creation but recreation but to eate and drinke and sleepe What an armie of these might bee mustred out of our Suburbs But that Idlenesse hath disabled them to any seruice they are neither fit for God nor man Did they yet but like wormes and insects spend vp the corruption of the Land and leaue vs the lesse it were somewhat But they are worse euen diseases and vnwholsome ayres to breed infection among vs. Let Authority looke to their castigation or answere for their mischiefes so farre as they deserue let them not be spared Cut them downe Why comber they the Ground The barren Tree doth no good you see but that is not all It doth much hurt and that in two respects 1 It occupies the roome where a better Tree might grow The Kingdome of God shall be taken from you and giuen to a Nation that will bring forth the Fruites thereof A fruitfull Nation would bee content with such a dwelling Christ foretels this mutation Paul shewes it accomplished They are broken off that we in their places might be graffed on Friend how cammest thou in hither hauing on a wedding garment Why dost thou vsurp the seate where a worthy guest might sit Thus Dauid vsed to purge his Court admitting the righteous into the offices of the vnrighteous As in case of calamitieâ—â—he godly are deliuered out of trouble and the wicked comes in his roome so in case of felicitie the vngodly shall bee turned out of their happinesse and the reighteous shall come in their stead A Iudge is corrupt he is girded with Iustice but the girdle saggs to that side where the purse hangeth God will cut him down here is roome for a good man that will doe equitie A Magistrate is partiall and drawes the Sword of Iustice in his owne quarrell which he puts vp in the cause of Christ he must be cut downe here is roome for one that â—ill loue and adhere to the truth An office is abâ—sed by him that holds it hee bought deare and hee cannot sell cheape it is time he were cut downe this place will maintaine a man that will maintaine the place with vprightnesse A Minister is barren hath no milke in his breasts Ministerium eius accipiat alter Let another take his office here is roome for one that will feed the people A prophane Patron will let none into the Lords Vineyard but at the Non-licet-Gate by which good men will neuer enter his Clarke shall be Simon himselfe will bee Magus vengeance shall cut him downe heere is roome for one that will freely put faithfull Labourers into the Vineyard There growes an Oppressor sculking in a corner the nedy cannot finde him or if they doe they find no fruit from him Cut him down here is roome for one that will pitie the poore The Lord will roote out such bastard Plants and replenish his Garden with fruitfull Trees 2 It drawes away nourishment from better Plants that would beare vs fruits For this Christ denounced a woe to those Iewish Clarkes that keeping the Keies of heauen would neither enter themselues nor suffer others What should become of them that wil neither do good nor suffer good to be done but cutting downe A great Oake pines all the vnderwood neere it yea spoiles the grasse that should feed the cattell A great Oppressor engrosseth all round about him till there bee no place left for a fertile Tree Meane while himselfe hath onely some leaues to shaddow his Sychophants but no fruit vnlesse Bramble-berries and such as the Hogs will scarce eate All couet to be great Trees fewe to bee good The Bryar would grow vp to the bignesse of the Maple the Maple would be as tall as the Cedar the Cedar as strong as the Oake and these so spread their rootes till they starue the rest by an insensible soaking When mother earth the Church would deriue her sap to some young hopefull Plant these intercept it There is maintenance due to the Minister but the barren Impropriator stands in his way sucks it al from him perhaps he leaues him some few drops to coolâ— his temples but not enough to preserue life But the famished tree cries against him that drawes the life from it yeelds no fruit and God will heare it Abscinde cut it downe How charitable would Lazarus haue bene had he bene owner of Diues his estate How would Mordecai haue promoted the good of Israel had he bene as great a fauorite as Haman was How freely would the conscionable man giue spiritual preferments were he a Patron He that feares God would iustly render the Church her dues did he driue such trades and dwell in such houses as you do But that God who disposeth all as it pleaseth him mend all when it pleaseth him euen for his owne mercies sake Thus from a plaine Text I haue deriued you familiar perswasions for I came not hither to satisfie the curious head but the honest heart Admit but two considerations more and I haue done First the Lord hath shewed vs the way to be fruitful by his owne example He owes vs nothing if he withold good things we cannot chalenge him if he sends vs good things we are bound to thanke him The last yeare how generall was the complaint all ouer this Kingdome The Mower could not fill his sythe nor the binder vp of sheues his bosome The beasts perished for want of fodder yea children dyed in the street with hunger the poore Father not being able with all his weekes labour to buy them onely bread The fields were thin and the barnes thinner little in many places there was to gather and the vnseasonable weather preuented the gathering of that little The emptines of their bowels did iustly fill our bowels with compassion Famine is a sore plague Wee then cryed vnto the Lord for fruits and he heard vs Loe in how plentifull a haruest hee hath answered our desires to his owne praise and our comfort Yea he concluded all with songs and triumphs a ioyfull haruest-home the best sheafe of our Wheat the best grape of the Vintage the best flower of our garland the best fruit of that royall Tree the safe returne of our gracious Prince These be the fruits of his mercie to vs where be the fruits of our thankefulnesse to him Secondly the barren Fig-tree is of all most miserable and so much the more as it is barren in the Vineyard The Vine fruitlesse is of all trees most vselesse It is compared to man Vxor tua sicut vitis to the best man I am the true vine it cheeres the heart of God and man But if barren it is good for nothing not so much as to make a pinne to hang a hat on Oakes and Cedars are good for building Popplars for Pales very bushes for hedging doted wood for firing but the fruitlesse Vine is good for nothing Salt keepes other things from putrefying but if it selfe
that wee are and when she sees vs proud and forgetfull of our selues shee thinkes with her selfe Why should not shee that is descended as well as we beare vp her plumes as high as ours Therefore she so often borrowes wings of the winde to mount aloft into the ayre and in the streets and high wayes dasheth herselfe into our eyes as if shee would say Are you my kinred and will not know me will you take no notice of your owne mother To taxe the folly of our ambition the dust in the street takes pleasure to bee ambitious The Iewes in their mourning vsed to rend their garments as if they would bee reuenged on them for encreasing their pride and keeping them from the sight of their nakednesse Then they put on sackcloth and that sackcloth they sprinkled ouer with dust and ouerstrawed with ashes to put God in minde that if hee should arme his displeasure against them he should but contend with dust and ashes and what glory could that bee for him Shall the dust praise thee O God or art thou glorified in the pit Nay rather how often doth the Lord spare vs because hee remembers wee are but dust To shew that they had lifted vp themselues aboue their creation and forgot of what they are made now by by Repentance returning to their first Image in all prostrate humility they lay in the dust confessing that the wind doth not more easily disperse the dust then the breath of God was able to bring them to nothing Thus Dust is not onely Materia nostra or Mater our Mother or matter wherof we are made for our foundation is in the dust But Patria nostra our Countrey where we shall dwell Awake yee that dwell in the dust We are no better then the dust wee shake off from our feete or brush off from our clothes O therefore let vs turne to God in dust before hee turne vs into dust Yea Saint Augustine goes further and sayes that not onely the bodies of all men but euen the soules of some men are no better then dust They are so set vpon earth and earthly things that they are transformed into earth and dust and so become the food of that old Serpent whose punishment was to eate the dust For Ashes they are the Embleme or representation of greater misery Dust onely shewes vs that wee haue deserued the dissolution of our bodies Ashes put vs in mind that wee haue merited also the destruction of our Soules Ashes are the leauings of the fire the offalls of consumed substances When God shall giue vp the largest buildings of Nature to the rage of that Element it shall reduce them to a narrowe roome the remnants shall bee but ashes This was all the Monument of those famous cities Sodome Gomorra and the rest heapes of ashes Ecce vix totam Hercules impleuit vrnam sayes the Poet that great Gyant scarce makes a pitcher of ashes For this cause the Ancients vsed to repent in Ashes remonstrating to themselues that they deserued burning in endlesse fire more then those Ashes wherein they wallowed Yea if Abraham compared himselfe to dust and ashes I may compare my soule to a sparke hid in the Ashes which when sickenesse and death shall stirre vp like fire shee takes her flight vpwards and leaues the heauy fruitlesse ashes of my bodie behind her In both wee haue a Lâ—sson of our owne mortalitie The finger of GOD hath written the Epitaph of man the condition of his bodie like Characters printed in the Dust. Mans body so well as the yce expounds that Riddle the gignit filia matrem the daughter begets the mother Dust begot a bodie and a bodie begets Dust. Our bodies were aâ— first strong Cities but then wee made them the Forts of Rebels our offended Liege sent his Serieant Death to arrest vs of high Treason And though for his mercies sake in Christ hee pardoned our sinnes yet hee suffers vs no more to haue such strong houses but le ts vs dwell in paper Cottages mudde walles mortall bodies Methusalem liued nine hundred sixtie nine yeares yet hee was the sonne of Enoch who was the sonne of Iared who was the sonne of Malaleel who was the sonne of Cainan who was the sonne of Enos who was the sonne of Seth who was the sonne of Adam who was the sonne of Dust. Aske the woman that hath conceiued a childe in her wombe Will it bee a Sonne Peraduenture so Will it bee well formed and featured Peraduenture so Will it be wise Peraduenture so Will it be rich Peraduenture so Will it be long-liued Peraduenture so Will it be mortall Yes this is without peraduenture it will die Euen a Heathen when hee heard that his son was dead could say without changing countenance Scio me genuisse mortalem I know that I begot a mortall man An olde man is said to giue Alexander a little Iewell and tolde him that it had this vertue so long as hee kept it bright it would out-value the most fine golde or precious stone in the world but if it once tooke dust it would not bee worth a feather What meant the Sage but to giue the Monarch an Embleme of his owne body which being animated with a Soule commanded the world but once fallen to dust it would be worth nothing for a liuing dog is better then a dead Lyon I conclude I call you not to casting Dust on your heads or sitting in Ashes but to that sorrow and compunction of Soule whereof the other was but an externall Symbole or testimonie Let vs rend our hearts and spare our garments humble our soules without afflicting our bodies It is not a corps wrapp'd in Dust and Ashes but a contrite heart which the Lord will not despise Let vs repent our sinnes and amend our liues so God will pardon vs by the merites saue vs by the mercies and crowne vs with the glories of Iesus Christ. A SERMON PREACHED AT THE TRIENNIALL Visitation of the Right Reuerend Father in God the Lord Bishop of LONDON in Christ-Church BY THOMAS ADAMS LONDON Printed by Aug. Matthewes and Iohn Norton 1625. A VISITATION SERMON ACTES 15.36 And some dayes after Paul said vnto Barnabas Let vs goe againe and visite our Brethren in euery Citie where wee haue preached the Word of the Lord and see how they doe THere bee certaine royall Lawes which Christ and his Apostles made for eternal vse to the obseruation whereof all Christian Nations and persons are vnchangeably bound And there be some ritual things which were at the first conuenient but variable according to the difference of times and places Strictly to impose all these circumstances on vs were to make vs not the sonnes but the slaues of the Apostles That is a fond scrupulositie which would presse vs in all fashions with a conformitie to the Primitiue times as if the Spouse of Christ might not weare a lace or a border for which shee
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
were repeat his Creation but the deliuerance of a King is alwayes a choyce piece in the Lords Chronicle The Story how he was endangered and how preserued this place hath diuers times witnessed and that in a more punctuall manner then I haue either strength or art or time to match A hard time it seemed to be when a King was imprisoned when he had no guard with him but his Innocency no subiect but a Traytor But there was a stronger with him then all they could be against him A good Prince hath more guards then one he hath 1. a subsidiary guard consisting of morrall men 2. An inward guard the integritie of his owne Conscience 3. A spirituall guard the prayers of his faithfull subiects 4. A celestial guard the protection of diligent powerfull Angels 5. A diuine guard his Makers prouidence that fenceth him in with a wall of fire which shall at once both preserue him and consume his enemies But my purpose is not to bring your thoughts back to the view of his perill but to stir your hearts vp to thankfulnesse for his preseruation He is iustly styled The Defender of the Faith he hath euer defended the Faith and the Faith hath euer defended him Hee hath preserued the Temple of God from Idols and therefore God hath preserued him from all his enemies Surely that Prouidence which deliuered him from those early Conspiracies wherewith he hath been assaulted from his cradle meant him for some extraordinary benefit and matchlesse good to the Christian world Hee that gaue him both life and Crowne almost together hath still miraculously preserued them both from all the raging violences of Rome and Hell Now when the Lord deliuered him what did he else but euen deliuer vs all That we might reioyce in his safety as the Romans did in the recouery of Germanicus when they ran with lampes and sacrifices to the Capitoll and there sung with shouts and acclamations Salua Roma salua Patria saluus Germanicus the Citie is safe the Country is safe and all in the safetie of Germanicus While we consider the blessings which we enioy by his gracious Gouernment that the estates we haue gotten with honest industry may be safely conueyed to our posterity that we sit vnder the shadow of peace and may teach our children to know the Lord that the good man may build vp Temples and Hospitals without trembling to thinke of sauage and barbarous violences to pull them down that our Deuotions be not molested with vproares nor men called from their callings by mutinies that our Temples be not profaned with Idols nor the Seruice of God blended with superstitious deuices that our temporall estate is preserued in liberity our spirituall estate may bee improued in pietie and our eternall estate assured vs in glory that our liues be protected and in quiet our soules may be saued for such a King of men blesse we the God of Kings and sing for his deliueraÌ„ce as they did for their Germanicus as priuatly euery day so this day in our publike Assemblies Salua Britannia Salua Ecclesia saluus IACOBVS Our Kingdome is safe the Church of God is safe our whole Estate is safe wee are all safe and happie in the safetie and happinesse of King IAMES O that as we haue good cause to emulate so also we would truly imitate the gratulation of Israel we for our King that hath preserued the Temple as they for their King that built the Temple while the Leuites and singers stood with Harps and Cymbals and Viols and the Priests blowing with Trumpets as if they had all been one man and made one sweet harmony to the praise of God For these publike extraordinary blessings God requires publike and extraordinary praises that this great Assembly with prepared hearts and religious affections should magnifie his glorious Name if it were possible by some vnusuall strain of our vnited thaÌ„ks pierce the very skies giue an Eccho to those celestiall Quires singing Honor praise and glory bee to our gracious God for all his mercifull deliuerances both of Prince and people Yea O Lord still preserue thine own Annointed conuert or confound all his enemies but vpon his dead let his Crown florish Long long liue that royal keeper of Gods holy Temple the Defender of that Faith which he hath of old giuen to his Saints and let all true-hearted Israelites say Amen yea let Amen the faithfull witnes in heauen the Word Truth of God say Amen to it For our selues let vs heartily repent of our former sins religiously amend our future liues abandon all our intestine Idols serue the Lord with pure hearts and still and still God shall deliuer both Him and vs from all our enemies This God grant for his mercies sake Iesus Christ for his merits sake the Holy-Ghost for his Names sake to whom three persons and one eternall God be all praise and glory obâ—dience and thanksgiuing world without end FINIS Zepper Luke 15.17 Vers. 5. Psalm 135.6 Genes 6.7 Psalm 130.4 1 Tim. 1.11 Gen. 18 27. Grâ—g moâ— â—8 Exod. 33.17 Gen. 32.10 Mat. 3.11 Mat. â— 8 1 Cor. 15.9 August Dan. 4.30 Luke 18.11 Iob. 1.15 Psal. 51.4 Mark 8.34 Reu. 16.11 Math. 5.45 Reuel 3.7 2 Kings 4.30 Acts 16.29 1 King 20.31 Iob 13.26 Psal. 50.21 Genes 3.7 Aug. Ion. 3.6 Genes 3 1â— Psal 30.9 Psal. 103.14 Iob. 4.19 Esai 26.19 2 Pet. 2.6 Eccl. 9.4 Esai 58.5 Psalm 51.17 1 Tim. 1.14 1 King 17.16 Psal. 133.2 Obseruat Arist. Polit. Reuel 3.7 Zach. 11.7 Col. 2.5 Iudg. 5.20 Math. 24.45 Obseruat Hebr. 9.4 Socrat. lib. 7. cap. 22. 1 Cor. 4.21 Galat. 5.12 Aug. Hebr. 2.11 Psal. â—0 20 Ad. Trâ—â—â— Prou. 27.23 2 Cor. 12.20 Ep. 4. ad Episc. Lorin in loâ— Gen. 6.2.4 Luke 12.42 Math. 13.25 1 Kings 5.14 1 Sam. 19.15 Numb 16. Iosh. 7. 1 Cor. 3.13 1 Cor. 1â— 10 Verse â—8 Esai 49.4 1 Cor. 1.11 Luke 1.68 Hebr. 2.6 Gene. 21.1 Iam. 1.27 Math. 25.43 Iob 7.18 Psal. 89.32 Psal. 80.14 Iere. â— 29 Num. 27.16 Iohn 17.27 Actes 6.6 Psal. 139.7 c Iere. 17.9.10 1 Sam. 16.7 Iccles 9 1â— Esai 59.2 Psal. 12.2 Actâ— 4.32 Eccles. â— 10 1 Kings 3.9 Luke 18.2 Rom. 13.4 Math 8.9 Iosh. 1.16 Luk. 18.13 Ambr. Math. 19.27 Math. 5.8 Psal. 51.10 2 King 10.15 Reueâ— 3. The Distribution Genes 3. â— 2 Sam. 20.10 1 Kings 22.24 Reuel 3.20 Amos 3.7 Luke 8.10 Gen. 18.17 Rom. 11.34 Iohn 6.6 Numb 17. Actes 4.32 Ephes. 4.12 Math. 26.35 Reuel 2. 3. Exod. â—2 7 Numb 16.22 Cant. 2.12 Psalm 16. 2 Sam. 16.17 Iohn 1.11 Reuel 22. Math. 8.29 Luke 9.61 Psal. 45.10 Nath 3.12 Prou. 27.18 Iohn 1 1â— Math. 7.16 Rom. 7.4 Psalm 19.4 Matth. 22.12 Aug. Iohn 5.17 Psalm 1.3 2 Kings 5.26 Cant. 2.12 Iob 38.38 Psal. 137.4 Eccles. â— 17. Psal. 32.6 Iohn 2.39 Rom. 9.27 Esay 6.13 Mich 7.1 Esay 17.6 Hab. 3.17 Iâ—rem 8.13 Luke 17.10 Râ—â—el 8.4 Math. 10.48 Ieâ— 24.8 Ephes. 5.11 Esay â— 3 Hosea 4.15 Math. 13.27 Psal. 22.29 1 Cor. 10.7 〈◊〉 26. â—6 Esay 5.7 Iob 14.8 Genes 21. Cris. 1 Cor. â— 1. Tim. 1.20 Approued by the counc of Trent Sess 26. Psal. 19 Iere. 15.1 Zach. 11.9 Reuel 22.11 Aug. Rom. 9.20 Aug. Eccles 2.26 Math. 21.43 Rom. 11.19 Math. 22.12 Psal. 101.8 Acts 1.20 Matth. 23.13 Ezech. 15.3 Psal. 128.3 Iohn 15.1 Iudg. 9.13 Matth. 5.13 Deuter. 22. Gene. 30.11 Psalm 4â— 2. Iohn 14. Actes 17.24 Genes 4.16 Ionah 1.3 Leuit. 10.2 Math 18.20 Bern. Actes 3.1 Psalm 134.2 â—ntiqu lib. 8. cap. 3. Iohn 2.13 Th. 1. qu. 41. art 6. Math. 21.43 1 Sam. 15.28 Plato 1 Sam. 25.37 Psalm 27.7 Chrys. 1 Cor. 9.1 Ezek. 9.6 1 Pet. 4.17 Iohn 2.15 Aug. 1 Sam. 2.17 1 John 5.21 Exod. 32.1 Wisd. 13.18 Reuel 22.18 Esa. 1.31 Heb. 11.1 Hieron 1. Sam. 5.3 2 Chrâ—n 33.7 Gal. 5. â— Iudg. 17. * * Non-sence Math. 2.15 2 Sam. 3.3 Gene. 34.14 Psalm 106.35 Iob 13.7 Specul Exempl Barrhad in Conâ— Euang. Math. 15.9 Colosâ— 3.5 Saboâ—â— par 1. Mich. 2.11 Esa. 37.24 Ezek 28.4 Luk. 18. Berâ—s Iob. 31.24 Iudg. 17. 1. Cor. 5.12 Esay 66.3 Hoâ— 14.8 Psal. 189.136 Phil. â— 1â— Rom. 8.16 Psal. 141.2 Math. 5.23 Aug. in Psa. 41. Psal. 50 1â— Math. 25. Psal. 38.9 Reuel â—1 27 Math â—1 13 1 Cor. 6.20 Reu. 21.22 2 Chron. 5.12.13
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
could not plead prescription Diuersitas rituum commendat vnitatem fidei saith our Anselme Let vs keepe the substance for the shadow God hath left vs at libertie But yet when wee looke backe vpon those first patternes find a rule of discipline fit for the present times in vaine wee should study a new that are so wel accommodated with the old The businesse of the Text and Day is a Visitation a practice which at the first view of the words can plead Antiquitie and by a reuiew shall plead the great vtilitie I know there be diuers kinds of Visitations but whether they be National Prouinciall Paroeciall or Capitular they all haue Authoritatem vberrimam being grounded vpon a practise Apostolicall and vsum saluberrimum to vse the words of Saint Augustine being of a physicall nature to preuent or cure distemperatures in the Church of God Generally the forme of the words is a Motion the matter a Visitation 1. The motion was Pauls the forwardest souldier in all the army of Christ that winged Husbandman who plowed vp the fallow hearts of the Gentiles that with a holy zeale greater then the ambition of Alexander would sooner haue wanted ground then desire to trauell in the busines of his Master Terra citius dâ—fecisset quà m studium praedicandi Indeed he had found an vnusuall mercy as himselfe deliuers it The grace of our Lord was exceeding abundant toward me vsing an extraordinary phrase to expresse an extraordinary grace a word neuer the like vsed for a mercy neuer the like exhibited There is ' Oyle in the widdowes cruse to sustaine Aarons was far more it ran down to the skirts of his clothing Such a superabundant grace was in Paul For Sanctification many Saints are commended for some speciall vertues Abraham for Faith Moses for Meeknesse Dauid for Thankfulnesse Iob for Patience Paul is praised for them all For subduing of vices men most sanctified haue had some tangs as Dauid of anger for Nabals churlish answere Hezekiah had a smacke of pride setting aside concupiscence Paul had no spot For knowledge he was rapt vp into heauen there learned his Diuinitie among the Angels his Schoole being Paradise his Vniuersitie the third Heauen and God his Tutor For power his very clothes wrought myracles God so trusted Paul that he coÌ„mitted his whole Church vnto him Thus was he honoured the other Apostles were sent a Christo mortali Paul a Christo immortali And with the like superabundant grace did he answer his charge that though he were Nouissimus in ordine he was primus in merito Yea hee is well called Gods Arrow wounding euery soule that heard him with the loue of Christ. This was his motion one act of his Apostolicall care 2. The matter is a Visitation to visite is a word of great latitude and signifies the performance of all Pastorall duties to instruct the ignorant to comfort the weake to correct the stubborne to confirme the religious Strictly it imports a Superiours scrutiny or examination of things vnder his charge as â— Steward in a Family ouerlookes the vnder-seruants praising the forward prouoking the sluggard rectifying disorders which are ready to creepe in through the least conniuence This we shall the better apprehend if we let the Text fall into parts of which we shall finde seuen 1. The Visiters Paul and Barnabas for this Office was at first Apostolicall and hath euer since been Episcopall 2. The visired Their Brethren whether the people vnder the Pastors or the Pastors set ouer the people for as they ought to visite their owne particular charges so the Bishops to visite them yea and euen those Visiters may be visited by such Delegates as the Prince appoynts who is the chiefe Visiter vnder Christ. 3. The exercise or frequent vse of this office Let vs go againe For the rarenesse of performing this dutie may breed much inconuenience 4. The moderation or seasonablenesse of it After certaine dayes There must bee some intermission or else the assiduitie may make it a burden or bring it into contempt 5. The latitude or extent of it In euery citie not calling all the world to one place as the Bishop of Rome did in his glory summoning all Nations to his Consistorie They visite euery Citie they compell not euery citie to visit them Nor doe they balke the greatest for feare nor neglect the meanest in contempt but euery Citie 6. The limitation restraint or confining of this Exercise Where we haue preached the Word of God Pagans are out of their walke they meddle not with vnbeleeuers but with those grounds wherin they haue sowen the seeds of the Gospell 7. Lastly the intent and scope of all To see how they doe Quomodo se habeant whether they faile or thriue in their spirituall growth These be the passages whereof with what breuitie I can and with what fidelitie I ought The Visiters Paul and Barnabas There is difference I know betwixt the Apostles and Bishops For besides their immediate calling and extraordinary endowments the Apostles function was an vnlimited circuite Ite in vniuersum orbem the Bishops is a fixed or positiue residence in one Citie All those acts which proceeded from supernaturall priuiledge ceased with their cause as the gift of tongues of miracles the like Those tooles that serue for the foundation are not the fittest for the roofe The great Master-Builder made choise of such for the first stones whiâ—h heâ— meant not to imploy in the walles But this is the first thing I would here note The first foundation of the Church was laid in an Inequalitie and hath euer since so continued Paritie in gouernment is the mother of confusion and disorder disorder doth ill become the Church of God Where all the strings or voyces be vnisons or of one tenour there can be no harmony There bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seers which signifies the dutie of each Pastor ouer his flock And there bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ouerseers such as must visite and ouerlooke both flocke and Seers In the old Testament together with the paritie of Priesthood there was an imparitie of gouernment one Leuite aboue another Priests aboue them the High Priest aboue them all Christ himselfe is said to bee a Priest after the Order of Melchisadech he was of some order then but wee haue those that would be Priests without any order at all that refuse to be ordered Take away difference and what will follow but an Anabaptisticall ataxie or confusion It was the saying of Bishop Iewell or the Iewell of Bishops All Priests haue Idem Ministerium sed diuersam potestatem A Bishop and an Archbishop differ not in Potestate Ordinis sed in potestate Regiminis Nor doth a Bishop differ from a Pastor quoad virtutem Sacerdotij sed quoâ—d potentiam Iurisdictionis There is one indeleble character of Priesthood to them both That great Clauiger of heauen who opens and no man shuts
publike good An Ante is a wise creature for it selfe but a shrewed thing in a Garden Magistrates that are great louers of themselues are seldome true louers of their Countrey All their actions bee motions that haue recourse to one Center that is themselues A cunning head without an honest heart is but like him that can packe the Cards yet when hee hath done cannot play the Game or like a house with many conuenient Staires Entries and other passages but neuer a faire roome all the inwards bee sluttish and offensiue It is not then Thou that knowest the Wealth or the Birth or the Head but the Heart as if in an Election that were the maine it is all if the rest be admitted on the By. Heere then wee haue three remarkeable obseruations 1. What kind of Hearts God will not chuse and we may guesse at them 2. What Hearts hee will chuse and himselfe describes them 3. Why hee will chuse men especially by the Heart First what kind of Hearts hee will not chuse and of these among many I will mention but three 1. Câ—r diâ—isum a distracted Heart part wherof is dedicated to the Lord and part to the world But hee that made all will not bee contented with a piece Aut Caesar aut nihil The seruice of two Masters in the obedience of their contrary commands is incompetible sensu composito Indeed Zacheus did first serue the world and not Christ afterward Christ and not the world but neuer the world and Christ together Many diuisions followed sinne 1. It diuided the heart from God Your sinnes haue seperated betweene you and your God 2. It diuided heart from heart God by Marriage made one of two sinne doth often by preuarication make two of one It diuided the tongue from the heart So Cain answered God when hee questioned him about Abel Am I my Brothers keeper As if hee would say Goe looke 4. It diuided tongue from tongue at the building of Babell that when one called for Bricke his fellow brings him morter and when hee spake of comming downe the other falles a remoouing the ladder 5. It diuided the heart from it selfe They spake with a double heart The originall is A heart and a heart one for the Church another for the Change one for Sundayes another for working dayes one for the King another for the Pope A man without a heart is a wonder but a man with two hearts is a monster It is said of Iudas There were many hearts in one man and wee read of the Saints There was one heart in many men Dabo illis cor vnum a speciall blessing Now this diuision of heart is intolerable in a Magistrate when hee plyes his owne cause vnder the pretence of anothers and cares not who lose so hee bee a gayner Saint Ierome calles this Câ—r malè locatum for many haue hearts but not in their right places Câ—r habet in ventre gulosus lâ—sciuus in libidine cupidus in lucris Naturally if the heart bee remooued from the proper seate it instantly dyes The eye vnnested from the head cannot see the foote sundered from the body cannot goe so spiritually let the heart bee vncentred from Christ it is dead Thus the Coward is sayd to haue his heart at his heele the timorous hath his heart at his mouth the enuious hath his heart in his eyes the Prodigall hath his heart in his hand the foole hath his heart in his tongue the couetous locks it vp in his chest He that knowes the hearts of all men will not chuse a diuided or misplaced heart 2. Câ—r lapideum a hard or stony heart This is Ingratum ad beneficia infidum ad coâ—silia inverecundum ad turpia inhumanum ad bona temerarium ad omnia A Rocke which all the Floods of that infinite Sea of Gods mercies and Iudgements cannot soften A Stitthy that is still the harder for beating It hath all the properties of a stone it is as cold as a stone as heauie as a stone as hard as a stone as senselesse as a stone No perswasions can heate it no prohibitions can stay it no instructions can teach it no compassions can mollifie it Were it of yron it might bee wrought were it of lead it might bee molten and cast into some better forme were it of earth it might bee tempered to another fashion but being stone nothing remaines but that it bee broken What was Pharaohs greatest plague was it the murraine of Beastes was it the plague of Boyles was it the destruction of the Fruits was it the turning of their Riuers into Blood was it the striking of their First borne with death No though all these plagues were grieuous yet one was more grieuous then all Cor durum his hard heart Hee that knowes all hearts knowes how ill this would be in a Magistrate a heart which no cryes of Orphans no teares of Widowes no mourning of the oppressed can melt into pitie From such a Heart good Lord deliuer vs. 3. Cor cupidum a couetous heart the desires whereof are neuer filled A handfull of corne put to the whole heape encreaseth it yea adde water to the Sea it hath so much the more but hee that loueth Siluer shall neuer bee satisfied with Siluer One desire may bee filled but another comes Crescit amor nummi quantùm ipsa pecuâ—ia creseit Naturall desires are finite as thirst is satisfied with drinke and hunger with meate But vnnatuall desires bee infinite as it fares with the body in burning Feuers Quò plus sunt potae plus sitiuntur aquae So it is in the couetous heart Vt cùm possideat plurima plura petat Grace can neuer fill the purse nor wealth the heart This vice is in all men iniquitie but in a Magistrate Blasphemie the roote of all euill in euery man the rot of all goodnesse in a great Man It leaues them like those Idoles in the Psalme neither eyes to see nor eares to heare but onely hands to handle Such mâ—n will transgresse for handfulls of barley and morsells of bread and a very dramme of profite put into the Scole of Iustice turnes iâ— to the wrong side There is not among all the charmes of Hell a more damnable spell to inchant a Magistrate then the loue of Money This turnes Iudgement into Wormâ—wood or at least into vineger for if Iniustice doe not make it bitter as Wormewood yet shifts and delayes will make it sowre as vineger O how sor did and execrable should bribes bee to them and stinke worse in their nostrils then Vespasians tribute of vrine Let them not onely binde their owne hands and the hands of their seruants that may take but euen binde the hands of them that would offer Hee that vseth Integritie doeth the former but hee that constantly professeth Integritie doth the latter It is not enough to auoyde the fault but euen the suspition It is some discredit to the Iudge when a Clyent with
his bribe comes to bee denyed for if his vsuall carriage had giuen him no hope of speeding hee would not offer A Seruant that is a fauourite or inward giues suspition of corruption and is commonly thought but a by-way some postâ—rne or back-dore for a gift to come in when the broad fore-gates are shut against it This makes many aspire to Offices and great places not to doe good but to get goods as some loue to bee stirring the fire if it bee but to warme their owne fingers Whatsoeuer affaires passe through their hands they crooke them all to their owne endes and care not what becomes of the publike good so they may aduance their owne priuate and would â—et their neighbours house on fire and it were but to rost their owne egges Let them banish Couetousnesse with as great a hatred as Amnon did Thamar first thrust it out of their hearts then shut and locke the dore after it for the couetous heart is none of them that God chuseth Next let vs see what kinde of hearts of God will chuse and they be furnished with these vertues fit for a Magistrate 1. There is Cor sapiens a wise heart and this was Salomons suite An vnderstanding heart Hee saw hee had power enough but not wisedome enough and that Royaltie without wisedome was no better then an eminent dishonour a very Calfe made of golden Eare-rings There is no Trade of life but a peculiar wisedome belongs to it without which all is tedious and vnprofitable how much more to the highest and busiest vocation the gouernment of men An ignorant ruler is like a blind Pilot who shall saue the vessell from ruine 2. Cor patiens a meeke heart what is it to discerne the cause and not to bee patient of the proceedings The first Gouernour that God set ouer his Israel was Moses a man of the meekest spirit vpon earth How is hee fit to gouerne others that hath not learn'd to gouerne himselfe He that cannot rule a Boat on the riuer is not to bee trusted with steering a Vessell on the Ocean Nor yet must this patience degenerate into cowardlinesse Moses that was so meeke in his owne cause in Gods cause was as resolute So there is also 3. Cor magnanimum a heart of fortitude and courage The rulers and squares that regulate others are not made of lead or soft wood such as will bend or bow The principall Columnes of a house had need be heart of Oke A timorous and flexible Magistrate is not fit for these corrupt times If either threatnings can terrifie him or fauour melt him or perswasions swerue him from Iustice hee shall not want temptations The Braine that must dispell the fumes ascending from a corrupt liuer stomach or spleene had need bee of a strong constitution The couragious spirit that resolues to doe the will of heauen what malignant powers soeuer would crosse it on earth is the heart God chuseth 4. Lastly there is Cor. honestum an honest heart Without this courage will prooue but legall Iniustice policie but meere subtiltie and abilitie but the Deuills Anuile to forge mischiefes Priuate men haue many curbes but men in authoritie if they feare not God haue nothing else to feare If hee bee a simple Dastard hee feares all men if a head-strong commander he feares no man like that vniust Iudge that feared neither God nor Man This is the ground of all fidelitie to King and Countrey Religion Such was Constantines Maxime Hee cannot bee faithfull to mee that is vnfaithfull to God As this honourable place of the Kings LieutenaÌ„t-ship hath a Sword-bearer so the Magistrate himselfe is the Lords Sword-bearer saith Saint Paul And as hee may neuer drawe this Sword in his priuate quarrell so hee must not let if bee sheathed when Gods cause calls for it It is lenitie and conniuence that hath inuited contempt to great places Did Iustice carrie a seuerer hand they durst not traduce their Rulers in Songs and Satyâ—s the burden whereof will bee their owne shame Magistrates are our ciuill Fathers and what deserue they but the curse of Cham that lay open the nakednesse of their Fathers When Alexander had conquered Darius and casually found his slaine bodie lying naked hee threw his owne coat ouer him saying I will couer the destinie of a King It is God alone that casteth contempt vpon Princes which that hee may not doe let them preserue Cor mundum a cleane heart not conscious of ill demerits Such a one sits on the Iudgement-Seat as one that neuer forgets that hee must appeare before the Iudgement-Seate of Christ. So hee executeth Iustice as neuer losing the sense of Mercy so hee sheweth Mercie as not offering violence to Iustice Hee can at once punish the offence and pitie the offender Hee remembers his oath and feares to violate it to an enemie hee is not cruell to a friend hee will not bee partiall And if euer hee haue but once cut the skirt of Iustice as Dauid the lappe of Sauls garment his Heart smites him for it Hee minds no other clocke on the Bench but that of his owne Conscience Hee will not offend the Iust nor affoord a good looke to varlets nor yet doth hee so dâ—sregard their persons as to wrong their causes Hee will maintaine Pietie but not neglect Equitie In Court hee lookes not before him on the person nor about him on the beholders nor behind him for bribes nay hee will not touch them in his Cloffer or Chamber lest the timber and stones in the wall should-witnesse against him So hee helpes the Church that the Common-wealth bee no loser so hee lookes to the Common-wealth that the Church may not bee wronged The lewd feare him the good praise him the poore blesse him hee hath been a Father to Orphans a Husband to distressed Widowes Many prayers are layde vp for him in Heauen and when hee dies they with the assistâ—nce of Angels shall beare him vp to blessednesse Lastly let vs see why God will chuse men by the heart I denie not but wisedome and courage moderation and â—atience are all requisite concurâ—ences but the Heart is the Primum Mobile that sets all the wheeles a going and improoues them to the right end When God begins to make a man good he begins at the heart as Nature in forming so God in reforming begins there As the eye is the first that begins to die and the last that begins to liue so the heart is the first that liues and the last that dies It is said of the Spider that in the morning before shee seekes out for her prey shee mends her broken webbe and in doing that she alwayes begins in the midst Before wee pursue the profits and baits of this world let vs first amend our life and when wee vndertake this let vs bee sure to begin at the heart The Heart is the Fort or Citadell in this little I le of man let vs fortifie that or all
hired bribed to maintaine Sacriledge God and his poore Ministers may euen hold their peace Something would be spoken for Sions sake but I take this place and time for neither the right Vbi nor Quando We know Abigail would not tell Nabal of his drunkenesse till hee was awoke from his wine Whensoeuer it shall please God to awake you from this intoxication we may then find a season to speake to you But God keepe you from Nabals destiny that when this sinne shall bee obiected to your Consciences on your death-beds your hearts doe not then die in you like a stone One thing let me beg of you in the Name of him whom you thus wrong Howsoeuer you persist to robbe the Temple of the due Salary yet doe not stand to iustifie it By imploring mercy perhaps you may bee saued but by iustifying the Iniury you cannot but be lost As the French King Francis the first said to a woman kneeling and crying to him for Iustice Stand vp woman for Iustice I owe thee if thou beg'st any thing beg mercy So if you request any thing of God let it bee mercy for he owes you Iustice and in this poynt God be mercifull to you all It was Dauids earnest prayer One thing haue I desired of the Lord and that will I seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord and to enquire in his Temple There are many that pray Dauids words but not with Dauids heart Vnum petij one thing I haue desired De praeterito for the time past hoc requiram this I will still seeke after de futuro for the time to come I haue required it long and this suite I will vrge till I haue obtained it What to dwell in some of the houses of God all the dayes of my life and to leaue them to my children after me not to serue him there with deuotion but to make the place mine owne possession These loue the House of God too well they loue it to Haue and to Hold but because the Conueyance is made by the Lawyer and not by the Minister their Title will bee found naught in the end and if there bee not a Nifi prius to preuent them yet at the great day of vniuersall Audite the Iudge of all the world shal condemne them By this way the neerer to the Church the further from God The Lords Temple is ordained to gaine vs to him not for vs to gaine it from him If we loue the Lord we will loue the habitation of his House and the place where his Honour dwelleth that so by being humble frequenters of his Temple below we may be made noble Saints of his House aboue the glorious kingdome of Iesus Christ. These bee the enemies to the Temple whereof the first would separate Dominum à Templo the other templum à Domino they would take God from the Temple these would take the Temple from God Let mee conclude this poynt with two watch-words 1. The first concernes vs of the Ministery the wayters of the Temple It hath been an old saying De Templo omne bonum de Templo omne malum all good or euill comes from the Temple Where the Pastor is good and the people good hee may say to them as Paul to his Corinthians Nonne opus meum vos estis in Domino Are not ye my work in the Lord Where the Pastor is bad and the people no better they may say to him Nonne destructis nostra tu es in seculo art not thou our destruction in the world It is no wonder if an abused Temple make a disordered people A wicked Priest is the worst creature vpon Gods earth no sinne is so blacke as that shall appeare from vnder a white Surplesse Euery mans iniquitie is so much the hainouser as his place is holyer The sinne of the Clergy is like a Rheume which rising from the stomach into the head drops downe vpon the lungs fretting the most noble and vitall parts till all the members languish into corruption The lewd sonnes of Eli were so much the lesse tolerable by sinning in the Tabernacle Their sacrifices might doe away the sinnes of others no sacrifice could doe away their owne Many a soule was the cleaner for the blood of those beasts they shed their owne soules were the fouler by it By one and the same seruice they did expiate the peoples offences and multiply their owne Our Clergie is no Charter for heauen Such men are like the conueyances of Land Euidences and Instruments to settle others in the kingdome of heauen while themselues haue no part of that they conuey It is no vnpossible thing for men at once to shew the way to Heauen with their tongue and lead the way to Hell with their foot It was not a Iewish Ephod it is not a Romish Cowle that can priuiledge an euill doer from punishment Therefore it was Gods charge to the executioners of his Iudgements Begin at my owne Sanctuary and the Apostle tells vs that Iudgement shall begin at the house of God and Christ entring into his Propheticall Office began reformation at his Fathers house Let our deuout and holy behauiour preuent this and by our reuerent carriage in the Temple of God let vs honour the God of the Temple It should be our endeuour to raise vp seed vnto our elder Brother to winne soules vnto Christ. Nunquam cessate lucrari Christo qui lucrati estis à Christo. If Christ while hee was vpon the Crosse saith Bernard had giuen mee some drops of his owne blood in a Violl how carefully would I haue kept them how dearely esteemed them how laid them next my heart But now he did not thinke it fit to trust me with those drops But hee hath intrusted to me a flocke of his lambes those soules for whom hee shed his blood like whom his owne blood was not so deare vnto him vpon these let mee spend my care my loue my labour that I may present them holy Saints to my deare Lord Iesus 2. The other concernes all Christians that they beware lest for the abuses of men they despise the Temple of God For as the Altar cannot sanctifie the Priest so nor can the vnholinesse of the Priest dishallow the Altar His sin is his owne and cannot make you guiltie the vertue and comfort is from God and this is still able to make you holy When wee read that the sinne of the Priests was great before the Lord for men abhorred the offering of the Lord this we all confesse was ill done of the Priests and I hope no man thinks it was well done of the people Say their sinnes yea their very persons were worthy to be abhorred shall men therefore scorne the Sanctuary cast that contempt on the Seruice of God which belongs to the vices of man This were to adde our owne