some men that Caluins Institutions were a Catechisme would they not loue Catechising the better for that name And would they not loue it the better if they gaue mee leaue to tell them that of which I had the experience An Artificer of this Citie brought his Childe to mee to admire as truly there was much reason the capacitie the memory especially of the child It was but a Girle and not aboue nine yeares of age her parents said lesse some yeares lesse wee could scarse propose any Verse of any Booke or Chapter of the Bible but that that childe would goe forward without Booke I began to Catechise this childe and truly shee vnderstood nothing of the Trinitie nothing of any of those fundamentall poynts which must saue vs and the wonder was doubled how she knew so much how so little The Primitiue Church discerned this necessitie of Catechising And therefore they instituted a particular Office a Calling in the Church of Catechisers Which Office as we see in Saint Cyprians 42. Epistle that great man Optatus exercised at Carthage and Origen at Alexandria When St. Augustine tooke the Epistle and the Gospell and the Psalme of the day for his Text to one Sermon did he think you much more then paraphrase then Catechise When Athanasius makes one Sermon and God knowes a very short one too Contra omnes Haereses To ouerthrow all Heresies in one Sermon did he think you any more then propose fundamentall Doctrines which is truly the way to ouerthrow all Heresies When Saint Chrysostom enters into his Sermon vpon the 3. Chapter to the Galatians with that preparation Attendite diligenter non enim rem vulgarem pollicemur Now hearken diligently sayes he for it is no ordinary matter that I propose There he proposes Catechisticall Doctrine of faith and works Come to lower times when Chrysologus makes sixe or seuen Sermons vpon the Creed and not a seuerall Sermon vpon euery seuerall Article but takes the whole Creed for his Text in euery Sermon and scarse any of those Sermons a quarter of an houre long will you not allowe this manner of Preaching to bee Catechising Goe as lowe as can bee gone to the Iesuites and that great Catechizer amongst them Canisius sayes Nos hoc munus suscipimus Wee wee Iesuites make Catechising our Profession I doubt not but they doe recreate themselues sometimes in other matters too but that they glory in that they are Catechisers And in that Profession sayes hee wee haue Saint Basil Saint Augustine Saint Ambrose Saint Cyrill in our Societie and truly as Catechizers they haue as State-Friers as Iesuits they haue not And in the first Capacitie they haue him who is more then all for as hee sayes rightly Ipse Christus Catechista Christs owne Preaching was a Catechising I pray God that Iesuites conclusion of that Epistle of his be true still There he sayes Sinihil aliud If nothing else yet this alone should prouoke vs to a greater diligence in Catechising Improbus labor indefessa cura That our Aduersaries the Protestants doe spend so much time as he sayes day and night in catechizing Now if it were so then when he writ and bee not so still amongst vs wee haue intermitted one of our best aduantages and therefore God hath graciously raised a blessed and a Royall Instrument to call vs back to that which aduantaged vs and so much offended the Enemy That man may sleepe with a good Conscience of hauing discharged his dutie in his Ministery that hath preached in the forenoone and Catechised after Quaere sayes Tertullian and he sayes that with indignation an Idolatriam committat qui de Idolis catechizat Will any man doubt sayes he whether that man be an Idolatrer that catechises Children and Seruants in Idolatry Will any man doubt whether hee bee painfull in his Ministerie that catechises children and seruants in the sincere Religion of Christ Iesus The Roman Church hath still made her vse of vs of our fortunes when she gouernd here and of our example since she did not They did as they saw vs doe And thereupon they came to that order in the Councell of Trent That vpon Sundayes and Holydayes they should Preach in the forenoone and Catechise in the afternoone till we did both they did neither Except yee become as little Children yee shall not enter into the Kingdome of Heauen sayes Christ. Except yee yee the people bee content at first to feed on the milke of the Gospell and not presently to fall to gnawing of bones of Controuersies and vnreuealed Misteries And except yee the Ministers and Preachers of the Gospell descend and apply your selues to the Capacitie of little Children and become as they and build not your estimation onely vpon the satisfaction of the expectation of great and curious Auditories you stopp theirs you loose your owne way to the kingdome of Heauen Not that wee are to shut vp and determine our selues in the knowledge of Catechisticall rudiments but to bee sure to know them first The Apostle puts vs vpon that progresse Let vs learne the Principles of the Doctrine of Christ and goe on to perfection Not leaue at them but yet not leaue them out endeauour to encrease in knowledge but first make sure of the foundation And that increase of knowledge is royally and fatherly presented to vs in that which is another limne of his Maiesties directions the 39. Articles The Foundation of nceessary knowledge is in our Catechismes the Superedification the extention in these Articles For they carry the vnderstanding and the zeale of the ablest Man high inough deepe inough In the third Article there is an Orthodoxe assertion of Christs descent into Hell who can go deeper In the 17. Article there is a Modest declaration of the Doctrine of Predestination who can go higher neither doe these Articles onely build vp Positiue Doctrine If the Church had no aduersaries that were ynough but they imbrace Controuersies too in poynts that are necessarie As in the two and twentieth Article of Purgatorie of Pardons of Images of Inuocations and these not in generall onely but against the Romish Doctrine of Pardons of Images of Inuocation And in the eight and twentieth Article against Transubstantiation and in such tearmes as admit no meeting no reconciliation but that it is repugnant to the plaine wordes of Scripture and hath giuen occasion to many Superstitions And in one word we may see the purpose and scope of these Articles as they were intended against the Romane Church in that Title which they had in one Edition in which though there were some other things that iustly gaue offence yet none was giuen nor taken in this That these Articles were conceiued and published to condemne the Heresies of the Manichees of the Arrians of the Nestorians of the Papistes and others And therefore in these reasons which his Maiestie hath descended to giue of his Directions himselfe is pleased to assigne this That the
for you to know the times whatsoeuer God will doe Man must not appoint him his time The Apostles thought of a kingdome presently after Christs departure the comming of the Holy Ghost who ledd them into all truthes soone deliuer'd them of that error Other men in fauour of the Iewes interpreting all the prophesies which are of a Spirituall kingdome the kingdome of the Gospell into which the Iewes shall be admitted in a literall sense haue thought that the Iewes shall haue not onely a temporall kingdome in the same place in Ierusalem againe but because they find that kingdome which is promised that is the kingdome of the Gospell to bee expressed in large phrases and in an abundant manner applying all that largenesse to a temporall kingdome they thinke that the Iewes shall haue such a kingdome as shall swallowe and annihilate all other kingdomes and bee the sole Empire and Monarchy of the world After this very great men in the Church vpon these words of One thousand yeares after the Resurrection haue immagin'd a Temporall Kingdome of the Saints of God heere vpon Earth before they entred the ioyes of Heauen and Saint Augustine himselfe had at first some declinations towards that opinion though he dispute powerfully against it after That there should bee Sabatismus in terris that as the world was to last Sixe thousand yeares in troubles there should be a Seuenth thousand in such ioyes as this world could giue And some others who haue auoided both the Temporall kingdome imagin'd by the Apostles presently after the Ascention And the Emperiall kingdome of the Iewes before the Refurrection And the Carnall kingdome of the Chiliasts the Millenarians after the Refurrection though they speake of no kingdome but the true kingdome the kingdome of glory yet they erre as much in assigning a certaine time when that kingdome shall beginne when the ende of this world when the Refurrection when the Iudgement shall be Non est vestrum nosse tempora sayes Christ to his Apostles then and lest it might be thought that they might know these things when the Holy Ghost came vpon them Christ denies that he himselfe knew that as Man and as Man Christ knew more then euer the Apostles knew Whatsoeuer therefore Christ intended to his Apostles heere hee would not giue it presently non adhuc hee would not binde himselfe to a certaine time Non est vestrum nosse tempora It belongs not to vs to know Gods times Beloued vse goly meanes and giue God his leisure You cannot beget a Sonne and tell the Mother I will haue this Sonne born within fiue Moneths nor when he is borne say you will haue him past daunger of VVardship within fiue yeares You cannot sow your Corne to day and say it shall bee aboue ground to morrow and in my Barne next weeke Howe soone the best Husbandman sow'd the best Seede in the best ground GOD cast the promise of a Messias as the seede of all in Paradise In Semine Mulieris The Seed of the Woman shall bruise the Serpents head and yet this Plant was Foure thousand yeares after before it appeared this Messias Foure thousand yeares before he came GOD shew'd the ground where that should growe Two thousand yeares after the Promise in Abrahams Family In semine tuo In thy Seed all Nations shall be blessed God hedgd in this Ground almost One thousand yeares after that In Micheas time Et tu Bethlem Thou Bethlem shalt bee the place and God watered that and weeded that refreshed that dry expectation with a Succession of Prophets and yet it was so long before this expectation of Nations this Messias came So GOD promised the Iewes a Kingdome in Iacobs Prophecie to Iuda That the Scepter should not depart from his Tribe In Two hundred yeares more he saies no more of it then he ordaines some institutions for their King when they should haue one And then it was Foure hundred yeares after that before they had a King GOD ment from the first howre to people the whole earth and God could haue made men of clay as fast as they made Brickes of Clay in Egypt but he began vpon two and when they had beene mulplying and replenishing the Earth One thousand sixe hundred yeares the Flood washed all that away and GOD was almost to begin againe vpon eight persons and they haue seru'd to people Earth and Heauen too Bee not you discouraged if the Promises which you haue made to your selues or to others be not so soone discharg'd though you see not your money though you see not your men though a Flood a Flood of bloud haue broken in vpon them be not discouraged Great Creatures ly long in the wombe Lyons are litterd perfit but Bearewhelps lick'd vnto their shape actions which Kings vndertake are cast in a mould they haue their perfection quickly actions of priuate men and priuate purses require more hammering and more filing to their perfection Onely let your principall ende bee the propagation of the glorious Gospell and though there bee an Exclusiue in the Text GOD does not promise you a Kingdome ease and abundance in all things and that which he does intend to you he does not promise presently yet there is an Inclusiue too not that But but something equiuolent at least But yee shall receiue power after that the Holy Ghost is come vpon you and yee shall be witnesses vnto me both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost parts of the Earth 2. Part. NOw our Sauiour Christ does not say to these men since you are so importunate you shall haue no Kingdome now nor neuer t is not yet But he does not say you shall haue no kingdome nor any thing else t is not that But the importunitie of beggers sometimes drawes vs to such a froward answer for this importunitie I will neuer giue you any thing Our patterne was not so froward hee gaue them not that but as good as that Samuel was sent to superinduct a King vpon Saul to annoint a new King Hee thought his Commission had bene determined in Eliab Surely this is the Lords Annointed But the Lord said not he nor the next Aminadab nor the next Shamah nor none of the next seuen But but yet there is one in the field keeping sheepe annoint him Dauid is he Saint Paul prayed earnestly and frequently to be discharged of that Stimulus Carnis God saies no not that but Gratia measufficit Thou shalt haue grace to ouercome the tentation though the tentation remaine God sayes to you No Kingdome not ease not abundance nay nothing at all yet the Plantation shall not discharge the Charges not defray it selfe yet but yet already now at first it shall conduce to great vses It shall redeeme many a wretch from the Iawes of death from the hands of the Executioner vpon whom perchauuce a small fault or perchance a first fault or perchance a fault
THREE SERMONS VPON SPECIALL OCCASIONS Preached by IOHN DONNE Deane of St. Pauls London LONDON Printed for THOMAS IONES and are to sold at his Shop in the Strand at the Blacke Rauen neere St. Clements Church 1623. A SERMON VPON THE XV. VERSE OF THE XX. CHAPTER OF THE BOOKE OF IVDGES Wherein occasion was iustly taken for the Publication of some Reasons which his Sacred MAIESTIE had beene pleased to giue of those Directions for PREACHERS which he had formerly sent forth Preached at the CROSSE the 15 th of September 1622. By IOHN DONNE Doctor of Diuinitie and Deane of Saint PAVLS London And now by commandement of his Majestie published as it was then preached LONDON Printed by William Stansby for Thomas Iones and are to be sold at his shop in the Strand at the blacke Rauen neere vnto Saint Clements Church 1622. TO THE RIGHT HONORABLE GEORGE Marquesse of Buckingham High ADMIRALL of ENGLAND c. WHen I would speake to the KING by your LORDSHIPS Meanes I doe Now when I would speake to the Kingdom I would do that by your Lordshippes Meanes to and therefore I am bold to transfer this Sermon to the World through your Lordships hands and vnder your Name For the first part of the Sermon the Explication of the Text my profession and my Conscience is warant enough that I haue spoken as the Holy Ghost intended For the second part the Application of the Text it wil be warrant enough that I haue spoken as his Maiestie intended that your Lordship admits it to issue in your Name It is because Kings fauour the Church that the Prophet sayes they are her Foster-Fathers and then those persons who haue also interest in the fauor of Kings are her Foster-Brothers and such vse to loue well By that Title as by many other also your Lordship loues the Church as you are her Foster-Brother loued of him who loues her And by that Title you loue all them in the Church who endeuour to aduance both the vnity of our Church in it self and the vnity of the Church with the godly designes of our religious King To which Seruice I shall euer sacrifice all the labors of Your Lordships humblest and thankefullest Seruant in Christ Iesus IOHN DONNE IVDGES 5. 20. De coelo dimicatum est contra eos stellae manentes in Ordine cursu suo aduersus Siseram pugnauerunt They fought from Heauen The stars in their courses fought against Sisera ALl the words of God are alwayes sweete in themselues sayes Dauid but sweeter in the mouth and in the pen of some of the Prophets and some of the Apostles then of others as they differed in their naturall gifts or in their education but sweetest of all where the Holy Ghost hath beene pleased to set the word of God to Musique and to conuay it into a Song and this Text is of that kind part of the Song which Deborah Barak sung after their great victory vpon Sisera Sisera who was Iabin the King of Canaans Generall against Israel God himselfe made Moses a Song and expressed his reason why The children of Israel sayes God will forget my Law but this song they will not forget and whensoeuer they sing this song this song shall testifie against them what I haue done for them how they haue forsaken me And to such a purpose hath God left this Song of Deborah and Barak in the Scriptures that all Murmurers and all that stray into a diffidence of Gods power or of his purpose to sustaine his owne cause and destroy his owne Enemies might run and read might read and sing the wonderfull deliuerances that God hath giuen to his people by weake and vnexpected meanes This world begun with a Song if the Chalde Paraphrasts vpon Salomons Song of Songs haue taken a true tradition That assoone as Adams sinne was forgiuen him he expressed as he cals it in that Song Sabbatum suum his Sabboth his peace of conscience in a Song of which we haue the entrance in that Paraphrase This world begun so and so did the next world too if wee count the beginning of that as it is a good computation to doe so from the comming of Christ Iesus for that was expressed on Earth in diuers Songs in the blessed Virgins Magnificat My soule doth magnifie the Lord In Zacharies Benedictus Blessed be the Lord God of Israel and in Simeons Nunc dimittis Lord now lettest thou thy seruant depart in peace This world began so and the other and when both shall ioyne and make vp one world without end it shall continue so in heauen in that Song of the Lamb Great and marueilous are thy workes Lord God Almighty iust and true are thy wayes thou King of Saints And to Tune vs to Compose and giue vs a Harmonie and Concord of affections in all perturbations and passions and discords in the passages of this life if we had no more of the same Musique in the Scriptures as we haue the Song of Moses at the Red Sea and many Psalmes of Dauid to the same purpose this Song of Deborah were enough abundantly enough to slumber any storme to becalme any tempest to rectifie any scruple of Gods slacknesse in the defence of his cause when in the History and occasion of this Song expressed in the Chapter before this we see That Israel had done euill in the fight of the Lord againe and yet againe God came to them That God himselfe had sold Israel into the hands of Iabin King of Canaan and yet he repented the bargaine and came to them That in twenty yeeres oppression he came not and yet he came That When Sisera came against them with nine hundred Chariots of Iron and all preparations proportionable to that and God cald vp a woman a Prophetesse a Deborah against him because Deborah had a zeale to the cause and consequently an enmity to the enemie God would effect his purpose by so weake an instrument by a woman but by a woman which had no such interest nor zeale to the cause by Iael And in Iaels hand by such an instrument as with that scarce any man could doe it if it were to be done againe with a hammer she driues a nayle through his temples and nayles him to the ground as he lay sleeping in her tent And then the end of all was the end of all not one man of his army left aliue O my Soule why art thou so sad why art thou so disquieted within me Sing vnto the Lord an old song the song of Deborah and Barak That God by weake meanes doth might workes That all Gods creatures fight in his behalfe They fought from beanen the starres in their Order fought against Sisera You shal haue but two parts out of these words And to make these two parts I consider the Text as the two Hemispheres of the world laid open in a flat in a plaine Map All those parts of the world which the
Iudges of the Land in the verse too ye that sit in Iudgement Certainly Men exercised in Iudgement are likeliest to thinke of the last Iudgement Men accustomed to giue Iudgement likeliest to thinke of the Iudgement they are to receiue And at that last Iudgement the Malediction of the left hand falls vpon them that haue not harbored Christ not fed him not clothed him And when Christ comes to want those things in that degree that his Kingdome his Gospell himselfe cannot subsist where it did without such a sustentation an omission in such an assistance is much more heauie All Iudgements end in this Suum cuique to giue euery one his owne Giue God his owne and hee hath enough giue him his owne in his owne place and his cause will be preferred before any Ciuill or Naturall obligation But God requires not that pay euery other Man first owe nothing to any Man pay your Children apportion them conuenient portions Pay your estimation your reputation liue in that good fashion which your ranke and calling calls for when all this is done of your superfluities beginne to pay God and euen for that you shall haue your roome in Deborah and Baraks Song for Assistants and Coadiutors to him For a farre vnlikelier sort of people then any of these haue that in the same verse also Ambulantes super viam They that walke vp and downe idle discourcing Men Men of no Calling of no Profession of no sense of other Mens miseries and yet they assist this cause Men that sucke the sweet of the Earth and the sweat of other Men Men that pay the State nothing in doing the offices of mutuall societie and embracing particular vocations Men that make themselues but pipes to receiue and conuay and vent rumors but spunges to sucke in and powre out foule water Men that doe not spend time but weare time they trade not they plough not they preach not they plead not but walke and walke vpon the way till they haue walked out their sixe moneths for the renuing of bands euen these had some remorse in Gods cause euen these got into Deborah and Baraks Song for assisting there And lesse that is Poorer then these for in the Second verse the people are as forward as the Gouernors in the Ninth They offered themselues willingly They might offer themselues their persons It is likely they did and likely that many of them had nothing to offer but themselues And when Men of that pouertie offer part easily with that which was hardly got how acceptable to God that Sacrifice is we see in Christs testimonie of that Widdow who amongst many great giuers gaue her Mite That shee gaue more then all they because shee gaue all which testified not onely her Liberalitie to God but her Confidence in God that though shee left nothing shee should not lacke for that right vse doth Saint Augustine make of that example Diuites largiuntur securi de diuitijs pauper securus de Domino A rich man giues and feeles it not feares no want because hee is sure of a full chest at home A poore man giues and feeles it as little because hee is sure of a bountifull God in Heaven God then can worke alone there wee set out yet he does require assistance that way wee went And to those that doe assist hee giues glory here so farre we are gone but yet this remaynes that hee layes notes of blame and reproach vpon them whom collaterall respects withdrew from this assistance For there is a kind of reproach and increpation laide vpon Reuben in that question Why abodest thou amongst the sheepfolds The diuisions of REVBEN were great thoughts of heart Ambition of precedencie in places of employment greatnes of heart and a lothnesse to be vnder the commaund of any other and so an incoherence not concurring in Counsailes and Executions retard oftentimes euen the cause of God So is there also a reproach and increpation vpon Dan in that question why did Dan remaine in his ships A confidence in their owne strength a sacrificing to their owne Nets an attributing of their securitie to their owne wisedome or power may also retard the cause of God that stayed Dan behinde Thus then they haue their thankes that doe thus their markes that doe not assist in Gods cause though God to encourage them that doe accomplish his worke himselfe They fought from heauen The Starres in their order fought against Sisera They fought sayes the Text but does not tell vs who least men should direct their thankes for that which is past or their prayers for future benefits to any other euen in heauen then to God himselfe The stars are nam'd It could not be feared that Men would pray to them sacrifice to them Angels Saints are not named Men might come to ascribe to them that which appertained to God onely Now these Stars sayes the text fought in their courses Manentes in Ordine they fought not disorderly It was no Enchantment no Sorcery no disordring of the frame or the powers or the influence of these heauenly bodies in fauor of the Israelites God would not be beholden to the Deuill or to Witches for his best friends It was no disorderly Enchantment nor it was no Miracle that disordered these Starres as in Iosuahs time the Sunne and Moone were disordred in their Motions But as Iosephus who relates this battaile more particularly sayes with whom all agree The natur all Influence of these heauenly bodies at this time had created and gathered such stormes and hayles as blowing vehemently in the Enemies face was the cause of this defeate for so wee might haue said in that deliuerance which God gaue vs at Sea They fought from heauen The Starres in their order fought against the Enemie Without coniuring without Miracle from heauen but yet by naturall meanes God preserued vs. For that is the force of that phrase and of that maner of expressing it Manentes in Ordine The Starres containing themselues in their Order fought And that phrase induces our second part the accommodation the occasionall application of these words God will not fight nor be fought for disorderly And therefore in illustration and confirmation of those words of the Apostle Let all things be done decently and in order Aquinas in his Commentaries vpon that place cites and applies this Text as words to the same purpose and of the same signification You sayes Saint Paul you who are Stars in the Church must proceede in your warfare decently and in order for the stars of heauen when they fight for the Lord they doe their seruice Manentes in Ordine containing themselues in their Order And so inour order we are come to our second part In which we owe you by promise made at first an Analysis a distribution of the steps and branches of this part now when wee are come to the handling thereof And thus wee shall proceede first the Warre which wee are to
lifting vp the eyes and hands and many very many others which either testified their deuotion that did them or exalted their deuotion that sawe them done are not therefore excluded the Church because they were in vse amongst the Iewes That Pope whom we named before Hyginus the eighth after Saint Peter he instituted Ne Basilica sine Missa consecretur That no Church bee consecrated without a Masse If this must binde vs to a Masse of the present Romane Church it were hard and yet not very hard truely for they are easily had But that word Masse is in Saint Ambrose in Saint Augustine in some very ancient Councels and surely intends nothing to this purpose but the Seruice the Common Prayer of the Church then in vse there And when the Bishop Panigarola sayes in his Sermon vpon Whitsunday that the Holy Ghost found the blessed Virgin and the Apostles at Masse I presume hee meanes no more then that they were mett at such publique Prayer as at those times they might make Sure Pope Clemens and Pope Hyginus meane the same thing when one sayes Missa consecretur and the other Diuinis Precibus One sayes Let the Consecration bee with a Masse the other with Diuine Seruice the Liturgie the Diuine Seruice was then the Masse In a word a constant forme of Consecrations wee finde none that goes through our Ritualls the Ceremonies were still more or lesse as they were more or lesse obnoxious or might bee subiect to scandalize or to be mis-interpreted And therefore I am not heere either to direct or so much as to remember that which appertaines to the manner of these Consecrations onely in concurring in that which is the Soule of all humble and heartie prayer that God will heare his Seruants in this place I shall not offend to say that I am sure my zeale is inferiour to none And more I say not of the first Part The Holy place and but a little more of the other though at first it were proposed for an equall part The Holy Person That at the Feast of the Dedication Iesus walked in the Temple in Salomons Porch In this second part wee did not spread the words not shed our considerations vpon many particulars the first was that euen Iesus himselfe had recourse to this Holy place In the new Ierusalem in Heauen there is no Temple I saw no Temple there sayes Saint Iohn for the Lord God Almightie and the Lambe are the Temple of it In Heauen where there is no danger of falling there is no need of assistance Heere the Temple is called Gnazar that is Auxilium A Helper the strongest that is needs the helpe of the Church And it is called Sanctificium by Saint Hierom a place that is not onely made holy by Consecration but that makes others holy by GOD in it And therefore Christ himselfe whose person and presence might consecrate the Sanctum Sanctorum would yet make his often repayre to this Holy place not that hee needed this subsidie of Locall holinesse in himselfe but that his example might bring others who did neede it and those who did not and that euen his owne Preaching might haue the benefite and the blessing of Gods Ordinance in that place hee sayes of himselfe Quotidie apud vos sedebam docens in Templo and Semper docui in Synagoga in Templo as in the Actes the Angell that had deliuered the Apostles out of prison sends them to Church Stantes in Templo loquimini plebi The Apostles were sent to preach but to preach in the Temple in the place appropriated and consecrated for that holy vse and employment He came to this place and he came at those times which no immediate command of God but the Church had instituted Facta sunt Encaenia sayes the Text It was the Feast of the Dedication Wee know what Dedication this was That of Salomon was much greater A Temple built where none was before That of Esdras at the returne was much greater then this An intire reedification of that demolished Temple where it was before This was but a zealous restoring of an Altar in the Temple which hauing beene prophaned by the Gentiles the Iewes themselues threw downe and erected a new and dedicated that Salomons Dedication is called a Feast a Holy day by the very same name that the Feast of vnleauened bread and the Feast of the Tabernacle is called so often in Scripture which is Kag The Dedication of Ezra is sufficiently declared to bee a solemne Feast too But neither of these Feastes though of farre greater Dedications were Anniuersarie neither commanded to be kept euery yeare and yet this which was so much lesser then the others the Church had put vnder that Obligation to bee kept euery yeare and Christ himselfe contemnes not condemnes not disputes not the institution of the Church But as for matter of doctrine hee sends euen his owne Disciples to them who sate in Moses Chayre so for matter of Ceremony he brings euen his owne person to the celebrating to the authorizing to the countenancing of the Institutions of the Church and rests in that Now it was Winter sayes the Text Christ came etsi Hyems though it were Winter so small an inconuenience kept him not off Beloued it is not alway colder vpon Sunday then vpon Satterday nor at any time colder in the Chappell then in Westminster Hall A thrust keepes some off in Summer and colde in Winter and there are more of both these in other places where for all that they are more content to be Remember that Peter was warming himselfe and hee denyed Christ. They who loue a warme bed let it bee a warme Studie let it bee a warme profit better then this place they deny CHRIST in his Institution That therefore which CHRIST sayes Pray that your flight bee not in the Winter nor vpon the Sabboth we may apply thus Pray that vpon the Sabboth I tolde you at first what were Sabboths the Winter make you not flie not abstaine from this place Put off thy shooes sayes God to Moses for the place is holy ground When Gods ordinance by his Church call you to this holy place put off those shoes all those earthly respects of ease or profit Christ came Etsi Hyems But then Quia Hyems Because it was Winter Hee did walke in Salomons Porch which was couered not in Atrio in that part of the Temple which was open and expos'd to the weather We doe not say that infirme and weak men may not fauour themselues in a due care of their health in these places That he who is not able to raise himselfe must alwayes stand at the Gospell or bow the knee at the name of Iesus or stay some whole houres altogether vncouered heere if that increase infirmities of that kinde And yet Courts of Princes are strange Bethesdaes how quickly they recouer any man that is brought