sins of the Temple for he Whipped and Scourged them who had Prophan'd it saying My House shall be called the House of Prayer The words present to us the Institution and Prophanation of the Church of God My House c The Institution will entertain your Meditations with three Particulars What it must be For whom And for what end We resume the First It must be an House First Though the Earth is the Lords and the Fulness thereof Though God be the Supreme Governour of all the World and cannot be circumscribed but replenish every Corner and part thereof with his Presence yet still he hath ever confined himself to some one particular place set apart for his Adoration and Worship Though as St. Paul speaketh Men ought to Pray continually and in every place Nevertheless in all Ages of the World God hath appointed some more peculiar Place for his Royal Court and Refidence on Earth where Men shall offer Sacrifices of Prayer and Praises to him Thus when Religion was but in its Infancy God was resorted to in a remote Mountain or some neighbouring Grove where being absent from the noises of the World men might elevate their Souls in the most pleasant Contemplations of Eternity where they may be freed from all Avocations having no incumbrances to Indispose their Minds from setting their Affections on things above It was in this Melancholly Solitude and Holy Retirement from the World that Abraham Solicited God by Invocation Gen. 21.33 But when Religion began to flourish these Groves being abused by Gentile Superstition God removed himself into a Tabernacle and journey'd along with Moses and the Children of Israel and would not be publickly spoke withall until Solomon's time When these Pilgrims had compleated their Travels God no longer dwelt in a Tabernacle or Travelling Temple but had an House Erected that He and the Ark of his Strength might enter therein and Solomon was the first who built this House where Men should make their Addresses to the Throne of Grace Nor ever read I any denying him a place to rest in till there started up a late Generation of men who would make God but their In-mate and out of Civil Courtesie grant him a Lodging like the poor Levite in Micha's House or the man of God in the Shunamites little Chamber But Sirs God commands me to declare That he who provides us an House to secure us against the ruggedness of the Air and fierceness of Beasts will have an House Dedicated to himself that he may dwell therein yea and Blessed be God we have found out an Habitation for the Lord of Hosts But Thanks to the Devotion of our Fore-fathers For we are more ready to pull down than to build and if so how great is our backwardness to Beautify and Adorn good Works are even Antiquated and that Religion adjudged most acceptable to God which is the least chargable to man 'T is strange men should be so basely nigardly in promoting the Glory of God Either there must be less Religion in the World or not the same Obligation the last is impossible for the Glory of God which prompted our Fore-fathers hath the same force and Argument upon us it must therefore proceed from our low esteem of an Omnipotent Being that we imagine a Granary or Stable or some Spiritual Weavers Parlour spacious enough to entertain the King of Glory and all his retinue of Celestial Courtiers We are censured Superstitious if we be not direct Antipodes to the Pious Sense of former Ages We are presently concluded devoted to the See of Rome if we be but so Curious as to make Gods House Handsomer than our own But if this be Superstition I wish from the bottom of my Soul all men were thus Superstitious and zealous of good Works If this be Superstition how had it over-spread and corrupted Primitive Christianity For they thought no Service so acceptable as to do something for Gods House For what is more plain men have but small respect for Religion who adorn their Houses with Marble and Ivory Cedar and Tapestry and see Gods House lie unprovided for and neglected Whatever men think the Royal Prophet I am sure was of another Judgement and Perswasion For saith he to Nathan see now I dwell in a House of Ceder but the Ark of God resteth within Curtains He thought it great Ir-religion and Impiety that even the Kings Pallace should be more Glorious than Gods House This was the primary reason Antiquity Christened their Churches by the Name of Basilicae not because they there Sacrificed to the King of Heaven and Earth but because of their Beauty and Frame How Magnificent and Noble was the Temple which Constantine Erected and yet how far surpassed by that vast one Constantius his Son built at Alexandria He succeeded his Father not only in possessing the same Religion but also in his great Care and Reverence for the House of God For they two are inseparable Companions he can't have any high regard for Religion who dis-regarded the House of the Lord let that fall and Religion cannot stand let that decay and will not Religion perish He who hath any respect for his Master can't patiently behold his House surmounted by an Hospital or Almes-House for Beauty and Ornament Can my Devotions be Elevated and Pure when I see the place where he dwels more like a Bridewel or Pest-house than the Pallace of my God Can we conceive it the presence-Chamber of Heaven where God and his whole train of Blessed Spirits are more immediately present to hear and observe us when we see it more like a Stye or a Stable rather than the Mansion of so Glorious a Being And this I fear is no small occasion men demean themselves so unhandsomsly and rudely therein because an ordinary Cottage out-vies it in Spruceness and Neatness But indeed the most Graceful Ornament of an House is the Peace and Unity therein And for this Cause I presume the Church is not stiled Curia but Domus not a Court where Divisions and Envy are nourished but an House where Righteousness and Truth meet together and Love and Peace even Kiss each other 'T is no easie Province to maintain perfect Unity in a State but is it so laborious to preserve it in an House The Disturbances and Commotions of a Kingdom may prove Dangerous and Fatal but are not the Divisions of an House far more opprobrious and shameful When men are not of one mind in an House but the Father opposing the Son and the Son studious to controll the Father The Church ought to be an House in respect of the Unity and Order maintained therein but not an House divided against it self where the Pastor is against the People and the People endeavouring to oppose the Shepherd and both joyn hand in hand to oppugne their Bishop and Ordinary They who consented to the perswasion of Pythagoras were of opinion that there was but one God and two Devils because he first
SEVERAL SERMONS Some PREACHED in ENGLAND And some in the Island of BARBADOES IN AMERICA Upon several Occasions By Robert Scamler M. A. and Rector of Taverham in the County of Norfolk Lord whilst I Preach unto others let not my self be a cast away Printed by Nathaniel Thompson for the Author 1685. TO HER Grace MARY Dutchess OF BEUFORT Madam HAd I been affected with that Itching Humour of Ambition to raise an Obelisk to my Memory and leave behind me some Tokens that I once Liv'd and had a Being and Existence upon Earth How could I have contrived a more Glorious method for the Erecting this Eternal Monument than by fixing Your Graces Name to these my poor weak Endeavours For who seeing Your Honoured Name set before the Book will not be invited by the Fairness of such a Frontispiece to look into the Sermons and even practice the Duties intimated therein Madam I confess it high Presumption and I humbly beg your Graces Pardon for borrowing your Name and Patronage because it looks like a design in me that if there be no other worth in the Discourses yet at least they may have the Virtues and Advantages of a Burning-Glass which borrowing a Flame from the Great Eye of Heaven Shines and Burns not of it self but by the Rays and Emanations of its Bright Patron and Benefactor I will not pretend to vindicate my self from so Holy a Suspition though something more Enobled my Desires to present Your Grace with this humble Dedication For I do confidently avow not to Affront the Modesty so Innate to Your Temper or come within the Sphere of Flattery so repugnant to my Genius that the Noble Perfections wherewith Heaven hath Accomplished You have render'd You so Publickly Acquainted to the World that he must not only be a Stranger to himself but even to all Humane Society and Converse who converse who have not been sensibly surpriz'd in the Admiration of Your Virtues Virtues which you Suckled in even with Your Milk and have Thrived with so dayly an Encrease in the Sequel of Your Life that they might Justly Challenge Shrines and Altars from us if Your Humility did not signifie unto us a Reprimand These are such Truths that I dare not proceed to say any thing further concerning your Graces Perfections because it is impossible for me had I the Tongue of Angels to express my self in a method proportionable to my Theam I might it is possible suggest and hint to present and future Ages that Your Natural and Particular Inclinations are those Virtues yes and in a much more Eminent Degree which Deified far less Deserving Persons Nay further if some most Sweet and Angelical Tongue does not contrive some new Language to Posterity wherein to Celebrate and Proclaim Aloud the Embellishments and Graces wherewith Heaven hath Endowed You it must Silently Content it self to Reverence the Name and Adore the Memory of the most Virtuous and Illustrious Lady MARY Dutchess of Beufort without presumption of Speech of Your Actions because they transcend Expression as well as Imitation What need I to repeat the Immortality of Your Augustick Family the Sun shall sooner be displaced from its Orbe the Stars forget their Motions than Mankind forget to Celebrate the most Heroick Loyal and Glorious Atchievments of the most Generous and Honourable Capel And Madam You being one of the Noble Branches proceeding from that Loyal Stem to whom can I Address my self more properly in a Sermon on the Thirtieth of January then unto Your Grace For not only Charles the First but likewise the Honourable Capel fell Sacrifices to a Usurping Power and both died Glorious Martyrs in Defence of Church and State May it please Your Grace then to accept these Discourses though presented by a mean Hand for they are intended for no other purpose then to convince unreasonable and Wicked men of their Damnable and Hellish Practices against the Church and State and what Indefatigable Labours they Groan under to effect their Diabolical Designs But God grant that all our Nobility may Unanimously Resolve a perfest Conquest and Subjection of these Engineers of Satan and Builders of Babel that the Peace and Happiness Truth and Justice Religion and Piety may be Establish'd amongst us and all succeeding Generations which is Incessantly Pray'd for by Your Graces most Humbly Devoted Servant R. SCAMLER ERRATA IN the Epistle Dedicatory Page 2. l. 13 and 14. dele who converse p. 4. l. 5. dele the In the Book p. 1. l. 2. r. Show l. 6. r. pearly p. 4. l. 27. r. constituted p. 7. l. 21. dele the p. 9. l. 13. r. at his own Royal door l. 18. r. pearly l. 21. r. more mild and Gentile p. 11. l. 2. r. and a great p. 12. l. 17. dele the p. 14. l. 12. r. Feats p. 15. l. 27. r. contemn p. 19. l. 2. r. bgin at is the House of God l. 7. r. that Queen p. 21. l. 28 r. For were they strict l. 32. dele of p. 25. l. 1. r. professing p. 26. l. 25. r. as is too p. 28. l 13. r. conceive p. 34. l. 13. r. light of l. 21. dele if l. 23. r. attributed to us p. 36. l. 11. r. sure the polluted l. 18. r. ereeps l. 25. r. is called p. 43. l. 14. r. as it did l. 15. r. Massah l. a 7. r. nothing is more p. 44. l. 8. r. in excuses aud denyals l. 20. an hour hence p 45. l. 3. dele thin p. 46. l. 1. dele pure p. 47. l. 25. r. Now p. 50 l. 2. r. accepted l. 31. r. but much p. 51. l. 19. r. seem p. 54. l. 16. r. my Wickedness and be p. 56. l. 8. r. the next Festival p. 57 l. 1. r. as the early l. 16. dele the l. 22. r. Zylander l. 25. r. ten Attick p. 58. l. 1. r. them one p. 62. l. 14. r. irrecoverable l. 25. r. Natural propentions p. 64. l. 16. r. Fomes l. 23. dele the p. 65. l. 20. dele it p. 66. l. 4. r. Flattering p. 67. l. 12. as a mo p. 68. l. 19. r. good dwells p. 79. l. r. of a Timorous A SERMON Preached on the Martyrdom of King CHARLES the I. The Thirtieth of January 2 Sam. 1st 12th And they Mourned and Wept and Fasted until Even for Saul and for Jonathan his Son and for the People of the Lord and for the House of Israel because they were fallen by the Sword THey Mourned And where is that sullen Stoick Shew me the Man that can condemn this their Pious Mourning Who can deny a Tear at such a sad Solemnity Where is that flinty breast that can forbear to Sorrow in such a case No Loyal Subject to the Thron of Saul can be so base as to deny a yearly Subsidy when Princes Hearses claim it as its due Natural Affection will break forth into Sighs and Tears at the Corruption of what we Love when that grim Serjeant of Nature Death hath snatcht from us any link'd unto us
by the tyes of Friendship How do we dissolve into Tears How great are our Griefs and Sorrows Now if we be judg'd insensible for our not relenting the loss of Friends What brand of shame and Infamy do they deserve who neither Mourn Weep or Fast when a Cypress Vail hath over-spread the Royal Diadem Shall we not be Dejected and Sorrowful when the Sword of Death hath cut off Him in whose Hand alone rested the Sword of Justice Shall not We Fast and Weep at the Fatal Catastrophe of Saul and Jonathan Are not our Souls Elemented as it were of nothing but Sadness when our Ears are pierced with the lamentable news of the fall of the People of the Lord accompanied with the sad misfortune of the House of Israel Moses's Death may justly command a Brinish shower but much more if accompanied with that of Aaron if King and Priest Nobles and Subjects Lords and Commons be involv'd in the same misfortune then certainly we must want words to express the bitterness of our Griefs Niobe found a vent for her Passion when made unhappy by the loss of one or two of her little Babes but when rob'd of all she became Insensible Curae leves loquuntur They are Inferior Evils admit of Tears but those of a Superior Nature are unexpressible When Church and State King and Priest are partakers of one and the same Calamity what moderation can be expected in our Elegiack Threnes and Mournful Lamentations For where can we find words to express the Conflicts and Agonies of our Souls Yet still the misfortunes are far greater which give occasion to this lamentation in the House of David for when the Amalikite had told them the pitiful and fatal overthrow of Saul and Jonathan by the Philistines Army then the Text tells us They Mourned and Wept and Fasted c. Mourning Weeping and Fasting were the Dutiful as well as Holy Performances of all pertaining to the Family of David and ought not that to be this days chief work in the Houses of us all For God hath commanded me to acquaint you that every Master of a Family and all that are under his Protection should by Fasting serve the Lord and the neglect thereof will be justly imputed to the Masters Charge at the great and solemn day of Account The Hebrew word for Mourning which the Vulgar Latin render Plangentes signifies Funebri ritu Lugere a Funeral Mourning and does not this days Duty command the same David and his Family bemoaned the Effusion of Royal Blood and is not That the dismal occasion of this days Lamentation Lace befits not a Mourning Suit expect not then Flourishes of Rhetorick in a Mourning Sermon On such a Day and Text as this the Preachers words should be Sighs his Accents Groans and the Auditors Tears the best Commendation of the Discourse For this end I appear amongst you this day though not as my Saviour in another case to send fire but as the Woman at the Well to draw water that the Kingdom of England may become like that where the Angel of the Lord deliver'd his doleful Message to the Israelites Bochin a place of Weepers And oh how happy will it be if as when all Israel were gathered together at Mizpeth so when all Subjects pertaining to the Crown of England being Assembled together in the House of God may draw water and pour forth their Prayers before the Lord for the Royal Blood which as on this day was poured out and spilt as water upon the ground that so we may imitate the example of the Royal Prophet and his Domesticks Who Mourned and Wept and Fasted c. The Text may afford us many Particulars but least I seem tedious I shall contract my Meditations into these Two The Persons Mourning and the persons Mourned for Consider we the first And it were needless to dwell upon a Theam obvious to all who consult this Chapter For who are they But David and his Family and those who are of his Retinue at the first accosting the Amalikites that Condoled the hard Fate of Saul and Jonathan For though he was disaffected to David an adversary who hunted after his Life and from whom he had escaped as a bird from the hand of the Fowler Nevertheless David forgets not to commiserate His and his Nobles condition Nay though God himself had rent the Kingdom from Saul and conveyed it over unto David yet still he Song his Elegy that he might not go to the Grave unlamented and he gives the reason of this in his Tenderness and Pity to Saul who was so Cruel unto him why he was so troubled for his Death who should be no sooner dead then his own Head should be incircled with the Royal Diadem and that was because he was Anointed with Oyl None that are Anointed with Oyl but ought to have a Tribute of Salt Tears pay'd unto their Hearse By the Laws of Friendship he was oblig'd to be concern'd for the Death of Jonathan but as for Saul who studied his destruction and laboured his ruine who was his inveterate Enemy and wholly bent to do him mischief whence cou'd it proceed but from an unfeigned Respect and untainted Loyalty to his Prince an Obedience and Love to him whom God had instituted his Vicegerent over Israel and it is on that account we read they Mourned c. 2. I descend to the Persons Mourned for And who are they But King Priest and Commons and indeed all of us are equally concerned to Mourn and Weep for their Saul's and Jonathan for their Priest the People of the Lord and for their Brethren the whole House of Israel when they are cropt by the Seyth of an immature and sudden death we have a Duty incumbent on us to Mourn and Fast and Humble our selves when God punishes Kings for the sakes of our Sins by an unripe and untimely Death Common reason will teach nature to pay a more than ordinary Tribute of Sighs and Tears at the last Obsequies of them who move in the highest Sphere publick Persons Hearses may justly challenge the Distillation of private Persons Eyes all Rivulets and little Torrents empty themselves into the main Ocean Can any man forbid or fault this Holy Water Who would not be Baptized in such a Fountain Dethroned Princes have had this paid them by their Enslav'd Subjects Cum nil nisi flere relictum When they were not capacitated to do more their grateful and generous Spirits disdain'd to do less Eminent persons in all Ages have been thus bemoaned by the Church of God not only those who have been blasted in the greenness and tenderness of their Age in their most precious days but those also who have dropt away with Age and been gathered to their Fathers by the long Rake of silent Time Thus the Sons oâ— Jacob bewailed their Aged Father seven days with great and sore Lamentation Thus when Moses the Faithful Prince and Ruler of his People fell asleep all
and Representative on Earth and therefore every Contempt of him is no less an affront to God himself We read in the 2 Sam. 21.1 That when the Land of Israel was smitten three years together with Famine the Oracle of God declared That it was for Saul and his bloody house because he slew the Gibeonites Now I pray tell me was not our National sin far greater than that of Israel's There it is true the King slew the slaves but here the slaves slew the King there one of the worst of Kings contrary to a National Oath slew the basest of the People but here the basest of the People contrary to many Oaths of Allegiance and Supremacy Protestations and Covenants slew the best of Kings And will not God visit for these things Will our sins be less importunate for Vengeance than that of the Israelites Shall the Gibeonites Blood cry unto God from the ground and will not the Blood of this days Martyr cry under the Altar How long O Lord how long before thou avengest my Blood Yes verily and I am afraid that besides these many Plagues and Mischiefs we have groaned under there be severer Vengeance hanging over us his hand will be stretched out still unless we prevent it by a serious Confession and a sincere Repentance of our Sins when we were in the dregs of Misery and lying under the bitterness of Death Heaven smiled upon us and the great and all-seeing Eye gave us a tast of his Mercies by Restoring unto us our Dread Soveraign But examine your Consciences and enquire of your Hearts what Gratitude you express for this Mercy What returns have we made for so astonishing a Blessing We entertain'd the Change with a Joy too profuse but was it enough Religious We saw the great things were done for us whereof we were glad but did we so much consider the Lord had done them and were we not more affected with the variety and profitableness than with the Mercy and kindness of the Dispensation Have we seriously humbled our selves before God for this days Wickedness Have we Repented of it have we dispatched our Tears and Sighs as Embassadors from Heaven to plead in our behalf and to Sue out our Pardon That you and I and all of us are Guilty of the Sin is sufficiently notorious though after divers manners and circumstances as then the Distemper is Epidemical so let our Sorrow be Universal let us unanimously cry unto God that he wou'd forgive us not only this but all the sins we have since committed for God hath applyed the Sun-shine of his Mercies to melt us into Repentance as well as the Thunder of his Judgments to ruffle us into Obedience but let us seriously reflect if the Oyl of his Mercy hath not made us rather wanton and nimble in Feasts of Impiety than Active in his Service And as we have abused his Favours so neither hath his Judgements instructed us to learn Righteousness O cursed Impenitency for this days Murther I fear it is Thou that hast undone us I fear it is Thou that still causest us to lye under the Rod of Gods Anger how hast thou laboured our ruine and still study our Destruction Look down from Heaven and speak O Royal Charles was it not for thy Blood that God hath vex'd us with Plagues and beaten us in pieces like a Potters Vessel Was it not thy Blood which caus'd the Destroying Angel to fill our Air with such an horrid Infection that in less than nine Months above an Hundred Thousand Inhabitants were cut off from one City Speak O Royal Charles Was it not thy Blood which brought the most flourishing and famous City in the World to Ruine and Desolation overthrowing it as Sodom and Gomorrha were overthrown and have we yet made an Attonement to thy Hearse Are we not still insensible of our Wickedness Have we watered our Couch with Tears for this our Disloyalty Have we pay'd double Honour unto the Son for the great Dishonour done unto the Father 'T is true we have Sanctified a Fast and called a Solemn Assembly but have we Fasted from our Sins Is there not as much Rebellion in our Hearts as before we exprest in our Actions Are we not dayly Contriving and Plotting the Subversion of our Government How do we make our selves a Prey to our Adversaries by the Divisions amongst us by our Heading of Factions and Espousing little Parties and Interests Do we not dayly Speak Evil of Dignities and Despise Principalities and Powers Though God himself hath said Who shall say unto a King what dost thou And thou shalt not Speak Evil of the Ruler of thy People do we not contemn his Laws and refuse the Dictates of his Precepts and will not the Noise of Blood pull Vengeance upon our Heads if we prove no better Penitents Yes verily and I am afraid the Calamitous Distractions which at this day Infect our Nation proceedeth from our little respect to this days Solemnity Many instead of Fasting and Praying are Hectoring and Ranting and if this be the Religion of Saints tell me O good God! what is the Impiety of Devils Is it Comely thus to Mourn in Coloured Taffaty Will such a wrestling with God force him to a Blessing or rather will it not provoke Fire and Brimstone from Heaven utterly to undoe us I will up I will up saith the Lord and ease my self of my Adversaries making my Sword like that of Saul or Gideon loaden with the Blood of the slain and Fat of the mighty Yet still as if God only spoke big Words and all his Threats were meer Bravadoes of Heaven we slight and condemn both his Golden Scepter and Iron Rod. Alas was ever People so Prodigiously besotted as to think God will be thus infinitely provoked Let us begin then now to fear our God and to pay all Honour and respect to the Defender of his Faith are you not acquainted that our Nation is almost ruin'd and destroyed doth not Church and State lye a Bleeding are not your Estates wasted and your Trading decay'd Your Splendor Eclipsed Your Families broken and scattered yea and your Dignities trampled on Is it not high time then that we fall on our knees and beg of God that the Blood of his Son may cleanse us from that of our Soveraign Turn ye turn ye why will ye die If we seek unto God by Repentance he will repent of the Evil he intended to inflict upon us Oh! blessed Repentance it is Thou alone that canst save us It was Thou alone O Repentance that saved Eight Persons from the Flood Nineveh had fallen had not you supported it it had fallen had not you protected it it was the want of Thee that caused the Destruction of Egypt If Thou hadst been present Sodom had not been destroyed Come thou then to our succour O potent Repentance help us O help us Thou Joy of Angels and Crown of Nations stand up in defence of a no longer Rebellious but
seperated from Unity I shall not trouble my self with the Arguments they alledged to prove their Assertion but I am verily perswaded the Devil was the first Whigg in its proper sense Who not only by his saucy Affectation of a Parity with God caused a Division and Tumult in Heaven but also he still hath his Agents and Factors to create the like differences upon Earth he can't it 's true now stain the Glories of unblemish'd Saints or set Heaven it self at odds Yet alas How Prosperous is he in somenting Enmities Animosities and Divisions upon Earth Was it not the Devil who caused the Schism of Corah Dathan and Abiram Did not he breed the separation of the Eustasians who occasioned the Councel at Gangra Was it not he who Enkindled that Schismatical Fire of the Donatists Did not he blow it into such dismall and raging Flames that they had almost consumed and burnt the whole Church Yea even turn'd it into Ashes Had not that Councel at Africa been Assembled to quench and allay its fury And tell me I beseech you are not these Embers reviv'd afresh If we reflect on those who at this day disturb our Jerusalem are they not of the same dye and Complexion herein only differing that those of this Age have scrap'd the shreds of all old and out-worn Heresies to patch them up in a Scotch Tump or Geneva Frock but God grant all the Tantivy-men as they maliciously call us and Obedient Sons of the Church may unanimously concur to whip and scourge out all them who foment and cherish the Divisions of Church or State that the House of Prayer may no longer be a Den but an House and that for God too which is the next particular Secondly My House and upon this account it was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Councel at Laodicea where they Condemned even the Feasts of Charity celebrated therein for though they were good convincing Arguments of Christian Unity and Love and held the Authority of Apostolical Custom yet still it was thought great Prophanation of the Temple because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper only to God and not to be imployed to uses of our own God gives us a right and propriety to all others but this is Gods House and we may not make bold with it For as it hath a special Holiness so in like manner a special Honour pertaining thereunto We don't it is true consider it as Holy in respect of it self yet is it not Holy by reason of its use and special dedication unto God And if so how Erroneous are they who dispute against it and maintain any other place as much his and as much Holy Which if true to what end is that strict Command Make not my Fathers House an House of Merchandise Or how could our Saviour lay Sacriledge to the Jews charge because they Traded and Traficked there What more evident than that the Churches are to be used only for the Services of God And that ought to be the principle yea only end of our coming thither and not to dispatch Worldly concerns to make Compacts and Bargains as too frequent amongst us The Consecration and Dedication of Churches is no new nor unheard of thing no nor yet Superstitious they who censure it so cast dirt upon all Holy Antiquity Ah! of Holy Antiquity said I in the very face of God himself who hath ever Honoured and Accepted it 'T is the Consecration thereof makes it Holy yea and causeth God so to judge of it For though Stone and Morter are incapable of Grace yet by their Consecration they receive a Spiritual Power whereby they are made fit for Gods Worship and Service Now being Consecrated tell me O tell me the danger of Attributing Holiness thereto I am confident there is none if we will not run contrary in Opinion to the whole stream and current of the Ancient Fathers who declared it as their Judgment Whence O whence comes that rude and unhandsom Behaviour in the Church that he must have a piercing judgment indeed who can discern a difference between the Temple and the Theatre but from that Heretical Opinion condemned in the Messalian Hereticks that there is no more Holiness in the one than in the other Does not the Profane Usage proceed from the Profane Opinion thereof And he that conceived thus what can he be stiled less than Atheist or Heretick For let us have but an Honourable Opinion of God and from the Hem of such a Garment will flow a Virtuous and Honourable Opinion of his House Let us but Honour him and I declare it impossible to have no Veneration or Reverence for the Temple Let others stile it Superstitious but O my Soul come not thou into their Secrets but mount up thy self and imitate the Devotions of Primitive Christians who Worshipped God toward the East both Priest and People as soon as they presented themselves in his House All the time they were there with what Modesty and Silence with what Reverence and Attention did they demean themselves That it justly merited the Phraise of the House of God and they of a Choire of Angels rather than Men Were they not all upon their Knees at the Prayers All upon their Feet at the Sermon none presuming to Sit as being too bold and laisy a Posture in the House of God Nay were there not some who Audipedes incedebant in Templum In imitation of Moses they would not have their Shooes on their Feet in the Temple May not this shame yea God grant it rise not up in Judegment against them who Snort a Sleep in his House as if they had not a Cabin to rest in Who have their Hatts on their Heads when God and his Angels more immediately behold them And what O ye Watchmen of Israel and Prophets of the Lord shall we see our Master thus Dishonoured in his House and shall we wink at the Abuses Let us not be so faint-hearted and tame as if we were afraid to Speak but let us labour to maintain the Glory of his House Ought there to be no difference between the Temple of the Lord and an House accustomed to Revelling Shall a common Meeting place in the Market and that of Angels and Arch-Angels be one and the same Of Angels said I yea the very Presence Chamber of the King of Heaven This is a Duty especially incumbent on the Priest to Correct such Abuses and miscarriages in the Church that it may not be a Den but ever continue an House of Prayer Which is the next Particular Thirdly Though there be many Religious Duties to be exercised in the House of God yet Prayer is the principal yea no other is mentioned Gods House is the House of Prayer not of Preaching not that Preaching is excluded but Prayer must have the preheminence and upper-hand Preaching and Prayer are both good but of the two the the latter is the most worthy 't is pity two such fair Sisters should vie