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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01379	Fiue sermons preached vpon sundry especiall occasions Viz. 1 The sinners mourning habit: in Whitehall, March 29. being the first Tuesday after the departure of King Iames into blessednesse. 2 A visitation sermon: in Christs Church, at the trienniall visitation of the right reuerend father in God the lord bishop of London. 3 The holy choice: in the chappell by Guildhall, at the solemne election of the right honorable the lord maior of London. 4 The barren tree: at Pauls-Crosse, Octob. 26. 5 The temple: at Pauls-Crosse. August 5. By Tho: Adams.	Adams, Thomas, fl. 1612-1653.; Adams, Thomas, fl. 1612-1653. Barren tree. aut; Adams, Thomas, fl. 11612-1653. Temple. aut	1626 (1626)	STC 115; ESTC S115603	103,732	219

like lightning The morall is the wealth that comes in Gods name comes slowly and with diligent labour but that which is haled in with an euill conscience is both hasty abundant in the collection This is the worldlings maine god all the rest be subordinate to him Si modo Iupiter mihi propitius sit minores deòs flocci sacio So long as Mammon fauours them or their Great Diana multiplies their gaines they scorne the other petty gods making account with a little money to buy them all This is an Idol of the Earth No agreement Ye cannot serue God and Mammon you may dispute for it you shall neuer compound it Gehezi cannot run after the forbidden talents but hee must leaue his master Some indeed here haue so finely distinguished of the busines that though they serue God they wil serue him more thriftily and please him as good cheape as they can They haue resolued not to do euill though they may gaine by it yet for gaine they will venture as neere euill as possibly they can and misse it But when it comes to push it wil be found that for onescruple of gold they will make no s●ruple of conscience But as those Inhabitants of Iudea that serued both God Idols did indeed neither serue God nor Idols so these higlers while they would haue two masters 〈◊〉 indeed neuer a one For in the euill day their master the world will renounce them then their master Christ will not receiue them so highly doth hee scorne such a competition Man was made to serue God and the world to serue man so the world at best is but Gods seruants seruant Now if we plead our selues Gods seruāts what an indign preposterous thing is it to take our owne seruant and make him competitor with our Master God sayes lend giue clothe feed harbor Mammon sayes Take gather extort oppresse spoile whether of these is our God Euen he that is most obeyed No lesse might be said for pleasures and honors or whatsoeuer is delectable to flesh and blood The loue of this world is enmity to God and the East West shall sooner vnite their forces thé these be recōciled lt is the Deuils especiall ayme to bring these Idols neere the Temple he finds no such pleasure to dominere in his owne hell but he hath a mind to Paradise One wittily obserueth that Christ chose poore Fishermen as the fittest to receiue his Oracles to plant his Church because Satan scorned to looke so low as to tempt them He studied to preuent Christ among the Kings of the earth and great Doctors neuer suspecting silly fishers But when he found himself deceiued he will then make their whole profession to fare the worse for it he beares the whole succession of their Tribe an old grudge Before he passed by them and tempted the great Masters now he wil sooner tempt them then Kings and Emperors The Church doth not iudge them that are without but them within and Satan had rather foile one within then a hundred without Hee hath a desire to all but especially he loues a religious soule he would eat that with more greedines then Rachel did her Mandrakes The fall of one Christian better pleaseth him then of many vnbeleeuers No King makes war against his owne loyall subiects but against rebels enemies The deuill is to subtill to spend his malice vpō them that do him ready seruice He cares not so much to multiply Idols in Babylon as to get one into Sion To maintaine priests of Baal in the land of Israel at the table of Iesabel as it were vnder Gods nose or to set vp Calues at Bethel in scorne of the Temple this is his ambition The Fox seldome preyes neere home nor doth Satan meddle with his owne they are as sure as temptation can make them What Iailor laies more chaines vpon the shackled malefactor that loues his prison and would not change The Pirate spends not a shot vpon a cole-ship but he lets flie at the rich Merchant Cantabit vacuus the empty traueller may passe vnmolested it is the full barne that inuites the thiefe If we were not belonging to the Temple we should not be assaulted with so many Idols if not Christians fewer tentations Now the more potent and malicious our aduersaries the more resolute and strong bee our resistance The more extreame the cold is without the more doth the naturall heat fortifie it selfe within guard the heart It is the note of the vngodly that they blesse Idols if we would not bee such let vs blesse our selues from Idols And as wee haue banished the materiall Idols out of our Temples so let vs driue these spirituall ones out of our hearts Let vs say with Ephraim we haue heard God seene him What haue we to doe any more with Idols The vices of the religious are the shame of religion the sight of this hath made the stoutest Champions of Christ melt into teares Riuers of waters run down mine eyes because they keep not thy Law Dauid was one of those great Worthies of the world not matchable in his times yet he weepes Did hee teare in pieces a beare like a kid rescue a lambe with the death of a lyon foile a mighty gyant that had dared the whole army of God Did he like a whirlewind beare and beat down his enemies before him and now does he like a childe or a woman fall a weeping Yes he had heard the name of God blasphemed seene his holy rites prophaned his statutes vilipended and violence offered to the pure and intemerate Chastity of that holy virgin Religion this resolued that valiant heart into teares Riuers of waters run down mine eyes So Paul I tell you of them weeping that are enemies to the Crosse of Christ. Had he with so magnanimous a courage endured stripes and persecutions run through perils of all sorts and sizes fought with beasts at Ephesus been rapt vp to heauen and learn'd his Diuinitie among the Angels does he now weep Yes he had seene Idols in the Temple Impiety in the Church of God this made that great spirit melt into teares If we see these Idols in others or feele them in our selues and complaine not we giue God and the Church iust cause to complaine of vs. Now the Lord deliuer his Temples from these Idols But all this while wee haue walked in generals and you will say Quod omnibus dicitur nemini dicitur let mee now therefore come to particulars The Temple of God Is euery Christian as the Church is his great Temple so his little temple is euery man We are not onely through his grace liuing stones in his Temple but liuing temples in his Sion each one bearing about him a little shrine of that infinite Maiestie Wheresoeuer God dwels there is his Temple therefore the beleeuing heart is his Temple for there he dwels As wee poore creatures of the earth haue

King of heauen and earth cals them to his counsel Priest was a title whereof the Princes of Israel were ambitious they would not euery man haue written his name on his rod but in hope that this Dignitie might fall to his lot Now is the Ministery of the Gospell inferiour to that of the Lawe Was the seruice of death more glorious then the seruice of life and saluation lf the Euangelicall Couenant bee better is the Ministration worse The Sonnes of the great thinke scorne of such an imployment what they held an honor these count a disparagement In one and the same subiect meets their ambition and our scorne It is ill when the Figge-tree shall despise the Dresser but it would bee farre worse if the Dresser should despise the Fig-tree To the Dresser This is the whole Congregation of his Ministers to whom he hath committed the culture of his Vineyard all which by an Enallage numeri are summ'd vp in one Dresser 1. Quia Cor vnum because they haue all one heart 2. Quia officium vnum all their labours meet in that one common terme the ●dification of the Body of Christ. 3. It is vsuall to name one proceteris for all the rest Peter sayes Though I should die with thee I will not denie thee Did Peter onely promise this No but So sayd likewise the rest of the Disciples Had not this been a Parable I neuer found a place of more probable colour for the high Priest of Rome to chalenge his vniuersall Supremacy by But surely he will neuer dresse Christes Vineyard as it ought vnlesse in a Parable Nay would his Instruments forbeare to sowe it with brambles to manure it with blood and to cast Nabaoth out of his own vineyard it were somewhat But let them passe When the Spirit wrote to a whole Church he inscribes his Epistle vnder one particular name Angelo Ecclesiae to the Angell of the Church To the Dresser Dressing implies labour and heedfulneesse I might here touch vpon the Ministers diligence that Christs Vineyard neuer lie rude and vnpolishd through his default But this age will looke to that well enough neuer did the Egyptians call so fast vpon the Israelites for making of Brickes as the people call on vs for making of Sermons our allowance of materials is much alike They think it recompense bountifull enough to praise our paines as if wee could liue like Camelions vpon the subtill ayre of Commendations So they serue vs as Carriers do their Horses lay heauy burdens vpon their backes and then hang belles at their eares to make them musicke But be our reward little or much God forbid we should slacke dressing the Vineyard of Iesus Christ. To the Dresser Why to him Vt intercederet that he might pleade for the Tree So vnwilling is God to destroy that hee woul● haue vs manacle his hands with our prayers he would bee intreated to forbeare Goe thy wayes downe for the people which thou broughtest out of Egypt haue corrupted themselues Why this to Moses That hee might pray for them He that meant to spare them in mercy meant withall that Moses should bee beholden to him for that mercie And Moses indeed chargeth the Lord sets vpon him with so holy a violence that as if his prayers could vincere inuincibilem he heares Let me alone O that euery Vine-dresser were full of this graciou●●ffection to the trees vnder his charge yea who feares God and in some measure hath it not The people forgot Moses Moses remembers the people they could be merry and happy without him he would not be happy without them Me● robbe vs of our meanes lode vs with reproches all our reuenge is to solicite heauen for them by our supplications they sue vs wee sue for them they impouerish our temporall condition wee pray for their eternall saluation Wee could neuer hope for goo● to our selues if wee should not returne them this good for their euill Corah had drawne a multitude to rebell against Moses and Aaron Moses and Aaron pray for their rebels They were worthy of death and they had it yet would these mercifull Leaders hau● preuented it refusing to buy their owne peace with the losse of such enemies Yea they are so farre from caruing their owne iust reuenge that they would not haue the Lord to reuenge for them Let vs fill our hearts with this great Example the people rise vp against their Pastors the Pastors fall on their faces for the people Certainly if God had not meant to heare vs he would neuer inuite vs to pray But as it pleaseth Him to make vs His mouth to you so also your mouth to Him both to tell you what He doth say and to returne Him what you should say to preach against your sinns to pray for your soules Doe you heare vs pleade for Christ for Christ heares vs plead for you Indeed wee are men of polluted lippes and liues but as Gods power is not straitned through our weakness so nor is his mercy lessened through our vnworthinesse Therefore as Paul had his Vae mihi si non praedicauero Woe vnto mee if I Preach not So Moses in effect had his Vae mihi si non intercessero woe vnto me if I pray not God forbid I should cease praying for you But as all our Preaching can work no good vpon you but through the holy Ghost so all our Praying can bring no good to you but through Iesus Christ. Wee pray for you forget not you to pray for vs. Indeed weake ones pray with vs malicious ones pray against vs couetous ones prey vpon vs fewe pray for vs. We intreat for you do you intreat for vs and that onely Mediator betwixt God and man plead for vs all The Complaint Behold I come c. This hath in it two passages His Accesse Behold these three yeares c. His Successe I find none First the Accesse Behold Ecce is here a note of complaint Hee that can thunder downe sinne with vengeance raines on it showres of complaint Behold the Tree he might in a moment haue put it past beholding by throwing it into the infernall furnace Why doth he complain that can compell Habet in manu potentiam in corde patientiam there is power in his hand but patience in his heart To do Iustice we after a sort constraine him but his delight is to be mercifull He complaines All complain of lost labors the Shepheard after all his vigilance complaines of stragling Lambes the Gardiner after all his diligence of withering Plants the Husbandman after all his toyle of leane Fields and thin Haruests Merchants after many aduentures of Wrackes and Pyracies Tradesmen of bad debtors and scarcitie of monies Lawyers complaine of few Clients and Diuines of fewer Conuerts Thus wee complaine one of another but God hath iust cause to complaine of vs all Well if the Lord complaine of Sinne let not vs make our selues merry with it

fast of a whole weeke Therefore the reuerend Fathers of the Church obserue their due times of Visiting and particular Pastors haue their set dayes of feeding Hee is an ill Fisher that neuer mends his net a bad Mower that neuer whets his Sythe There bee some so mad of hearing that as if their Preacher had ribbs of yron and a spirit of Angelicall nature they will not suffer him to breath But are as impatient of such a pause as Saul was of Dauids sicknes Bring him to me in the bed that I may slay him Such no more is their pitie to their Minister Bring him though he lye sicke in his bed spare him not though his heate and heart be spent And if wee satisfie not their vnseasonable vnreasonable desires they exclaime and breake out into bitter inuectiues against vs not vnlike the Chinois that whip their gods when they doe not answere them Such misgouern'd feeders should bee stinted to their measure as the Israelites were to an Omer God will neuer thanke vs for killing our selues to humour our hearers The Extent or latitude of it In euery Citie First such was their fauour and indulgence they went to euery city not summoned euery citie to appeare before them Our graue Diocesans doe follow the blessed Apostles in this step they visite vs in our seuerall Deanries and Diuisions without compelling the remote dwellers to trauell vnto their Consistories Againe In euery Citie such was their impartiall Iustice and most equall loue to all the greatest were not exempted from their Iurisdiction nor the least neglected of their compassion The holiest Congregations may bee blemished with some malefactors Rome and Corinth and Ephesus though they were all famous cities had no lesse need of Apostles for their Visitants then they had for their Founders Three traytors kindle a fire two hundred and fifty Captains bring sticks to it and all Israel is ready to warme themselues at it It was happy for Israel when they had but one Achan and yet that one Achan was enough to make them vnhappy The innocence of so many thousands was not so forcible to excuse his one sinne as his one sinne was to taynt all the people One euill man may kindle that fire which the whole world cannot quench Shall Ieroboam be an Idolater alone No he can no sooner set vp his Calues but his subiects like beast are presently downe on their knees Where stands that Eutopia that citie which is in so good case that it need not bee visited Sin doth multiply so fast that the poore Preacher cannot out-preach it yea it is well if the Bishop himselfe with all his authoritie can suppresse it Wee cannot say alwayes whence these euills come but we are sure they are You haue peraduenture heard or seene a Motion a Puppet-play how the little Idoles leape and mooue and run strangely vp and downe Wee know it is not of themselues but there is a fellow behind which we see not it is he that doth the feat We see in our Parishes strange motions a drunken companion bearding his Minister a contentious Incendiary vexing him with actions and slanders an obstinate Papist carries away his Recusancie scornes the Preacher seduceth the people this is a strange kinde of Puppet play but God knowes who it is behind the curtaine that giues them their motion onely we are sure they cannot thus moue themselues There are many meetings and much adoe as if sinne should be punished a Iury is impannell'd a sore charge is giuen the drunkard shall bee made an example Good-ale shall be talk'd with whoredome shall be whipt and all shall be well we looke for present reformation But it commonly proues like the Iugglers feast in Suidas a Table furnished with all manner of dainties in shew wherof when they came to taste they found nothing but aire But I passe from the Extent to The Limitation or restraint of it Where wee haue preached the Word of the Lord. Not euery citie but euery citie and place that hath receiued the word of Instruction No visiting a Garden but where some seeds haue beene planted that which is all weeds is left to an higher visitation God shall iudge them that are without One would think that the word of God were so preuailing that it should beat downe enormities faster then Satan can raise them But wee finde by miserable experience that euen in those cities where the Gospell hath abounded sinne hath superabounded and that this glorious Sun hath not dispelled and ouercome all those fogges and mists that haue surg'd from hell But if the Sunne cause a stench it is a signe there is some dunghill nigh let it reflect vpon a bed of Roses there is all sweetnesse Shall wee lay the blame vpon the Preachers that were vniust in our owne consciences What Citie in the world is so rich in her spirituall prouision as this Some whole countreyes within the Christian pale haue not so many learned and painefull Pastors as bee within these walles and liberties It lookes light the firmament in a cleare night bespangled with refulgent starres of different magnitude but all yeelding comfortable light to guide our feet in the way of peace The Church in Constantinople wherein Nazianzen preached was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection Church in respect of the great concourse and assembly of people Most Churches in this Citie may well beare that name Where is the fault then I could happily tel you of some causes the great profanation of Gods Sabbath the perfunctory hearing of his sacred word the cages of vncleane birds Brothels and drinking Schooles the negligence of the secular Magistrate the exemplary corruption of Rulers the sinfull indulgence of parents and matters in their families when the mouths of their children and seruants bee filled with vncorrected oathes and blasphemies O that wee might see an end of these things before wee see an end of all things The last poynt is The Intent or end of all To see how they doe First to see how the Pastors doe whom they had set ouer particular Congregations The Apostles had been carefull in their first election and good reason Lay hands suddenly vpon no man saith Saint Paul There is a Story in the Legend how a Bishop deuoted to the seruice of our Lady in the agony of death prayed her to bee his Mediator as hee had been her Chaplaine To whom she answered that for his other sinnes she had obtained pardon but his rash imposition of hands was a case which her Sonne would reserue to hims●lfe But some that were fit in the choise may prooue vnworthy in the progresse therefore must be visited to see how they doe For if the Physician be sicke what shall become of his patients Certainly a Ministers life is full of honour heere and hereafter too so it is full of danger heere and heereafter too O what an honour is it to labour in Gods haruest to bee an Ambassador

Like Sampson it may make vs sport for a while but will at last pull downe the house vpon our heads The voyce of the Turtle is not heard in our Land Vox Turturis vox gem●●tis True penitents bee more rare then Turtles The voyce of the Sparrow wee heare chirping lust of the Night-bird buzzing ignorance the voyce of the Scriech-owle croaking blasphemy of the Popiniay gawdy pride the voyce of the Kite and Cormorant couetousnesse and oppression these and other Birdes of that wing bee common But Non audita est vox Turturis who mournes for the sinne of the time and longs to bee freed from the time of sinne It was an vnhappy spectacle in Israel to see at once Lachrymantem Dominum and ridentem populum a weeping Sauiour and deriding sinners We complaine of our crosses and losses wee complaine of our maladies of our iniuries enemies miseries the Lord open our eyes and soften our hearts to see and feele the cause of all and to complaine of our sinnes I come The Lord had often sent before now he came himselfe euen by his personall presence accepting our nature The Sonne of God that made vs the Sonnes of men became the Sonne of man to make vs the Sons of God Hee came voluntarily we come into the world not by our owne wills but by the will of our parents Christ came by his owne will Hee came not for his owne benefit but ours What profit doth the Sunne receiue by our looking on him Wee are the better for his light not hee for our sight A shower of raine that waters the earth gets nothing to it selfe the earth fares the better for it He came for our fruites these cannot enrich him Lord our well-doing extendeth not to thee Neuer came such an Inhabitant to our Countrey as Iesus Had God graunted men the libertie to beg of him what they would and haue it they durst not haue beene so bold as to aske his onely Sonne When the King giues a free concession to his subiect to make choise of his owne sute without deniall he will not bee so impudent as to beg the Prince Let vs entertaine him well wee fare the better for him the profit of our redemption bles●eth all the rest vnto vs. Farre bee it from vs to welcome him with scandals with blasphemies and neglect Hee may then reply as Absolon to Hushai Is this thy kindnes to thy friend No you say we make much of him hold him in the highest regard trust him with our whole saluation But knowe Christ fares not the better for thy Faith but for thy Charity Faith is a beggerly receiuer Charitie is a rich giu●r Thy Faith is a hand that takes something from him to enrich thy selfe thy Charitie is a hand that giues some thing to him in his distressed members Indeed Christ is the subiect of all tongus but he is not the obiect of all hearts The Schoole disputes of him the Pulpit preaches of him Profession talks of him Profane men sweare by him few loue him few ●erue him He is come let him bee made welcome by setting our best cheere and choycest fruites before him Whom should we entertaine if not our Sauiour Seeking But did not Hee know before What need hee seeke that hath found Hee that vnderstands our thoughts long before they are borne cannot be nescious of our workes when they are done My answere shall bee short the Lords Quaerit is a Requirit hee doth not seeke a thing that is hid from him but requi●es a debt that is due vnto him Seeking This is no rare but a continued act It is not Veni I came Hee came vnto his owne c Nor a Venturus sum Yet a little while and I will come But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Reuel 3.20 Sto pulsans I stand knocking so here Venio querens l come seeking Hee seekes continually will you heare how long These three yeares Much time hath beene spent about the Interpretation of this time how it is appliable to the Iewish Synagogue to whom it was immediatly referred I find no great difference among Expositors sauing onely in their tearmes Some by the first yeare vnderstand the time before the Captiuitie by the second their returne to Iury by the last the comming of Christ. Some by the first yeare conceiue the Lawe giuen by Moses By the second the Propheticall attestations by the third the grace of our Lord Iesus Some resolue it thus the first yeare was the time of Circumcision from Abraham to Moses the next the Leuitical Law from Moses to Christ the last is the yeare of Saluation by the Messias Others vnderstand the first yeare to bee of the Patriarchs the middle yeare of the Iudges the third of the Kings After all this hee was intreated to forbeare it a fourth yeare till it was instructed by the Apostles and then being found fruitlesse it was cut downe by the Romanes But I rather take a definite number to be put for an indefinite three yeares is time long enough to wait for the proofe of a tree such a proportionable expectation had the Lord for that Church If literally you would haue it I take this to bee the probablest exposition These three yeares were the very three yeares of his Preaching healing diseases casting out Deuils working Miracles before their faces The other yeare which he added was the time while the Apostles offer'd them the Gospel of saluation Whereof the refusers were cut downe the accepters were saued He hath likewise waited for the Church of Christianity three yeares that is three reuolutions of Ages thrice fiue hundred yeres Or he hath tarried the leasure of the whole world three yeares the first yeare vnder nature the second vnder the Law the third vnder Grace the fourth is now a passing and who knowes how farre it is spent Or to apply it to our selues these three yeares of our visitation hath beene so many scores of yeares Conceiue the formost to be in the dayes of King Edward 6. who purged the gold from the rust and drosse of Superstition Ignorance and Cussenage which it had contracted The Sunne beganne to shine out in his bright lustre the Lord came seeking our fruits but not finding them answerable to his expectation nor worthy of the glorious Gospell hee drewe another cloud ouer our Sunne teaching vs better to value that heauenly Manna wherewith we were so suddenly growne wanton The second yeare vnder Queene Elizabeth of so blessed memory that Royall nurse vpon whose Bosome the Church of God leaned to take her rest Shee did againe vindicate this Vineyard which had so long lyen among Fryars and Monkes that it had allmost quite forgotten the language of Canaan Shee taught it a new to speake the Dialect of the Holy Ghost When that Gracious Queene was taken from a Crowne of gold to a Diadem of glory then began our third yeare wherein our present Soueraigne was sent Dignissimus Regno

were repeat his Creation but the deliuerance of a King is alwayes a choyce piece in the Lords Chronicle The Story how he was endangered and how preserued this place hath diuers times witnessed and that in a more punctuall manner then I haue either strength or art or time to match A hard time it seemed to be when a King was imprisoned when he had no guard with him but his Innocency no subiect but a Traytor But there was a stronger with him then all they could be against him A good Prince hath more guards then one he hath 1. a subsidiary guard consisting of morrall men 2. An inward guard the integritie of his owne Conscience 3. A spirituall guard the prayers of his faithfull subiects 4. A celestial guard the protection of diligent powerfull Angels 5. A diuine guard his Makers prouidence that fenceth him in with a wall of fire which shall at once both preserue him and consume his enemies But my purpose is not to bring your thoughts back to the view of his perill but to stir your hearts vp to thankfulnesse for his preseruation He is iustly styled The Defender of the Faith he hath euer defended the Faith and the Faith hath euer defended him Hee hath preserued the Temple of God from Idols and therefore God hath preserued him from all his enemies Surely that Prouidence which deliuered him from those early Conspiracies wherewith he hath been assaulted from his cradle meant him for some extraordinary benefit and matchlesse good to the Christian world Hee that gaue him both life and Crowne almost together hath still miraculously preserued them both from all the raging violences of Rome and Hell Now when the Lord deliuered him what did he else but euen deliuer vs all That we might reioyce in his safety as the Romans did in the recouery of Germanicus when they ran with lampes and sacrifices to the Capitoll and there sung with shouts and acclamations Salua Roma salua Patria saluus Germanicus the Citie is safe the Country is safe and all in the safetie of Germanicus While we consider the blessings which we enioy by his gracious Gouernment that the estates we haue gotten with honest industry may be safely conueyed to our posterity that we sit vnder the shadow of peace and may teach our children to know the Lord that the good man may build vp Temples and Hospitals without trembling to thinke of sauage and barbarous violences to pull them down that our Deuotions be not molested with vproares nor men called from their callings by mutinies that our Temples be not profaned with Idols nor the Seruice of God blended with superstitious deuices that our temporall estate is preserued in liberity our spirituall estate may bee improued in pietie and our eternall estate assured vs in glory that our liues be protected and in quiet our soules may be saued for such a King of men blesse we the God of Kings and sing for his deliuerāce as they did for their Germanicus as priuatly euery day so this day in our publike Assemblies Salua Britannia Salua Ecclesia saluus IACOBVS Our Kingdome is safe the Church of God is safe our whole Estate is safe wee are all safe and happie in the safetie and happinesse of King IAMES O that as we haue good cause to emulate so also we would truly imitate the gratulation of Israel we for our King that hath preserued the Temple as they for their King that built the Temple while the Leuites and singers stood with Harps and Cymbals and Viols and the Priests blowing with Trumpets as if they had all been one man and made one sweet harmony to the praise of God For these publike extraordinary blessings God requires publike and extraordinary praises that this great Assembly with prepared hearts and religious affections should magnifie his glorious Name if it were possible by some vnusuall strain of our vnited thāks pierce the very skies giue an Eccho to those celestiall Quires singing Honor praise and glory bee to our gracious God for all his mercifull deliuerances both of Prince and people Yea O Lord still preserue thine own Annointed conuert or confound all his enemies but vpon his dead let his Crown florish Long long liue that royal keeper of Gods holy Temple the Defender of that Faith which he hath of old giuen to his Saints and let all true-hearted Israelites say Amen yea let Amen the faithfull witnes in heauen the Word Truth of God say Amen to it For our selues let vs heartily repent of our former sins religiously amend our future liues abandon all our intestine Idols serue the Lord with pure hearts and still and still God shall deliuer both Him and vs from all our enemies This God grant for his mercies sake Iesus Christ for his merits sake the Holy-Ghost for his Names sake to whom three persons and one eternall God be all praise and glory ob●dience and thanksgiuing world without end FINIS Zepper Luke 15.17 Vers. 5. Psalm 135.6 Genes 6.7 Psalm 130.4 1 Tim. 1.11 Gen. 18 27. Gr●g mo● ●8 Exod. 33.17 Gen. 32.10 Mat. 3.11 Mat. ● 8 1 Cor. 15.9 August Dan. 4.30 Luke 18.11 Iob. 1.15 Psal. 51.4 Mark 8.34 Reu. 16.11 Math. 5.45 Reuel 3.7 2 Kings 4.30 Acts 16.29 1 King 20.31 Iob 13.26 Psal. 50.21 Genes 3.7 Aug. Ion. 3.6 Genes 3 1● Psal 30.9 Psal. 103.14 Iob. 4.19 Esai 26.19 2 Pet. 2.6 Eccl. 9.4 Esai 58.5 Psalm 51.17 1 Tim. 1.14 1 King 17.16 Psal. 133.2 Obseruat Arist. Polit. Reuel 3.7 Zach. 11.7 Col. 2.5 Iudg. 5.20 Math. 24.45 Obseruat Hebr. 9.4 Socrat. lib. 7. cap. 22. 1 Cor. 4.21 Galat. 5.12 Aug. Hebr. 2.11 Psal. ●0 20 Ad. Tr●●● Prou. 27.23 2 Cor. 12.20 Ep. 4. ad Episc. Lorin in lo● Gen. 6.2.4 Luke 12.42 Math. 13.25 1 Kings 5.14 1 Sam. 19.15 Numb 16. Iosh. 7. 1 Cor. 3.13 1 Cor. 1● 10 Verse ●8 Esai 49.4 1 Cor. 1.11 Luke 1.68 Hebr. 2.6 Gene. 21.1 Iam. 1.27 Math. 25.43 Iob 7.18 Psal. 89.32 Psal. 80.14 Iere. ● 29 Num. 27.16 Iohn 17.27 Actes 6.6 Psal. 139.7 c Iere. 17.9.10 1 Sam. 16.7 Iccles 9 1● Esai 59.2 Psal. 12.2 Act● 4.32 Eccles. ● 10 1 Kings 3.9 Luke 18.2 Rom. 13.4 Math 8.9 Iosh. 1.16 Luk. 18.13 Ambr. Math. 19.27 Math. 5.8 Psal. 51.10 2 King 10.15 Reue● 3. The Distribution Genes 3. ● 2 Sam. 20.10 1 Kings 22.24 Reuel 3.20 Amos 3.7 Luke 8.10 Gen. 18.17 Rom. 11.34 Iohn 6.6 Numb 17. Actes 4.32 Ephes. 4.12 Math. 26.35 Reuel 2. 3. Exod. ●2 7 Numb 16.22 Cant. 2.12 Psalm 16. 2 Sam. 16.17 Iohn 1.11 Reuel 22. Math. 8.29 Luke 9.61 Psal. 45.10 Nath 3.12 Prou. 27.18 Iohn 1 1● Math. 7.16 Rom. 7.4 Psalm 19.4 Matth. 22.12 Aug. Iohn 5.17 Psalm 1.3 2 Kings 5.26 Cant. 2.12 Iob 38.38 Psal. 137.4 Eccles. ● 17. Psal. 32.6 Iohn 2.39 Rom. 9.27 Esay 6.13 Mich 7.1 Esay 17.6 Hab. 3.17 I●rem 8.13 Luke 17.10 R●●el 8.4 Math. 10.48 Ie● 24.8 Ephes. 5.11 Esay ● 3 Hosea 4.15 Math. 13.27 Psal. 22.29 1 Cor. 10.7 〈◊〉 26. ●6 Esay 5.7 Iob 14.8 Genes 21. Cris. 1 Cor. ● 1. Tim. 1.20 Approued by the counc of Trent Sess 26. Psal. 19 Iere. 15.1 Zach. 11.9 Reuel 22.11 Aug. Rom. 9.20 Aug. Eccles 2.26 Math. 21.43 Rom. 11.19 Math. 22.12 Psal. 101.8 Acts 1.20 Matth. 23.13 Ezech. 15.3 Psal. 128.3 Iohn 15.1 Iudg. 9.13 Matth. 5.13 Deuter. 22. Gene. 30.11 Psalm 4● 2. Iohn 14. Actes 17.24 Genes 4.16 Ionah 1.3 Leuit. 10.2 Math 18.20 Bern. Actes 3.1 Psalm 134.2 ●ntiqu lib. 8. cap. 3. Iohn 2.13 Th. 1. qu. 41. art 6. Math. 21.43 1 Sam. 15.28 Plato 1 Sam. 25.37 Psalm 27.7 Chrys. 1 Cor. 9.1 Ezek. 9.6 1 Pet. 4.17 Iohn 2.15 Aug. 1 Sam. 2.17 1 John 5.21 Exod. 32.1 Wisd. 13.18 Reuel 22.18 Esa. 1.31 Heb. 11.1 Hieron 1. Sam. 5.3 2 Chr●n 33.7 Gal. 5. ● Iudg. 17. * * Non-sence Math. 2.15 2 Sam. 3.3 Gene. 34.14 Psalm 106.35 Iob 13.7 Specul Exempl Barrhad in Con● Euang. Math. 15.9 Colos● 3.5 Sabo●● par 1. Mich. 2.11 Esa. 37.24 Ezek 28.4 Luk. 18. Ber●s Iob. 31.24 Iudg. 17. 1. Cor. 5.12 Esay 66.3 Ho● 14.8 Psal. 189.136 Phil. ● 1● Rom. 8.16 Psal. 141.2 Math. 5.23 Aug. in Psa. 41. Psal. 50 1● Math. 25. Psal. 38.9 Reuel ●1 27 Math ●1 13 1 Cor. 6.20 Reu. 21.22 2 Chron. 5.12.13