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A03763
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A sermon preached at Paules Crosse the 4 of December, 1597 wherein is discoursed that all buying and selling of spirituall promotion is vnlawfull / by Iohn Howson ...
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Howson, John, 1557?-1632.
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1597
(1597)
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STC 13882; ESTC S2747
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34,824
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48
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as Moyses was commaunded to make the Tabernacle Heb. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the example or patterne that was shewed him in the mount that is according to the example of the old law for we refuse the carnall obseruations of the law and such types and figures as represent our Sauiours comming in the flesh or those benefits and blessings which were proper and peculiar vnto the Iewes yet as the Iewes had a King though their kingdome be now abolished so we haue a new King Vbi est qui natus est rex Iudaeorum Math. 2. a King which is borne both to Iewes and Gentiles And as they haue an old Testament so wee haue a new Testament 2. Cor. 3. and as they had the spirit so we haue a new Spirit I will giue vnto you a new heart and a new Spirit Ezech. 36. and as they had Commaundements so wee haue a new Commaundement A new Commaundement Giue I vnto you Iohn 13. and as they had an inheritance promised them the land of Canaan so wee haue a new inheritance promised vs Apoc. 21. I saw a new heauen and a new earth and as they had their Temple so we haue our Churches and as they had their Sacraments so we haue our Sacraments and as they had their Sabboth so wee haue our Sunday And as they had their Feastes so wee haue our Feastes and new Holydaies to put vs in minde of those blessings we haue receiued of the bounty of God one feast to remember his Natiuity another to put vs in minde of his Passion another of his Resurrection another of his Ascention another of other spirituall blessinges either performed to vs by our Sauiour Christ or his blessed Apostles And no doubt if some ceremonies were necessary to bee obserued among Gods people to retaine the memory of blessinges receiued and maintaine the hope and expectation of the Messias to come seeing wee that are Christians are as vnthankfull and forgetfull of the manifold blessings of God as they were it is as hard a matter as miraculous to vs to beleeue that which is past 1600. yeres since as for theÌ„ to beleeue that which was to come seeing neither they nor wee are eye-witnesses of it but giue credit to other they to their Prophets whom in things to come they firmely beleeued we to our Euangelists Apostles whome we cannot deny or suspect in things that are past wee haue as good vse of our rites and ceremonies as they had of theirs I giue this breefe note the rather because as S. Basil complained of his time Basil ep 70. it is reckoned a great fault and euen superstition amongst vs. Si quis paternas traditiones diligenter obseruet if a man obserue dilligently the rites and ceremonies commaÌ„nded by the Church and receiued from all antiquity And yet heere wee finde that our Sauiour Christ according to the ancient custome of the Iewes goeth vp yearely to Ierusalem to celebrate the Passeouer and satisfie the lawe and the ceremonies of the lawe that reached not to him and suffered him-selfe to bee circumcised which needed not euen by the reason of the lawe because he was intacta matre natus and his mother fulfilled the ceremony of purification which was not necessary because she was not comprehended vnder the lawe for non suscepto semine conceperat shee conceiued not as other women did Luke 1. but was ouershadowed by the holy Ghost and he was subiect to his parents which was not subiectio necessitatis Lyra. but pietatis not matter of necessity but rather example of piety and obedience and here we find him not onely obseruing the sabboth but other sollemne feasts to teach vs Super. Ioh. 2. saith Marlorat to come to Church on holidaies as well as on Sundaies A great negligence or rather contempt by little and little crept in amongst vs I meane not them that are irreligious and little regard any seruice of GOD but euen of such who haue euen in their mouthes though not templum Domini the temple of the Lord for they regard not the place yet â—abbatum Domini the Lords Sabboth but thinke no day holy or lawfull to be deuoted to the seruice of God but the seauenth day onely But as the Iewes beeing too much affected to the letter of the law or misled by the Pharisies the interpreters of it thought the fift Commaundement to be violated onely by murther and slaughter of a man and the 6 coÌ„maundement broken onely by actuall adultery but our Sauiour playing the interpreter telleth them Verely verely I say vnto you that hee that is vnaduisedly angry doth murther and hee that looketh after a woman to lust after her doth commit adultery Math. 5. though there be difference in the sins so we say vnto you who thinke the violating of the seauenth day to bee onely against the fourth commandement we say that the breach and prophanation not only of the greater sollemnities viz. Christmas Easter Whitsontide c. are the breach of the Sabboth but also the prophanation of the smaller feastes which are appointed for the seruice of God and the memory of those blessings we haue receiued by the meanes of his seruants is the breach of the Sabboth And therefore in the holy Scriptures we finde not only the seauenth day called the Sabboth but al other feasts holy daies either appointed by God or the lawfull Magistrate as in the 23. of Leuit. where the first day of the seuenth moneth Leuit. 13. and many other feasts are called the Sabboth And least you shoulde thinke that these feastes had the name onely of a Sabboth and not the sollemnization you may reade that Hester Mardocheus in remembrance of the deliuerance of the Iewes proclaimed a feast or holydaie to be obserued yearely and added this law Nulli liceat hos duos dies absque solemnitate transigere that it should be lawfull for no man to passe ouer those daies but in great sollemnity and the new feast instituted by Iudas Machabaeus Eneauia Ioh. 10. our Sauiour obserued as wee read in the Gospell and walked not in the streetes but came In porticum Solomonis into the house of God into that place where in all probability hee did vse to teach when it is said he came into the Temple and thus far by occasion of the second circumstance The third circumstance Chrysost in opere imperfecto The third circumstance is the place where he began this reformation and that was in the Temple of God and Iesus went into the Temple of GOD. S. Chrisosotome in opere imperfecto or the author whosoeuer noteth it to bee the property of a good sonne first to visit his fathers house when hee commeth to towne and performe that duety and honour which is due vnto him And here wee see our Sauiour Christ when he commeth to Ierusalem first to visit his fathers house Templum Dei the
A Sermon preached at Paules Crosse the 4. of December 1597. Wherein is discoursed that all buying and selling of Spirituall promotion is vnlawfull By IOHN HOVVSON Student of Christes-Church in Oxeford AT LONDON Printed for Th. Adams 1597. ⧠A Sermon preached at Paules Crosse the 24. of December 1597. by Iohn Howson Student of Christs-Church in Oxford The text And Iesus went into the Temple of God and east out all them that sold and bought in the Temple ouerthrew the Tables of the money-changers and the seates of them that sold doues And said to them it is written mine house shall be called the house of prayer but yea haue made it a denne of theeues Mat. 21.12 13. IT is affirmed by them that haue best laboured and euen spent their spirites to discouer the profound mysteries of the holy scriptures that the text contextus the webbe of it is so cunningly and so skilfully wouen by the holy spirit of God that it is omnibus accessibilis but paucissimis penetrabilis Aug. Epist 5. that is to be handled felt of any man but few eies can pierce to the ground-worke of it Which truth wrought this confession in Chrysologus an ancient learned and deuout Writer so called for the golden sentences which proceeded from him that Singula scripturae verba si libris singulis mandarentur c. Serm. 64. which is If there were a booke written a particular booke of euery particular word almost in the holy Scriptures yet the misteris of them could not by that meanes bee sufficiently discouered to vs. Wherefore right Honourable c. it is not to bee expected at my handes that in this short time limited to the measure of my strength and your patience I should deliuer vnto you whatsoeuer is noteable or noted alreadie by so many reuerend and learned Fathers old and new of the litterall historicall morall or allegoricall sense of this scripture nor to make application according to the variety and abundance of sense which the spirit of God hath imparted to you most reuerend Fathers and learned Diuines for I doe not presume to speake that quod potissimum dicendum esset which is indeed most fitte to bee spoken seeing it is a great matter and aboue the common and ordinary reach nihil dicere quod dicendum non est Hug in Ecclesiast Hom. 1. to say nothing which were not better vnsaid than spoken Wherfore as Saint Luke diuided his first Sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1. his Ghospell which comprehended the whole life of our Sauiour Christ into two partes into those things quae coepit Iesus Facere Act. 1. Docere which hee did and which hee taught into his Dooings and into his Sayings so doo I diuide this Text in Factum Dictum into a Deed of his and into a Speech of his into an Action of his and the Reason of it The Action in these wordes And Iesus went into the Temple of God and cast out all them that sold and bought in the Temple c. The Reason And said vnto them it is written c. The Action The Action was a reformation of certaine abuses or prophanations of the Temple of God In which I obserue these circumstances First the Author vvho secondly the Time vvhen thirdly the Place vvhere fourthly the Matter vvhat and fiftly the Manner how this reformation was performed 1. The author For the first the Author of this reformation is our Sauiour Christ Iesus who performed it not as a man onely or the true sonne of the blessed Virgin Mary or the supposed sonne of Ioseph not as hee was factus sub lege Galath 4. made vnder the law nor to suffer in the flesh 1. Pet. 4. nor to bee crucified concerning his infirmitie 2. Cor. 13. but as the onely begotten of God the chiefe Priest and the King of Kinges whose dominion is from sea to sea and from the riuer to the endes of the land Psal 72. whose office and authority that is his Kingdome and Priesthood was prefigured by the two crownes the siluer and the golden crowne which were hung vp in the Temple Zach. 6. Now in this Author of this reformation Two thinges required in a reformer I obserue for this present two things which are required in al good reformers One is his authority that hee is a King and a Priest the other his conditions and qualities that hee is without fault him-selfe that reformeth other Without the first that is authority there can bee no reformation without the second hardly any good reformation That it was performed by our Sauiour who was King and Priest it argueth how conuenient the counsell and knowledge of the Priest is for the ciuill magistrate in reforming the Temple for as the Priest may attempt nothing no alteration without the prince and therefore Saint Paul when hee came to Athens though hee saw Idols and Altars Act. 27. and one ignoto Deo to the vnkowne GOD yet hee offered no violence but preached vnto them the GOD which they knew not and though hee saw Idols and Idolatry in the Temple of Diana yet hee offered no violence Acts. 19. but preached only they were not Gods that were made with handes and pulled not downe the signe of Castor and Pollux in the shippe of Alexandria that carryed him to Rome Acts. 28. so it is conuenient that the Princes and ciuill Magistrates in their reformations of the Church and Religion take counsaile and aduise of the Priestes and the Prophets and therefore King Dauid when he would haue built the Temple 2. Sam. 7. hee sent for the Prophet Nathan and tooke counsaile of him 4. Reg. 12. And Ioas did nothing amisse in the presence of God so long as he was informed by Iehoiada the Priest And Ezechias did the thing that pleased the Lord and remained stedfastly in the waies of Dauid his father Eccles 48. while Esay the great Prophet and faithfull in his vision commanded him And God stirred vp the spirit of Zorobabel the Prince of Iudah Agg. 2. and the spirit of Iehosua the high Priest that they ioyntly together might restore the building of the Temple all which argue that the wisdome and knowledge of the Priest is to be ioyned with the authoritie of the Prince in establishing or reforming the Church of God 2. Heb 7. 1 â—et 2. 2 Cor 5. 1 Ioh 3. 8. Iohn Secondly that it was performed by our Sauiour Christ who was holy harmelesse vndefiled who did noe sin as Saint Peter saith who knew no sinne as Saint Paul saith who hadde no sinne in him as Saint Iohn saith and therefore might safely say which of you can rebuke me of sinne It argueth that they which are reformers of Churches yea and of Common-wealths should be holy harmelesse vndefiled and vncorrupt as much as may bee least vnder the colour of reformation they bring in a deformation and where they