or fomc Atheiff 3 orfomc Hcre- ticke 3 orfomeSchifmaticke 3 &c. or whether it be our Sa- uiourChriftj or his true Churchy orfome found member of his Church. jtugMrttiit. For as S.Auftin faith, Quodaliquid intelligimm rationi, Cred.cap.11. ^j credimtu authoritati debemm y Though wc owe all things 3 both knowledge, and beliefe vnto God prrmario, yet as to hismeanes andinftruments we are indebted to reafon 3 for that that we know 3 and to authoritie, for that OrigMom^i. webeleeue. And therefore S.Origtn giuesthisobferuable rule 3 Si quando tefiimonia defcriptura audieris, vide nefta- timlocpuenti acquiefcds^ed confident ilium cuiusfo, ac cuius fententU, cuius fa voluntatis. When you heare one fay fcriptum eft,it is written, beleeue him not therefore in that which he faith, but confider who it is that fpeakethit 3 of what opinion he is 3 whether anhereticke orno 3 of what minde or affe&ion he be 3 whether a fchifmaticke or no-for ifhediflemble that which he is not 3 and being infe&ed with the poifbn of herefie or fchifrne, a wolfc do lurke vn- der a fheepes skin 5 then the deuill in him faithjcriptum ef } fcriptures do nothing belong vnto him. For as herefies haue their beginning by occafion of uiug.mtt.i%. fcripture not well vnderftoode 3 Quiafcriptura bonainteU fiperioan. fog untur non faft^ as s.Aufiin faith 3 fb the pra&ite of here- ticks is per verba legis legem impugnare, by the words of jimhrof.fufer fcripture to oucrthrow the fcripture 3 Ambr.fuper 3. ad Ti- l.adTit. turn, &propriumfenfum verbis a ftruere legis, to build their own opinions vpon the words or text of the law. And this verball alledging of the fcripture is that fheepes skin wherewith wolues be clothed 3 faith Vincent. Lirw.Quideft tJfae.' im ' vcfttiu* ouiwn, n't ft prophet arum & apoftolorumproloquta I What is the fheepes clothing but the layings of the Pro- phets and Apoftles ? and; Quifunt lupi rapaces^ nififenfm h&reticorum atTaulesCroffe. 17 hdreticorum feri & rabidi^ and what be thefe rauening wolues, but the wildc and vnnaturall interpretations of hereticks? And when onrSauiour charged the Saduces that they erred, not knowing the fcriptures, it was not that they were ignorant of the letter of the fcripture, at lead of fo much as they acknowledged forfcripture, but becaufe they knew not the fenfe 3 and meaning of it : for lofephus faith of them, that they read the fcriptures 3 and the f crip- jff T '^ nt ^' tures onIy 3 and reie&ed all manner Pharifaicall traditions. ' ' 3 Wherefore feeing many fay y lz is written, with our Sa- uiour 3 and yet neuertheleiTe are deceiued themfelues 3 and deceiue others, f» h&*& i& x*?*t,not knowing thefenfe ofuxh.n* them, as the Saduces were: and others rfA^f, do mail- cioufly wreftthem 3 as S.Peter faith fome did S.PaulesE- i.Petj. piftles, <3&sTtivWM$nrih!HSM9 to their owne deftruciion,and to the dejlruclion of other their auditors and followers : though there be nothing (b certaine and authenticall as the holy fcriptures, if we be fure quid dicatur, what is the true fenfc and meaning of them, yet there is nothing fo dangerous, if being not able toiudgeourfelues, we do not confider quis loquatur 7 who it is that doth alledge them. But now let vs confider what that is which our Sauiour faith is written in the fcriptures. My houfejhallbe called the houfe of prayer J?ut you haue made it a denne oftheeues. The words oiEfay implie 3 whofe houfe this Temple was 3 Godshoufe;and fecondly,theend or vfe,whyitwasbuilt 3 toprayin. The words of Ie/emy im- plie the abufeofit 3 that of Gods houfe, it was become an houfe for theeues: and where it was ordained to pray in 3 they had made it a denne to Iurke in, and fo fafely to com* mit any robbery ,or facriledge. It is moft certaine, that God who is the Lord and crea- tor of all things, hath referued tohimfelfe apart orpor- C 2 tion i8 A Sermon breached tion in all things, not that he hath neede of them, but in recogmtionem, that all things that are hatie proceeded from him: and that heisthemofthighandabfoIuteLord ouer them all: and therefore though he be king of kings, and Lord of lords, and (o by confequcnt of all people and nations in the world,yet he hath referued an efpcciall por- tion of men to himfelf,which hexalleth his people: though he be infinite, and comprehended in no place, yet he will haue fome particular place whither this his people may refort to feme him, which he calleth his houfe, his place, Dan.7.10. his habitation : though thoufands of angels minirter vnto him, and ten thoufand thoufand (land before him, yet he hath among men alfo appointed fome to his proper fer- Numb.3.11. nice in this hishoufe,and thofe hecalles hisPriefts, his Miniflers : though he be a fpirit, and hath no neede of thefe corporall things, yet he challenged! a part or por- tion in all things for the furnifhingofthis hishoufe,and maintenance of thefe his feruants: which he calleth his part, his portion, his tithes,his offerings : though he be e- ternall, and before all times, yet he hath referued fome times & fome dayes as proper to him, wherein his people fhould refort to his houfe to ferue him, which he calleth hisfeafts,his Sabbothes. Heere mention is made of his houfe only, and therefore of that I will frame myfpcech, and fome certaine circumftances belonging vnto it. Itismoft manifeft that God who is comprehended in no place ; hath had notwithstanding fome place alotted to him eucr fince the beginning of the world, and therefore fome very learned men haue affirmed, that Adam cucn in Puradife had a certaine place where to prefenthimfelfe before the Lord, that place where God walked,and called Gen.3.8. him to him, Gen. 3. 8. and certaine Hebrew interpreters Gen.4.3.4. conclude out ofthe4.ofGen.ver.34.thatC^/^and^^ did at Tattles Croffe. ip did bring their hcxtficzs^addHxeruntfacrificiafua (for (b the word imports) to their father Adam, who was then the Priclfyhat he might offer them in the place which the Lord appointed for that purpofe. In that place where God appeared vnto ^^r^^becaufc that place was holy there he built an altar 3 Gen.i 2.ver.7. And whe God com- Gen.11.7. maunded Abrahamio offer his forme f/ad* } he appointed him the place where itfhouldbedone 3 onamountaine$ and there Abrabambirih an altar alfb 3 Gen.22. and this Gen.ia. was the place where afterward the temple of Salomon was built, 2.Chro.3. And whe Rebecka felt the children ltriue 3 g ci J^'*" x fhe went to aske the Lord; no doubt to fome place where he vfed to giue them anfwere 5 the interlineall glofle faith, to the place where Abraham built his altar. Jacob accor- ding to the diuers places he dwelt in 3 had diners places to ferue God in 3 and there erected diuers altars 5 and the oc- cafion that God tooke to deliuer the children of Ifracll out of the Aegyptian bondage 3 was 3 that they might go to acertaineplace to ferue him, and offer facrifice to him: we pray thee let them go three dayes iourney in the defer t there tofdcrificevntoGod, faid Moyfes and Aaron vnto Pharaoff, Exod. 5. and the place which God appointed was mount Exod.?. Sinai 3 Exo. 19. In the defart there was a tabernacle 3 which Exod.19. Lira calleth tabernaculum pantum, the little tabernacle, in Lirafuper companion of the great tabernacle 3 Exod. 33. whither E*od.i6. ^r^ commaunced the people to come into theprefence E xod, 33« of the Lord-, Exo. 1 6.9, and whither Afoyjesbvov.ghtlethro Exod.1^9. toheare all the wonders which God had done for them 3 and to offer iacrifice vnto God, Exod. 18. In the 26 of Exod.18. Exod. charge was giuen to make that great tabernacle, a Exo ,z6 ' moueabfc tabernacle 3 which fhould continue for the houfe of God 3 tffl they had fome fctled habftarion rfinally* •' when their eftate was fetled, God chofe Ierufalem for the C 3 place, 20 A Sermon preached place 3 and in Ierufalem mount Moriah , to build this temple in 3 this houfe of God 3 which heere is mentioned. All thefe places howfoeuer otherwife called, were yet domm deifiods houfe ^bicaufe there efpecially he affoorded his prefence : And therefore when Caine ftoode (as I may fay) excommunicated, for murdering his brother 3 and might not come into the place appointed for the feruice of God, hewasfaid tobc fugatu* hprafentiadomim, caft Gcn out from the prefence of the Lord , Gen.4. and when Ionas.1.3. * onas was ^id t0 fane fled fro the prefence of the Lord, Aben Ezra faith that he fled fro that place, where the Prophets ftoodc,and offered themfelues tobefentofGod 3 when he ftiould commaund them : and when it is faid that Nadab and Abihu died before the Lord 3 it is meant that they died before the altar of the Lord 3 Numb,3.4. And when any Iofua.24. thing was faid to be done before the Atke, as Iofua 24. or z.Sam.&z. before the tabernacle i.Sam.2i.orin the temple, it was faid to be done coram domino , or ad dominum, before the Lord, or in the prefence of the Lord. Now as before the law and vnderthelaw God hade- uer his peculiar , and proper places to be worfhipped in j which therefore were called by his name 3 Gods Temple, Gods tabernacle 3 Gods houfe : fo after the law and vnder the GofpeIl 3 aflbone as euer Kings and Queenes became nurfesof Chriftianitie, and profeflbrs of religion, there were peculier places confecrated to the feruice of God, which now alio are called Gods houfes, dorntuDeu both becaufethey are confecrated to him 3 andbecaufe there we pcrforme holy and diuine minifteries to him 3 and be- caufe that place being accepted of him for the place of his prefence and habitation amongft mtv\^lmperitcipat ope- Pamf.orih.fid. tationu &gratUDei.DawafOrth.fid.lib.i.cap. 1 £• and in Ub.i.cap.i6. t hem doth difpenfe vnto vs by his holy myfterxeshis mani- fold at Taules QroJJe. zi foldbleffings. And as thofehoufes , and cfpecially that houfe we here fpeake of was renowmedaboue the palaces of the greatcft Princes 3 for a double furniture; a liuing furniture 3 and a dead furniture 3 that is 3 with multitudes of people, and with rich 3 and fumptuous ornaments y great treasures and large reuenewes; and therfore found two forts of enemies, one that would rob it of the peoplej another that would fpoile it of the riches and reuennewes: fo the houfe of God vnder Chriftianitie, hath excelled mxgnitudine &fu f chritudine * 2 9- as did they that made the tabernacle. The like might be faid of the fecond templeif the time would ferue. Now that you may knowe how acceptable vnto God thiskindeof leruiceis^ ofbuildinghis houfes andfurni- £hing them in moft fumptuous manner ; you fhall obferue, ( and it woorth the obferuing ) that after Dauid had deter- mined with himfelfe to build the Temple, and not before, God promifed to eftablifh the kingdome to his feed. 2.Sa- i.Sam.7. muel.7. which Dauidkcmcth alfo to note himfelfe in the P 32. Pfal.where after he had metioned his Ioue to Gods houfe, he noteth the loue of God to his houfe,& his promife to Jet thefiuitofhii body and caufed them to be placed in the Temple , for a perpetuall memory and moft honorable te- ftimony to all pofterity of their zeale & liberalitie towards thehoufeofGod. And this kinde of furniture was not proper to Gods houfe vnder the law onely 3 but like wife vnder the gofpell j for as Efkyas prophefie was fulfilled vnder chriftianity 3 D^- musmea,, dornus orationis vocabitur cunttis gextibus; that Godshoufe fhouldbe the houfe of praicrto all nations, Efay.j*. and thchoufe of praicr fhouldbe likewifc Gods houfe: fb it fhould feem that Dauids wifh or prayer reached euen to vs that were after the law, who defired of God that he Would keepeforeuer this volunUrie bountie,andltberalitie in furnifking Gods houfe, in the purpofe and the thoughts of the harts of his people* And therefore aflbone as God gaue en- creafe to his Church 3 oratories were built 5 and aflbone as God rayfed vp Kings and Princes which fauoured the i.chio.»*.i8L Chriftian truth and religion^no coft was fpared to furnifh the Churches , which alio were builded with royall mag- nificence: Al which the ancient fathers of the Church the chiefe pillers and lights of the gofpell after the Apoftles, iudged as acceptable vnto God 3 as the making and furni- fhingof the tabernacle 3 or Solomons Temple; and there- (otcEufebtus noteth the great ioie which the Chriftians concerned when ConBantine builte thofe magnificent %f' ec c f^£' Churches and furnifhed them to be Utitia diuino munere L™f.mf! infufajiioy whereof God was the author, not proceeding cjriUhate.u. fromvanitieor fuperftition. CyriHusliittiop of Ierufalem faieth that the Kings in his time did adorne the Churches with filuer and goldfoc.pietatis ergo, in holynes and deuo- t) 2 tion z6 A Sermon preached Temi.apoh- ^ 0n ' Teyfuffkn czllcth thofe voluntary donations depofi- 2#. ttpktdtis, pledges and teftimonics of religion, pietie and deuotion. Greg.NazzanSafcth, that the coil which Gallus, m'anT IuU&ntu brother beftowed vpon the Church which he built, was acceptable to God, euen as libels facrifice. Saint ah ufi n>per °^? / ^* ^'^ c ^ at *® ve ^ e ' s °f golde and filuer which Tfai. lis" were vfedin the celebration ofthefacraments,wereS^£- *** /*,hoiy, and confecrated to his honor, cuiprofdnte nottra w>iejeruitur\ And thus you fee 3 that this houfe of God 3 both by Gods appointment, and to his great good liking, hath euer beene adorned with this rich furniture. But as there hauebeene many forts of theeues and rob- bers, here ticks,fchifmaticks 3 and politiciansjwhich would rob God of that lining furniture of the multitude of peo- ple 5 fo are there and euer haue beene many Atheiftes and irreligious Iuiianifts, which haue beene readie to rifle his houfeof this other furniture, tofpoile the Church of the ornaments and all other riches, landes , and reuenewes which were giuen vnto God to maintaine his houfe, and his houfhold withall : for it hath beene as true a rule in Gods houfe as in the dwellings of men 3 Difficilumagni cullodUcenfus, where riches are theeues will refort. Thus the firft Temple builded by Salomon was deftroyed by Na- bucodonozor, and the riches and furnitue carried to Baby- lon 3 and afterward foulyabufed 3 andprophaned by Bal- Uzar. The fecond Temple being alfo admirable for the fabrickeand the riches of it 3 though inferiour to the for- mer, was alTaulted by ^ntiochusty Heliodorusfcy Pompey, by Crafim, and fome Roman Emperours : and of Jate yeeres in Chriftianitie what fo common as facriledge and r >bbing and fpoylingof God in his houfe , and his houfe- 1 ? f< ■ mat where heretofore they complayned thus,, Ecclefm Chrtfii quas conpitxercparentes, Sternere at T^aules Croffe. i y Sterner enituntur natipietatecarentes : They haue now brought their defire to the ifTue, fo that in coutitrey Villages Cane/cunt turpi templa relief a fitu. The 0uid - Churches are almoft become that, which thole heretikes pfeudoapoftoli likened them vnto , little better then hog- ftyes; tor thebeft preparation at any high feaft is a little frefhftraw vnder their feete, the ordinary allowance for fwine in their fty e,or at the beft Domus opportune volucrum, (that which God threatned as a plague to Babylon)** cage A j8 of vncleane and hatefull birds : and in cities and boroughes they are not like the Palaces of Princes as they were in the primitive chinch, regijsauhsclariora, but like acoun- chry.Uom.66. trey hall, faire whitelimed,or a citizens parlour,at the beft ,** ^' Antt well wainfeotted ; as though we were rather Platonifts' then Chriftians, who would neither haue gold nor filuer in their churches becaufe it w as Jnuidiofa res, and gaue occafion to facriledge* nor Iuorie that was taken from the bodie of a dead beaft, becaufe that was oblatio minime fancia, a prophane offering; nor iron nor brafle, becaufe they were Inflrumtnt.i bellor um, in jlr uments for war re : but Lapides & Itgna diato qui velit 7 pHblicif£,templu offerto: but if any ma would dedicate wood or ftones, or fuch bale r « or . ferm. fluffed was lawful to do itrT^W.alledgeth it out of Flato. de tf s & An - For the allowance which wc make vnto God to main- 5 ' K,t * "' taine his family, is thin and bare, in quantum fitis, at^fa- iwe».fat.i+ mes,&ftigorapofcunt:tftzx the rate of a cup of cold wa- ter, and a peece of bread, which fhall be rewarded as our Sauiour faith at the day of Judgement, but to fuch as are able to giue no more: after the rate of a frizc coat,or a flan- nell wa(tcote,which D ionyfim thought warme enough for winter, and cold enough for fommer rafter the race ofa Stoicks dinner, or Philofophers breakfaft rafter ihe rate oiEltas die: in thedefarr, or Darnels intaeLions dennc. D 3 And 1% A Sermon preached And the allowance which wc make God in his houfe in our Churchesjs that which ConftitutadiudUpermiferum Iud&is, that which theconftitutions ofthechriftianEm- perours allowed to the Iewes in their fynagogucs: that is, cafshdMb.z. Tegumen pmetibus imponere, bare walles, and a couec epMr, vpon it to keepe vs from rayne: Nee aliqttU ornatwfasjit adtjeere, neither is it lawfull to adde any ornament 3 as was faid to the Iewes 3 exccpt perchance a cufhion and a waine- (cot feate, for ones owne cafe and credite. But where the Efay.9.10. firftgoodchriftianEmperoursfaid,thatofEfayp.verao # Lateres ceciderunt y hpide cafe extruemtu , the oratories which were built in the poorer times ofchriftianitie, are decayed, but we will make them bfijilica, goodly & (lately Churches 3 beiond the pallaces of the greateft monarches: we that are the children, fay with Iudaslfcartoth, that the magnificence of churches is but a vainc cofl; we will take the he wen (tone to build our houfes 3 a houfe of bricke will feme for God jthe Cedars are fit for princes pallaces 3 a roofe of wilde fig trees will feme for a church: neither TertuU.dpoL confidering with the good father Tertull. that piet at eft 29* pro pietate fnmptus facere, GodlineJJt to be at cojl with God; nor with iheodoricta^ that it fhould be the purpofeofa good chriftian 3 Noua conftruere.fed amplitu vetujlaferuare. Cafsiod.uh.$. CafiodJib.^epift. p. to giue fomewhat himfelfe 3 but efpe- e Pfi-9' cially to maintaine that which is giucn by others. Let no manthinke that heares me this day, that this zeale for the houfe of God is any fpice of fuperftition, but a very religious affe£tio 3 inherent to nature 3 and true chri- ftianitie 3 though now for the moft part blotted out by ir- religionand auaricerforyou haue heard that God hath had his proper place and proper houfe at all times among his people; you haue heard how his tabernacle was furni- fhed by his fpcciall appointments how the temple was adorned at Taules Crojfe. 19 adorned by the meancs oiDauid and Salomon his chofen feruants 3 and chofen alfo for that purpofe; and againe re- edified and reftored againe to his former beawtie 3 & mag- nificence as neere as could be 3 by Nehemiah and ethers: you haue heard that asfoone as Emperours and Kings were Chriftians,they fpent their time 3 and their fubftance in building & adorning the houfes of God, without feare or regard that their actions might be accompted fuper- ftitionorludaifme. You haue heard that it is not a ceremoniall obferuation of the old lawe 3 which were faid to be in refpecl: of them- kluzsjine ratione, without reafen, & * habere rat tone in or- *in quantum dine ad aliud y andto depend only vponjomewhat el/e^bm as it yeiatiqwdfi- were aconftitution in nature, holding one and the fame fxdMLll. reafon 3 vnder the Law and vnder the Gofpell. And there- r/^.n^.ioz. fore the moft learned fathers of thofe times reafbned thus, m%u and no doubt fubftantially 3 Si Iudaiquivmbrislegis defer- Deconfecml uiebant, h&cfaciebant^ muito magis nos, quibu* verita* pate- di fi- 1 • raher ~ facia eft, & gratia per Iefum chriftum data eft, temp la domi- m no &&ificare i &proutmeliu4pojfumu4 ornare debemus,&c> If the levies who luted vnder thefhadoxv oft he lawe did theje things; much more we, to whome the truth is dtfeouered^and faluation imparted by Ieftu Chrift,mujl build Churches to God t and richly adorne them to our habilitie>&c. And if this were good arguing 3 our is yet better 3 and may deliuer vs from all fufpition of popcric: If the Ie wes vnder the lawe did the/c things 3 andthe beftChriftians in the primitiue Church did the like alfo 3 the antiquitie and vniuerfalitie in the Church of God will defend vs, in redo ring theferuines, from fufpition ofinnouation or fuperftition. Moft true it is 3 that as the deuotion of the people of God towards the making of the Tabernacle and thefurnifhing of it did abound 5 nay fo far exceede mcafure 3 that the wife men 5 o A Sermon preached men that wrought the vvorke were forced to cry vnto Exod.3^. MoypSy Plus offert populus quam neceffariwn efi : the people bring too much y and more then enough for the vfe of the worke: whereupon Moyfes made this proclamation throughout the hoft. Nee vir nee mulier qutcquam vltra offer at in of ere fancluarij : Let neither man nor woman giue any more to the worke of the San&uary. So in the time of Popery, the deuotion of the people and the Princes was fuch towards the building of Gods houfe,the furnifhing of it, the main- tenance of his feruants both in goods and in lands, that ic did rife and afcend vltra necefitatem (it is Lyraes note vpo Lit* fuptr that place) to more then was neceffarie y Imo contra vtilita- $6 Exol tem, nay to more then was profitable: For many abufed the riches of the Church to worldly pompe and the enri- ching of their friends and kindred, to omit other abufes which may not be named ^ fbthat there wanted onely a Moyfes to make a proclamation Nee vir nee mulier quic- quam vltra efferat, let neither man nor vvomaoffer any more, and to fet a (tint to the peoples deuotio 3 efpecialIy in thofe places which had enough. But the horfeleach had two daughters in the Clcrgie, inordinate defire of their owne great nes, and inordinate affect to to their fiends and kindred, which ftill cryed Affer y Affer, bring, bring, giue \ giue : and if that would not ferue, would take it by force or elfe by guile, which made S.Greg, intend adecreeforameafurc HmoCard. or r ate,inthofekindeof offerings, as Hugo Car d.notcsxp - fupertf-Exod. on the 3<5.of Exod. jiug-fuptr S.^yfuftine vpon that place ofExod. giues this note, 3$.£xwf. t h at as t h f e workemen were wife, that faid vnto Moyfes, Plus offer t populus quam neceffarium eft : the people offer more thenynough totheworke:lo they were alfo Sanffimoribus, holy and virtuous tn their behauiour\ for they might, faith he^haue fuffered the people to giue more then enough, and atTaulesCroffe. 31 and thefelues haue fccrctly conuaicd it away, fed tnodeftU prohibuit, velreligio terruit, but modefty reftrained them 3 or religion terrified them. But where is now this modeftie, this religion : where is this good natiire.,this religious feare ? God required much ofvs,thepeoplebroughtmore 3 Adeovt ob/atafufftcerent, Exod.j*. tjrfaperabundarent, fo that the gifts werefufficient^andtoo fnuchfortheworke,Exod^6. thelawes of Mortmaine &c. prouided it fhould not be lawfull for a man to do what he would with his owne, ejrftc cejfatwn eft a muneribta offe- r endis, and fo the people were flayed from effr in g. lb. But had it ftaid there it had bin well: had the iuperaboundance bin imployedtogood holyvfes 3 the intent oftheZ)0/w.fhad notbin madefruftrate 3 nor God had bin robbed of that which was his : but the horfelcach had two other daugh- ters among the \2L\ci\Z)Auaritia } ejp luxur?*> couetonfnes^and riotoufnes, which haue cryed iolo^Aufer^Aufer.take a- way>t ike a way, that they haue not only remoued the fu- peraboundancefrom theftorehoufe or treafurie of God 3 but left neither bread nor mcate in his houfe, Malac. 3. 1 o. and Malawi©* though our Moyjes cry neuer foloudc by proclamation & ftatute 3 Nee vir nee mnlier vitro, atferaty let neither man nor Woman pur loine any more : yet non ceffatwn eft a muneri- bm Aiiferendii : neither man nor woman ceaffe fro theftoile z fcarfe any abftainethfrom that which is Gods, It is an old complaint 3 that the houfes of Bifhops and other feruats of God were giuen Militibus, Sagittarjjsjba- liBartjs contra ius &fas hxbitandUs, To be inhabited of foul- diers and archers drc. agatnft law and right : it was S.Bern. Efift.%%% complaint to Lewis the King of Frauncc. It is an old com- plaint that the hou(e of 'God domus orationis } effrcitur (la- bulum pecoris out op i lion is aut lanificij off cina: fhould be x ft able 7 a fheepecote 7 or aftorehoufe forwooll } &c. It was the E complaint 32, zA Sermon preached VoUcmJib.j. complaint oflohan.Sarif Policy at Mk7.ca.2z. It is an olde cdj>.u. complaint that churches fhould be robbed of their riches and plate^and that they fhould make to themfelues Cami- fiat &f amor ah a, farts, breeches, cufhions,&c. of the richeft fin. vtken. robes and furniture there, fi#. Vticen.in hift.Vandalor.li.i. ir, hift.rand. I t j s a n old complaint that/ the children fhould plow vp their fathers (cpulchers, and there fow their corne where SuyUt. their fathers were buried; vvhich 1 S , /^^calleth J TO^^7« jM^toremouc thofe things which fhould not beremo- ued : and <^Auguflm in ameriment laid to reclius, that ic was verefatris memoriae colere, iefting vpon the anfbigui* tie of the word Co/ere. It is an old complaint that the Church was giue In dtreptionemMijs clam, alijspalaw occu- pant ibm ea.&c.to bejpoiledofeueryma by might or byjleight, Toticrat.Ub.j. Folicrat.Ub.7 ca.iylt is an old complaint that munm bene cap.17. merit i, the reward of good feruice to the ctmon welth, fhould be difytndium innocetis, the churches dommage.or vtter quam hoftiujpolijs : With the harmes of the Priejis, then with Symm.Ub.10. ^ e $°^ e tfthe enem y* Symwa.lib. 1 o. epift. 54. And it was «#/2.j4. ' Luther s complaint 3 that in his time the way to preferment, was to be witty and cunning in finding newfleights to Lmh.tom,i. impouerifh theClergie.£»fl& tom.^.pag.i^.Allthck arc t a S- l Sh old complaints, to complaine of them were now too late. We complaine now, that where in times pail the goods of the Church were Gods goods,and therefore res nullius, nomanhad right or intei -eft in them 5 now they be resnul- Urn, and therefore occupantis, his that can catch them : or elfe we complaine 3 that whereas heretofore they were Gods goods .and therefore res nulliu4>now they are res nul- U.nothingat a'l,as Rachel complained of her children 3 not MatLs. thac they were fick, but that they were not, and that was a pitifull atTauks Qrojje. 33 pitiful complaint as theEuangeliftnoteth: And if we may fay with the fober maide in Plautus to her father, res nojlra Pk*. faVerfi (tint pater paupercuU, fomevchrt we hattej bough very little^ yet we complaine of this C*\uA^ as Luther calies it 3 this in- fatiable hunger of that generation that the Wife man fpeakcs of Prou.30. that will not be fatiffied with the fat Prou.50. of fb many Monafteries, Bifhopricks, and impropriati- ons; but haue teeth like fwords 3 and iawes like kniues 3 to deuoure that little which is left to God. But beloued Chriftians 3 take heed of th is finne and this affe<5tion,for it is fo odious and difpleafing to God, that it is an old rule^ volunt as fola quoad ecclejiampunitur , a facri- r>;# 19t legions intent fhall notefcape without punifhment: but ^naflafus. for the a&ion what ftorie fo auncienr, but it yeeldes vs an inftance? what heathen in pur^natur alibis but tooke no- tice of it ? no man of reading and obferuation but he may fay wi th Carols Magnus Jn Capitul.Carul.lib.y.ca. 1 04. No- c *™ Q '' 7 ' uimii* mult a regna dr reges e or urn pr opt ere a cecidtfje^ quia ec- cleji-t* fioliauerunt refque earum vajlauerunt, alienarunt^vel deripuerunt?&c. we haue knowne many Kings and king- domes vttetly deftroyed, becaufe they haue fpoiledand wafted the houfes of God 3 &c. Shall I tel you that the hea- then obferued it ? Virgtll notes that the Grecians offered violence to the Temple of Pallas\ Corripuerefacram effigiemjnanibufque cruentis y> lT „ ^^^ Virgineas aufidiua conttngere vittas. Wherupon lie in- fers this note in particular, which Carolusgzue more ge- nerally; Ex illofluere & retro fuh lap fa referri Spes Danaum. More of thefe matters you may find in Saint <^fuftinsbooVz de ciu.DeLi. Shall I tell you of the -**g.d yet we fay as Optatiu /kid to *l*Mb.i. theDonatiftsin thefame caielib.i. iAnquia cejfattalis mo do vinditla, ideo tibi cum tuis } v in die as innccentiam ; be- caufe God doth not now punilh you, becaufe you enioye peaceably thofe fpoiles 3 are you therefore innocent? No Gio/f.ord.faer no 3 the ordinary glofle faith excellently., i^fliudmjiricor- n.lob. fc ter fat j) eiUy altud habere frnit iratus : it is one thing for God in mercie to blefle vs 3 and another thing to fuffer Hefwd nb i vs to ^ e r * cn * n n * s an g cr 3 anc ^ hcauie difpleafure: And He- cper. Jiodm could make a difference between riches feti&m a?™*- tzc and ^h^atb. Qi'ojJh-m: riches which were taken by force and vioIence 3 and riches 3 which were giuen by the bleffing of God: and it is good to be rich by gift 3 but ill to be rich by rapine : eucnanoccafionofdeath 3 oflomeilldeath; death to fa- ther by couetous hourding ; and death to the fonne by rio- tous ipending: And as it is a rule in Simonie 5oo.yeares old Spiritualism venditores maiorifemper egeflate confundi: that the fellers of fpirituall things are pinched at laft with extreme penurie : fo it is as olde a rule in facriledge 3 Qu* Tet.Bk.ep.io. maligne contraxit pater , luxu peiori refundet hares: that which the father hath wickedly fcraped togither 3 thefon (hall more wickedly fcatter abroad. And it is woorth the obferuing now a daies 3 that of thole goods and landes which are taken from God 3 Perpetuus nulli datur v(m y &h&res H£redemalterius } velut'vndaju}>eruenitvndam t Horat. &%?' lib.i.ep.i. NomanpoffefTeth them long 3 but they pafle from man to man 3 from heire to heire 3 from family to fami- ly 3 like the Arcke of God which could finde no place to reft in among the Philiftines 3 but was remooued from i.Sanv.y. Afdod 3 to Gath 3 from Gath, toEkron 3 and troubled the people at T aides Croffe. 37 people wherefoeuer it came, till they returnd it againeto his proper place. 1.5^.5. Wherefore to conclude this point, Honorablc 3 &c.as God in the former wmes of Chnftianity, when the church wasperfecuted , would haue that fiift part of the fecond Pfalme fulfilled i^fftiterunt reges terr*-> the Kings of the -*£-'M - earth flood vp 3 and the Princes tooke counfaile againft the Lord 3 and againft his annointed ; and then after would haue that other part perfourmed,£f nunc reges intelligite 5 be wife now ye Kings , be learned ye iudges of the earthy &c.in the time of good Conjlantine : So alio feeing in thefe latter times the former isagaine fulfilled 3 otf/?# fulfill alfo this latter part once againe 3 Et nunc reges intelligite 3 and once againe vnderftandand know you that be magiftrates and gouernours and gentle- mcn,&c. that God as the very law of nature teacheth 3 and all ftates and ages of the Church haue pra&ifed, challen- geth an intereft in all our goods 3 our lands and pofieflionsj that this ispaideasa kinde of tribute 3 and acknowledg- ment of his fbueraigne dominion ouervs: Thatheaecep- tcth them not becaufe he hath neede of them 3 but for an endlefTe continuance of religion amongft vsj which by experience we finde to decay with them : That he hath difpofed them partly for an ornament to his houfe 3 partly for the neceflarie v(e of his (eruice, & partly for the main- tenance of hisferuants and minifters: That we receiue the pofTeffion of them immediately from you 3 and but me- diately from him -but receiue the right of them 3 immedi- ately from him 3 and but mediately from you : who gaue them to God, and he vato vs 3 Num.i8. That he hath blefc Num.18, fedthofe Princes and their pofterities 3 which haue thus honored him with part of their goods: and promifedto open the windowes of heauen and powre downeimmea- furable 3$ A Sermon preached furablebleffings 3 vpon the people that in this refpe&delt Mal.3. truely with him 3 Mal.7,, that he hath reuenged himfelfe on them that robbed him in themfelues and their pofteri- tie : &curfed with a curfe whole natiofts that fpoiled him 3 Mal.3. Mal.i, That the time hath been when there was fcarcely one Chriftian to be found fb wicked , that durft offer vio- lence to the houfe of God 3 or the furniture of it 3 and there- i»yitaBcrn. fore the Iewes were hired to fpoile it 3 in vita Bernard. hb.z.cap.i. jfj at j n thefe latter times it was not fpoiled by Wolues & Lions fuch as proudly bid battel to God : but by Foxes 3 whobyfleight 3 and by holy pretences 3 and by colour of BemSen.61. friendlhip would (trip him of all: but as Saint Bem.faieth fiper cant, of fuch Foxes rfojler tor a eoruwfatent. Ser. 6 5. confider their 77 ' owne end or their pofteritie 3 and you wil fay with the PfaJ. 77.that our Godpercujs/t inimicos inpoJlerioraAuth woun- ded his enimies on the hinder parts. Wherefore nunc reges intelligite 5 you that be magi- ftratcs 3 gouernors 3 &c. atlength vnderftand and bewife 3 and learne to difcerne betweene fpirkuall things and cor- porall things, inter d^W/* & 0^^, betweene that you take by force 3 and that which God giueth in mercie winter vit ^ t was ejr J?**}** Findaru* : betweene purchafe and rob- berie : betweene holy things and prophane things : be- tweene the goods of God which are perpetuall 3 and the fubftance of men 3 which arc truely called mooueables,and fubieft to fale and alienation: And when you craue 3 begg;e not that which is Gods ; and when you giue 3 giue not that which is Gods ; and when you buie 3 buie not that which is Gods 5 and when you fell 3 fell not that which is Gods : Let other mens harmes be inftrudions for you 3 and other mens punifhments be cautious for you: let other mens vermes be your examples; and religious Princes your pat- terns and precedents. Holy Dmd,wi& Solomon, religious Constant ine 7 atTaulesCroffe. y) Conftmtlne, and our holy, wife and religious Princefle, of whom we may giue this teftimonie to all fucceeding ages, that Petrus Blefenf left to hermoft noble progenitor ifr/*. v#.Blefy.i* 2, Beneditiu* domintu quiregem Henri cum a talibtuhatfe- ntuconfermutt innoxiwn : Blefled be that God which hi- therto hath defended her Maieftie from all kinde of facri- ledge,that hath not furnifhed her houfe with the fpoile of the Church 3 nor increafed her reuenew by the lofle of Gods houfe; that hath not defiled her hands with Simo- niepot beftowed her preferments for perfonall fauour, or refped of reward: wherefore Magnificawt earn Dominta inconjpeciu regum^ God hath magnified her in the fight of the Princes of the earth , and hath giuen her a treafure which will neuer be fpent 5 euen an honorable name, and blefled memorie to all pofteritie. The fecond thing I obferued, was the end and vfe of this houfe, and that was to pray in : My houfe fhall be called the houfe of prayer. Churches as euery thing elfe receiue their chiefe perfection from the ende whereunto they ierue. Now the end and vfe of Churches is, the publike feruice and worfhip of God : which publike feruicc in this place is comprehended vnder the name of prayer: becaufe of all religious a&ions,prayer is reckoned the firft and the chiefe: for Jicut mens humana fmemwet exterio- Tbom.ii.a.t*. ribus ejr corpordibiumembris, vel exterioribus rebut, cju& **%*] Ad D eiferuitium applicanturiiU etiam oratio prxeminet altjs acitbtu religionis: as the fbule of a man excels his body, and all the parts thereof, and all other externall things, which are vfed to the feruice of God , fb prayer excels all other religious actions. And that this was the chiefe end of Churches, ofthofe houfes which were built coGod 5 both the name argues which God impofed, and as we fay chriftened it with, domttsmeadomu* orationis vocabitur^ F and 4-Q A Sermon preached and the very words which Salomon vied in the dedication 3.Reg.8.z9. of it 3.Reg.8.2p.and the pra&ife which Joel notes, 2. 17, locU.17. t j lac r ^ e p r ; e ft s fh oll [d weepe betweenc the porch and the altar, and fay, Spare thy people,OLord 5 &c. And al- though other things were there pra&i fed, as offering of facrifices,andoblations 3 burningofincenfe 5 &c. yet thofe alfo are comprehended vnderS.iW£fdidin<5Uon,pray- i.Tima. ers,fuppIications 5 interceflions 5 orthanks-geuings 5 i.Tim. 2, for all the facrifices and offerings were gratiarum actio- nes, thanks-geuings vnto God. And that our Churches nowinChridianitie are both iornm dei, and domus or attorns, houfes for God, and hou- fes for prayer,the names import which in the pured times were giuen to thefe places : for they were called in the primitiuc Church xvt'icu&, or domin/ca, Gods houfes 5 and orator/a y phces efpccially denoted to prayer: Though in later times xju?Icu& are become &wkN& in fbme places, not for their datelines, as in the time of ' Conjlantine, but for theproprietie&poficflion of them; and oratoria are tur- ned into auditorial oratories into auditories: and where the Apodies, who had in their commiffion Ite predicate, goe,preach,put prayer in the firft place before preaching Afts.6. Adi.6. Nos orationi & minijierio verbi in fl antes ermpu \ We will be indant in prayer & preaching the word: now confefs. Hel- we fay, Cedant potior es partes in coetibusfacru doc~lrin& e~ uangelic£, caueatur^nenimisprolixis prccibm futtgetur in caeiupopulusiXet the firdand the chiefe place be giuen to preaching; and aprouifo is made, that the people be not ouerwearyed with too much praying. And though the Church of England hath no fuchconditution, yet the people entertaine the pradife of it, many of them con- demning common prayer, but agreaterpart negleding them, and holding it the only exercife of the fcruice of God ttettca atTauks Croffe. 41 God to hcarc a Sermon. Butbeloued for your inftru£tion 3 yoii fhallvndcrftand that this is an old error, not now firft fprung vp 3 or proper and peculiar to this age only: for S.Chryftft. comphines clvy-Hom.}, that the multitude of people that came cohisfermons 3 ^^^ e * and heard him with great attention 3 was ingens&peni inaudita^iczt and almoft incredible; that they were ear- ned toapproch neere to heare him^that patiently they would exped the end of hisfermon: but at the time of prayer and of mimftration of the facraments and chri- ftian my fteries 3 then vacua deferta^ ecclefla reddebatur, the * church was emptie and forfaken of all. And that you may heare me with the better patience, you fhall vnderftand that it is no new reproofe: S.chryjoftxtyed ouuprohfidem horninum thrift ianorum, quo facto iftACvcniam confequcn- tut ? he calleth the very faith and profeflion of chriltiani- tie to witnefle againft it 3 and reckoned it a fault that would hardly be pardoned. Was this a fault then? and is it avertue now; was it then reproueablc 3 and now commendable ? if it be 3 (hew me fome pradife in the people of God. Vnderthelawof nature men were moued to the worfhip of God 3 /;#/Z* lege rhm^ajs. exterim data y fedfe!o wtcrioriinftinBu, not by any exter- 4, M- nail la we orexternall inftru&ion 3 but only byanaturall and inward motion : wherefore then the houfe of God could not be the houfe of hearing 3 but ofpraying 3 facrifi- cing 3 and deuine worfhip. In the time of Abraham the Gcn.n.f. whole feruice of God was comprehended vnder the name of inuocation 3 or adoration : When by the trafgreffion of man the law of nature was fo obfcured 3 that it was necefc faryanexternalllawefhouldbegiuen 3 yet becaufe it was more corrupted quoad appetitwn boni^quhn quoad cognitio* nem veri, the place appointed for the ieruice and worfhip F 2 of q.z to Paules erode , but that yourparifh churches are naked and emptie. I complaine not that you haue ready and attentiuc eares,but that you haue not pure hands, humble lookes ^fingle eyes,cleane harts/oules and bodies vndefiled. I complaine that your hearing is com- monly a cloake to couer and conceale your want of deuo- tion,and a nurie to your flothfuInes 3 which cannot endure the true labour of praying, I complaine that youhearc much and profit little, which the learned hold for a figne Hcb.£. of reprobation, and S.Paule faith little leffe, Heb.tf. The earth which hath drunke in theraine which comes oft vpon it, and yet brings forth thornes and bryers, is refroued, and nighvnto curfng. I complaine that the end of your hea- ring is to cenfure the pxezchev, not gauderefuper cohorta- Aft.15.3x. tione } hGt, r 5«3i* to reioyfe or make benefit ot that which is heard. In a word 3 1 complaine, and I complaine nota- Ione,that all the feruice of God is reduced only to hearing of Sermons; and our hearing applied to knowledge only. But beloued Chriftians, the feruice of God was not wont to be referred to hearing; but hearing referred to the feruice of God: nor the (cope of Chriftianitie was not to know 5 but the fcope of knowledge was to be good Chri- ftians : Chriftian religion was not oncly to know without error; but alfo to Hue withoutfpot : and therefore though x.Cor.1.30. S.Paule faith chriBus facitu ejl nobufapentia : Chrift is made wifedome vnto vs,yet he ftaieth not there as though Chriftianitie confided in knowledge only ; but he addeth alfo fact ut ejiiujiitia, drfanclificatio, &redempio: he is made our righteoufnes, fan&ification, and redemption, 1 . Cor. 1.30. Sapient ia in intellettu, iuHitia in voluntatefanc- tificatio tn opere,redemj>tio in fiat h: wifedome in our vndcr- ftanding; atTaulesCroJJe. 45 (landing 5 righrcaufncs in our will; fanclification in our workes; and redemption to the whole man, CaJet, And therefore in the perfe&eft time of Chriftianitie , hearing was not inough to make one reputed a good Chriftian, no nor Baptifme added to it ; for hearing was before Baptifme , nor beleefe ioyned to them both : what not hearing of fermons, not baptifme, not beleefe a fuffici- ent argument of true Chriftianitie ? why then what (hall be thought of vs? no, that was not then inough. Itisfaid in the 8.of the A&s,that £/>>*j.wherc the fame at fertion is vfedjxit by way of interrogation Ms this houje be- come a den oftbeeues, whereupon my name is celled before your eies? Behold pien I fee it, faith the Lord. As it he ihould (ay ; yeacertainely it is become a den of theeues. Thefinnes which at Tanks QroJJe. 47 which the prophet there reproues tttfheftynurther>ainl- teryfalfefwearingjdolatrie: which being vfuall among the people 3 they would ncuertheleffe come and f and before him in this houfe of hit. And for theeues and murtherers and adulterers andfal(ef»vearers and Idolaters, to come into the houfe of God, either to pray or to offer facrifice, with- out a conftant intent to amende their ill waies, is to make the houfe of God or the houfe of prayer,/* den of theeues. But it may feeme to fome men,that this Scripture is not well alleagedby our Sauiour Chtift: who applieth that to buyers and fellers, that the prophet Ieremie fpeakethof theeues,murcherers J adultercrs,falfefweares,& Idolaters. May it pleafe you therefore to vnderftand, that in the new Teftamen t, the texts & prophefies of the old Teftament, are alleaged fom times properly & according to the litteral * fenfe,as in the i.o{ Math, that prophefie of the y.ofEfajt: Behold a virghfhallconceiueandbeareafon. Sometime not properly & littcrally,but to exprefle fbme truth which was 2 fignified or fhadowed by them:as in the i.to the Heb.that of the z.Sam.j.Iwilbe his father & he flea/ be my Sonyvhich being properly fpoken of Salomon , is applied by the Apo- file to our Sauiour Chrift,whofe life & figure Salomon was: asalfointhe ip.ofS./^yGofpellthatof the i2.of Exo- dus fis non cominuetis ex f^Not a bone of him fhal be bro- ken: which being fpoken laterally of the Iambe, the Euan- gelift applies to our Sauiour, who was figured by the pafc ~ chal lambe. Sometime neither Iitterally, neither yet to ex- prefle anything fignified by it, but rather to notefome- whatlikevntoit, and of fuch nature, that the Scripture may feeme as trulie to be verified of the one as the other : as that which the prophet .E/^faideof thelewes inhis E f ay ^ s timc,populus hie labi/s mehonorat,&cc. this people honour me with their lips, Chrift applieth as if it had been fpoken G in 4-8 A Sermon preached in the fame cafe of thelewesin his time, Hypocrites, e~ fry prophefied well of you, faying, &c. Math. 1 5. the like example you haue Afatkii.14. and A&S.28, 26. According to this Iaft rule that which the prophet Iere* mie vfeth againll theeues,murtherers, falfe fwearcrs, &c. our Sauiour very well applieth againft buyers and fellers, and money changers, and merchandisers • as though theft and forfwearing and merchandizing were all one 5 which he feemeth toimplie, feeing in this place cafting out the buyers & fellers, &c. he tels them that they made the houfe of Goda den of themes : bu t in the fecond of Saint John performing the like acftion vpon the fame kindeof roen,hetclleththenvhattheyhad made the houfe of God, a houfe ofmerchxndtce : fb that with our Sauiour a denne of theeues , and an houfe of mcrchandice^ feemeth to admit very Imall difference. And peraduenture the applying of thofe two phrafes, a den of theeues jLK&anhoufe of merch&ndice, to one and the felfe fame fault; moued S.chryfojl. or the author operu im- I mm. tf.fyer perfections rather to vfe this aflertion: NullmChriftiantu Matth. feltf e jp rnercator : autftvolueritfroijctatur de ecclefta. No Chriftian man fliould be a merchandize^ but if he will needes be, let him be call out of the Church t which rule though he reflraine to thofe that buye their wares and fell themagainc, integral* tmmutata, in the fame kindeand * nature wherein they bought them - y excluding them that change the nature of their wares,and fo fel againe non rem ipfam,fed artificiumfuum 5 not the felfe fame, but their la- mh^.anmu bour and skill & my fterie : and Sixtta Senenfis reflraines it lS 7* to Ingroilers and Monopolies^cailing this only merchan- dizing & negotiatioi^according to Cafiodorefuper Pfal.jo. qua viliuAfofSmt comparari, cartm velie diftraherf^ by arte &cumiing to raife the price of thofe comodities,which by ordinary at Tanks CroJJe. 4.9 ordinary courfc wuld be much cheaper. And fomc fchool- men reftraine it to thofe merchats that intend gaine & lu- Tlx>>uyri ere, as the only and laft end of all their labours 5 & not the maintayningoftheirfamilie 5 thereIiefofthepoore,orthe publicke vtilitieof the common wealtbryet feeing in thefe latter auaritious daies 3 for the moft part, lucre onely, quod termintw nefcit.fed in infinitum tendit, is the common and ordinarie endof merchandizing 3 of buying andfeiling; and he that is negotiator auidtujx couetous merchant^ s S m r ^sluft. notes, pro damno blajphemat.pro pretijs rerum menti- tuty &peierat : In his lodes will bla(pheme 3 and lye/weare, and forfweare in the prices of wares : there is now alfo for the moft part, no great difference betweenea denneof theeues and an houfe of Merchandice. Now as our Sauiour applied that which Ieremie fpake of theeues and forfwearers 3 &c. to buyers and fellers and merchandize^} becaufe there vfeth to befome likenefle and affinitie bctweene them 3 fo the ancientfathers to this imitation^ haue applyed this faying of our Sauiour Chrift, to many other forti of men : which buie and fell , rob and ftea!e,in the houfe of God 5orbuieandfeIl 5 rob 5 and fteale from the houfe of God. Saint chryjofl. faieth that they make the houfe of God a den of theeues which talke and difcourfe intheChurch, anddriue their bargaines atdi-^'^-'"^ uine feruice : and concludeth that the Church is not ton- Cor% Jtrinaforwn, caupona j a barbars {hop, an exchang, or a ta- uerne 3 but locus ungeloru w; loc m arch&ngelorwt , regia Dei, coelumipfwn: theplaceof angels, yea of archangels^ the very pallace of God 3 and heauen it felfe. The whole courfe of fathers and fchoolemenapplieic to buiers and fellers of ecclefiafticall orders 3 to buiers and fellers of the cures of fou!es 3 which is a fpeciall gift and or- dinance of the holy Ghoft : of which I haue fpoken fome- G a what 50 A Sermon preached ztfi.aclize- what largely before. Saint Hierom applies it, negotiators pilau clericoy to a cleargieman that v(eth buying and felling and merchandizing 3 and faith that he is tanquampefisfugi- endtis^o be fhunned as one infe&ed with theplague, or a leprolie , as a theefe or a robber, lurking and fhrowding himfelfe in the houfe of God. Theordinarie glofle applies it to murther and bloodfhed committed in the Church, which was grieuouflie punifhed in the Cancn lawe 3 24.i. qui contra: and doth portend fome great ill EccUftifi. to the Church or common wealth; as is noted by Socrates ub. 7 .ca Ms . and j haue touchcd it before- Joannes Sarisbur. applies it to them , which alienate Churches, and Ecclefiafticall houfes with the appurte- nances to lay men : The houfe of prayer 3 fay th he,is made Venuvhcuriai. an houfe of merchandize , Domino prohibente 7 which is ^.7.(^.17. forbidden by God himfelfe, and the temple which hath the foundation inlapideadiutorij, i.Sam.4.1. on thefione of help, is turned into a denne of theeues : and his reafon is this, Siqnidem ecclejiadata cjl indireptionem^ejre. for the houfe of God, and the appurtenances arelaydwaft, and made thcpofleffions of mightie or fubtilc men. \ But this lad forte of men in my opinion, maybe faid to make the houfe of God worfethen adenneofrheeues 3 (if worfe may he)becaufe whereas the other forts rob,and fpoyle in the houfes of God ythefe rob and fpoyle the houfes of God, and alienate and alter theproprierie of then^and of the poffeflions and inheritance of God,makc them the poffeflions and inheritance of theeues : For whereas all good Christians fay with the Prophet Dauid, Pfahr. Vnam pettj a domino, &c. One thing I haue defired of the Lor d, and t kit Ivvillrequire, euen that I may dwell m the houfe of the Lord all the day es of my Itfe : to what end ? to be- hold the bemtie of the Lor d^and to vtftte his temple $ that is faieth at Taules Qrofje. 51 faith Lyra, ad adorandum ibidem frequenter y & oferenduw y that he might doyly worfap him there, and ojferfacrifices to him : thele men fay Vnampetij a domino ( de prater it o) I haue made onefuite now a great while, to my Lord or mai- fter,&c. Et y hone reqniram (defuturo) I will vrge thisfuite till I haue obteinedit : vt inhabit em in domo domini,ejre . that I may dwell in feme of Gods houfes all the dayes efmy life^ and my children after me: to what ende ?