Hezekiah of great Britaine they may pull away the vizard from the Church of Rome Revel 17.16 hate the whore and leave her desolate I then spake also of the second generall head viz. When was this purging of the Temple viz. In the first yeare and first Moneth of Hezekias Raigne where I proposed Two Meditations 1 For them that Rule that they may not deferre but with David betimes cut off the workers of iniquitie Psal 101.8 Ierom. 3.22 and quickely to prepare that Balme of Gilead to recover the health of their people 2 For them that are Ruled that there may be among us no evening repenters but that this yeare this moneth this day this houre may be the yeare moneth day houre yea the very moment of their conversion I began then also to speake of the third generall head viz. First what Hezekiah did for the house of God in opening it in repairing it Wherein I have set forth Bethels excellencie namely the title glory and beautie of the house of God I have warned you to take heede to the feete of your affections Eccles 4.17 When you enter into the house of God least you turne Bethel into Bethaven Hos 4.15 I have commended unto you the piety and bountie of Hezekiah in repayring this house of God I have prayed you to keepe open this house as long as you can and often to tread in these Courts And lastly I have exhorted you with care cost to maintaine this house of God Hag 1. ◠a thing expected of him and accepted by him 1. Cor. 6.19 especially if withall wee adorne and maintaine the spirituall Temples of the holy Ghost viz. The Saints of God And hitherto we came the last time Let us now proceede to the second and last generall part of the Text viz. What course Hezekiah tooke for the guides and principall officers of the house of God This is taught in the fourth and fift verses being the remainder of this Text and therein three considerations are offered The care had for them The title given them The paines taken with them In order of these and first of the first The care that Hezekiah had for the guides and principall Officers of the house of God First hee repayred the place then he brought in the persons imitating herein the Creator who first made the Ayre for man to breath in the Water to refresh him the Earth to beare him and the Heavens to cover him and then he made Man When his seat was prepared then he sent Him This was very good in God not onely for the matter Genes 1.31 but also for the maner for there was apta proportio nexus saith Mercerus and it was good and orderly in Hezekiah Mercerus in locum first to provide the place then the persons First the place here was Policie yet not the place alone but persons also here was Religion Oh that in this and in all other actions VSE 1. wee would joyne Policie and Religion together that they may kisse each other Psalm 85.10 and be like the two Cherubins which looke one to another and both towards the Mercie-seat Exod. 25.20 As for the place alone let us not be transported with the beautie of it least That be verified of us Hilar. lib. contr Auxentium which Hilarie spake against Auxentius Male vos parietum cepit amor You doe ill to be in love with walls but let us be in love with the persons 1. Tim. 5.17 especially vvith them that labour in the word and doctrine Rom. 10.15 Oh how beautifull are the feete of them that bring glad tidings of peace VSE 2. Let all those whom this concernes as Rulers Patrons Parochians thinke on this point when they have prepared the place to prepare the persons Provide them provide for them that with greater courage the Bels of Aaron may sound in the Temple of God Thus much for the Care had of them Now for the Title given them by the holy Ghost viz. Priests and Levites Whereof first I must speake in the generall It is certaine that there were Sacrifices Oblations Tiths Priests even almost from the beginning witnesse Moses in the 4. and 14. Chapters of Genesis Adrichem in Levi. Put the Priest-hood was extraordinarie and used promiscuously by the first borne of sundrie Families especially after the time of Noah saith Hierome for from thence Hieronym ad Evagrium all the first borne were Priests to the time of Aaron Then was the Priest-hood restrained to the tribe of Levi and setled in Aaron and his posteritie who were consecrated Priests unto the Lord. Exod. 28 1. 2. Chron. 29 34 But because the Priests were too few for the service of the Tabernacle therefore the Lord added all the tribe of Levi Numb 3.6.9 and gave them to the Priests to serve them Of both these Priests and Levites doth the Text speake and of them both I observe that which God himselfe observeth viz. The Priests are named first then the Levites The Priests as chiefe the Levites as inferior The Priests for governement and ministration Num. 4.16.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 4.24.27 The Levites for portation custody Gnavodath Gnavodah the service of the service in the Congregation Now Aaron was the chiefe of all Aaron as the head the Priests as the hands and the Levites as the feete to goe and come to serve and beare It is Pauls rule 1. Cor. 14.40 1. Cor. 12.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if the whole bodie were an eye where vvhere were the hearing Here then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order VSE nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it selfe In nature there is superior and inferior In the heavenly Hierarchy there is Angell Archangell In the celestiall Orbe one Sphere is in the circumference of another In civill policie there is supreme and subordinate 1. Pet 2.13 difference is not unfitting in the Ecclesiasticall Policie For God is not the Author of confusion but of peace 1. Cor. 14.33 But in this Order let there be no disorder 1 Aaron though he be the head of the Priests yet hee must not be the head of the Church for that office doth properly and solely belong unto CHRIST Ephes 1.22 2 Aaron though he be the head of the Priests and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say domineer over the Priests Levites the rest of Gods inheritance And thus much for the Priests and Levites in the generall But now I must intreat of them in particular for the Text divides them and therefore I must give them severall meditations And first for the Priests They were the most eminent in the tribe of Levi Numb 4.24 Exod. 29.38 Levit. ◠6. Malach. 2.7 and appointed by God to oversee the Tabernacle to offer the daily sacrifice to pray for the people
A QVATERNION OF SERMONS PREACHED IN JRELAND in the Summer season 1624. BY GEORGE ANDREVVE Master of ARTS and Deane of Limmericke The severall Titles Texts Time and Place are set downe in the next Page DVBLIN Imprinted by the Societie of STATIONERS Printers to the Kings most excellent Majestie Anno 1625. The first Sermon The Title The Temple-purger The Text 2. Chron. cap. 29. vers 3.4.5 Time place May 16 at Dublin The second Sermon The Title The Marchant commodities The Text 1. Kings cap. 21. vers 2. Time place Iuly 13. at Limmericke The third Sermon The Title The Shepheard and the sheepe The Text Iohn 10. vers 27.28 Time place Iuly 20. at Ennis The fourth Sermon The Title Sions compasse The Text Psalm 48. vers 12.13.14 Time place August 15. at Limmericke THE FIRST SERMON Viz. The Temple-purger Preached at CHRIST-Church in Dublin on Whitsunday May 16. 1624. Before the Most Honourable the Lord Deputie of Ireland and Councell of State in that Kingdome By G. A. Imprinted at Dublin Anno Dom. 1625. TO THE RIGHT HONOVRABLE LORD HENRIE CARIE VISCOVNT FALKLAND LORD DEPVTY OF IRELAND Most Honourable THe Evangelist S. Luke mentions a quaternion of Souldiers Act. 12.4 and I a quaternion of Sermons that is Polemicall this is Theologicall And out of this which the desire of many faithfull ones the importunitie of some judicious friends have drawne from me I have presumed to set forth two to stand Sentinell before your Honor. The first was naturally yours for I came from farre to give it The last is necessarily yours for you came from farre to take it Both preached before you both graced by you your honourable presence your attention So both are yours and you are Christs 1. Cor 3.22.23 and Christ is Gods I confesse they are the two extreamest in this Booke for so the order of time required but he which is Alpha and Omega the first and the last Revel 1.11 no doubt will give a blessing unto them both in regard that the extreames and the meane and the maine and all was intended for his glory They are my first Infants which the light hath seene nature bids me to seeke forth a nourisher and whom sitter can I finde then him who under God was the chiefe cause of their life Isa 49.23 and is the common nursing Father of this Church Vouchsafe therefore Right Honourable to reflect upon him vvho desires to expresse his dutie towards you now by sight as then by speach especially in a worke that is accompanied with hope of profit and comfort to the Church of God Even so Right Noble Lord Ride on and prosper with the word of truth and righteousnesse Keepe open the dores of the Temple and repaire it Nehem. 2.19 Ezra 7.21 Nehem. 2.8 Prevent every Sanballat and Geshem and let Ezra and Nehemias be gracious in your eyes Reformation is the worke of the Lord and therefore let not your hands be weake You have an Hezekiah with you even the strength of God To him I leave you and from him I wish you all increase of honour with externall internall eternall peace Your Honours To doe you all humble service in the Lord. George Andrewe THE FIRST SERMON The Temple purger 2. CHRON. CAP. 29. vers 3.4.5 3. He opened the dores of the house of the Lord in the first yeare and in the first Moneth of his raigne and repaired them 4. And he brought in the Priests and the Levites and gathered them into the East streete 5. And said unto them heare yee me yee Levites sanctifie now your selves and sanctifie the house of the Lord God of your fathers and carrie forth the filth out of the sanctuarie MOst Honourable and all right dearely beloved in our Lord and Saviour I have begun already to speake unto you out of this Text Iune 1. 1623. which I then stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Temple-purger since which time our Temples were threatned to have been defiled by our Adversaries for they had conceived hope to have set up their banners in our Congregations Psalm 74.4 But he that sitteth in the Heavens laughed them to scorne Psalm 2.4 and scattered the proud in the imagination of their heart Luke 1.51 The match is put out and the Powder will not take so that for the time past we may comfortably say with David Psalm 114 7. The snare is broken and we are delivered and for the time to come confidently say with Micah Rejoyce not against me O mine enemie though I fall Mic. 7.8 I shall arise I will therefore Christ being my guide proceede in that my Text least withall it be said to mee as is said in the Gospell Luke 14.30 This man began to build and was not able to make an end Now in the first place I must repeate my former division for the Text had naturally three generall heads Who When What. First Who was the purger of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hu. He viz. Hezekiah King of Iudah Secondly When was the Temple purged In the first yeare of his raigne and first Moneth Thirdly What course was taken in this purging A twofold course First for the house of God Secondly for the guides of the house Where three considerations are offered 1. The care taken for them 2. The titles given them In the generall Priests and Levites In the particular Priests Levites 3. The paines taken with them viz. What Hezekiah did What he said What he did Two things 4 He brought them in 5 He gathered them into the East streete What he said Two things 1. For the preparation Heare yee me yee Levites 2. For the matter a threefold command Sanctifie now your selves Sanctifie the house of the Lord Carrie the filth out of the sanctuarie Thus much for the division I have alreadie spoken at that other season of the first generall head viz. Who was the purger of the Temple even He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hezekiah the King where I observed That the care of Gods Temple worke of reformation is worthy of a King nay necessarie for a King as I then proved by five arguments viz. The rule of Scripture The consent of the Fathers The example of godly Princes The confession of our Adversaries The practise of our owne The use whereof was threefold viz. First to shew the world what is the right of Kings and that herein Papall power is but usurpation Secondly to tell the world Hart. conf with Ren. cap. 9. d◠4. that it is but a tricke in the Papacie to draw the ground of Regall supremacie onely from the time of King Henrie VIII Thirdly to pray that God would stirre up the spirit of Princes to make use of their owne right and that in due time he would be pleased to send a David into Spaine a Iehosaphat into France a Iosias into Italy a Constantine into Germanie that with our
and to expound the Law unto them Their manner of consecration puritie of their garments sounding of their bels shining of their breast-plate with Vrim and Thummim are described in the 28. and 29. Chapters of Exodus Malach. 2 1. VSE And now ô yee Priests this is for you Let us not care for the name so much as for the nature yet the name it selfe is not to be dispised for the Priest by an Anagramme signifieth Ripest Let us then of the Ministery be ripe scholers in the schoole of CHRIST riper then others ripest of all Malach. 2.7 2. Cor. 3.20 Revel 1.16 Let our lippes preserve knowledge for vve are the Embassadors of Christ yea wee are starres in the right hand of God though proud worldlings doe despise us Hebr. 5.4 Onely in so great honour to which we are called let not us our selves dishonour our calling the more honourable the more humble the more great the more good And if we will reforme others let us first reforme our selves our workes will prevaile with many before our wordes and they will be readie to say to us as the woman said to Christ Iohn 4.19 Sir I see that thou art a Prophet Philip. 4.9 It is Pauls example as you have heard and seene in mee and the Heathen said in his Senary Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suadet loquentis vita non oratio In a word remember the Bels remember the Breast-plate that we may both sound and shine yea Shine as lights in the middest of a crooked generation Philip. 1.15 Thus much for the Priests Now for the Levites Eâ—â—d 12 29. In one night the Lord smote all the first borne in the land of Egipt saving the first borne of Israel which he spared and sanctified to himselfe Nâ—mb 8. â—â— Now in stead of these all the first borne he tooke all the borne of the Tribe of Levi Numb 8.18 stileth them Levites Their ages offices their charge and services in the Tabernacle are described by Moses Numbers the 3. and renewed by David 1. Chron. 23. The summe of all is they were the Lords portion sanctified by himselfe seperated to himselfe for the worke of that Ministerie Israels Liturgie True it is they were inferior unto Priests yet especially regarded of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.1 a rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put a part like Paul from the world and according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their name Levi coupled unto God Oh that the Levites of our time VSE would consider of this point Seemeth it a small thing Num. 16.9 that God hath seperated you from the multitude to take you neare to himselfe saith Moses to the Levites of those times Directed to the Colledge at Dublin and I to my brethren the Levites of these times the younger sort of the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lott and portion It is a great thing that the Lord hath thus seperated you elêgit selêgit to traine you up in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and service Oh! With what care and conscience ought you to prepare your hearts to stand before the Lord You walke in danger Ezra 7 1â— and had neede to be circumspect For your name of Levi Levi â—il vile lun liue by an Anagramme will easily turne to evil and once turned to evil it will by a second Anagramme be as sudainely turned into vile But if you turne and tune your hearts unto the Lord then shall you be unto the people by a third Anagramme in lieu or in stead of God and so by a fourth conversion your soules shall live Oh! Marke how God hath marked you Yee are his lott his seperate part and portion Take heede to your selves and beware of the profane Nec tam juvant Athenae quà m nocent voluptates Let neyther sinne nor Sathan nor any instrument of Sathan rob you of your heart the Church of her hope of God of his inheritance And thus much for the Titles of the Priests and Levites Now followes in the third place The paines which Hezekiah tooke with these persons viz. What he did What he said What he did Two things And first the Text saith vers 4. He brought them in Hee brought them in namely into the Temple for his father Ahaz had shut up the doores of the Temple 2. Chron. 28.24 and so by a probable consequence He had shut out the Priests Or Hee brought them in namely into the Citie which is most likely for the Text saith that they being brought in Hezekiah assembled them into the East-streete viz in Ierusalem VSE Jsâ— 1. â—â— 1 O Ierusalem Ierusalem What a miserable Citie art thou become which wast once accounted faithfull The Saints did once lodge in thy bosome but now they are cast out The Prophets are banished and the Priests of Baal kept in 2 There was a second Citie like unto the first lesse in quantitie but as bad in qualitie it was Bethlehem the Citie of David Luke â— â— where many a rich and churlish Nabal lodged in the Inne Luke 2.7 when poore and meeke Christ lay in the Cratch 3 But is there not a third Citie in the world as bad as these It is the Citie of Rome where the lewd strumpets saith their owne Cardinall did at their owne pleasure Baron in an 912. art 8. thrust in their amasios lovers false Popes into Peters seate O Rome thou makest no roome for those that are good Or if thou bringest them in thou pervertest them and Bernard Bernard de confid ad Lugen wittily speaketh of thee bonos recipit non facit 4 I would to God this fourth Citie wherein we stand Dublin deserved not to bee added to the rest to make up the square But Though Israel play the harlot Hos 4.15 let not Iudah sinne When Christ came to the house of Iairus Math. 9.23.25 hee thrust the Minstrels out of dores And the Scripture saith Put out the bondwoman her sonne So put out the profane Galat. 4.30 the blasphemer the fornicator and the harlot too the Idolater and everie unreformed Papist though they bring you in never so much profit and in stead of them bring in the Prophets the Preachers of the word the servants of God and his Saints Let such dwell in your house Psalm 10â— 6 in your heart Oh! Shut not them out neyther in your action nor in your affection least that you your selves one day bee shut out of dores Luke â—â— 28 Thus much for Hezekiah his bringing in of the Priests and Levites Now for the next He gathered them into the East streete Caietane saith it was atrium templi ex Oriente Caietan in locâ— but the word will not beare it for it is not Chatzer but Rechob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter word is directly used for a common streete Esth. 4.6
the Architects of Noah his Arke they built the Arke and were drownd themselves Take heede my beloved brethren least when we have preached to others 1. Cor. 9.27 we our selves be cast-awayes 2 The second is the Limitation Now not put expletivè Psalm 118 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Hebrewe Na but emphatiâ—è Gnattah Now even at this time whatsoever yee did before It teacheth Two things 1 Now in relation to the time past as if hee should have said My Father Ahaz silenced you disturbed you in your calling you gave your selves to other affaires and were polluted But Now returne and sanctifie your selves againe VSE And truely while wee attend not our calling wee are unsanctified peradventure there is an unwilling desertion How much more blame-worthy are we if willingly we forsake our calling and blot out the character which God imprinted This deserta militia without just ground drawes on the censure of man and the vengeance of God 2 Now in relation to the time to come as if he should have said VSE Now ô Now and deferre it not even now be sanctified while it is called Today Delay brings danger as in other affaires so especially in the matters of God To morrow Craâ— Craâ—â—â—rvus â—â—t Aâ—g confess lib. 8. cap 12. is not the voyce of the Dove To morrow saith Augustine and Why not now ô Lord Why should not my uncleanenesse have an end this verie houre 3 The third Consideration is a Question Whether Priests and Levites can sanctifie themselves as here they are commaunded I answere They cannot for it is the Lord that must purifie the sonnes of Levi Malaâ—h 3.3 yet to encourage us he gives us the honour of the worke 1. Io. 3.3 We have no freewill unto good 2. Corinth 3.5 for wee are not able of our selves to thinke a good thought much lesse to doe a good worke It is Christ that is made unto us 1. Cor. 1.10 1. Thes 4.3 1 Pet. 1.15 Marke 9.50 not only Iustification but Sanctification yet wee are still called unto holinesse and sanctification Have salt in your selves saith Christ alas Have wee in our nature any seasoning or savour of spirituall wisedome at all No but when he said Have then hee Gave that when wee feele our wants we may crie with that good Father Domine da quod jubes jube quod vis Aug. conf li. 10 Give us O Lord what thou commandest and then command what thou wilt 4 The last Consideration is matter of Correction Priests and Levites are here called to sanctification yet What grievous coÌ„plaints were made against them viz. Isaiah Isa 56.10.11.12 saith they were blind watchmen dumbe dogges greedie and given to wine Hosea Hos 6.9 saith they murder in the way by consent and worke mischiefe Zephany Zeph. 3.4 saith they are light and wicked persons and have wrested the Law Malachy Malach 2.8 saith They are gone out of the way and have broken the Covenant of Levi. I wish that these and the like sinnes may not be found in the heritage of Iacob VSE Ecclesiast 23.15 If ever there were neede of sanctified Priests it is now Oh! How many are there who by a dissolute life doe make religion to be made a scorne I have spoken but one word and that somewhat secretly because I like not to discover the nakednesse of Noah and I feare that some Church-papist did over-heare me to tell it in the streetes of Azkelon But if so I will then crie aloud and say 2. Sam. 1.20 Psalm 75.5 Set not up your horne on high for if you doe I will plucke you downe againe with the hands of Ten of your owne approved Authors viz Aventine Albertus Magnus Holcot Platina Clemangis Genebrard Staphilus Iansenius Cornelius Agrippa and Cornelius Mus all which take them joyntly together doe speake such shamefull and vile things of the Popes and Cleargie of Rome that they make them the beastliest monsters that ever trod upon Gods earth And in particular thus A vent annal libr 8. in â—nit pag 481. The Pope saith Aventine sets over the flocke of Christ Goates Woolves adulterers ravishers usurers cookes muletors perfidious perjured ignorant Asses nay he setteth boyes wantons to rule the Lambes I am ashamed to say what manner of Bishops we have Albert. Magn in Evang. Ioâ— c. 10 Those saith Albertus Magnus which rule in the Church be for the most part Theeves and Murtherers rather Oppressors then Pastors Perverters then Teachers Seducers then Guides These be the messengers of Antichrist and such as supplant the flocke of Christ. Platin in vita Marcellim Sed quid futurum saith Platina nostra aetate arbitramur qua vitia nostra eò crevêre ut vix apud Deum misericordiae locum reliquerint Quanta sit avaritia sacerdotum eorum maximè qui rerum potiuntur quanta libido ambitio pompa superbia desidia quanta ignoratio tùm suiipsius tum doctrinae Christianae Quam parva religio quam corrupti mores vel in hominibus secularibus detestandi non attinet dicere cùm ipsi ita apertè palam peccent ac si inde laudem quaererent 〈…〉 Sapient seâ—l 182 The Priests of our age saith Holcot be like the Priests of Baal Dagon Priapus wicked Angels Angels of Hell 〈◊〉 angâ— de staâ—â— Ecclesiae pag. â—7 â—â— 5â— c. Concerning Monkes Clemangis saith they are slipperie indisciplinated dissolute running up and downe into dishonest places hating nothing so much as their reading and praying rule and religion The Friars are worse then the Pharisees making shew of Austeritie chastitie humilitie but secretly they goe beyond the luxuriousnesse of all worldly men And like Bels Priests devoure with their brats the oblations of the people And what are Nunneries now a dayes but the execrable brothel houses of Venus that now the veyling of a Nunne is all one as if you prostituted her openly to be a whore Pontifices saith Genebrard circiter quinquaginta Genebrar Chronolog lib. 4. seculo 10. pro spatio ferè 150. annorum a Ioan. 8. ad Leonen 9. recesserunt totaliter à virtute praedecessorum suorum fuerunt Apotactici Apostatici vè potius quam Apostolici It is much to be lamented saith Staphilus Staphilus Apol. part 1. that the life behaviour of the reverend Priest-hood answers not their godly and high Profession but is very scandalous to the world Can this be denied It is alas too true Truely saith Iansenius Iansen concord pag. 270. the greater part of Bishops Pastors are so infatuated that they bewray themselves to have no corne of Salt in their life and doctrine There is no hope when they themselves are irrecoverably corrupted by whose health others should be holpen There be saith Agrippa Corn. Agrippa de vanitate scient cap. 62. in the Church Monckes Fryars and Anchorites but few among them are
good For hither come flocking they which have spent their substance upon whores dice and surfetting This crew hath dissembled holinesse From hence start out so many Stoicall apes patched rogues cowled monsters who having no credit left in things humane yet for their monstrous habit sake are put in trust with the things of God whose life being most lewd and filled with all villanie is yet left unpunished thorow pretence of Religion And lastly Cornelius Mus Corn. Mus Conc. Evang. de festis tom 1. ser 4 saith O my beloved Rome Thou art wholy turned away overthrowen and perverted Thou art become a stewes a fornace an hell Every order is departed from God Religious men are become dissolute Virgins have cast off shame Priests their Gownes Monkes their cowles Elus l. orat in Conc. Trid. in 3. Dom. Advens With what monsters of filthinesse is not both Priest and People defiled Begin at the Sanctuary of God see if there be any hope or helpe for honest life Would God they were not fallen with one consent from Religion to superstition from Faith to Infidelitie from Christ to Antichrist The sacred name of Iesus is made a jest and fable among the Iewes and Pagans by reason of us whose wickednesse with a shamefull report is bruted over all the world Ser. 33. in Cant. or in Conc. Rhemens Yea S. Bernard himselfe saith of them in his time Many Devils are chosen to be Bishops they are the ministers of Christ and they serve Antichrist Rom. 14.4 Ephes 4.20 Basil But let them stand or fall to their owne Master We have not so learned Christ. Basil saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with words but deedes that is not with wordes alone least we nourish with a word and kill with a worke Oh! VSE Exod. 28.37 Let the name of Holinesse be upon us as it was upon the forehead of Aaron let the Nature of it be within us and without us too like that Vrim Thummim upon the heart and breast-plate of Aaron and let all pray with David Exod. 28.30 O Lord let thy Priests be clothed with righteousnesse Psal◠132 9. And thus much of the Kings first command Sanctifie your selves Now for the second command Sanctifie the house of the Lord God of your Fathers I have formerly spoken of the House of God and therefore I shall now spare to speake Onely here by the way observe that he cals it not the house of their Fathers for then they would have pretended antiquitie but the house of the Lord God that they might attend to veritie and withall the Lord God of their fathers that they might joyne both together even Antiquitie and Truth Our boasting Adversaries are somewhat like the Gibeonites they pretended unto Ioshua that they came from farre Josh 9.4 6. and packt up a companie of old sacks and bottles to colour their fraud when indeede they dwelt neere at hand So these men of Rome patch up a garment with the shreds of Antiquitie when as they are but the younger Children of Time For What age can that Religion be of which was never heard of in the time of Christ nor in the time of his Apostles Or if they had a shew of Antiquitie it were nothing for Antiquitie without Veritie is but vanitie Or if they will have it in the wordes of Cyprian Cyprian coutra epist. Stephan Papae against a Pope himselfe Consuetudo sine veritate est vetustas erroris Custome without truth is the antiquitie of error But of this by the way The maine thing that this part of the Text intends is the Sanctifying of the Temple Sanctifie the house of God That is cleanse the Temple and prepare it to a holy use for otherwise there was no holinesse in it at all Many things in the Scripture are said to be Holy viz. Exod. 3.5 Levit 24.9 Math. 4.5 2. Pet. 1.18 Psalm 79.1 The Place where Moses stood The shew-bread The Citie of Ierusalem The Mount Tabor and the Temple it selfe is called Holy Yet not by any inhaerent holinesse but onely during the time of Gods presence Holy uses Christ his miracles Transfiguration or the like Oh! VSE What impostures are done in the Papacie under the name of Holinesse viz. Holy fathers of the Church of Rome Holy house viz. The house of Inquisition Holy Wels or waters Holy Maide of Kent And lastly the Holy Crosse in this kingdom but more truely the hollow Crosse a stale for Idolatrie an offence to Gods children and generally an impoverishing and robbing of the Subject Psalm 93 5. VSE Yet holinesse becommeth the house of God for ever A lesson not onely for those that are Officers in the house of God but even for all that tread in the Courts of the Lord our God To everie man belongs some especiall vertue as Liberalitie to the Rich Patience to the Poore Iustice to the Magistrate Humility to the Minister but Holinesse answereth unto all and to shew the generalitie of it it was prophecied by Zechary Zech. 14.20 that holinesse should be written upon the horse-bridles yea everie pot in Ierusalem should be holy vers 21. the whole Nation was called holy yea and upon the verie coine it selfe was there stamped on one side Ierushalaijm kedhoshah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Ierusalem But oh How farre are this people now degenerated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their kedhoshah which signifieth Holy quickly turned into kedheshah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 23.17 Isa 1.21 Rom. 11.20 Hebr. 12.14 which signifieth an Harlot Oh! How is the faithfull Citie become an harlot saith the Prophet Be not high minded but feare Let there be no profaine person among us but follow holinesse without which no man shall see the Lord. And hitherto of the Kings second command Now of the last command Carrie the filth out of the Sanctuarie By the Sanctuarie is not meant a place of refuge as Isa 8.14 Isa 8.14 but it concernes the Temple of God in Ierusalem and had foure parts viz. Atrium gentium or the outward Court Adrich theat in Ierusal nu 101 Revelat 11.2 Atrium Iudaeorum or the inward Court Adricho ibid. num 87. Exod. 27.9 The holy place Exod. 26.33 The holiest of all Hebr. 9.3 Among all these by the Sanctuarie is meant commonly the holy place or Tabernacle But Synecdochically is meant the whole Temple 2. Chron. 29.16 both the inward and the outward parts And here I observe Two things viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod Quid. First that there was filth in the Sanctuarie But was there any indeed In the Sanctuarie What in the Holy place In the House of God Yes there was filth there And it is not strange The Church of Corinth 1. Corinth 5.1 was stained with the filth of Incest The Church of Galatia Galat. 1.6 was stained with the filth of a new Gospell The
yet come this is the sinne of Procrastinators Or they cannot follow being clog'd in the world They are choaked with cares Luke 8.14 and bring forth no fruite Secondly In following But not in everie place perhaps in the Temple but will not be seene to pray with their Family at Home Not in everie Time In prosperitie they will prayse God but in time of temptation Luke 8.13 they goe away Not in everie Thing They will leave their Prodigalitie not Coveteousnesse Many a sinne but not their beloved sinne Thirdly After follovving namely eyther to follow weakely or aloofe Luke 22.54 Iohn 3.2 Philip. 3.14 or fearefully like Peter or Nicodemus Not pressing forwards to the marke Or to follow a little and then to stand at a stay like Dvvarfes in Religion 1. Cor. 9.24 So runne that yee may obtaine Or to begin and then fall off againe as if they repented like Demas 2. Tim. 4.10 that ever they were seene in the race Vnto all these Three sorts of ill followers wee may adde one as reprovable as the rest namely him that will follow Christ for gaine Iohn 6.26 Hebr. 12.16 Numb 11.4 these love themselves better then Christ and are profane like Esau or like the Israelites longing after the flesh-pots of Egipt All these doe erre in their kinde they have their reward 1. Tim. 6.11 But thou ô man of God saith Paul fly these things follow after righteousnes So I say But thou ô child of God flie these things and follow Christ thy guide untill thou come to the end of thy way the salvation of thy soule in his heavenly kingdome Math. 19.28 For they which have followed him in the regeneration shall follow him in the glorification Thus much for the Text. Now a word or two of particular Application and that to Two sorts of Persons To the Shepheards To the Sheepe Shepheards of two kinds Civill and Ecclesiasticall And first let me speake to the Civill Pastors Yee Rulers Iudges and Magistrates Homer Iliad â— yee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepheards of the people So the Greeke Poet calleth you and the Hebrew Prophet too Hee saith unto Cyrus Jsa 44.28 Thou art my Shepheard And in this very sence Ioshua is called a Shepheard Then know your Sheepe Numb 27.17 search them keepe them from infection dresse them for the scab least they spoile the flocke nourish the weake defend them from the Wolves sheare the wooll Ezec. 34.16 but doe not pluck it from the skin feede theÌ„ all with judgmeÌ„t From the Civill Pastors I turne to the Ecclesiasticall Ye sonnes of Aaron These things are proper for you yee are the Shepheards of the flocke of Christ Take not to your selves the instruments of a foolish shepheard Zech. 11 1â— But be yee Pastors after the Lords owne heart and feede the sheepe with knowledge and understanding Ierem. 3.15 Be diligent to know the estate of your flocke Proverb 27.23 and bring into the fold those that wander If you finde in your flocke a sheepe untoward unsound unrepentant after once or twice admonition Tit. 3.10 when no other meanes will serve Deliver him unto Sathan that the rest may feate But 1. Corinth 5.5 if you find any sheepe that is tractable growing ready to returne quench not the smoaking flax open the bosome shut not up the fold least by your severitie hee fall away againe and draw many after him and so it shall be imputed to you as Cyprian imputed to Novatus Propter unam sauciam multas integras â—ves perdidisse In a word Cypr. Anto. lib. 4 Epist. 2. Carrie a continuall hand and tender heart over the flocke and give them preservatives against the rott of sinne Carrie them from the boggs of Popish error superstition to the Hill of the Lord â—sa 2.5 to the sound and greene Pastures of the word of God Psalm 23.2 and refuse no toyle for the flocke Your charge is trebled by your Lord and Master Feede Feede Iohn 21.16 Feede Pasce verbo Pasce exeÌ„plo Pasce subsidio Verbo praedicationis Exemplo coÌ„versationis Subsidio charitatis Feede by preaching Feede by practising Feede by hospitalitie Aur. Rosa tract 4. Or as Sylvester de Prierio Pasce Pasce Pasce incipieÌ„tes proficieÌ„tes perfectos Feede beginners Feede theÌ„ that are growne Feede them who have attained to some good measure of perfection in the schoole of Christ And know that the Owner will examine you about his sheepe as Eliab did David 1. Sam. 17.18 will require a more strict account at your hands Genes 31.39 then ever Laban required at the hands of Iacob Oh! That everie day wee may be found readie with our reckonings 1. Pet. 5.4 that when that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chiefe Shepeheard shall appeare wee might stand Recti in Curia and receive a Crowne of Glorie I have done with the Shepheards and now let mee conclude with the Sheepe Yee Sonnes of God seede of the righteous and sheepe of that great Pastor IESVS CHRIST remember your Title execute your taske be harmelesse meeke and patient sound in the Faith sober in your life Yee shall fight with Beasts as Paul did at Ephesus and be infested by a thousand injuries from the sonnes of men â— Cor. 15. â—2 but here 's your comfort You are Sheepe They are Goates Let neyther Men nor Angels height nor depth things present nor things to come steale away your hearts from your Owner IESVS CHRIST Heare his voyce and shunne ô shunne the voyce of Antichrist Hearken to the true Shepheard and follow him in his steps Guil. Paris in Postill In praesenti per gratiam in futuro per gloriam Lay hold on him leave him not till he take you by the right hand Cant. 3.4 guide you with his Counsell and receive you unto glorie Psalm 73.24 Then shall the Servant follow his Master the Sonne the Father the Spouse her Bridegrome the Saints Revel 15.3.14 4. their King The Virgins the Lambe and the Sheepe their Shepheard even unto the Throne there to sit 1. Cor. 6.8 and to Iudge the world And that which now must be my ending but then shall be to you and mee and to all that love his comming the beginning of all endlesse Comfort so shall we be for ever with the Lord 1. Thes 4.17 Then Come Lord Iesus Come quickely Make an end of these dayes of sinne Iudge betweene thy Sheepe and the Goates and bring us to those greene pastures of Heavenly pleasures Psalm 16.11 which are at thy right hand for evermore THE FOVRTH SERMON Viz. Sions Compasse Preached At S. MARIES in Limericke August 15. 1624. Before the Most Honourable the Lord Deputie of IRELAND .. And Before the Councell of State Generall and Provinciall By G. A. DVBLIN Imprinted by the Societie of Stationers Anno Domini 1625. THE