shuts and no man opens hath left two Keyes for the gouernment of the Church the one Clauem Scientiae the preaching of the Gospell which is the more essentiall part of our function for a necessitie is laid vpon vs and woe vnto vs if we preach not the Gospell if we turne not that Key The other Clauem Potentiae the Key of Iurisdiction or Discipline which makes the Church Aciem ordinatam an Army well marshalled The former imposeth a Dutie and Haec oportet facere the latter importeth a Decencie and Haec decet fieri Thus did the great Shepheard of Israel gouerne his flocke with Two Staues One the Staffe of Bands sound Doctrine the other the Staffe of Beautie orderly Discipline Saint Paul ioynes them both together the stedfastnesse of their faith and the comelinesse of their Order and makes them the matter of his Ioy in the Collossians Without order Faith it selfe would bee at a losse Euen the Starres doe not fight from heauen but in their order Therefore is our Ministery called Orders to shew that wee are bound to Order aboue other Professions This orderly distinction of Ecclesiasticall persons is set downe by the Holy Ghost 1. Cor. 12. placing some as the head other as the eyes other as the feet all members of one Body with mutuall concord equall amity but vnequal dignitie To be a Bishop then is not a Numerall but a Munerall function a priority in order a superioritie in degree Who is a faithfull and wise seruant whom his Lord hath made ruler ouer his houshold Quem Dominus constituit super familiaÌ„ All Ministers of Christ haue their due honour some are worthy of double honour Farre be it from vs sinners to grudge them that honour whereof God himselfe hath pronounced them worthy This first Againe Paul and Barnabas Paul was a man of ardent zeale Barnabas is interpreted the son of coÌ„solation Paul would haue Barnabas along with him that the lenitie of the one might somewhat mittigate and qualifie the feruour of the other Thus Moses was with Elias wheÌ„ they both met with Christ transfigured on the Mount Elias was a fiery spirited Prophet inflamed with holy zeale Moses a Prophet of a meeke and mild spirit these two together are fit seruants to wait vpon the Son of God I doe not say that either Paul wanted compassion or Barnabas feruency but this I say that both these tempers are a happy composition in a Visiter and make his Brest like the sacred Arke wherein lay both Aarons Rod and the Golden pot of Manna the Rod of correction the Manna of consolation the one a corrosiue the other a cordiall Spirituall Fathers should be like naturall mothers that haue both vbera and verbera or like Bees hauing much honey but not without a sting Onely let the sting bee the least in their desire or intention and the last in execution like God himselfe Qui habet in Potestate vindictam sed mauult in vsu misericordiam There haue been some who did put lime and galle into the milke yea ministred pro lacte venâ—num Boneâ—s and Gardiners that gaue too sharpe physicke for the disposition of their patients That as the Antiochians said of Iulian taking occasion by the Bull which hee stamped on his coyne haue goared the world to death That as if they had Sauls Commission to vexe the Church of Christ haue concluded their Visitations in blood But mercy no lesse then holinesse becomes the brestplate of Aaron I deny not the necessitie of Iurisdiction both correctiue coactiue the one restraining where is too much forwardnesse the other inforcing where is slacknesse There is a Rod and there is a Sword Veniam ad vos in virga that 's the Rod. Vtinam absâ—indantur qui perturbant vos that 's the Sword If we obserue Gods proceeding in the Church we shall finde how hee hath fitted men to the times and occasions In the low and afflicted estate of Israel they had Moses a man of meeke spirit and mighty in wonders Meeke because hee had to doe with a teatchy and froward people mighty in wonders because he had to doe with a Pharaoh When they were setled in a quiet consistence they had a graue holy Samuel In their corrupted declination they had a hote-spirited Eliah who came in a tempest as he went out in a whirlewind These times of ours be of a sinfull and depraued condition therefore haue need to be visited with spirits more stirring then those of the common mould Imo veni Paule cum virga come Paul with thy Rod. Rather let vs smart with correction then run on to confusion The Visited Their Brethren Such was that great Apostles humilitie that he calls all beleeuers Brethren to shew that he had but the priuiledge of a Brother and did no otherwise then all the rest beare the armes of the Elder Yea why should not an Apostle accept of that title when the eternall Son of God is not ashamed to call vs brethren The weakest Christian is a Brother to the holyest Saint therefore not to be contemned It is most vnnaturall for a man to despise his brother the sonne of his owne father It is a brand set vpon that tongue which must burne with quenchlesse flames That it spake against his brother and slandered his owne mothers sonne Bishops are in the chiefest respect Brethren to the Ministers in a meaner regard they are Fathers They are our Fathers but in that respect whereby they gouerne vs but in that respect which doth saue vs they are our Brethren Fratres in salute Patres in ordine ad salutem Euen Princes should not scorne the Brotherhood of their subiects for howsoeuer on earth there is a necessitie of these ceremoniall differences yet in the graue for our bodies in heauen for our soules there is no such distinction If there be any disparitie after this life it shall be Secundum opera not secundum officia proportioned to the works they haue done not to the honours they haue borne Saint Paul calls Timothie in one place his Sonne in another place his Brother Bishops are brethren to Ministers in a three-fold relation 1. By nature so are all men 2. By grace so are all Christians 3. By office so are all Pastors He that Mat. 24.45 was called Rector super familiam Ruler ouer the houshold the same is also termed ver 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow seruant with the rest of the meany All seruants vnder one Lord though some superior in office to the rest As in the ciuill State within that honourable ranke both Earles and Lords are called Barons yet their dignities are not equall euery Earle being a Baron but not euery Baron an Earle So in the State Ecclesiasticall in respect of the generall seruice of Christ the dispensation of his Word and Mysteries Bishops and Priests are all Brethren and fellow-Presbyters yet though the
the Israelites of them to none but the cleane There was a third proper only to the Priests and Leuites whither the Laitie might not come thus farre they might bring their offerings but further they might not offer to goe In the Temple it selfe there was one roome into which the Leuites might not enter the Priests might Another whither the Priests might not come but onely the high Priest and euen hee but once yearely Some passages of the Christian Church are common to all euen to the vncleane hypocrites and foule-hearted sinners They haue accesse to Gods holy ordinances and tread in his Courts as the Pharisee came into the congregation and Iudas receiued the Communion Other are secret and reserued wherein the faithfull onely conuerse with God and solace themselues in the sweet fruition of his gracious presence The materiall Temple in three diuisions seemed to be a cleare representation of the Church in three degrees The first signified the externall and visible face of the Church from which no professor of Christ is debarred The second the communion of the inuisible Church vpon earth The last the highest heauen of Gods glorified Saints Neither did those roomes more exceed one another then do these parts of the spirituall house of Christ. What are the most polished corners of the Temple to the spirituall liuing stones of the Church What be pebles to Saphirs or marbles to Diamonds Howsoeuer some are more transported with insensible monuments then with liuing Saints As it was a complaint long since Fulget Ecclesia in parietibus luget in pauperibus Yet Temples are built for men not men for Temples and what is a glorious edifice when the whole world is not worth one soule Dead walls bee of small value to the liuing Temples of the holy Ghost yea the temple of our body to the temple of Christs Body his Church yea the Temple of Gods Church militant on earth to that which is triumphant in heauen What is siluer and gold Cedar and Marble to those diuine graces faith truth pietie holinesse Salomons Temple did last but some 430. yeares the Church is for eternitie The Temple took vp but a little space of ground at most the Hill Sion the Church is vniuersally spread in all parts of the world God hath his chosen Did our intellectuall eyes truely behold the beauty of this Temple wee would with that good Emperor esteeme it better to be a member of the Church then head of the kingdome We would set this one thing against all worldly glories As when Henry 4. that late Great king of France was told of the king of Spaines ample dominions as first he is king of Castile and I quoth Henry am king of France he is king of Nauarre and I am king of France he is king of Portugall and I am king of France he is king of Naples and I am king of France he is king of the Siâ—ilies and I am king of France hee is king of Noua Hispania the West Indies and I am king of France he thought the kingdome of France equiualent to all these So let thy soule O Christian solace it selfe against all the wants of thy mortall pilgrimage in this that thou art a member of the church Another hath more wit or learning yet I am a Christian another hath more honour and preferment on earth yet I am a Christian another hath more siluer and gold and riches yet I am a Christian another hath large possessions yet I haue an Inheritance in heauen I am a Christian. Dauid thought it not so happy to bee a King in his owne house as to bee a doore-keeper in Gods house Were our hearts throughly sanctified we would vnder-value all honours to this that we are parts of this spirituall Temple the members of Iesus Christ. Idols Euery deuice of man in the seruice of God is a meere Idol Whatsoeuer we inuent out of Gods Schoole or substitute in Gods roome is to vs an Idol Howsoeuer we flatter our selues with reflecting all the honour on God yet hee will reflect the vengeance on vs. Shall a man speake deceitfully for God or tell a lye for his glory Hee is not so penurious of meanes to honour himselfe as to be beholding to vs for a lye The doctrine of vniuersall grace seemes to make much for Gods glory but himselfe sayes it is â—lye for he wâ—ll haue mercie on whom hâ— will haue mercy and whom hee will hee hardneth To say that Christ in the wombe wrought many miracles hath a faire shew of honouring him but who can say it is not a lye Sure wee reade no such matter To distribute among the Saints departed seuerall Offices as one to haue the charge of women in child-bed another to bee the Patron of such a Citie or Countrey to omit their protection of beasts one for hogs another for horses seemes to honour God in thus honouring them but it is a lye and a plaine derogation to his vniuersall prouidence yea as absurd as if the flies should take vpon them to giue the charges and offices of this kingdome To say the Saints in heauen know the occurrents of this nether world and the condition of their ancient friends or children below reading them in the Deitie as by the reflection of a glasse this is a fiction that carries a shew of honouring God but it doth indeed dishonor him by making creatures as omniscient as their Maker Besides how absurd is it to say that Iohn in Patmos seeing Christ did see all that Christ saw If I standing on the ground see a man on the top of a high Turret doe I see all that hee seeth If the sight of him that looketh bee to be measured by the sight of him on whom hee looketh it will follow that hee which looketh on a blinde man should see noâ—hing at all And who seeth not the blindness of this consequeÌ„ce To say that all the worship done to the Virgin mother redounds to the honour of her Sonne and God is a grosse falshood The Idolatrous Iewes might as well haue pretended the honor of God when they worshipped the Queene of heauen That fanaticall vision of theirs concerning the two ladders that reached vp to heauen while Christ was preparing to iudge the world the one Red at the top whereof Christ sate the other white at the top whereof the Virgin sate and when the Friers could not get vp the red ladder of Christ but euermore tumbled downe backward St. Francis called them vp the white ladder of our Lady and there they were receiued Did this make for the honour of Christ when the red blood of our Sauiour is not so able to bring men to heauen as the white milke of his mother which must needs be the morall or meaning of it Or the obseruation of Barrhadius the Iesuite who made bold to aske Christ why in his ascension to heauen he did not take his mother along with him
it Reu. 16. We reade of men plagued with heat and paines and sores yet they repented not Iudas could haue a broken necke not a broken heart There is no such inducement to sinne as the presumption of ready Repentance as if God had no speciall riches of his owne but euery sinner might command them at his pleasure The King hath Earth of his owne he lets his subiects walke vpon it he hath a Sea lets them saile on it his Land yeelds fruit let them eate it his fountaines water let them drinke it But the moneys in his Exchequer the garments in his Wardrope the Iewels in his Iewel-house none may meddle with but they to whom hee disposeth them Gods common blessings are not denied his Sunne shines his raine falls on the righteous and vnrighteous But the treasures of heauen the robes of glory the Iewels of Grace and Repentance these hee keepes in his owne hands and giues not where he may but where he will Mans heart is like a doore with a Spring locke pull the doore after you it lockes of it selfe but you cannot open it againe without a key Mans heart doth naturally locke our grace none but hee that hath the Key of the house of Dauid can open the doore and put it in God hath made a promise To Repentance not Of Repentance wee may trust to that promise but there is no trusting to our selues Nature flatters it selfe with that singular instance of mercy one malefactor on the crosse repenting at his last houre But such hath beene Satans policie to draw euill out of good that the calling and sauing of that one soule hath bin the occasion of the losse of many thousands Wheresoeuer Repentance is shee doth not deliberate tarries not to aske questions and examine circumstances but bestirres her ioynts cals her wits senses together summons her tongue to praying her feet to walking her hands to working her eyes to weeping her heart to groaning There is no need to bid her goe for shee runnes she runnes to the word for direction to her own heart for remorse and compunction to God for grace and pardon and wheresoeuer shee findeth Christ shee layeth faster hold on him then the Shunnamite did on the feet of Elisha As the Lord liueth and as thy soule liueth I will not let thee goe no Gehesi can beate her off She resolues that her knees shall grow to the pauement till mercy hath answered her from heauen As if she had felt an earth quake in her soule not vnlike that Iaylor when he felt the foundations of his prison shaken shee calls for a light the Gospell of truth and springs in trembling and the fiâ—st voice of her lips is O what shall I doe to be saued Shee lowes with mourning like the Kine that carried the Arke and neuer rests till shee comes to Bethshemesh the fieldes of mercie The good Starre that guides her is the promise of God this giues her light through all the darke clouds of her sorrow Confidence is her life and soule she drawes no other breath then the perswasion of mercie that the King of Israel is a mercifull King Faith is the heart-blood of Repentance The matter composition constitution substance of it is amendment of life there be many counterfets that walke in her habite as King Ahab had his shadowes but that 's her substance Her countenance is spare and thinne shee hath not eyes standing out with fatnesse Her diet is abstinence her garment and liuery Sackcloth and ashes the Paper in her hand is a Petition her dialect is Miserâ—re and lest her owne lusts should bee bane within her she sweats them out with confession and teares Wee know there is no other fortification against the Iudgements of God but Repentance His forccs be inuisible inuincible not repelled with sword and target neither portcullice nor fortresse can keepe them out there is nothing in the world that can encounter them but Repentance They had long since laid our honour in the dust rotted our carkases in the pit sunke our soules into hell but for Repentance Which of those Saints that are now saued in heauen haue not sinned vpon earth What could saue them but Repentance Their infirmities are recorded not onely for the instruction of those that stand but also for the consolation of them that are fallen Instruunt Patriarchae non solùm docentes sed errantes They doe not onely teach vs by their Doctrines but euen by their very errours Noah was ouercome with a little wine that escaped drowning with the world in that Deluge of water Lot was scorched with the flame of vnnaturall lust that escaped burning in the fire of Sodome Sampson the strongest Salomon the wisest fell by a woman One Balme recouered them all blessed Repentance Let our soules from these premises and vpon the assurance of Gods promises conclude that if we repent our sinnes are not greater Gods mercies cannot bee lesse Thus was Niniueh ouerthrowen that she might not be ouerthrowen Quae peccatis perit fletibus stetit Euery man must either bee a Niniuite or a Sodomite a Niniuite sorrowing for sinne or a Sodomite suffering for sinne Doleat peccata reus vt deleat peccata Deus If wee grieue God will forgiue Nor yet must wee thinke with this one short word I repent to answere for the multitude of our offences as if we that had sinned in parcels should be forgiuen in grosse It were a rare fauour if we paying but one particular of a whole Booke of debts should be granted a generall acquittance for them all No let vs reckon vp our sinnes to God in confession that our hearts may find a plenary absolution Nor is it enough to recount them but wee must recant them Doe we thinke that because wee doe not remember them that God hath forgotten them Are not debts of many yeares standing to be called for Mans Iustice doth not forbeare olde offenders no tract of time can eate out the Characters of blood Thou writest bitter things against me when thou makest mee to possesse the sinnes of my youth These things hast thou done saith God and I held my peace therefore thou thoughtest mee altogether such a one as thy selfe but I will reprooue thee and set them in order before thine eyes Therefore let vs number all the sinnes wee can and then God will forgiue vs all the sinnes that wee haue If wee could truely weigh our iniquities we must needs find a necessitie either of repenting or of perishing Shall wee make God to frowne vpon vs in heauen arme all his creatures against vs on earth shall wâ—e force his curses vpon vs and ours Take his rod and teach it to scourge vs with all temporall plagues and not repent Shall wee wound our owne consciences with sinnes that they may wound vs with eternall torments make a hell in our bosomes heere and open the gates of that lower hell to deuoure vs
from Christ to remit and retaine sinnes to dresse and leade the Bride to sit on thrones and iudge the nations Againe what a danger is it to answere for soules lost by our silence to bee guilty of blood by either teaching or liuing amisse For howsoeuer the doctrine it selfe bee the Light yet the Preachers life is the Lanthorne that carries it and keepes it from blowing out and it is an easier defect to want Latine or learning then to want honestie and discretion God hath giuen vs the Keyes but if they rust vpon our hands whether through foule carriage or want of vse they will but serue to lock our selues out of doores Therfore we must submit to a Visitation How they doe What must it be examined what store of soules they haue conuerted No it is the measure not the successe that God looks to Saint Paul himselfe doth not say Plus profui omnibus I did more good then the rest but Plus laborani omnibus I tooke more paines then the rest â— laboured more abundantly then they all Our reward shal be according to our works not according to the fruit of our workes And our labour how euer fruitlesse among men shall not bee in vaine in the Lord. It was the complaint of a great Prophet I haue laboured in vaine spent my strength for nought yet my reward is with the Lord. Though we cannot saue you yet our desire and endeuour to do it shall saue our selues We giue God what we haue he askes vs no more this is enough to honour him and reward vs. How they doe What how they thriue in their temporals what riches or preferments be giuen them no as this is none of our ambition so it is none of our lucke or portion Men sucke our milke like Mules and then kicke vs with their heeles Cominaeus sayes he that would be a Fauorite must not haue a hard name that so he might bee easily remembred when promotions are a dealing It seemes that Preachers haue hard names for none remember them in the poynt of benefit The world regards them as poore folks doe their children they would bee loth to haue any more of them because they are troubled to maintaine them they haue In Ierâ—boams time the lowest of the people were made Priests now Priests are made the lowest of the people A lay-man like a Mathematicall line runs on ad infinitum onely the Preacher is bound to his competencie yea and defrauded of that But let all preferments goe so long as wee can find preferment in your consciences and bee the instruments of your saluation we are content How they doe Not onely the Pastors but euen all the Brethren their errors must also be looked into S. Paul mentions the house of Cloê 1 Cor. 1. It hath been declared to me by them which are of the house of Cloê that there are contentions and faults among you from thence hee had information of their disorders Answerable to which we haue Church-wardens they are the house of Cloê bound by oath to present misdemeanors that sins may haue their iust censure Let them on the one side take heed of splene that they do nothing maliciously So their accusation may be iust and their affection vniust in doing that they shall sin which they had sinned in not doing Illâ— dâ—t poenam tu amisisti laudem On the other side of conniuence and partialitie for there is an Omnia benè that swallowes all vanities Drunkennes vncleannes swearing profanation of the Sabbath goe abroad all the yeare and when the Visitation comes they are lock'd vp with an Omnia bene This is not that Charitie that couereth sinne but a miserable indulgence that cherisheth sinne In the Creation there was an Omnia bene God reviewed all his workes and they were exceeding good In our Redemption there was an Omnia bene He hath done all things well hee hath made the Blinde to see and the Lame to goe a iust confession applause Here was an Omnia bene indeed but there neuer was an Omnia bene since Let there bee therefore a Visitation with the Rod lest God come to visite with fâ—re God hath a fourefold Visitation 1. A Visitation of Grace and Mercie Visitauit redemit He hath visited and redeemed his people He came not onely to see vs but to saue vs not only to liue among vs but to die for vs. So Paul applies that of the Psalme What is â—an that thou art mindfull of him and the Son of man that thou visitest him The time wherin Ierusalem heard the oracles and saw the miracles of our blessed Sauiour is called The day of her visitation 2. A visitation of pitâ—e and compassion so when God relleued Sâ—ra's barrennes he is said to visite her Thus he did visit Iob in his sicknesse Thy visitation hath preserued my Spirit This dutie hee commends to vs for true religion indeed Pure religion and vndefiled before God is to visite the fatherlesse widowes in their affliction To these works hee promiseth the kingdome of heauen You haue visited me when I was sicke or in prison Therefore come ye blessed 3. A visitation of seuerity and coâ—rection so Iob cals his tryall a visâ—tation and we call the Pestilence Gods visitation This he threatned euen to the offenders of the house of Dauid I will visite their transgression with the rod and their iniquitie with stripes This visitation is not without mercy yea it is an argument of mercy for when God refuseth to visit that is the sorest visitation of all Therefore wee pray Looke downe from heauen O Lord behold and visit thy Viâ—â— 4. Lastly a visitation of wrath and fury Shall I not visite for these things saith the Lord Shall not my soule bee auenged â—n suâ—h a Nation as this So he visited Egypt when hee slew their first borne the old world when he drowned it Sodome when he burned it I will go downe and see Thus shall he one day visite the wicked with fire and brimstone and a horrible tempest this shall bee the portion of their cup. Gods visitation cannot be eluded or auoyded there will be no appealing to a higher Court no reuoking by Prohibitions no hiding from the censure no corrupting the Iudge no answering the matter by Proxie no commuting the penaltie no preuenting but either by liuing innocent or dying penitent Therefore let vs all visite our selues that wee may saue God the labour This is a dutie to which wee are all naturally backward like Elephants that chuse troubled waters and refuse to drinke in cleare springs for feare of seeing their owne deformities Or vnthrifts that are run so farre in arrerages they are loth to heare of a reckoning Or it may bee we haue chiding consciences and then like those that are troubled with curst and scolding wiues at home loue to be rambling abroad But it is better to haue our
wounds searched while they are greene then to haue our limbes cut off for being festered Descend wee then into the depth and corners of our owne hearts let vs begin our visitation there mortifying all our rebellious lusts and subduing our affections to the will of our Maker So onely shall wee passe cleare and vncondemned by the great Bishop of our Soules Iesus Christ. I haue done Deo gloria vobis gratia mihi venia Amen THE HOLY CHOICE A SERMON PREACHED in the Chappell by GVILDHALL at the Solemnitie of the Election of the Right Honourable the Lord Maior of London BY THO ADAMS LONDON Printed by Aug. Matthewes and Iohn Norton 1625. THE HOLY CHOICE ACTES 1.24 And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen THe businesse of the day is an Election an election into one of the most Noble Offices of the Kingdome the gouernment of this Honourable Citie which let not enuie heare it hath no parallel vnder the Sunne The businesse of my Text is an Election too an election into the highest office in the Church to be an Apostle and Witnesse of Iesus Christ. If you please to spare the paterne in foure circumstances as 1. This office is spiritual yours temporall 2. This place was voyd by Apostasie or decession yours is supplied by succession 3. This election is by Lots yours is by Suffrages 4. This choice was but one of two it may be your number exceeds the rest will sute well enough and the same God that was in the one be also present in the other by the assistance of his holy spirit The argument of the Text is a prayer to God for his direction in their choice yea indeed that hee would chuse a man for them including a strong reason of such a request because he doth know the hearts of all men They begin with prayer this was the vsuall maner in the Church of God So Moses prayed for the choice of his Successor Let the Lord the God of the spirits of all flesh set a man ouer the Congregation Christ sent not his Apostles to that holy work without a prayer Sanctifie them through thy truth In the chusing of those seuen Deacons they first prayed and then laid their hands vpon them Thus were Kings Inaugurated with Sacrifice and Prayer It is not fit he that is chosen for God should bee chosen without God But for this Samuel himselfe may be mistaken and chuse seuen wrong before hee hit vpon the right In this I cannot but commend your religious care that businesses of so great a consequence be alwayes sanctified with a blessing Those which in a due proportion must represent God to the world ought to be consecrated to that Maiestie which they resemble by publike deuotions Euery important action requires Prayer much more that which concernes a whole citie When Samuel came to Bethlehem to annoynt Dauid he calls the whole Citie to the Sacrifice Indeed the Family of Iesse was sanctified in a more speciall manner this businesse was most theirs and all Israels in them The feare of God should take full possession of all our hearts that are this day assembled but those with whom God hath more to doe then with the rest should bee more holy then the rest The choice of your Wardens and Masters in your seuerall Companies hath a solemne forme and it is the honour of your greatest Feasts that the first dish is a Sermon Charitie forbid that any should think you admit such a Custome rather for conuenience then deuotion as if Preaching were but a necessary complement to a Solemnitie as Wine and Musicke I am perswaded better things of you but if there should be any such peruerse spirits that like the Gouernor of a people called Aequi when the Romans came to him Iussit câ—s ad quercum dicere bade them speak to the Oake for he had other businesse but they replied Et hâ—c sacrataquercus andiat fâ—dus a vâ—bis violatum let this Oake beare witnesse that you haue broke the league which you haue couenanted So when we come to preach to your soules if you should secretly bid vs speake to the walls loe euen the very walls will be witnesses against you at the last day Though Saul be King ouer Samuel yet Samuel must teach Saul how to bee King Wee may instruct though wee may not rule yea wee must instruct them that shall rule Therefore as wee obey your call in comming to speake so doe you obey Gods command in vouchsafing to heare Let vs apply our selues to him with deuotion and then hee will bee graciously present at our Election This Prayer respects two things Quem the person whom they intreat things Quid the matter for which they intreat The Person is described by His Omnipotence Lord. His Omniscience That knowest the hearts of men Omnipotence Lord. Wee acknowledge thy right thou art fit to bee thine owne chuser Lord there bee many on earth called Lords but those are Lords of earth and those Lords are earth those Lords must returne to earth This Lord is Almightie raising out of the dust to the honâ—ur of Princes and laying the honour of Princes in the dust Lord of what nay not qualified not Lord of such a Countie Barony Seigniorie nor Lord by vertue of Office and Deputation but in abstracto most absolute His Lordship is vniuersall Lord of heauen the owner of those glorious mansions Lord of earth disposer of all Kingdomes and Principalities Lord of hell to locke vp the old Dragon and his crew in the bottomlesse pit Lord of Death to vnlocke the graues hee keepes the Key that shall let all bodies out of their earthy prisons A potent Lord whither shall we goe to get out of his Dominion To heauen there wee cannot misse him To hell there wee cannot bee without him In ayre earth or sea in light or darknesse wee are sure to finde him Whither then except to Purgatory That Terra incognita is not mentioned in his Lordship the Pope may keepe the key of that himselfe But for the rest hee is too sawcie exalting his vniuersal Lordship and hedging in the whole Christian world for his Diocesse Stretching his arme to heauen in rubricking what Saints he lift to hell in freeing what prisoners hee lift on earth in setting vp or pulling downe what Kings hee list but that some haue cut short his busie fingers To the Lord of all they commend the choyce of his owne seruants Euery mortall Lord hath this power in his owne Family how much more that Lord which makes Lords who is so fit to chuse as he that can chuse the fit Who so fit to chuse as hee that can make those fit whom he doth chuse It is He alone that can giue power and grace to the elected therefore not to be left out in the election How can the Apostle preach or the Magistrate gouerne without
our being in him so he the God of heauen hath his dwelling in vs. It is true that the heauen of heauens is not able to containe him yet the narrow lodgings of our renewed soules are takeÌ„ vp for him What were a house made with hands vnto the God of spirits vnlesse there bee a spirit for him to dwell in made without hands Here if the Body be the Temple the Soule is Priest if that be not the offerer the Sacrifice will not be accepted In this Spirituall Temple first there is the Porch which we may conceiue to be the Mouth Therefore Dauid prayes to haue a Watch set at the doore of his lips to ward the gate of Gods Temple This may seeme to be one reason of saluting in former times by a kisse they did kisse the gate of Gods Temple Here the Feare of God is the Porter who is both ready to let in his friends and resolute to keepe out his enemies Let him specially watch for two sorts of foes the one a traitor that goes out euill speaking the other a thiefe that steales in too much drinking The Holy place is the sanctified mind that which S. Paul cals the Inner man Here be those riches and ornaments the diuine graces Here not onely Iustice and Faith and Temperance sing their parts but the whole Quire of heauenly vertues make vp the harmony The Holy of holies is the purified Conscience wherâ—in stand the Cherubins Faith Loue and the Mercy-feat shaded with the wings of those glorious Angels froÌ„ which Propitiatory God giues the gracious testimonies of his good Spirit witnessing with our spirits that we are his children In this Sacrary doth the Lord conuerse with the soule takes her huÌ„ble confession giues her sweet absolution It is a place whither nor man nor Angell can enter only the high Priest Iesus comes not once a yeare but daily and communicates such inestimable fauours and comforts as no tongue can expresse Here we find the Arke wherein the Royall law and Pot of heauenly Manna are preserued the one restraining vs from sinne to come by a happy preuention the other assuring vs pardon of sinne past with a blessed consolation Let vs looke further vpon the golden Candlesticks our illumined vnderstandings wherby we perceiue the will of our Maker and discerne the way of our eternall peace Then vpon the Tables of Shew-bread which be our holy memories that keepe the bread of life continually ready within vs. Yea Memory is the treasury of this Temple which so lockes vp those celestiall riches that wee can draw them forth for vse at all opportunities Here is also the Vaile and those silken curtaines and costly hangings the Righteousnes of Christ which makes vs acceptable to God both hiding our own infirmities and decking vs with his vertues Here is the Altar for sacrifice the contrite heart the beast to be slain is not found among our heards but among our affections we must sacrifice our lusts the knife to kill them which would else kill vs is the Sword of the Spirit the Word of God the fire to consume them is holy zeale kindled in our brests by the inspiration of God There be other sacrifices also for vs to offer in this Temple on this Altar Besides our praises and prayers the setting forth of our prayer as Incense and the lifting vp our hands as an euening sacrifice there is mercy charitable deeds What is deuotion without compassion What sacrifice without mercy If thy brother hath ought against thee yea if thou haue ought that should haue bin thy brothers thy oblation will stink in Gods nostrils It was an old complaint of the Church that her stones were clothed and her childreÌ„ naked that the curious found matter to delight them but the distressed found not bread to sustaine them Therefore saith S. Augustine Si habes taurum pinguem occide pauperibus If thou haue a fat Bull sacrifice it to the poore Though they cannot drink the blood of goats they can eat the flesh of bulls And he that saith If I were hungry I would not tell thee yet wil acknowledge at the last day I was hungry and thou didst feed mee Come thou blessed The poore haue Gods commendatory letters to vs and our prayers be our commendatory letters to God if we will not hearken to him how should he gratifie vs Thus O Christian art thou a mouing Temple of the liuing God Let this teach vs all to adorne these Temples with decent graces Superstition cares not what it bestowes on materiall Fanes mountainous Columnes Marble Pillars gorgeous Monuments which yet are not sensible of their owne ornaments spangled Crucifixes Images clad in Silkes and Tissues with embroydered Canopies and Tables beset with Pearles and Diamonds Thus bountifull is she to her superfluities Oh that our Religion would doe something for these ancient and ruinous walls But how much more precious bee these spirituall Temples of our selues How much more noble ought to be their furnitures First then if we be the Temples of God let vs bee holy for holinesse 0 Lord becommeth thy House for euer 2. It is Domus orationis they must haue the continuall exercises of Prayer In Templo vis orare In te ora Wouldst thou pray in Gods Temple Pray in thy selfe 3. The sound of the high praises of God must bee heard in these Temples There euery man speaks of his honour It pleaseth the Lord to inhabite the praises of Israel And Psal. 48. Wee haue thought of thy louing kindnes 0 God in the midst of thy Temple that is euen in the midst of our selues in our owne hearts There let vs think vpon his mercies there eccho forth his praises 4. The Inhabitant disposeth all the roomes of his house if God dwell in vs let him rule vs. Submit thy will to his word thy affections to his Spirit It is fit that euery man should beare rule in his owne house 5. Let vs bee glad when hee is in vs and giue him no disturbance Let not the foulenes of any roome make him dislike his habitation Cleanse all the sluttish corners of sinne and perfume the whole house with Myrrhe Cassia Still be getting neerer to thy Land-lord other Inhabitants come home to their houses but here the house must striue to come home to the Inhabitant Whensoeuer God comes toward thee meet him by the way and bid him welcome to his owne 6. Lastly if we be the Lords houses then no bodies else The materiall Temples are not to bee diuerted to common offices much more should the spirituall be vsed only for Gods seruice Let vs not alienate his rights thus hee will say This is my house heere will I dwell for I haue a delight therein O may we so adorne these Temples with graces that God may take delight to dwell in vs. Idols These be the Temples the Idols that haunt them wee better know then know how to expell they
bee our lustes and inordinate affections the rebellions of our corrupt nature which fight against the Soule defile the bodie and disgrace the Temples of Gods Spirit So I passe from them to the last poynt that betwixt these libidinous Idols and those spirituall Temples there can be No agreement God wil dwel with no Inmates if vncleannes be there will the fountain of all purity abide it Will Christ dwell with an adulterer He that will suffer no vncleane thing to enter his citie aboue will he himselfe dwell in an vncleane citie below O think how execrable that sin is which doth not onely take the members of Christ and makes them the limbs of an harlot but euen turneth Christs Temples into stinking Brothels Our hearts bee the Altars to send vp the sweet Incense of deuout prayers and cherefull thanksgiuings if the smoke of malicious thoughts bee found there will God accept our oblations Is it possible that man should please his Father that will not be reconciled to his brother The Lamps of knowledge and sobrietie are burning within vs will not the deluge of drink put them out Will the Lord dwell in a drunken body Must we not cease to be his Temples when we become Bacchus his Tuns and tunnels There is Manna the bread of life within vs will not Epicurisme throat-indulgence corrupt it There is peace in vs will not pride and contention affright it There is the loue of heauen in vs wil not the loue of the world banish it Shall the graces of God cohabitate with the vices of Satan Wil the Temple of God indure Idols No these Eagles plumes wil not brook the blending with cōmon fethers this heauenly gold scornes the mixture of base and sophisticate metalls Let vs search our hearts ransake them narrowly if we doe not cast out these Idols God will not own vs for his Temples My House shall bee called the house of prayer this was Gods Appropriation But you haue made it a den of theeues this is mans Impropriation Let vs take heed of impropriating Gods house remembring how he hath reuēged such a profanation with scourges Wee are bought with a price therefore let vs glorifie God both in body spirit for they are his His purchase his Temple his inheritance his habitation do not lose so gracious an owner by the most vngracious sacriledge You see many ruined houses which haue bin once kings palaces learne by those dead spectacles to keepe your selues frō the like fortunes left God say of you Hoc Templum meum fuit this was my house but now because it took in Idols I haue forsaken it Or what if wee doe not set vp Idols in these Temples when we make the Temples themselus Idols or say not with Israel Make vs gods while we make gods of our selues while we dresse altars and erect shrines to our own braines kisse our own hands for the good they haue done vs If we attribute something to our selues how is Christ al in all with vs Do we iustly blame them that worship the Beast of Rome and yet find out a new Idolatry at home Shal we refuse to adore the Saints Angels and yet giue diuine worship to our selues dust and ashes If victory crowne our battels if plenty fill our garners or successe answere our endeuours must the glory of all reflect vpon our own atchieuements This is a rivality that God will not endure to make so many Temples nothing but Idols But as the Lancashire Iustice said of the ill-shap'd Rood thogh it be not well fauoured enough for a god it will serue to make an excellent deuill So proud dust and ashes that arrogates the honor of God and impropriates it to himselfe though he be too foule for a Temple yet he is fit enough for an Idol When David prayes Libera me ab homine malo Deliuer me from the euill man O Lord. Saint Augustine after much study and scrutiny to find out this euill man at last lights vpon him ab homine malo that is à me ipso Deliuer me from the euill man deliuer me from my selfe Deliuer Augustine from Augustine I am that euill man So of all Idolatries God deliuer vs from a superstitious worship of our selues Some haue Idolized their Princes some their Mistresses some their Manufactures but they are innumerable that haue Idolized themselues He is a rare man that hath no Idol no little god in a boxe no especiall sinne in his heart to which he giues vxorious and affectionate Indulgence The only way to mend all is for euery man to begin with himself In vain shall we blame those faults abroad which we tolerate at home That man makes himself ridiculous who leauing his own house on fire runs to quench his neigbors Let but euery man pull a brand from this fire the flame will go out alone if euery soule clense his owne Temple all shall be quit of Idols and God wil accept of all A multitude is but a heap of vnities the more we take away the fewer we leaue behind When a field is ouer growne with weeds the best course to haue a good generall haruest is for euery man to weed his owneground When we would haue the street cleansed let euery man sweep his owne doore and it is quickly done But while euery man censures none amends we do but talk against Idols with still vnclensed Tēples Let vs pray for vniuersall repentance like a good Iosias to purge the houses of God till lust and profanenesse pride and couetousnesse fraud and wantonnesse malice and drunkennes be no more found among vs till euery thing be cast out and nothing let in that is vncleane So shall the Lord dwell in vs with content and we shall dwell in him with comfort Here we shall be a Temple for Him hereafter he shall be a temple for vs. So we find that glorious Citie describe I saw no Temple therein but the Lord God Almightie and the Lambe was the Temple of it Wee are Gods Temple on earth God shall bee our Temple in heauen To this purpose the Spirit of God sanctifie vs and bee for euer sanctified in vs. Amen Some may haply long ere this haue preuidicated in their censures How is this O pus diet in die sou What is all this to the businesse of the day I might haue preuented the obiection by comparing Idolatrie with Treason the one being a breach of Allegiance to the Lord the other a breach of allegiance to the Lords Annointed Idolatry is a Treason against God and Treason is kind of Idolatry against the King From both which the diuine grace and our holy obedience deliuer vs all I conclude with application to the Time This is one of those blessed dayes celebrated for the deliuerance of our gracious Soueraigne and well may the deliuerance of a King of such a King deserue a day of gratulation When God deliuers a priuate man he doth as it