Gods house, or, The hovse of prayer vindicated from prophanenesse and sacriledge delivered in a sermon the 24 day of February, Anno 1641 in Southampton / by Alexander Rosse ... Ross, Alexander, 1591-1654. This text is an enriched version of the TCP digital transcription A57651 of text R11294 in the English Short Title Catalog (Wing R1955). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 34 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57651 Wing R1955 ESTC R11294 12645464 ocm 12645464 65120 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57651) Transcribed from: (Early English Books Online ; image set 65120) Images scanned from microfilm: (Early English books, 1641-1700 ; 251:E144, no 14) Gods house, or, The hovse of prayer vindicated from prophanenesse and sacriledge delivered in a sermon the 24 day of February, Anno 1641 in Southampton / by Alexander Rosse ... Ross, Alexander, 1591-1654. [4], 16 p. [s.n.], London : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Matthew XXI, 13 -- Sermons. Prayer -- Sermons. A57651 R11294 (Wing R1955). civilwar no Gods house, or The house of prayer, vindicated from prophanenesse and sacriledge. Delivered in a sermon the 24. day of February, anno 1641. Ross, Alexander 1642 6500 17 70 0 0 0 0 134 F The rate of 134 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-09 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Judith Siefring Sampled and proofread 2003-10 Judith Siefring Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion GODS HOUSE , OR THE HOVSE OF PRAYER , Vindicated from prophanenesse and sacriledge . Delivered in a Sermon the 24. day of February , Anno 1641. in Southampton . By Alexander Rosse , his Majesties Chaplaine in Ordinarie . LONDON , Printed in the yeare 1642. To the Orthodoxe Reader . GOod Reader , it was the least of my thoughts to publish this Sermon in print , but that now I am forced partly by the sollicitation of my friends , and partly by the slanderous speeches of some new upstart Sectaries in this Towne , whose unreverent gesture in the Church , disesteeme of Church prayers , and disgracefull speeches against the outward splendour of Gods house , gave mee occasion to Preach it ; and now their ignorant and malicious censures thereof have necessitated me to publish it , One calls it a pernicious Sermon , another sayes it was fit to be preached at Rome , a third , that it is false doctrine . I have preached many hundred Sermons in this Towne , I have spent twenty five yeares in this peaceable and well governed Corporation , I have studied Divinitie these thirty sixe yeares , and till now I never knew that I delivered erroneous doctrine ; but perhaps I may bee blind in my owne cause , therefore I have exposed this Sermon to the publicke view , that if there be any passage in it heterodox , I may ( being convinced by the judicious and learned Reader ) recant and retract , if there bee none , that my credit may be vindicated from the censorious clamours of such ignorant criticks . A. R. MATH . 21. 13. It is written , my house shall be called the house of prayer , but you have made it a den of theeves . THe first part of the text is written in Isaiah , I will make them joyfull in mine house of prayer : and my house shall be called an house of prayer for all people . The second part is written in Ieremie ; Is this house , which is called by my Name , become a den of robbers in your eyes ? It is written then , and that is more then a bare tradition . And if hee that is the God of truth , and Lord of the house , is content to backe his sayings with a Scriptum est , why should his pretended Vicar obtrude his owne dictates upon the Church without scriptum est , or warrant of Gods word , as though his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or bare word were sufficient . 2. My house , God then wants not a house . 3. Shall bee called , It is not then namelesse : men build houses , and call them by their names , shall not God have the same libertie ? 4. S. Marke saith , shall be called of all Nations ; his Churches then in England shall , and should be called houses of prayer , as well as the Temple of Ierusalem . 5. S. Luke saith , My house is the house of prayer , it is not then nicknamed , for as it is called , so it is indeed , the house of prayer . 6. The house of prayer , and good reason for it ; By prayer it was dedicated , for prayer it was built and consecrated , from prayer it is denominated , and our prayers in it are heard and accepted , hee that heareth prayer in every place , will not shut his eares when we pray to him in this place . If the prayer of Ionas was heard , when he said , he would looke towards the holy Temple , shall not our prayers be heard , when they are poured out by us in his holy Temple . Hee that heard Moyses on the Sea shore , Eliah in the Desart , Ionas in the Whales belly , Iob on the dunghill , Daniel in the Lyons den , the three Children in the fierie fornace , will doubtl●sse heare them that call upon him in his owne house ; What place so meete for preferring of Petitions , as the Court of Requests ? and where shall wee honour God better by prayer , then in the place where his honour dwelleth . Gods name is fit to bee invoked in Gods house , himselfe hath promised , that his eyes shall bee open , and his eares attent unto the prayer that is made in this place . For now ( saith he ) I have chosen and sanctisied this house , that my Name bee there for ever , and my eyes , and my heart shall bee there perpetually . Therefore Solomon in his dedicatorie prayer desires , that when the Land is afflicted with Death , Pestilence , Blasting , Mildew , Caterpillers , or any other calamitie , that God would open his eyes upon , and hearken to the supplications made in this place , that he would heare from his dwelling place in heaven , and forgive . This house then is the house of prayer . But , &c. this But , is the flye that spoyles the Apothecaries oyntment , and the Colloquintida that marres the pottage . You , that is , covetous Priests , captious Scribes , and hypocriticall Pharisees , who indeed are painted sepulchers , whited walls , whose religion consists in large Phylacteries , broad fringes , long prayers , which devoure Widowes houses , the outside of whose vessels are pure and washed , within full of filth and corruption , under sheepes skins are ravenous wolves ; But fromi nulla fides , trust not outsides , all is not gold that glisters . Malice , pride , selfe-conceipts are never more dangerous , then when shrowded with Pharisaicall puritie . These were called in Greeke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Hebrew Paratzim , that is Separatists , for other men they counted prophane , Gam haerets , people of the earth , but themselves the onely holy men in the Land . With others they would not converse for feare of defilement ; therefore the proud Pharisee thanked God , that hee was not as other men , nor like that Publican , who notwithstanding went home justified : It is easily seene of what religion these Pharisees were , and their avaritious Priests , they made no more reckoning of the Temple , then of a stable , a sheepfold , a pigeon house , a counting roome , for else what did oxen and sheepe , pigeons and money changers doe there ? what is that house built for men , or for beasts ? for Iehovah , or for Mercurie ? Thus you see the qualitie of the persons reproved . But what have they done that they must be lashed ? they have not pulled downe the Temple and burned it , as the Chaldeans did : nor have they robbed it of its treasures , as Pompey and Crassus did ? Nor have they so grosly prophaned it as Antiochus and Caligula did : nor have they carried away the Cherubims , the Arke and propitiatorie , the golden Candlesticks , the Altars , and lavers , nor any other ornaments and utensils of it , as some furious Pharisees of this age have done in some places , where they have pulled downe Chancels , defaced Cathedrals , sold away Organs , Bells , Challices , and the very lead of the Churches , giving them a warmer cover of thatch , using them as that prophane Emperour used Iupiters and Aesculapius images , from the one pulling away his golden beard , saying , the gods must alwayes looke young , and from the other his golden cloake , affirming that a frize coat would keepe him warmer . Surely the Jewish Pharisees did not goe so fa●re in this impiety , therefore they were onely whipped with cords ; But those Christian Pharisees that have layd violent hands upon the houses of God , have beene partly in themselves , and partly in their posteritie whipped with Scorpions . Now though the Iewes did not pull downe nor carry away , yet they did prophane that holy place , by making it a den of theeves . Was not now Bethel become Bethaven , the house of God , the house of iniquitie ? Dens and Caves sometimes have beene Mansion places for good men ; David , Daniel , Elijah , the Prophets in Achabs dayes , and many more of whom the world was not worthy , dwelt in dens and caves of the earth ; But the Temple is not made a den for such men , but for theeves , and the worst sort of theeves , not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} secret theeves , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} open robbers , robbing God of his honour , the people of their money , and the Temple of its holinesse . But I have held you too long in the outward portch , let us now enter into the Temple , and view first the use , secondly the abuse of it . As it is a house of prayer , that 's the use , but as it is a den of theeves , that is the abuse of it . In handling the Vse , consider first the generall name , an house ; 2. the particular name , a Temple ; 3. The possessor , God . 4. The end , Prayer . In handling of which , I desire not onely your patience , but also your charitable constructions , for let the flowers be never so wholsome , yet Spiders will sucke thence nothing but poyson , and some are so uncharitably and superciliously censorlous , that what relisheth not in the palat is accounted erroneous , but these are of the ignoranter sort , therefore the lesse to be regarded , for ignorance will still bee an enemie to knowledge . 1. A house to distinguish it from the Tabernacle which properly was a moving Tent or Pavillion , but no house . 2. A house in respect of habitation , for the Lord hath chosen Sion to bee an habitation for himselfe , This shall be my rest for ever , here will I dwell , &c. Secondly it 's called the Temple , à ●uendo , because God favourably lookes on it , and defends it . or a contemplando , for here men should with reverence contemplate on the greatnesse and goodnesse of God . Templum , was properly the heaven , as it was quartered out by the Sooth-sayers staffe ; a fit tearme for Gods house , which is our heaven upon earth , for God dwells there , his presence makes heaven ; And these divine exercises of preaching , praying , and praising of God , makes it heavenly ; Here also we have the dew of heaven in Baptisme , and in the Eucharist , the bread of Life that came downe from heaven . And so the King of Babel is to be understood , when he saith he will climb up unto heaven , and place his Throne among the starres ; hee meanes the Temple of Ierusalem , and the Doctors of the Iewes , in Greeke it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sacred or holy . Two men went up into the Temple to pray , in Greeke , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , into the holy house to pray , by which it is distinguished from other houses , which in Scripture were never called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , holy houses . Neither was it ever knowne that aedes sacra , among the Latines signified an ordinary house , but still a Church or Chappell being holy . 1. In respect of God who ownes it , for our God is holy . 2. Of the worship done in it , which is an holy worship . 3. Of the Ministers which serve in it , who are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , holy men . 4. Of the Sacraments administred in it , for they are holy ordinances . 5. Of the Angels and Saints who frequent it , for they are an holy assembly ; was God then mistaken when hee bid Moyses pull off his shooes , &c. for the ground whereon he stood was holy ground ? Or did the Scripture erre when still it calls the house of God the Sanctuarie or holy Temple . Surely if the Temple was holy , that contained the shadows of good things to come : Much more holy are our Churches , in which wee injoy the substance of things already come : it is therfore strange divinitie to account your houses as holy as the Church , and yet I hold no inherent holinesse in either . Surely S. Paul knew that the Church was holier then other other houses , for he reproves the Corinthians for eating and drinking in the Church ; what ( saith he ) have you no houses to ●at in ? despise you the Church of God ? Therefore P. Martyr , a learned and reverend member of the reformed Church , reproves sharply the abuse of walking , idle talking , bargaining , or irreverent gesture in the Church , and reproves those Ministers that keepe not fast the Church doores , when there is no divine Service : As there is a time , so there is a place for every thing . Againe , in Hebrew the Temple is called Heikell , from Iakell to prevaile . For the Church is Palaestra a wrestling place , when we wrestle here with God by prayer we prevaile with him , when he wrestles with us by his Word , then he prevailes with us . 3. Consider the possessour or owner of this house , God , in the pronoune my , it is his by the right of donation . David and Solomon bestowed this house on God , they could not without sacriledge take it againe from God . Our religious sorefathers bestowed our Churches on Christ , and I hope their Children will not prove so degenerate and irreligious , as to take them away from Christ , except they will doe as Ananias and Saphira , and then they shall be rewarded as they were . 2. His house by the right of dedication , it was dedicated to God thrice ; 1. By Solomon the 10. of September , the Sun being in the autumne Equinoctiall . 2. When it was rebuilt after the captivitie in the beginning of March , the Sun being in the vernall Equinoctiall . 3. When it was prophaned by Antiochus Epiphanes . Then Iud. Machabaeus dedicated it againe about the 25. of Decemb. the Sun being in the Winter solsticie , the feast of which dedication was honoured by Christs owne presence , and as the Temple , so our Churches are dedicated too . That is , appropriated , consecrated , and sanctified by prayer , and invocation of Gods name , so that what is sanctified is his and must not be prophaned . 3. Jt is his house in respect of the manifestation of his presence more then , then else-where , for not onely was he seene thus in shadows and representarions , but his voyce was heard also from off the Mercy seat , that was upon the Arke of the testimony from betweene the two Cherubims . Even so Christs voyce is more heard , and his graces more seene in the Word and Sacraments within our Churches then anywhere else . Where should the King be more seene and heard then in his owne house ? 4. It 's his house by inhabitation , for though all our houses be his because the earth is the Lords , and all that therein is , yet this house is more specially his ; for though he dwells every where in his generall providence , yet here he dwels more particularly in his speciall favours ; therefore we may say of our Churches , what Iacob sayd of Bethel his Church then : the Lord is here and wee knew it not . How terrible is this place ? this can be no other then the house of God , &c. the Tabernacle in Hebrew was Hammisken , a dwelling place , and in Greeke , a Church is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because God dwels in it . Therefore Nathan from God tells David , that he shall build him an house to dwell in , for before God had no setled aboad , nor did dwell in any house from the time he brought the childrein of Israel out of Egypt , but walked in a tent . Againe , if the Church be his house , wee must not be so base minded , as to thinke a barne or stable good enough for him ; Barnes and stables are for threshers and hostlers , not for him whom the heaven of heavens cannot containe . The high and loftie one that inhabiteth Eternitie , ought to be fitted with a house in some sort , answerable to the greatnesse of his M●iestie ; Of this mind was Solomon , when he sayd , the house which I build is great , for great is our God aboue all Gods , except it be in persecution and cases of necessity , for then we must serve God , where we can , even in cryptis subterraneall caves with the primitive Christians : but in the times of peace and plentie , our Churches should be Basilicae , as they were called antiently , kingly places , set for the King of Kings to dwell in , and they shoulde be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as they were wont to be called , that is comelie and decent places , both in respect of the structure without , and of the behaviour of the congregation within . I need not tell you , that parents expect from their children , masters from their servants , Kings from their Subjects a reverent and decent behaviour ; and is not the Lord of this house a Father , a master , a King , and we his children , servants , subjects ? If then hee be our Lord , where is his reverence ? if our Father , where is his feare ? The Lord will have his Sabbaths hallowed , and his Sanctuarie reverenced , Lev. 19. 30. For , saith he , I am the Lord , and this is the Lords house ; called therefore of old {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; for hee hath some things peculiar to himselfe , as his owne Day , his owne Feast , his owne Table , his owne People , his owne House . So then there is the Lords day , the Lords table the Lords Supper , the Lords people , and the Lords house . Shall then the Lords people in the Lords house , when the Lord speakes to them in his Word , or they to him in their prayers , or when he appeares to them in in his holy Sacraments , behave themselves irreverently , unmannerly , vndecently , in his presence , and that under pretence of avoyding superstition ? Dum vitant stulti vitia , &c. This is to run from one extreame to a worse , ex funio in flammam . And as you say , out of the frying pan into the fire . Religion indeed is crucified , as Christ was between two theeves , viz. Superstition and irreverence , which is a spice of Atheisme ; and truly of the two extreames . irreverence is the worst ; for superstition is like the Gyant of Gath , with six fingers and sixe toes on each hand and foot , having more then is required ; But Religion without reverence and outward decencie , is like Adonibezec , without fingers and toes , peccant in the defect , which is worse then in the excesse . In the purest times of the primitive Church , there were Ostiarij doore-keepers , to debarre from entring the Church obstinate Hereticks , Idolaters , prophane livers , &c. Lastly , seeing the Church is the house of our Father , we should delight to be often in it . David was glad when they said to him , we will goe up unto the house of the Lord . He envies the happinesse of the swallow and sparrow , that make their nests in the Lords altars ; hee had rather be a doore-keeper in the Lords house , then to dwell in the tents of Kedar . One thing , saith he , have I desired of the Lord , that I may dwell in the house of the Lord , all the dayes of my life , to behold the faire beauty of the Lord , and to visit his holy Temple . See what titles he gives to the Temple , faire , beauty , holinesse , and sometimes the beauty of holinesse . Indeed holinesse becomes his house for ever , and so doth beauty too ; For as the Temple was the type of Christs body , which hee himselfe calls a Temple , and in which dwelt both beauty and holinesse , so our Churches are types of that celestiall temple above the new Ierusalem : Now there is alwayes a correspondencie between the type and antitype ; our Temples then should be beautifull to put us in mind of , and to elevate our affections to that beautie which is in heaven . Therefore the antient counsell of Gangra , held in the purer times of the Church about 324. yeares after Christ , pronounced Anathema against Eustachius and his adherents , who held that Churches should be neglected , and publick meetings in them left off , and that there should be no other Churches , but mens private houses , and no other meetings but conventicles ; Si quis docet domum Dei contemptibilem esse , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} conventus qui in ea aguntur anathema sit ; It were a shame if we should not maintaine his house , who maintaines all our houses . Can we beautifie our owne houses , seele them with Cedar , and paint them with Vermilion , and suffer Gods house to lye waste ? David was of another mind , who would not suffer his eye-lids to slumber , nor give any rest unto the temples of his head , untill he had found out a place for the temple of the Lord , an habitation , &c. There were a sort of hereticks about the yeare of Christ 1126. who would have all Churches demolished as being needlesse structures , for God dwells not in temples made with hands . I doubt me the soules of these hereticks by a pythagoricall transanimation , are entred unto the bodyes of some moderne zelots , who in some places thought that Religion could not bee sufficiently reformed , except Cathedrals had been defaced , and the Queeres pull'd downe , so that in some places of Scotland are to bee seen , the miserable ruines of goodly fabricks . Amongst the primative Christians Temples were called Martyria , either because they were built in the places where Martyrs suffered , or because the bones of the Martyrs were kept there , or because they were dedicated to the the memory of the Martyrs . But now in another sence many magnificent piles may be called Martyria , for in a manner they have suffred Martyrdome , being defaced and ruinate , torne and maimed in their chiefe parts , and sacrilegiously robbed of their necessary utensils . Shall not the blind Papists that built them , rise up in judgement against those that spoyled them ? Nay , shall not the very Gentiles condemne them , who spared no labour and cost to erect proud and magnificent Temples to their Idoll Gods ? witnesse Iupiters temple in the Capitoll ; Apollo's temple at Delphos , Diana's temple ( the seventh wonder of the world ) at Ephesus , and many thousands more . One city of Rome could reckon 300. faire Temples in Augustus Caesars time . Maxima tercentum totam delubra per urbem . I could tell you that the Egyptians spared no cost in building Temples even to Snakes and Crocodiles . You 'l say they were mad , and I say so too , But if it was madnesse to erect Temples to false gods , it 's far greater madnesse to destroy the Temples of the true God . I can tell you sad stories of those who have either robbed or destroyed even idolatrous Temples . Of Camhyses that spoyled the Temples of Egypt , of Xerxes and Brennus , who robbed Iupiters and Apollo's temples , of the stolne gold of Tholousa ; Of Pompey , Crassus , and others ; But if these made fearefull ends that spoyled the Temples of false gods , surely he that destroyes the Temples of the true God , God will him destroy . Not to cloy you with multitudes of examples , looke upon the end of Balthasar , the prophaner of the holy vessels . The fearful end of Iulian the robber of holy Churches . And to come neerer home , the tragical end of the Conquerours Sons , Richard Rufus , and Henry the second , Son to Duke Robert ; Looke on these , and on all others , who have either sacrilegiously or irreverently medled with holy things , and you shall see vengeance pursuing them close at the heeles . Shall Achan for stealing but a garment dedicated to holy use ? And Azariah for but offering to strike the Prophet a holy man , and Vzza for but offering to put to his hand rashly to the Arke , a holy Symboll , be so severely punished ? what shall become of those that have pulled downe the houses of God , and rapaciously devoured the Shew-bread , the Priests maintenance , leaving nothing but crums on the Altar , for those that must serve all the other ? But the greatest mischiefe of all is , that Religion is often-times made the cloake to cover sacriledge , too holy a garment for so prophane a monster . Shall religion the beautifull and chaste Daughter of the Almighty , be made a Pander for such hainous impietie ? Is Religion and the outward splendour , or prosperitie of the Church so inconsistent , that they cannot live and dwell together ? Is there no avoyding of superstition , but by falling into sacriledge ? No shunning of Charibdis , but by falling upon Scylla ? There is no necessitie why a man that runs from the smoke , should fall into the flame . Thou that abhorrest Idols , saith the Apostle , doest thou commit sacriledge ? Is there not a meane between both ? Is he a Physitian that whilst he goes about to cure a sicke man , pillages his house , and strips him naked of all he hath ? Sacriledge whilst it cures superstition , it kills Religion , and if sacriledge be a remedy against the disease of superstition ; I must needs tell you , the remedy is worse then the disease . But how ever sacriledge did pretend reformation , yet it intended private benefit . Iudas pretended charitie , when he would have the oyntment sold , which was ( as he conceived ) lavishly wasted upon Christ , but indeed he intended the filling of his owne bag . The Churches wealth hath ever an eye-sore to covetous mindes , a morsell that many gape after , a sop so savorie , that though Satan enter with it , yet with Iudas they will swallow it , it is sweet to the taste , but bitter in the maw . The Crow in the fable greedily swallowed down the Snake , which in stead of nourishing poysoned him . Solomon tells us there is a sort of bread , that will turne to gravell , and though Quailes to the Israelites was sweet meat , yet they were seasoned with sowre sauce , even the wrath of God fell on the wealthiest of them , whilst the flesh was betweene their teeth ; He that with the Eagle will steale flesh from the Altar , shall be sure a coale shall set his nest on fire : and whosoever inricheth himselfe with tythes , or the spoyles of the Church , shall find that he hath put Eagles feathers in his bed , which in time will consume all the rest . How many houses , nay batnes in some places have been built with Church stones ? but there the stone cryes out of the wall , and the beame out of the timber : Woe to him that buildeth a Towne with bloud , and erecteth a City with iniquitie , the lands that have beene purchased with sacrilegious money , have proved Aceldama a field of blood , which blood hath lighted upon the buyer , or his posteritie . But I will meddle no longer with this sore , it 's immidicabile vulmus , become so inveterate and obdurate , that the oyle of preaching cannot soften it . I will leave it therefore to that great and wise Colledge of Physitians now assembled , who if they please , they can cure it , and so I hope they will . And now I passe to the last point , the end why Temples are built , viz ▪ to bee houses of Prayer , of which an observation or two and so I will end . The house of prayer principally , not the house of preaching but by accident . Synagogues are the places where Moyses is preached and read every Sabbath day , but the Temple is for prayer . Anna the Prophetesse knew that , who served God with fasting and prayer night and day in the Temple . So did the Publican and Pharisee , who went up unto the Temple to pray . So did Peter and Iohn , who went up at the ninth houre of prayer . St. Paul praying in the Temple , was in a trance . When the Jewes sought to kill Paul , they found him in the Temple . I never read that these holy men stood without at the Temple doore , whilst the Priests were praying within , as our semi-separatists lately started up amongst us use to doe . I wonder what president they have for this out of Scripture , that whilst wee are praying within , they should stand prating without , except they learned , it of Christs carnall brethren , who stood without ; but Christ disclaimes such kindred as stay without . They that come in as the Apostles did , and doe his Fathers will ▪ they bee his brethren . Of old Christian Churches were called Oratories , from praying ; And when the Eunuch of Ethiopia came up to Ierusalem , it was to worship in the Temple , and not to stand without till prayers were done , and then come in to heare a Sermon , as I shewed not long since upon that place , which words then were traduced by some , as If I had then spoken against preaching . I will judge charitably of them , I thinke they speake rather out of ignorance then malice ; but if out of either , or both , all the hurt I wish them is , that they would be children in malice , and men in understanding ; lesse ignorance , and more charity , would become them well . But indeed what I said then , I say now , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or adoration mentioned there is not hearing of a Sermon ; For I never yet read in sacred or prophane writer , that hearing is adoration properly , for hearing being the reception of the sound is meerely passive ; Adoration is the action of the mind , expressed by a submissive gesture of the body , either in uncovering of the head , or pulling off the shooe , or bending of the knee , bowing of the body , kissing of the hand , &c. Now hearing being a passion , adoration an action , they are in divers predicaments , therefore hearing is properly a part of Gods worship or adoration , though it be the meanes by which we are taught to worship . I have , and ever will give Preaching its just commendations , yet I will not Idolize it , it shall have a roome in the Temple , though I place it not on the pinacle , it shall be a tenant there , but an under tenant . The chiefe tenant is prayer ; the Lord of the house will not take it well , that the under tenant shall thrust the chiefe tenant out of doores . Where shall prayer dwell , if it hath not roome in the house of prayer ? Am I an enemy to Preaching , because I prefer prayer to it ? was St. Paul an enemy to faith and hope , because he preferres charity to them ? Let me reade to you this divinitie lesson in the phrase of S. Paul ; Now remaine Preaching , Sacraments , Prayer ; these three , but the greatest of these is Prayer . He that hath but naturall Logick knowes , that the end is more excellent then the meanes , prayer or the worship of God is the finall cause or end of preaching . We preach that you may know how to pray ; I will pose these men , as Christ posed the Pharisees , Whether is the gold , or the Temple that sanctisieth the gold the greater ; Whether the gift , or the altar that sanctifies the gift ; So whether Preaching , or Prayer that sanctifies our preaching be the greater judge you . There is much more efficacie in a short devout prayer , then in a long tedious Sermon . What Sermon did ever open and shut heaven , stop the Sun in his full careere , adde fifteene yeeres to ones life , rayse the dead , and quench the violence of fire ? and yet prayers have done all these . Moyses was a good Preacher , but by his Sermons he could not prevaile against Amelek , his praying not his preaching got him the victorie . There is a divell whom preaching cannot cast out , but fasting and prayer can . Preaching may prevaile with men , but prayer prevailes with God , and overcomes too . The effect of preaching reaches no further then to the eares of those that be present , but the vertue of prayer extends it selfe , Vltra Garamantes & Indos , to the absent though they were as far distant from us , as the East is from the West . I must tell you , it is not so much your hearing , nor our preachings , but our praying that must divert Gods judgements from us , and our brethren ; it s not preaching , but asking , seeking , knocking , that shall receive , and find , and open heaven gates to us . I commend you for your often hearing of Sermons , God blesse them to you ; but though you heard never so many , and these far-fetched , and deere bought too ▪ yet without prayer you shall not prevaile : and thinke not that your private prayers at home will suffice , you must joyne with the Congregation ; for if the private prayers of Israel and Iudah had beene sufficient to divert Gods judgements from them : Samuel , Iehosaphat , and Ezekiah would never have troubled all the people to meet together at Ierusalem . I will shut up all with that saying of the great and holy Patriarch of Alexandria , in his Apologie to the Emperour Constantius , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. The prayer of the people in the place of prayer is an holy and decent exercise , by which our affections are the more united , and God the more easily intreated ; In a word , when wee have done preaching to you , and you have given over hearing us ; The last anchor that you will lay hold on , in your last houre , when you are rendring your spirits to him that gave them , will be the prayers of the Minister , to bee your Vade mecum , and to accompany your soules towards heaven . FINIS . Notes, typically marginal, from the original text Notes for div A57651e-170 Isaiah 56 ▪ Ieremie 〈◊〉 . 7. 15. 〈◊〉 . 6. Psa. 132. 14. Isay 14. 12 , 13. Luk. 18. 10. 〈◊〉 3. 5 〈◊〉 . 11. 22. Iohn 10. Numb 7. 89. ●am 7 5. Chron. 〈◊〉 . 5. 132. 3. Virg. ●ct . 15. 〈◊〉 ●●k . 2. 〈◊〉 ●●k . 18. ●ct . 3. 1. ●ct . 22. 7. ●ct . 26. 1. Math. ●2 .