to the evidence of the Word of God to acknowledge that to be sin which the Word of God condemns for sin and to yield that to be a Duty which by the light of Scripture appears to be so When we come to the House of God we should be ready to say as the Prophet Samuel did Speak Lord for thy Servant heareth That is as Mendoza glosses that place Speak Lord what thou pleasest and I am ready not only to hear but to obey it Such a readiness appeared in St. Augustine Da Domine quod jubes jube quod vis O Lord give me grace to obey and command what thou wilt And now shall I be so bold as to inquire whether the Feet of your Souls be in that obediential posture as the Lord expects you should be Solomon speaks in general terms in the Text but it may be expedient for your better edification that I instance in some few particulars Lay the two Tables of the Law of God before you and examine your selves whether ye are henceforth resolved to conform your lives according to those sacred Rules First art thou resolved to have no other God but the God of Heaven Wilt thou no longer serve the God of this World Mammon for the wages of unrighteousness Secondly art thou resolved never more to dishonour God by worshipping him in or before some graven Image Wilt thou never hereafter disguise and palliate thy Idolatry by a nice distinction Thirdly Art thou resolved that henceforth thou wilt not take the Name of the Lord thy God in vain Wilt thou not swear rashly and customarily Wilt thou not make a false Oath in the Courts of Justice to take the righteousness of the Righteous from him Fourthly Wilt thou hereafter remember to Keep holy the Sabbath day never moâ—e to profane it by idleness or drunkness or feasting or luxury or worldliness Fiftly Art thou resolved henceforth to Honour thy Parents To Honour the King as the common Parent of the Country To Honour the Ministers of God who have begotten thee in Christ To Honour thy natural Parents who have brought thee into this world and bred thee up in it in care and sorrow Sixtly Art thou resolved that henceforth thou wilt do no Murther That thou wilt not take up Arms against thy King and destroy thy fellow subjects upon the mistaken quarrel of Religion and Liberty Seventhly Art thou resolved henceforth never to commit Adultery never more to pollute thy body which is the Temple of the Holy Ghost by unclean thoughts or actions Eightly Aâ—t thou resolved henceforth never to wrong thy neighbour in his goods neither violently nor fraudulently Wilt thou not hereafter use false Dice nor false Weights nor false Measures nor false words nor over-reach thy neighbour in any matter Ninethly Art thou resolved henceforth never to bear false witness against thy neighbor Wilt thou not for fear or favour nor for a bribe give a false testimony to blind the eyes of the Judge and to pervert the course of Judgement Lastly Art thou resolved never hereafter to covet any thing that is thy neighbours Wilt thou hereafter restrain thy self from all covetous practices and labour to be content with such things as the Lord in a gracious providence shall please to allow and assign to thee In this Glass in this perfect Mirror you may see whether the feet of your souls stand right whether they be wash'd and cleansed from all purposes and resolutions to sin For let me tell you Unless ye can say with David and say truly Oh Lord my heart is ready my heart is ready I will have respect unto all thy Commandments I am purposed that I will not offend Unless I say ye are in this ready posture for holy Obedience all your prayers and all your Fasts and all your days of humiliation are but the sacrifice of Fools they will avail nothing either to remove the guilt of sin or to appease the wrath of God Let me give you but one Note more in this Point This resolution which I have been speaking of will be best discovered by your constancy and fervency in prayer both in private and in publick for Mercy in regard ye have transgressed the Laws of God and for Grace that the Lord would incline your hearts to keep them And therefore it was a pious provision in our Church Liturgy that after the Minister hath repeated the several Commandments as from the mouth of God the whole Congregation are enjoyned to say Lord have mercy upon us in that we have broken those Commandments And incline our hearts to keep them that is give us grace to do so no more Bucolcerus tells us of Henricus Auceps one of the Emperours of Germany that when his City of Mersburg was assaulted by a vast Army of the Hungarians he slew and put them to flight his Souldiers crying out with a loud voice Lord have mercy upon us Lord have mercy upon us And truly I do not know a better defence against temptation to sin then to pray with David Oh Lord incline my heart to thy Testimonies nor a better remedy against the guilt of sin then to pray with the poor Publican in the Gospel Lord be merciful to me a sinner The Feet of our Souls are well kept when we have taken up a firm resolution of obeying the Commandements of God but yet we must take one step further We must keep the Kings Commandment also this is certainly a Duty however some men endeavour to distinguâ—sh themselves out of it I counsel thee says Solomon and surely the counsel of so wise a man is worthy to be heard and regarded as if he had said I Solomon who require obedience from mine own Subjects do counsel all Subjects to yield obedience to their Kings And St. Paul delivers the same Doctrine Let every Soul be subject to the Higher Powers not onely for wrath but for conscience sake But wherein are the Commands of Kings to be obeyed Must we yield up our selves in a blind obedience to observe and do whatsoever the Higher Powers shall impose upon us This is a busie question and there is a short answer to it We must either Obey or Suffer If the Commands of Kings are consistent with the Laws of God our Obedience is indisputable yea I may say that in that case we do not so much obey the King as God So that the Tryal of our obedience to Kings lyes for the most part in such matters which we call indifferent which are neither positively commanded nor forbidden by the Law of God Such as are matters of Decency and Order in Divine Worship and such as are of absolute necessity namely the payment of Tribute and Custome for the preservation of his Person and his Honour and his People and his Kingdome to boggle at such Commands as these is as I am informed from very learned and pious men a rejection of this counsel of Solomon and that exhortation of St.
had collected do with one voyce interpret it of the feet of the Soul of the tempe◠and disposition and resolution which the soul ought to be in both when we are coming to and when we are come into the house of God But some may say where is that and urge against Solomon's counsel in the text Solomon's confession in another text That God dwelleth not on earth the Heaven of Heavens cannot contain him much less that House which he had built 1 King 8. 27. I shall answer briefly for the present That by the house of God here is meant such a place as is peculiarly designed and consecrated to and for divine Service Here is yet a farther enquiry Suppose the soul of a man to be rightly prepared to come and being come to be so well affected as really and reverentially to conceive himself to be in the house and presence of God What must he do then Most Translations of the Text tell us Be ready to hear But sure there is more in it Learned men observe that the original word signifies also to obey and so the vulgar hath it Melior est Obedientia quam Victimae stultorum It is not auricular but practical hearing which is intended in this place Obedience to God's Commandments conformity in our lives to such sound doctrine as is delivered to us in the house of God There lies not any difficulty upon any other term in the text and therefore for a full explication be pleased to receive the Chaldee Paraphrase upon it which I have faithfully translated As if Solomon had said thus Thou son of man Keep thy feet at what time thou The Paraphrase on the Text. shalt go into the house of the Sanctuary of the Lord to pray Do not come thither full of sins before thou be converted and while thou art there incline thine ear to receive the doctrine of the Law from the Priests and Wise men Be not as the fools who offer a gift for their sins yet are not converted from their evil works which they have wrought with their hands and so God is not well pleased with them neither do they know what to do between good and evil And now that we do in some measure understand The Division the sense and meaning of the words be pleased to receive the division of them into these two general parts Here is an Instruction and a Caution The Instruction consists of two branches and both full of fruit The first branch is Keep thy foot when thou goest to the house of God The second branch is Be more ready to hear or obey then to offer the sacrifice of fools The Caution is conteined in the latter clause which is presented in the term of a reason For they consider not that they do evil So now the parts of the Text are laid open and the work lies before us and I hope we have all been so careful of our feet in coming to this house of the Lord this day as that our pretended Divine Service may not prove a sacrifice of fools I must declare again that my designe lies against the irreverend and wilful sinne though he be a frequenter of the House of God and my procedure shall be with all meekness and gentleness as becomes a Minister of Christ and with all reverence and respect as becomes so great a presence as this is The first general part the Instruction I am to invite your religious attention to gather the fruits of the first branch of it In which we shall stop and stay upon these three things First That God hath an House here on earth Secondly That there is a reverence due to that House Thirdly We shall enquire wherein that reverence doth consist From whence we may pass to the view of the second branch wherein we shall find what is the main constituent part of divine reverence namely Obedience to Divine Commands For the first of these That God hath an House here on earth I am to make good the proof thus First That God hath owned such places as were peculiarly designed and consecrated to his Worship for his houses for his dwelling places here on earth Secondly That the people of God in all ages have owned and acknowledged such places as the houses of God I cannot conceive more cogent arguments in this point then the Word of God and the practise of the people of God Such as will not be convinced by these must be reckoned in the number of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St Paul speaks of unreasonable men whom no Topick nor rational argument can win over to the decency and uniformity of Divine Worship First I say God doth own such places for his Houses Is there no weight in that command of God Ye shall sanctifie my Sabbaths and reverence my Sanctuary I am the Lord. Lev. 19. 30. Where observe Doth not the Lord own the Sanctuary as well as the Sabbath Doth he not say Ye shall reverence my Sanctuary as well as ye shall keep my Sabbath Such as would evade this evidence by saying that the Tabernacle and the Sanctuary and the Temple were Jewish things they were types and shadows and are vanished and abolished We Christians are free to serve God in any place and at any time True we are so but by such an argument as this we may wipe out the Commandments of both Tables for they were Jewish things as being first given to them and truly it is easie to observe that such as have been the revilers and despisers and destroyers of the houses of God amongst us have been rejecters and contemners of all the other Commandments of God a very sleight care of godly or neighbourly duties hath appeared among them But I confess it is improper to answer an argument by an invective and therefore I say in the second place Where the fundamental reason of somthing in the first constitution of it abides still the same there the thing it self must abide in the like esteem I have heard it is a Rule in the Law Eâdem vel simili ratione manente idem statuendum est Like reasons produce like determinations in all cases There was a fundamental reason in the Institution of the Sabbath the day allotted for divine Worship and therefore the holy Apostles did not abrogate but change it Now the fundamental reason of the Jewish Tabernacle and Temple was that God should have a set place as well as a set time for his Worship it being improbable that Divine Service should ever be solemnly performed except there be both time and place appointed for it And this was the reason why holy David was so careful in providing materials and Solomon was so industrious in building the Temple of Jerusalem that there might be a fixed place where the Name of the Lord might be placed and called on and where the Lord might meet his people and bless them Hence was that command of God That while the Jews were
is something more in them Hippomanus and some other Expositor have objected The Second Sermon That that Ceremony of Discalceation among the Jews was used to signifie a mans departure from his Right in passing his Inheritance to another as we read Ruth 4. 7. And it is not improbable that Solomon in this Instruction might have respect unto that Ceremony When St. Paul called upon the Corinthians to glorifie God both with their bodies and their spirits he presses them to it by this Argument Ye are not your own ye are bought with a price as if he had spoken to them in the phrase of the Text Put off your Shoes from your feet Yeild up that right which ye have to the members of your bodies and the faculties of your souls unto Christ who hath redeemed them And from this Notion of the phrase which is genuine enough and analogous to the rule of divine Worship I may raise some other Notions which may serve to advance and promote the Duty which we have in hand I shall easily admit that account which Lorinus gives us that by foot here is meant the feet that is the affections of the soul but may I not put the question Of the soul only Had Solomons instruction no design upon the members of the body Doth Divine Reverence consist only in the pious frame and composure of the soul Certainly it requires the whole man the inward man and the outward man too and the ensuing Discourse will be managed accordingly in some short Directions for the decent behaviour of the outward man First I advise according to the letter of the Text. Keep thy foot when thou goest to the House of God When thou art going thither keep on thy way suffer no temptation either to stay thee at home or to turn thee aside from it It is one of the choicest arts of Satan in hindering men from going to the House of God he knows that there is not any thing that debauches the spirit of a man nor hardens his heaâ—t more then his frequent absence from divine worship that 's the sin which keeps men in ignorance of themselves and of the ways of God and discomposes them for that great account which they must render to the Lord at the last day 1 Chron. 21. 30. We read That David could not go up to Gibeon to inquire of the Lord because of the sword of the Angel of the Lord that is because he was to pass through infected places thither but when the way to the House of God is clear and safe thy absence from it will not be defended by either of those too common excuses some worldly business or the entertainment of a friend that came to visit thâ—e Again Keep thy foot when thou art come into the House of God Tertullian tells us that the primitive Christians had their Dies stationum days of standing wherein they thought it Nefas as he expresses it an unlawful thing to kneel though at Prayer and those days continued from the Passover to the Pentecost in memory as it is thought of our Saviours Resurrection St. Cyprian tells us that the Confessors and Martyrs who persevered in the faith were called Stantes The Standers The ancient Church took up another custom at the reading of some portions of the Gospel and at the repetition of the Articles of our Faith that the Congregation should stand up not only to acknowledge their unity and consent in faith but to testifie their resolution to persevere in that faith and to maintain the truth of that Gospel against all opposers And since that custom of standing at those times at the repetition of the Creed and the reading of the Gospel hath been derived down to us by the piety of our fore-Fathers I advise you to look to your feet then do not kneel at the Creed as the manner of ignorant persons is as if it were a prayer Do not sit as if ye doubted of the truth or were not concerned in that publick profession of your Faith and as if your constancy to it would be conditional that is so long as it stands in favour and is in fashion with the world But in the Name of God stand up at it and stand up for it that the Lord may stand with you as He did by St. Paul and strengthen you in the day of your tribulation I pursue my design of putting our outward Man into a reverend posture for divine worship and therefore the discourse riseth from the Foot to the Knee Look to that that it be not too stiffe in the House of God God standeth in the Congregation saith David doth God stand and do his holy Angels stand and look upon thee and wilt thou sit Wilt thou sit and never kneel St. Jerom's rule is not only frequenter orandum to be often in the duty of prayer but flexo corpore orandum to declare an inward humiliation by an outward Our coming to Church is a Testification a profession of our Religion and to testifie our fall in Adam the Church appoints us at certain times to fall upon our knees and to testifie our faith in the Resurrection both of Christs and our own the Church hath appointed certain times to stand but no man is so left to his liberty as never to kneel Genu-flexio est Peccatorum Kneeling is the sinners posture If thou come hither in the quality of a sinner and if thou do not what dost thou here put thy self into the sinners posture Kneel sometimes Habe reverentiam Deo ut quod pluris est ei tribuas is devout Bernard's counsel And let me improve it thus Do but remember with what reverence thou hast come into thy Masters presence when thou wast a Servant Do but remember with what reverence thou hast come into thy Landlords presence when thou wert a Tenant Do but remember with what reverence thou hast come into a Court of Justice when thou wert either a Client or a Pleader or a Witness or but a stander by Do but remember with what reverence ye have come into the Kings presence or the Council Table or which was much lower to a Committee-Table Collect I say but the reverence which thou hast shewed to these Persons and in these places and though I could wish the Lord had but as much such bowing of the knee such bending of the body such uncovering of the head even in the coldest weather such mannerliness in all points yet Quod pluris est says Bernard God must have thus much reverence and more for all these expressions of reverence may be counterfeit these honourable Persons may have the body but not the heart but the Lord must have all Remember that call of David in the 95. Psalm O come let us worship and fall down and kneel before the Lord our Maker From the reverence of the knee we may pass to the reverence of the hands I will says St. Paul that men pray every where lifting up
holy hands This Rite in Prayer was observed by the Heathens even by the instinct of Nature So Virgil speaking of Aeneas Ingemit duplices tendens ad sidera palmas He sighed and lift up his hands to Heaven Many other authorities might be cited of this nature Cosma Magalianus glosses upon these words of St. Paul The lifting up of the hands is Orantis forma ex alto auxilium petentis 't is such a posture of Prayer whereby we declare that we seek for help from Heaven This was that posture to which the Prophet Jeremy exhorted the distressed Jews Let us lift up our hearts with our hands to God in the Heavens Lamenta 3. 41. Not the heart alone but hands and heart too I had not mentioned this particular but to remember you what an express and punctual charge the Lord gives for all parts of bodily Worship among which this of lifting up the hands is so eminent that the whole duty of Prayer is comprehended under it When ye stretch out your hands I will turn mine eyes from you says the Lord by his Prophet Isaiah And this may serve to shame us for our dulness and sluggishness and for that no motion which our bodies express in the time of Divine Woâ—ship Outward gestures are not only the Ornaments of Religion but the Incentives of Devotion The lifting up of thy hands may be the raising up of thy Pew-fellows heart he may take a spark from thy holy zeal and kindle himself into a flame of piety but however it fare with him if thou bow down thy knee before God he will bow down his ear to hear thee and if thou lift up thy holy hands thy help shall come from on high and the Lord will fill them with good things I should in the next place give you notice that there is a reverence due to the House of God from the tongue And I hope there is not such a critical Auditor in this Congregation as to charge me with a digression from the Text because Solomon speaks to this subject in the verse immediately following he advises there Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God Cajetan gave this sense of the words Oratio ad Deum careat festinatione tam in ore quam in corde Our prayers to God must be so ordered that our hearts be neither hasty in conceiving nor our tongues in uttering The Original word says Lorinus signifies festinare praecipitanter an headlong haste that is when a man gives himself the liberty of speaking quicquid in buccam venerit whatsoever comes next into his thoughts without premeditation whether the words whereby those thoughts must be presented be proper and acceptable or no. And therefore in provision against this vanity of the tongue it seemed good to the Church in all ages to pâ—epare Liturgies and set forms of Prayer by which the devotion of the people of God should be regulated that their mouths should not be rash nor their hearts hasty to utter any thing before God That great searcher into Antiquity Mr Gregory hath delivered it unto us from very reverend Authority that Noah himself while he was in the Ark used a set form of Prayer whereof he gives us the Copie out of an Arabick Manuscript and although there be no need to distrust the faith of such a venerable Record yet we have other evidence for the use of forms of Prayer from unquestionable authority We have the manner of the Temple-service as it was in use in our Saviours time and we find not any where that he took offence at it Yea we find that when his Disciples came to him and besought of him that he would teach them to pray as John had taught his Disciples He prescribes them a set form When ye pray say Our Father c. Verba et recitationem certam praescribit says Melancton Christ commands to repeat the very words Aliter orare quam Deus docuit non ignorantia sola est sed culpa says St Cyprian To pray otherwise then the Lord Christ hath taught us is not only our ignorance but our sin Wherefore says he My beloved brethren let us pray as God hath taught us And accordingly we find in Tertullian It was the manner of the Primitive Christians to begin their Divine Service with the Lords Prayer praemissa legitimâ ordinariâ Oratione Dominicâ When they had used that lawful and ordinary prayer which the Lord Christ had taught them then there was jus superstruendi A right of building upon that foundation and continuing their divine service according to those Liturgies which were compâ—led by Saint Mark and Saint James as the Eastern Church stedfastly believes Which Liturgies as it is supposed were afterwards altered by St. Basil and St. Chrysostom and fitted for more publick use and out of which and the ancient forms in the Western Church that Liturgy which is established in this Church of England was collected and composed Prayer is a duty and every duty is a debt and debts you know must be paid in currant money such as hath the present Caesars stamp or image upon it So that for the discharge of the duty and the payment of that debt of prayer I humbly conceive the safest and the most currant that is the most acceptable Coyn to pay it with will be in those Prayers which have the stamp and impressions of the Church of God upon them I mean in the Confessions and Absolutions and Collects and Letanies which are compiled to that purpose and which were present and end in the Name of Christ And when we pay our debt of prayer in the words and in the Name of Christ I see no reason we have to doubt of a discharge and acquittance of our sins in the blood of Christ Jesus There are yet two pieces of the outward man to be prepared and fitted for divine worship which must be taken into a short consideration lest I be too much streightned with time for the Points that remain The two parts or pieces of our outward man are the Eye and the Head and we must have an especial regard of these It was the resolution of a very holy man 't was Job That he would make a Covenant with his eyes he would not allow them that liberty which nature had given them of wandering upon every pleasant object And it was the confession of a very holy man 't was St. August that in his younger days Intra sacros parietes egi negotium procurandi fructus mortis Even while he was within the Walls of Gods House his eyes were wandring and lusting and he was making a bargain for the fruits of death Now forasmuch as the chastity of the soul is in so much danger to be violated and betrayed through the treason of the eye it will concern us to joyn with another holy man with David in his Prayer Turn away mine eyes from beholding
vanity and quicken thou me in thy waey Be pleased to receive the reverend Dr. Hammonds Paraphrase upon those words as if David had said Lord grant me a strict guard over mine eyes those inlets of so many sins Withdraw me from all delight and complacency in the wealth and grandeur of the world on which the lust of the eye is wont to be placed turn away my eyes from false frail and deceitful beauty which is too apt to kindle impure flames in my breast And on the contraray inspire into me and enliven in me all pious and virtuous designs Such a Prayer as this may well become us as we are going to the House of God and when we are entred into it It were a sad miscarriage if we should turn these Oratoria into Lupanaria the house of Prayer into an house of sin to come hither with a greater desire to meet a vitious friend then the holy God and when we return to be able to give a better account of the faces and the fashions of the Congregation then the parts or points of the Sermon But I forbeaâ— because I hope better things of you And for the full preparation of the outward Man there remains only a few words concerning his Head But here I dare prescribe nothing age or sickness may make a strong plea against a bare-headed presence in a Church especially when the God of mercy is to hear it But supposing health and strength I make some question whether a covered head will not be too pregnant an evidence of an irreverent heart Mr Cartwright who was no good friend to the discipline of this Church of England yet in his Homilie on our Text presses for reverence in the House of God by that argumentum ad hominem which his followers have so much decryed since The Houses of God may challenge as much reverence as the Courts of Princes Who presumes to enter into the Kings presence with his head covered and if not there why here Busbequius tells us that the Great Turk when he enters into his Mosques lays aside his Robes and continues in an humble posture till their manner of Service be finished I am afraid the reverence which the Jews and the Heathens the Eastern Christians and the Turks also declare in their Temples and holy places will rise up in judgment against some amongst us who can hear that Sacred Name of Jesus pronounced and yet neither move Hat nor Knee Who can sit at the Lords Table as familiarly as at their own Who can uncover their heads when a Psalm is singing but cover them whiles the Psalmes and Chapters are reading Who can allow their servants to sit covered before them in a Church but not in a Shop It is the wonder and the greif of all sober persons that the Christian Religion should produce such cross leg'd Monsters such anomalous and unequal practices which are so far from being evidences of the true fear of God that they are not consistent with the rules of common civility And now I have delivered my sence concerning the reverential deportment of our outward Man in the House of God which I humbly submit to better judgements and shall chearfully and willingly retract if any thing hath passed from me in any respect dissâ—nant from prudence or piety These are the Vanities which I have observed in our Divine Service and I shall heartily both wish and pray for a Reformation of them That in our publick Meetings we appear to God and the Angels and to all such who are not yet effectually called as a Congregation of Christians and they may say of us Surely the Lord is among you Hitherto I have entertain'd your Christian Attention with the fruits of the first Branch of the Text and if any one doubt I have been too lavish of my time in regard of the Parts that remain I hope I shall deceive him Rouze up your selves I beseech you but a few minutes more and I shall dismiss you The Second Branch I suppose you remember that I told you that on this Second Branch we should find the main constituent part of Divine Reverence and that is Obedience to divine Commands This Obedience hath a double Object The Commands of God and the Commands of the King for that is another Note in this excellent Sermon of Solomon We have it Chap. 8. 2. I counsel thee to keep the Kings Commandment and that in regard of the Oath of God Now these are to be considered apart And first our obedience to Gods Commands Hearing is a Preparatory duty to obeying we must hear that we may learn how to obey It is impossible we should conform our lives to the will of God unless we know it And that was the reason I suppose that St. Jerom translated his clause thus Appropinqua ut audias Draw nigh that thou mayst hear Sanctifie the Lords holy day in that holy manner in waiting in holy Ordinances hanging as it were upon the lips of such Messengers of God as preserve Knowledge But this is not all Hearing without a proportionable Obedience will but inflame our reckoning against the last day And therefore St. Hierom notes upon the Text thus Non ingredi in domum Dei sed sine offensione ingredi laudis est The bare duty of entring into the House of God is not praise-worthy or acceptable to him but when we enter so as that our consciences are void of all purpose of offence towards God and also towards man It is conceived by Expositors that Solomon in this Branch of his Instruction had observed a corrupt humour that was in his subjects the people of Israel that they rested and contented themselves with the outward formalities of divine Worship If they came to the Temple of the Lord and brought their Sacrifices as they were commanded in the Law they thought themselves religious enough though they took no care of their lives When they had sin'd and brought their Sacrifice they conceiv'd this was as much as God did or could expect from them and this was the Sacrifice of Fools which is spoken of in the Text and the Prophet Samuel had so determin'd it in that famous case The Lord layes a strict command upon Saul to make an utter destruction of the Amalekites but he prevaricates and spares some of the fattest of the Cattel for Sacrifice But what says Samuel to him Obedience is better then Sacrifice and to hearken then the fat of Rams and that covetous project undid him within a short time he lost both his life and Kingdom Now let us learn to be wise by his Example Let us take heed we do not delude our poor Souls as the Jews did by the outward Formalities of Religion Come to the House of God as often as ye can but keep your Feet when ye come thither That is according to Lorinus Keep the Feet of your Soul in a due temper When ye come hither be disposed and resolved to yield