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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05193	Two sermons The first preached at St Maries in Oxford Iuly 13. 1634. being Act-Sunday. The second, in the cathedrall church of Sarum, at the visitation of the most Reverend Father in God William Arch-Bishop of Canterbury, May 23. 1634. By Thomas Laurence Dr of Divinity, and late Fellow of Allsoules Colledge, and chaplaine to his Maiesty in ordinary.	Laurence, Thomas, 1598-1657.	1635 (1635)	STC 15328; ESTC S108386	42,208	80

her eares Act. 16.14 nor wonder I the conversions of this Apostle were so many seeing his honours were so great Veni vidi vici like that Romane commander he conquered as many Nations as hee saw wheresoever he came his Saviour followed him and therefore his stay was not so long any where his travailes more frequent and farther then those of others in labours more abundant he was and in iourneying often 2. Cor. 11.23.26 For God blest him with such as would pull out their owne eyes in his behalfe their owne eyes not his such as had humility enough to learne had not pride enough to teach the Apostle such as believed his eyes so much that they thought they had no vse of their owne Galat. 4.15 heare therefore the word of the Lord yee that tremble at his word Esa 66.3 as if none were fit to heare but such the rest not worth the looking after as indeede they are not for to him will I looke that trembleth at my word such I will looke after and I will not looke after those that are not such in the second verse of that chapter 2 Paral. 6.3 2 Standing is a posture of attention the posture of hearers when Ezra opened the Law all the people stood vp Nehem. 8.5 there is no duty oftner enioyned then this Foure times in two chapters the second and the third of the Apocalypse nay foure times in one chapter the fiue and fiftieth of Esaiah more three times in one line giue eare and come vnto mee hearken and your soule shall liue Heauen is the reward of your attention hell of your scorne in the third verse of that chapter behold I stand at the doore and knocke if any man heare my voice and open the doore I will come in behold because hee knocks not often for hee that stands is going away especially if he stand at the doore without a shelter if he stand only to knocke and not to knocke neither after he is sleighted this were to awake the deafe or speake to the dumbe Apocal. 3.20 But Lord who hath believed our report or to whom hath the arme of the Lord beene revealed Where are those throngs now and presses vpon Christ Where is that early comming in the Gospell how soone are wee vp to sport and how late to pray Luke 21.38 Io. 8.2 how small in many places is the gleaning of their Churches to the vintage of their Citties how low is the ebbe in those courts of the Lord when t is full sea in their Streets Psal 50.17 how doe we looke the Priest in the face and cast his words behind our backs as David complaines his ordinary entertainement resembling that of Musique Ezek. 33.32 which serues only to fill our eares when discourse is done Good women there were which consecrated their looking glasses to the tabernacle Exod. 38.8 and will yee know how ye may doe so now By vsing ●●ther ● Bible on the Sunday and comming hither with halfe a dresse then losing halfe a prayer Wherefore libera ab homine malo saith David that is à meipso saith S. Aug. deliver me from my selfe ô God that I may come hither and from my selfe while I am here from my covetous selfe least the thought of my purchase shut out my Lord from my proud selfe when he honours or worships me from my malitious selfe when an injury heates my bloud and from my wanton selfe when the assembly discloses a beauty a well attired piece of hansome clay from my intemperate selfe when the thought of Aegypt brings on mee a lothing of Canaan and from my prophane selfe when some incarnate Satan assailes my attention by whispering in his vanities at my eares and clothing his Atheisme with the Scripture 3 Standing is a posture of action the posture of servants GehaZi went in and stood before his Master the readier therefore to come or goe at his command 2. Reg. 5.25 Practice is the life of attention and he that heares but does not is a monster in religion that hath two eares and no hands The Iews were taught this by their meates and the Ceremoniall law was but a shadow of the Morall What poysonous temper in the hare What dangerous nourishment in the swine Why might they not as freely feede on the rabbet as the sheepe Or what Philosophy makes the goate more wholsome then the crab or the swan he shewed by this O man what is good and what the Lord requires of thee thy effeminatenesse is forbidden in the hare which changeth his sexe as Gesner writes and is at severall times both hee and shee and thy lazinesse in the downe of the k Levit. 11.18 Deut. 14.16 Cygnum secundum Vulg. Sept Vatabl. Ariam Mont. Anglican novissimam alij aliter reddunt vt Tremel Leo Iudas Munster Castal Swan Thy oppression is interdicted in the Eagle and thy drunkennesse in the Swine Thy gluttons prey on Cormorants and thy night-walkers on owles for God instructed them what they should doe by what they might eate and every prohibited meate was a menace against sinne Or least this light should seeme too dimme he describes the same with the raies of the Sunne hee that lifteth not his eyes to idolls defileth not his neighbours wife spoileth none by violence giues not vpon vsury restoreth the pledge bestowes his bread on the hungry walketh in my statutes hee shall surely liue he is not just that hath faith vnlesse he haue workes too nor doth the Gospell saue without the law Ezek. 18.6.7.8 't is S. Aug Cont. Faust l. 22. c. 24. speech of the ancient Prophets illorum non tantum linguam sed vitam fuisse Propheticam that they prophecied as well by their liues as their writings and their sixe daies contain'd a commentary on the seaventh For if I cry the Temple of the Lord but obey not the Lord of the Temple and am like that Idoll in Daniel that had his head of gold and his feete of clay If I runne vpon a precipice while my eyes are open and the light of my profession se● me not to keepe mee vp but to shew how dangerous I fell if I am only Sermon-sicke while I am rockt in a Church-tempest abroad and presently recouer againe as soone as Hye at hull at home If my voice be Iacobs but my hands Esau's and I weare Elias mantle without his spirit if I acknowledge God with my tongue but deny him in my life professe a Christian and liue a Pagan goe from Church to a brothelhouse joyne the spirit of Chastity and the spirit of whoredomes together the holy and vnholy Ghost Christ and Belial the Temple of God and the Temple of Divells if I runne to Heauen one day to hell sixe and contradict the truth of my Sermons by the errour of my life what the Prophet said to Amaziah the Priest may say to mee I know that the Lord hath determined to destroy thee because thou hast

TWO SERMONS THE FIRST PREACHED AT St MARIES in OXFORD Iuly 13. 1634. being Act-Sunday THE SECOND IN THE CATHEDRALL CHVRCH OF SARVM AT THE Visitation of the most Reverend Father in God WILLIAM Arch-Bishop of Canterbury May 23. 1634. By THOMAS LAVRENCE Dr of Divinity and late Fellow of Allsoules Colledge and Chaplaine to his MAIESTY in ORDINARY OXFORD Printed by IOHN LICHFIELD Anno Dom. 1635. EXOD. 20.21 And the people stood a farre off and Moses drew neere vnto the thicke darknesse where God was GOD made man placed him in Eden spake to him in the second of Genesis and man was not afraide God came in a walking voice Votem itantem Iun. Trem. in the third of Genesis and man was afraid because he had not sinned in the second chapter and had sinned in the third For where no sinne is there is no feare perfect loue saith S. Iohn casteth out feare which therefore is not fit company for heaven because loue is perfect there The happinesse of that place consists in the vision of God in whose presence is the fulnesse of ioy saith David which therefore the soules vnder the Altar as S. Iohn or in their chambers as Esdras speakes long to see saying when cometh the fruit of our reward in the second of that story the fourth chapter at the fiue and thirtieth verse And who desires what hee trembles at or joyes in that hee feares But t is otherwise here In Heaven wee shall bee ravished with God not afraid of him in earth wee are afraid of any messenger from heaven An Angell appeared to b Iud. 6.22 Gedeon and hee was afraid an Angell appeared to c C. 13.22 Manoah and he was afraid an Angell appeared to the d Luc. 2.10 Sheapheards these were afraid an Angell appeared to the e Mat. 28.5 Maries and they were afraid Afraid all of those Angells which brought the message of joy For because ever since an Angell guarded Paradice with a drawn sword we haue deserved no good news from aboue we conceiue no other designe of such Messengers but to strike And what shall Israel feare from God himselfe if these imagined no lesse then death from the sight of an Angell That glorious just Lord cannot bespeake my damnable vilenesse but in thunder and therefore if Moses intend they shall liue to keepe the Law Moses himselfe must deliver the Law God must speake no more least they dye v. 19 He comforted thē indeed and said feare not v. 20. which is all one as if hee should say sinne not for while they were guilty of sinne they must be subiect to feare Bounds were defined vnto which they came not and yet they came too neere Gods command remoues them farre and their owne feare remoues them farther And the people stood a farre The words represent the duty of the Laity in Israel the people and the priviledge of the Clergy in Moses their Priest So the holy Ghost esteemed him Moses and Aron among the Priests Psal 99.6 so those Apostolicall constitutions esteemed him L. 6. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 2. c. 29. so hee esteemed himselfe sanctifying the assembly Exod. 19.14 dedicating the Tabernacles hallowing the vessells offering sacrifice consecrating Aron with his Sonnes and officiating both for the Scepter and the Mitre too the Prince and the Priest to shew that there is no naturall repugnancie betwixt the Ephod and the Maze the Tribunall and the Altar but that both thriue the better for the vicinity of each other as the Vine helpes the Elme and by this neighbourhood climbes the higher The duty of the Laity requires 1 An obsequious attention to God the people stood 2 An humble distance from God The people stood a farre off The priviledge of the Clergy discovers 1 The approximation or immediatnesse of their accesse Moses drew neere 2 The limitation of this approximation Moses drew neere vnto the thicke darknesse 3 The condition of this limitation Moses drew neere vnto the thicke darknesse where God was 1 Vox vagina sensus Language is the sheath of sense Bel. de not Ecc. l. 4. c. 12. saith the Cardinall and words are the attire of the minde saith the Oratour he therefore whose tongue is too big for his heart that speakes more then he thinkes cases a needle in a scabberd and presents little David in great Goliahs armour or rather araies a child with the clothes of a gyant and so invests him not with a suit but enstates in a house God is no friend to the hypocrisy of complement and therefore in Scripture ever meanes more then he speakes Psal 12.6 the words of the Lord are pure words as silver tried seaven times in the fire saith the Psalmist calcined and sublimated from this drosse for he is a God of truths not of varnishes of realities not of shadowes He hates that mouth which belies the minde and likes men on earth best when they resemble the Saints in Heaven where soules commerce per verbum mentis without tongues and thoughts are seene without the mediation of words t is so in my Text where a syllable of Gods signifies more then a volume of mans a word of His then a Library of mine and the peoples standing here comprehends as much as the people should doe and much more indeede then they would First standing is a posture of respect wee kneele and stand to our superiours Kneele to shew our subiection and stand to shew our obedience that we are ready to execute what these are to command Seest thou a man diligent in his businesse hee shall stand before Kings Prov. 22.29 and although the Angells turned their faces to Sodome Abraham stood yet before the Lord Gen. 18.22 Standing and Kneeling then become inferiours sitting doth not the Lord said to my Lord sit thou at my right hand ther 's an equality of nature betwixt the Father and the Sonne and therefore one sits by the other Psal 110.11 and when the sonne of man shall sit on the Throne of his glory then shall yee also sit vpon twelue Thrones Iudging the twelue Tribes of Israel there 's an equality of grace or favour betwixt the Iudge and his Assessors therefore these haue Thrones together Mat. 19.18 so that those Antipodes which tread crosse to the World which fast at the birth of our Saviour and feast at his passion which will not say Christmas and yet will call a Christian Demas which sit at the Altar because we kneele say not with the Syrophaenician Lord I am not worthy to eate the crummes vnder thy table but Lord I am worthy to sit at thy table I am as good as thy selfe Standing then is a posture of respect and respect is a preparatiue to attention for no man listens to what he scornes Lydias affection must be warmed before she can attend regard S. Paul shee must before she can heare him when God shall open her heart then will she open

might beate those paths to Heaven easier by tracing the same steps and teach but one though they went severall waies for the Apostles is but an exposition of S. Pauls and S. Iohns Creed the Nicene and Athanasian but a paraphrase on this saith u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan in exp fid catech n. 19. ed. Petau regula fidei Aug. ser 181. de temp clauis caelorū Amb. Ser. 38. de Ieiun quadrag sin AZor the same faith in weight and substance though not in bulke or size as 't is the same piece in a bullet and a sheete of gold that being throng'd into a mould which beaten and expanded by an Artificer may anon cover and gild all the leaues of my Bible But ô the vnnaturall Chimistry of this age how infinite are the extractions from this simple this single breviary What seas are derived from this drop Into how generall a flame haue those fiery breathes blowne this sparke How soone hath avapour when once it came to a hand like that in the Kings raged into a cloud and this cloud grown too big for Heaven How haue some resolved all the heresies S. Aug. or Epiphanius or Philastrius mentions all those disputes which disquiet the World into this quintessence this spirit of faith and thence as if that Catechisme in our Liturgy were not long enough to reach from Earth to Heaven haue cast into the mint of the Church the drosse of their owne phansies and lead their Catechumeni through all the Romane and the Belgicke controversies as disquisition of necessary beliefe De vit Const or at et he warnes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuing way to the saucy liberty of their tongues and pens against all our Ecclesiasticall Hierarchies for interdicting such Polemicall discourses in popular assemblies which yet is no more then Constantine in Eusebius did with those Mutiners in c Num. 16.3.14 Numbers yee put out the eyes of the assembly yee take too much vpon you Moses and Aron and forsaking the waters of Siloe that mildly and generally flowe in the radicall Doctrines of our Church reioyce only in Rezin and Remaliahs sonne which alwaies angle in the troubled waters of Iury and would faine translate the Throne of Israel to Damascus from Samaria Nay haue they not charged her wisdome with sloth and Apostasie too because shee will not impose an absolute faith vpon the aiery proiections of their distempered braines because themselues cannot bee believed in as well as God because she thinkes heaven was made for some besides because shee feares their clamorous zeale might at length importune such assemblies for the anathematization of ego currit and tu currit like those at the end of Lombard if a Synod should be called for such but I must tell them that as S. Paul saith Ephes 4.4.5 there is but one God so hee saith there is but one faith too and Physitians tell vs Paracelsus administred as much in a drop as Galen in a pottle nor can there be any other way to Heaven then what hath beene troden from the Apostles neither circumcision Gal. 6.15 nor vncircumcision but a new creature saith the Doctor of the Gentiles neither Controversie nor Schoole-Divinity but a new life say I. God intends not to lay traps for my soule in such nicities as these nor will I make that yoke heavy which himselfe made easie light It will not be said Mat. 11.30 at the last assise come ye blessed for ye haue disputed for ye haue preacht for yee haue vnderstood well but I was naked ye clothed me I was hungry and yee fed me I was sicke and yee visited me in the Gospell of S. Matthew I shall not bee iudged by my writings C. 25.34 but by my workes deuotion will then turne the scale against learning an ounce of goodnesse out-weighe● a pound of talke And I must tell them againe if they direct to those happy regions they haue discouered a north-west passage thither a passage concealed from the ancient a passage our Sauiour and S. Paul knew not When S. Peter enquires Lord what shall this man doe The Lords reply is only a reproofe What is that to thee Ioh. 21.22 And when the twelue demaunde Lord wilt thou at this time restore the kingdome to Israel Hee returnes no resolution but a checke come you may to that kingdome aboue and yet neuer come to such curiositie belowe a sauing voyage may bee made by the Merchandize of iuory and gold without fraiting your vessells thus with Apes and Peacocks I will not tell you because it is not for you to know Act. 1.7 but when the young man enquired What shall I doe that I may haue Eternall life when he seekes for nothing but this how plaine then how gently doth he runne noe clouds nor ecclipse there but he writes his minde with the light of the Heavens if thou wilt enter into life keepe the commandements hee saith vnto him which Iesus said vnto him these he answeres to necessary queries to impertinent hee answeres not speakes nothing but mysts and stormes when their demaunds are curious nothing but light smiles when their demands are requisite hee that would not shew his disciples when they should be delivered will shew this stranger how he may bee saved Mat. 19.17.18 And when the Apostle is prest with some cobweb divinity the Holy Ghosts stubble and straw that fuell for the last fire in the first Epistle to the Corinthians the frothy agitations of vnquiet heads materialls vile in themselues costly alone in the texture but strawn hats where the labour may be worth a pound the stuffe not worth a farthing he only controles their folly ô man who art thou that repliest against God Rom. 9.20 bids them be amazed and wounder ô the depth of the wisdome and knowledge of God in the eleaventh of that Epistle at the three and thirtieth verse but when the foundations are destroyed what should the righteous doe but lighten and thunder as he doth every very where against the drunkard the murderer the fornicator and tells them that whatsoever their pleasure or content may be on earth they can expect no inheritance in Heaven God requires more practice then most men haue lesse knowledge then most men brag of T is but a confessing with the mouth the Lord Iesus and a believing in the heart in the tenth of the same Epistle at the ninth verse nay 't is but a calling on the name of the Lord at the 13. verse For his part therefore hee 'le not distract them with any needlesse speculations his intent being not to puzle but to saue them in the first verse of that chapter and ô that there were such a heart in this people saith God that they would endure sapientius stulte scere as S. Greg. speakes this foolishnesse of preaching this knowing nothing saue Iesus Christ and him crucified watring themselues with