prostration will lift vs vp to glory and blessednesse Here then is a Iacobs Ladder but of foure rounds Diuinitie is the Highest I haue seâ—ne thâ—e Therefore Mortalitie is the lowest Dust and ashes Betweene both these sit two others Shame and Sorrow no man can abhorre himselfe without Shame nor Repent without Sorrow Let your honourable patience admit Iob descending these foure staires euen so low as he went and may all your soules rise as high as he is Wherefore This referrs vs to the motiue that humbled him and that appeares by the context to be a double meditation one of Gods maiestie another of his mercie 1. Of his maiestie which being so infinite and beyond the comprehension of man hee considered by way of comparison or relation to the creatures the great Behâ—moth of the Land the greater Leuiathan of the Sea vpon which hee hath spent the precedent Chapters Mathematicians wonder at the Sun that it being so much bigger then the Earth it doth not set it on fire and burne it to ashes but here is the wonder that God being so infinitely great and wee so infinitely euill we are not consumed VVhatsoeâ—â—r the Lord would doe that did he in heauen in earth in the Sea and in all deepe places If mans power could doe according to his will or Gods will would doe according to his power who could stand I will destroy man from the face of the earth saith the Lord. The originall word is I will steepe him as a man steepes a piece of earth in water till it tuâ—ne to dirt for man is but clay and forgets his maker and his matter None but God can reduce man to his first principles and the originall graines whereof he was made and there is no dust so high but this great God is able to giue him steeping 2. Or this was a meditation of his mercy then which nothing more humbles a heart of flesh VVith thee O Lord is forgiuenesse that thou mightest bee feared One would thinke that punishment should procure feare and forgiuenesse loue but nemo magis diligit quà m qui maximè veretur offendere no man more truely loues God then hee that is most fearefull to offend him Thy mercie reacheth to the heauens and thy faithfulnesse to the cloudes that is aboue all sublimities God is glorious in all his workes but most glorious in his workes of mercie and this may bee one reason why Saint Paul calls the Gospell of Christ a Glorious Gospell Salomon tels vs It is the glory of a man to passe by an offence herein is God most Glorious in that he pasleth by all the offences of his children Lord who can know thee and not loue thee know thee and not feare thee feare thee for thy Iustice and loue thee for thy mercie yea feare thee for thy mercie and loue thee for thy Iustice for thou art infinitely good in both Put both these together and here is matter of humiliation euen to dust and ashes So Abraham interceding for Sodome Behold I haue taken vpon mee to speake vnto the Lord which am but dust and ashes Quanto magis Sancti Diuinitatis interna conspîciunt tanto magis se nihil esse cognoscuâ—t It is a certaine conclusion no proud man knowes God Non sum dignus I am not worthy is the voice of the Saints they know God and God knowes them Moses was the meekest man vpon earth and therefore God is said to know him by name I am lesse then the least of thy mercies saith â—acob loe hee was honoured to bee Father of the 12. Tribes and Heire of the Blessing Quis ego sum Domine sayes Dauid who am I O Lord Hee was aduanced from that lowly conceite to bee King of Israel I am not worthy to loose the latchet of Christs shooe saith Iohn Baptist. Loe hee was esteemed worthy to lay his hand on Christs head I am not worthy that thou shouldest come vnder my roofe sayes the Centurion therefore Christ commended him I haue not found so great faith no not in Israel I am the least of the Apostles saith Paul not worthy to be called an Apostle therefore hee is honoured with the title of The Apostle Behold the handmaid of the Lord saith the holy Virgin therefore shee was honoured to be the Mother of the Lord and to haue all generations call her Blessed This Non sum dignus the humble annihilation of themselues hath gotten them the honor of Saints In spirituall graces let vs study to be great and not to know it as the fixed Starres are euery one bigger then the earth yet appeare to vs lesse then torches In alto non altum sapere not to bee high-minded in high deserts is the way to blessed preferment Humilitie is not onely a vertue it selfe but a vessell to containe other vertues like embers which keepe the fire aliue that is hidden vnder it It emptieth it selfe by a modest estimation of the owne worth that Christ may fill it It wrastleth with God like Iacob and winnes by yeelding and the lower it stoopes to the ground the more aduantage it gets to obtaine the blessing All our pride O Lord is from the want of knowing Thee O thou infinite Maker Reueale thy selfe yet more vnto vs so shall wee abhorre our selues and repent in dust and ashes I abhorre my selfe It is a deepe degree of mortification for a man to abhorre himselfe To abhorre others is easie to deny others more easie to despise others most easie But it is hard to despise a mans selfe to deny himselfe harder hardest of all to abhor himselfe Euery one is apt to thinke well speake well doe well to himselfe Not only Charity a spirituall vertue but also Lust a carnall vice begins at home There is no direct Commandement in the Bible for a man to loue himselfe because we are all so naturally prone to it Indeed we are bound to loue our selues so much is implied in the Precept Love thy neighbour as thy selfe therefore loue Thy selfe But Modus praecipiendus vt tibiprosis so loue thy selfe as to doe thy selfe good But for a man vpon good termes to abhorre himselfe this is the wonder He is more then a meere Sonne of Eue that does not ouer-value himselfe Qui se non admiratur mirabilis est hee that doth not admire himselfe is a man to be admired Nor is this disease of proud flesh peculiar onely to those persons whose imperious commands surly salutations insolent controulements witnesse to the world how little they abhorre themselues But it haunts euen the baser condition and fomes out at the common iawes A proud beggar was the Wisemans monster but pride is the daughter of Riches It is against reason indeed that metalls should make difference of men against religion that it should make such a difference of Christian men Yet commonly Reputation is measured by the acre and the altitude of Countenance is taken by the
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
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
house defends vs God defends his house our house comprehends vs God comprehends his house Wee are onely within our houses and they are without vs God is so within his house that hee is also without it elsewhere euery where yea his house is within him When we are abroad we cannot keepe our houses yea when wee are in them asleepe they serue to keepe vs. God can neuer be absent from his nor doth the keeper of this Temple euer sleepe Now euery materiall Temple wherein the Saints are assembled the truth of the Gospell is preached and professed the Holy Sacraments duely administred and the Lords Name is inuocated and worshipped is the Temple of God Why is it called His Temple but for the testification of his presence When Cain stood excommunicated for murdering his brother and might not come to the place appointed for Gods seruice he is said to be cast out from the presence of the Lord. Some haue interpreted the like of Ionahs flying from his presence that he fled from the place where the Prophets vsed to stand ready to be sent of God Nadab and Abihu dyed before the Lord that is before the Altar of the Arke or Altar in the Tabernacle or Temple was said to be done coram Dâ—mino And yet too many come to the Temple with so little reuerence as if they thought God were not at home or did not dwell in his owne house But the Lord is present in his Temple in vaine shall wee hope to finde him elsewhere if we do not seek him here I will bee in the midst of you gathered together in my Name not any where not euery where but here Indeed no place excludes him but this place is sure of him hee fills all places with his presence hee fills this with his gracious presence Heere hee both heares vs and is heard of vs Audit orantes docet audientes hee heares our prayers and teacheth vs our lessons No place sends vp faithfull prayers in vaine no place hath such a promise of hearing as the Temple It is the Lords Court of Audience his Highnesse Court of Requests There humble soules open their grieuances from thence they returne loaden with graces Why are many so voyd of goodnesse but because they are negligent of the publike deuotions They seek not the Lord where hee may bee found therefore deserue to misse him where they pretend to seek him Why should they thinke to finde God in their Closets while they care not to seeke him in his Temples When wee need the helpe of our friend do we tarry till we meet him by chance or till hee come to vs or shall wee not rather go home to his house Peter and Iohn went vp into the Temple at the houre of Prayer they thought it no sufficient to pray in their priuate chambers but ioyne themselues with the Congregation as a Nauy Royall to transport their holy Merchandise to heauen Lift vp your hands in the Sanctuary and blesse the Lord. Pure hands are accepted in euery place but especially in the Sanctuary What followes The Lord that made heauen and earth blesse thee out of Sion Hee sayes not the Lord that made heauen blesse thee vpon earth nor the Lord that made earth blesse thee out of heauen but the Lord that made heauen and earth blesse thee out of Sion Blessings come originally from heauen mediately through Sion In the Temple let vs seeke in the Temple wee shall finde those precious treasures and comforts of Iesus Christ. This Temple is not without some enemies Besides those prophane Polititians that thinke with one Eustathius that there is no vse of Temples or those Massilians who as Damascen reports did adde to other Heresies Templorum contemptum or those Pseudo-Apostoli that laughed at a Temple full of Suppliants as a house full of fooles Or those that bee of Ieroboams mind who to settle himselfe in the kingdome of Israel diuerts the people from Gods house at Ierusalem In stead of that snowy glittering Temple they shall haue two golden representations Sion is too farre off these shall bee neere home that is a tedious way of deuotion these both compendious and plausible As Iosephus brings him in perswading them My good people and friends you cannot but know that no place is without God and that no place doth containe God wheresoeuer we pray he can heare vs wheresoeuer we worship hee can see vs therefore the Temple is superfluous the iourney needlesse God is better able to come to you then you are to goe to him Beside these the Temple of God hath two kinds of foes 1. The Anabaptists tell vs that the old superstition hath made those houses fitter for Stables then for Churches that they ought no more to be called Templa Dei but Templa Idolorum as they pretend the Passeouer was called in those corrupt times not Pascha Dei but Pascha Iudaeorum By the same reason they would haue remoued all Princes because some haue abused their gouernments But we say though euill men abuse good things yet if a kingdome were not a lawfull State Dauid and Iosias would neuer haue been Kings for good men doe not vse euill things The Temple in Christs time was become a denne of theeues yet euen then and there did hee send vp deuout and holy Prayers It is a grosse ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti and that which proceeds ex abusu boni the former is malum simpliciter the other is but malum per accidens No man pulles downe his house because vncleanesse hath been committed in one of the chambers Let offenders be remoued from the Temple not the Temple demolished because of offences The Kingdome of God shall be taken from you saith Christ not quite taken away but onely taken from the Iewes When GOD threatned the like to Saul he did not meane to haue no more Kings or to reduce it to the former state of Iudges no onely the kingdome shall lose Saul but Israel shall not lose the kingdome It is a Maxime in nature Things dedicated to God are not to bee transferred to the vses of men a principle in Philosophy Quae rectè data sunt eripi non licet and a prouerbe among our children To giue a thing and take a thing is fit for the Deuils darling 2. The Sacrilegious to whom God is beholding if they let his Temple stand but for the maintenance of it they will bee so bold with him as either to share halfe or leaue him none There bee many that pray in the Temple who yet also prey on the Temple as if a thiefe should doe homage to that house in the day which hee meanes to robbe in the night But alas why should I touch that sore which is all dead flesh or speake against Sacriledge In orbe sacrilego among them that delight in it Where Lawyers are feeed
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
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
si non natus ad Regnum vnder whom we know not whether our Truth or Peace bee more Onely let vs blesse him and blesse God for him that we may all be blessed in him Thus farre we may say of our Land as Syluius did of Rhodes Semper in Sole sita est the bright reflection of the Gospell compasseth vs round about Now he comes this third yeare seeking our fruites which when we consider wee can say no more but Miserere Deus Lord bee mercifull to vs for neuer were such blessings requited with such vnthankefulnesse We condemne the Iewes for abusing Christs patience God grant they rise not vp at the last day to condemne vs. He comes to a particular man three yeeres 1. In Youth I haue planted thee in my Vineyard giuen thee the influence of my mercies where is thy fruitfulnesse Alas the young man sends him away with a Nondum tempus ficorum it is too earely for me to fall to Mortification would you put me to pennance before I haue had the leasure and pleasure to offend He is ready to send Christ away in the Language of that foule Spirit Art thou come to torment mee before my time But whose charge is it to Remember thy Creator Diebus Iuuentutis Then the conquest is most glorious because then it is most difficult You say It is neuer too late but I am sure It is neuer too soone to be gracious and holy The Deuill is a false Sexton and sets backe the clocke of Time in prosperitie in the day of trouble hee will make it run fast enough 2. In middle age and now the buying of Farmes and trying of Beasts the pleasures of Matrimony the cares for posteritie take vp all the roomes of the soule Men rather busie themselues to gather the fruites of earth then to yeeld the fruites of heauen Heere is strength of nature and fulnesse of stature but still a defect of grace Perhaps Christ hath now some faire promises of fruits heereafter Let mee first go bury my Father then But a thousand to one he finds something in Domo left by his father that keepes him a Domino from following his Master To preuent this it is his caution to the entertained seruant Forget thine owne people and thy fathers house rather forgoe and forget thy fathers house then thy Makers seruice 3. In old age now the decay of body should argue a decay of sinne The taste finds no relish in ryot the eares cannot distinguish Musicke the eies are dimme to pleasing obiects very Desire failes now all things promise mortification Hee that cannot stirre abroad in the world what should he doe but recollect himselfe and settle his thoughts on the world to come Now fruites or neuer Not yet Morositie Pride and Auarice are the three diseases of olde age men couet most when they haue time to spend least as cheating Tradesmen then get vp most commodities into their hands when they meane to breake Still hee comes seeking fruite and is returned with a Non inuentus If yet it weare but as the Prophets signe to Hezekiah This yeare yee shall eate such as groweth of it selfe and the second yeare such springeth of the same and in the third yeare yee shall sowe and reape c. the third yeare might afford him somewhat But doth hee forbeare all trees thus long No some are snatch'â— away in the flower and pride of their life yea they bee not fewe that will not allow themselues to liue but with ryot and intemperance hasten their owne endes before they haue well begun or learned what life is like bad Schollers that slubber out their bookes before they haue learned their lessons That instead of Non est fructus wee may say Non est ficus the tree it selfe is gone And that goodly person which like a faire ship hath bene long a building and was but yesterday put to sea is to day sunke in the Maine We doe not eate drinke and sleepe and take such refections of nature vt non moriamur that wee might not die that is impossible but that wee should not dye barren but beare some fruits vp with vs to him that made the Tree Seeking It is fit wee should offer our fruits to God and not put him to seeke for his owne We should be like those ripe-figs that fall into the mouth of the eater The best liquours are they that drop from their cells of their owne accord without pressing The most acceptable of all oblations be the Free-will-offerings Howsoeuer let vs bee sure not to disappoynt the Lord when he seekes On this Fig-tree It is fit that hee that plants a Vineyard should taste of the Wine good reason his owne tree should yeeld him some fruite considering what hee hath done for it he may well challenge it 1 He hath planted vs wee spring not vp naturally as the Oake growes from an Acorne the Peach from a stone but a gracious hand hath set vs. We are not borne of flesh nor of the will of blood or of man but of God 2. Hee hath planted vs in his Vineyard within the enclosed Garden of the Church Had he left vs to the vnregarded wildernes without any Dresser to looke to vs there might haue been some excuse of our barrennesse The ground that is left to it selfe is in a manner blamelesse though it be fruitlesse But in Vineasua which he hath fenced in with his prouidence blessed with his sauing influence husbanded with his Dressers diligence forwarded with the beames of mercy and showres more precious then the deawes of Hermon that fell vpon the hill of Sion Where wee participate the fatnesse of the ground are fed with vnperishing Manna compassed about with Songs of deliuerance and haue seene our desires vpon his and our enemies Where Righteousnesse is our walls and Peace our bulwarkes and the wayes bee milke where we set our feet 3 Wee are Figtrees not brambles no man expects Grapes from thornes Not Okes or Cedars to be a dwelling for the Storkes But Figtrees apt for fruit for pleasant fruit If the rest be fruitlesse they serue for other purposes but what shall become of the barren Figtree 4. Hee is our Lord and Querit suum he seekes but his owne If our owne Kinâ— giue vs no milke our owne sheepe afford vs no wooll our owne land returne vs no encrease we are displeased whereas these be reasonlesse creatures but we haue sense aboue common nature reason aboue sense grace aboue reason We are but tennants of these Christ is Lord of vs our sinnes bring the curse of barrennesse vpon them but there is no fault in God if we be vnfruitfull 5 He comes seeking not threatning raging wounding not felling downe the tree nor stocking it vp by the rootes but seeking Dignatur expectare fructus cuilicet eradicare Infructuosos Man is a loser by the barrenesse of his garden tree were there not a tree left God
is neuer the poorer Now lay all these together a Lord that owes vs wee are his trees to come into his Vineyard where he may be confident wee liue on his ground to looke vpon a Figtree made of an apt disposition to good fruit such a one as himselfe hath planted not casually grown vp a tree not neglected but whereon hee hath bestowed great care and cost wayting not destroying what can we plead for it if it be fruitlesse God is our Lord and Proprietary England is his Vineyard euery one of vs his Fig-tree thus planted watered blessed by his gracious mercy Hee comes to vs with patience that should run to him with penitence seeking our fruites that should make tender of them vnsought waiting that might command now feare obedience and thankefulnesse keepe vs from sending him backe with a Non inuenio I finde none Fruit. This is that inseparable effect that God expects from euery Tree planted in his Garden We are married to Christ to what ende That we should bring forth fruits vnto God Hee seekes not for leaues buds or blossomes but fruites Could leaues content him wee would not leaue him vnsatisfied he should haue an Arbour large enough to reach to the Worlds ende Our tongues runne apace not seldome faster then our wittes Wee are Gods debters and if hee will take our words so that 's all hee is like to haue Might buds please him or blossomes wee haue intentions to good certaine offers and shewes of obedience which we weare like a cloake or some loose garment that when Lust calls wee may quickly slip off But when he seekes for workes all our Consonants be turned into Mutes we are speachlesse O would he aske vs for any thing but fruites but what should be expected from the Figtree but Figges Of euery soule here hee seekes for fruites Of the Magistrate that he bring foorth the fruites of Iustice determining causes with sinceritie of decision and conuenience of expedition being so far as equitie permits a husband to the widdow and a father to the fatherlesse Of the Minister that hee bring forth the fruits of knowledge Aarons Rod was his Pastorall staffe in one and the same night it bought forth buds and blossomes and fruit Fruitfulnesse is the best argument that God hath called vs there is not a plant of his setting but the very branches thereof shall flourish I doe not say our paynes shall alwayes conuert many Soules that is Gods fruite not ours Hee chargeth vs to bee industrious in Preaching let Himselfe alone with the worke of sauing Of the priuate man he expects the fruit of his calling to bee idle is to bee barren of good and to bee barren of good is to bee pregnant of all euill Bella gerant alij Protesilaus edit but let vs that are called to worke worke in our calling otherwise at last wee shall make but a sorry answere to that Question Vbi fructus Let vs all produce the fruits of Charity rich men doe good turnes to themselues as they play at Tennisse tossing the Ball to him that will tosse it to them againe seldome to the poore for they are not able to bandy it backe Pride cuts and Ryot shuffles but betwixt them both they deale the poore but a bad game The fruite of Christianitie is Mercie when the rich like full eares of Corne humble themselues to the poore earth in Charitie Feed him that feeds you giue him part of your Temporalls from whom you expect Eternalls you cloathe Christ with your blackes on earth hee will clothe you with his glorious whites in heauen Our mercie to others is the Fruite of Gods mercy to vs. Fruite Nothing is created for it selfe but so placed by the most wise prouidence that it may conferre something to the publique good though it be but as the Widowes two Mites to the Treasurie The poorest creature yeelds some Fruit wherein it doth imitate the goodnesse of the Maker We know not readily what good Serpents and Vermine may doe yet certainly they haue their fruit both in sucking vp that poyson of the earth which would be contagious to man in setting off the beautie of the better pieces of creation for though the same hand made both the Angels in heauen and the wormes on earth yet the Angels appeare the more glorious being so compared besides their hidden vertues abstracted from our knowledge Of stones they make yron rubbish serues to raise Bulwarks the small pebble for the sling wormes and flyes are bayts for Fishes euery thâ—ng is enabled with some gift for the vnniuersall benefit and to produce those fruits is their naturall worke The Sunne comes foorth of his Chamber like a Bridegrome fresh and liuely and reioyceth as a Gyant to runne his diurnall course to lighten vs with his refulgent beames to generate cheere and mature things with his parentall heate this is his fruite In his absence the Moone and Starres adorne the Canopie of Heauen reflecting their operatiue influence to quicken the lower world this is their fruites The curled cloudes those bottles of raine thinne as the liquour they containe flye vp and downe on the wings of the winde deliuering their moyst burdens vpon the earth teats whereon the hungry fields and pastures doe sucke yet they expect no haruest from vs this is their fruites The subtill winds come puffing out of their cauernes to make artificiall motions wholesome ayres and nauigable seas yet neither earth ayre nor sea returne them recompence this is their fruits The earth in a thankefull imitation of the Heauens lockes not vp her treasures within her owne Coffers but without respect of her priuate benefit is liberall of her allowance yeelding her fatnesse and riches to innumerable creatures that hang on her breasts and depend vpon her as their common mother for maintenance Of the beasts that feed vpon her Kine giue vs their milke Sheepe their wooll euery one payes a tribute to man their vsu-fructuary Lord this is their fruites Fruit-bearing Trees spend not all their sappe and moisture vpon themselues or the increase of their owne magnitudes but the principall and purer part of it is concocted into some pleasant Fruites whereof they nor their young Springs euer come to taste but they proffer it vs and when it is ripe they voluntarily let it fall at their Masters feete Neuer did the Oliue annoynt it selfe with the owne Oyle nor the Vine make it selfe drunke with the owne Grapes nor the Tree in my Text deuoure the owne Figges yet they all striue to abound with Fruites Let me raise your Meditations from earth to heauen the holy Angels there are called Ministring Spirits those royall Armies fight for vs against our enemies like Nurses they beare vs vp in their armes and though vnseene doe glorious Offices for vs this is part of their fruit The blessed Trinitie is alwayes working Hitherto my Father worketh and I worke The Father by his prouidence and protection the
Sonne by his mercy and mediation the Holy Ghost by his grace and sanctification all diuiding the streames of their goodnesse for the best behoofe of the world The more any thing furthers the common good the more noble is the Nature and more resembling the Creator The Earth is fruitfull the Sea the Ayre the Heauens are fruitfull and shall not man bring foorth fruites for whom all these are fruitfull While all the Armies of Heauen and Earth are busied in fructifying shall Man of more singular graces and faculties be idle a burden to the world and himselfe Both the Church of God for the propagation of pietie and the world it selfe for the vpholding of his estate requires our Fruites If Happinesse consisted in doing nothing God that meant Adam so happy would neuer haue set him about businesse but as Paradise was his Store-house so also his work-house his pleasure was his taske There is no state of man that can priuiledge a folded hand Our life is Vita pulueris non puluinaris Landes Meanes and Moneyes men make the protections of Idlenesse whereas Adam commaunded the whole earth yet worke expected him In Paradise all things did labour for man now man must labour for all things Adam did worke because he was happy wee his children must worke that wee may bee happy Heauen is for ioyes Hell for paines Earth for labour God hath three houses this is his Worke-house that aboue is his Ware-house O then let vs bee fruitfull that others benefit may bee ours our benefit theirs and the glory of all the Lords If Magistrates yeeld not the Fruits of Iustice Ministers the fruits of knowledge priuate men the fruits of Charitie and Obedienâ—e it is as vnnaturall as if the Sunne should forget to shine or the earth to fructifie God made all these for man hee made man for himselfe of vs he lookes for Fruit of vs let him finde it from vs accept it in vs increase it and to vs reward it through Him in whome alone wee expect mercie Iesus Christ. The successe followes Non inuenio We haue brought the Lord into his Vineyard heard him calling for the Dresser shewing him a Tree telling him of a three yeares expectation now if after all this we inquire for the euent himselfe certifies vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde none None Peraduenture he came before the season Nondum tempus erat Ficorum When should a Tree bring forth fruits but Tempore suo This is the praise of the good Tree that it brings foorth the fruit in due season If the Figge-tree could haue obiected to the Owner as Elisha to his seruant Hoccine tempus Is this a time to plant Vineyards or gather fruit Or as the man replyed to his neighbour that came to borrowe loaues at midnight Is this a time to lend Bread when my selfe and family are in bed The Spring is the season of fructifying the Autumne of gathering When the time of the singing of Birds is come Then the Figtree puts foorth her greene Figges But Cum fermento perfundatur puluis when the dust is leauened with myre and the bands of Orion haue lock'd vp the influence of Heauen Who seeks fruit in Winter hee must be content with Winter fruit There is the Winter of an afflicted Conscience no maruell then if neither ripe Figges nor so much as greene leaues appeare when all the Sappe is retyred to the Roote as in extreame cold the bloud runnes to the heart to succour it When the Babylonians required of their captiue Israelites some Hebrewe Songs they could soone answere How shall wee sing the Lordes Song in a strange Land Is this a time or place to be merry But did the Lord come out of season No hee required it not the first day or moneth but wayted the full time expecting fruit in the Autumne or Vintage season Non anté tempus querit qui per triennium venit Hee came not with a Trienniall Visitation as Episcopall Fathers vse to visite once in three yeeres but euery yeare euery moneth in the yeare weeke of the moneth day of the weeke Of another Figge-tree it is said that The time of Figges was not yet yet hee cursed it Heere the time was three yeares past without fruit yet he cursed it not But looke to it If thou wilt not fructifie Tempoâ—e tuo thou shalt be cut down tempore non tuo perish before thy time There is not a day in the yeare wherein hee forbeares seeking our fruit yet Venio non inuenio I find none None Nunquid quia male quasiuit Dominus Was there any errour in his search Men often seeke Bona good things non bene not in a good manner Either they faile in their Quando as Ioseph sought Christ after a dayes iourney whereas hee is too precious to bee missed one houre They shall seeke thee Tempore inveniendi when thou mayest be found Or in the right Vbi as Mary sought her Son in Cognatione Carnis among her kinred who was in Domo Patris in the Temple So the Papists seeke now him in Pictures who promised to bee found in the Scriptures Or in their Quomodo as they that seeke aliud pro illo aliud prae illo another insted of him another besides him another with him another before him which they doe not seeke for him All these seeke and misse because they seeke amisse The world is commonly mistaken in their search Quaerunt bona locis non suis they seeke for things out of their proper orbes Men seeke Honour in Pride whereas Honour is to bee found in Humilitie They seeke reputation in bloodie reuenge alas that is to bee found in Patience It is the glory of a man to passe by an offence They seeke content in Riches which is as if one should seeke for fresh water in the midst of the Sea But in none of these circumstances did this Seeker faile not in the Vbi for he sought in the Vineyard not in the Quando for he came in the Vintage not in the Quomodo for he sought fruit on that Figtree about which hee had bene at so great charges yet I finde none None Haply not so thicke with fruites as the Vines of Engedi euery Land is not a Caanan to flowe with Milke and Honey But yet some competent measure enough to pay the Land-lord rent for the ground it stands on no None If there bee none to spare whereof the owner may make money yet Sufficiat ad vsum suum ad esum suum that hee may eate the labours of his owne hands no None If the number bee not as the Sand yet let there bee a Remnant If there cannot bee a whole haruest yet let there bee a Tenth If not a Tenth yet let there bee some gleanings and that is a woefull scarcitie if the gleanings bee not allowed yet let there bee heere and there a Figge a Grape a Berry on the outmost branches
and Vnrighteousnesse Light and Darknesse Christ and Beliall the Beleeuer and the Infidel these can haue no societie communion no concord no coniunction and What agreement hath the Temple of God with Idols I need not by Art diuide these words for they are diuided by nature Now as Quae Deus coniunxit nemo separet Those things that God hath ioyned together let no man put asunder so Quae Deus separauit nemo coniungat Those things that God hath put asunder let no man ioyne together The scope of the Text and the matter of my Discourse is to separate Idols from the Temple of God the holy Ghost hath diuided them to my hands they cannot agree in his sentence let them neuer agree in our practise cursed is hee that goes about to compound this controuersie The Temple is holy Idols prophane it is not lawfull to mixe Sacra profanis The Temple is for God Idols for the Deuill God and the Deuill admit no reconciliation Therefore as two hostile nations after some treatie of peace neither liking the proposed conditions breake off in a rage In hoc vterque consentimus quòd consentire nolumus in this we both consent that we wil not consent at all so be it heere agreed that no agreement can bee made In composing differences betwixt man and man betwixt family and family betwixt kingdome and kingdome Beati Pacifici Blessed are the Peace-makers But in reconciling Christ and Belial the Temple of God and Idols Maledicti pacifici Cursed are the peace-makers Heere Bella geri place at magnos habitura triumphos God himselfe in Paradise did first put the quarrell his Apostle hath heere giuen the Alarme and hee deserues a malediction that sounds a retreat But as no battell can be well fought without order and martial array so no discourse can bee made profitable without some method The Temple therefore wee will suppose to be Gods Castle and Idolatry the Inuasion of it This Castle is but one Idols are many The Champions that God hath set to defend his Castle are especially or principally Princes and Pastors the Magistracy and the Ministery the aduersary forces that fight against it bee the Deuils mercenary Souldiers The Munition on the one side is the Diuine Scripture the sacred Word of God the Engines Ordnance and Instruments of assault on the other side are Idols Traditions and those carnall inuentions wherewith the corrupt heart of man seekes to batter it This Siege is continuall this feud implacable the difference irreconcileable Yet at last the warre shall end with the ruine of those enemies in the triumph of the righteous and to the euerlasting glory of God Now though this warre bee euery way spirituall it is diuers wayes considerable There is a materiall and there is a mysticall Temple there are externall and internall Idols there bee ordinary and extraordinary Souldiers Euery Christian as hee is a Temple of God so not without the assault of Idols there is a ciuill warre a Rebellion within him wherewith hee is continually exercised In this militant estate of the Church none are free onely he that giues full allowance to his owne corruptions is not a Temple of God but a Synagogue of Satan a sinke of vncleannesse rather then a Sanctuary of holinesse Thus from one generall arise many particulars and you will say Behold a company as Leah said of her sonne Gad a Troupe commeth Yet all these branches haue but one root they are but like the wheeles of a Clocke taken a little in sunder to view then to bee put together againe Let not their number discourage your attention When a wealthy fouourite of the world sent his seruant to be speake lodging for him he told the Host Here will come to night the Lord of such a Mannor the Land-lord of such a Town the Keeper of such a Forrest the Master of such an Office the Lay-parson of such a Parish a Knight a Iustice of Peace a Gentleman an Vsurer and my Master Alas answeres the Host I haue not lodging for halfe so many Bee content replies the seruant for all these are but one man So if you distrust your memories for roome to entertaine so many obseruations yet be comforted for all haue but this one Summe There is no agreement betwixt the Temple of God and Idols The Temple That which was built by Salomon was iustly called the Wonder of the world a white and glorious Monument set on the hill of Sion inuiting passengers to see it and amazing their eyes when they beheld it It was of white Marble without of Cedar and Gold within all of the best all beautifull precious durable So magnificent was that holy Structure that al nations haue admired it all times celebrated it Beautifull for situation the ioy of the whole earth is Mount Sion While the fauour of heauen was set vpon Ierusalem the ioy of the whole earth was mount Sion It is fit hee that made the world a house for Man should haue a house in this world made for himselfe neither could it be too costly â—eeing all the materialls that went to it were his owne Euery rotten Cottage is too good for Satan no Fabricke could be too sumptuous for God While his people dwelt in Tents Himselfe was content to dwell in a Tabernacle in the flitting condition of Israel hee would haue his owne house a moueable that they might neuer remoue without him But when their residence was setled in the promised Land he would haue his Tabernacle turned into a Temple that they dwelling where he appoynted them Hee might also dwell among them The former was for motion the latter for rest the one for progresse the other his standing house All this while God had but one House at once first the Tabernacle then that gaue place to the Temple and Salomons Temple being defaced was supplied by Zorobabels Now he hath many houses euen so many as there bee nations as there bee congregations as there bee persons professing Christ. Wee haue houses of our owne why should not God haue his A Prince hath more houses then one why should the King of Heauen be abridg'd A King in his owne person can dwell but in one house at once let God haue neuer so many hee can at once fill them all Hee hath a house of flesh so euery Beleeuer is his Temple a house of stone so this materiall one is his Temple a house neither of flesh nor stone but immateriall immortall in the heauens And as Christ sayes that in his Fathers House there are many Mansions so in his Fathers militant Church there are many houses It were vaine to aske what God should doe with a house when wee consider what we do with our owne what but dwell in it But how God doth dwell in it seemes to be a question seeing the Apostle saith that hee dwells not in Temples made with hands Indeed he dwels not in them as wee dwell in ours Our
wanderers by running to Rome such superstitious places vnlesse they were weary of the Church of God would fetch home Idols If it were granted that there is some little truth among them yet who is so simple as to seeke his corne among a great heap of chaffe and that far off who may haue it at home winnowed and clensed to his hand The very sight of euill is dangerous and they bee rare eyes that doe not conuey this poison to our hearts I haue heard of some that euen by laboring in the Spanish galleys haue come home the slaues of their superstitions Egypt was alwayes an vnlucky place for Israel as Rome is for England The people soiourned there and they brought home one Calfe Ieroboam soiourned there and he brought home Two calues an old woman in all likelihood had soiourned there and shee brought home a great many The Romish Idols haue not the shape of calues they haue the sense and meaning of those calues and to fill the Temple full of Calues what is it but to make Religion guilty of Bulls Consider it well ye that make no scruple of superstitious assemblies it will bee hard for you to dwell in a Temple of Idols vntainted Not to sinne the sins of the place we liue in is as strange as for pure liquor tunn'd vp in a musty vessel not to smel of the caske Egypt will teach euen a Ioseph to sweare a Peter will learne to curse in the high Priests Hall If we be not scorch'd with the fire of bad company we shall be sure to be black'd with the smoke The soundest body that is may be infected with a contagious ayre Indeed a man may trauel through Ethiopia vnchanged but he cannot dwell there without a complexion discoloured How hath the common practise of others brought men to the deuillish fashion of swearing or to the bruitish habit of drinking by their owne confessions Superstition if it haue once got a secret liking of the heart like the plague will hang in the very clothes and after long concealement breake forth in an vnlook'd for infection The Israelites after all their ayring in the wildernesse will still smell of Egypt We read God saying Out of Egypt haue I called my Sonne That God did call his Sonne out of Egypt it is no wonder the wonder is that hee did call him into Egypt It is true that Egypt could not hurt Christ the King doth not follow the Court the Court waits vpon the King wheresoeuer Christ was there was the Church But be our Israelites so sure of their sonnes when they send them into Egypt or any superstitious places It was their presumption to send them in let it bee their repentance to call them out The familiar societie of orthodox Christians with misâ—beleeuers hath by God euer been most strictly forbidden and the neerer this coniunction the more dangerous and displeasing to the forbidder No man can chuse a worse friend then one whom God holds his enemy When Religion and Superstition meet in one bed they commonly produce a mungrell generation If Dauid marry Maachah their issue proues an Absolon If Salomon loue idolatrous women here is enough to ouerthrow him with all his wisdome Other strange women only tempt to lust these to mis-religion and by ioyning his heart to theirs hee shall diâ—ioyne it from God One Religion matching with another not seldome breed an Atheist one of no religion at all I doe not say this is a sufficient cause of diuorce after it is done but of restraint before it is done They may be one flesh though they be not one spirit The difference of religion or vertue makes no diuorce here the great Iudges sentence shall doe that heereafter And the beleeuing husband is neuer the further from heauen though hee cannot bring his vnbeleeuing wife along with him The better shall not carry vp the worse to heauen nor the worse pull downe the beâ—ter to hell Quod fieri non debuit factum valet But now is there no tree in the Garden but the forbidden none for me to loue but one that hates the truth Yes lâ—t vs say to them in plâ—ine fidelitie as the sonnâ—s of Iacob did to the Shichemites in dissembling policie Wee cannot giue our sister to a man that is vncircumcised either consent you to vs in the truth of our Religion or wee will not consent to you in the league of our Communion Saint Chrysostome calls this a plaine deniall of Christ. Hâ—e that eateth of the meate offered to Idols Gustu negauit Christum hath denied Christ with his tasting If hee but handle those things with delight Tactu negauit Christum hee hath denied Christ with his touching Though hee touch not taste not yet if he stand to looke vpon the Idolatry with patience Visu negauit Christum hee hath denied Christ with his eyes If he listen to those execrable charmes Auditu negauit Christum hath denyed Christ with his eares Omitting all these if he doe but smell to the Incense with pleasure Odoratu negauit Christum hee hath denied Christ with his smelling It is said of the Israelites Commisti sunt inter gentes They were mingled among the Heathen What followed Presently they learned their works The reason why the Rauen returned not to Noahs Arke is giuen by some because it met with a dead carkase by the way Why doe we pray Deliuer vs from evill but that wee imply besides all other mischiefes there is an infectious power in it to make vs euill Let vs doe that wee pray and pray that wee may doe it Yea Lord free vs from Egypt estrange vs from Rome separate vs from Idols deliuer vs from euill For thine is the kingdome the power and the glorie for euer and euer Amen Thus farre we haue taken a literall suruey of the Text concerning the materiall Temple externall or obiectuall Idols and the impossibilitie of their agreement Now to come neerer home to our selues in a morall Exposition here first The Temple of God Is the Church of Christ and they are so like that we often interchange the tearmes calling a Temple the Church the Church a Temple of God The materiall Temple vnder the Law was a figure of the spirituall vnder the Gospell The former was distinguished into three roomes the Porch the holy place and the Sanctum Sanctorum or Holy of holies The Porch prefigured Baptisme which is the doore whereby we enter into the Church of Christ. The Holy place the communion of the militant church vply earth separated from the world The Hoon of holies whereinto the high Priest only entred that once a yeare presignified the glorious kingdome of heauen wherinto the Lord Iesus entred once for all There was one Court of the Temple common whither accesse was denied to none though they were vnâ—leane or vncircumcised thus farre they might be admitted There was another Court within that allowed to none but
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
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
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 sâ—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 seruaÌ„ts 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 recoÌ„ciled 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 vpoÌ„ 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