FOr the former , Proposition I. & II. That Preparation and Reverence is necessary , &c. I suppose no man , that knoweth either that there is a GOD , or confesseth himselfe to be a man , dare , or can deny the evidence of this truth , being grounded upon these two most confessed Principles .

For first , hee that knoweth himselfe to be a man , knoweth himselfe to be a sinner : For , Rom. 3.23 . in Adam all have sinned , and are deprived ( or come short ) of the glory of God . And here we must confesse , Pedem lapsum , that our foote hath slipt : Nay , labentem , that it doth daily slip : for , Prov. 24.16 . Prov. 24.16 . The most righteous man falls seven times a day : and in many things we offend all , Iames 3.2 . Iames 3.2 . And if not so ; yet at least wee must confesse , Pedem labilem , that our foot may slip : For omnis homo mendax , Every man is a lyar , Rom. 3.4 . Rom. 3.4 . and 1 Cor. 10.12 . 1 Cor. 10.12 . Let him that stands , take heed lest hee fall . Therefore there is at least a Potentia , a possibility of falling : And where either the foote is weake , or the way is slippery , we had need , Custodire pedem , Take keepe of our feete .

Secondly , hee that confesseth a God , confesseth also , that this God is good , true , pure , holy , and sincere : seeing to be God , must needs be , to be such ; What agreement ( then ) is there between light and darknesse ? between Christ and Belial ? Plato in Phaedon . t. 67. Tom. 1. & apud Plutarch . de Isid. & Osirid . fol. 352. Synesius Epist. 57. & Epist. 137. S Greg. Nazianzen . alibi saepius , &c. between Heaven and Hell ? It was Plato's argument in this very kinde , ( which was often used , even by the Christians also in their Church censures : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : That which is pure , may not be touched by that which is impure . Hence it was , that by the light of Nature amongst the Heathen ; some were secluded , and shut out from the services of some gods : none being admitted but such , who were entred , and initiate : and amongst them , none might intermeddle , but such who had cleane hands . For , not to name their often lustrations , and expiatory washings , so zealous were they in some places , that in the Egyptian Temples , especially of Isis , Plut. de Isid. & Osirid . all excrements of men and beasts were utterly forbidden . Hence ( saith Plutarch ) they used white linen garments for their Priests , to signifie , that the greatest cleannesse or purity that man can have , is not sufficient for so pure a God . For , Behold , Iob 15.15.25.5 , 6. ( saith Eliphaz ) he found no steadfastnesse in his Angels ; yea , the heavens and stars are not cleane in his sight : how much more then is man abominable , and filthy , that drinketh iniquity like water ? Iob 15.15 .

Thus , whatsoever the Heathen practise might be , I am sure their ground is good : Nay , their very practise , Vide S. Cyril . Alexand. ubi infra . ( if we may beleeve Saint Cyrill ) is approved by God . For , whereas amongst the Egyptians no man might enter into their Idoll temples with shooes on his feete , because they were made of dead beasts skins ; and therefore accounted a pollution : God at his first appearing to Moses in the bush ; though hee had called him , yet bids him , Come not neerer ; Put off thy shooes off thy feete , Exod. 3.5 . for the place where thou standest is holy ground .

The like we find commanded Ioshua also , Iosh. 5.15 . Iosh. 5.15 . Thus God , to shew that hee would not be behinde the Heathen false gods , in exacting all due and possible Reverence , calls for it from Moses and Ioshua , who both had seene this custome in Egypt , by a ceremony common , and well knowne unto them .

Where observe , I pray you , by the way , that ( even by Gods warrant in commanding such an one ) it is lawfull , and warrantable to use a Ceremony , taken even from Heathen and Idolaters . For that it was the custome amongst the Egyptians , wee neede not doubt it , a a S. Cyril . Hom. 28. Paschal . fol. 283. Vide eund . in Glopby . lib. 2. fol. 217. Vide S. Epiph. in Ancor . cap. 104. & post , cap. 117. & S. G. Nazia in Pasch. Hom. 42. S. Cyril , who was Bishop of Alexandria , who lived amongst them , an eye-witnesse , giving us the testimony . Besides , another foot-step of this custome I finde in Proclus the Philosopher , who ( as b b Marin . in Procl . vita p. 169. Gr. Marinus reports ) Being to salute the Moone then rising , put off his shooes from his feete , As also c c Iamblich . Protrept : in Pythag cap. 20 : Symb. 3. p. 132. & 136. Pythagoras long before put it among his precepts : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , When thou sacrificest , or worshippest , put off thy shooes from thy feete ; Which , doubtlesse , as Proclus and the rest of later times amongst the Heathen , had from him ; so hee at the first , received it from the Egyptians , whose custome first it was . And if I may interpose mine owne conjecture , the Holy Ghost even in this my Text , aimeth at this custome among the Heathen , teaching us Gentiles , by a Gentile custome , as hee did both Moses and Ioshua ; that Every one that calleth on the Name of Christ , depart from all iniquity , 2 Timoth. 2. Take heede , 2 Tim. 2.19 . even to his very feete , when hee entreth into the house of God : which is the third Proposition ( wherewith also for brevity , I must shut up the fourth . )

Proposition III. & IV. That this Care , Heed , and Keepe , ought to be universall ; to reach even to the most abject , and meanest part , even from the head to the foot : over the whole man , both body and soule : from this word Pedem .

What is here meant by the Foote , wee need not much question . All agree ( in the first place ) that as there is an outward , so there is also an inward man : and , as there are feet of the Body , so are there of the Soule , the Affections ; So much the more truly feet , because by them , not onely the Body and bodily feete ; but the Soule it selfe is moved and carried . From these feete of the Soule , Reverence , &c. ( if it be there ) it goeth over and thorow the whole man ; from the Soule to the Body , over all the body : It moveth even the externall and outward foote : If there be love and affection , the foote will be most willing , most ready to come : If feare , the foote will be reverent when it is come : If zeale , the foote will be carefull how it commeth : If desire ; nothing will hinder the foote , but that it will come , it cannot be hindred , but that it must come : Therefore God is carefull , first to call for the Heart : Prov. 23.26 . Prov. 23.26 . for that bringeth all the rest : God must and will so be worshipped ; with all thy heart , with all thy soule , Deut. 6.5 . with all thy might , and that with all thy minde , Mat. 22.37 . Mat. 22.37 . Surely , if we minde it as we should , we can doe no lesse : the least carelessenesse in this kinde drawing an heavie curse : Ier. 48.10 . For cursed is he that doth the worke of the Lord negligently . And what is negligence , but want of the least care , want of the least respect ? Our care therefore must be to avoide all sins , the sins of the head , the sins of the hand , the sins of the feet . Nay , if there be any sin so growne into thy nature by custome , so that it becommeth as easie in use , or as deere in esteeme , as thy right-hand , or thy right-foot ; yet thou must not own it : Mat. 5.29.18.8 . If thine hand offend thee , cut it off ; If thine eye offend thee pluck it out ; Nay , if thy sin be never so little , never so meane ; if it be but pes tuus , thy foot , thou must cast it from thee . Thus thy care must extend from head to food ; yea , ad pedem utrumque , to both thy feet : otherwise , as a man , that halts on one foot , is as truly lame , as he that halts on both : So thy reverence , if it be but in part , what is it , but halt and lame ? This Keepe therefore extends to both . Nay , if thou hast yet more feet , Artemidorum Oneiroc . li. 1. c. 49. & 50. &c. Achmetem , & Apomasar . cap. 114.115 . thou must take keepe of them . The ancient Oneirocriticks tell us , that by the interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : our feet are our Children , our Servants , our attendants , or whosoever are subject and inferiour to us : therefore this custodia must even extend to them . Psal. 101.7 . For this we have Davids example , Psal. 101. There shall no deceitfull person dwell in my house : he that telleth lyes , Iosh. 24.15 . shall not tarry in my sight . For this we have Ioshua's resolution , I and my house will serve the Lord , Iosh. 24.15 . Thus thou must even for every servant have a due care , that they also serve and feare GOD. Nay , here is not all . It seemeth , rich and great men may have more feet : Dion . Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucianus in Toxari . Exod. 20.10 . Olympiodorus in locum . Pedes sunt corporis sensus , qui ferunt nos extra nos : maculantur in nobis : Portat visus ad mulierem , et ibi maculatur : indiget lavari : auditus ad de tractionem : Gustus ad crapulam : & sic de caeteris . Qui igitur lavatus est in Baptismo , & post maculatus , pedes istos lavari curet : aliter cum Deo partem non habet . Dixit ením Petro , si non lavero te , no habebis partem mecum . Hug. de Sanct. Vict. Miscellan . lib. 2 Tit. 117. Salonius in locum . Prov. 23.26 . for by another Heathen they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wormes with many feet : and the Cythian in Lucian reckons his Cattell for his feet : the command therefore of this duty reacheth as low as these . As thou must take keepe of thy children and servants , that they doe honour GOD : so must thou also have custodiam , an eye to thy cattell , thine Oxe , and thine Asse , ( Exod. 20. ) that they dishonour him not : for they likewise are Pes tuus , thy externall and outward foot .

But especially ( saith Olympiodorus ) it is meant of the feet of the soule : Custodi anima tuae pedem in omni opere tuo , cum , &c. Take heed ( saith he ) to the feet of thy soule , thy affections , in whatsoever thou art about , when thou entrest into the House of God . Nay , according to Salonius , Bishop of Vienna , This is , if not only , yet the chiefe and maine end of this command . This GOD cals for every where : Fili , da , &c. My Son , give me thy heart . And good reason for it ; for the heart is that , which must custodire pedem , take heed and keep of thine outward feet : like the weights or springs in a Clocke , it sets all the rest a going .

And these affections of the heart are the feet of the soule : without these , as the body without the feet , every action fals to the ground , being no longer able to stand or subsist . If these be cleane or pure , the whole man is pure and cleane . This our Saviour teacheth us ; that He that is washed , needeth not save to wash his feet only , but is cleane every whit . Iohn 13.10 . And good reason for it . For ,

1 As the feet are the lowest parts of the Body : so the affections are the lowest part of mans rational Soule , Prov. 17.12 . Arist . Ethic. lib. 1. c. ult. being ( as the Philosopher cals it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a part unreasonable in it selfe , but yet possible by this custodia , this care , this keepe , this good take heed , to be made partaker thereof . Without this keepe it fareth with them , as with water after fire , returning to its owne nature , it groweth more cold : so these without reasons custodia , returning to their owne bent , become more brutish . To instance in either .

In the Irascible part ; Anger , if not moderated , how furious is it , how beyond all measure unreasonable ? It is better to meet a Beare robbed of her whelps , ( saith the Wise man , Prov. 17.12 . Prov. 17.12 . ) than a foole in his folly .

In the concupiscible , ( the other foot ) Love ( on the contrary ) how violent is it , how above all force unresistable ! Amor sicut mors fortis est : Love , Cant. 8.6 . and affection is as strong as death . Therefore GOD also , Vt custodiat , to keepe them in and under , dealeth with these two feet of the Soule , as we with the feet of unruly Colts , or offending Malefactours : Hee claps bolts , gives , shackles , and fetters upon them . On the one , viz. the Irascible : Exod. 20. Thou shalt not murther : Thou shalt not beare false witnesse against thy neighbour . On the other , the Concupiscible : Thou shalt not steale : Thou shalt not covet thy neighbours House , nor his Wife , nor his Oxe , nor , &c. These fetters upon these two feet , He puts into Reasons Rule , He giveth into the understandings hand , with this charge here given : Custodi pedem tuum , Take heed to both these feet .

2 As the feet being next the earth are most likely to be defiled , because of the dirt and filth they must needs passe through : So these two feet of the Soule requite the more care , Card. Cajetan . in 13. Ioannis . because ( as Cajetan observeth ) terrenis se oportet immiscere officiis cibi , potus , rei familiaris , & similium : they must have to doe with these earthly performances of meat , drinke , apparrell , household-government , and the like . For this cause in the Sacrifices of the old Law , Levit. 1.9 . Lev. 1. God wil have the inwards and feet especially washed , and so offered ; to teach us ( saith Philo ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Philo lib. de Victimis . that is , in the Apostles phrase ; not to seeke the things that are below , but rather to have our conversation in Heaven . For as a man would custodire pedem , take heed for his feet , to keepe them as much as he can from the dirt , and wet he must needs passe through : so ought every man having to doe with the things of this world , take heed that he sink not in , that he set not his heart thereon . It is the Apostles counsell ; 2 Cor. 7.31 . Vse the world as if ye used it not : and our Saviours advise , Luke 12. Luke 12. Take no care for the things of this life , what you shall eat , or what you shall put on : but rather ( as the Apostle S. Iames ; Let it bee our care to keepe our selves unspotted of the world , Iames 1.27 . Iames 1.27 . True it is which S. Bernard delivereth : S. Bern. Ser. in Caen. Dom. fol. 127. Pedes animae affectiones , dum in hoc pulvere gradimur , ex toto mundi esse non possunt : It can no wayes be , that the feet of our soule should be altogether kept cleane , whilest we are in the way : Neverthelesse it must be our care , to keepe them as cleane as may be . And for the filth we have already gotten , we must , like them that will enter from the dirt into a curious swept roome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iames 1.21 . Iames 1.21 . Cast away all uncleannesse ; that so , like mannerly and fit guests , we may enter into the House of GOD.

And thus we are come to the second Generall part : the Person warned , The Person warned . Ingressurus , &c. In which there is a threefold reason implied , like a threefoldcoard , to make us more wary .

The first , Ab objecto : Keepe , take heed to thy selfe , but especially , custodi pedem , take heed to thy foot .

The second , A tempore , aut actione ; custodi pedem tuum , &c. keepe and take heed to thy foot alwayes ; but especially cùm incedis , when thou goest .

The third , A loco , custodi , &c. Take heed to thy foot alwayes when thou goest ; but principally , quum in Domum Domini , when thou goest into the House of GOD.

From whence this last Proposition ariseth , consisting of these three degrees ; viz.

That this Custody , care , Proposition V. &c. is then especially most necessary , when , &c. Vide supra .

It is reported of Chiron , Antaeus , Caeneus , that they were invulnerable ; yet neverthelesse they came to their end : and of Achilles it is storied above the rest , that he could no where be wounded , but in his feet : Fulgent . lib. 3. Mytholog . c. de Peleo . Which Fables teach us no other morall ( saith Fulgentius , ) but that the best of men have their faults and slips . Thus the purest Gold hath its drosse : the cleerest Glasse its spots : the fairest Day its night : and the brightest Body hath its shadow . And though hereafter the Saints , like the Sun and Moone , and those heavenly Bodies , 1 Cor. 15.41 , 42. Mark 10.18 . shall shine in glory , 1 Cor. 15. Yet here together , with the Sun and Moone , they must suffer their Eclipses , to teach us all , that There is none good but God alone .

Thus the best Man at the best , is but like Daniels Image ; though his head be of gold , yet his feet are part of iron , part of clay . I need not remember you of Noahs drunkennesse ; Lots incest ; Abrahams lye ; Davids murther ; Peters denyall . These sins were truly their feet . For as the feet are the basest parts of the body ; so these were the basest actions of their lives : in these , as in their feet , they were all defiled ; and whilest they were only thus , they were not cleane : For whosoever shall keepe the whole Law , and yet faile but in one point , he is guilty of all , Iames 2.20 . Iames 2.20 .

Good reason therefore for this custodia , even quia pes .

1. Custodi Pedem . For the beginings of sin are modest ; Satan would but have CHRIST to fall downe to worship him , or to worke a needlesse miracle ; for well he knoweth ; Ratio 1 that if he get but hold of the foot , he may possibly attaine to the hand , Mat. 4. and so to the head , and so the whole man is his . Ephes. 6.11.4.14 . These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Divels method : This is the order of sin , Ephes. 4.14 . which , like a Gangren , creepeth from the foot to the head , over the whole man , both body and soule . For as there is a neerenes of parts ; so is there of sins : for lust , when it is conceived , bringeth forth sin ; and sin when it is perfected , bringeth forth death , Iames 1.15 . Iames 1.15 .

Thus ones example is anothers excitement : the foot teacheth the hand to sin , either more , or more freely . —

A pedibus didicère manus peccare protervè , saith the Poet. Martialis .

The prevention therefore of all occasion of sin , was that which made the ancient Heathens bare and uncover their bodily feet ; Orpheus . ap. Fulgent . myth . lib. 3. c. de Peleo . & Pierius Hierogl . l. 35. c. 47. Arist . Prob. Sect. 4. Prob. 5. which some affirme to be the seat of lust : Hence that of the Philosopher , That the keeping of our feet coole and naked , abateth the lust and concupiscence of our flesh . This therefore teacheth us , how necessary even the bodies humiliation is , for our due and reverent preparation : viz. That we ought to subdue and keepe our bodies under by fasting ; by abstaining from all worldly pleasures ; from lustfull incitements ; from pampering meats and drinkes ; from all incentive provocations . Thus the Primitive Christians being to receive the holy Eucharist , abstained from all manner of food ; and from all company , even of their own lawfull Wives : For well they knew , the body not kept under , was nought else , but an unruly Colt , a disobedient Hand-maid , a treacherous inmate , even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fugitive , and run-away servant , ( as Hesychius cals it : Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cent. 1. 33. ) and therefore lest it should run from GOD , had need , ut custodias , that thou shouldest keepe it in or under , even quia pes , because it is a foot .

But the next Reason is another bond to make this guard the stronger ; quum or quia incedis , Quum incedis . when Ratio 2 thou goest , &c. The time of our going is the moment of our care : For whilest we sit or rest , our foot seldome takes hurt : if once we begin to go , our foot may slip , our bodies fall , and our selves miscarry . Yea far more requisite in these of our soule , our affections , than in our bodies feet : and that for a twofold reason . For ,

1 In our bodily feet , either our eyes may foresee our way ; our care may prevent our danger ; or a staffe may support our weaknesse . But in these feet of our soule , our affections , there is more certaine hazard , and more uncertaine helpe , where our greatest care we can possibly take , is not enough : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith the Apostle ) See to it , Ephes. 5.15 . have a care , take heed therefore that you walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , circumspectly , exactly , warily ; not as fooles , but as wise . All rashnesse is banished from GODS service : it is no sudden worke : yea rather it is such a businesse , that requireth our exactest care , our greatest attention , our best wits ; nay Wisdome it selfe , but to go about it . It is observed by Physiognomists , Arist. Ethic. ad Nic. & Physiogn . that the most couragious , and discreet men , have not the speediest pace ; but rather , a quiet , decent , and setled kinde of gate : whereas an hasty pace , is a certaine signe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Adamantius ) of a rash , Adamant . Physiog . lib. 2. c. 28. heady , foolish , and illiberall man . Surely howsoever , rashnesse is not so hurtfull in all other businesse , as it is most dangerous in GODS service , and the duties of Religion : Therefore , as men that goe advisedly to worke , we are commanded to walke decently and orderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a comely pace , 1 Thess. 4.12 . 1 Thes. 4.12 . Rom. 13.13 . and that with another caution , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the day time , when all men see us . Rom. 13.13 .

2 In our Bodily walking , that which for the most part may most likely trippe us , is some naturall and bodily substance , for the most part without life ; such as are earth , wood , or stone , &c. But in our Spirituall walking before GOD , in the duties of Piety , and Religion , wee have many stumbling blockes , and those of different kindes ; the more dangerous , because they are lesse seene ; more spirituall , and therefore lesse discernable . For we wrestle not against flesh and bloud ; but against Principalities , and Powers , against the Princes of the darkenesse of this world , against spirituall wickednesse , and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in high places , Ephes. 6.12 . Ephes. 6.12 . So that ten to one we can never get over so high , without a fall ; or if we do , yet in so rough a way , we had need with those , that eate the Passeover , Exod. 12. Exod. 12.11 . have both our staves in our hands , and our shoes on our feet ; yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have our feete shod with the preparation of the Gospell of peace , Ephes. 6.15 . Ephes. 6.15 .

Thus must thou be quum incedis , when thou goest : 3 In Domum Dei . At least , quum in Domum Dei , when thou goest into the House of GOD : Which is the third , and maine reason of our Reverence , and Preparation . Ratio 3 It is the precept and Symboll of Pythagoras , Iamblych . Protrept . Symb. 1. f. 131. & 134. that when we enter into the Temple to adore , serve , and worship ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wee must not so much as speake , or thinke of any worldly businesse : and againe in his second Symboll ; Idem ibid. Symb. 2. f. 131. & 135. that we must not make God's service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a perfunctory , idle , and lazie worke : that is , we must not turne into God's House , as from our journey to an Inne , without any Reverence , without any preparation . For ( saith Iamblychus ) it is apparent , Ibid. f. 135. that GOD being the Prince of the whole world , must have the principall respect , honour , and reverence done unto him : For GOD is a Spirit , In templa autem , &c. passim omnes sordidi ac flagitiosi sine ullâ penitus reverentiâ sacri honoris irrumpunt . Salvian . Massill . lib. 3. de Gubernat . Dei . Gen. 28.16.17 . and they that will worship Him , must worship Him in Spirit , and truth , Iohn 4.24 . Iohn 4.24 . And if this be true every where , then is it most true in the Church , a place consecrated , and set apart for the service and worship of GOD ; even the place , where His honour dwelleth , Psal. 26.8 . Iacob ( we see ) having seene that Vision of the Angels ascending and descending , fall's out into a passionate exclamation : Surely , the LORD was in this place , and I was not aware : And againe ; How fearefull is this place ! this is no other but the House of GOD , and this is the gate of Heaven . This respect made Abraham , wheresoever he talked with GOD ( though but once ) to build an Altar ; as accounting that place ever after holy and sacred : So we reade : Gen. 12.13 . and 15. Gen. 12.13 , 15. Chapters . For this Moses and Ioshua are bid put off their shoes ( as you heard already ) to remember them , that the place , where they stood before GOD , was holy . For this cause must we also , that enter hither , bee holy as Hee is holy , 1 Pet. 1.16 . 1 Pet. 1.16 . because as the Prophet David confesseth , Psal. 93.5 . Psal. 93.5 . Holinesse ( ô LORD ) becommeth thy House for ever . S. Cyril . Mystag . Catechet. 5 ta p. 544. Liturg. S. Iaco. p. 30. Lit. S. Chrys. 65. S. Basilij 47. This was the reason , that in the Primitive Church , especially before the receiving of the blessed Eucharist , the Deacon stood up , and cryed with a loud voyce : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Holy things be to them , that are holy . And even amongst the Heathen themselves ( by the light of nature ) before they began their Sacrifices , the Priest , first beholding the people round about him , demanded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who is here ? &c. The people answering ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : many , but those onely , that are good : Intimating , that if there were any there guilty to themselves of any foule offence , they should separate , and goe apart from the rest , as unworthy the view , and presence of such holy mysteries .

But what needs ( will some say ) such Reverence , Objection . such preparation , as though this place , or the duties here performed , being so holy , could not make us also holy ?

To which I answer with our SAVIOUR . Matth. 21.13 . Answ. Vos fecistis : It is most certaine , this House cannot sanctifie us ; but we may defile , and pollute it : Ezek. 23.38 . Yee have made my House * * Qui domo Dei non utitur ad Orationis Domum , is eo devenit ut speluncam latronum efficiat eam Fr. Iunius lib. 1. Parall. 38. a den of theives . They have defiled my Sanctuary , &c. True it is , Temples , Altars , and Sanctuaries , even by humane lawes , have had the priviledges of defending , and preserving the nocent from the hands of their pursuing enemies : but against our Spirituall adversaries , they are of no more force , then is a stately house , in the * * Horace . Non domus , aut fundus ; non aeris aceruus , &c. Poets judgement , able to defend the owner from a gout , or ague : for even here sinne lyeth at the doore , nay hither it enters ; and rather hither then into any other place .

Because Satan is most busie in the House of God : I. Thus , Iob 1.6 . Iob 1.6 . Satan stand's amongst the sonnes of God . And 1 King . 22. 1 King . 22.22 . He is a false witnesse in the mouth of the Prophets . So true is that Proverbe : Where GOD hath His Church , the Divell hath his chappell : According to that story of the saint in the Legend , who for one Devill in the Market-place , and him altogether idle , saw ten thousand in the Church very busie at every mans elbow : and surely , Gulielm . Neubrigens . hist. de Reb. Angl. lib. 2. cap. 21. p. 1. Empedocles ap. Plutarch . had we that gift , which ( Neubrigentius saith ) one Kettell had ( at Farneham in Yorkeshire ) of seeing and beholding the Divels where they are : doubtlesse we would confesse Empedocles his position to be most true ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that this aire , and place , where we are now assembled , hath thousands of Devils and commanded spirits , all busie about us , to see if they can by any meanes divert us from GOD , and goodnesse , and turne away our minds from that service we come here about .

2 Were it so , that Satan were kept out , yet even with us there entreth sinne and corruption enough , to make us unfit for GOD : For every one beareth about with him the Body of sin , Rom. 6.6 . as the Apostle cals it : And such a Body it is , where the whole head is sick , and the whole heart is heavie , even from the sole of the foot to the crowne of the head , Isay 1.5 , 6. there is nothing whole . No marvell therefore , if God jealous of his honour command a Brazen laver to be put betweene the Tabernacle of the Congregation , and the Altar , for Aaron and his Sons to wash their hands and their feet , Exod. 30.20 . Rab. Maurus in Exod. lib. 4. c. 12. p. 719. Nè moriantur , lest they dye , Exo. 30. This did they doe twice a day , signifying ( saith R. Maurus ) the laver of repentance , which we have alwayes need of : Maximè autem cùm mysteriis coelestibus ministraturi appropiamus . For this cause , our Church imitating the ancient formes , hath put the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confession of sins in the first place ; as it were a striking off the dirt from off our feet , as soone as ere we enter . And because without Gods grace we can do nothing , as also the Divell is then most ready to hinder us , when we are most desirously bent to serve and praise GOD , Vid. Cassian . coll. 10. c. 10. & P. Lombard in Ps. 69. Vid. Bonartium . de horis . Canon . c. 30. Vid. Hug. Vict. De Eccles. offic. lib. 2. cap. 1. & Gemmam animae . De Antiq. Ritu Miss. lib. 2 cap. 1. & . 18. & Amalarium Fortun. De Ordin . Antiphon . in Prol. f. 504. Auct . BB. PP . Psal. 95.6 . those short Antiphonaries are set in the next place , which anciently were used by the religious of Egypt , and are found in the beginning of the ancient Liturgies , as also in the Iewish more ancient Service : O Lord open thou our lips . O Lord make haste to helpe us . O Lord make speed to save us . And lastly , because notwithstanding Gods grace given , we are ready to reject it , and cast it off by our irreverence , and neglect : That fearefull example of the Iewes rebellion , and backsliding , is set before us in the 95. Psalme , as also our selves are stirred up ( by the way of an introit ) to a reverent manner and gesture in praysing GOD : O come let us worship , and fall downe , and kneele before the Lord our Maker . Of this the Primitive Christians were put in minde , as by the same Psalme , so also by those often acclamations of the Deacon , Oremus : Attenti simus , &c. And we by these of , Praise the Lord . Let us pray .

And doubtlesse if we marke it ; by this care of our foot , the reverence of our foot is also especially intended .

For first , it is a Rule of all Divines in the interpreting of Scripture ; That where the literall sense will stand , there we must stand to it ; we may not vary : Here therefore we must cleave close to the letter , as also in that other Text to the same purpose , Phil. 2.10 . Phil. 2.10 . That at the Name of IESUS every knee shall bow , &c.

Againe , it is another Rule in Reason , and good Logick ; That where the greater is commanded , the lesser is included . If GOD call for the soule , much more doth he call for that , which hath its being , and motion from the soule ; the body : If he command the reverence of the whole man , we doubt not , but he requireth the reverence of every part : For as the body cannot move without the soule ; so God injoyning us the reverence , and affectionate care , and keepe of the soule in his service ; requireth every motion of each part of the body , agreeable thereunto . There is no doubt ( will any say ) but GOD requireth the reverence of the heart , the foot of the soule : therefore there is no doubt ( will I say ) that GOD requireth the reverence of the feet of the body ; and that the motion of the one be agreeable to the affection of the other : and this he doth here expresly .

Againe , the name here used argueth this reverence . It is GODS House , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Beth Elohim ) as the Mother Church called it , and we from it , Chyrch , that is , The Palace of the great King . And shall we not performe that reverence here to GOD , which we do to any King ; to every King ? Nay , shall we doe more reverence in the Court of an earthly mortall King , than in the Courts of the everlasting King of Kings ?

Againe , the word , that followeth , implyeth it : For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Come neere , or approach in good order : a word borrowed from the March of Souldiers , which , if not in good order , ( ye know ) what danger followeth : This care , or keeping of our foot is showne in our orderly , and reverent comming neere .

Againe , the very part concerning which ; and the phrase commanding here used , plainly averreth it : For the foot is that part , whereby ( of all others ) we testifie our reverence , and our obedience to our Superiours : and that we testifie by no means so much , as by the keeping in , or keeping back of this very member , the foot : for by the reverent moving , or bowing , or as it were keeping in of our foot , wee testifie our duty , reverence , respect , honour , and worship to our superiours : Therefore , whilest God calleth for thy foot , he calleth for thy reverence by thy foot . For thy reverence , when thou entrest ; for this is the House of God , and this is the Gate of Heaven : For thy reverence when thou prayest in it ; for we must worship , and fall downe , and kneele before the Lord our Maker . It is Nilus his precept : Psal. 95.6 . Nilus Ep. Admon. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. When thou art in the Church , be not lifted up ; behave not thy selfe proudly . For they that stand before the King , dare not laugh , or looke big . So the poor Publican stood afar off , ( where standing afar , is put for a reverent , awefull , and submissive prostration : ) Mary Magdalen fell downe at our Saviours feet : and so did David , when he prayed , Psal. 5.7 . Psal. 5.7 . I will come into thy House in the multitude of thy mercies ; and in feare will I worship toward thy holy Temple : as also the 2 Sam. 7.18 . 2 Sam. 7.18 . Who am I ( O Lord ) and what is my Fathers House , that thou hast brought mee hitherto ? Thus these holy men fell downe at Christs feet ; and good reason for it : For as the feet are naturally inferiour to the head ; being therefore placed and put under it : So are we to Christ . For Hee is our Head , and wee are His members , Ephes. 5.23 . Ephes. 5.23.30 .

But besides , as the respect wee have to Christ , bindeth us to this reverence ; so the respect wee should have to our sins . V. S. Epiphan. Physiog . c. 12. They say of the Peacock , That after he hath swolne himselfe with the glorious shew of his goodly feathers , he is presently dejected with the bare sight of his ugly feet : so should we at the sight of our sinnes , which are our black feet , humble and cast downe our selves , &c.

Moreover , as the remembrance of our sins ; so the remembrance of that , which is due to our sins ; as also of that duty we come here about : it is to pray , and to confesse our sins ; but the proper gesture of prayer , is kneeling , prostration : Therefore ( saith the Apostle ) I bow my knees daily to the Father of our Lord Iesus Christ , Ephes 3.14 . &c. The very remembrance of this , should make us bow at the doore : but when we pray , and confesse our sins and miserable condition , what gesture can be fitter , S. Basilius de Spir. Sanct. c. 27 Notandum id , quod de precibus omnibus . Hugo . Victor . Preces ( ait ) è persona eorum dicuntur , qui quotidie cadunt , & nituntur resurgere per poenitentia . Hugo . de . San. Vict. de Eccles. offic. l. 2. cap. 1. than that which is the most liveliest expresse confession of the most wretched condition ? It is S. Basils observation ; That by falling to the ground in prayer , and rising againe after prayer , we doe shew , that by sin we are fallen to the earth ; and are by the only love of our Maker and Creator , raised toward Heaven againe : By the one wee confesse , that our sin is the cause of the earths , and of our owne curse , of our own death ; that for it we justly are earth , and to earth shall returne againe : By this , we acknowledge with Abraham our Father , that we are but dust and ashes , and worthily deserve a worser , and a lower death ; but by the other , we confesse our hope of a better Resurrection , and standing up : when by GODS love , and CHRISTS merits , we shall be able to stand at the last day .

Againe , it is the Apostles precept , Col. 3.16 . that we should teach and admonish one another , in Psalmes , and Hymnes , and spirituall songs . How do the faithfull admonish one another by singing Psalmes ? &c. Is it not by that cheerefulnesse ? by that devotion they see in one another ? So , doth not the reverent entrance of one that entreth , as he should , stir up the fainting devotion of them that pray ? Doth not the devout kneeling of those that are about us , put us also in minde of the duty , and earnestnesse of our prayers , we are about ? And so , whereas the Priest preacheth to the eare onely , every one in this his devotion , and by his example ( which is most forceable ) preacheth to each others eye .

Againe , this bodily reverence , as it addeth heat of devotion to others ; so it is truly an incentive of devotion to our selves : for the body , as it receiveth life and motion from the soule ; so it returneth also a further life by motion to it againe : as strings touched in the same instrument , move one another ; or as the bodies warmth warmes the cloathes , which reciprocally preserve , and returne the bodies warmth againe .

Moreover , is it not a testification of GODS presence ? Is it not an acknowledgement of that faith is in thee , concerning the same ? Why doest thou ( saith S. Iames ) boast of thy faith , why talkest thou of prayer , the act of faith ! Shew me thy faith by thy workes , and thy prayer by thy reverence . We use to say , Vid. Vitruvium Archit lib. 13. c. 1 & Cardan . de subtilit . lib. 11. Ex pede Herculem : and it is the conclusion of exact Naturalists , That by the length of the foot , the length and dimensions of the whole body may be discovered : sure I am , the foot of the soule may be knowne by the foot of the body ; and it is then a signe men have reverence in their hearts , when they shew it in their feet .

But againe , is it not GODS expresse command , Exod. 20.5 . Exod. 20.5 . Thou shalt not bow downe thy selfe to them , nor serve them ? and Deut. 6.13 . Deut. 6.13 . Thou shalt feare the Lord thy God , and serve him . Feare , from the soule ; an expression of this feare , in the reverent service of the body . And is not all this , that which GOD commanded before at the 6th Verse . Deut. 6.5 .

I am ashamed , we should need to use so many words , for so necessary a duty ; the necessity whereof we shall better discerne , if we consider that the very Saints and Angels in Heaven use the same . For do not they , Rev. 4.10 . ( Apoc. 4.10 . ) fall downe , and worship , and cast their Crownes before the Throne ? Can any thing by them used , be idle , or needlesse , or superfluous ? Nay rather , is it not our prayer , and should it not be our desire , that we should so serve God , as they doe ? that His will be so done by us , as by them it is ? The Church , ( beloved ) what is it but Heaven upon Earth ? Therefore the rule of her actions can she draw from no place better , then from thence .

Sure I am , it was the care and reverence of those first Christians , truly to keepe their feet , when they went into the House of God : this made them , at their entrance into their Churches , humbly bend and bow themselves in a most reverent , and awefull manner toward the upper and Easterne part of the Church ?

And the same lowly demeanour was used by their Bishops , Priests , and Deacons , Vid. Liturg. S. Iac. Basil . Chrysost. Petri , & Marci , &c. Vid. Eucholog . & Horolog . Graecorum passim . as often as they were occasioned to passe either to , or fro . These they then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same are at this day by the Easterne , and Orientall Christians , now by another name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as humble expressions of their devoutest submission and repentance .

In like manner , the Westerne Church had the like care and keepe of theirs . Ad domos statim Dominicas ( saith Salvian ) currimus , Salvian de gubern . Dei lib. 6. p. 237. & Rit . corpora humisternimus . Their feet were ready to run thither : and no sooner there , but downe they were there : and if it chanced any came after prayers begun , in the time of reading , ( S. Isidors Rule was observed ; S. Isidor . Hisp . lib. 1. de Eccles. Offic. c. 10. R. Maur. de institut . cleric . l. 2. c. 52. ) first to adore , and then to listen and fall in with the rest . Thus this duty was duly by them performed , as it was strictly by GOD commanded . Take heed , or keepe thy foot , when thou entrest into the House of GOD.

But what ? will some say : If God be so carefull for the reverence of the foot ; surely is he not much more carefull for the reverence of the Head ? If he be so carefull , for the service of the meanest part ; he will be much more to have it in the best manner from the best member . If he be so strict for our reverence when we enter ; he will be much more for our reverence , when we offer , praise , or pray unto him . And so he is : I pray you reade but the 1 Cor. 1 , 2 , 3. &c. Verses .

I need not ( I hope ) remember you , what ( the last time I was here ) I observed upon this , both from the Easterne , and Westerne practise : What the Apostle commands ; what they did then , let us doe now . I will but remember you , what our Holy Mother , Vid. Can. & constitut . Eccl. Angl. Can. 18. the Church of England commands , Can. 18.

It sufficeth ( Beloved ) that heretofore we have served God after our owne will-worship ; after our own lusts and pleasures , ( if that may be accounted service ) Let us now for the time to come , come as we ought to come . Let us remember Eli his speech , though a remisse one , 1 Sam. 2.25 . to his sons : If one man sin against another , the Iudge shall judge him ; but if a man sin against the Lord , who shall intreat for him ? As also that severer speech of the man of God to Eli , V. 30. Vers. 30. Them that honour me , I will honour , and they that despise me shall be lightly esteemed ; saith the Lord God of Israel . Let us recount , when we come hither , that we come for Gods worship ; and shall wee not worship him as he would have us , as he commands us ? Let us remember , that whither we come , it is the House of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall we not do it that reverence , we doe to the Kings Chamber ! Let us , that come , remember , that GOD made the whole man , and shall we render a peece , or a part only to him , that made us all ? that requireth all ? You have heard , Gen. chap. 12.13 , 15. how Abraham the Father of the faithfull , in every place where God appeared , though but once , built him an Altar ; held the place holy and consecrate : and doe not we desire to be the sons of holy Abraham ? You may remember Iacobs example in the like kinde ; how reverently he spake and thought of that place , where God appeared : surely , The Lord was in this place , and I was not aware . Gen. 28.16 . ( Mark that , ) What would he have done ? How reverent would he have beene , had he knowne God had beene there ! His words shew in what respect he held it : How fearefull is this place ? Vers. 17. This is no other than the House of God , and this is the Gate of Heaven .

Moses and Ioshua ( as you have heard ) are bid put off their shooes from their feet , because the place where they stood , was holy , Exodus 3. Ioshua 5. Acts 7. Nay the Turkes , Iewes , and Heathen shall rise up against us , for our want of reverence : For this very thing commanded Moses and Ioshua , is performed by the Turkes even at this day , Lavaterus in Iosh. 5.15 . as oft as they enter into their Moschits : as also the Iewish Priests in all their Sacrifices still observe the same , Io. Drusius in Com. in locum . Iosh. as learned Drusius hath observed out of Moses Gerundensis . The same is still done also at this day by most of the Easterne Nations of the World . And is it not an eternall shame , and reproach to us , in so great light above all others , after so much and long preaching , not to performe or retaine any , the most necessary reverence in our Churches ; when all those Nations in lesse knowledge , in dimmer light , with no instructer , after so long a time , almost foure thousand yeeres , doe still performe , notwithstanding to their no Gods , a most troublesome and irkesome reverence ? Is it not a shame , that after so long a time , such as they still continue to do so much , and we still continue to do so little ? O tell it not in Gath ! publish it not in the streets of Askelon ! &c. Is it not strange which S. Augustine reporteth : 2 Sam. 1.20 . That the Heathen ( though conquerers ) so much respected the Christian Churches ; S. Aug. de . civ . Dei . lib. 1. c. 4 , 5 , & 6. and doe wee so lightly reckon of them ; nay , of Gods reverence in them ? O dismall decay of Christianity ! O Apostatising fall ! O backsliding generation ! But I refraine my selfe : I have said enough : only let me say for a conclusion ;

That if we be men ; ( me thinks ) we would heare the voice of Nature , that teacheth this reverence to the Heathen her children . If Christian men , let us heare the voice of God , and Scripture , which requireth it of us .

Let us heare the voice of God our Father , who commands it .

Let us obey the Church our Mother , who enjoyneth it .

Let us follow those first , and true Christians , that practised it : or if not them ,

Let us not be worse than the Heathen , Iewes , Turks , or Infidels , that still performe it .

Let us worship , and fall downe , and kneele before the Lord our Maker .

Let us , as oft as we enter into the House of God , take heed to our feet ; and be more ready to heare ( what is here commanded ) then ( as the many do ) to offer the Sacrifice of fooles .