they all that come thither shall be killed yes I do replied she and therefore I go the rather that I may be martered among the rest and why said he dost thou leade with thee that little child that he also answered shee may be partaker of the reward I am loth to say that which the example of this godly woman moveth me unto but I will onely speake in Latin out of the Poet Vos etenim juvenes animum geritis muliebrem illaque virgo virum But Secondly put case we were without exception in this behalfe yet let them know that are most diligent in the outward service of the Lord that this sanctifieth none in whom there is not a faithfull and an obedient heart the Prophet Isay 1. speaketh of much prayer which yet because it was done without faith The Lord accounted no better then abomination And Ezek. 33. 31. tells us of some that would come and stand before the Prophet as if they would learne the will of the Lord and yet are reproved we see that the Scribes and Pharises for frequenting Sermons and using long prayers Mat. 23. could not be reproved and yet our blessed Saviour telleth us that except our righteousnesse exceed the righteousnesse of them wee cannot enter into the Kingdome of Heaven Mat. 5. But one place Micah 6. May serve to seale up all that I have taught How doth the Lord expostulate with his people My people what have I done unto thee or wherein have I grieved thee testifie against me How we may apply all this unto our selves consider we what God hath done for us and how hath he greeved us hath hee not brought us out of Egypt yea from papistry 10000 times a viler slavery then that of Egypt hath hee not by a mighty hand redeemed us when in Queene Maries time many suffered banishment and others lost their lives and sent before us Moses even our gracious Queen Elizabeth whose memory is for ever blessed and for our preservation under her hath raised up unto us many Aarons and Miriams endewed with prophets spirits to instruct us can we be forgetfull what Balack of Spaine devised against us or what Balaam of Rome answered him from Shittim under Moses whither the Moabite sent their daughters to corrupt the people a lively representation of the sending forth of the Priests and Jesuits to seduce us unto Gilgall under Ioshua where by circumciâ—ion the shame of Egypt was taken away from them as of late one branch thereof hath bin from us by our Joshua His Majesties Proclamation against the profanation of the Sabboth and all this that wee may know the righteousnesse of the Lord with what then shall we come before the Lord shall we offer 10000 of prayers or 10000 of Sermons c no he hath shewed us what is good and what he delighteth in more then all these that wee do justly and love mercy and humble our selves to walke with our God that we behave our selves religiously as they that are indewed with an holy spirit and are heires of life remembring what is said Esay 66. 2. That God regards him that is of a contrite spirit and that trembleth at his Word needfull it is for us to know the Word of God and to use all meanes thereto but if we do no more we do but draw neare to God with our lips and not with our hearts Sermon the Fifteenth Haggai 2. 14 15. c. Then saith Haggai if a polluted person touch any of these shall it be unclean c then answered Haggai so is this people c. IF those two types brought to convince the Jowes of error who thought they were by their sacrifices sanctified howsoever they continued disobedient and did not build the Temple as they were commanded by the Lord the former hath already taught us that the outward service of God doth sanctifie none but onely him that hath a faithfull and obedient hart And by the latter now further wee are to learne that who so hath not a faithfull and obedient heart hee is not onely not sanctified by any outward service but on the contrary both himselfe and all his actions yea even his outward service of God is impure defiled and detestable in the sight of God For the word in the originall which wee translate a polluted person doth properly signifie such an one as is uncleane and polluted by touching of a dead corps the phrase being to bee supplied from Numb 9 6. compared with Levit. 22. 4. the Law concerning whom Numb 19. is that whatsoever such an one toucheth should be unclean as here the priests confesse Wherein after the manner of the mysteries of faith expressed as by shaddowes and portractures in a darke manner by legall rites and ceremones as heretofore hath beene shewed the touching of a dead man who came unto the state of mortality by sinne Genes 3. doth import the committing of sinne which is called by the Apostle a dead worke Hebr. 9. 14. and that ceremoniall uncleannesse which did exclude out of the campe Numb 5. 1. doth imply that morall uncleannesse which doth indeed defile the man Mat. 15. and that none so uncleane shall enter into the Kingdome of Heaven Reve. 21. ult and lastly in that all by the Law was defiled which was touched by hand arme or legge of any such polluted person being all instruments of action Romans 6. imployeth that all whatsoever is done by the unfaithfull and disobedient is infected through the corruption of their unbelieving heart Titus 1. hence therefore it followed that the Jewes committing dead workes of impenitency security unbelief and disobedience by not building the temple according to the Lords command and so being defiled all their workes togetheor with themselves were uncleene as verse 15 the Prophet concludeth hereupon So is this people and so is this Nation before mee saith the Lord where the tearme before me is significantly added to note that although in the sight of men they were accounted holy by reason of their sacrifices yea and themselves thought so of themselves as their predecessors did for another kinde of service of fasting Isay 58. 1. yet in the sight of God who beholds all their hearts and works a farre of and not onely those that were of greatest lustre but others also whatsoever their holinesse was but hypocrisy and themselves and all they did abhominable no otherwise then the Pharises after them who did weare brasse Phylacteries and used long prayers c. and yet because they were hypocrits covetous and ambitious they had the like judgement denounced by our Saviour Luke 16. 15. â—ee are they that justifie your selves before Men but God knowes your hearts for that which is highly esteemed among men is abomination in the sight of God and to the same effect the Lord concluding this sentence by adding and that which they offer here is uncleane doth seem to refute as by name that wherein the Iewes hoped to be
in the Epistle to the Hebrewes as also to the Colossians both plainely teach that the things under the law were shadowes to represent Christ they were shadowes but he the body even so the whole temple was a figure and a shadow of Christ and that nor of himselfe onely but of his Church also of him as the head of it as the body So the parts thereof shaddowed him as the Apostle in the 9 and 10 to the Heb. teacheth the verse signifying his flesh whereby he entred into heaven as into the holy of holyes so the altar of incense the sacrifices the bloud which were offered the table whereon they were offered c. all these things appertaining to the Leviticall services were so many mysteries to represent and shadowed out unto us the person of Christ in whom the light and truth of them all shineth Neither hereby onely was the head figured but the whole body also for so saith the Apostle to the Corinthians you are the temple of the living God Now the Lord himselfe saith of our Saviour This is my beloved Sonne in whom I am well pleased and we also read in the 1 Ephes 6. that it hath pleased him of his infinite mercy to accept and take delight in us in his beloved Wherefore you see that God might take delight in the temple in that it signified and shadowed out Christ in whom only if we speak absolutely and properly God is delighted as also his members whom it hath pleased God to adopt and so to delight in his beloved sonne whom also he vouchsafeth this grace that he accepteth not onely of their persons but of their workes too Wherein the latter promise is contained and I will be glorified which regardeth the end whereunto this house was built to be a house of prayer and to offer up praise and thanksgiving for his mercy to heare his word read and expounded and so because these workes of Christians are acceptable through Christ in this respect also it may be said that he tooke great delight in the temple Not in it selfe as Pilgrimagers imagine that God delighteth in places for themselves or because that holy men haue possessed them For when these actions I spake of were not practised in this place but the temple was so polluted that it did not represent his dearly beloved son God himselfe shewed sending his Prophets to them that he took no delight in it and namely by the prophet Ezekiel to whom the Lord shewed the great abominations that the house of Israel had committed to cause him to depart from his sanctuary c. which having at large in that Chap. shewed in the 11 Chapter he declareth how the Cherubims lift up their wings and mounted from the earth and went forth and stood upon the mountain and so by degrees the Lord forsook them from the sanctuary to the threshold of the temple then to the Cherubims which stood at the right hand of the Court verse 3 then to the Eastgate and entrance of the Court. verse 19 to provoke the people of the City to repentance and openly to shew his departure Finally flying from the City into the mountaine Chap. 11. 13. declaring thereby that he took no delight no not in his temple when his religion was not therein maintained and it not applyed to those uses whereunto it was erected and where ever hath there been either any person more holy abiding or any actions more Godly practised then in the temple at Jerusalem where Christ Jesus himselfe preached and taught the people yet even this place if ever any beloved both for the persons and actions was so detested of him when it ceased to practice these actions and to present that whereunto it was instituted that not many yeares after our Saviours death it was as you know ruined by the Romanes and made even with the ground yea when Julian the Apostata in despite of Christ went about to raise it up again it pleased God by miracles to shew his dislike therereof First by an earth-quake and then by flakes of fire issuing out of the earth and plagueing the workmen which not only Ruffinus and Zozomene write of but also Aminimi Marcellus who lived at that time and served Iulian being a great admirer of him witnessing that out of the earth there issued such flames of fire as consumed the worke men sundry times and so brought to passe that the worke could not be accomplished hereby it is manifest that God delighted not in the temple of it selfe neither yet for the persons that have been conversant therein actions performed when they ceased to be but because it râ—preâ—ented Christ Jesus and his Church in whom indeed he delighted and as it might be used to the service of the people of God therin to worship him with a holy worship yea in this respect he saith he will take such delight in it that this temple should be more accepted than the former though it were for the building nothing so glorious because in this Christ Jesus himself should be present in person And this is the former reason namely the favour which he will shew them nowout of his favour proceedeth his benefit and that is it which he addeth I will be glorified for we may perceive that this is the meaning of these words if we match them with those that go before and those that follow after for having before laid downe the punishments that were fallen upon them he adjoyneth withall the cause thereof for that each man ran to his owne house and left the house of the Lord waste Now things contrary have contrary consequences as if he had thus said in effect as those chastisements which heretofore you suffered came upon you because you did not build the house of the Lord so on the other side if you do build the same you shall be refreshed by sundry blessings yet by the way when he saith I will be glorified he putteth them in minde what they ought to do when they have received these benefits for so by the consequent he betokeneth the Antecedent by the glorifying of him the holy invocation of his name wherby he is glorified and these be the reasons whereby he stirreth up the Jewes to go up and bring timber and build the house But doth the Prophet stirre up them only and not us also yes my brethren even us also For whom whatsoever before time was written as the Apostle saith to the Romanes for our sakes I say was it written that we in the assurance of Gods favours and blessings which containe the promises of this life and that which is to come should do the same things that here are mentioned Therefore up to the mountaine bring wood and build this house for as you have heard that this house was a figure of Christ and Christians so let us remember as they were willed to build that materiall temple so we likewise are required to
received wee must all learne to take paines in our calling and state to build this house It is a generall rule of the Apostle That he who will not labour let him not eat there are indeed divers and sundry vocations amongst men but they are all ordained by God to furnish us that we may be better able to travell in this worke So that there are none exempt from labour no not gentlemen and Princes for it is not enough for one of them to say I will not I need not labour I can live on my lands for so could Adam have said in paradice more truly when God set him in it to manure and till it that we might learne that not Adam himselfe though all things yeelded their increase to him without his labour yet that he was not by God created to be idle Now if that Adam were not then to be idle when he had need neither to labour for maintenance of himselfe nor yet was fit to fall into wickednesse through idlenesse how much more necessary is it for us to learne that we bestow our selves in some profitable and lawfull labour on whom this burthen through the sinne of Adam is laid that we should eat our bread in the sweate of our browes and experience sufficiently teacheth us there is nothing sooner casteth men headlong into the sinke of all ungodlinesse then the foregoing the honest paines and labours which yet I speake not as though all were to take bodily labour for there is also a labour of the minde which spendeth the body happily more then the other neither as if I thought it not lawfull to use recreation for the comfort and strengthening of the body and minde for he that willed Timothy to drinke a little wine for his stomacks sake by proportion granteth us to use a little recreation also if our bodyes stand in need of it but this is granted and must be used in such sort that it may tend to make us more able each one in some vocation lawfull to build this house unto the Lord. So then must the Minister give attendance to teaching reading and exhorting I need not speake of all singular vocations seing we have a generall rule that every one continue in the vocation whereunto he is called of God to serve him with paines and industry carefully and diligently For we are commanded not only to build but in such sort as we use all diligence as also Saint Peter hath expressed it considering what our Saviour hath told us namely that the way is narrow and the gate strait whereby men passe to life and therefore that it is necessary that we labour and strive to enter therein and that the Kingdome of heaven suffereth violence and that the violent take it by force and if it be required in all vocations that we should be painefull what is required then of the minister of whom in especiall it is exacted that he should build this house and then alasse what shall we say of them who not onely go not up to the mountaine but being in the mountaine stay not there but come downe into the valley or if they stay in the mountaine yet preach nor there no caring to bring up timber and to build Nay I would there were not many of them that behave themselves so wickedly in their conversation that they may be rightly joyned with them of whom it is written in the Psâ—â—mes that they breake downe all the carved worke of Gods house with axes and hammers but leaving them to their just judgement seeing exhortations pierce not their hearts having been so often called upon let us my brethren remember that this building requireth one point further even for the generall commandement namely that this labour and diligence be continuall even till the worke be fully ended and ended it is not so long as we live here which the Prophet seemeth to insinuate in that he maketh mention of timber onely and not of stone at least when he maketh mention of timber which we know was to be brought from Libanon to accomplish the worke and to serve to make the roofe whereby they are taught that they should not leave till they had brought it to a perfect and absolute worke and so let us thinke that we are to build vp the temple of God not in part but in whole understanding that he is accounted but a foolish builder that beginneth to build and is not able to make an end and he is unworthy of the kingdome of God who laying his hand to the plowe looketh back behinde him Let Demas therefore alone who having been companion with Paul left him and followed the present world but for us who I hope be carefull as we have begun to goe forward let us not like doggs returne to our vomit but let us set before us the exhortation here made and remember the words of the Apostle If any man withdraw himselfe my soule shall have no pleasure in him but we are not they that withdraw themselves unto perdition but follow faith unto the conservation of the soule It is to destruction if we withdraw our selves let us then go forward knowing that the price is promised to none but to him that overcometh and him saith Christ I will make a pillar in the house of God as it is in the 3 Chap of the Revel and in the 11 Chapter and ver 2. The Coward is commanded to be cast out but he that overcometh and continueth unto the end he shall be made a pillar in the house of God and shall not be cast out Let us not therefore be weary of well doing fot we shall reape in due time if we faint not let the words the Apostle useth be our encouragement against the manifold impediments and lets set by the wicked to hinder us as here were by adversaries of Iudah and Benjamin to stop the building of the Temple For all this those that faint not neither by reason of persons or thing that stand up against them shal be sure to reape in due season and these are the speciall reasons and things therein to be observed but beside there are two or three points to be noted in the severall words of the exhortation This house was to be but upon a mountaine go up to the mountaine and our Saviour in the 5 of Mathew saith of his Church that it is as a City set on a hill wherefore if it were but only for this reason that the house we are to build standeth on a hill and therefore many eyes are cast upon us because we may be seene afarre off as David prayed the Lord to guide him because of them that eyed him so we because of the wicked and ungodly that looke upon us ought to be more carefull to looke unto it that we build carefully because the house standeth on a mountaine Let us thesefore remember that
points First Their moving Secondly Their drawing Their moving I will move all nations which was done partly by himselfe when Iohn 12. many of the Gentiles desired to see him and partly more fully by his servants the Apostles by whose preaching all nations were moved as appeares Act. 2. 13. And the Ecclesiasticall Hystories report the latter he notes when he saith and the desire of all nations shall come which was performed when the desired persons i. e. the Elect came unto the Temple unto Christ and to the Church verifying that which began in the first fâ—uits of the Gentiles Acts. 13. where it is said that when Paul preached Christ unto them as many as were ordained unto life believed which exposition I take to be agreeable unto this place especially because the verbe in the Heb. is of the plurall number venient desiderium which according to the phrase both in the Hebrew and other languages we translate venient desiderati meaning thereby that the Church of God which is called Ieremi 12. the portion of desire as Daniel is called a man of desires Eph. 1. the faithfull are called the Adopted in Christ according to the good pleasure of his will Our Saviour Christ Matth. 8. when he had found in the Centurion more faith than in Israel speaking of his coming said that many shall come from the East and west c. and yet of this he speaketh Iohn 6. where he saith none can come to me except the Father draw him And Iohn 12. 23. shewing the meanes how the Father will draw all the Elect as Austin and Gregorie well expound it against this is apposed simply the exposition of Ierom who reads it in the singular veniet desideratus which to countenance Ribera a man learned and industrious if he were not sometimes blinded or bleared with a Papish humor saith that the originall was since Jeromes time corrupted which is a great marvell that he should say when as the Greeke Interâ—â—eters the 70. long before Jerome tooke it in the plurall translating it by desideria the Elect as Jerome himselfe doth as also that is strange the miracles wrought in the establishing of the Gospel on which Jerome and Ambrose ground he should take the sence to be Alegoricall rather of shaking the heavens when as so nothing can be meant but the Angels but greater then any circumstance is that of the Apostles Heb. 12. 28. that they shall come to Christ for if he had spoken of his owne person as they would have it likely he would not have spoken in the Third person having before spoken in the first I will shake I will move and so after in that as followes and I will fill this house with glory when his glory after his death should be published which was done when in the Acts by the preaching of the Apostles his glory was spread farre and neere and so he became glorious who in his passion had bin infamous and therefore the Apostle 2 Cor. 3. often repeates that the ministery of the gospell was glorious because it did publish the glory of him now this being done first at Jerusalem Luke 24. and the Apostles abiding in the Temple Acts. the 1. and when they weare arrested Act. 45. Therefore he saith heare that he will fill it with glory This then is the comfort whereby the Lord seekes in this place to stirre them repeating eft soones that the Lord of Hostes would do it that considering not the earth but the heaven also should be moved so they should in greater alacritie go forward in their duty out of which that we may note something concerning our duty 1. the first words yet once so give occasion to note what the Apostle saith Heb. 12. 17. that the things which are shaken as being made with hands are removed that the things which are not now shaken may remaine for ever yet that notes a change but once that sheweth that we must expect but one change lasting for ever Now what the things shaken and made with hands are appeares in the type of the law the parts of the Tabernacle noteing the heaven and earth which should be shaken and the ceremonies taken away when Christ should enter not into the santuary made with hands but into heaven above as Heb 9. 24. But those things which are purchased by Christ must continue not shaken therefore the gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an everlasting gospel not to be altered any more but to endure for ever I need not here to take occasion to refute those hereticks who thinke that as Christ added to the law so also there remaines to be added to the gospel as Montanus did take upon him the person of the Holy Ghost But I rather note another error in some Churches not farre from us if not also in some of our owne viz. that Popish error which have brought in types and ceremonies which were by Christ abolished that the thing signified which cannot be shaken might remaine for ever as might be shewed at large in respect of both time and place and persons out of their Missals Decretalls Pontificialls but I will onely note that which this present time brings to passe out of their yeare of Jubile we read Leviticus 25. that God commanded that the fiftieth yeare should be kept holy unto the Lord as a yeare of deliverance from service release of debt and restoring of Land to the owners thereby shadowing the time of liberty which Christ was to bring from sin Now Pope Boniface 7 chap. in the extravagants hath set downe that the 50. yeare is a yeare of pardon and freedome from all sins whatsoever to them that will come devoutly to visit certaine Churches in Rome and to abide there if they bee strangers forth space of 13. daies if Italia 30. because saith he the 50. yeare is the yeare of remission and Christ came not to abolish the law but to fulfill it And yet the prophet Isay 61. 2. sheweth plainely that that was a type the substance whereof was established by Christ who was anointed as he saith to preach deliverance to the captives and the acceptable yeare of the Lord as he expounds it of himselfe Luke 4. 18. the accepted yeare of Gods favour wherein as at the Jubilee all were set at liberty and restored to their former estate So when Christ came they should bee delivered from bondage and restored to the liberty of the sonnes of God which to bee done by Christ to continue as the Apostle witnesseth Corin. where hee saith Now is that acceptable time now is that day of salvation Which to restraine to one yeare in 50. if I should compare them to beggerly rudiments I should too much honour them being rather a profane error which I need not further to make infamous then by opening their covetousnesse shewed therein which Polidore Virg. our owne Histioriographer Chapter 26. sets downe writing that the last great Jubilee before this in the yeare
infection may we feare then that which Martha feared in a deady body foure dayes dead for what if the worke have beene foure years dead and the more should we fear these because being spirituall they bring unto us a far greater destruction then the former Howbeit if any have not this spirituall sence of feeling let him consider the two motives following In that the Lord pronounceth all our actions touched by the unfaithfull and disobedient to be uncleane in his sight and not only swearing lying slandering c. and those that are simply evill in themselves which should teach us how we ought to have imperfect detestation that which God seeing our hearts who must also be himselfe judge and revenge of all pronounceth in his sight to be uncleane a thing the more of us to be considered because otherwise men not seeing our faults but looking on our better actions may happely account us very holy nay many deceive themselves as the pharisee Luk. 18. and they that justifie themselves Luk. 16 thinking that they are holy when they are not Mans knowledge is defective and often seeth not many things nay wee our selves many times see not all and go in that Rev. 3. to stirre up the Angell to this consideration it is added for the workes are not full before God for many are accounted free from fault before men which yet are detestable before God yea and Eph. 5. 4. the Apostle we see joynes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also as things unseemly which Latine Phisosophers account a vertue rather and in it selfe we used as a thing indifferent yet is censured as a dead worke because it is by men commonly abused And therefore in the same place vers 11. he addeth this exhortation that they should not be partakers with the unfruitfull workes of darknesse but even reprove them rather for it is a shame to speake of those things that are done of them in secret and how men flatter themselves in their sine so they may conceale them from men Gehazo's example 2 Kings 5. may sufficiently instruct us when once the talents were conveyed into a secret place then he comes and stands before his Master and all he thought was well he had beene no where but God saw where he had bin and revealed it unto the Prophet and so many if they can for schollers places c. which should be given freely take bribes so cunningly that neither state of Prince or Parliament shall take hold of them they thinke all well and safe enough but yet how soever in mans sight they can cover it in Gods eyes their works are abominable and hee will discover it wherefore good for us it is betime to begin to set before our eyes that consideration which David had Psalme 139. viz. that whether soever we go we cannot hide our selves from his presence Seneca Epl. 11. ad lucillum saith that it would be a great incitement to vertue and restraint from sinne if wee could alwayes imagine some reverent grave man in our presence if Cato were too grave yet Laelius supposing that a great occasion to sinne would be taken away cum peccaturis testis adsit but in Epistle 25. he telleth us that he had yet profited more that had learned so much as to reverence himselfe and indeed if none else be present with a man yet his conscience which is as a 1000 witnesses at present ought sufficiently to move a man herein and so it was Isocrates his counsell that none should venture to do any thing in hope to conclude it when as himselfe yet at least should thereof be conscious to himselfe but this witnesse also is far too short from that which is here commended to us by the prophet that the Lord sees and censureth our actions for our consciences may for sometime winke and many consciences are seared as it were and past feeling but if one will be affraide to commit evill before a grave person how should vve feare to commit any in secret alone since we are alway in the sight of God who is the searcher of the heart much more for this that others can be but witnesse only but God is judge also and avenger as the spirit saith to the Angell of Sardys Rev. 3. that if he should not be awake he vvould come on him as a theif in the night the phrase taken from Thess 5. 2. threatning suddain destruction as Gehazi leprous and those that were uncleane in the shaddow shut out of the City and those that are unclean in truth not to enter into Heaven Rev. 21. Therefore since it so that God sees and judges all our actions let us do as David did who setting also before his eyes that other consideration Psame 62. 12. that the Lord recompenceth every man according to his Works When he had defiled himselfe with Adultery and Murther and was once made sensible of it he sought to the Lord to be clensed and after still endeavoured to keepe himselfe clean but if we be not both carefull of Repentance for the present and after still to keepe our selves cleane for the time to come what may we expect but what is threatned Prov. 15. that the sacrifice of the wicked is an abomination to the Lord Now Eccles 4. 17. wisheth us to look to our feete the instruments of motion first to have a carefull regard to all our carriage even in these things whereby we are to be instructed when we enter into the house of God and be nearer to heare that is to obey as the same word is used likewise 1. Sam. 15. 22. to obey is better then sacâ—ifice then to offer the sacrifice of fooles as otherwise we shall if we onely outwardly heare or frequent prayers c. The summe of all is comprised in the Covenant of God with Abraham Gen. 17. 1. walk before me and be upright and this beloved is the covenant that is made with us who are by faith in Christ the Sons of Abraham that we being redeemed out of the Church from all our enemies should serve him in holinesse and righteousnesse all the dayes of our life before him Luke 1. 15. Let us therefore know that having our consciences by the bloud of Christ purged from dead works to serve the living God Heb. 9. 14. We must labour to have grace so alway to serve him that wee may please him with reverence and fear Heb. 12. that we may finally be with those that serve him day and night in his Temple as it is Rev. 15. The English of the Latine in page fifth THat thing is commendable amongst those of Geneva if any where which makes a common Wealth flourish if not inriches and extent of Empire yet certainly in virtue and piety viz. the censure of these of chiefe authority in the Church then which nothing can bee thought of greater or more divine to restraine the irregular appetites of men and such of their vices which by humane Lawes and