A sermon preached at Wimondham in Norfolke, at the primary visitation of the Right Honourable and Reverend Father in God, Matthevv, Lord Bishop of Norwich, on the third of Iune, Ann. Dom. 1636. By Richard Tedder.
Iudicia à domo Dei: the fittest place for Iudgement to begin at, is the House of God: set but all right in the Temple, and all will go well enough with the Common-wealth. The Common-wealth is sustained by Iustice, but, Iustice it self is upheld by Religion, that Plato puts down for a maxime in his Alcib. If Religion falter, then Iustice cannot but swerve;
Judicia à domo Dei: the Fittest place for Judgement to begin At, is the House of God: Set but all right in the Temple, and all will go well enough with the Commonwealth. The Commonwealth is sustained by justice, but, justice it self is upheld by Religion, that Plato puts down for a maxim in his Alcib. If Religion falter, then justice cannot but swerve;
and since, have bestowed all their care, and directed all their endeavours to this one end, that is Discipline. As good pull down the Church with the Edomite, as cry down the Discipline of it with the Separatist. To keep this up, the Apostles themselves laboured,
and since, have bestowed all their care, and directed all their endeavours to this one end, that is Discipline. As good pull down the Church with the Edomite, as cry down the Discipline of it with the Separatist. To keep this up, the Apostles themselves laboured,
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which Constitution was afterward quickened again by the Generall Councels: for this was thought the way to correct the vitiousnesse of the Clergy, and to preserve sanctity of life among them, in the Councell at Chalcedon ;
which Constitution was afterwards quickened again by the General Counsels: for this was Thought the Way to correct the viciousness of the Clergy, and to preserve sanctity of life among them, in the Council At Chalcedon;
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They strike at the very foundation of the Church, that speak against the Hierarchy of Bishops: for remove the Prelacy, and remove Discipline: and discipline being thrust out, Religio• fals flat upon the ground.
They strike At the very Foundation of the Church, that speak against the Hierarchy of Bishops: for remove the Prelacy, and remove Discipline: and discipline being thrust out, Religio• falls flat upon the ground.
where there is no Prelate, as it is now in some Cities beyond the seas, there all sorts of schismaticks broach all sorts of doctrines, every man professin• what Religion he pleases.
where there is no Prelate, as it is now in Some Cities beyond the Seas, there all sorts of Schismatics broach all sorts of doctrines, every man professin• what Religion he Pleases.
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But with us if there be not good Clergy, it is the neglect of the Prelate; and if there be not a religious and conformable people, it is the fault of the Priest: for it the Priest would but do his duty, the people would, or must do theirs.
But with us if there be not good Clergy, it is the neglect of the Prelate; and if there be not a religious and conformable people, it is the fault of the Priest: for it the Priest would but do his duty, the people would, or must do theirs.
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Hence it is, that our Lord in this his Visitation, when he saw the Citie, the Text saith, Flevit super illam, He wept over it: but when he came into the Temple, Coepit ejicere, He began to cast out them that were in it:
Hence it is, that our Lord in this his Visitation, when he saw the city, the Text Says, Flevit super Illam, He wept over it: but when he Come into the Temple, Coepit ejicere, He began to cast out them that were in it:
Cleanse but the Church of ignorant, erroneous, schismaticall, and vitious Priests, and then Religion will take more place among the people. No marvell, that all Ierusalem was out of order, when Gods house was so too,
Cleanse but the Church of ignorant, erroneous, Schismatical, and vicious Priests, and then Religion will take more place among the people. No marvel, that all Ierusalem was out of order, when God's house was so too,
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and sacriledge was installed in the seat of prayer. There our great Visitor begins, passing by the sinnes of the City, he onely wept over that, and pitied it;
and sacrilege was installed in the seat of prayer. There our great Visitor begins, passing by the Sins of the city, he only wept over that, and pitied it;
but punishing the sinnes of the Temple, for he scourged and cast out them that prophaned it, saying unto them: It is written, My house is the house of prayer;
but punishing the Sins of the Temple, for he scourged and cast out them that Profaned it, saying unto them: It is written, My house is the house of prayer;
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The prophanation of it is aggravated. 1. From what it was made, Spelunca. 2. From the persons that were entertained in it, Theeves, spelunca Latronum. 3. From the persons, that made it so, the Iews, yea, the Scribes and Pharises, Vos autem fecistis eam speluncam latronum.
The profanation of it is aggravated. 1. From what it was made, Spelunca. 2. From the Persons that were entertained in it, Thieves, Spelunca Robbers. 3. From the Persons, that made it so, the Iews, yea, the Scribes and Pharisees, Vos autem Fecistis eam speluncam Robbers.
At first God was resorted to in a remote Mountaine, or a neighbouring Grove, places fit for silence and contemplation, where there might be no avocation of the mind from God:
At First God was resorted to in a remote Mountain, or a neighbouring Grove, places fit for silence and contemplation, where there might be no avocation of the mind from God:
When Groves were abused by Gentile superstition, then God removed himself into a Tabernacle, and became a fellow-traveller with Moses, and the children of Israel.
When Groves were abused by Gentile Superstition, then God removed himself into a Tabernacle, and became a fellow-traveller with Moses, and the children of Israel.
They were a travelling people, and God appointed them a travelling Temple; in imitation whereof blessed Constantine in time of warre had hi• Ecclesia portatilis .
They were a traveling people, and God appointed them a traveling Temple; in imitation whereof blessed Constantine in time of war had hi• Ecclesia portatilis.
when God had brought them unto a setled condition, and given them possessions, and houses, God would be allowed a possession, and a house among them then;
when God had brought them unto a settled condition, and given them possessions, and houses, God would be allowed a possession, and a house among them then;
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Ever since God hath been the owner of a house, though the fanaticall schismatique would allow him none, he would make God at best but his Inmate, and he should lodge in charity with him, like the poore Levite in Micahs house, or like the man of God in the Shunamites little chamber.
Ever since God hath been the owner of a house, though the fanatical schismatic would allow him none, he would make God At best but his Inmate, and he should lodge in charity with him, like the poor Levite in Micahs house, or like the man of God in the Shunamites little chamber.
for we are more forward to pull downe, then to set up, and thinke much of doing that we do, to keepe them up, much more of beautifying and adorning them. We have stripped Faith naked to be scorned and laughed at by the adversary, good works are out of fashion,
for we Are more forward to pull down, then to Set up, and think much of doing that we do, to keep them up, much more of beautifying and adorning them. We have stripped Faith naked to be scorned and laughed At by the adversary, good works Are out of fashion,
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The primitive Christians thought it the best service they could do to God, to do something to his House: that no signe of religion, to adorne their own houses with marble,
The primitive Christians Thought it the best service they could do to God, to do something to his House: that no Signen of Religion, to adorn their own houses with Marble,
He thought it a dishonour to God, that even the Kings palace should be more glorious than Gods house. This made Antiquity to christen their Churches by the name of Basilicae, not onely,
He Thought it a dishonour to God, that even the Kings palace should be more glorious than God's house. This made Antiquity to christen their Churches by the name of Basilicae, not only,
because the King of all people was there sacrificed to, as Isidorus ; but for the gloriousnesse of their frame, as may be gathered out of Ecclesiasticall Histories.
Because the King of all people was there sacrificed to, as Isidorus; but for the gloriousness of their frame, as may be gathered out of Ecclesiastical Histories.
and Athanasius of that vast one, which his sonne Constantius built at Alexandria , who as he succeeded his Father in religion, so in the care of Gods house; for they go together:
and Athanasius of that vast one, which his son Constantius built At Alexandria, who as he succeeded his Father in Religion, so in the care of God's house; for they go together:
nor ornament in it, nay, NONLATINALPHABET, to use the words of Saint Chrysostome , in farre worse condition then a house: when the Church is kept more like a hogge-stie then a house, and is exceeded in beauty by an Hospitall or an Almes-house, and men come with as little devotion to it,
nor ornament in it, nay,, to use the words of Saint Chrysostom, in Far Worse condition then a house: when the Church is kept more like a hogge-stie then a house, and is exceeded in beauty by an Hospital or an Almshouse, and men come with as little devotion to it,
the windows glazed with lome and morter in stead of painted glasse; the wals hung with cobwebs in stead of tapestry, and the roofe over-laid with dust in stead of gold. And this wretched heape of stones is Domus Dei, fit enough for a house to worship God in.
the windows glazed with loom and mortar in stead of painted glass; the walls hung with cobwebs in stead of tapestry, and the roof overlaid with dust in stead of gold. And this wretched heap of stones is Domus Dei, fit enough for a house to worship God in.
A house merits not the name of a house, if it be not beautified and adorned: but that which beautifies a house most, is unity. For this cause the Temple is stiled not Curia, but Domus; not a Court, where emulation is bred,
A house merits not the name of a house, if it be not beautified and adorned: but that which beautifies a house most, is unity. For this cause the Temple is styled not Curia, but Domus; not a Court, where emulation is bred,
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and faction nourished, but a House, where there is all love and peace. Vnity is hardly preserved in a State, but may easily in a House: Division in that is more dangerous,
and faction nourished, but a House, where there is all love and peace. Unity is hardly preserved in a State, but may Easily in a House: Division in that is more dangerous,
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but in this more opprobrious, when men are not of one minde in an House, but the father against the sonne, and the sonne against the father. The Church should be Domus, for order and unity kept in it:
but in this more opprobrious, when men Are not of one mind in an House, but the father against the son, and the son against the father. The Church should be Domus, for order and unity kept in it:
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but not Domus divisa, a house divided against it selfe, where the Pastor is against the people, and the people against the Pastor, and both against their Prelate.
but not Domus divisa, a house divided against it self, where the Pastor is against the people, and the people against the Pastor, and both against their Prelate.
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He put Coreh, Dathan, and Abiram upon a schisme in the time of Moses; he bred the separation of the Eustasians, that caused the Councell at Gangra; and a little after kindled the schismaticall fire of the Donatists, which did great harme to the Church in the time of Saint Augustine, untill a Councell was assembled at Africa to quench it.
He put Coreh, Dathan, and Abiram upon a Schism in the time of Moses; he bred the separation of the Eustasians, that caused the Council At Gangra; and a little After kindled the Schismatical fire of the Donatists, which did great harm to the Church in the time of Saint Augustine, until a Council was assembled At Africa to quench it.
for compare the schismatiques that disquiet the Church at this day with them, and ye shall finde them both alike, save that ours have patched themselves a coat together with some shreds of all the old heresies. God purge his Church, and make it a House at unity in it selfe:
for compare the Schismatics that disquiet the Church At this day with them, and you shall find them both alike, save that ours have patched themselves a coat together with Some shreds of all the old heresies. God purge his Church, and make it a House At unity in it self:
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The Church is Domus Dei, instituted for none but God, in which respect the Greeke Fathers call it NONLATINALPHABET in in the Councel at Laodicea, NONLATINALPHABET ;
The Church is Domus Dei, instituted for none but God, in which respect the Greek Father's call it in in the Council At Laodicea,;
who condemned even the Feasts of charity made in the Church, as a prophanation of it, though they were otherwise good signes of Christian unity, and strengthened by Apostolicall custome, because it was NONLATINALPHABET, proper onely to God, Scriptum est, Domus Mea.
who condemned even the Feasts of charity made in the Church, as a profanation of it, though they were otherwise good Signs of Christian unity, and strengthened by Apostolical custom, Because it was, proper only to God, Scriptum est, Domus Mea.
Vse our owne houses we may, how we will, but Gods house, as it hath a speciall holinesse, so it hath a speciall honour due to it, howsoever the unmannerly precisian denies it both. But no marvell, that he that is so bold to wrest Gods chaine in heaven out of his hand, dare entrench here upon the sanctity of his house, and maintaine that any other place is as much his, and as much holy; if which be true, I know not how our Lord could accuse them of sacriledge, that bought and sold in it,
Use our own houses we may, how we will, but God's house, as it hath a special holiness, so it hath a special honour due to it, howsoever the unmannerly precisian Denies it both. But no marvel, that he that is so bold to wrest God's chain in heaven out of his hand, Dare entrench Here upon the sanctity of his house, and maintain that any other place is as much his, and as much holy; if which be true, I know not how our Lord could accuse them of sacrilege, that bought and sold in it,
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And being consecrated, there is no danger in ascribing a Holinesse unto them, if we may beleeve Saint Bernard. Quis parietes ejus sanctos dicere vereatur, saith he, quos manus sacratae pontificum tantis sanctificavere mysteriis? Ex tunc quoque & deinceps sanctarum inibi lectionum resultare frequentia, sanctarum onationum devota murmurare susurra, sanctarum reliquiarum honorari beata praesentia, sanctorum spirituum indefessa noscitur custodia vigilare .
And being consecrated, there is no danger in ascribing a Holiness unto them, if we may believe Saint Bernard. Quis parietes His sanctos dicere vereatur, Says he, quos manus sacratae Pontificum tantis sanctificavere mysteriis? Ex tunc quoque & deinceps sanctarum inibi lectionum resultare Frequentia, sanctarum onationum devota murmurare susurra, sanctarum reliquiarum honorari Beata Presence, sanctorum spirituum indefessa noscitur Custodia Vigilare.
Whence comes such slovenly behaviour in the Church that there is no difference made between the Temple and the Theatre, but from an hereticall opinion, which was condemned in the Eustasian and Messalian Hereticks, that there is no more holinesse in the one, than the other? The prophane usage of it, proceeds from the prophane opinion of it:
Whence comes such slovenly behaviour in the Church that there is no difference made between the Temple and the Theatre, but from an heretical opinion, which was condemned in the Eustasian and Messalian Heretics, that there is no more holiness in the one, than the other? The profane usage of it, proceeds from the profane opinion of it:
They that shewed the least devotion, that did not prostrate their bodies upon the ground in Daniels posture, yet they bowed them in Solomons posture, and worshipped God toward the East, both Priest and people , assoone as they presented themselves in Gods House. All the time that they were there, they behaved themselves with such modesty, silence, reverence,
They that showed the least devotion, that did not prostrate their bodies upon the ground in Daniel's posture, yet they bowed them in Solomons posture, and worshipped God towards the East, both Priest and people, As soon as they presented themselves in God's House. All the time that they were there, they behaved themselves with such modesty, silence, Reverence,
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and attention, that it looked like Gods house indeed, and they more like a quire of Angels, than of men; all upon their knees at the Prayers, all upon their feet at the Sermon, none presumed so much as to sit, as being too bold and lazy a posture in Gods house, but only such,
and attention, that it looked like God's house indeed, and they more like a choir of Angels, than of men; all upon their knees At the Prayers, all upon their feet At the Sermon, none presumed so much as to fit, as being too bold and lazy a posture in God's house, but only such,
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There were some that did nudipedes incedere in templum , in imitation of Moses, that would not have their shoes on their feet in the Temple; a shame to them that have their hats on their heads in Gods House, where He, and his Angels look upon them; NONLATINALPHABET, saith S. Chrysost. .
There were Some that did nudipedes incedere in Templum, in imitation of Moses, that would not have their shoes on their feet in the Temple; a shame to them that have their hats on their Heads in God's House, where He, and his Angels look upon them;, Says S. Chrysostom.
It was the maine thing, that the Fathers laboured among the people, to maintaine the Honour of Gods house; that they might put a difference betweene a common meeting place in the market, and that which was the place of Angels and Archangels, yea the very presence-chamber of the King of heaven.
It was the main thing, that the Father's laboured among the people, to maintain the Honour of God's house; that they might put a difference between a Common meeting place in the market, and that which was the place of Angels and Archangels, yea the very presence-chamber of the King of heaven.
The Priest hath no way to maintaine his owne honour, but by keeping up the honour of the Temple: for if there be no reverence to the Temple, there will be no reverence to the Priest; Domus Dei will soone be made Spelunca latronum; there will be they that will rob both Temple and Priest too:
The Priest hath no Way to maintain his own honour, but by keeping up the honour of the Temple: for if there be no Reverence to the Temple, there will be no Reverence to the Priest; Domus Dei will soon be made Spelunca Robbers; there will be they that will rob both Temple and Priest too:
as some have robd already even the Apostles themselves, giving more honour and title to a Master of a Sect, than to a Disciple of Christ. But in memory of those blessed Saints, we have Churches beare their Names, which is no diminution of Gods glory, but a provocation of our zeale.
as Some have robbed already even the Apostles themselves, giving more honour and title to a Master of a Sect, than to a Disciple of christ. But in memory of those blessed Saints, we have Churches bear their Names, which is no diminution of God's glory, but a provocation of our zeal.
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There is one memorable place in S. Augustine, Sanctorum corpora, & praecipuè beatorum Martyrum reliquias, tanquam Christi mēbra sincerissimè honoranda,
There is one memorable place in S. Augustine, Sanctorum corpora, & praecipuè beatorum Martyrs Reliquias, tanquam Christ mēbra sincerissimè honoranda,
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Where he denyes him to be a Christian, and marks him for an Eunomian, or a Vigilantian, that will not frequent Gods houses that are called by Saints names. For by this means the Saints are honoured; God honoured the more, not rob'd;
Where he Denies him to be a Christian, and marks him for an Eunomian, or a Vigilantian, that will not frequent God's houses that Are called by Saints names. For by this means the Saints Are honoured; God honoured the more, not robbed;
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though they that quarrell about this, have done what they could to take from him both. God should neither say the former part of the Text, Domus Mea, nor the latter part, Domus Orationis est, which is the next part to be handled.
though they that quarrel about this, have done what they could to take from him both. God should neither say the former part of the Text, Domus Mea, nor the latter part, Domus Orationis est, which is the next part to be handled.
but Prayer. God sayes, Domus Precationis, not domus Praedicationis, not excluding preaching by commending Prayer, but preferring Prayer before Preaching. Preaching is good,
but Prayer. God Says, Domus Precationis, not domus Praedicationis, not excluding preaching by commending Prayer, but preferring Prayer before Preaching. Preaching is good,
first Prayer, then the Ministery of the Word; and yet the ministery of the Word was never of so much use as then in the times of the Apostles, when they were to plant the Gospell in all the world. Preaching was at highest then;
First Prayer, then the Ministry of the Word; and yet the Ministry of the Word was never of so much use as then in the times of the Apostles, when they were to plant the Gospel in all the world. Preaching was At highest then;
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Never was there such a Sermon-age as this is, and never was there such a leannesse in Religion: We have turned all our Members into Eares, & we are for nothing else but Hearing of Sermons, as if in Religion we were to go no higher, then Aurium tenus, up to the eares.
Never was there such a Sermon-age as this is, and never was there such a leanness in Religion: We have turned all our Members into Ears, & we Are for nothing Else but Hearing of Sermons, as if in Religion we were to go no higher, then Aurium tenus, up to the ears.
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Preaching is but the Means to bring us to Prayer: Quomodo invocabunt, in quem non credidêrunt? aut quomodo credent ei, quem non audiêrunt? saith S. Paul. Prayer is the End of preaching: and the means is not to be magnified before the end.
Preaching is but the Means to bring us to Prayer: Quomodo invocabunt, in Whom non credidêrunt? Or quomodo credent ei, Whom non audiêrunt? Says S. Paul. Prayer is the End of preaching: and the means is not to be magnified before the end.
The frequent Sermons of the Fathers can be no justification of some of our Lectures: for their Sermons were not like those of these times, which were measured not by their length, but their goodnesse; and their goodnesse lay not in an indigested multitude of words, but in a pertinency and fitnesse of speech; & then too Prayer lost nothing of her prerogative, for even in S. Chrysostomes time,
The frequent Sermons of the Father's can be no justification of Some of our Lectures: for their Sermons were not like those of these times, which were measured not by their length, but their Goodness; and their Goodness lay not in an indigested multitude of words, but in a pertinency and fitness of speech; & then too Prayer lost nothing of her prerogative, for even in S. Chrysostomes time,
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Preaching did not cut off Prayer with the Priest, yet, I must tell you, it began to lessen the dignity of prayer with the people: which he complained of in his third Homily, NONLATINALPHABET.
Preaching did not Cut off Prayer with the Priest, yet, I must tell you, it began to lessen the dignity of prayer with the people: which he complained of in his third Homily,.
as if Christ would take it well at their hands to correct his words, to put Praeier out of the Text, and to put in preaching, My house is the house of preaching.
as if christ would take it well At their hands to correct his words, to put Praeier out of the Text, and to put in preaching, My house is the house of preaching.
They could pray at home, but they could not meete with a Sermon, unlesse they met at Church. Hee calls it NONLATINALPHABET, a cold apology; and yet it proceeded from a hot zeale. NONLATINALPHABET.
They could pray At home, but they could not meet with a Sermon, unless they met At Church. He calls it, a cold apology; and yet it proceeded from a hight zeal..
Pray at home wee may, but wee cannot pray at home as at Church, where there is a reverend assembly of Fathers, an unanimous supplication unto God, where there is amongst us all but one mind, and one voice, and the bond of charity, and the prayers of the Priest; to which I adde, the Absolution and Blessing of the Priest.
Pray At home we may, but we cannot pray At home as At Church, where there is a reverend assembly of Father's, an unanimous supplication unto God, where there is among us all but one mind, and one voice, and the bound of charity, and the Prayers of the Priest; to which I add, the Absolution and Blessing of the Priest.
This the cause of so little growth in Religion, that there is so little profit made of so many Sermons, because there is a contempt of Church-prayer, that should blesse them.
This the cause of so little growth in Religion, that there is so little profit made of so many Sermons, Because there is a contempt of Church-prayer, that should bless them.
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but private prayer is brought in, that was never warranted to have a roome in publique. How is it then, brethren? saith Saint Paul, when yee come together, every one of you hath a psalme, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation.
but private prayer is brought in, that was never warranted to have a room in public. How is it then, brothers? Says Saint Paul, when ye come together, every one of you hath a psalm, hath a Doctrine, hath a tongue, hath a Revelation, hath an Interpretation.
It was forbidden in divers Councills, that any prayers should bee rashly powred out unto God in the Church, but onely such as were before approoved in the Councills, or by the learned Fathers of the Church, Ne fortè aliquid contra fidē, vel per ignorantiam, vel per minus studium sit compositum, as it is expressed in the Milevitan Councill under Innocent 1. It is not left to every man to use what prayers he please,
It was forbidden in diverse Councils, that any Prayers should be rashly poured out unto God in the Church, but only such as were before approved in the Councils, or by the learned Father's of the Church, Ne fortè Aliquid contra fidē, vel per ignorantiam, vel per minus studium sit compositum, as it is expressed in the Milevitan Council under Innocent 1. It is not left to every man to use what Prayers he please,
to prevent the profanation of his House by tautologies, inconsequences, tediousnesse, rawnesse, and other absurdities in extemporall prayer, which our Lord directs his speech against,
to prevent the profanation of his House by Tautologies, inconsequences, tediousness, rawness, and other absurdities in extemporal prayer, which our Lord directs his speech against,
and calls it babling, and not praying. Gods house is not to bee made a house of babling, but a house of prayer: And the prayers that are authorized in the Church are called Collects, but not private prayers, because they were approoved in an Ecclesiasticall Assembly; or â Collectione populi, as Alcuinus de divinis offic. because we Assemble together to that end, which is, to pray.
and calls it babbling, and not praying. God's house is not to be made a house of babbling, but a house of prayer: And the Prayers that Are authorized in the Church Are called Collects, but not private Prayers, Because they were approved in an Ecclesiastical Assembly; or â Collection People, as Alcuin de divinis office. Because we Assemble together to that end, which is, to pray.
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It is Common prayer, that hath obtained the name of the service of God, as if that were the summe of all Religion. And indeede Religion never grew to such a height,
It is Common prayer, that hath obtained the name of the service of God, as if that were the sum of all Religion. And indeed Religion never grew to such a height,
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for thence came factions, schismes, and perturbations of the Churches peace. If wee would have Religion live amongst us, Prayer must be seated in Gods house. Domus mea, domus Orationis est.
for thence Come factions, schisms, and perturbations of the Churches peace. If we would have Religion live among us, Prayer must be seated in God's house. Domus mea, domus Orationis est.
and it is Gods house no longer. God sayes, Domus mea, Est domus orationis, not Fuit, or Erit; Is the house of prayer, to signifie the perpetuation of the same End. It is here in Saint Luke, Domus orationis est, but in Saint Matthew, Domus orationis vocabitur, to make it more full.
and it is God's house no longer. God Says, Domus mea, Est domus orationis, not Fuit, or Erit; Is the house of prayer, to signify the perpetuation of the same End. It is Here in Saint Lycia, Domus orationis est, but in Saint Matthew, Domus orationis vocabitur, to make it more full.
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either of them of authority sufficient to give prayer the chiefest place in it. Howsoever if reason will not prevaile for prayer, yet God himselfe must;
either of them of Authority sufficient to give prayer the chiefest place in it. Howsoever if reason will not prevail for prayer, yet God himself must;
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Who fitter to order and impose Lawes to a house, than the Master of it? Let God be Master in his owne House: let not man crosse the end, that he hath destined it to;
Who fitter to order and impose Laws to a house, than the Master of it? Let God be Master in his own House: let not man cross the end, that he hath destined it to;
Cui dixit aliquar do angelorum, saith Saint Paul, Vnto which of the Angels said God at any time, Thou art my Sonne, this day have I begotten thee? So say I, In quo libro Scriptum est, in what place of Scripture is it written, My house is the house of preaching? If they had such a Text for preaching as wee have for prayer, then they might the better desend that preaching which shuts out prayers. Saint Iohn inflicts a Curse upon all them, that shall adde to the Word of God, or take from it.
Cui dixit aliquar doe Angels, Says Saint Paul, Unto which of the Angels said God At any time, Thou art my Son, this day have I begotten thee? So say I, In quo libro Scriptum est, in what place of Scripture is it written, My house is the house of preaching? If they had such a Text for preaching as we have for prayer, then they might the better descend that preaching which shuts out Prayers. Saint John inflicts a Curse upon all them, that shall add to the Word of God, or take from it.
It is not safe then to wrest the Text, to take away prayer, and to put in preaching, for it is against the scope of the Text. Gods house is recorded for a house of prayer by all foure Evangelists. As our saviour told the Scribes and Pharisees,
It is not safe then to wrest the Text, to take away prayer, and to put in preaching, for it is against the scope of the Text. God's house is recorded for a house of prayer by all foure Evangelists. As our Saviour told the Scribes and Pharisees,
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The Temple is then more like Heaven, and Wee more like the Angels of Heaven, when wee are in the act of prayer. God hath commanded that his house on earth have as neare a resemblance as may be to his house in heaven, and that is the worke of Prayer, It is written, My house is the house of Prayer.
The Temple is then more like Heaven, and we more like the Angels of Heaven, when we Are in the act of prayer. God hath commanded that his house on earth have as near a resemblance as may be to his house in heaven, and that is the work of Prayer, It is written, My house is the house of Prayer.
Domus Dei was not made Domus Hominum; nor Domus Orationis, Domus Negotiationis, as it is in Saint Iohn, but NONLATINALPHABET saith Saint Chrysos̄tome. The greatnesse of the Offence may bee measured by the harshnesse of the terme, in that our Lord calls it not a House at all, but a Denne.
Domus Dei was not made Domus Hominum; nor Domus Orationis, Domus Negotiationis, as it is in Saint John, but Says Saint Chrysosntome. The greatness of the Offence may be measured by the harshness of the term, in that our Lord calls it not a House At all, but a Den.
A House receives the Light into it, but a Denne is a place of Darkenesse. Light becomes him, who is the Father of Light: God is Light, saith Saint Iohn, and in him is no darkenesse at all.
A House receives the Light into it, but a Den is a place of Darkness. Light becomes him, who is the Father of Light: God is Light, Says Saint John, and in him is no darkness At all.
His workes are Operalucis, his children Filii lucis, and his habitation Domus lucis. To shut out any light, that may bee usefull in Gods house, is with the Iewes to make it a Denne; as they would doe, that would shut out the Ceremonies out of the Church: for take away the Ceremonies out of the Church, and take away the light that is in it.
His works Are Operalucis, his children Sons lucis, and his habitation Domus lucis. To shut out any Light, that may be useful in God's house, is with the Iewes to make it a Den; as they would do, that would shut out the Ceremonies out of the Church: for take away the Ceremonies out of the Church, and take away the Light that is in it.
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Sense is a guide to the understanding; and wee are led to the invisible things by the visible. No Religion was ever without Ceremonies; all nations, not onely Iewes, but Gentiles, used their Rites and Ceremonies in the time of Worship, all meeting in this,
Sense is a guide to the understanding; and we Are led to the invisible things by the visible. No Religion was ever without Ceremonies; all Nations, not only Iewes, but Gentiles, used their Rites and Ceremonies in the time of Worship, all meeting in this,
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as a naturall principle, that Divine worship cannot bee rightly performed without an outward solemnity. God did not forbid the Iewes, but commanded them the use of Ceremonies, though Heathen Idolaters abounded with them.
as a natural principle, that Divine worship cannot be rightly performed without an outward solemnity. God did not forbid the Iewes, but commanded them the use of Ceremonies, though Heathen Idolaters abounded with them.
nor is there any Ceremonie so bare, that is not clothed with some Morality. People are instructed as well by what they see, as by what they heare; and to see the picture of a Saint in a glasse window will preach more Religion to them,
nor is there any Ceremony so bore, that is not clothed with Some Morality. People Are instructed as well by what they see, as by what they hear; and to see the picture of a Saint in a glass window will preach more Religion to them,
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What devotion can that raise in a mans thoughts, to behold in the Church Gods Priest like a peasant, no habit to difference him from some sordid mechanique? and to heare Gods Service slubberd over with as little Ceremony, as a Scrivener reades a Bond or Indenture?
What devotion can that raise in a men thoughts, to behold in the Church God's Priest like a Peasant, no habit to difference him from Some sordid mechanic? and to hear God's Service slubberd over with as little Ceremony, as a Scrivener reads a Bound or Indenture?
The Tradesmans stall comes not behinde the Divinitie Schoole; for that hath brought forth many Divines too, that have left sowing of garments and made a ront in the Church. And how many bee there that have but slept a time in the Vniversity, that have returned immediatly inspired with the gift of Prophesy, as he did with the gift of Poetry, that dreamt upon Parnassus. When the Church is filled with such an ignorant Priesthood, it may truly be called a Denne.
The Tradesman's stall comes not behind the Divinity School; for that hath brought forth many Divines too, that have left sowing of garments and made a ront in the Church. And how many be there that have but slept a time in the university, that have returned immediately inspired with the gift of Prophesy, as he did with the gift of Poetry, that dreamed upon Parnassus. When the Church is filled with such an ignorant Priesthood, it may truly be called a Den.
If any man was sufficient in respect of parts, yet if he were a novice, hee was not to be promoted to the Priest-hood, that was looked after by the Fathers in divers Councills.
If any man was sufficient in respect of parts, yet if he were a novice, he was not to be promoted to the Priesthood, that was looked After by the Father's in diverse Councils.
but he was to be chosen by the judgement of a Synod; that was determined in the Councills at Antioch, and Laodicea. The election of Priests was not permitted to the People in the same Councill at Laod cea; for they might be perhaps competent judges of their life, but not of their learning. And then too, it was ordered, that there should be an ascent by degrees to Ecclesiasticall promotions, that neither ignorance, nor indesert might usurpe a seate in Gods house.
but he was to be chosen by the judgement of a Synod; that was determined in the Councils At Antioch, and Laodicea. The election of Priests was not permitted to the People in the same Council At Laod cea; for they might be perhaps competent judges of their life, but not of their learning. And then too, it was ordered, that there should be an ascent by Degrees to Ecclesiastical promotions, that neither ignorance, nor indesert might usurp a seat in God's house.
for the Temple is made a Denne both wayes, not onely by the ignorance, but by the foulenesse of life in the Priest-hood. Heresie and schisme get ground in the Church by Ignorance; but contempt of Religion comes in by the Priests prophanenes. When they, that serve at the Altar, are sonnes of Belial, like Elies sonnes, they make men to abhorre the sacrifice of the Lord, yea God himselfe to abhorre his owne sacrifice.
for the Temple is made a Den both ways, not only by the ignorance, but by the foulness of life in the Priesthood. Heresy and Schism get ground in the Church by Ignorance; but contempt of Religion comes in by the Priests profaneness. When they, that serve At the Altar, Are Sons of Belial, like Ely's Sons, they make men to abhor the sacrifice of the Lord, yea God himself to abhor his own sacrifice.
The Vrim and the Thummim were put in Aarons Breast-plate, that he might not onely shine before the people in soundnesse of Doctrine, but in perfection of life. He that hath the Vrim and not the Thummim, whose Life doth not go together with his Doctrine, with Penelope he undoes all againe,
The Urim and the Thummim were put in Aaron's Breastplate, that he might not only shine before the people in soundness of Doctrine, but in perfection of life. He that hath the Urim and not the Thummim, whose Life does not go together with his Doctrine, with Penelope he undoes all again,
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Nam qui alios praeceptis suis ligat, debet ipse legitima praecepta in se custodire, saith Saint Ambrose. The people will be the more ready to keepe the Law, if the Priest keepes it himselfe;
Nam qui Alioth praeceptis suis Lies, debet ipse Legitimate praecepta in se Guard, Says Saint Ambrose. The people will be the more ready to keep the Law, if the Priest keeps it himself;
for they are guided more by a good example, then by a good Sermon. God would not admit a man to his Altar that wanted an eye, or a hand, or a foote, or had any blemish in his body; much lesse then in his soule, as Philo observes, A NONLATINALPHABET
for they Are guided more by a good Exampl, then by a good Sermon. God would not admit a man to his Altar that wanted an eye, or a hand, or a foot, or had any blemish in his body; much less then in his soul, as Philo observes, A
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Holinesse becomes Gods house; Vice pollutes it, and makes it a Denne, especially the vice of the Clergy: for that which is but a single sinne in the people, Chrysologus counts sacriledge in the Priest; and so doe the Schooles, in that regard He is a sacred person that commits it.
Holiness becomes God's house; Vice pollutes it, and makes it a Den, especially the vice of the Clergy: for that which is but a single sin in the people, Chrysologus counts sacrilege in the Priest; and so do the Schools, in that regard He is a sacred person that commits it.
The Person doth much aggravate the crime, when he is not an ordinary person, but one of greater eminency. Vos autem fecistis eam speluncam, makes the prophanation of Gods house of a higher quality;
The Person does much aggravate the crime, when he is not an ordinary person, but one of greater eminency. Vos autem Fecistis eam speluncam, makes the profanation of God's house of a higher quality;
for they would have made it no house at all, but these made it a Denne of Theeves; they would have put it to ruine, but these put it to infamy. Quid est, quòd Dilectus meus in Domo meá fecit scelera multa.
for they would have made it no house At all, but these made it a Den of Thieves; they would have put it to ruin, but these put it to infamy. Quid est, quòd Beloved meus in Domo meá fecit scelera Multa.
Christ is more offended at the Vos, then at the Spelunca: And this would be thought on among us, whom God hath invested in the Priests office, that the sinnes of the Priests are not onely more dangerous in respect of the people, but also more beynous in respect of themselves.
christ is more offended At the Vos, then At the Spelunca: And this would be Thought on among us, whom God hath invested in the Priests office, that the Sins of the Priests Are not only more dangerous in respect of the people, but also more beynous in respect of themselves.
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but so much the greater, in that they made it not onely a Denne, but a Denne of Theeves. Christ saies not, Vos fecistis illam speluncam Belluarum, but speluncam Latronum, as if that were a degree higher,
but so much the greater, in that they made it not only a Den, but a Den of Thieves. christ Says not, Vos Fecistis Illam speluncam Belluarum, but speluncam Robbers, as if that were a degree higher,
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The Heretique and the Schismatique convey themselves in a sneaking manner into Gods house under the covert of holinesse. These Saint Iude compares to Creepers, there are, saith he, certaine men crept in unawares.
The Heretic and the Schismatic convey themselves in a sneaking manner into God's house under the covert of holiness. These Saint Iude compares to Creepers, there Are, Says he, certain men crept in unawares.
for men care not how they rob the parish-priest of his patrimonie, so they give a benevolence to a crept in Sect-maker: Their Creeping discovers them to be Wormes; and where they come, they are as bad a plague as the Lice in Aegypt, for they gnaw upon Gods people, till at length they die the death of Herod, who was eaten of wormes.
for men care not how they rob the parish-priest of his patrimony, so they give a benevolence to a crept in Sect-maker: Their Creeping discovers them to be Worms; and where they come, they Are as bad a plague as the Lice in Egypt, for they gnaw upon God's people, till At length they die the death of Herod, who was eaten of worms.
There was a secret politie thought on, when schisme nourished a presumption of swaying in the Church; and the destiny of Gods house was, to be made a Denne of Theeves. There were secret persons assigned for benefices, and secret orders made,
There was a secret polity Thought on, when Schism nourished a presumption of swaying in the Church; and the destiny of God's house was, to be made a Den of Thieves. There were secret Persons assigned for Benefices, and secret order made,
There is another kind of Theefe, that doth not enter in by the doore, but climbes up another way by a private contract with a Simoniacall patron. Such a Priest, and Patron are like Simeon and Levi, they conspired together to slay the Sichemites; these contract together to slay the soules of a multitude. They make Gods house betweene them a Farme, and it is sold to him that gives most for it.
There is Another kind of Thief, that does not enter in by the door, but climbs up Another Way by a private contract with a Simoniacal patron. Such a Priest, and Patron Are like Simeon and Levi, they conspired together to slay the Sichemites; these contract together to slay the Souls of a multitude. They make God's house between them a Farm, and it is sold to him that gives most for it.
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Gods House is bought and sold by these two at a farre dearer rate, than our Lord himselfe was sold and bought by Iudas and the Pharisees: but as the Shepheard then;
God's House is bought and sold by these two At a Far Dearer rate, than our Lord himself was sold and bought by Iudas and the Pharisees: but as the Shepherd then;
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By this back-doore, insufficiency in the Priest-hood, ignorance, impiety, oppression, covetousnesse, neglect of the peoples soules, yea all kind of sinne enters in.
By this backdoor, insufficiency in the Priesthood, ignorance, impiety, oppression, covetousness, neglect of the peoples Souls, yea all kind of sin enters in.
and hee that cannot make a Sermon, steales one, which is like a Tailors suite made up of sundry remnants, that he hath stolne from others; and he himselfe is like the Crow in Horace, that was plumed with other birds feathers. Hence comes not the feeding of the flocke, but the feeding of himselfe, of which God complaines, Lac comedebatis, & lanis operiebamini, & quod crassum erat occidebatis: gregem autem meum non pascebatis.
and he that cannot make a Sermon, steals one, which is like a Tailors suit made up of sundry remnants, that he hath stolen from Others; and he himself is like the Crow in Horace, that was plumed with other Birds Feathers. Hence comes not the feeding of the flock, but the feeding of himself, of which God complains, Lac comedebatis, & lanis operiebamini, & quod crassum erat occidebatis: gregem autem meum non pascebatis.
And no marvaile, that they looke after nothing but gaine, that have bought so deare. Gods house is sold as Ioseph was unto the Midianitish merchants, that made sale of him againe;
And no marvel, that they look After nothing but gain, that have bought so deer. God's house is sold as Ioseph was unto the Midianitish merchant's, that made sale of him again;
which was the very intention of Simon Magus, as Saint Augustine speakes, Simon ideo volebat emere Spiritum sanctum, quia vendere volebat Spiritum sanctum.
which was the very intention of Simon Magus, as Saint Augustine speaks, Simon ideo volebat Emere Spiritum sanctum, quia vendere volebat Spiritum sanctum.
and that they doe non tam patrimonium facultatum, quàm thesaurum criminum congregare, saith Saint Ambrose. All the Fathers comment upon these Theeves, that these are the Theeves that are meant by the Ementes, and Vendentes in the Temple, the Buyers & Sellers of Church-livings. The Apostles, and succeeding Councills provided against these by sharpe sentence of deposition and excommunication; therefore they are secret theeves.
and that they do non tam patrimonium facultatum, quàm Thesaurum crimen Congregare, Says Saint Ambrose. All the Father's comment upon these Thieves, that these Are the Thieves that Are meant by the Ementes, and Vendentes in the Temple, the Buyers & Sellers of Church-livings. The Apostles, and succeeding Councils provided against these by sharp sentence of deposition and excommunication; Therefore they Are secret thieves.
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There was once a Statute to stint the devotion of men, they brought so freely to Gods House: but now there needs a Counter-statute, for that devotion was not in so short a time raised, as it was pulled downe; and men thought it no robbery to robbe God. God hath all the best of his Houses and Lands impropriated, the meanest and of smallest value fit enough for the Priesthood; and herein Saul is the more righteous,
There was once a Statute to stint the devotion of men, they brought so freely to God's House: but now there needs a Counter-statute, for that devotion was not in so short a time raised, as it was pulled down; and men Thought it no robbery to rob God. God hath all the best of his Houses and Lands impropriated, the Meanest and of Smallest valve fit enough for the Priesthood; and herein Saul is the more righteous,
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God hath ordained, that He that serves at the Altar, should live on the Altar, saith Saint Paul; and they live on it now that have no right to eate of it.
God hath ordained, that He that serves At the Altar, should live on the Altar, Says Saint Paul; and they live on it now that have no right to eat of it.
As these rob God of his Lands and Endowments; So others rob him of his Tithes. God lookes to have the Tithe of every thing in kind, no custome can prevaile against him.
As these rob God of his Lands and Endowments; So Others rob him of his Tithes. God looks to have the Tithe of every thing in kind, no custom can prevail against him.
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because they allowed him no tithes of the fruites, where with hee had blessed them on earth. Noluimus partiricum Deo Decimas, nunc autem Totum tollitur .
Because they allowed him no Tithes of the fruits, where with he had blessed them on earth. Noluimus partiricum God Tithes, nunc autem Totum tollitur.
As it is a sinne to rob God of his Tithes, so is it a sin to rob God of his Service. The Priest robs the people by not affording them the Divine Service, as the people doth the Priest by not paying him the Tithes. Either the Church-prayers be not read at all,
As it is a sin to rob God of his Tithes, so is it a since to rob God of his Service. The Priest robs the people by not affording them the Divine Service, as the people does the Priest by not paying him the Tithes. Either the Church prayers be not read At all,
or if they be read, they are shortned. Nay let God have all his Prayers, as you would have all his Tithes. They that shorten God of his Prayers, would shorten him of any thing else too.
or if they be read, they Are shortened. Nay let God have all his Prayers, as you would have all his Tithes. They that shorten God of his Prayers, would shorten him of any thing Else too.
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They that be the Guardians of the Church, are the greatest Theeves of all, for the Church trusts them to present abuses, and they present nothing at all;
They that be the Guardians of the Church, Are the greatest Thieves of all, for the Church trusts them to present Abuses, and they present nothing At all;
It is not Vos facitis, as if it were begun but now, but Vos fecistis, that implies a long continuance. The Church hath beene made a Denne of theeves, too long:
It is not Vos Facitis, as if it were begun but now, but Vos Fecistis, that Implies a long Continuance. The Church hath been made a Den of thieves, too long:
God grant, that every man in his place may endeavour the reformation of it, that it may be Domus orationis againe, not Spelunca latronum, the House of Prayer againe,
God grant, that every man in his place may endeavour the Reformation of it, that it may be Domus orationis again, not Spelunca Robbers, the House of Prayer again,
