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14. But when I consider that saying of St. Gregory, “ that the church is heaven within the tabernacle, heaven dwelling among the sons of men," and remember that God hath studded all the firmament and paved it with stars, because he loves to have his house beauteous, and highly representative of his glory, I see no reason we should not do, as Apollinaris says God does, “ in earth do the works of heaven;" for he is the God of beauties and perfections, and every excellency in the creature is a portion of influence from the divinity, and therefore is the best instrument of conveying honour to him, who made them for no other end but for his own honour, as the last resort of all other ends for which they were created.
15. But the best manner to reverence the sanctuary is, by the continuation of such actions which gave it the first title of holiness. •Holiness becometh thine house for ever,' said David. Sancta sanctis, holy persons and holy rites in holy places. That as it had the first relation of sanctity by the consecration of a holy and reverend minister and president of religion, so it may be perpetuated in holy offices, and receive the daily consecration by the assistance of sanctified and religious persons. Foris canes, dogs and criminal persons are unfit for churches : the best ornament and beauty of a church is a holy priest and a sanctified people. For since angels dwell in churches, and God hath made his name to dwell there too, if there also be a holy people, that there be saints as well as angels, it is a holy fellowship and a blessed communion : but to see a devil there, would scare the most confident and bold fancy, and disturb the good meeting; and such is every wicked and graceless person. Have not I chosen twelve of you ? and one of you is a devil.' An evil soul is an evil spirit; and such are no good ornaments for temples. And it is a shame that a goodly Christian church should be like an Egyptian temple; without, goodly buildings—within, a dog or a cat for the deity they adore. It is worse, if in our addresses to holy places and offices, we bear our lusts under our garments; for dogs and cats are of God's making, but our lusts are not, but are God's enemies; and therefore, besides the unholiness, it is an affront to God to bring them along, and it defiles the place in a great degree.
16. For there is a defiling of a temple by insinuation of impurities, and another by direct and positive profanation, and a third by express sacrilege : this defiles a temple to the ground. Every small sin is an unwelcome guest, and is a spot in those feasts of charity which entertain us often in God's houses : but there are some (and all great crimes are such) which desecrate the place, unhallow the ground, as to our particulars, stop the ascent of our prayers, obstruct the current of God's blessings, turn religion into bitterness, and devotion into gall; such as are marked in Scripture with a distinguishing character, as enemies to the peculiar dispositions of religion : and such are unchastity, which defiles the temples of our bodies; covetousness, which sets up an idol instead of God; and unmercifulness, which is a direct enemy to the mercies of God, and the fair return of our prayers. He that shows not the mercies of alms, of forgiveness, and comfort, is forbid to hope for comfort, relief, or forgiveness from the hands of God. A pure mind is the best manner of worship, and the
impurity of a crime is the greatest contradiction to the honour and religion of holy places. And therefore, let us imitate the precedent of the most religious of kings: 'I will wash my hands in innocency, O Lord, and so will I go to thine altar :'' always remembering those decretory and final words of St. Paul, 'He that defiles a temple, him will God destroy.'?
THE PRAYER. O eternal God, who dwellest not in temples made with hands, the heaven of heavens is not able to contain thee, and yet thou art pleased to manifest thy presence amongst the sons of men by special issues of thy favour and benediction. Make my body and soul to be a temple pure and holy, apt for the entertainments of the Holy Jesus, and for the habitation of the Holy Spirit. Lord, be pleased, with thy rod of paternal discipline, to cast out all impure lusts, all worldly affections, all covetous desires, from this thy temple; that it may be a place of prayer and meditation, of holy appetites and chaste thoughts, of pure intentions and zealous desires of pleasing thee; that I may become also a sacrifice as well as a temple, eaten up with the zeal of thy glory, and consumed with the fire of love ; that not one thought may be entertained by me but such as may be like perfume breathing from the altar of incense, and not a word may pass from me but may have the accent of heaven upon it, and sound pleasantly in thy ears. O dearest God, fill every faculty of my soul with impresses, dispositions, capacities, and aptnesses of religion : and do thou hallow my soul, that I may be possessed with zeal and religious affections, loving thee above all things in the world, worshipping thee with the humblest adorations and frequent addresses, continually feeding upon the apprehensions of the divine sweetness, and considerations of thy infinite excellencies, and observations of thy righteous commandments, and the feast of a holy conscience, as an antepast of eternity, and consignation to the joys of heaven, through Jesus Christ our Lord. Amen.
Psalm xxvi. 6. ? I Cor. iii. 17.
of Jesus's departure into Galilee; his manner of life,
Miracles, and Preaching; his calling of Disciples ; and what happened until the Second Passoer.
1. WHEN 'Jerus understood that John was cast, into prison,'' and that the Pharisees were envious at him for the great multitudes of people that resorted to his baptism, which he ministered, not in his own person, but by the deputation of his disciples, they finishing the ministration which himself be. yan, (who, as Fuodius bishop of Antioch reports, baptized the blessed virgin, his mother, and Peter only, and Peter baptized Andrew, James, and John, and they others,') he left Judea, and came into Galilee, and in his passage he must touch Sychar, a city of Samaria, where, in the heat of the day and the weariness of his journey, be sat himsell down upon the margin of Jacob's well, whither, when
his disciples were gone to buy meat, a Samaritan woman cometh to draw water,' of whom Jesus asked some to cool his thirst, and refresh bis weariness.
2. Little knew the woman the excellency of the person that askel s small a charity; neither had she been taught, that a cup of cold water given to a disciple should be rewarded, and much rather such a present w the Lord himself. But she pro. secuted the spite of her nation, and the interest and quarrel of the schism, and instead of washing
Jesus's feet, and giving him drink, demanded, 'why he, being a Jew, should ask water of a Samaritan : for the Jews have no intercourse with the Samaritans.
3. The ground of the quarrel was this :-In the sixth year of Hezekiah, Salmanasar, king of Assyria, sacked Samaria, transported the Israelites to Assyria, and planted an Assyrian colony in the town and country, who, by divine vengeance, were destroyed by lions, which no power of man could restrain or lessen. The king thought the cause was, their not serving the God of Israel according to the rites of Moses ; and therefore sent a Jewish captive priest to instruct the remanent inhabitants in the Jewish religion; who so learned and practised it, that they still retained the superstition of the Gentile rites ; till Manasses, the brother of Jaddi, the high-priest at Jerusalem, married the daughter of Sanballat, who was the governor under king Darius. Manasses being reproved for marrying a stranger, the daughter of an uncircumcised Gentile, and admonished to dismiss her, flies to Samaria, persuades his father-in-law to build a temple in mount Gerizim, introduces the rites of daily sacrifice, and makes himself high-priest, and began to pretend to be the true successor of Aaron, and commences a schism in the time of Alexander the Great : from whence the question of religion grew so high, that it begat disaffections, anger, animosities, quarrels, bloodshed, and murders, not only in Palestine, but wherever a Jew and Samaritan had the ill fortune to meet. Such being the na
Non monstrare vias eadem nisi sacra colenti :