FIVE SERMONS PREACHED Upon sundry especial Occasions. Viz.  

1 The Sinners mourning habit: In Whitehall, March 29. being the first Tuesday after the departure of King JAMES into Blessedness.  
2 A Visitation Sermon: In Christ's Church, at the Triennial Visitation of the right Reverend Father in God the Lord Bishop of London.  
3 The holy Choice: In the Chapel by Guildhall, at the Solemn Election of the Right Honourable the Lord Mayor of London.  
4 The barren Tree: At Pauls-Crosse, Octob. 26.  
5 The Temple: At Pauls-Crosse. August. 5.   
By THO: adam's.  
Sine merito, non sine commodo.  
LONDON, Printed for JOHN GRISMAND 1626.   

TO THE RIGHT HONOURABLE, AND Truly Noble Lord, WILLIAM, Earl of PEMBROKE.  
BY your Honour's favour, I had a place in the sad Court of Whitehall this last Lent: and it was so disposed by our blessed Maker, that I know not whether, my Text was a Comment upon the Occasion, or the Occasion upon my Text: they met together with such unhappy happiness. As this Sermon took Birth in the highest Sphere of our Kingdom, so there learning to presume on the help of your Noble wing, it hath adventured to fly abroad. And whither, justly, should it take the first flight, but to your Honour's Protection, from whom it received Breath and Motion? I have been bold also to send a pair of Servants to wait upon it, which were produced by other solemn occasions. I humbly beseech your Lordsh. to give them all your Pass: and then I fear not, but that for your Noble Names sake, (not their own merit) wheresoever they light, they shall find kind entertainment; and do yet some more good to the Church of God. Which success, together with your Honour's happiness, is still prayed for, by  
Your Lordships humbly devoted and ready to be commanded, THO: adam's.   

THE SINNERS MOURNING HABIT.  JOB. CHAP. 42. VER. 6. 
Wherefore I abhor myself, and repent in dust and ashes.  
THis is in many dear regards a mourning and penitential season, therefore I thought best to accommodate it with a penitential Sermon. I abhor myself, etc.  
Affliction is a winged Chariot, that mounts up the soul toward heaven: nor do we ever so rightly understand God's Majesty, as when we are not able to stand under our own misery. It was Naamans' leprosy that brought him to the knowledge of the Prophet, and the Prophet brought him to the saving knowledge of the true God: had he not been a leper, he had still been a sinner. Schola crucis, 
Zepper.  schola lucis: there is no such School instructing, as the cross afflicting. If Paul had not been buffeted by Satan, he might have gone nigh to buffet God, through danger of being puffed up with his revelations.  
The Lord hath many messengers, by whom he solicits man: He sends one health, to make him a strongman: another wealth, to make him a rich man: another sickness, to make him a weak man: another loss●s, to make him a poor man: another age, to make him an old man: another death, to make him no man. But among them all, none dispatcheth the business surer or sooner than affliction: if that fail of bringing a man home, nothing can do it. He is still importunate for an answer; yea, he speaks, and strikes. Do we complain of his incessant blows? alas, he doth but his office, he waits for our Repentance; let us give the messenger his errand, and he will be gone. Let him take the proud man in hand, he will humble him: he can make the Drunkard sober; the Lascinious chaste: the Angry patient; the Covetous charitable; fetch the Unthrift Son back again to his Father, 
Luke 15.17.  whom a full purse had put into an itch of travelling: the only breaker of those wild Colts. jer. 5. the waters of that Deluge, which (though they put men in fear of their lives) bear them up in the Ark of Repentance higher toward heaven. It brought the brethren to the acquaintance of joseph, and makes many a poor sinner familiar with the Lord jesus.  
job was not ignorant of God before, while he sat in the Sunshine of peace; but resting his head on the bosom of plenty, he could lie at his ease, and contemplate the goodness of his Maker. But as when the Sun shines forth in his most glorious brightness, we are then least able to look upon him: we may solace ourselves in his diffused rays and comfortable light, but we cannot fix our eyes upon that burning Carbuncle. These outward things do so engross us, take up our consideration, and drown our contemplative faculty in our sense; that so long, we only observe the effects of God's goodness, rather than the goodness of God itself. Necessity teacheth us the worth of a friend; as Absynthium, wormwood rubbed upon the eyes, makes them smart a little, but they see the clearer. Therefore job confesed, that in his prosperity he had only (as it were) heard of God; but now in his trial he had seen him. 
Vers. 5.  I heard of thee by the hearing of the ear, but now mine eye seeth thee: that is, he had obtained a more clear and perspicuous vision of him; the eye being more apprehensive of the object then the ear. Segniiùs irritant animos dimissa per aures. When we hear a man described, our Imagination conceives an Idea or form of him but darkly: if we see him, and in tentively look upon him, there is an impression of him in our minds: we know his stature, his gesture, his complexion, his proportion. Sic oculos, sic ille manus, sic or a ferebat. Such a more full and perfect apprehension of God did calamity work in this holy man; and from that speculation proceeds this humiliation; Wherefore I abhor myself, and repent in dust and ashes.  
Where we may consider three degrees of mortification; the Sickness, the Death, and the Burial of Sinne. I abhor myself, there sin is sick and wounded: I repent, there it is wounded and dead: In dust and ashes, there it is dead and buried. To deny one's self, maims concupiscence, that it cannot thrive: to repent, kills it, that it cannot live: in dust and ashes, buries it, that it cannot rise up again. I throw it into the Grave, I cover it with mould, I rake it up in dust and ashes.  
But I will not pull the Text in pieces; only I follow the manuduction of the words: for there is not a superfluous word in the verse, as the Psalmist said of the Army of Israel, There was not one feeble person among them. It begins as high as the glory of Heaven, and ends as low as the basest of Earth. The first word [Therefore] respects an infinite God: the last words [Dust and ashes] declare an humbled man. The meditation of the former is the cause of the latter, and the condition of the latter is the way to the former. To study God, is the way to make an humble man: and an humble man is in the way to come unto God. Such a consideration will cast us down to dust and ashes: such a prostration will lift us up to glory and blessedness. Here then is a Jacob's Ladder, but of four rounds. Divinity is the Highest, I have se●ne th●e, Therefore. Mortality is the lowest, Dust and ashes. Between both these, sit two others, Shame and Sorrow; no man can abhor himself, without Shame; nor Repent, without Sorrow. Let your honourable patience admit job descending these four stairs; even so low as he went; and may all your souls rise as high as he is.  

Wherefore.  
This refers us to the motive that humbled him; and that appears by the context, to be a double meditation; one of God's majesty, another of his mercy. 1. Of his majesty; which being so infinite, and beyond the comprehension of man, he considered by way of comparison, or relation to the creatures; the great Beh●moth of the Land, the greater Leviathan of the Sea; upon which he hath spent the precedent Chapters. Mathematicians wonder at the Sun, that it being so much bigger than the Earth, it doth not set it on fire, and burn it to ashes: but here is the wonder; that God being so infinitely great, and we so infinitely evil, we are not consumed. Whatsoe●●r the Lord would do, 
Psalm. 135.6.  that did he, in heaven, in earth, in the Sea, and in all deep places. If man's power could do according to his will, or Gods will would do according to his power, 
Genes. 6.7.  who could stand? I will destroy man from the face of the earth, saith the Lord. The original word is, I will steep him, as a man steeps a piece of earth in water, till it turn 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 original grains whereof he was made: and there is no dust so high, but this great God is able to give him steeping.  
2. Or this was a meditation of his mercy, than which nothing more humbles a heart of flesh. 
Psalm. 130.4  With thee, O Lord, is forgiveness, that thou mightest be feared. One would think, that punishment should procure fear, and forgiveness love: but nemo magis diligit, quam qui maximè veretur offendere: no man more truly loves God, than he that is most fearful to offend him. Thy mercy reacheth to the heavens, and thy faithfulness to the clouds; that is, above all sublimities. God is glorious in all his works, but most glorious in his works of mercy: and this may be one reason, why Saint Paul calls the Gospel of Christ, 
1 Tim. 1.11.  a Glorious Gospel. Solomon tells us, It is the glory of a man to pass 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 love thee; know thee, and not fear thee? fear thee for thy justice, and love thee for thy mercy: yea fear thee for thy mercy, and love thee for thy justice, for thou art infinitely good in both.  
Put both these together, and here is matter of humiliation, even to dust and ashes. So Abraham interceding for Sodom; 
Gen. 18 27.  Behold, I have taken upon me to speak unto the Lord, which am but dust and ashes. 
Gr●g. mo●. ●8.  Quanto magis Sancti Divinitatis interna conspîciunt, tanto magis se nihil esse cognoscu●t. It is a certain conclusion; no proud man knows God. Non sum dignus, I am not worthy, is the voice of the Saints: they know God, and God knows them. 
Exod. 33.17.  Moses was the meekest man upon earth, and therefore God is said to know him by name. 
Gen. 32.10.  I am less than the least of thy mercies, saith ●acob; lo, he was honoured to be Father of the 12. Tribes, and Heir of the Blessing. Quis ego sum Domine, says David, who am I, O Lord? He was advanced from that lowly conceit to be King of Israel. 
Mat. 3.11.  I am not worthy to lose the latchet of Christ's shoe, saith john Baptist. Lo, he was esteemed worthy to lay his hand on Christ's head. 
Mat. ●. 8.  I am not worthy that thou shouldest come under my roof, says the Centurion: therefore Christ commended him, I have not found so great faith, no not in Israel. I am the least of the Apostles, 
1 Cor. 15.9.  saith Paul, not worthy to be called an Apostle: therefore he is honoured with the title of The Apostle. Behold the handmaid of the Lord, saith the holy Virgin: therefore she was honoured to be the Mother of the Lord, and to have all generations call her Blessed. This Non sum dignus, the humble annihilation of themselves, hath gotten them the honour of Saints. In spiritual graces, let us study to be great, and not to know it: as the fixed Stars are (every one) bigger then the earth, yet appear to us less than torches. In alto non altum sapere; not to be highminded in high deserts, is the way to blessed preferment. Humility is not only a virtue itself, but a vessel to contain other virtues: like embers, which keep the fire alive that is hidden under it. It emptieth itself, by a modest estimation of the own worth, that Christ may fill it. It wrestleth with God, like jacob; and wins by yielding: and the lower it stoops to the ground, the more advantage it gets to obtain the blessing. All our pride, O Lord, is from the want of knowing Thee: O thou infinite Maker, Reveal thyself yet more unto us; so shall we abhor ourselves, and repent in dust and ashes.   

I abhor myself.  
It is a deep degree of mortification, for a man to abhor himself. To abhor others is easy: to deny others, more easy: to despise others, most easy. But it is hard to despise a man's self: to deny himself, harder: hardest of all, to abhor himself. Every one is apt to think well, speak well, do well to himself. Not only Charity, a spiritual virtue, but also Lust, a carnal vice, begins at home. There is no direct Commandment in the Bible, for a man to love himself; because we are all so naturally prone to it. Indeed, we are bound to love ourselves; so much is implied in the Precept; Love thy neighbour as thyself; 
August.  therefore love Thyself, But Modus praecipiendus, ut tibiprosis; so love thyself, as to do thyself good. But for a man, upon good terms, to abhor himself; this is the wonder! He is more than a mere Son of Eve, that does not overvalue himself. Qui se non admiratur, mirabilis est: he that doth not admire himself, is a man to be admired.  
Nor is this disease of proud flesh, peculiar only to those persons, whose imperious commands, surly salutations, insolent controulements, witness to the world how little they abhor themselves. But it haunts even the base condition, and foams out at the common jaws. A proud beggar was the Wiseman's monster; but pride is the daughter of Riches. It is against reason, indeed, that metals 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 Pole of Advancement. And as the servant values himself higher or lower, according as his master is: so the master esteems himself greater or less, according as his master, that is, as his Money or Estate is. His heart is proportionably enlarged with his house: his good, and his blood riseth together: 
Dan. 4.30.  Is not this the great Babylon, which I have built for the honour of my Majesty? But you know, he was turned into a beast that said so. Gold and silver are heavy metals, and sink down in the balance: yet by a preposterous inversion, they lift the heart of man upwards: as the plummet of a clock, which, while itself poiseth downwards, lifts up the striking hammer. As Saul upon his anointing, so many a one upon his advancing, is turned quite into another man. 
Luke 18.11.  God I thank thee, says the Pharisee, that I am not as other men are, nor as this Publican: not as other men, and for this he thanks God: as if because he thought better of himself, God must needs think better of him too. Now he must no more take it as he hath done; a new port, for a new report. He abhors all men, but admires himself. Yet after these blustering insolences, and windy ostentations, all this thing is but a man, and that (God knows) a very foolish one.  
But the children of grace have learned another lesson, to think well of other men, and to abhor themselves. And indeed, if we consider what Master we have served, & what wages deserved, we have just cause to abhor ourselves. What part of us hath not sinned, that it should not merit to be despised? Run all over this little I'll of man, & find me one member of the body, or faculty of the soul, that can say with jobs messenger, Ego solus aufugi; 
job. 1.15.  I alone have escaped. What one action can we justify? Produce ex tot millibus, unum. Where is that Innocence, which desires not to stand only in the sight of Mercy? There is in our worst works wickedness, in our best weakness, error in all. What time, what place, are not witnesses against us? The very Sabbath, the day of Rest, hath not rested from our evils. The very Temple, that holy place, hath been defiled with our obliquities. Our chambers, our beds, our boards, the ground we tread, the air we breath, can tell our follies. There is no occasion, which, if it do not testify what evil we have done, yet can say, what good we should, and have not done.  
If all this do not humble us, look we up (with job here) to the Majesty which we have offended. To spoil the Arms of a common Subject, or to counterfeit his Seal, is no such heinous or capital crime. But to deface the Arms of the King, to counterfeit his Broad Seal, or privy Signet, is no less than Treason: because the disgrace redounds upon the person of the King. Every sin dishonours God, & offers to stick ignominy upon that infinite Majesty; therefore deserves an infinite penalty. 
Psal. 51.4.  Against thee, O Lord, against thee have I sinned. ay, thy creature; against Thee, my Maker: here is a transcendency, which when a man considers, he is worthy to be abhorred of all men, that does not abhor himself.  
Yet when God, and our own selves, stand in competition, which do we most respect? Temptation is on our left hand, in a beautiful resemblance, to seduce us. The will, the glory, the judgement of God, is on our right hand, to direct us: do we now abhor ourselves? Commodity sets off inquitie, & woos us to be rich, though sinners: Christ bids us first s●ek thee kingdom of Heaven, and tells us that other things shall come without seeking, they shall be added unto us: Do we now abhor ourselves? Such a sin is pleasing to my lust and concupiscence, but it is displeasing to God and my Conscience: Do I now abhor myself? That we love God far better than ourselves, is soon said; but to prove it, is not so easily done. He must Deny himself, 
Mark. 8.34.  that will be Christ's servant. Many have denied their Masters, many have denied their Friends, many have denied their Kindred, not a few have denied their Brothers, some have denied their own Parents, but to deny themselves, durus hic sermo, this is a hard task. Negare suos, sua, se; to deny their profits, to deny their pleasures, to deny their lusts, to deny their reasons, to deny themselves? no, to do all this they utterly deny.  
Yet he that reputes truly, abhors himself; Non se ut conditum, sed se ut perditum; not the creature that God made, but the creature that himself made. Repentance loves Animam, non malitiam, carnem, non carnalitatem; the Soul, not the venom of the soul; the flesh, not the fleshliness of it. So far as he hath corrupted himself, so far he abhors himself; and could rather wish non esse, not to be at all, then malum ●sse, to be displeasing to his Maker.  
Thus, if we despise ourselves, God will honour us: if we abhor ourselves, God will accept us: if we deny ourselves, God will acknowledge us: if we hate ourselves, God will love us: if we condemn ourselves, God will acquit us: if we punish ourselves, God will spare us: yea, thus if we seem lost to ourselves, we shall be found in the day of jesus Christ.   

I repent.  
Repentance hath much acquaintance in the world, and few friends: it is better known then practised; and yet not more known, then trusted. My scope, now, shall not be the definition of it, but a persuasion to it. It is every man's medicine; an universal Antidote, that makes many a Mithridates venture on poison. They make bold to sin, as if they were sure to repent. But the medicine was made for the wound, not the wound for the medicine. We have read, if not seen, the Battle betwixt those two venomous creatures, the Toad and the Spider: where the greater, being overmatched with the poison of the less, hath recourse to a certain herb, some think the Plantain; with which she expels the infection, and renews the fight: but at last, the herb being wasted, the Toad bursts and dies. We suck in sin, the poison of that old Serpent, and presume to drive it out again with Repentance: but how if this Herb of grace be not found in our Gardens? As Traian was marching forth with his army, a poor woman solicited him to do her justice upon the murderers of her only son. I will do thee justice, woman, says the Emperor, when I return. The woman presently replied; But what if my Lord never return? How far soever we have run out, we hope to make all reckonings even, when Repentance comes: but what if Repentance never comes?  
It is not many years, more incitations, and abundance of means, that can work it: but Repentance is the fair gift of God. One would think it a short Lesson; yet Israel was forty years a learning it; and they not sooner got it, but presently forgot it. 
Reu. 16.11.  Reu. 16. We read of men plagued with heat, and pains, and sores; yet they repented not. judas could have a broken neck, not a broken heart. There is no such inducement to sin, as the presumption of ready Repentance: as if God had no special riches of his own; but every sinner might command them at his pleasure. The King hath Earth of his own, he lets his subjects walk upon it: he hath a Sea, lets them sail on it: his Land yields fruit, let them eat it: his fountains water, let them drink it. But the moneys in his Exchequer, the garments in his Wardrobe, the jewels in his jewel-house, none may meddle with, but they to whom he disposeth them. God's common blessings are not denied: 
Math. 5.45.  his Sun shines, his rain falls, on the righteous and unrighteous. But the treasures of heaven, the robes of glory, the jewels of Grace and Repentance; these he keeps in his own hands; and gives, not where he may, but where he will. Man's heart is like a door with a Spring lock: pull the door after you, it locks of itself; but you cannot open it again without a key. Man's heart doth naturally lock our grace; 
Reuel. 3.7.  none but he that hath the Key of the house of David, can open the door, and put it in. God hath made a promise To Repentance, not Of Repentance: we may trust to that promise, but there is no trusting to ourselves. Nature flatters itself with that singular instance of mercy; one malefactor on the cross repenting at his last hour. But such hath been Satan's policy, to draw evil out of good, that the calling and saving of that one soul, hath been the occasion of the loss of many thousands.  
Wheresoever Repentance is, she doth not deliberate, tarries not to ask questions, and examine circumstances; but bestirs her joints, calls 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 go, for she runs: she runs to the word for direction, to her own heart for remorse and compunction, to God for grace and pardon: and wheresoever she findeth Christ, 
2 Kings 4.30.  she layeth faster hold on him, than the Shunnamite did on the feet of Elisha; As the Lord liveth, and as thy soul liveth, I will not let thee go: no Gehesi can beat her off. She resolves that her knees shall grow to the pavement, till mercy hath answered her from heaven. As if she had felt an earth quake in her soul, not unlike that jailor, when he felt the foundations of his prison shaken; 
Acts 16.29.  she calls for a light the Gospel of truth, and springs in trembling; and the fi●st voice of her lips is, O what shall I do to be saved? She allows with mourning, like the Kine that carried the Ark; and never rests till she comes to Bethshemesh, the fields of mercy. The good Star that guides her, is the promise of God: this gives her light through all the dark clouds of her sorrow. Confidence is her life, and soul: she draws no other breath then the persuasion of mercy; 
1 King. 20.31.  that the King of Israel is a merciful King. Faith is the heartblood of Repentance. The matter, composition, constitution, substance of it, is amendment of life: there be many counterfeits that walk in her habit, as King Ahab had his shadows; but that's her substance. Her countenance is spare and thin; she hath not eyes standing out with fatness. Her diet is abstinence; her garment and livery, Sackcloth and ashes: the Paper in her hand, is a Petition; her dialect is Miser●re; and lest her own lusts should be bane within her, she sweats them out with confession and tears.  
We know, there is no other fortification against the judgements of God, but Repentance. His forccs be invisible, invincible; not repelled with sword and target: neither portcullis, nor fortress can keep them out: there is nothing in the world that can encounter them but Repentance. They had long since laid our honour in the dust, rotten our carcases in the pit, sunk our souls into hell, but for Repentance. Which of those Saints, that are now saved in heaven, have not sinned upon earth? What could save them but Repentance? Their infirmities are recorded, not only 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 do not only teach us by their Doctrines, but even by their very errors. Noah was overcome with a little wine, that escaped drowning with the world in that Deluge of water. Lot was scorched with the flame of unnatural lust, that escaped burning in the fire of Sodom, Samson, the strongest; Solomon, the wisest, fell by a woman. One Balm recovered them all, blessed Repentance. Let our souls, from these premises, and upon the assurance of God's promises, conclude; that if we repent, our sins are not greater, God's mercies cannot be less. Thus was Niniveh overthrown, that she might not be overthrown. Quae peccatis perit, fletibus stetit. Every man must either be a Ninivite, or a Sodomite: a Ninivite sorrowing for sin, or a Sodomite suffering for sin. Doleat peccata reus, ut deleat peccata Deus. If we grieve, God will forgive.  
Nor yet must we think, with this one short word (I repent) to answer for the multitude of our offences; as if we that had sinned in parcels, should be forgiven in gross. It were a rare favour, if we paying but one particular of a whole Book of debts, should be granted a general acquittance for them all. No, let us reckon up our sins to God in confession, that our hearts may find a plenary absolution. Nor is it enough to recount them, but we must recant them. Do we think, that because we do not remember them, that God hath forgotten them? Are not debts of many years standing, to be called for? Man's justice doth not forbear old offenders: no tract of time can eat out the Characters of blood. 
job 13.26.  Thou writest bitter things against me, when thou makest me to possess the sins of my youth. These things hast thou done, 
Psal. 50.21.  saith God, and I held my peace: therefore thou thoughtest me altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. Therefore let us number all the sins we can, and then God will forgive us all the sins that we have.  
If we could truly weigh our iniquities, we must needs find a necessity, either of repenting, or of perishing. Shall we make God to frown upon us in heaven, arm all his creatures against us on earth? shall w●e force his curses upon us and ours? Take his rod, and teach it to scourge us with all temporal plagues; and not repent? Shall we wound our own consciences with sins, that they may wound us with eternal torments; make a hell in our bosoms here, and open the gates of that lower hell to devour us hereafter; and not repent? Do we, by sin, give Satan a right in us, a power over us, an advantage against us; and not labour to cross his mischiefs by repentance? Do we cast Brimstone into that infernal fire, as if it could not be hot enough, or we should fail of tortures except we make ourselves our own tormentors; and not rather seek to quench those flames with our penitent tears?  
If we could see the farewell of sin, we would abhor it, and ourselves for it; Could David have conceived the grief of his broken bones, beforehand; he had escaped those aspersions of lust and blood. Had Achan foreseen the stones about his ears, before he filched those accursed things, he would never have fingered them. But it may be said of us, as it was of our first parents; when they had once sinned and fallen; 
Genes. 3.7.  Tunc aperti sunt oculi eorum, Then their eyes were opened; Then, not before. In this place comes in Repentance; as a rectifier of disorders, a recaller of aberrations, a repairer of all decays and breaches. So it pleaseth God's mercy, that the daughter should be the death of the mother. 
Aug.  Peccatum tristitiam peperit, tristitia peccatum conteret. Sin bred sorrow, sorrow shall kill sin: as the oil of Scorpions healeth the sting of Scorpions.  
If I should give you the picture of Repentance, I would tell you, that she is a Virgin fair and lovely: and those tears which seem to do violence to her beauty, rather indeed grace it. Her Breast is sore with the strokes of her own penitent hands; which are always, either in Moses his posture in the Mount, lifted up towards heaven; or the Publicans in the Temple, smiting her bosom. Her knees are hardened with constant praying, her voice is hoarse with calling to heaven; and when she cannot speak, she delivers her mind in groans. There is not a tear falls from her, but an Angel holds a bottle to catch it. She thinks every man's sins less than her own, every man's good deeds more. Her compunctions are unspeakable; known only to God, and herself. She could wish, not only men; but even beasts, and trees, and stones, to mourn with her. She thinks, no Sun should shine, because she takes no pleasure in it; that the Lilies should be clothed in black, because she is so apparelled. Mercy comes down, like a glorious Cherub, and lights on her bosom, with this message from God; I have heard thy prayers, and seen thy tears: so with a handkerchief of comfort, dries her cheeks, and tells her that she is accepted in jesus Christ.   

In dust and ashes.  
I have but one stair more, down from both Text and Pulpit; and it is a very low one; Dust and ashes.  
An adorned body is not the vehicle of an humbled soul. job, before his affliction was not poor. Doubtless, he had his Wardrobe, his change and choice of garments. Yet now, how doth his humbled soul contemn them! as if he threw away his vesture, saying; I have worn thee for pomp, given countenance to a silken case; I quite mistook thy nature, get thee from me, I am weary of thy service, thou hast made me honourable with men, thou canst get me no estimation before the Lord. Repentance gives a farewell, not only to wont delights, but even to natural refresh. job lies not on a bed of Roses and Violets, as did the Sybarites; nor on a couch beautified with the Tapestry of Egypt; but on a bed of Ashes. Sackcloth is his apparel; dust and ashes the lace and embroidery of it. 
jon. 3.6.  Thus Niniu●hs King, upon that fearful sentence, rose from his throne, laid his robe from him, covered himself with sackcloth, and sat in ashes. O what an alteration can repentance make? From a King of the earth, to a worm of the earth: from a foot-cloth, to sackcloth: from a Throne, to a dunghill: from sitting in State, to lying in ashes! Whom all the reverence of the world attended on, to whom the head was uncovered, the knee bowed, the body prostrated; who had as many salutations, as the firmament stars, God save the King: He throws away Crown, sceptre, Majesty, and all, and sits in ashes. How many doth the golden Cup of Honour make drunk, and driven from all sense of mortality! Riches and hearts ease, are such usual intoxications to the souls of men; that it is rare to find any of them so low as Dust and Ashes.  
Dust, as the remembrance of his original: Ashes, as the representation of his end: Dust, that was the mother: Ashes, that shall be the daugther of our Bodies.  
Dust, the matter of our substance, the house of our souls, the original grains whereof we were made, the top of all our kindred. The glory of the strongest man, the beauty of the fairest woman; all is but dust. Dust; the only compounder of differences, the absoluer of all distinctions: who can say, which was the Client, which the Lawyer: which the borrower, which the lender: which the captive, which the Conqueror; when they all lie together in blended dust?  
Dust; not Marble, nor Porphyry, Gold nor precious stone, was the matter of our bodies; but earth, and the fractions of the earth, dust. Dust, the sport of the wind, the very slave of the besom. This is the pit from whence we are digged; and this is the pit, to which we shall be resolved. 
Genes. 3. 1●  Dust thou art, and to dust thou shalt return again. They that sit in the dust, and feel their own materials about them, may well renounce the ornaments of pride, the gulf of avarice, the foolish lusts of concupiscence. Let the covetous think, what do I scrape for? a little golden dust: the ambitious, what do I aspire for? a little honourable dust: the libidinous, what do I languish for? a little animated dust, blown away with the breath of God's displeasure.  
O how goodly this building of man appears, when it is clothed with beauty and honour! A face full of majesty, the throne of comeliness; wherein the whiteness of the Lily contends with the sanguine of the Rose: an active hand, an erected countenance, an eye sparkling out lustre, a smooth complexion, arising from an excellent temperature and composition: whereas other creatures, by reason of their cold and gross humours, are grown over, beasts with hair, fowls with feathers, fishes with scales. O what a workman was this, that could raise such a Fabric out of the earth, and lay such orient colours upon Dust! yet all is but Dust, walking, talking, breathing dust: all this beauty but the effect of a well concocted food, and life itself but a walk from dust to dust. Yea, and this man, or that woman, is never so beautiful, as when they sit weeping for their sins in the dust: as Mary Magdalen was then fairest, when she kneeled in the dust, bathing the feet of Christ with her tears, and wiping them with her hairs: like heaven, fair sight-ward, to us that are without; but more fair to them that are within.  
The Dust is come of the same house that we are: and when she sees us proud, and forgetful of ourselves, she thinks with herself, Why should not she, that is descended as well as we, bear up her plumes as high as ours. Therefore she so often borrows wings of the wind, to mount aloft into the air, and in the streets and high ways, dasheth herself into our eyes: as if she would say, Are you my kindred, and will not know me? will you take no notice of your own mother? To tax the folly of our ambition, the dust in the street takes pleasure to be ambitious.  
The jews in their mourning, used to rend their garments; as if they would be revenged on them, for increasing their pride, and keeping them from the sight of their nakedness. Then they put on sackcloth, and that sackcloth they sprinkled over with dust, and overstrawed with ashes: to put God in mind, that if he should arm his displeasure against them, he should but contend with dust and ashes; and what glory could that be for him? 
Psal 30.9.  Shall the dust praise thee, O God; or, art thou glorified in the pit? Nay, rather, how often doth the Lord spare us, 
Psal. 103.14.  because he remembers we are but dust? To show that they had lifted up themselves above 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, than the breath of God was able to bring them to nothing.  
Thus, Dust is not only Materia nostra, or Mater, our Mother, 
job. 4.19.  or matter whereof we are made; for our foundation is in the dust. 
Esai. 26.19.  But Patria nostra, our Country where we shall dwell; Awake ye that dwell in the dust. We are no better than the dust we shake off from our feet, or brush off from our clothes. O, therefore let us turn to God in dust, before he turn us into dust. Yea, Saint Augustine goes further, and says, that not only the bodies of all men, but even the souls of some men, are no better than dust. They are so set upon 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 eat the dust.  
For Ashes, they are the Emblem or representation of greater misery: Dust only shows us, that we have deserved the dissolution of our bodies; Ashes put us in mind that we have merited also the destruction of our Souls. Ashes are the leave of the fire, the offals of consumed substances. When God shall give up the largest buildings of Nature to the rage of that Element, it shall reduce them to a narrow room, the remnants shall be but ashes. This was all the Monument of those famous cities, Sodom, 
2 Pet. 2.6.  Gomorra, and the rest; heaps of ashes. Ecce vix totam Hercules implevit urnam, says the Poet; that great Giant scarce makes a pitcher of ashes.  
For this cause, the Ancients used to repent in Ashes; remonstrating to themselves, that they deserved burning in endless fire, more than those Ashes wherein they wallowed. Yea, if Abraham compared himself to dust and ashes, I may compare my soul to a spark hid in the Ashes: which, when sickness and death shall stir up; like fire, she takes her flight upwards, and leaves the heavy fruitless ashes of my body behind her.  
In both, we have a Lesson of our own mortality. The finger of GOD hath written the Epitaph of man; the condition of his body, like Characters printed in the Dust. Man's body, so well as the ice, expounds that Riddle; the gignit filia matrem: the daughter begets the mother; Dust begot a body, and a body begets Dust. Our bodies were a● first strong Cities; but then we made them the Forts of Rebels: our offended Liege sent his Sergeant Death to arrest us of high Treason. And though for his mercy's sake in Christ, he pardoned our sins, yet he suffers us no more to have such strong houses; but le's us dwell in paper Cottages, mud walls, mortal bodies. Methusalem lived nine hundred sixty nine years; yet he was the son of Enoch, who was the son of Iared, who was the son of Malaleel, who was the son of Cainan, who was the son of Enos, who was the son of Seth, who was the son of Adam, who was the son of Dust. Ask the woman that hath conceived a child in her womb; Will it be a Son? Peradventure so: Will it be well form and featured? Peradventure so: Will it be wise? Peradventure so: Will it be rich? Peradventure so: Will it be long-lived? Peradventure so: Will it be mortal? Yes, this is without peradventure; it will die. Even a Heathen, when he heard that his son was dead, could say without changing countenance, Scio me genuisse mortalem; I know that I begot a mortal man.  
An old man is said to give Alexander a little jewel; and told him, that it had this virtue; so long as he kept it bright, it would outvalue the most fine gold or precious stone in the world; but if it once took dust, it would not be worth a feather. What meant the Sage, but to give the Monarch an Emblem of his own body; which being animated with a Soul, 
Eccl. 9.4.  commanded the world; but once fallen to dust, it would be worth nothing: for a living dog is better than 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 Soul, whereof the other was but an external Symbol or testimony. 
Esai. 58.5.  Let us rend our hearts, and spare our garments; humble our souls, without afflicting our bodies. It is not a corpse wrapped in Dust and Ashes, but a contrite heart, 
Psalm. 51.17.  which the Lord will not despise. Let us repent our sins, and amend our lives: so God will pardon us by the merits, save us by the mercies, and crown us with the glories of jesus Christ.    

A SERMON PREACHED AT THE TRIENNIAL Visitation of the Right Reverend Father in God, the Lord Bishop of LONDON, in Christ-Church.  
BY THOMAS adam's.  
LONDON, Printed by Aug. Matthewes, and john Norton. 1625.   

A VISITATION SERMON.  ACTS 15.36. 
And some days after, Paul said unto Barnabas, Let us go again and visit our Brethren, in every City where we have preached the Word of the Lord, and see how they do.  
THere be certain royal Laws, which Christ and his Apostles made for eternal use: to the observation whereof all Christian Nations and persons are unchangeably bound. And there be some ritual things, which were at the first convenient, but variable according to the difference of times and places. Strictly to impose all these circumstances on us, were to make us, not the sons, but the slaves of the Apostles. That is a fond scrupulosity, which would press us in all fashions with a conformity to the Primitive times: as if the Spouse of Christ might not wear a lace or a border, for which she could not plead prescription. Diversitas rituum commendat unitatem fidei, saith our Anselm. Let us keep the substance; for the shadow, God hath left us at liberty. But yet when we look back upon those first patterns, & find a rule of discipline fit for the present times; in vain we should study a new, that are so well accommodated with the old. The business of the Text, and Day, is a Visitation: a practice, which at the first view of the words, can plead Antiquity; and by a review, shall plead the great utility. I know there be diverse kinds of Visitations: but whether they be National, Provincial, Paroeciall, or Capitular; they all have Authoritatem uberrimam, being grounded upon a practice Apostolical: and usum saluberrimum, (to use the words of Saint Augustine) being of a physical nature, to prevent or cure distemperatures in the Church of God.  
Generally, the form of the words is a Motion; the matter, a Visitation.  
1. The motion was Paul's, the forwardest soldier in all the army of Christ: that winged Husbandman, who ploughed up the fallow hearts of the Gentiles that with a holy zeal, greater than the ambition of Alexander, would sooner have wanted ground; then desire to travel in the business of his Master. Terra citius d●fecisset, quam studium praedicandi▪ Indeed, he had found an unusual mercy, 
1 Tim. 1.14.  as himself delivers it. The grace of our Lord was exceeding abundant toward me: using an extraordinary phrase, to express an extraordinary grace: a word never the like used, for a mercy never the like exhibited. There is ' Oil in the widows cruse to sustain; 
1 King. 17.16.  Aaron's was far more, it ran down to the skirts of his clothing. 
Psal. 133.2.  Such a superabundant grace was in Paul. For Sanctification; many Saints are commended for some special virtues; Abraham for Faith, Moses for Meekness, David for Thankfulness, job for Patience; Paul is praised for them all. For subduing of vices; men most sanctified have had some tangs; as David of anger for Nabals churlish answer; Hezekiah had a smack of pride; setting aside concupiscence, Paul had no spot. For knowledge; he was rapt up into heaven, there learned his Divinity among the Angels; his School being Paradise, his University the third Heaven, and God his Tutor. For power; his very clothes wrought miracles. God so trusted Paul, that he committed his whole Church unto 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 Novissimus in ordine, he was primus in merito. Yea, he is well called Gods Arrow, wounding every soul that heard him, with the love of Christ. This was his motion, one act of his Apostolical care.  
2. The matter is a Visitation; to visit is a word of great latitude, and signifies the performance of all Pastoral duties: to instruct the ignorant, to comfort: the weak, to correct the stubborn, to confirm the religious. Strictly, it imports a Superiors scrutiny or examination of things under his charge: as ● Steward in a Family overlookes the under-seruants; praising the forward, provoking the sluggard, & rectifying disorders, which are ready to creep in through the least connivance. This we shall the better apprehend, if we let the Text fall into parts; of which we shall find seven.  
1. The Visiters, Paul and Barnabas; for this Office was at first Apostolical, and hath ever since been Episcopal.  
2. The visired, Their Brethren; whether the people under the Pastors, or the Pastors set over the people: for as they ought to visit their own particular charges, so the Bishops to visit them: yea, and even those Visiters may be visited, by such Delegates as the Prince appoints, who is the chief Visitor under Christ.  
3. The exercise, or frequent use of this office, Let us go again. For the rareness of performing this duty may breed much inconvenience.  
4. The moderation, or seasonableness of it; After certain days. There must be some intermission, or else the assiduity may make it a burden, or bring it into contempt.  
5. The latitude or extent of it; In every city; not calling all the world to one place; as the Bishop of Rome did in his glory, summoning all Nations to his Consistory. They visit every City, they compel not every city to visit them. Nor do they balk the greatest for fear, nor neglect the meanest in contempt; but every City.  
6. The limitation, restraint, or confining of this Exercise; Where we have preached the Word of God. Pagans are out of their walk; they meddle not with unbelievers: but with those grounds wherein they have sown the seeds of the Gospel.  
7. Lastly, the intent and scope of all, To see how they do; Quomodo se habeant; whether they fail, or thrive in their spiritual growth. These be the passages; whereof with what brevity I can, and with what fidelity 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 unlimited circuit, Ite in universum orbem, the Bishops is a fixed or positive residence in one City. All those acts, which proceeded from supernatural privilege, ceased with their cause; as the gift of tongues, of miracles, & the like. Those tools that serve for the foundation, are not the fittest for the roof. The great Master-Builder made choice of such for the first stones, whi●h he● meant not to employ in the walls. But this is the first thing I would here note;  
The first foundation of the Church was laid in an Inequality; 
Obseruat  and hath ever since so continued. Parity in government is the mother of confusion and disorder, 
Arist. Polit.  & disorder doth ill become the Church of God. Where all the strings or voices be unisons or of one tenor, there can be no harmony. There be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seers: which signifies the duty of each Pastor over his flock. And there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Overseers, such as must visit and overlook both flock and Seers. In the old Testament, together with the parity of Priesthood, there was an imparity of government: one Levite above another, Priests above them, the High Priest above them all. Christ himself is said to be a Priest after the Order of Melchisadech: he was of some order then: but we have those that would be Priests without any order at all; that refuse to be ordered.  
Take away difference, and what will follow, but an anabaptistical ataxy or confusion? It was the saying of Bishop jewel, or the jewel of Bishops; All Priests have Idem Ministerium, sed diversam 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 quo●d potentiam jurisdictionis. There is one indelible character of Priesthood to them both. 
Reuel. 3.7.  That great Claviger of heaven, who opens and no man shuts, shuts and no man opens, hath left two Keys for the government of the Church: the one Clavem Scientiae, the preaching of the Gospel, which is the more essential part of our function: for a necessity is laid upon us, and woe unto us if we preach not the Gospel, if we turn not that Key. The other Clavem Potentiae, the Key of jurisdiction or Discipline; which makes the Church Aciem ordinatam, an Army well marshaled. The former imposeth a Duty, and Haec oportet facere: the latter importeth a Decency, and Haec decet fieri. Thus did the great Shepherd of Israel govern his flock; 
Zach. 11.7.  with Two Staffs. One the Staff of Bands, sound Doctrine: the other the Staff of Beauty, orderly Discipline. 
Col. 2.5.  Saint Paul joins them both together; the steadfastness of their faith, and the comeliness of their Order, and makes them the matter of his joy in the Collossians. Without order, Faith itself would be at a loss. Even the Stars do not fight from heaven, 
judg. 5.20.  but in their order. Therefore is our Ministry called Orders, to show that we are bound to Order above other Professions. This orderly distinction of Ecclesiastical persons is set down 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 mutual concord, equal amity, but unequal dignity. To be a Bishop then, is not a Numeral, but a Munerall function; a priority in order, a superiority in degree. 
Math. 24.45.  Who is a faithful and wise servant, whom his Lord hath made ruler over his household; Quem Dominus constituit super familiam? All Ministers of Christ have their due honour, some are worthy of double honour. far be it from us sinners, to grudge them that honour, whereof God himself hath pronounced them worthy. This first. Again,  
Paul and Barnabas. 
Obseruat.  Paul was a man of ardent zeal, Barnabas is interpreted the son of consolation. Paul would have Barnabas along with him; that the lenity of the one might somewhat mitigate and qualify the fervour of the other. Thus Moses was with Elias, when they both met with Christ transfigured on the Mount. Elias was a fiery spirited Prophet, inflamed with holy zeal: Moses a Prophet of a meek and mild spirit: these two together are fit servants to wait upon the Son of God. I do not say, that either Paul wanted compassion, or Barnabas fervency: but this I say, that both these tempers are a happy composition in a Visitor: and make his Breast like the sacred Ark, 
Hebr. 9.4.  wherein lay both Aaron's Rod, and the Golden pot of Manna: the Rod of correction, the Manna of consolation: the one a corrosive, the other a cordial. Spiritual Fathers should be like natural mothers, that have both ubera, and verbera: or like Bees, having much honey, but not without a sting. Only, let the sting be the least in their desire or intention, and the last in execution: like God himself, Qui habet in Potestate vindictam, sed mawlt in usu misericordiam.  
There have been some, who did put lime and gall into the milk; yea ministered pro lacte ven●num: Bone●s and gardiner's, that gave too sharp physic for the disposition of their patients. That (as the Antiochians said of julian, 
Socrat. lib. 7. cap. 22.  taking occasion by the Bull which he stamped on his coin) have gored the world to death. That, as if they had Saul's Commission to vex the Church of Christ, have concluded their Visitations in blood. But mercy, no less than holiness, becomes the breastplate of Aaron. I deny not the necessity of jurisdiction, both corrective & coactive: the one restraining where is too much forwardness, the other enforcing where is slackness. There is a Rod, 
1 Cor. 4.21.  and there is a Sword. Veniam ad vos in virga? 
Galat. 5.12.  that's the Rod. utinam abs●indantur qui perturbant vos; that's the Sword. If we observe Gods proceeding in the Church, we shall find how he hath fitted men to the times and occasions. In the low and afflicted estate of Israel, they had Moses; a man of meek spirit, and mighty in wonders. Meek, because he had to do with a tetchy and froward people: mighty in wonders, because he had to do with a Pharaoh. When they were settled in a quiet consistence, they had a grave & holy Samuel. In their corrupted declination, they had a hote-spirited Eliah; who came in a tempest, as he went out in a whirlwind. These times of ours be of a sinful and depraved condition; therefore have need to be visited with spirits more stirring then those of the common mould. 
Aug.  Imo, veni Paule cum virga; come Paul with thy Rod. Rather let us smart with correction, then run on to confusion.   

The Visited.  
Their Brethren. Such was that great Apostles humility, that he calls all believers Brethren: to show that he had but the privilege of a Brother; and did no otherwise then all the rest, bear the arms of the Elder. Yea, why should not an Apostle accept of that title, when the eternal Son of God is not ashamed to call us brethren? 
Hebr. 2.11.  The weakest Christian is a Brother to the holiest Saint, therefore not to be contemned. It is most unnatural for a man to despise his brother, the son of his own father. It is a brand set upon that tongue, which must burn with quenchless flames; 
Psal. ●0. 20.  That it spoke against his brother, and slandered his own mother's son. 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 govern us: but in that respect which doth save us, they are our Brethren. Fratres in salute, Patres in ordine ad salutem. Even Princes should not scorn the Brotherhood of their subjects: for howsoever on earth there is a necessity of these ceremonial differences; yet in the grave for our bodies, in heaven for our souls, there is no such distinction. If there be any disparity after this life, it shall be Secundum opera, not secundum officia: proportioned to the works they have done, not to the honours they have borne. Saint Paul calls Timothy, in one place his Son, in another place his Brother.  
Bishops are brethren to Ministers in a threefold 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 over the household: the same is also termed, ver. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow servant with the rest of the meany. All servants under one Lord, though some superior in office to the rest. As in the civil State, within that honourable rank, both Earls and Lords are called Barons, yet their dignities are not equal: every Earl being a Baron, but not every Baron an Earl. So in the State Ecclesiastical, in respect of the general service of Christ, the dispensation of his Word and Mysteries, Bishops and Priests are all Brethren, and fellow-Presbyters: yet though the Styles be communicable, the terms are not convertible: for every Bishop is a Priest, but every Priest is not a Bishop. As this therefore no way diminisheth their authority, 
Ad. Tr●●●.  for Episcopus est sacerdotum Princeps, saith Ignatius: so it commendeth their humility, to call us Brethren. If we offend, Paterna agant, let them correct us as their children: while we do well, Fraterna teneant, let them encourage us as their Brethren. God is not tied to means: for illumination of the mind, he often lights a great Lamp of the Sanctuary at a little wax Taper, as he did Paul by Ananias. And for moving of affections, often with a puff of wind he stirs up the waves of the great Ocean. Deus non est parvus in paru●; not straitened according to the smallness of the Organ. On the one side love and gravity, on the other side obedience and sincerity, on all sides holiness and humility, becomes the Ministers of jesus Christ.  
The Exercise, or due practice of this office.  
Let us go again. Let us go, that is, go personally. Let us go again, that is, go frequently.  
1. Let us go; not send our Deputy, but go ourselves. He that sends, sees by another's eyes, and takes the state of things upon trust. If we go, we see by our own, and our own eyes be our best informers. How is he Episcopus, that never overlooks. So Saint Jerome in his Epistle to Nepotian, nitatur esse quod dicitur. He is an ill Shepherd, that does not know Vultum pecoris. Know the state of thy flocks, 
Prou. 27.23.  and the face of thy herds. Desire to see them, quomodo Moses voluit videre Deum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, face to face. In the Proverb, Domini oculus pascit equum, & vestigia eius pinguefaciunt agrum. The Master's eye feeds the horse; the presence of the Bishop, like the Northwind, dispels infection. It was Paul's continual fear; some prevarication in his absence. 
2 Cor. 12.20.  I fear I shall not find you such as I would, and that I shall be found to you such as you would not. Saint Peter's Shadow wrought miracles, but now the Bishop's shadow will work no miracles. This is one special thing to be visited and examined, the residence of Pastors in their Charges. It is an unhappy thing for a man to be a stranger at home. 
Ep. 4. ad Episc.  Damasus compares such to wanton women; which no sooner bear children, but presently put them forth to nurse, that with less trouble they may return to their old pleasure● Peraldus, 
Lorin. in lo●.  a Popish writer, is so bitter against those that feed their flocks by Deputies, that he says, It is as if a man should marry a wife, and suffer another to get children by her. ●ludque Clictovaei, magis salsum quam falsum; Vicariam quidem salutem, personalem verò perniciem, talisbusmanere.  
I know, there is a Residence Persona●l, and Pastoral: and he that is a stranger to the Pulpit, though he straggle not out of the bounds of his Parish, is the greatest Nonresident. And I grant, that in some cases a dispensation is requisite; Cedat minus maiori; yet it is no hurt to pray, God persuade them all to dwell in their own Tents. But it is not well, for a Preacher to be like a door, when it is once oiled, then to leave creaking. It was a Friar's conceit upon Gen. 6. when the Clergy, 
Gen. 6.2.4.  those sons of God, began to dote upon the daughters of men, to be enamoured on temporal preferments; then by such marriages, monsters were begot in the Church, and the Sanctuary of God was filled with Giants, far from the shape of Christians. It is pity, but the Bishop should forbid the Bannes; and if any such Marriage be, it is more than time to make it a nullity; by divorcing them from Idleness, covetousness, and ambition. 
Luke 12.42.  The faithful Steward is he that gives the household their portion of meat in due season. 1. He must give them all meat, young and old, rich and poor, weak and strong. 2. In due season, that is, when their appetites call for it; nay, he must not always stay till they desire it. 3. Proprijs manibus, he must do it with his own hands: he is but a deputy, and therefore is not evermore allowed a deputy. Let us go ourselves.  
2. Let us go again. The building of the Church goes slowly forward: though there be many labourers, there be more hinderers: God never had so many friends, as enemies. If the Overseers look not well to the business, too many will make Church-work of it; for such loitering is now fallen into a Proverb. Men are fickle, as were the Galatians, and Churches of Asia: if they be not often visited, they will soon be corrupted. Luther said in Wittenberg, that a few fanatical fellows had pulled down more in a short space, than all they could build up again in twenty years. The devil is always busy; and it is no small labour to earth that Fox. The plant which we would have thrive, must be often watered. The Apostles did visit to confirm, and comfort, because that was a time of persecution. Our mischief is intestine; Pax a paganis, pax ab haereticis, nulla pax a falsis filijs. Let but Moses turn his back, and ascend the mount, to be Israel's Lieger with God, the people presently speak of making a Calf. He went but on their Ambassage to their Maker: yet as if they had seen him take his heels, and run into the wilderness; he is no sooner vanished out of their sight, than out of their mind, and they fall to Idolatry. Our Churches are not like Irish timber: if they be not continually swept, there will be spiders and cobwebs. If the servant's sleep, 
Math. 13.25.  the Master's field is not privileged from Tares. Therefore to prevent dangers, and to heal diseases, frequent visitation is necessary for the Church of Christ.   

The Moderation, or seasonableness of it.  
After certain days. Ex assiduitate vilitas; that which is too common, becomes cheap, and loseth credit. Due respirations are requisite in the holiest acts. God is so favourable to his creatures, that he requires them not to be overtoyled in the works of his own service. When the Temple was a preparing, 
1 Kings 5.14.  the thirty thousand workmen wrought not continuedly, but with intermission. One month they were in Lebanon, and two at home: so their labour was more generous, & less burdensome. Ever, ten thousand did work, while twenty thousand breathed. The mind that is overlaid with business, grows dull and heavy: over lavish expense of spirits leaves it heartless. The best horse will tyre soon, if the reins lie loose on his neck. Perfection comes by leisure, and no excellent thing is done at once. The Gourd, which came up in a night, withered in a day: but the plants that live long, rise slowly. It is the rising and setting of many Suns, that ripens the business both of nature and art. Who would not rather choose many competent meals, then buy the gluttony of one day, with the fast of a whole week? Therefore the reverend Fathers of the Church observe their due times of Visiting; and particular Pastors have their set days of feeding. He is an ill Fisher, that never mends his net; a bad Mower that never whets his Sith.  
There be some so mad of hearing, that as if their Preacher had ribs of iron, and a spirit of Angelical nature, they will not suffer him to breath. But are as impatient of such a pause, as Saul was of David's sickness; 
1 Sam. 19.15.  Bring him to me in the bed, that I may slay him. Such, & no more is their pity to their Minister: Bring him though he lie sick in his bed; spare him not, though his heat and heart be spent. And if we satisfy not their unseasonable, unreasonable desires, they exclaim and break out into bitter invectives against us: not unlike the Chinois, that whip their gods, when they do not answer them. Such misgoverned feeders should be stinted to their measure, as the Israelites were to an Omer. God will never thank us for killing ourselves, to humour our hearers.   

The Extent, or latitude of it.  
In every City. First, such was their favour and indulgence, they went to every city, not summoned every city to appear before them. Our grave Diocesans do follow the blessed Apostles in this step: they visit us in our several Deaneries and Divisions, without compelling the remote dwellers to travel unto their Consistories.  
Again, In every City: such was their impartial justice, and most equal love to all: the greatest were not exempted from their jurisdiction, nor the least neglected of their compassion. The holiest Congregations may be blemished with some malefactors. Rome, and Corinth, and Ephesus, though they were all famous cities, had no less need of Apostles for their Visitants, than they had for their Founders. Three traitors kindle a fire, two hundred and fifty Captains bring sticks to it, 
Numb. 16.  and all Israel is ready to warm themselves at it. It was happy for Israel when they had but one Achan, 
josh. 7.  and yet that one Achan was enough to make them unhappy. The innocence of so many thousands was not so forcible to excuse his one sin, as his one sin was to taint all the people. One evil man may kindle that fire, which the whole world cannot quench. Shall jeroboam be an Idolater alone? No, he can no sooner set up his Calves, but his subjects, like beast, are presently down on their knees.  
Where stands that Utopia, that city, which is in so good case, that it need not be visited? Sin doth multiply so fast, that the poor Preacher cannot outpreach it: yea, it is well if the Bishop himself with all his authority can suppress it. We cannot say always whence these evils come, but we are sure they are. You have peradventure heard or seen a Motion, a Puppet-play; how the little Idols leap, and move, and run strangely up and down. We know it is not of themselves; but there is a fellow, behind, which we see not, it is he that doth the feat. We see in our Parishes strange motions; a drunken companion bearding his Minister, a contentious Incendiary vexing him with actions and slanders: an obstinate Papist carries away his recusancy, scorns the Preacher, seduceth the people: this is a strange kind of Puppet play: but God knows who it is behind the curtain, that gives them their motion: only we are sure, they cannot thus move themselves. There are many meetings, and much ado, as if sin should be punished: a jury is impannell'd, a sore charge is given: the drunkard shall be made an example, Good-ale shall be talked with, whoredom shall be whipped, and all shall be well: we look for present reformation. But it commonly proves like the jugglers feast in Suidas; a Table furnished with all manner of dainties in show, whereof when they came to taste, they found nothing but air. But I pass from the Extent, to   

The Limitation, or restraint of it.  
Where we have preached the Word of the Lord. Not every city, but every city and place that hath received the word of Instruction. No visiting a Garden, but where some seeds have been planted: that which is all weeds, is left to an higher visitation; 
1 Cor. 3.13.  God shall judge them that are without. One would think that the word of God were so prevailing, that it should beat down enormities faster than Satan can raise them. But we find by miserable experience, that even in those cities where the Gospel hath abounded, sin hath superabounded; and that this glorious Sun hath not dispelled and overcome all those fogs and mists that have surged from hell. But if the Sun cause a stench, it is a sign there is some dunghill nigh: let it reflect upon a bed of Roses, there is all sweetness.  
Shall we lay the blame upon the Preachers? that were unjust in our own consciences. What City in the world is so rich in her spiritual provision, as this? Some whole countries within the Christian pale, have not so many learned and painful Pastors, as be within these walls and liberties. It looks light the firmament in a clear night, bespangled with refulgent stars, of different magnitude, but all yielding comfortable light, to guide our feet in the way of peace. The Church in Constantinople, wherein Nazianzen preached, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection Church; in respect of the great concourse and assembly of people. Most Churches in this City may well bear that name. Where is the fault then? I could happily tell you of some causes: the great profanation of God's Sabbath, the perfunctory hearing of his sacred word, the cages of unclean birds, Brothels and drinking Schools, the negligence of the secular Magistrate, the exemplary corruption of Rulers, the sinful indulgence of parents and matters in their families, when the mouths of their children and servants be filled with uncorrected oaths and blasphemies. O that we might see an end of these things, before we see an end of all things. The last point is,   

The Intent, or end of all  
To see how they do. First, to see how the Pastors do, whom they had set over particular Congregations. The Apostles had been careful in their first election; and good reason; Lay hands suddenly upon no man, saith Saint Paul. There is a Story in the Legend, how a Bishop devoted to the service of our Lady, in the agony of death, prayed her to be his Mediator, as he had been her Chaplain. To whom she answered, that for his other sins she had obtained pardon, but his rash imposition of hands, was a case which her Son would reserve to himself. But some that were fit in the choice, may prove unworthy in the progress; therefore must be visited, to see how they do. For if the Physician be sick, what shall become of his patients? Certainly, a Minister's life is full of honour here and hereafter too, so it is full of danger here and hereafter too. O what an honour is it to labour in God's harvest, to be an Ambassador from Christ, to remit and retain sins, to dress and lead the Bride, to sit on thrones, and judge the nations? Again, what a danger is it to answer for souls lost by our silence, to be guilty of blood, by either teaching, or living amiss? For howsoever the doctrine itself be the Light, yet the Preachers life is the Lantern that carries it, and keeps it from blowing out: and it is an easier defect to want Latin or learning, then to want honesty and discretion. God hath given us the Keys; but if they rust upon our hands, whether through foul carriage, or want of use, they will but serve to lock ourselves out of doors. Therefore we must submit to a Visitation.  
How they do. What must it be examined, what store of souls they have converted? No, it is the measure, not the success, that God looks to. Saint Paul himself doth not say, Plus profui omnibus, I did more good than the rest: 
1 Cor. 1●. 10.  but Plus laborani omnibus, I took more pains then the rest. ● laboured more abundantly than they all. Our reward shall be according to our works, not according to the fruit of our works. And our labour, how ever fruitless among men, 
Verse. ●8.  shall not be in vain in the Lord. It was the complaint of a great Prophet, I have laboured in vain, 
Esai. 49.4.  & spent my strength for nought, yet my reward is with the Lord. Though we cannot save you, yet our desire and endeavour to do it, shall save ourselves. We give God what we have, he asks us no more: this is enough to honour him, and reward us.  
How they do. What, how they thrive in their temporals, what riches or preferments be given them? no, as this is none of our ambition, so it is none of our luck or portion. Men suck our milk, like Mules, and then kick us with their heels. Cominaeus says, he that would be a Favourite, must not have a hard name, that so he might be easily remembered, when promotions are a dealing. It seems that Preachers have hard names, for none remember them in the point of benefit. The world regards them, as poor folks do their children; they would be loath to have any more of them, because they are troubled to maintain them they have. In Ier●boams time the lowest of the people were made Priests, & now Priests are made the lowest of the people. A layman, like a Mathematical line, runs on ad infinitum: only the Preacher is bound to his competency, yea, and defrauded of that. But let all preferments go, so long as we can find preferment in your consciences, and be the instruments of your salvation, we are content.  
How they do. Not only the Pastors, but even 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, 
1 Cor. 1.11.  by them which are of the house of Cloê, that there are contentions and faults among you; from thence he had information of their disorders. Answerable to which, we have Churchwardens, they are the house of Cloê, bound by oath to present misdemeanours, that sins may have their just censure. Let them on the one side, take heed of spleen, that they do nothing maliciously. So their accusation may be just, and their affection unjust: & in doing that they shall sin, which they had sinned in not doing. Ill● d●t poenam, tu amisisti laudem. On the other side: of connivance and partiality; for there is an Omnia benè that swallows all vanities. Drunkenness, uncleanness, swearing, profanation of the Sabbath, go abroad all the year; and when the Visitation comes, they are locked up with an Omnia bene. This is not that Charity that covereth sin, but a miserable indulgence that cherisheth sin.  
In the Creation there was an Omnia bene; God reviewed all his works, and they were exceeding good. In our Redemption there was an Omnia bene; He hath done all things well, he hath made the Blind to see, and the Lame to go; a just confession & applause. Here was an Omnia bene indeed, but there never was an Omnia been since.  
Let there be therefore a Visitation with the Rod, lest God come to visit with f●re. God hath a fourfold Visitation. 1. A Visitation of Grace and Mercy: 
Luke 1.68.  Visitavit & redemit, He hath visited and redeemed his people. He came not only to see us, but to save us: not only to live among us, but to die for us. So Paul applies that of the Psalm, What is ●an that thou art mindful of him, 
Hebr. 2.6.  and the Son of man that thou visitest him? The time wherein jerusalem heard the oracles, and saw the miracles of our blessed Saviour, is called The day of her visitation. 2. A visitation of pit●e and compassion so when God relleved S●ra's barrenness, 
Gene. 21.1.  he is said to visit her. Thus he did visit job in his sickness, Thy visitation hath preserved my Spirit. This duty he commends to us for true religion indeed. 
jam. 1.27.  Pure religion and undefiled before God, is to visit the fatherless & widows in their affliction. To these works he promiseth the kingdom of heaven; 
Math. 25.43.  You have visited me when I was sick, or in prison; Therefore come ye blessed. 3. A visitation of severity and correction; 
job 7.18.  so job calls his trial a visitation: and we call the Pestilence, God's visitation. This he threatened even to the offenders of the house of David, 
Psal. 89.32.  I will visit their transgression with the rod, and their iniquity 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 we pray, 
Psal. 80.14.  Look down from heaven, O Lord behold, and visit thy Vi●●. 4. Lastly, a visitation of wrath and fury; 
jere. ●. 29.  Shall I not visit for these things, saith the Lord? Shall not my soul be avenged ●n su●h a Nation as this? So he visited Egypt, when he slew their first borne; the old world, when he drowned it, Sodom, when he burned it; I will go down and see. Thus shall he one day visit the wicked, with fire and brimstone, and a horrible tempest: this shall be the portion of their cup.  
God's visitation cannot be eluded or avoided; there will be no appealing to a higher Court, no revoking by Prohibitions, no hiding from the censure, no corrupting the judge, no answering the matter by Proxy, no commuting the penalty; no preventing, but either by living innocent, or dying penitent.  
Therefore let us all visit ourselves, that we may save God the labour. This is a duty to which we are all naturally backward: like Elephants, that choose troubled waters, and refuse to drink in clear springs, for fear of seeing their own deformities. Or unthrifts, that are run so far in arrearages, they are loath to hear of a reckoning. Or, it may be, we have chiding consciences; and then, like those that are troubled with cursed and scolding wives at home, love to be rambling abroad. But it is better to have our wounds searched while they are green, then to have our limbs cut off for being festered. Descend we then, into the depth and corners of our own hearts; let us begin our visitation there; mortifying all our rebellious lusts, and subduing our affections to the will of our Maker. So only shall we pass clear and uncondemned by the great Bishop of our Souls, jesus Christ.  
I have done; Deo gloria, vobis gratia, mihi venia. Amen.    

THE HOLY CHOICE. A SERMON PREACHED in the Chapel by GVILDHALL, at the Solemnity of the Election of the Right Honourable the Lord Mayor of London.  
BY THO: adam's.  
LONDON, Printed by Aug. Matthewes, and john Norton. 1625.   

THE HOLY CHOICE.  ACTS. 1.24. 
And they prayed; and said, Thou Lord, which knowest the hearts of all men, show whether of these two thou hast chosen.  
THe business of the day is an Election; an election into one of the most Noble Offices of the Kingdom; the government of this Honourable City, which (let not envy hear it) hath no parallel under the Sun. The business of my Text is an Election too; an election into the highest office in the Church, to be an Apostle and Witness of jesus Christ. If you please to spare the pattern in four circumstances; as, 1. This office is spiritual, yours temporal. 2. This place was void by Apostasy 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 suit 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 he would choose 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 usual manner in the Church of God. So Moses prayed for the choice of his Successor. 
Num. 27.16.  Let the Lord, the God of the spirits of all flesh set a man over the Congregation. Christ sent not his Apostles to that holy work, 
john 17.27.  without a prayer▪ Sanctify them through thy truth. 
Acts 6.6.  In the choosing of those seven Deacons, they first prayed, and then laid their hands upon them. Thus were Kings Inaugurated, with Sacrifice and Prayer. It is not fit, he that is chosen for God, should be chosen without God. But for this, Samuel himself may be mistaken, and choose seven wrong, before he hit upon the right. In this; I cannot but commend your religious care; that businesses of so great a consequence be always sanctified with a blessing. Those which in a due proportion, must represent God to the world, aught to be consecrated to that Majesty which they resemble, by public devotions. Every important action requires Prayer, much more that which concerns a whole city. When Samuel came to Bethlehem to anoint David, he calls the whole City to the Sacrifice. Indeed the Family of jesse was sanctified in a more special manner: this business was most theirs, and all Israel's in them. The fear of God should take full possession of all our hearts, that are this day assembled: but those with whom God hath more to do then with the rest, should be more holy than the rest.  
The choice of your Wardens and Masters in your several Companies hath a solemn form; and it is the honour of your greatest Feasts, that the first dish is a Sermon. Charity forbid, that any should think, you admit such a Custom, rather for convenience then devotion▪ as if Preaching were but a necessary compliment to a Solemnity, as Wine and Music. I am persuaded better things of you: but if there should be any such perverse spirits, that like the Governor of a people called Aequi, when the Romans came to him, jussit c●s ad quercum dicere, bade them speak to the Oak, for he had other business: but they replied, Et h●c sacrataquercus andiat f●dus a v●bis violatum; let this Oak bear witness, that you have broke the league which you have covenanted. So when we come to preach to your souls, if you should secretly bid us speak to the walls; lo even the very walls will be witnesses against you at the last day. Though Saul be King over Samuel, yet Samuel must teach Saul how to be King. We may instruct; though we may not rule; yea, we must instruct them that shall rule. Therefore as we obey your call in coming to speak, so do you obey God's command in vouchsafing to hear. Let us apply ourselves to him with devotion, and then he will be graciously present at our Election.  
This Prayer respects two 

things, Quem, the person whom they entreat.  
things, Quid, the matter for which they entreat    
The Person is described by 

His Omnipotence; Lord.  
His Omniscience, That knowest the hearts of men.    
Omnipotence; Lord. We acknowledge thy right, thou art fit to be thine own chooser. Lord, there be many on earth called Lords; but those are Lords of earth, and those Lords are earth, & those Lords must return to earth. This Lord is Almighty; raising out of the dust to the honour of Princes, and laying the honour of Princes in the dust. Lord, of what? nay, not qualified; not Lord of such a County, Barony, Signiory; nor Lord by virtue of Office and Deputation: but in abstracto, most absolute: His Lordship is universal: Lord of heaven, the owner of those glorious mansions: Lord of earth, disposer of all Kingdoms and Principalities: Lord of hell, to lock up the old Dragon and his crew in the bottomless pit: Lord of Death, to unlock the graves: he keeps the Key, that shall let all bodies out of their earthy prisons. A potent Lord; whither shall we go to get out of his Dominion? To heaven? 
Psal. 139.7. &c  there we cannot miss him: To hell? there we cannot be without him: In air, earth, or sea; in light or darkness, we are sure to find him. Whither then, except to Purgatory? That Terra incognita is not mentioned in his Lordship: the Pope may keep the key of that himself. But for the rest, he is too saucy; exalting his universal Lordship, and hedging in the whole Christian world for his Diocese. Stretching his arm to heaven, in rubricking what Saints he lift: to hell, in freeing what prisoners he lift: on earth, in setting up, or pulling down what Kings he list: but that some have cut short his busy fingers.  
To the Lord of all they commend the choice of his own servants. Every mortal Lord hath this power in his own Family: how much more that Lord, which makes Lords? who is so fit to choose, as he that can choose the fit? Who so fit to choose, as he that can make those fit whom he doth choose? It is He alone that can give power and grace to the elected, therefore not to be left out in the election. How can the Apostle preach, or the Magistrate govern, without him; when none of us all can move but in him? It is happy, when we do remit all doubts to his decision, and resign ourselves to his disposition. We must not be our own Carvers, but let God's choice be ours. When we know his pleasure, let us show our obedience. And for you, upon whom this Election falls, remember how you are bound to honour that Lord of heaven, that hath ordained such honour for you upon earth: that so in all things we may glorify his blessed Name.  
Omniscience: it is Gods peculiar, to be the searcher of the heart. The heart of man is deceitful above all things, and desperately wicked; who can know it? 
jere. 17.9.10.  Who? Eg● Domi●●s, I the Lord search the heart. He hath made no window into it, for man or Angel, to look in: only it hath a door, and he keeps the key himself.  
But why the Heart? Here was an Apostle to be chosen: now wisdom, learning, eloquence, memory, might seem to be more necessary qualities, than the Heart. No, they are all nothing to an honest Heart. I deny not, but Learning to divide the Word, Elocution to pronounce it, Wisdom to discern the truth, Boldness to deliver it, be all parts requireable in a Preacher. But as if all these were scarce worth mention in respect of the Heart; they say not, Thou that knowest which of them hath the subtler wit, or abler memory; but which hath the truer heart: not which is the greater Scholar, but which is the better man; Thou that knowest the Heart.  
Samuel being sent to anoint a son of jesse, when Eliab, the eldest came forth, a man of a goodly presence, fit for his person to succeed Saul; he thinks with himself, This choice is soon made, sure this is the head upon which I must spend my holy Oil. The privilege of Nature and of Stature, his primogeniture and proportion gives it him; This is he. But even the holiest Prophet, when he speaks without God, runs into error. Signs and appearances are the guides of our eyes; and these are seldom without a true falsehood, or an uncertain truth. Saul had a goodly person, but a bad heart: he was higher than all, many were better than he. It is not hard for the best judgement to err in the shape. Philox●menes, a magnanimous and valiant Soldier, being invited to Magyas his house to dinner, came in due season, but found not his Host at home. A servant seeing one so plain in clothes, and somewhat deformed in body, thought him some sorry fellow, and set him to cleave wood. Whereat Magyas (being returned) wondering, he received from him this answer; Expendo poenas deformitatis meae; I pay for my unhandsomeness. All is not valour, that looks big, and goes brave. He that judgeth by the inside, checked Samuel for his misconceit; 
1 Sam. 16.7.  Look not on his Countenance or Stature, for I have refused him: for the Lord seeth not as man seeth. David's countenance was ingenuous and beautiful, but had it promised so much as Eliabs' or Abinadabs', he had not been left in the field, while his Brethren sat at the table. jesse could find nothing in David worthy the competition of honour with his brethren: God could find something to prefer him before them all. His father thought him fit to keep sheep, thought his Brethren fit to rule men. God thinks him fit to rule, and his Brethren to serve; and by his own immediate choice destinies him to the Throne. Here was all the difference; Samuel and jesse went by the outside, God by the inside: they saw the composition of the body, he the disposition of the mind. Israel desires a King of God, and that King was chosen by the Head: God will choose a King for Israel, and that King is chosen by the Heart. If in our choice for God, or for ourselves, we altogether follow the eye, and suffer our thoughts to be guided by outward respects, we shall be deceived.  
Why do they not say, Thou that knowest the estates of men, who is rich, and fit to support a high place; and who so poor that the place must support him? I hear some call Wealth, Substance; but certainly at b●st, it is but a mere circumstance. It is like the Planet Mercury; if it be joined with a good Heart, it is useful; if with a bad and corrupt one, dangerous. But howsoever at the Beam of the Sanctuary, money makes not the man, yet it often adds some mettle to the man; makes his justice the bolder, and in less hazard of being vitiated. But pauperis sapientia plus valet quam divitis abundantia. If the poor man have Wisdom to deliver the City, 
Iccles. 9. 1●.  he is worthy to govern the City. I yield, that something is due to the State of Authority; Ad populum Phaleras: So Agrippa came to the Tribunal with great pomp and attendance. This is requisite to keep awe in the people, that the Magistracy be not exposed to contempt. B●t Magistratus, non vestitus, indicat virum: Wise government, not rich garment, shows an able man. It was not riches, that they regarded.  
Why do they not say, Thou that knowest the Birth or Blood of men? I know, it is a reverend thing to see an ancient Castle or Palace not in decay; or a fair Tree, sound and perfect timber. But as foul Birds build their nests in an old forsaken house, and doted trees are good for nothing but the fire; so the decay of Virtue is the ruin of Nobility. To speak morally, Active worth is better than Passive; this last we have from our Ancestors, the first from ourselves. Let me rather see one virtue in a man alive, than all the rest in his pedigree dead. Nature is regular in the bruit Creatures; Eagles do not produce cravens; and it was a monstrous fable, that Ni●ippus his Ewe should yeane a Lion. But in man she fails, and may bring forth the like proportion, not the like disposition. Children do often resemble their Parents in face and features, not in heart and qualities. It is the earthly part that follows the seed; wisdom, valour, virtue, are of another beginning. Honour sits best upon the back of merit: I had rather be good without Honour, then Honourable without goodness. Cottages have yielded this as well as Palaces. Agathocles was the son of a Potter, Bion of an infamous Courtesan. In holy Writ; Gideon was a poor Thrasher, David a Shepherd; yet both mighty men of valour, both chosen to rule, both special Saviour's of their Country. far be it from us to condemn all honour of the first head, when noble deservings have raised it; though before it could show nothing but a White Shield. Indeed, it is not the Birth, but the new Birth, that makes men truly Noble.  
Why do they not say, Thou that knowest the wisdom and policy of men? Certainly, this is requisite to a man of place; without which he is a blind P●lyphemus, a strong arm without an eye. But a man may be wise for himself, not for God, not for the public good. An Ant is a wise creature for itself, but a shrewd thing in a Garden. Magistrates, that are great lovers of themselves, are seldom true lovers of their Country. All their actions be motions, that have recourse to one Centre, that is, themselves. A cunning head without an honest heart, is but like him that can pack the Cards, yet when he hath done, cannot play the Game, or like a house with many convenient Stairs, Entries, and other passages, but never a fair room; all the inwards be sluttish and offensive. 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 main; it is all if the rest be admitted on the By.  
here than we have three remarkable observations, 1. What kind of Heart's God will not choose, and we may guess at them. 2. What Hearts he will choose, and himself describes them. 3. Why he will choose men especially by the Heart.  
First what kind of Hearts he will not choose; and of these (among many) I will mention but three.  
1. C●r di●isum, a distracted Heart; part whereof is dedicated to the Lord, and part to the world. But he that made all, will not be contented with a piece. Aut Caesar, aut nihil. The service of two Masters, in the obedience of their contrary, commands, is incompetible, sensu composito. Indeed Zacheus did first serve the world, and not Christ; afterward Christ, and not the world; but never the world and Christ together. Many divisions followed sin. 1. It divided the heart from God; 
Esai. 59.2.  Your sins have separated between you and your God. 2. It divided heart from heart. God by Marriage made one of two, sin doth often by prevarication make two of one. It divided the tongue from the heart. So Cain answered God, when he questioned him about Abel, Am I my Brother's keeper? As if he would say, Go look. 4. It divided tongue from tongue, at the building of Babel; that when one called for Brick, his fellow brings him mortar: and when he spoke of coming down, the other falls a removing the ladder. 5. It divided the heart from itself; They spoke with a double heart. 
Psal. 12.2.  The original is, A heart and a heart: one for the Church, another for the Change: one for Sundays, another for working days: 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 judas, There were many hearts in one man: and we read of the Saints, There was one heart in many men. 
Act● 4.32.  Dabo illis cor unum, a special blessing.  
Now this division of heart is intolerable in a Magistrate; when he plies his own cause under the pretence of another's; and cares not who lose, so he be a gainer. Saint Jerome calls this C●r malè locatum; for many have hearts, but not in their right places. C●r habet in ventre gulosus, l●sciuus in libidine, cupidus in lucris. Naturally, if the heart be removed from the proper seat, it instantly dies. The eye unnested from the head, cannot see: the foot sundered from the body, cannot go: so spiritually, let the heart be uncentred from Christ, it is dead. Thus the Coward is said to have his heart at his heel, the timorous hath his heart at his mouth, the envious hath his heart in his eyes, the Prodigal hath his heart in his hand, the fool hath his heart in his tongue, the covetous locks it up in his chest. He that knows the hearts of all men, will not choose a divided or misplaced heart.  
2. C●r lapideum, a hard or stony heart. This is Ingratum ad beneficia, infidum ad co●silia, inverecundum ad turpia, inhumanum ad bona, temerarium ad omnia. A Rock, which all the Floods of that infinite Sea of God's mercies and judgements 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 heavy as a stone, as hard as a stone, as senseless as a stone. No persuasions can heat it, no prohibitions can stay it, no instructions can teach it, no compassions can mollify it. Were it of iron, it might be wrought: were it of lead, it might be molten, and cast into some better form: were it of earth, it might be tempered to another fashion: but being stone, nothing remains but that it be broken. What was Pharaohs greatest plague▪ was it the murrain of Beasts? was it the plague of Boyles? was it the destruction of the Fruits? was it the turning of their Rivers into Blood? was it the striking of their First borne with death? No, though all these plagues were grievous, yet one was more grievous than all; Cor durum, his hard heart. He that knows all hearts, knows how ill this would be in a Magistrate: a heart, which no cries of Orphans, no tears of Widows, no mourning of the oppressed, can melt into pity. From such a Heart good Lord deliver us.  
3. Cor cupidum, a covetous heart; the desires whereof are never filled. A handful of corn put to the whole heap, increaseth it; yea, add water to the Sea, it hath so much the more: but he that loveth Silver, 
Eccles. ●. 10.  shall never be satisfied with Silver. One desire may be filled, but another comes. Crescit amor nummi, quantùm ipsa pecu●ia creseit. Natural desires are finite, as thirst is satisfied with drink, and hunger with meat. But unnatuall desires be infinite; as it fares with the body in burning Fevers; Quò plus sunt potae, plus sitiuntur aquae: So it is in the covetous heart, Vt cum possideat plurima, plura petat. Grace can never fill the purse, nor wealth the heart.  
This vice is in all men iniquity, but in a Magistrate Blasphemy: the root of all evil in every man, the rot of all goodness in a great Man. It leaves them, like those Idols in the Psalm; neither eyes to see, nor ears to hear; but only hands to handle, Such m●n will transgress for handfuls of barley, and morsels of bread; and a very dram of profit put into the Scole of justice, turns i● to the wrong side. There is not among all the charms of Hell, a more damnable spell to inchant a Magistrate, than the love of Money. This turns judgement into Worm●wood, or at least into vinegar: for if Injustice do not make it bitter as Wormwood, yet shifts and delays will make it sour as vinegar. O how sor did and execrable should bribes be to them, and stink worse in their nostrils then Vespasians tribute of urine! Let them not only bind their own hands, and the hands of their servants, that may take; but even bind the hands of them that would offer. He that useth Integrity, doth the former: but he that constantly professeth Integrity, doth the latter. It is not enough to avoid the fault, but even the suspicion: It is some discredit to the judge, when a Client with his bribe comes to be denied: for if his usual carriage had given him no hope of speeding, he would not offer. A Servant, that is a favourite or inward, gives suspicion of corruption, and is commonly thought but a by-way; some postern or backdoor 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 do good, but to get goods; as some love to be stirring the fire, if it be but to warm their own fingers. Whatsoever affairs pass through their hands, they crook them all to their own ends; and care not what becomes of the public good, so they may advance their own private: and would ●et their neighbour's house on fire, and it were but to roast their own eggs. Let them banish Covetousness, with as great a hatred as Amnon did Thamar; first thrust it out of their hearts, then shut and lock the door after it: for the covetous heart is none of them that God chooseth.  
Next let us see what kind of hearts of God will choose; and they be furnished with these virtues fit for a Magistrate.  
1. There is Cor sapiens, a wise heart; and this was Salomon's suit; 
1 Kings 3.9.  An understanding heart. He saw, he had power enough, but not wisdom enough; and that Royalty without wisdom, was no better than an eminent dishonour; a very Calf made of golden Earrings. There is no Trade of life, but a peculiar wisdom belongs to it; without which all is tedious and unprofitable: how much more to the highest and busiest vocation, the government of men? An ignorant ruler is like a blind Pilot; who shall save the vessel from ruin?  
2. Cor patience; a meek heart: what is it to discern the cause, and not to be patient of the proceedings? The first Governor that God set over his Israel, was Moses; a man of the meekest spirit upon earth. How is he fit to govern others, that hath not learned to govern himself? He that cannot rule a Boat on the river, is not to be trusted with steering a Vessel on the Ocean. Nor yet must this patience degenerate into cowardliness: Moses that was so meek in his own cause, in God's 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 principal Columns of a house, had need be heart of Oak. A timorous and flexible Magistrate is not fit for these corrupt times. If either threatenings can terrify him, or favour melt him, or persuasions swerve him from justice, he shall not want temptations. The Brain that must dispel the fumes, ascending from a corrupt liver, stomach, or spleen, had need be of a strong constitution. The courageous spirit that resolves to do the will of heaven, what malignant powers soever would cross it on earth, is the heart God chooseth.  
4. Lastly, there is Cor. honestum, an honest heart. Without this, courage will prove but legal Injustice, policy but mere subtlety, and ability but the Devil's Anuile to forge mischiefs. Private men have many curbs; but men in authority, if they fear not God, have nothing else to fear. If he be a simple Dastard, he fears all men: if a headstrong commander, he fears no man; like that unjust judge, that feared neither God nor Man. 
Luke 18.2.  This is the ground of all fidelity to King and Country, Religion. Such was Constantine's Maxim; He cannot be faithful to me, that is unfaithful to God. As this honourable place of the King's Lieutenant-ship hath a Sword-bearer, so the Magistrate himself is the Lords Sword-bearer, 
Rom. 13.4.  saith Saint Paul. And as he may never draw this Sword in his private quarrel, so he must not let if be sheathed when God's cause calls for it. It is lenity and connivance that hath invited contempt to great places. Did justice carry a severer hand, they durst not traduce their Rulers in Songs and Satyr's, the burden whereof will be their own shame. Magistrates are our civil Fathers: and what deserve they but the curse of Cham, that lay open the nakedness of their Fathers? When Alexander had conquered Darius, and casually found his slain body lying naked, he threw his own coat over him, saying, I will cover the destiny of a King. It is God alone that casteth contempt upon Princes; which that he may not do, let them preserve Cor mundum, a clean heart, not conscious of ill demerits.  
Such a one sits on the judgement-seat, as one that never forgets that he must appear before the judgement-seate of Christ. So he executeth justice, as never losing the sense of Mercy: so he showeth Mercy, as not offering violence to justice, He can at once, punish the offence, and pity the offender, He remembers his oath, and fears to violate it: to an enemy he is not cruel, to a friend he will not be partial. And if ever he have but once cut the skirt of justice, as David the lap of Saul's garment, his Heart smites him for it. He minds no other clock on the Bench, but that of his own Conscience. He will not offend the Just, nor afford a good look to varlets: nor yet doth he so disregard their persons, as to wrong their causes. He will maintain Piety, but not neglect Equity. In Court, he looks not before him on the person, nor about him on the beholders, nor behind him for bribes; nay, he will not touch them in his Cloffer or Chamber, lest the timber and stones in the wall should-witnesse against him. So he helps the Church, that the Commonwealth be no loser: so he looks to the Commonwealth, that the Church may not be wronged. The lewd fear him, the good praise him, the poor bless him; he hath been a Father to Orphans, a Husband to distressed Widows. Many prayers are laid up for him in Heaven; and when he dies, they with the assistance of Angels, shall bear him up to blessedness.  
Lastly, let us see why God will choose men by the heart. I deny not, but wisdom and courage, moderation and patience, are all requisite concurrences: but the Heart is the Primum Mobile, that sets all the wheels 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 live: so the heart is the first that lives, and the last that dies. It is said of the Spider, that in the morning, before she seeks out for her prey, she mends her broken web; and in doing that, she always begins in the midst. Before we pursue the profits and baits of this world, let us first amend our life; and when we undertake this, let us be sure to begin at the heart. The Heart is the Fort or Citadel in this little I'll of man; let us fortify that, or all will be lost. And as naturally, the heart is first in being, so here the Will (which is meant by the Heart) is chief in commanding. The Centurion's servants did not more carefully obey him, 
Math 8.9.  when he said to one Go, and he goeth, to another Come, and he cometh, to a third, Do this, and he doth it: then all the members observe the Heart; if it say to the eye, See, it seeth: to the ear, Hear, it hearkeneth: to the tongue, Speak, it speaketh: to the foot, Walk, it walketh: to the hand, Work, it worketh. If the Heart lead the way to God, not a member of the body, no● a faculty os the soul, will stay behind. As when the Sun ariseth in the morning, Birds rise from their nests, Beasts from their dens, and Men from their beds. They all say to the Heart, as the Israelites did to joshuah; All that thou commandest us, 
josh. 1.16.  we will do: and whither soever thou sendest us, we will go: only the Lord be with thee. Therefore the penitent Publican smote his heart, 
Luk. 18.13.  as if he would call up that, to call up all the rest. It cannot command and go without.  
No part of man can sin without the heart, the heart can sin without all the rest. The Wolf goes to the flock, purposing to devour a Lamb, and is prevented by the vigilancy of the Shepherd; yet Lupus exit, Lupus regreditur; he went forth a Wolf, and comes home a Wolf. The heart intends a sin, which is never brought into action; yet it sins in that very intention. The hand cannot offend without the heart, the heart can offend without the hand. The heart is like a Mill: if the wind or water be violent, the Mill will go whether the Miller will or not; yet he may choose what kind of grain it shall grind, wheat or darnel. If the affections be strong and passionate, the heart will be working: yet the Christian by grace, may keep out lusts, and supply it with good thoughts.  
The Heart is God's peculiar; the thing he especially cares for: My son, give me thy heart: and good reason, for I gave my own Son's heart to death for it. Non minus tuum, quia meum; It is not less thine, for being mine: yea, it cannot be thine comfortably, unless it be mine perfectly. God requires it principally, but not only: give him that, and all the rest will follow. He that gives me fire, needs not be requested for light and heat; for they are inseparable. Non corticis, 
Ambr.  sed cordis Deus. God doth not regard the rind of the lips, but the root of the heart. It was the Oracles answer, to him that would be instructed which was the best Sacrifice; Da medium Lunae, solemn simul, & canis iram: which three characters make Cor, the Heart. Man's Affection is God's Hall: man's Memory, his Library: man's Intellect, his Privy Chamber; but his Closet, Sacrary, or Chapel, is the Heart. So Saint Augustine glosseth the Pater noster; Qui es in coelis, which art in heaven, that is, in a heavenly Heart.  
All outward works an hypocrite may do, only he fails in the Heart: and because he fails there, he is lost every where. Let the flesh look never so fair, the good Cater will not buy it, if the liver be spaked. Who will put that timber into the building of his house, which is rotten at the heart? Man judgeth the heart by the works, God judgeth the works by the heart: All other powers of man may be suspended from doing their offices, but only the Will, that is the Heart. Therefore God will excuse all necessary defects, but only of the Heart. The blind man cannot serve God with his eyes, he is excused: the deaf cannot serve God with his ears, he is excused: the dumb cannot serve God with his tongue, he is excused: the cripple cannot serve God with his feet, he is excused. But no man is excused for not serving God with his Heart. Deus non respicit quantum homo valet, sed quantum velit. Saint Chrysostome seemed to be angry with the Apostle, for saying, 
Math. 19.27.  Behold, w●e have left all, and followed thee. What have you left? an angle, a couple of broken ne●tes, and a weather beaten Fish-boat; a fair deal to speak of. But at last he corrects himself, I cry you mercy, Saint Peter▪ you have forsaken all indeed: for he truly leaves all, that leaves Quod vel capit mundus, vel cupit: that takes his Heart from the world, and gives it to Christ.  
All other faculties of man apprehend their objects, when they are brought home to them, only the Will, the Heart goes home to the object. Colour must come to the eye, before it can see it: sound to the ear, before it can hear it: the object to be apprehended is brought home to the understanding, and past things are recollected to the memory; before either can do her office. But the heart goes home to the object. Vbi the saurus, ibi cor. Not where the heart is, there will be the treasure: but where the treasure is, there will be the heart.  

Math. 5.8.  Blessed are the pure in heart, for they shall see God. Of all, the pure heart is beholding to God, and shall one day behold God. Therefore Dadid prays, 
Psal. 51.10.  Cor mundum crea in me, Deus: Create in me a clean heart, O God. The Lord rested from the works of his Creation the seventh day; but so dear he loves clean hearts, that he rests from creating them no day. As jehu said to ●e●●nadab, 
2 King. 10.15  Est t●bi cor r●ctum, Is thy heart righ●? Then give me thy hand, come up into my chariot. So this is God's question, Is thy heart upright? Then give me thy hand, ascend my triumphant Chariot, the everlasting glory of heaven.  
To conclude; because there is such difference of hearts, and such need of a good one; they put it to Him that knows them all, and knows which is best of all. For howsoever Nature knows no difference; nor is there any Quorum praecordia Titan De meliore luto finxit: yet in regard of grace, the sanctified heart is of purer metal then common ones. A little living stone in God's building, is worth a whole Quarry of the world. One honest heart is better than a thousand other▪ the richest Mine, and the coursest mould, have not such a disproportion of value. Man often fails in his Election, God cannot err. The choice here was extraordinary, by lots: yours is ordinary by Suffrages; Gods hand is in both.  
Great is the benefit of good Magistrates: that we may sit under our own Vines, go in and out in peace, eat our bread in safety, and (which is above all) lead our lives in honest liberty: for all this we are beholding, under God to the Magistrate, first the Supreme, than the subordinate. They are Trees, under whose branches the people build and sing, and bring up their young ones in religious nurture. That Silence in heaven about half an hour, 
Reue●. 3.  when the golden vials were filled with sweet odours, and the prayers of the Saints ascended as pillars of smoke and Incense, is referred by some, to the peace of the Church under Constantine. It is the King of Mexico's Oath, when he takes his Crown; justitiam se administraturum, effecturum ut Sol cursum teneat, Nubes pluant, Rivi currant, terra producat fructus; that he will minister justice, he will make the Sun hold his course, the Clouds to rain, the Rivers to run, and the Earth to fructify. The meaning is, that the upright and diligent administration of justice, will bring all these blessings of God upon a Country.  
If we compare this City with many in foreign parts, how joyfully may we admire our own happiness! Those murders and massacres, rapes and constuprations, and other mischiefs, that be there as common as nights, be rare with us. I will not say that all our people are better than theirs, I dare say, our Government is better than theirs. Merchants make higher use, and are more glad of calm Seas, then common passengers. So should Christians more rejoice in peace, then can the heathen: because they know how to improve it to richer ends, the glory of God, and salvation of their owner souls. Proceed ye grave and honourable Senators, in your former approved courses, to the suppressing of vice and disorders, and to the maintenance of Truth and Peace among us. It is none of the least renowns of this famous City, the Wisdom and Equity of the Governors. To repeat the worthy acts done by the Lords Majors of London, were fitter for a Chronicle; they are too large for a Sermon.  
But it is high time to bless you with a Dismission, and to dismiss you with a Blessing. That Almighty God, that knows the hearts of all, sanctify your hearts to govern, and ours to obey; that we all seeking to do good one to another, He may do good unto us all. To this blessed and eternal God, the Father, the Son, and the Holy Ghost, be all glory and praise for ever. Amen.   

The BARREN TREE. A Sermon Preached at Paul's Cross October 26. 1623.  
BY THO: adam's.  
LONDON, Printed by AVG: MATHEWES for JOHN GRISMAND, and are to be sold at his Shop in Paul's Alley, at the sign of the Gun. 1623.   

TO THE REVErend and learned, Doctor DONNE, Deane of St. Paul's, together with the Prebend-Residentiaries of the same Church, my very good Patrons.  
RlGHT WORSIPFULL,  
NOt out of any opinion of this Sermons worth, to which I dare not invite your judicious eyes. Nor, any ambition to merit of my Patrons, whom I read styled, Petty creators. But in humble acknowledgement of your favours, I present this small Rent of Thankfulness; the poor fruit of that tree, which grows on your own ground, and hath not from the world any other sustenance. Vouchsafe, I beseech you, your Patronage to the child, who have made the Father of it,  
Your Worses. devoted Homager THO: adam's.   

To the Reader.  
I Neither affect those Rheumatic Pens, that are still dropping upon the Press: nor those Phlegmatic spirits, that will scarce be conjured into the orb of employment. But if modest forwardness be a fault, I cannot excuse myself.  
It pleased God Almighty, to make a fearful Comment on this his own Text, the very same day it was preached by his unworthiest servant. The argument was but audible in the morning, before night it was visible. His holy Pen had long since written it with ink, now his hand of justice expounded it in the Characters of blood, There, was only a conditional menace, So it shall be: here a terrible remonstrance, So it is. Sure! He did not mean it for a nine day's wonder. Their sudden departure out of the World, must not so suddenly depart from the memory of the World. Woe to that soul that shall take so slight a notice of so extraordinary a judgement. We do not say, They perished: Charity forbid it. But this we say, It is a sign of God's favour, when he gives a man Law. We pass no sentence upon them, yet let us take warning by them. The remarkableness would not be neglected▪ for the Time, the Place, the Persons, the Number, the Manner. Yet still we conclude not, This was for the transgression of the dead: but this we are sure of, It is meant for the admonition of the living.  
Such is our Blessed Saviour's conclusion, upon a parallel instance: Except ye repent, YE shall all LIKEWISE perish. There is no place safe. enough for offenders: but when the Lord is once up in arms, happy man that can make his own peace! otherwise, in vain we hope to run from the Plague, while we carry the Sin along with us. Yet will not our wilful and bewitched Recusants, from these legible Characters, spell God's plain meaning. No impression can be made in those hearts, that are ordained to perish. For their malicious, causeless, and unchristian censures of us, God forgive them: our requital be only pity and prayers for them. Howsoever they give out, (and I will not here examine) that their piety is more than ours: Impudence itself cannot deny, but our Charity is greater than theirs. Now the holy fear of God keep us in the ways of Faith and Obedience; that the properation of Death may never prevent our preparation to die. And yet still, after our best endeavour; From sudden death good Lord deliver us all. Amen.  
T. A.   

THE BARREN TREE.  LUKE. Cap. 13. Vers. 7. 
Then said he to the Dresser of his Vineyard; Behold, these three years I come seeking fruit on this Figtree, and find none: cut it down, why cumbreth it the ground?  
News is brought to Christ, of a certain judgement, which was not more pilate's, than Gods, upon some Galileans; who, while they were sacrificing, were sacrificed; their blood being mingled with the blood of the beasts, on the same altar. Lest this should be wholly attributed to pilate's cruelty, without due respect had of the omnipotent justice, he samples it with another; of eighteen men miscarrying by the fall of a Tower. No Pilate threw down this, here was no humane Executioner: the matter of their death was mortar and stones, these had no purpose to kill them. This therefore, must be an invisible hand, working by an insensible creature: the Instrument may be diverse, the judge is the same.  
Now, Poena paucorum, terror omnium: as an exhalation drawn from the earth, fired and sent back again to the earth, smites only one place, but terrifieth the whole country. So their ruins should be our terrors, let them teach us, that they may not touch us. They are hitherto but like Moses his Rod turned into a Serpent: not into a Bear or Lion, lest it should have devoured Pharaoh: but into a Serpent, that he might be more afraid than hurt. It is Gods special favour to us, that others be made examples for us, and not we made examples for others. Nothing could teach them, let them teach us.  
Of these fearful Instances our Saviour makes this use; setting down a peremptory couclusion: Vel poenitendum, vel pereundum: Except ye repent, ye shall all likewise perish. Such vengeance is no way to be avoided, but by repentance. But here the jews might flatter themselves; If we be greater sinners than they, how comes it to pass that we speed better than they? To this silent objection, Christ makes an Apologicall answer, verse 6. You are not spared because you are more righteous, but because God to you is more gracious. You deserve such or sorer judgements; and the reason of this impunity is not to be looked for in your innocence, but in the Lord's patience: not because you are not worse to him, but because he is better to you: who offers you space and grace to amend, if (at least) at last you will bring forth the fruits of Repentance.  
There be some terms in the Text; (as that the Vineyard is the Church, every Christian a Figtree, God the Owner, every Pastor a Dresser:) wherein your understandings may well prevent my discourse: these known and familiar things I take as granted of all hands.  
It is a Parable, therefore not to be forced every way, nor made to warrant a conclusion which the Author never meant. This were, when it offers us the company a mile, to compel it to go with us twain: or to make Christ's Messenger speak our errand. Such is the trade of Rome; what their own policy hath made necessary, they will teach God to make good: this is to pick darkness out of the Su●●e. No, Verificatur in sensu suo. like a good creature, it does only that it was made for. A Parable is not like a Looking-glass, to represent all forms and faces: but a well drawn Picture, to remonstrate that person whereof it is a counterfeit. It is like a knife, with the haft it cuts not, with the back it cuts not, it cuts with the edge. A Candle is made to light us, not to heat us: a Stove is made to heat us, not to ●ight us: if this Parable, like the Sun, may give both light and heat; the more profitable, the more acceptable.  

The Distribution.  Then said he to the Dresser, etc. That part of it, to which I limit my present Discourse, delivers itself to us in these four passages.  

A Consultation; Then said he to the Dresser of his Vineyard.  
A Complaint. Behold, these three years I come seeking fruit on this Figtree, and find none.  
A Sentence; Cut it down.  
A Reason; Why cumbers it the ground?   
The Consultation. Then said be unto, etc.  
Dixit, non percussit: he spoke, he struck not: he might have spared words, and begun with wounds. The Tree had rather deserved the Axe and Fire, than a Consultation of recovery. How easily would man have rejected his hopeless brother▪ as when a piece of clay will not work to his mind, the Potter throws it away: or we cast foul rags to the dunghill, little thinking that they may become white paper. But with God, Verba antecedunt verbera; he will be heard before he be felt. Our first Parents, when they had sinned, Vocem andiverunt, Herd the voice of God: 
Genes. 3. ●  He reasoned with them, before he condemned them. If the father's word can correct the child, he will let the rod alone. Wicked men use the sudden Arguments of steel and iron; as joab discoursed with Amasa, 
2 Sam. 20.10.  in the fifth rib, they speak Daggers points. 
1 Kings 22.24.  So Zedekiah disputed with the Prophet, a word and a blow▪ yea, a blow without a word: he struck him first, and spoke to him afterwards. God deals otherwise; 
Reuel. 3.20.  Behold, I stand at the door, and knock: he knocks at the door, does not presently break it open. He gives us warning of his judgements, that gave him no warning of our sins. Why doth he thus? That we might see our miserable estate, and fall to timely deprecation: that so punishing ourselves, we might save him a labour.  
Dixit, non destinavit: as if the Lord would double and repeat his thoughts, before he decreed it to irrevocable ruin. A divine precedent of moderation! If he that cannot transgress in his wrath, nor exceed in his justice, will yet Consulere amicum, advice with his friend: how ought frail man to suspend his furious purposes to mature deliberation? It is too common with us, to attempt dangerous and desperate actions, without further counsel than our own green thoughts. So Anger is made a Solicitor, Passion a judge, and Rashness an Executioner. The wise man first considers, then speaks or does: the mad man first speaks or does, and then considers. Which drives him on necessity to pl●y the aftergame; with shame and sorrow to recover his former estate, or give it lost for ever. O holy deliberation, whither art thou fled? David's Harp did cast the evil spirit out, this would keep him from ever coming in. It is a Porter at the Gate of God's spiritual Temple, Man; that would be as sure to keep out his enemies, as David would have been ready to let in his friends. How many desperate precipices of sin would be prevented, were this Rule remembered; Consul Cultorem? For matter of estate, we are counselled by the Lawyer: for health of body, advised by the Physician: we trust the Pilot to steer our course by Sea, the Survey or to meet out our Land: but for the soul let it be as barren as this Figtree, we take no counsel of the Gardener. Do worldlings consult the Preacher, concerning their usurious trade before they undertake it? Do Gallants advise with him, before they meet in Aceldama, the field of blood? O that they would admit an answer from such a friend, before they give an answer to such an enemy.  
Dixit Vinitori. Such is the honour God do●h his Ministers, to acquaint them with his own purposes. 
Amos 3.7.  Surely, the Lord will do nothing, but he first revealeth it to his servants, the Prophets. Nothing, which may conduce to the office of their Ministry, and the good of his Church. 
Luke 8.10.  To you it is given to know the mysteries of the kingdom of Heaven. To you, not to the world, they have no such revelation. It is given, it's none of your inheritance you were not borne to it. To know Mysteries, Sapere alta not common things. Of the kingdom (not secular; such mysteries are for the knowledge of Statizing Jesuits; but) of heaven. Shall I hide from Abraham the thing that I mean to do? 
Gen. 18.17.  The matter concerned Sodom, not Abraham: yet was it revealed to Abraham, not to Sodom. But doth God need any man's counsel? 
Rom. 11.34.  Who hath at any time been his Counsellor? Will the Potter take advice of his pots? No; when Christ asked Philip where supply of bread might be had for the multitude; 
john 6.6  This be● said to prove him: for he himself knew what he would do. His questions are not his, but our satisfactions. Thus doth he credit his own Ordinance, teaching the world how to esteem of them whom himself so singularly honours. How poor a place soever they find in men's thoughts, the King of heaven and earth calls them to his counsel. Priest, 
Numb. 17.  was a title whereof the Princes of Israel were ambitious: they would not, every man have written his name on his rod, but in hope that this Dignity might fall to his lot. Now, is the Ministry of the Gospel inferior to that of the Law? Was the service of death more glorious than the service of life, and salvation? lf the evangelical Covenant be better, is the Ministration worse? The Sons of the great think scorn of such an employment: what they held an honour, these count a disparagement: In one and the same subject meets their ambition and our scorn. It is ill when the Figtree shall despise the Dresser, but it would be far worse if the Dresser should despise the Figtree.  
To the Dresser. This is the whole Congregation of his Ministers, to whom he hath committed the culture of his Vineyard: all which, by an Enallage numeri, are summed up in one Dresser. 
Acts 4.32.  1. Quia Cor unum, because they have all one heart. 
Ephes. 4.12.  2. Quia officium unum; all their labours meet in that one common term; the edification of the Body of Christ. 3. It is usual to name one proceteris, for all the rest. Peter says, Though I should die with thee▪ I will not deny thee. Did Peter only promise this? 
Math. 26.35.  No, but So said likewise the rest of the Disciples. Had not this been a Parable, I never found a place of more probable colour for the high Priest of Rome to challenge his universal Supremacy by. But surely, he will never dress Christ's Vineyard, as it ought, unless in a Parable. Nay, would his Instruments forbear to sow it with brambles, to manure it with blood, and to cast Nabaoth out of his own vineyard, it were somewhat. But let them pass! When the Spirit wrote to a whole Church, he inscribes his Epistle under one particular name, Angelo Ecclesiae, 
Revel. 2. & 3.  to the Angel of the Church.  
To the Dresser. Dressing implies labour and heedfulneesse. I might here touch upon the Minister's diligence, that Christ's Vineyard never lie rude and unpolishd through his default. But this age will look to that well enough: never did the Egyptians call so fast upon the Israelites for making of Bricks, as the people call on us for making of Sermons: & our allowance of materials is much alike. They think it recompense bountiful enough to praise our pains; as if we could live like Chameleons, upon the subtle air of Commendations. So they serve us as Carriers do their Horses; lay heavy burdens upon their backs, and then hang bells at their ears to make them music. But be our reward little or much, God forbid we should slack dressing the Vineyard of jesus Christ.  
To the Dresser. Why to him? Vt intercederet that he might plead for the Tree. So unwilling is God to destroy, that he woul● have us manacle his hands with our prayers: he would be entreated to forbear. 
Exod. ●2. 7.  Go thy ways down, for the people which thou broughtest out of Egypt, have corrupted themselves. Why this to Moses? That he might pray for them. He that meant to spare them in mercy, meant withal that Moses should be beholden to him for that mercy. And Moses indeed chargeth the Lord, sets upon him with so holy a violence, that as if his prayers could vincere invincibilem, he hears, Let me alone. O that every Vine-dresser were full of this graciou●●ffection to the trees under his charge: yea, who fears God, and in some measure hath it not? The people forgot Moses, Moses remembers the people: they could be merry and happy without him, he would not be happy without them. Me● rob us of our means, load us with reproaches: all our revenge is to solicit heaven for them by our supplications: they sue us, we sue for them: they impoverish our temporal condition, we pray for their eternal salvation. We could never hope for goo● to ourselves, if we should not return them this good for their evil.  
Corah had drawn a multitude to rebel against Moses and Aaron, 
Numb. 16.22.  Moses and Aaron pray for their rebels. They were worthy of death, and they had it; yet would these merciful Leaders hau● prevented it: refusing to buy their own peace with the loss of such enemies. Yea, they are so far from carving their own just revenge, that they would not have the Lord to revenge for them. Let us fill our hearts with this great Example: the people rise up against their Pastors, the Pastors fall on their faces for the people. Certainly, if God had not meant to hear us, he would never invite us to pray. But as it pleaseth Him to make us His mouth to you; so also, your mouth to Him: both to tell you, what He doth say, and to return Him what you should say; to preach against your sins; to pray for your souls. Do you hear us plead for Christ, for Christ hears us plead for you. Indeed, we are men of polluted lips and lives: but as God's power is not straitened through our weakness, so, nor is his mercy lessened through our unworthiness. Therefore as Paul had his, Vae mihi si non praedicavero; Woe unto me, if I Preach not: So Moses, in effect, had his Vae mihi, si non intercessero, woe unto me, if I pray not: God forbid I should cease praying for you. But as all our Preaching can work no good upon you, but through the holy Ghost: so all our Praying can bring no good to you, but through jesus Christ. We pray for you, forget not you to pray for us. Indeed, weak ones pray with us, malicious ones pray against us, covetous ones prey upon us▪ few pray for us. We entreat for you, do you entreat for us; and that only Mediator betwixt God and man plead for us all.  
The Complaint. Behold I come, etc.  
This hath in it two passages.  

His Access. Behold, these three years, etc.  
His Success. I find none.   
First, the Access.  
Behold. Ecce is here a note of complaint. He that can thunder down sin with vengeance, raines on it showers of complaint. Behold the Tree; he might in a moment have put it past beholding, by throwing it into the infernal furnace. Why doth he complain, that can compel? Habet in manu potentiam, in cord patientiam: there is power in his hand, but patience in his heart. To do justice, we (after a sort) constrain him: but his delight is to be merciful.  
He complains. All complain of lost labours: the Shepherd after all his vigilance, complains of straggling Lambs: the Gardener after all his diligence, of withering Plants: the Husbandman after all his toil, of lean Fields, and thin Harvests: Merchants after many adventures, of Wracks and Piracies: Tradesmen of bad debtors, and scarcity of moneys: Lawyers complain of few Clients, and Divines of fewer Converts. Thus we complain one of another: but God hath just cause to complain of us all.  
Well, if the Lord complain of Sin, let not us make ourselves merry with it. Like Samson, it may make us sport for a while, but will at last pull down the house upon our heads. 
Cant. 2.12.  The voice of the Turtle is (not) heard in our Land. Vox Turturis, vox gem●●tis. True penitents be more rare than Turtles. The voice of the Sparrow we hear, chirping lust: of the Night-bird, buzzing ignorance: the voice of the Screech-owl, croaking blasphemy: of the Popiniay, gaudy pride: the voice of the Kite and Cormorant, covetousness and oppression: these, and other Birds of that wing be common. But, Non audita est vox Turturis: who mourns for the sin of the time, and longs to be freed from the time of sin? It was an unhappy spectacle in Israel, to see at once, Lachrymantem Dominum, and ridentem populum: a weeping Saviour, and deriding sinners. We complain of our crosses and losses, we complain of our maladies, of our injuries, enemies, miseries: the Lord open our eyes, and soften our hearts, to see and feel the cause of all, and to complain of our sins.  
I come. The Lord had often sent before, now he came himself; even by his personal presence, accepting our nature. The Son of God that made us the Sons of men, became the Son of man, to make us the Sons of God. He came voluntarily: we come into the world, not by our own wills, but by the will of our parents; Christ came by his own will. He came not for his own benefit, but ours. What profit doth the Sun receive by our looking on him? We are the better for his light, not he for our sight. A shower of rain that waters the earth, gets nothing to itself; the earth fares the better for it. He came for our fruits: these cannot enrich him: 
Psalm. 16.  Lord, our well-doing extendeth not to thee.  
Never came such an Inhabitant to our Country, as jesus. Had God granted men the liberty to beg of him what they would, and have it; they durst not have been so bold as to ask his only Son. When the King gives a free concession to his subject, to make choice of his own suit, without denial; he will not be so impudent as to beg the Prince. Let us entertain him well, we fare the better for him: the profit of our redemption blesses all the rest unto us. far be it from us to welcome him with scandals, with blasphemies, and neglect. He may then reply, as Absalon to Hushai, 
2 Sam. 16.17  Is this thy kindness to thy friend? No, you say, we make much of him, hold him in the highest regard, trust him with our whole salvation. But know, Christ fares not the better for thy Faith, but for thy Charity. Faith is a beggarly receiver, Charity is a rich giver. Thy Faith is a hand that takes something from him, to enrich thyself: thy Charity is a hand that gives some thing to him, in his distressed members. Indeed Christ is the subject of all tongues, but he is not the object of all hearts. The School disputes of him, the Pulpit preaches of him, Profession talks of him, Profane men swear by him, few love him, few derue him. He is come, let him be made welcome, by setting our best cheer, and choicest fruits before him. Whom should we entertain, if not our Saviour?  
Seeking. But, did not He know before? What need he seek, that hath found? He that understands our thoughts long before they are borne, cannot be nescious of our works when they are done. My answer shall be short: the Lords Quaerit, is a Requirit: he doth not seek a thing that is hid from him, but requi●es a debt that is due unto him.  
Seeking. This is no rare, but a continued act. It is not Veni, I came: He came unto his own, 
john 1.11.  &c Nor a Venturus sum; Yet a little while, 
Reuel. 22.  and I will come. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as Reuel. 3.20. Sto pulsans, I stand knocking: so here, Venio querens, l come seeking. He seeks continually: will you hear how long?  
These three years. Much time hath been spent about the Interpretation of this time; how it is appliable to the jewish Synagogue, to whom, it was immediately referred. I find no great difference among Expositors, saving only in their terms. Some by the first year understand the time before the Captivity; by the second, their return to jury; by the last, the coming of Christ. Some by the first year, conceive the Law given by Moses: By the second, the Prophetical attestations: by the third, the grace of our Lord jesus. Some resolve it thus; the first year was the time of Circumcision, from Abraham to Moses: the next, the Levitical Law from Moses to Christ: the last is the year of Salvation by the Messias. Others understand the first year to be of the Patriarches, the middle year of the judges, the third of the Kings. After all this he was entreated to forbear it a fourth year, till it was instructed by the Apostles: and then being found fruitless, it was cut down by the Romans. But I rather take a definite number to be put for an indefinite: three years is time long enough to wait for the proof of a tree: such a proportionable expectation had the Lord for that Church, If literally you would have it, I take this to be the probablest exposition. These three years were the very three years of his Preaching, healing diseases, casting out Devils, working Miracles before their faces. The other year which he added, was the time while the Apostles offered them the Gospel of salvation. Whereof the refusers were cut down, the accepters were saved.  
He hath likewise waited for the Church of Christianity three years; that is, three revolutions of Ages, thrice five hundred years. Or he hath tarried the leisure of the whole world three years: the first year, under nature: the second, under the Law: the third, under Grace: the fourth is now a passing, and who knows how far it is spent?  
Or to apply it to ourselves, these three years of our visitation, hath been so many scores of years. Conceive the foremost to be in the days of King Edward 6. who purged the gold from the rust and dross of Superstition, Ignorance, and Cussenage, which it had contracted. The Sun began to shine out in his bright lustre: the Lord came seeking our fruits; but not finding them answerable to his expectation, nor worthy of the glorious Gospel: he drew another cloud over our Sun: teaching us better to value that heavenly Manna, wherewith we were so suddenly grown wanton. The second year, under Queen Elizabeth, of so blessed memory: that Royal nurse, upon whose Bosom the Church of God leaned to take her rest. She did again vindicate this Vineyard, which had so long lain among Friars and Monks, that it had almost quite forgotten the language of Canaan: She taught it a new to speak the Dialect of the Holy Ghost. When that Gracious Queen was taken from a Crown of gold to a Diadem of glory, than began our third year; wherein our present Sovereign was sent; Dignissimus Regno, si non natus ad Regnum: under whom we know not, whether our Truth or Peace be more. Only let us bless him, and bless God for him, that we may all be blessed in him. Thus far we may say of our Land, as Silvius did of Rhodes, Semper in Sole sita est: the bright reflection of the Gospel compasseth us round about. Now he comes this third year seeking our fruits: which when we consider, we can say no more but Miserere Deus; Lord be merciful to us: for never were such blessings requited with such unthankfulness. We condemn the jews for abusing Christ's patience: God grant they rise not up at the last day to condemn us.  
He comes to a particular man three years. 1. In Youth. I have planted thee in my Vineyard, given thee the influence of my mercies; where is thy fruitfulness? Alas, the young man sends him away, with a Nondum tempus ficorum: it is too early for me to fall to Mortification; would you put me to penance, before I have had the leisure and pleasure to offend? He is ready to send Christ away in the Language of that foul Spirit; 
Math. 8.29.  Art thou come to torment me before my time? But whose charge is it to Remember thy Creator, Diebus Iwentutis? Then the conquest is most glorious, because than it is most difficult. You say, It is never too late; but I am sure, It is never too soon, to be gracious and holy. The Devil is a false Sexton, and sets back the clock of Time in prosperity: in the day of trouble, he will make it run fast enough. 2. In middle age; and now the buying of Farms, and trying of Beasts; the pleasures of Matrimony, the cares for posterity. take up all the rooms of the soul. Men rather busy themselves to gather the fruits of earth, then to yield the fruits of heaven. here is strength of nature, and fullness of stature; but still a defect of grace. Perhaps, Christ hath now some fair promises, of fruits hereafter: 
Luke. 9.61.  Let me first go bury my Father, then. But (a thousand to one) he finds something in Domo, left by his father, that keeps him, a Domino, from following his Master. To prevent this, it is his caution to the entertained servant; Forget thine own people, 
Psal. 45.10.  and thy father's house: rather forgo and forget thy father's house, than thy Maker's service. 3. In old age now the decay of body should argue a decay of sin. The taste finds no relish in riot, the ears cannot distinguish Music, the eyes are dim to pleasing objects, very Desire fails. now all things promise mortification. He that cannot stir abroad in the world, what should he do but recollect himself, and settle his thoughts on the world to come? Now fruits, or never. Not yet: Morosity, Pride, and Avarice, are the three diseases of old age: men covet most, when they have time to spend least: as cheating Tradesmen than get up most commodities into their hands, when they mean to break. Still he comes seeking fruit, and is returned with a Non inventus.  
If yet it wear but as the Prophet's sign to Hezekiah; This year ye shall eat such as groweth of itself: and the second year such springeth of the same: and in the third year ye shall sow and reap, etc. the third year might afford him somewhat. But doth he forbear all trees thus long? No, some are snatch'● away in the flower and pride of their life: yea, they be not few, that will not allow themselves to live; but with riot and intemperance hasten their own ends, before they have well begun or learned what life is: like bad Scholars, that slubber out their books before they have learned their lessons. That instead of, Non est fructus, we may say, Non est ficus, the tree itself is gone. And that goodly person, which like a fair ship hath been long a building: and was but yesterday put to sea, is to day sunk in the Main. We do not eat, drink, and sleep, and take such refections of nature, ut non moriamur, that we might not die; that is impossible: but that we should not dye barren, but bear some fruits up with us to him that made the Tree.  
Seeking. It is fit we should offer our fruits to God, and not put him to seek for his own. 
Nath 3.12.  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 own accord, without pressing. The most acceptable of all oblations, be the Free-will-offerings. Howsoever, let us be sure not to disappoint the Lord when he seeks.  
On this Figtree. It is fit, that he that plants a Vineyard, should taste of the Wine: good reason, 
Prou. 27.18.  his own tree should yield him some fruit, considering what he hath done for it he may well challenge it.  
1 He hath planted us: we spring not up naturally; as the Oak grows from an acorn, the Peach from a stone: but a gracious hand hath set us. We are not borne of flesh, nor of the will of blood, 
john 1. 1●.  or of man, but of God.  
2. He hath planted us in his Vineyard within the enclosed Garden of the Church. Had he left us to the unregarded wilderness, without any Dresser to look to us, there might have been some excuse of our barrenness. The ground that is left to itself, is (in a manner) blameless, though it be fruitless. But in Vineasua, which he hath fenced in with his providence, blessed with his saving influence, husbanded with his Dressers diligence, forwarded with the beams of mercy, and showers more precious than the dews of Hermon that fell upon the hill of Zion. Where we participate the fatness of the ground, are fed with unperishing Manna, compassed about with Songs of deliverance, and have seen our desires upon (his and) our enemies. Where Righteousness is our walls, and Peace our bulwarks, and the ways be milk where we set our feet.  
3 We are Figtrees: not brambles, no man expects Grapes from thorns. 
Math. 7.16.  Not Okes or Cedars, to be a dwelling for the Storks: But Figtrees, apt for fruit, for pleasant fruit. If the rest be fruitless, they serve for other purposes: but what shall become of the barren Figtree?  
4. He is our Lord, and Querit suum, he seeks but his own. If our own Kin● give us no milk, our own sheep afford us no wool, our own land return us no increase, we are displeased: whereas these be reasonless creatures; but we have sense above common nature, reason above sense, grace above reason: We are but tenants of these, Christ is Lord of us: our sins bring the curse of barrenness upon them, but there is no fault in God, if we be unfruitful.  
5: He comes seeking: not threatening, raging, wounding, not felling down the tree, nor stocking it up by the roots; but seeking. Dignatur expectare fructus, cuilicet eradicare Infructuosos. Man is a loser by the barrenness of his garden tree: were there not a tree left, God is never the poorer.  
Now lay all these together: a Lord that owes us, we are his trees: to come into his Vineyard, where he may be confident; we live on his ground: to look upon a Figtree, made of an apt disposition to good fruit; such a one as himself hath planted, not casually grown up: a tree not neglected, but whereon he hath bestowed great care and cost; waiting, not destroying: what can we plead for it, if it be fruitless? God is our Lord and Proprietary, England is his Vineyard, every one of us his Figtree, thus planted, watered, blessed by his gracious mercy: He comes to us with patience, that should run to him with penitence: seeking our fruits, that should make tender of them unsought; waiting, that might command: now, fear, obedience, and thankfulness, keep us from sending him back with a Non invenio, I find none.  
Fruit. This is that inseparable effect that God expects from every Tree planted in his Garden. 
Rom. 7.4.  We are married to Christ: to what end? That we should bring forth fruits unto God. He seeks not for leaves, buds, or blossoms, but fruits. Could leaves content him, we would not leave him unsatisfied: he should have an Arbour large enough to reach to the World's end. 
Psalm. 19.4  Our tongues run apace, not seldom faster than our wits. We are Gods debtors, and if he will take our words, so: that's all he is like to have. Might buds please him, or blossoms: we have intentions to good, certain offers and shows of obedience: which we wear like a cloak, or some loose garment, that when Lust calls, we may quickly slip off. But when he seeks for works, all our Consonants be turned into Mutes, we are speechless. O would he ask us for any thing but fruits: 
Matth. 22.12  but what should be expected from the Figtree, but Figs?  
Of every soul here he seeks for fruits. Of the Magistrate, that he bring forth the fruits of justice; determining causes with sincerity of decision, and convenience of expedition: being so far as equity permits, a husband to the widow, and a father to the fatherless. Of the Minister, that he bring forth the fruits of knowledge. Aaron's Rod was his Pastoral staff: in one and the same night it bought forth buds, and blossoms, and fruit. Fruitfulness is the best argument that God hath called us: there is not a plant of his setting, but the very branches thereof shall flourish. I do not say, our pains shall always convert many Souls; that is God's fruit, not ours: He chargeth us to be industrious in Preaching, let Himself alone with the work of saving. Of the private man, he expects the fruit of his calling: to be idle, is to be barren of good; and to be barren of good, is to be pregnant of all evil. Bella gerant alij, Protesilaus edit. but let us that are called to work, work in our calling; otherwise at last, we shall make but a sorry answer to that Question, Vbi fructus? Let us all produce the fruits of Charity: rich men do good turns to themselves; as they play at Tennisse, tossing the Ball to him that will toss it to them again: seldom to the poor, for they are not able to bandy it back. Pride cuts, and Riot shuffles, but betwixt them both, they deal the poor but a bad game. The fruit of Christianity is Mercy; when the rich, like full ears of Corn, humble themselves to the poor earth in Charity. Feed him, that feeds you: give him part of your temporals, from whom you expect eternals: you cloth Christ with your blacks on earth, he will cloth you with his glorious whites in heaven. Our mercy to others, is the Fruit of God's mercy to us.  
Fruit. Nothing is created for itself, but so placed by the most wise providence, that it may confer something to the public good; though it be but as the Widows two Mites to the Treasury. The poorest creature yields some Fruit, wherein it doth imitate the goodness of the Maker. We know not readily, what good Serpents and Vermin may do; yet certainly, they have their fruit; both in sucking up that poison of the earth, which would be contagious to man; in setting off the beauty of the better pieces of creation: 
Aug.  (for though the same hand made both the Angels in heaven, and the worms on earth; yet the Angels appear the more glorious being so compared) besides their hidden virtues abstracted from our knowledge. Of stones they make iron, rubbish serves to raise Bulwarks, the small pebble for the sling, worms and flies are baits for Fishes: every th●ng is enabled with some gift for the unniversall benefit, and to produce those fruits is their natural work.  
The Sun comes forth of his Chamber like a Bridegroom, fresh and lively; and rejoiceth as a Giant, to run his diurnal course, to lighten us with his refulgent beams, to generate, cheer, and mature things with his parental heat: this is his fruit. In his absence the Moon and Stars adorn the Canopy of Heaven, reflecting their operative influence to quicken the lower world: this is their fruits. The curled clouds, those bottles of rain, thin as the liquor they contain, fly up and down on the wings of the wind, delivering their moist burdens upon the earth, teats whereon the hungry fields and pastures do suck; yet they expect no harvest from us: this is their fruits. The subtle winds come puffing out of their caverns, to make artificial motions, wholesome airs, and navigable seas; yet neither earth, air, nor sea return them recompense: this is their fruits. The earth, in a thankful imitation of the Heavens, locks not up her treasures within her own Coffers; but without respect of her private benefit, is liberal of her allowance, yielding her fatness and riches to innumerable creatures, that hang on her breasts, and depend upon her as their common mother for maintenance: Of the beasts that feed upon her, Kine give us their milk, Sheep their wool: every one pays a tribute to man, their usu-fructuary Lord: this is their fruits. Fruit-bearing Trees spend not all their sap and moisture upon themselves, or the increase of their own magnitudes: but the principal and purer part of it is concocted into some pleasant Fruits; whereof they nor their young Springs ever come to taste; but they proffer it us, and when it is ripe, they voluntarily let it fall at their Master's feet. Never did the Olive anoint itself with the own Oil, nor the Vine make itself drunk with the own Grapes, nor the Tree in my Text, devour the own Figs: yet they all strive to abound with Fruits.  
Let me raise your Meditations from earth to heaven: the holy Angels there are called Ministering Spirits: those royal Armies fight for us against our enemies: like Nurses, they bear us up in their arms, and (though unseen) do glorious Offices for us: this is part of their fruit. 
john 5.17.  The blessed Trinity is always working: Hitherto my Father worketh, and I work. The Father by his providence and protection, the Son by his mercy and mediation, the Holy Ghost by his grace and sanctification: all dividing the streams of their goodness, for the best behoof 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 fruitful, the Sea, the Air, the Heavens are fruitful; and shall not man bring forth fruits, for whom all these are fruitful? While all the Armies of Heaven and Earth are busied in fructifying; shall Man, of more singular graces and faculties, be idle, a burden to the world and himself? Both the Church of God for the propagation of piety, and the world itself for the upholding of his estate, requires our Fruits. If Happiness consisted in doing nothing, God that meant Adam so happy, would never have set him about business: but as Paradise was his Storehouse, so also his workhouse: his pleasure was his task. There is no state of man that can privilege a folded hand: Our life is, Vita pulueris, non puluinaris. Lands, Means, and Monies, men make the protections of Idleness: whereas Adam commanded the whole earth, yet work expected him. In Paradise all things did labour for man, now man must labour for all things. Adam did work because he was happy, we his children must work, that we may be happy. Heaven is for joys, Hell for pains, Earth for labour. God hath three houses; this is his Workhouse, that above is his Warehouse. O then let us be fruitful; that others benefit may be ours, our benefit theirs; and the glory of all, the Lords. If Magistrates yield not the Fruits of justice, Ministers the fruits of knowledge, private men the fruits of Charity and Obedience; it is as unnatural, as if the Sun should forget to shine, or the earth to fructify. God made all these for man, he made man for himself: of us he looks for Fruit, of us let him find it, from us accept it, in us increase it, and to us reward it, through Him, in whom alone we expect mercy, jesus Christ.  
The success follows. Non invenio.  
We have brought the Lord into his Vineyard, heard him calling for the Dresser, showing him a Tree, telling him of a three years' expectation: now, if after all this we inquire for the event; himself certifies us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I find none.  
None? Peradventure 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 forth the fruit in due season. 
Psalm. 1.3.  If the Figtree could have objected to the Owner, 
2 Kings 5.26  as Elisha to his servant; Hoccine tempus; Is this a time to plant Vineyards, or gather fruit? Or as the man replied to his neighbour, that came to borrow loaves at midnight; Is this a time to lend Bread, when myself and family are in bed? The Spring is the season of fructifying, the Autumn of gathering. 
Cant. 2.12.  When the time of the singing of Birds is come, 
job 38.38.  Then the Figtree puts forth her green Figs. But Cum fermento perfundatur puluis, when the dust is leavened with mire, and the bands of Orion have locked up the influence of Heaven. Who seeks fruit in Winter; he must be content with Winter fruit. There is the Winter of an afflicted Conscience; no marvel then if neither ripe Figs, nor so much as green leaves appear: when all the Sappe is retired to the Root, as in extreme cold the blood runs to the heart to succour it. When the Babylonians required of their captive Israelites some Hebrew Songs, they could soon answer; How shall we sing the Lord's Song in a strange Land? 
Psal. 137.4.  Is this a time or place to be merry? But did the Lord come out of season? No, he required it not the first day, or month, but waited the full time, expecting fruit in the Autumn or Vintage season. Non anté tempus querit, qui per triennium venit. He came not with a Triennial Visitation, as Episcopal Fathers use to visit, once in three years; but every year, every month in the year, week of the month, day of the week. Of another Figtree it is said, that The time of Figs was not yet, yet he cursed it: here the time was three years passed without fruit, yet he cursed it not. But look to it; If thou wilt not fructify Tempo●e tuo, thou shalt be cut down tempore non tuo, 
Eccles. ●. 17.  perish before thy time. There is not a day in the year, wherein he forbears seeking our fruit; yet Venio, non invenio; I find none.  
None? Nunquid quia male quasivit Dominus? Was there any error in his search? Men often seek Bona, good things, non bene, not in a good manner. Either they fail in their Quando, as joseph sought Christ after a day's journey; whereas he is too precious to be miss one hour: 
Psal. 32.6.  They shall seek thee Tempore inveniendi, when thou mayest be found. Or in the right Vbi: as Mary sought her Son in Cognatione Carnis, among her kindred; who was in Domo Patris, 
john 2.39.  in the Temple. So the Papists seek now him in Pictures, who promised to be found in the Scriptures. Or in their Quomodo, as they that seek aliud pro illo, aliud prae illo, another instead of him, another besides him, another with him, another before him, which they do not seek for him. All these seek and miss, because they seek amiss. The world is commonly mistaken in their search: Quaerunt bona locis non suis, they seek for things out of their proper orbs. Men seek Honour in Pride, whereas Honour is to be found in Humility. They seek reputation in bloody revenge; alas, that is to be found in Patience: It is the glory of a man to pass by an offence. They seek content in Riches, which is as if one should seek for fresh water in the midst of the Sea. But in none of these circumstances did this Seeker fail: 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 he had been at so great charges; yet I find none.  
None? Haply not so thick with fruits as the Vines of Engedi: every Land is not a Caanan, to flow with Milk and Honey. But yet some competent measure, enough to pay the Landlord rend for the ground it stands on; no, None. If there be none to spare, whereof the owner may make money; yet, Sufficiat ad usum suum, ad esum suum, that he may eat the labours of his own hands; no, None. If the number be not as the Sand, 
Rom. 9.27. Esay 6.13  yet let there be a Remnant. If there cannot be a whole harvest, yet let there be a Tenth. If not a Tenth, yet let there be some glean; 
Mich 7.1  and that is a woeful scarcity: if the glean be not allowed, yet let there be here and there a Fig, 
Esay 17.6.  a Grape, a Berry, on the outmost branches; that the Planter may have a taste: It is too defective, 
Hab. 3.17.  when Non florebit ficus, the Tree doth not flourish: but Quando non erit Vua in vitibus, 
I●rem. 8.13  non ficus in ficulneis: when there shall not be a Grape on the Vine, nor a Fig on the Tree; this is a miserable sterility. Some thing hath some savour, but None is good for nothing. Indeed all Trees are not equally loaden: there is the measure of a hundred, of ●ixtie, of thirty; an Omer, and an Ephah: but the Sacred dews of Heaven, the graces of the Gospel, bless us from having None. I find● none.  
None? Peradventure none such as he looks for, no Fruits delicate enough for the Almighty's taste. Indeed, our best fruits are never perfect and kindly ripened; still they relish sour and earthly, and savour of the Stock from which they were taken. They are heavenly Plants, but grow in a foreign and cold Climate, not well concocted, nor worthy the charges and care bestowed upon us. Set Orange or Figge-trees in this our cold Country, the fruit will not quit the cost of the planting and maintaining. But the complaint is not here of the imperfection or paucity of fruits, but of the nullity; None. Some reading that Text with idle eyes; that after all our fruits, 
Luke 17.10.  we are still unprofitable Trees: because they can find no validity of merit in their works, throw the Plough in the hedge, and make holiday. But shall not the Servant do his Master's business; because he cannot earn his Master's Inheritance? Shall the Mason say, I will share with my Sovereign in his Kingdom, or I will not lay a stone in his building? Yet good fruits have their reward; though not by the merit of the doer, yet by the mercy of the accepter. Sour they be of themselves, but in Christ they have their sweetening: and the meanest fruit, which that great Angel of the Covenant shall present to his Father, 
R●●el. 8.4.  with the addition of his own precious Incense, are both received and rewarded. In their own nature they may be corrupt; but being died in the blood of Christ, they are made pleasing to God. Yea, also profitable to the Church, and useful to men, seem they never so poor. Even a troubled Spring doth often quench a distressed Souldi●rs thirst: a small Candle doth good, where the greater Lights be absent: and the meanest fruit of holy Charity, even a cup (though it be not of the juice of the grapes out of the Vineyard, 
Math. 10.48.  but) of cold water out of the tankard, in the name of Christ, shall have the recompense. But here the complaint is not of the meannes, or fewness, but of the barenness; None at all.  
None? Every Tree is known by the fruits, it is Christ's everlasting rule. Howsoever the tree lives by the sap, and not by the fruits: yet it is known to live by the fruits, and not by the sap; for this is hidden. The just man lives by his faith, not by his works: but he is known to live by his works, not by his invisible faith. Neither doth the fruit make good the tree, but the tree makes good the fruit. Opera bona non faciunt iust●m, justus facit bona opera. Good works make not a man righteous, but the righteous man doth good works. Our persons are justified before our actions; as of necessity the tree must be good, before it can bear good fruit. But how shall that tree be discerned, that hath no fruit? I find none.  
None? Why this to us? Why such a Text in such a time? We abound with fruits: which way can you look, and not have your eye full of our works? They before, in such places, have successively commended our fruits. Be it so: yet Euripides being questioned why he always made women bad in his Plays, whereas Sophocles ever made them good, in his: answered, Sophocles makes them such as they ought to be, but I make them such as indeed they are. Their former commendation have told us what we should be; but this Emblem, I fear, tells us truly what we are. Not all of us; God forbid: here is but one Figtree in a whole Vineyard thus taxed, and far be it from us to tax a whole Vineyard for one barren Figtree.  
None? Yes, enough of some fruits, but the Prophet calls them Ficos valde malos, so bad that they cannot be eaten. 
Ie●. 24.8.  As the fruit oh the Vine is commended for Quickness, the fruit of the Olive for Fatness, so the fruit of the Figtree for Sweetness; in jothams' Parable. 
Ephes. 5.11.  But if it bear not Fructum nativitatis suae, the fruit of the own kind, but bitter figs; here had better be none at all. What an uncomfortable sight is this to Him, whose heart is set on his Orchard; after the cost of so dear blood to purchase it, after such indulgent care to cherish it, and the charges of so many workmen to dress it; yea, after so much patience to expect it (say the Figtree does not bear so soon as it is planted; in our infancy we can do nothing, in our minority we will do little; in God's service: but now it is grown fructifiable) I am non gustare fructus, not to have so much as a taste? Yea, were this all; did barrenness only usurp it: but there is worse than a mere orbity or absence of goodness; a position of bitter fruits: 
Esay ●. 3  Quaesivi Vuas, inve●io Labrascas: I find wild Grapes, luxurient fruits. Instead of the hearty effects, which Wine produceth, l am answered with the melancholy prevarications of malice.  
Behold the wonder and spectacle of unthankfulness; among all God's Creatures, Man; and among men the barren Christian. Though Israel play the Harlot, 
Hosea 4.15.  yet let not judah transgress. What may be expected from the wild Forest of Paganism, when the Garden of Eden yields such fruits? The sweet fruit of the Spiritual Figtree is mercy: our God is the God of Love, our Saviour is the Prince of Love, the Church is knit together in Love: our Root is Love, our Sappe is Love, our Ligaments Love: now if we shall suck the blood one of another, violate the relations of peace, concoct all our moisture into malice; here is worse then, Invenio fructum nullum, I find none: for Invenio fructum malum, I find cursed fruits. We are grown unnatural; the hand scratcheth the eye, the mouth biteth the hand: thorns and briers entwine and embrace one another, while (against all nature) Figtrees denoure one another. 
Math. 13.27.  Lord, thou didst sow good seed in thy field, whence then hath it Tares? Here is more fruit than God would have; but for that he expects, I find none.  
When we are filled with his blessings, Christ looks for our praises; when we have eaten and are fat, 
Psal. 22.29.  that we should worship him. 
1 Cor. 10.7  What fruit finds he? We sit down to eat and drink, and rise up to play: for praying, playing. When we are scourged, he looks for our humiliation and penance; Sure, in their affliction they will seek me. 
〈◊〉 26. ●6.  What fruit finds he? Lord, thou hast smitten them, but they have not sorrowed; an insensible desperateness. In this case let us pray; Lord, less of the fruits we have, and more of them we should have. 
Esay. 5.7.  Instead of righteousness, a cry: a cry indeed; a roaring cry of the oppressors, and a mourning cry of the oppressed. Haec non sunt placido suscipienda sinu.  
Our Bells ring, our Chimneys smoke, our Fields rejoice, our Children dance, our selves sing and play; jovis omnia plena. But when Righteousness, hath sown, and comes to reap; here is no harvest; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I find none. And as there was never less wisdom in Greece, then in time of the Seven Wise men: so never less piety among us, than now, when upon good cause most is expected. When the Sun is brightest the Stars be darkest: so the clearer our light, the more gloomy our life with the deeds of darkness. The Cimmerians, that live in a perpetual mist, though they deny a Sun, are not condemned of impiety, but of ignorance: but Anaxogoras, that saw the Sun, and yet denied it, is not condemned of ignorance, but of impiety. Former times were like Leah, blear-eyed, but fruitful: the present, like Rachel fair but barren. We give such acclamation to the Gospel, that we quite forget to observe the Law. As upon some solemn Festival, the Bells are rung in all steeples, but then the Clocks are tied up: there is a great untuned confusion and clangor, but no man knows how the time passeth, So in this universal allowance of liberty by the Gospel, which indeed rejoiceth our hearts, had we the grace of sober usage) the Clocks that tell us how the time passes; Truth and Conscience, that show the bounded use, and decent form of things, are tied up, and cannot be heard. Still Fructum non invenio, I find no fruits. I am sorry to pass the Figtree in this plight: but as I find it, so I must leave it, till the Lord mend it. So I come to  
The Sentence. Cut it down.  
A heavy doom! Alas, will nothing else expiate the fault? May not the lopping off some superfluities recover it? Take from the Sinner, the object of his vicious error: deface the Harlot's beauty, that bewitcheth the Lascivious: pull the cup from the mouth of the Drunkard: Nauseate the stomach of the Riotous: strip the Popiniay of her pied Feathers: rust the Gold, vanish the riches of the Covetous: take away Macah's gods, perhaps he will make him no more. If this will not do, cut off some of the arms & branches: weaken his strength, sicken his body, lay him groaning and bleeding on the bed of sufferance: grieve his heartstrings with the sense and sorrow of his sins: any thing rather than Cut it down: alas no fruit can grow on it then, but sad despair. A man's house is foul, or a little decayed; will he pull it down or rather repair it? There is hope of a Tree though the root wax old in the earth, 
job 14.8.  and the stock die in the ground; yet the springs of water may put new life into it: but once cut down, all hope is cut down with it. When a man hath taken delight in a Tree, conveniently planted in his garden; what variety of experiments will he use, before he cuts it down? Alas, thus poor silly men, we reason: we measure things that be unmeasurable, by things that be measurable, by things that be miserable. What we in a foolish pity would do, we think God in his merciful wisdom should do. Yet which of us would endure a dead Tree three years together in his Orchard? We would say, If it will not bear fruit, to cheer us; it shall make a fire to warm us. But the Lord hath been fix and thirty Moons gracious in his forbearance, give him now leave to be just in his vengeance. If so much indulgence cannot recover it, there is little hope of it: Cut it down.  
Cut it down. Who must do this? The dresser. An unpleasing office to him, that hath bestowed so much labour upon it, esteemed it so precious, hoped for some reward at his Master's hand for his diligence about it; now to give the fatal blow, to Cut it down? And if it must fall, let it be Manu aliena, non sua, let another's hand do it. Hagar will not behold her dying Son; die he must, she was persuaded; 
Genes 21.  Modo non videam, Let me not see the death of the Child. But he must obey; Arbor non est Cul●oris, 
Cris.  sed Patris familias: th● Tree is not the Dressers, but the Lords; and his own is at his own disposing: Cut it down.  
Cut it down. But how? How can the Minister be said to cut down a barren soul? Some may conceive here a reference to Excommunication: Whether the Greater, which deprives a man of all benefit by the Churches public Prayers, and the Society of Christians. 
1 Cor. ●.  Which St. Paul calls, Tradere Satanae, to deliver unto Satan: so himself Excommunicated Hymeneus and Alexander, 
1. Tim. 1.20.  delivering them unto Satan: a mi●erable condition, to be subjected to a slave, to a dog, a drudge; but then especially fearful, when God grants unto Satan a Writ or faculty, Pro excommunicato capiendo. The ignominy of ignominy; besides the peril: For as Christ protecteth all the Trees in his Vineyard; so if any be transplanted to the wild desert, they are under the god of this world. Or the Less; which is indeed, no other properly, than an Act of the Church's Discipline, whereby she corrects her unruly children: that smarting with the absence of wont comforts, they may be humbled by repentance, and so recover their pristine state. This censure may be either too cruel, or to trivial. 
Approved by the counc. of Trent. Sess 26.  The Church of Rome grants Excommunications for things lost: a man hath lost his horse, he may have an Excommunication against him that detains him: so the Father may hap to Excommunicate his own Son, and for the body of a jade, hazard the soul of his Child. Yea, which is worse, they publish Excommunications for sins not yet committed: The Lord of a Manor hath set a row of young Elms, he may have an Excommunication against all those that shall do them any harm. This is to hang a man, before he hath done the fact that deserves it. These ir-rite, forceless, bugbear Excommunications, the ridiculous affordments of a mercenary Power, are not unlike those old night spells, which blind people had from mongrel Witches, to set about their Orchards and Houses, antidotes and charms against thieving; wherein distrusting the providence of God, they made themselves beholding to the Devil for safety, Creditors, that would be paid in their moneys, may procure an Excommunication against their Debtors, if they pay not by such a day. This were an excellent project for you Citizens, a rounder course than arrests and tedious trials at Law. But it is to be doubted, that your Debtors would fear the Pope's Parchment less than the Scriveners, and an Excommunication far less than an Outlary. there's but four things exempted from the power of their Excommunication, as Navarrus notes: a Locust, an Infidel, the Devil, and the Pope: so he hath matched them, so let them go together. For the Excommunicate must be a man, a Christian, mortal, and an Inferior: now the Locust is not a man, the Infidel is not a Christian, the Devil is not mortal, and ●he Pope hath no Superior. But too much of that; this is a Parable, and here is no foundation for such a building.  
Cut it down. How? with an Axe of martial iron? This were an exposition fit for Douai, or the Gunpowder-Enginers: that by Cutting it down, understood, Blow it up: turning their Axe to a Petard. Had God said to them, Cut it down; the axe had been instantly heaved up: yea, they did it, when God said no such thing. Rather than fail of cutting it down, they would have stocked it up, root and all: this is their mercy. But the Spiritual Axe is to cut down, Culpas, non Animas: when we read of cutting down, remember it is meant of men's sins, not of their souls. Preachers indeed do wound, but it is Gladio oris, not o'er gladij. with the Sword of the Spirit, not a Rouillac's Knife. If God had meant such a cutting down, Nero had been a fitter instrument then Paul. 
Psal. 19  We read, that their sound went through the World: but that their Sword went through the World, we never read,  
Cut it down. How then? Succide, that is, Succidendam minare, threaten that I will cut it down. 
jere. 15.1.  Cast them out of my sight; Eijce, that is, Eijciendos pronuncia; say that I will reject them. 
Zach. 11.9.  Quod moritur, moriatur: Quod succidendum est, succidatur, That which dyeth, let it die. God sometimes sends such farewells and defiances to sinners that will not repent. Ephraim is joined to Idols, 
Reuel. 22.11.  let him alone. If they will not be persuaded to return, let them go on to their ruin, let them alone. If any man will be unjust, let him be unjust: He that will be filthy, l●t him be filthy still; let them perish. Abeat, pereat, profundat, perdat.  
Cut it down. This was, Sententia oris, the sentence of the mouth: but it may be this was not Consilium cordis, the purpose of his heart. Saepe Deo minante quod peccans meretur, peccanti non fit quod Deus minatur. Nor can this tax God of levity: for he that speaks with condition of repentance, may change his word without suspicion of lightness. Tu muto sententiam tuam, Deus mutabit suam. Thus was Niniveh cut down: 
Aug.  eversa ●stim malo, ut aedificaretur in bono: the subversion was menaced, the conversion was intended. The Father shuts his rebellion's Son out of doors, will not allow him a lodging, not so much as among his servants: yet he does not mean to let him perish with hunger and cold in the streets: but when he hath well smarted for his disobedience, upon his humble submission he is re-entertained. The very mercies of the wicked are cruel, but the very judgements of God are sweet. This Cutting down, is Medicinale, not mortale: Disciplinans, non eradicans: for restitution, not destitution; for remedy not for ruin. Indeed, if all this denunciation and threatening cannot persuade them to return, then comes their final predition: when they have cut off themselves impenitently, God will cut them off impartially. But if we turn to deprecation and repentance, he will turn to commiseration and forgiveness. The Tree is barren, and the Lord says. Cut it down: the Tree fructifies, and he will say Let it stand. O then let us humble ourselves, and with seasonable repentance Cut down our sins, that this terrible Sentence may n●uer Cut down our souls.  
The Reason. Why cumbreth it the ground?  
God is an undependant Lord, and needs not give a reason of his doings: for who can call him to account, 
Rom. 9.20.  Cur ita facis? His judgements are not always manifest, they are always just: nor doth he things because they are good, but they are therefore good because he doth them. Should he make short work on the earth, and dispatch all barren Trees in a moment: yet thou continuest holy, O thou worship of Israel. If he strickes us, we are not wronged; it is our desert, and his justice.. If he spares us, we have not merited; It is his mercy. Huic fit miserecordi●, tibi non fit iniuria: that man receives mercy, thou hast no injury. Yet that he might be justified, and the mouth of all wickedness stopped, he is content to give a reason of this sentence. Think not I deal hardly with this Fg-tree, let us confer together, and hear one another with patience. I will show thee sufficient reason of cutting it down: do thou show me some cause why it should stand. My reason is, It cumbers the ground. Terram reddit otiosam, inutil●m. It is not only barren Formaliter, but Effective. In a word. 1. It does no good. 2. It doth much harm.  
First, It does no good, therefore it is unworthy of the nourishment. Terra bona, and Gens mala; are an ill match: an opulent Land, 
Aug.  and a pestilent People. Peccator non est dignus pane quo vescitur. The wicked man is not worthy of the bread he eats, of the water he drinks, of the air he breathes, of the ground he goes on. The rich thinks himself worthy of delicate viands, costly garments: dutiful attendance, Quia Dives, because he is rich: yet he may not be worthy of a crumb, a rag, a respect, Quia malus, because he is evil. It will one day grieve such fruitless Nabals, when they must receive a multiplicity of torments, according to the number of their abused benefits, and they will wish that they had not fared so well upon earth, that they might far less ill in Hell. They live in the Vineyard, eat the fat, and drink the sweet; turning all this juice, not into fruitful clusters, for the behoof of God's servants; but into their own arms and branches: raising their Houses out of the ruins of God's House. What good do they? Cut them down, Why cumber they the ground? It is fit, 
Eccles 2.26.  that the Riches of the sinner should be laid up for the righteous: dentur dig●ioribus.  
But if God should at once cut down all the barren Trees among us, there never was such a cry in Egypt, as there would be about London. What innumerable swarms of nothing does beleaguer this City? men and women, whose whole employment is, to go from their beds to the Taphouse, then to the Playhouse, where they make a match for the Brothel-house, and from thence to bed again. To omit those ambulatory Christians, that wear out the Pavement of this great Temple with their feet, but scarce ever touch stone of it with their knees; that are never further from God, then when they are nearest the Church. To omit that rabble of begging and pilfering vagabonds, that like beasts, kn●w no other end of their creation, but recreation; but to eat, and drink, and sleep. What an army of these might be mustered out of our Suburbs? But that Idleness hath disabled them to any service: they are neither fit for God nor man. Did they yet but like worms and infects, spend up the corruption of the Land, and leave us the less, it were somewhat. But they are worse, even diseases and unwholesome airs, to breed infection among us. Let Authority look to their castigation, or answer for their mischiefs: so far as they deserve, let them not be spared; Cut them down, Why cumber 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 room where a better Tree might grow. The Kingdom of God shall be taken from you, 
Math. 21.43  and given to a Nation that will bring forth the Fruits thereof. A fruitful Nation would be content with such a dwelling. Christ foretells this mutation, Paul shows it accomplished. 
Rom. 11.19  They are broken off, that we (in their places) might be graffed on. Friend, 
Math. 22.12.  how camest thou in hither, having on a wedding garment? Why dost thou usurp the seat, where a worthy guest might sit? Thus David used to purge his Court; 
Psal. 101.8.  admitting the righteous into the offices of the unrighteous. As in case of calamitie●●he godly are delivered out of trouble, and the wicked comes in his room: so in case of felicity, the ungodly shall be turned out of their happiness, and the reighteous shall come in their stead.  
A judge is corrupt; he is girded with justice, but the girdle saggs to that side where the purse hangeth; God will cut him down; here is room for a good man, that will do equity: A Magistrate is partial, and draws the Sword of justice in his own quarrel; which he puts up in the cause of Christ: he must be cut down, here is room for one that ●ill love and adhere to the truth. An office is ab●sed by him that holds it; he bought dear and he cannot sell cheap: it is time he were cut down; this place will maintain a man, that will maintain the place, with uprightness. A Minister is barren, hath no milk in his breasts: Ministerium eius accipiat alter; 
Acts 1.20.  Let another take his office; here is room for one that will feed the people. A profane Patron will let none into the Lord's Vineyard, but at the Non-licet-Gate; by which good men will never enter: his Clerk shall be Simon, himself will be Magus: vengeance shall cut him down; here is room for one that will freely put faithful Labourers into the Vineyard. There grows an Oppressor, skulking in a corner; the needy cannot find him, or if they do, they find no fruit from him; Cut him down, here is room for one that will pity the poor. The Lord will root out such bastard Plants, and replenish his Garden with fruitful Trees.  
2 It draws away nourishment from better Plants, that would bear us fruits. For this Christ denounced a woe to those jewish Clerks, that keeping the Keys of heaven would neither enter themselves, 
Matth. 23.13.  nor suffer others. What should become of them, that will neither do good, nor suffer good to be done, but cutting down? A great Oak pines all the underwood near it, yea spoils the grass that should feed the cattle. A great Oppressor engrosseth all round about him, till there be no place left for a fertile Tree. Mean while, himself hath only some leaves, to shadow his Sychophants; but no fruit, unless Bramble-berries, and such as the Hogs will scarce eat.  
All covet to be great Trees, few to be good. The Briar would grow up to the bigness of the Maple, the Maple would be as tall as the Cedar, the Cedar as strong as the Oak: and these so spread their roots, till they starve the rest by an insensible soaking. When mother earth, the Church, would derive her sap to some young hopeful Plant, these intercept it. There is maintenance due to the Minister, but the barren Impropriator stands in his way, & sucks it all from him: perhaps he leaves him some few drops, to cool● his temples, but not enough to preserve life.  
But the famished tree cries against him that draws the life from it, & yields no fruit; and God will hear it, abscind, cut it down. How charitable would Lazarus have been had he been owner of Dives his estate? How would Mordecai have promoted the good of Israel, had he been as great a favourite as Haman was? How freely would the conscionable man give spiritual preferments, were he a Patron? He that fears God, would justly render the Church her dues, did he drive 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, even for his own mercy's sake.  
Thus from a plain Text I have derived you familiar persuasions: for I came not hither to satisfy the curious head, but the honest heart. Admit but two considerations more, and I have done.  
First the Lord hath showed us the way to be fruitful, by his own example. He owes us nothing: if he withhold good things, we cannot challenge him: if he sends us good things, we are bound to thank him. The last year, how general was the complaint all over this Kingdom? The Mower could not fill his sith, nor the binder up of sheves his bosom. The beasts perished for want of fodder, yea, children died in the street with hunger: the poor Father not being able with all his week's labour to buy them (only) bread. The fields were thin, and the barns thinner: little in many places there was to gather, and the unseasonable weather prevented the gathering of that little. The emptiness of their bowels did justly fill our bowels with compassion: Famine is a sore plague. We than cried unto the Lord for fruits, and he heard us: Lo in how plentiful a harvest he hath answered our desires, to his own praise, and our comfort! Yea, he concluded all with songs and triumphs, a joyful harvest-home; the best sheaf of our Wheat, the best grape of the Vintage, the best flower of our garland, the best fruit of that royal Tree, the safe return of our gracious Prince. These be the fruits of his mercy to us, where be the fruits of our thankfulness to him?  
Secondly, the barren Figtree is of all most miserable, and so much the more, as it is barren in the Vineyard. 
Ezech. 15.3.  The Vine fruitless, is of all trees most useless. It is compared to man, 
Psal. 128.3. john 15.1. judg. 9.13.  Vxor tua sicut vitis: to the best man, I am the true vine: it cheers the heart of God and man. But if barren it is good for nothing, not so much as to make a pin to hang a hat on. Oaks and Cedars are good for building, Popplars for Pales, very bushes for hedging, doted wood for firing: but the fruitless Vine is good for nothing. 
Matth. 5.13.  Salt keeps other things from putrefying, but if itself be putrefyed, what shall season it? A sweet Singer delights us all; but Quis medebitur cantatori a Serpent percusso? If a Serpent hath stung him, who shall recover his voice? If the eye be blind, what shall look to the eye?  
Ad nihilum valet, quod non valet ad finem suum. It is good for nothing, that is not good for the end it was made. If a knife be not good to cut, we say it is good for nothing: yet may some other use be invented for it. If a Plough be not good to break the ground, we say it is good for nothing; yet it may stop a gap. If a hound be not good to hunt, we say he is good for nothing, yet may he in the night give warning of a thief. But if a Figtree, a Professor be not good for fruit, he is indeed, good for nothing. The refuse of other things have their uses: sour Wine will make Vinegar, old Rags make Paper, Lees are for Dyers, Soil is good to fat the Land, Potsherds and broken tiles to mend high ways, all good for somewhat: yea, they offer to sell the combings of hairs; Ladies and Gentlewomen know whether they be good for any purpose or no. But the fruitless vine, the savourlesse Salt, the sightless Lamp, the Fig-lesse Figtree, the graceless Christian, is good for nothing.  
We all have our Stations in the Vineyard, to bring forth fruits, but what be those fruits? It was a smart Invention of him, that having placed the Emperor, and the Pope, reconciled, in their Majestic Thrones, he brought the States of the world before them. First comes a Counsellor of State, with this Motto, I Advise you two: then a Courtier I Flatter you three: then a Husbandman, I Feed you four, than a Merchant, I Cousin you five: then a Lawyer, I Rob you six: then a Soldier, I Fight for you seven: then a Physician, I Kill you eight: Lastly a Priest, I absolve you all nine: This was his Satire. But in the fear of God, as our Sovereign doth govern us in Truth and Peace; So let the Counsellor advice, the judge censure, the Husbandman labour, Merchant traffic, the Lawyer plead, the Soldier bear arms, the Divine preach; all bring forth the fruits of righteousness: that this Kingdom may flourish, and be an exemplary encouragement to our neighbours: that our Children may be blessed after us, our Enemies convinced, Aliens converted, Satan confounded, the Gospel honoured, the Lord glorified, and our own souls eternally saved. Which grace, the happy fruit of the Gospel; and glory, the happy fruit of Grace; God the Father grant us all for his mercy's sake, God the Son for his merits sake, God the Holy Ghost for his Names sake: to whom three Persons, and one most glorious God he rendered all honour and obedience, now and for ever. Amen.  
FINIS.   

THE TEMPLE.  
A Sermon Preached at PAUL'S Cross the fifth of August. 1624.  
BY THO. ADAM'S.  
LONDON, Printed by A. Mathewes for john Grismand, and are to be sold at his Shop in Paul's Alley at the Sign of the Gun. 1624.   

TO THE RIGHT HONOURABLE, SIR HENRY CAREY, Lord HUNSDON, Viscount Rochfort.  
MY LORD,  
AMong the many absurdities, which give us just cause to abhor the Religion of the present Roman Church, this seemeth to me none of the least; that they have filled all the Temples under the command of their politic Hierarchy, with Idols: and changed the glory of the Invisible God, into the worship of visible Images. They invocate the Saints by them, yea they dare not serve the Lord without them. As if God had repealed his unchageable Law; and in stead of condemning all worship by an Image, would now receive no worship without an Image. I have observed this one, among the other famous marks of that Synagogue; that they strive to condemn that which God hath justified, and to justify what he hath condemned. For the former; He hath precisely directed our justification only by faith in the merits of Christ: this they vehemently dispute against. For the other; He hath (not without mention of his jealousy) for bidden all worship that hath the least tang of Idolatry: this they eagerly maintain. What large Volumes have they written against the Second Commandment! as if they were not content to expunge it out of their Catechisms, unless they did also Dogmatice 〈◊〉 it to the whole world. They first set the people upon a plain rebellion, & then make show to fetch them off again with a neat distinction. Thus do they pump their wits to legitimate that by a distinction, which God hath pronounced a Bastard by his definitive sentence: as if the Papal Decrees were that law, whereby the world should be judged at the last day. But who will regard a house of magnificent structure, of honourable & ancient memory, when the plague hath infected it; or thieves possess it? And who, in their right senses, will join themselves to that Temple, which after pretence of long standing, stately building, and of many such prerogatives and royalties, is found to be be smeared with superstitions, and profaned with innumerable Idols? Why should we delight to dwell there, where God hath refused to dwell with us.  
I publish this argument as no new thing to your Lordship: but, wherein your well experienced knowledge is able to inform me. Only I have been bold, through your thrice honoured Name, to transmit this small Discourse to the world: emboldened by the long proof I have had of your constant love to the Truth, and the gracious Piety of your most noble Mother, the best encouragement of my poor labours on earth. The best blessings of God be still multiplied upon her, yourself, your religious Lady, and your honourable Family: which is continually implored by.  
Your Lordship's humble Servant. THO. adam's.   

THE TEMPLE.  2. COR. 6.16. 
What agreement hath the Temple of God with Idols?  
IT is not fit, they should be too familiar o● near together in this world, whose portions shall be so far asunder in the world to come. The Sheep and Goats are indeed now blended promiscuously, and none can distinguish them here, but he that shall separate them hereafter: the right and left hand of the last Tribunal shall declare them. But they that be alien or opposite to us in Faith and Profession, are manifest, and we have a frequent charge De non commiscendo. Now the nearer this ill matched conjunction, the more intolerable; the same board, ill; the same bed, worse; worst of all, the same Temple. So the Apostle begins his dehortation, Be not unequally yoked with unbelievers: so he ends it, What agreement hath the Temple of God with Idols! divers seeds of grain in one ground, diverse kinds of beasts in one yoke, 
Deuter. 22.  diverse sorts of cloth in one garment, were expressly forbidden under the Law: and shall several Religions be allowed in one Church under the Gospel?  
The absurdness of such a mixture is here illustrated by many oppositions; the sound of all which is Interrogative, the sense Negative. Righteousness and Unrighteousness, Light and Darkness, Christ and Beliall, the Believer and the Infidel; these can have no society, communion, no concord, no conjunction; and What agreement hath the Temple of God with Idols?  
I need not by Art divide these words, for they are divided by nature. Now as Quae Deus coniunxit, nemo separet, Those things that God hath joined together, let no man put asunder: so Quae Deus separavit, nemo coniungat, Those things that God hath put asunder, let no man join 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 divided them to my hands: they cannot agree in his sentence, let them never agree in our practice; cursed is he that goes about to compound this controversy. The Temple is holy, Idols profane, it is not lawful to mix Sacra profanis. The Temple is for God, Idols for the Devil: God and the Devil admit no reconciliation. Therefore as two hostile nations, after some treaty of peace, neither liking the proposed conditions, break off in a rage, In hoc uterque consentimus, quòd consentire nolumus, in this we both consent, that we will not consent at all; so be it here agreed, that no agreement can be made. In composing differences betwixt man and man, betwixt family and family, betwixt kingdom and kingdom, Beati Pacifici, Blessed are the Peacemakers. But in reconciling Christ and Belial, the Temple of God and Idols, Maledicti pacifici, Cursed are the peacemakers. here Bella geri place at magnos habitura triumphos. God himself in Paradise did first put the quarrel, his Apostle hath here given the Alarm, and he deserves a malediction that sounds a retreat.  
But as no battle can be well fought without order, and martial array, so no discourse can be made profitable without some method. The Temple therefore we will suppose to be God's Castle, and Idolatry the Invasion 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 Ministry; the adversary forces that fight against it be the Devil's mercenary Soldiers. The Munition on the one side is the Divine Scripture, the sacred Word of God: the Engines, Ordnance, and Instruments of assault on the other side, are Idols. Traditions, and those carnal inventions, wherewith the corrupt heart of man seeks to batter it. This Siege is continual, this feud implacable, the difference irreconcilable. Yet at last the war shall end, with the ruin of those enemies, in the triumph of the righteous, and to the everlasting glory of God?  
Now though this war be every way spiritual, it is diverse ways considerable. There is a material, and there is a mystical Temple: there are external, and internal Idols: there be ordinary, and extraordinary Soldiers. Every Christian, as he is a Temple of God, so not without the assault of Idols: there is a civil war, a Rebellion within him, wherewith he is continually exercised. In this militant estate of the Church none are free: only he that gives full allowance to his own corruptions, is not a Temple of God, but a Synagogue of Satan; a sink of uncleanness, rather than a Sanctuary of holiness. Thus from one general arise many particulars; and you will say, 
Gene. 30.11.  Behold a company; as Leah said of her son Gad, a Troop cometh. Yet all these branches have but one root: they are but like the wheels of a Clock, taken a little in sunder to view, then to be put together again. Let not their number discourage your attention. When a wealthy fovourite of the world sent his servant to be speak lodging for him, he told the Host, Here will come to night the Lord of such a Manor, the Landlord of such a Town, the Keeper of such a Forest, the Master of such an Office, the Lay-parson of such a Parish, a Knight, a justice of Peace, a Gentleman, an Usurer, and my Master; Alas, answers the Host, I have not lodging for half so many: Be content, replies the servant, for all these are but one man. So if you distrust your memories for room to entertain so many observations, yet be comforted, for all have but this one Sum, There is no agreement betwixt the Temple of God and Idols.  

The Temple.  
That which was built by Solomon, was justly called the Wonder of the world: a white and glorious Monument, set on the hill of Zion, inviting 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 beautiful, precious, durable. So magnificent was that holy Structure, that all nations have admired it, 
Psalm. 4●, 2.  all times celebrated it. Beautiful for situation, the joy of the whole earth is Mount Zion. While the favour of heaven was set upon jerusalem, the joy of the whole earth was mount Zion. It is fit, he that made the world a house for Man, should have a house in this world made for himself: neither could it be too costly, ●eeing all the materials that went to it were his own. Every rotten Cottage is too good for Satan, no Fabric could be too sumptuous for God. While his people dwelled in Tents, Himself was content to dwell in a Tabernacle: in the flitting condition of Israel, he would have his own house a movable, that they might never remove without him. But when their residence was settled in the promised Land, he would have his Tabernacle turned into a Temple; that they dwelling where he appointed them, He might also dwell among them. The former was for motion, the latter for rest: the one for progress, the other his standing house. All this while God had but one House at once: first the Tabernacle, then that gave place to the Temple, and Salomon's Temple being defaced, was supplied by Zorobabels'. Now he hath many houses, even so many as there be nations, as there be congregations, as there be persons professing Christ. We have houses of our own, why should not God have his? A Prince hath more houses than one, why should the King of Heaven be abridged? A King in his own person can dwell but in one house at once; let God have never so many, he can at once fill them all. He hath a house of flesh, so every Believer is his Temple: a house of stone, so this material one is his Temple: a house neither of flesh nor stone, but immaterial, immortal in the heavens. And as Christ says, 
john 14.  that in his Father's House there are many Mansions; so in his Father's militant Church there are many houses.  
It were vain to ask what God should do with a house, when we consider what we do with our own: what, but dwell in it? But how God doth dwell in it, seems to be a question: seeing the Apostle saith, that he dwells not in Temples made with hands: 
Acts 17.24.  Indeed he dwells not in them, as we dwell in ours. Our house defends us, God defends his house: our house comprehends us, God comprehends his house. We are only within our houses, and they are without us: God is so within his house, that he is also without it, elsewhere, every where, yea his house is within him. When we are abroad, we cannot keep our houses; yea when we are in them asleep, they serve to keep us. God can never be absent from his, nor doth the keeper of this Temple ever sleep. Now every material Temple, wherein the Saints are assembled, the truth of the Gospel is preached and professed, the Holy Sacraments duly administered, and the Lords Name is invocated 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 God's service, he is said to be cast out from the presence of the Lord. 
Genes. 4.16.  Some have interpreted the like of jonahs' flying from his presence; 
jonah 1.3.  that he fled from the place where the Prophets used to stand ready to be sent of God. 
Levit. 10.2.  Nadab and Abihu died before the Lord; that is, before the Altar of the Ark or Altar, in the Tabernacle or Temple, was said to be done coram D●mino. And yet too many come to the Temple with so little reverence, as if they thought God were not at home, or did not dwell in his own house. But the Lord is present in his Temple: in vain shall we hope to find him elsewhere, if we do not seek him here I will be in the midst of you, 
Math 18.20.  gathered together in my Name: not any where, not every where, but here. Indeed, no place excludes him, but this place is sure of him: he fills all places with his presence, he fills this with his gracious presence. here he both hears us, and is heard of us: 
Bern.  Audit orantes, docet audientes; he hears our prayers, and teacheth us our lessons. No place sends up faithful prayers in vain, no place hath such a promise of hearing as the Temple. It is the Lords Court of Audience, his Highness' Court of Requests. There humble souls open their grievances, from thence they return loaden with graces. Why are many so void of goodness, but because they are negligent of the public devotions? They seek not the Lord where he may be found, therefore deserve to miss him where they pretend to seek him. Why should they think to find God in their Closets, while they care not to seek him in his Temples? When we need the help of our friend, do we tarry till we meet him by chance, or till he come to us, or shall we not rather go home to his house? Peter and john went up into the Temple at the hour of Prayer: 
Acts 3.1.  they thought it no sufficient to pray in their private chambers, but join themselves with the Congregation, as a Navy Royal to transport their holy Merchandise to heaven. 
Psalm. 134.2.  Lift up your hands in the Sanctuary, and bless the Lord. Pure hands are accepted in every place; but especially in the Sanctuary. What follows? The Lord that made heaven and earth, bless thee out of Zion. He says not, the Lord that made heaven, bless thee upon earth: nor, the Lord that made earth, bless thee out of heaven: but the Lord that made heaven and earth, bless thee out of Zion. Blessings come originally from heaven, mediately through Zion. In the Temple let us seek, in the Temple we shall find those precious treasures and comforts of jesus Christ.  
This Temple is not without some enemies. Besides those profane Politicians, that think with one Eustathius, that there is no use of Temples: or those Massilians, who (as Damascen reports) did add to other Heresies Templorum contemptum: or those Pseudo-Apostoli, that laughed at a Temple full of Suppliants, as a house full of fools. Or those that be of jeroboam's mind. who to settle himself in the kingdom of Israel, diverts the people from God's house at jerusalem. In stead of that snowy & glittering Temple, they shall have two golden representations. Zion is too far off, these shall be near home: that is a tedious way of devotion, these both compendious and plausible. 
●ntiqu. lib. 8. cap. 3.  As josephus brings him in persuading them; My good people and friends, you cannot but know that no place is without God, and that no place doth contain God; wheresoever we pray, he can hear us; wheresoever we worship, he can see us: therefore the Temple is superfluous, the journey needless; God is better able to come to you, than you are to go to him. Beside these, the Temple of God hath two kinds of foes.  
1. The Anabaptists tell us; 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 Passeover was called in those corrupt times, 
john 2.13.  not Pascha Dei, but Pascha judaeorum. By the same reason they would have removed all Princes, because some have abused their governments. But we say, though evil men abuse good things yet if a kingdom were not a lawful State, David and josias would never have been Kings; for good men do not use evil things. The Temple in Christ's time was become a den of thieves, yet even then and there did he send up devout and holy Prayers. It is a gross ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti, 
Th. 1. qu. 41. art. 6.  and that which proceeds ex abusu boni: the former is malum simpliciter, the other is but malum per accidens. No man pulls down his house, because uncleanness hath been committed in one of the chambers. Let offenders be removed from the Temple, not the Temple demolished because of offences. The Kingdom of God shall be taken from you, 
Math. 21.43.  saith Christ; not quite taken away, but only taken from the jews. When GOD threatened the like to Saul, 
1 Sam. 15.28.  he did not mean to have no more Kings, or to reduce it to the former state of judges: no, only the kingdom shall lose Saul, but Israel shall not lose the kingdom. It is a Maxim in nature, Things dedicated to God, are not to be transferred to the uses of men: a principle in Philosophy, 
Plato.  Quae rectè data sunt, eripi non licet: and a proverb among our children, To give a thing, and take a thing, is fit for the Devil's darling.  
2. The Sacrilegious, to whom God is beholding, if they let his Temple stand; but for the maintenance of it, they will be so bold with him, as either to share half, or leave him none. There be many that pray in the Temple, who yet also prey on the Temple: as if a thief should do homage to that house in the day, which he means to rob in the night. But alas, why should I touch that sore which is all dead flesh▪ or speak against Sacrilege In orbe sacrilego, among them that delight in it? Where Lawyers are feeed, hired, bribed to maintain Sacrilege, God and his poor Ministers may even hold their peace. Something would be spoken for Zion's sake, but I take this place and time for neither the right Vbi nor Quando. We know, Abigail would not tell Nabal of his drunkenness, till he was awoke from his wine. Whensoever it shall please God to awake you from this intoxication, we may then find a season to speak to you. But God keep you from Nabals' destiny; 
1 Sam. 25.37.  that when this sin shall be objected to your Consciences on your deathbeds, your hearts do not then die in you like a stone. One thing let me beg of you in the Name of him, whom you thus wrong: Howsoever you persist to rob the Temple of the due Salary, yet do not stand to justify it. By imploring mercy perhaps you may be saved, but by justifying the Injury, you cannot but be lost. As the French King, Francis the first said to a woman kneeling and crying to him for justice; Stand up woman, for justice I owe thee; if thou beg'st any thing, beg mercy. So if you request any thing of God, let it be mercy, for he owes you justice: and in this point, God be merciful to you all.  
It was David's earnest prayer, One thing have I desired of the Lord, 
Psalm. 27.7.  and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. There are many that pray David's words, but not with David's heart. Vnum petij, one thing I have desired, De praeterito, for the time past: & hoc requiram, this I will still seek after, de futuro, for the time to come: I have required it long, and this suit I will urge till I have obtained it. What? to dwell in some of the houses of God all the days of my life, and to leave them to my children after me: not to serve him there with devotion, but to make the place mine own possession. These love the House of God too well, they love it to Have, and to Hold: but because the Conveyance is made by the Lawyer, and not by the Minister, their Title will be found naught in the end: and if there be not a Nifi prius to prevent them, yet at the great day of universal Audite, the judge of all the world shall condemn them. By this way, the nearer to the Church, the further from God. The Lord's Temple is ordained to gain us to him, not for us to gain it from him. If we love the Lord, we will love 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 above, the glorious kingdom of jesus Christ.  
These be 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 me conclude this point with two watchwords.  
1. The first concerns us of the Ministry, the waiters of the Temple. It hath been an old saying, De Templo omne bonum, de Templo omne malum: all good or evil comes from the Temple. 
Chrys.  Where the Pastor is good, and the people good, he may say to them, 
1 Cor. 9.1.  as Paul to his Corinthians, Nun 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, Nun 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 upon God's earth: no sin is so black, as that shall appear from under a white Surplice. Every man's iniquity is so much the hainouser, as his place is holier. The sin of the Clergy is like a Rheum, which rising from the stomach into the head, drops down upon the lungs, fretting the most noble and vital parts, till all the members languish into corruption. The lewd sons of Eli were so much the less tolerable, by sinning in the Tabernacle. Their sacrifices might do away the sins of others; no sacrifice could do away their own. Many a soul was the cleaner for the blood of those beasts they shed; their own souls were the fouler by it. By one and the same service, they did expiate the people's offences, and multiply their own. Our Clergy is no Charter for heaven. Such men are like the conveyances of Land, Evidences and Instruments to settle others in the kingdom of heaven, while themselves have no part of that they convey. It is no impossible thing, for men at once to show the way to Heaven with their tongue, and lead the way to Hell with their foot. It was not a jewish Ephod, it is not a Romish Cowle, that can privilege an evil doer from punishment. Therefore it was God's charge to the executioners of his judgements, 
Ezek. 9.6. 1 Pet. 4.17. john 2.15.  Begin at my own Sanctuary: and the Apostle tells us, that judgement shall begin at the house of God: and Christ entering into his Prophetical Office, began reformation at his Father's house. Let our devout and holy behaviour prevent this; and by our reverend carriage in the Temple of God, let us honour the God of the Temple. It should be our endeavour to raise up seed unto our elder Brother, 
Aug.  to win souls unto Christ. Nunquam cessate lucrari Christo, qui lucrati estis à Christo. If Christ, while he was upon the Cross, saith Bernard, had given me some drops of his own blood in a Viol, how carefully would I have kept them, how dear esteemed them, how laid them next my heart? But now he did not think it fit to trust me with those drops, But he hath entrusted to me a flock of his lambs, those souls for whom he shed his blood, like whom his own blood was not so dear unto him: upon these let me spend my care, my love, my labour, that I may present them holy Saints to my dear Lord jesus.  
2. The other concerns all Christians; that they beware, lest for the abuses of men, they despise the Temple of God. For as the Altar cannot sanctify the Priest, so nor can the unholiness of the Priest dishallow the Altar. His sin is his own, and cannot make you guilty: the virtue and comfort is from God, and this is still able to make you holy. When we read, 
1 Sam. 2.17.  that the sin of the Priests was great before the Lord, for men abhorred the offering of the Lord: this we all confess, was ill done of the Priests; and I hope no man thinks, it was well done of the people. Say their sins, yea their very persons were worthy to be abhorred, shall men therefore scorn the Sanctuary, & cast that contempt on the Service of God, which belongs to the vices of man? This were to add our own evil to the evil of others, and to offend God because he was offended. Cannot the faults of men displease us, but we must needs fall out with God? Do we not provoke him justly to abhor our souls, when we so unjustly contemn his service? Know, that he is able to sanctify thy heart, even by the ministry of that man whose heart he hath not yet sanctified. The virtue consists not in the humane action, but in the divine Institution. We say of the Sacraments themselves, much more of the Ministers; Isti non tribuunt, quod per istos tribuitur: these do not give us, what God doth give us by them.  
But this age is ficke of such a wanton levity, that we make choice of the Temple, according to our fancy of the Preacher: and so tie up the free Spirit of God from blowing where he pleaseth, that he shall be beholding to the grace of the Speaker, for giving grace to the hearer. So whereas Paul ties Faith to hearing, they will tie hearing to Faith; and as they believe the holiness of the man, so they expect fruit of the Sermon. This is to make Paul something, and Apollo's something; whereas Paul himself says they are both nothing. God only gives the increase, and who shall appoint him by whom he shall give it? Let the seed be good, and the ground good, and the Lord will send fruit whosoever be the Sour. But while you make hearing a matter of sport, Preaching is too often become an exercise of wit. Words are but the Images of matter, and (you shall hear anon) it is not lawful to worship Images. It dangerously misbecomes the Temple, when any thing shall be intended there, but the glory of God, and gaining of souls to jesus Christ.  
Thus much concerning the Temple; the next point I must fall upon is   

Idols.  
Idol in Greek signifies a resemblance or representation, and differs not from Image in Latin: both at first taken in a good sense: but the corruption of times hath bred a corruption of words; and Idol is now only taken for the Image of a false god. Every Idol is an Image, but every Image is not an Idol: but every Image made and used for religious purposes, is an Idol. The Images of God are Idols; wherewith Popery abounds. An old man, sitting in a chair, with a triple Crown on his head, and Pontifical robes on his back, a Dove hanging at his beard, and a Crucifix in his arms; is their Image of the Trinity. This Picture sometime serves them for a god in their Churches, and sometime for a sign at th' it tap-houses: so that it is a common saying in many of their Cities, Such a Gentleman lies at the Trinity, and his servants at God's head. This they seem to do, as if they would in some sort requite their Maker: because God made man according to his Image, therefore they, by way of recompense, will make God according to man's Image. But this certainly they durst not do, without putting the second Commandment out of their Catechisms, and the whole Decalogue out of their Consciences.  
I intent no polemical discourse of this point, by examining their Arguments: that business is fitter for the School, than the Pulpit. And, O God, that either School or Pulpit in Christendom should be troubled about it! that any man should dare to make that a question, which the Lord hath so plainly and punctually forbidden! Beside the Iniquity, how grievous is the absurdity? How is a body without a spirit, like to a spirit without a body? A visible picture, like an invisible nature? How would the King take it in scorn, to have his picture made like a weasel or a Hedgehog? And yet the difference betwixt the greatest Monarch, and the least Emmet, is nothing to the distance betwixt a finite & an infinite. If they allege with the Anthropomorphites, that the Scripture attributes to God hands, and feet, and eyes: why therefore may they not represent him in the same forms? But we say, the Scripture also speaks of his covering us with the Shadow of his wings; why therefore do they not paint him like a Bird with feathers? If they say, that he appeared to Daniel in this form, because he is there called the Ancient of days: we answer, that God's Commandments, and not his apparitions, be rules to us: by the former we shall be judged and not by the latter. It is mad Religion, to neglect what he bids us do, and to imitate what he hath done: as if we should despise his Laws, and go about to counterfeit his thunder. God is too infinite for the comprehension of our souls, why should we then labour to bring him into the narrow compass of boards & stones? Certainly, that should not be Imaged, which cannot be Imagined. But Christ was a man, why may not his Image be made? Some answer, that no man can make an Image of Christ, without leaving out the chief part of him, which is his Divinity. It was the Godhead united to the manhood, that makes him Christ: sure this cannot be painted. But why should we make Christ's Image without Christ's warrant? The Lord hath forbidden the making of any Image, whether of things in heaven, where Christ is; or of things on earth, where Christ was; to worship them. Now till God revoke that precept, what can authorize this practice?  
Their Images of the Saints, employed to such religious purposes, make them no less than Idolaters. It is a silly shift to say, the honour done to the Images, reflects upon the represented Saints. When they cloth an Image, is the Saint ere the gayer or warmer? when they offer to an Image, is the Saint ere the richer? When they kneel to an Image. the Saint esteems himself no more worshipped, than the King holds himself honoured, when a man speaks to his picture be fore his face. Therefore some of them ar● driven to confess plainly, that the Image is worshipped for itself. But could the Saints in heaven be heard speak upon earth, they would disclaim that honour, which is prejudicial to their Maker. As Calvin is not afraid to say of the blessed Virgin, that she would hold it less despite done to her, if they should pull her by the hair of the head, or trample her in the dirt, then to set ●er in rivality with her Son and God and Saviour. But they tell us, that they worship not the Images of false Gods, as did the Pagans; but only the Images of Gods twne servants, and choice friends. But will ●he jealous God endure this, that his hono●●e taken from him, upon condition it be no● bestowed upon his enemies, but on his friends? Idolatry is called Adultery in the Scriptures: and shall a woman quit herself from offence, because though she do commit adultery, yet it is with none but her husband's friends? Is this done in a good meaning, or in love to Christ? It is but a bad excuse of a wife, to say that she exceedingly loves her husband, therefore must have some other man to kiss and embrace in his absence, and all this in love to her husband.  
We are all by nature prone to Idolatry: when we were little children, we loved babies: and being grown men, we are apt to love Images. And as Babies be children's Idols. so Idols & Images be men's Babies. It seems that Idols are fittest for Babes, therefore so the Apostle ●its his caution, 
1 John. 5.21.  Babes keep yourselves from Idols. As all our knowledge comes by sense, so we naturally desire a sensible object of devotion: finding it easier to see Pictures, then to comprehend Doctrines, and to form prayers to the Images of men, then to form man to the Image of God.  
Nor can they excuse themselves from Idolatry, by saying they put their confidence in God, not in the Images of God. For when the Israelites had made their golden Calf, and danced about, one calf about another; they were not such beasts, as to think that beast their God. But so can Superstition besot the mind, that it makes us not men, before it can wake us Idolaters. What do they say? 
Exod. 32.1.  Make us gods that shall go before us. Every word is wicked, absurd, senseless. 1. They had seen the power of God in many miraculous deliverances before their eyes; the voice of God had scarce yet done thundering in their ears: he had said, I am jehovah, thou shalt have no other gods; and this they trembling heard him speak out of the midst of the flames: and yet they dare speak of another god. 2. The singular number would not serve them, make us gods. How many gods would they have? Is there any more than one? 3. Make us gods; and were not they strange gods that could be made? In stead of acknowledging God their Maker, they command the making of gods. 4. This charge they put upon Aaron, as if he were able to make a god? Aaron might help to spoil a man, either himself or them, but he could not make a man, not one hair of a man, much less a god: and yet they say to him, Make us gods. 5. And what should these gods do? Go before us? Alas, how should they go, that were not able to stand? how go before others, that could not move themselves? Oh the blockishness of men, that make blocks to worship! Otherwise, how could they that are the Images of God, fall down before the Images of creatures. 
Wisd. 13.18.  For health, they call upon that which is weak: for life, they pray to that which is dead: and a prosperous journey they beg of that which cannot set a foot forward.  
Yet as their sin was bad enough, let not our uncharitableness make it worse. Let us not think them so unreasonable, as to think that Calf a God; or that the Idol which they made to day, did bring them out of Egypt three months before. It was the true God they meant to worship in the Calf, and yet (at the best) even that Idolatry was damnable. So charity bids us hope of the Papists, that they do not take that board or stone for their God, yet withal we find that God doth take them for Idolaters. They tell us (with a new distinction) that they forbid the people, to give Divine worship to Images: but we say, they had better forbid the people to have Images. A block lies in the high way, and a watchman is set by it to warn the Passengers; Take heed, here is a block. But how if the watchman fall a sleep? Whether is the safer course, quite to remove the block out of the way, or to trust the passengers safety upon the watchman's vigilancy? As for their watchmen, commonly they are as very Images as the Images themselves: and how should one block remove another? When jeroboam had set up his two Idols in Israel, he I rakes up his Priests out of the common kennel; the basest of the people were good enough for such a bastard devotion: wooden priests were fit enough to wait upon golden Deities. So when Micah had made him a costly Idol, he hires him a beggarly Levite. No ortherwise did the Painter excuse himself, for drawing the Images of Peter and Paul too ruddy and high coloured in the face; that howsoever they were while they lived, pale with fasting and preaching, yet now they must needs become red with blushing at the errors and ignorance of their successors; for such with a loud noise they give themselves out to be.  
To conclude, if it were as easy to convince Idolaters, as it is to confound & tread down their Idols, this labour of Confutation had been well spared, or were soon ended. But if nothing can reclaim them from this superstitious practice, let them read th●ir fearful sentence. Their place shall be without, 
Reuel. 22.18.  among the dogs, those desperate sinners uncapable of forgiveness. 
Esa. 1.31.  The strong, the Idol which they made their strength, shall be as tow, and the maker or worshipper thereof as a spark, and they shall both burn together in everlasting fire, and none shall quench them. Now the Lord open their eyes to see, and sanctify their hearts to yield, that there is no agreement betwixt the Temple of God and Idols: which is the next point, whereof I shall speak with what brevity I can, and with what fidelity I ought.   

No agreement.  
There be some points which the wrangling passions of men have left further asunder, than they found them; about which there needed not have been such a noise. But things that are in their own natures contrary, and opposed by the ordinance of God, can never be reconciled. An enemy may be made a friend, but enmity can never be made friendship. The air that is now light, may become dark: but light can never become darkness. Contraries in the abstract are out of all composition. The sick body be recovered to health, but health can never be sickness. The sinner may be made righteous, but sin can never become righteousness. Fire and water, peace and war, love and hatred, truth and falsehood, faith and infidelity, Religion and Idolatry, can never be made friends: there can be no agreement betwixt the Temple of God and Idols.  
God is Ens entium, All in all: an Idol is nothing in the world, saith the Apostle: now All and Nothing are most contrary. Idolatry quite takes away Faith, a fundamental part of Christian religion: for an Idol is a thing visible, 
Heb. 11.1.  but Faith is of things invisible. The Idol is a false evidence of things seen, Faith is a true evidence of things not seen. Besides, God can defend himself, save his friends, plague his enemies: 
Hieron.  but Idols nec hostes absc●ndere possunt quasi dij, nec se abscondere quasi homines; they can neither revenge themselves on provokers, like gods; nor hide themselves from iniurers, like men.  
The foolish Philistims thought that the same house could hold both the Ark & Dagon; 
1. Sam. 5.3.  as if an insensible Statue were a fit companion for the living God. In the morning they come to thank Dagon for the victory, and to fall down before him, before whom they thought the God of Israel was fallen: and lo, now they find the keeper flat on his face before the prisoner. Had they formerly of their own accord, with awful reverence, laid him in this posture of an humble prostration; yet God would not have brooked the indignity of such an entertainment. But seeing they durst set up their Idol cheek by cheek with their Maker, let them go read their folly in the Temple floor, & confess that he which did cast their god so low, could cast them lower. Such a shame doth the Lord owe all them, which will be making matches betwixt him and Belial. Yet they consider not, how should this God raise us, who is not able to stand, or rise himself? Strange they must confess it, that whereas Dagon was wont to stand, and themselves to fall down, now Dagon was fallen down, and themselves stood; & must help up with their own god. Yea, their god seems to worship them on his face, and to crave that succour from them, which he was never able to give them. Yet in his place they set him again; and now lift up those hands to him, which helped to lift him up; and prostrate those faces to him, before whom he lay prostrate. So can Idolatry turn men into the stocks and stones which they worship? They that make them, are like unto them. But will the Lord put it up thus? No, the next fall shall burst it to pieces; that they may sensibly perceive, how God scorns a Competitor, and that there is no agreement betwixt Him and Idols. Now what is the difference betwixt the Philistims and Papists? The Philistims would set God in the Temple of Idols, the Papists would set Idols in the Temple of God. Both agree in this, that they would make God and Idols agree together. But Manasseh found to his cost, 
2 Chr●n. 33.7  than an Idol might not be endured in the house of God.  
How vain then, are the endeavours to reconcile our church with that of Rome; when God hath interposed this bar, there is No agreement betwixt him and Idols? Either they must receive the Temple without Idols, or we must admit Idols with the Temple, or this composition cannot be. There is a contention betwixt Spain & the Netherlanders, concerning the right of that Country: but should not the Inhabitants well fortify the coasts, the raging sea would soon determine the controversy, and by force of her waves take it from them both. There is a contestation betwixt us and the Pontificians, which is the true Church: but should not we in mean time carefully defend the Faith of Christ against Idols, Superstition would quickly decide the business, and take the possession of truth from us both. A proud & perverse stomach keeps them from yielding to us: God and his holy word forbids our yielding to them: they will have Idols or no Temple, we will have the Temple and no Idols: now till the agreement be made betwixt the Temple and Idols, no atonement can be hoped betwixt us & them.  

Gal. 5. ●.  I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. He that would not endure a little leaven in the lump, what would he have said of a little poison? If Moses joined with Christ, the ceremonial Law with the Gospel, were so offensive to him; how would he have brooked Christ and Belial, light and darkness, righteousness ●nd unrighteousness, the cup of the Lord and the cup of devils, the Table of the Lord, and the table of devils, the Temple of God and Idols? In the tuning of an Instrument, those strings that be right we meddle not with, but set the rest higher or lower, so as they make a proportion & harmony with the former. The same God who of his gracious mercy, hath put us in the right & uniarring harmony of truth, bring them home in true consent to us, but never suffer us to fall back unto them. Hitherto the contention between us hath not been for circumstance, but substance; not for the bounds, but for the whole Inheritance: whether God or man, grace or nature, the blood of Christ or the milk of Mary, the written Canon or unwritten Tradition, God's ordinance in establishing Kings, or the Pope's usurpation in deposing them, shall take place in our consciences, and be the rule of our faiths and lives.  
We have but one Foundation, he infallible word of God: they have a new foundation, the voice of their Church, which they equalise in presumption of certainty with the other. We have but one Head, that is Christ, they have gotten a new head, & dare not but believe him, whatsoever Christ says. Sponsus Ecclesiae nostrae Christus, Christ is our husband: they have a new husband. While Rome was a holy Church, she had a holy husband: but now as Christ said to the woman of Samaria, He whom thou now hast, is not thine husband: so he whom the Romanists have now got, is an adulterer, he is no husband. So that here is Foundation against foundation, Head against head, Husband against adulterer, Doctrine against doctrine, Faith against unbelief, Religion against superstition, the Temple of God against Idols; and all these so diametrally opposed, that the two Poles shall sooner meet, than these be reconciled. Michael and the Dragon cannot agree in one Heaven, nor the Ark and Dagon in one house, nor jacob and Esau in one womb, nor joha and Cerinthus in one Bath, nor the clean and the leprous in one c●mp, nor truth and falsehood in one mouth, nor the Lord and Mammon in one heart, nor religion & superstition in one kingdom, nor God and Idols in one Temple. The silly old Hermit was sorry, that God and the Devil should be at such odds, and he would undertake to make them friends: but the Devil bade him even spare his labour, for they two were everlastingly fallen out. No less vain a business doth that man attempt, that would work an agreement betwixt the Temple of God and Idols.  
I take leave of this point with a caution. Fly the places of infection, come not within the smoke of Idols, lest it smother the zeal of God's Temple in your hearts. Revolting Israel calls for gods; but why should this god of theirs be fashioned like a Calf? What may be the reason of this shape? Whence had they the original of such an Idol? Most likely in Egypt: they had seen a black Calf with white spots worshipped there. This Image still ran in their minds, and stole their hearts, & now they long to have it set up before their eyes. Egypt will not out of their fancies: when they wanted meat, they thought of the Egyptian fleshpots: now they want Moses, they think of the Egyptian Idols. They brought gold out of Egypt; that very gold was contagious; the very Earrings and jewels of Egypt are fit to make Idols. The Egyptian burdens made them run to the true God, the Egyptian examples led them to a false god. What mean our wanderers by running to Rome & such superstitious places; unless 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 seek his corn among a great heap of chaff, and that far off; who may have it at home, winnowed and cleansed to his hand?  
The very sight of evil is dangerous, and they be rare eyes that do not convey this poison to our hearts. I have heard of some, that even by labouring in the Spanish galleys, have come home the slaves of their superstitions. Egypt was always an unlucky place for Israel, as Rome is for England. The people sojourned there, and they brought home one Calf: jeroboam sojourned there, and he brought home Two calves: 
judg. 17.  an old woman (in all likelihood) had sojourned there, and she brought home a great many. The Romish Idols have not the shape of calves, they have the sense and meaning of those calves: and to fill the Temple full of Calves, what is it but to make Religion guilty of 
* Nonsense.  Bulls?  
Consider it well, ye that make no scruple of superstitious assemblies; it will be hard for you to dwell in a Temple of Idols untainted. Not to sin the sins of the place we live in, is as strange, as for pure liquor turned up in a musty vessel, not to smell of the cask. Egypt will teach even a joseph to swear: a Peter will learn to curse in the high Priests Hall. If we be not scorched with the fire of bad company, we shall be sure to be blacked with the smoke. The soundest body that is, may be infected with a contagious air. Indeed a man may travel through Ethiopia unchanged, but he cannot dwell there without a complexion discoloured. How hath the common practice of others brought men to the devilish fashion of swearing, or to the brutish habit of drinking, by their own confessions? Superstition, if it have once got a secret liking of the heart, like the plague will hang in the very clothes; and after long concealment, break forth in an unlooked for infection. The Israelites, after all their airing in the wilderness, will still smell of Egypt. 
Math. 2.15.  We read God saying, Out of Egypt have I called my Son. That God did call his Son out of Egypt, it is no wonder: the wonder is that he did call him into Egypt. It is true, that Egypt could not hurt Christ: the King doth not follow the Court, the Court waits upon the King: wheresoever Christ was, there was the Church. But be our Israelites so sure of their sons, when they send them into Egypt, or any superstitious places? It was their presumption to send them in, let it be their repentance to call them out.  
The familiar society of orthodox Christians with misbelievers, hath by God ever been most strictly forbidden: and the nearer this conjunction, the more dangerous, and displeasing to the forbidder. No man can choose a worse friend, than one whom God holds his enemy. When Religion and Superstition meet in one bed, they commonly produce a mongrel generation. 
2 Sam. 3.3.  If David marry Maachah, their issue proves an Absalon. If Solomon love idolatrous women, here is enough to overthrow him with all his wisdom. Other strange women only tempt to lust, these to mis-religion; and by joining his heart to theirs, he shall disjoin it from God. One Religion matching with another, not seldom breed an Atheist, one of no religion at all. I do not say, this is a sufficient cause of divorce 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 virtue makes no divorce here, the great judge's sentence shall do that hereafter. And the believing husband is never the further from heaven, though he cannot bring his unbelieving wife along with him. The better shall not carry up the worse to heaven, nor the worse pull down the be●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 love, but one that hates the truth? Yes, l●t us say to them in plain fidelity, as the sonn●s of jacob did to the Shichemites in dissembling policy; 
Gene. 34.14.  We cannot give our sister to a man that is uncircumcised: either consent you to us in the truth of our Religion, or we will not consent to you in the league of our Communion.  
Saint Chrysostome calls this a plain denial of Christ. H●e that eateth of the meat offered to Idols, Gustu negavit Christum, hath denied Christ with his tasting. If he but handle those things with delight, Tactu negavit Christum, he hath denied Christ with his touching. Though he touch not, taste not, yet if he stand to look upon the Idolatry with patience, Visu negavit Christum, he hath denied Christ with his eyes. If he listen to those execrable charms, Auditu negavit Christum, hath denied Christ with his ears. Omitting all these, if he do but smell to the Incense with pleasure, Odoratu negavit Christum, he hath denied Christ with his smelling It is said of the Israelites, Commisti sunt inter gentes, 
Psalm. 106.35  They were mingled among the Heathen. What followed? Presently, they learned their works. The reason why the Raven returned not to Noah's Ark, is given by some, because it met with a dead carcase by the way. Why do we pray, Deliver us from evil; but that we imply, (besides all other mischiefs) there is an infectious power in it to make us evil? Let us do that we pray, and pray that we may do it. Yea Lord, free us from Egypt, estrange us from Rome, separate us from Idols, deliver us from evil, For thine is the kingdom, the power, and the glory, for ever and ever. Amen.  
Thus far we have taken a literal survey of the Text; concerning the material Temple, external or obiectuall Idols, and the impossibility of their agreement. Now to come nearer home to ourselves in a moral Exposition: here first   

The Temple of God  
Is the Church of Christ, and they are so like, that we often interchange the terms, calling a Temple the Church, & the Church a Temple of God. The material Temple under the Law was a figure of the spiritual under the Gospel. The former was distinguished into three rooms; the Porch, the holy place, and the Sanctum Sanctorum, or Holy of holies. The Porch prefigured Baptism, which is the door whereby we enter into the Church of Christ. The Holy place, the communion of the militant church uply earth, separated from the world. The Hoon of holies, whereinto the high Priest only entered, & that once a year, presignified the glorious kingdom of heaven, wherinto the Lord jesus entered once for all. There was one Court of the Temple common, whither access was denied to none: though they were unclean or uncircumcised, thus far they might be admitted. There was another Court within that, allowed to none but the Israelites, & of them to none but the clean. There was a third, proper only to the Priests and Levites, whither the Laity might not come: thus far they might bring their offerings, but further they might not offer to go. In the Temple itself there was one room, into which the Levites might not enter, the Priests might. Another, whither the Priests might not come; but only the high Priest, and even he but once yearly. Some passages of the Christian Church are common to all, even to the unclean hypocrites, and foule-hearted sinners. They have access to God's holy ordinances, and tread in his Courts; as the Pharisee came into the congregation, and judas received the Communion. Other are secret and reserved, wherein the faithful only converse with God, and solace themselves in the sweet fruition of his gracious presence.  
The material Temple in three divisions, seemed to be a clear representation of the Church in three degrees. The first signified the external and visible face of the Church, from which no professor of Christ is debarred. The second, the communion of the invisible Church upon earth. The last, the highest heaven of God's glorified Saints. Neither did those rooms more exceed one another then do these parts of the spiritual house of Christ. What are the most polished corners of the Temple, to the spiritual & living stones of the Church? What be pebbles to Saphires, or marbles to Diamonds? Howsoever some are more transported with insensible monuments, then with living 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 soul? Dead walls be of small value, to the living Temples of the holy Ghost: yea, the temple of our body, to the temple of Christ's Body, his Church: yea the Temple of God's Church militant on earth, to that which is triumphant in heaven. What is silver and gold, Cedar and Marble, to those divine graces, faith, truth, piety, holiness? Salomon's Temple did last but some 430. years, the Church is for eternity. The Temple took up but a little space of ground, at most the Hill Zion, the Church is universally spread: in all parts of the world God hath his chosen.  
Did our intellectual eyes truly behold the beauty of this Temple, we would with that good Emperor, esteem it better to be a member of the Church, than head of the kingdom. 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 Spain's ample dominions: as first he is king of Castille, and I (quoth Henry) am king of France: he is king of Navarre, and I am king of France: he is king of Portugal, and I am king of France: he is king of Naples, and I am king of France: he is king of the Si●ilies, and I am king of France: he is king of Nova Hispania▪ the West Indies, and I am king of France; he thought the kingdom of France equivalent to all these. So let thy soul, O Christian, solace itself against all the wants of thy mortal 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 silver and gold and riches, yet I am a Christian: another hath large possessions, yet I have an Inheritance in heaven, I am a Christian. David thought it not so happy to be a King in his own house, as to be a doorkeeper in God's house. Were our hearts throughly sanctified, we would undervalue all honours to this, that we are parts of this spiritual Temple, the members of jesus Christ.   

Idols.  
Every device of man in the service of God is a mere Idol. Whatsoever we invent out of God's School, or substitute in God's room, is to us an Idol. Howsoever we flatter ourselves, with reflecting all the honour on God, yet he will reflect the vengeance on us. 
job 13.7  Shall a man speak deceitfully for God, or tell a lie for his glory? He is not so penurious of means to honour himself, as to be beholding to us for a lie. The doctrine of universal grace seems to make much for God's glory, but himself says it is ●lye; for he w●ll have mercy on whom h● will have mercy, and whom he will he hardeneth. To say that Christ in the womb wrought many miracles, hath a fair show of honouring him; but who can say it is not a lie? Sure, we read no such matter. To distribute among the Saints departed several Offices; as one to have the charge of women in childbed, another to be the Patron of such a City or Country; (to omit their protection of beasts, one for hogs, another for horses) seems to honour God in thus honouring them: but it is a lie, and a plain derogation to his universal providence: yea as absurd, as if the flies should take upon them to give the charges and offices of this kingdom. To say, the Saints in heaven know the occurrents of this neither world, and the condition of their ancient friends or children below, reading them in the Deity, as by the reflection of a glass; this is a fiction that carries a show of honouring God: but it doth indeed dishonour him, by making creatures as omniscient as their Maker. Besides, how absurd is it to say, that john 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, do I see all that he seeth. If the sight of him that looketh, be to be measured by the sight of him on whom he looketh; it will follow that he which looketh on a blind man, should see nothing at all. And who seeth not the blindness of this consequence?  
To say that all the worship done to the Virgin mother, redounds to the honour of her Son and God, is a gross falsehood. The Idolatrous jews might as well have pretended the honour of God, when they worshipped the Queen of heaven. 
Specul Exempl.  That fanatical vision of theirs, concerning the two ladders that reached up to heaven, while Christ was preparing to judge the world: the one Red, at the top whereof Christ sat: the other white, at the top whereof the Virgin sat: and when the Friars could not get up the red ladder of Christ, but evermore tumbled down backward, St. Francis called them up the white ladder of our Lady, and there they were received. Did this make for the honour of Christ, when the red blood of our Saviour is not so able to bring men to heaven, as the white milk of his mother? which must needs be the moral or meaning of it. 
Barrhad in Con● Euang.  Or the observation of Barrhadius the jesuit, who made bold to ask Christ, why in his ascension to heaven he did not take his mother along with him; and makes himself this answer: It may be, Lord, for fear lest thy heavenly Court should be in doubt, which of the two they should go first to meet, An tibi Domino suo, an ipsi Dominae suae, whether thee their Lord, or her their Lady: as if it had been well advised of Christ to leave his mother behind him, lest she should share part of his glory. Did this make for the honour of Christ? To choke up the knowledge of God, by preaching that Ignorance is the mother of Devotion, hath small colour of honouring God. The ascribing of false miracles to the living or departed Saints, seems to honour God, but sure he will never thank them for it. Saint Augustine being sick, a blind man came to him, expecting that he could miraculously restore his sight: but that good Father sent him away with a check, Dost thou think that if I could cure thee by miracle, that I would not by miracle cure myself?  
It is a foolish thought, that God will be glorified by a lie. Our judicial Astrologers, that tie men's destinies to the Stars and Planets, pretend God's honour, who hath given such virtue and influence to his creatures; but indeed make them no better than Idols. Though the Sun and Moon be good and necessary, yet to adore the Sun and Moon is flat Idolatry. It was not Mercury that made the thief, nor Venus that made the strumpet: as when the husband cudgeled his adulterous wife, and she complained that he was unnatural to strike his own flesh; alleging that it was not she that played the harlot, but Venus in her: to whom he replied, that neither was it she that he did beat, but Venus in her, or rather Venus out of her.  
To make this useful to ourselves; let us take heed of fancying an other service of God, than he hath prescribed us. Every Master in his own family, appoints the manner how he will be served. He that requires our service, requires it his own way; or else he holds us to serve our selves, not him. Shall we make ourselves wiser than our Maker, as if he did not best know what would best please him? Shall heaven give a blessing to that, which was devised against the will of heaven? Doth not God threaten them with the addition of plagues, that shall add to his precepts? If such devices be good and necessary, why did not God command them? Did he want wisdom? If they be not necessary, why do we use them? Is it not our presumptuous folly? The Lord's jealousy is stirred up by the rivalitie, not only of a false God, but of a false worship. Nothing is more dangerous, then to mint his services in our own brains. In vain do they worship me, 
Math. 15.9.  teaching for doctrines, the commandments of men. Is it not gricuous for men to lose all their labour, and that in the main business of their life? That so many hundred oblations, so many thousand prayers, so much cost of their purses, so much affliction to their bodies, so much anguish of their souls, should be all forceles, fruitless? Like a dog that hunts counter, and takes great pains to no purpose.  
Evil deeds may have sometimes good meanings; but those good meanings are answered with evil recompenses. Many bestow their labours, their goods, their bloo●s, and yet receive torments in stead of thanks. When the Apostle bids us mortify our earthly members, 
Colos●. 3.5.  he does not intend violence to ourselves, but to our sins. There is one mortification, to cast ourselves out of the world: there is another mortification, to cast the world out of us. A body macerated with scourges, disabled with fastings, wearied with pilgrimages; was none of S. Paul's mortification. Who hath required this at your hands? Where is no command imposed, no reward proposed; no promise made, if you do; no punishment threatened, if you do not; what fruit can be expected but shame? Must we needs either do nothing, or that which is worse than nothing? Shall we offer so much, suffer so much, and all in vain? Quis haec à vobis? Let him pay you your wages, that did set you on work. Never plead your own reason, where God hath set a plain interdiction. He that suffers his faith to be overruled by his reason, may have a fat reason, but a lean faith. That man is not worthy to be a follower of Christ, who hath not denied himself; therefore denied his Reason; for his reason is no small piece of himself. If Reason get the head in this divine business, it presently prevails with will, and will commands the affections: so this new Triumvirate shall govern the Christian, 
Sabo●● par. 1.  not Faith. But as when three Ambassadors were sent from Rome, to appease the discord between Nicomedes and Prusias; whereof one was troubled with a Megrim in his head, another had the Gout in his toes, and the third was a fool; Cato said merrily, that Ambassage had neither Head, nor Foot, nor Heart. So that man shall neither have a head to conceive the truth, nor a foot to walk in the ways of obedience, nor a heart to receive the comforts of salvation; that suffers his reason, will, and affections, to usurp upon his faith.  
Hence it comes to pass, that the most horrid sins are turned into Idols; by setting our own reasons against the manifest will of God. Thus lies shall be fathered upon the Father of truth, and truth upon the Father of lies. Thus breach of faith, and perjury, shall be held Orthodox opinions. Yea, that execrable monster, whereof this day remembers us, Treason itself, shall be held good Doctrine. Rude cacodaemon, that stigmatic Idol, that gross devil shall be worshipped. Si fas caedendo coelestia scandere, If this be the way to the kingdom of heaven, if thus men may merit to be stars in the Firmament, by embruing their hands in the blood-royal of Princes; what jesuit will not be a Star? When such be their principles, such must needs be their practices. What though God condemn Treason to hell, when the Pope will advance it to heaven? What though the Divinne Scripture doth rank traitors among dogs & devils, when the Pope will number them among Saints? It was wont to be said, Ex quolibet ligno non fit Mercurius, every block is not fit to make an Image. Yet now, the most monstrous sin that ever the devil shaped in his Infernal forge, is not only by the practice, but even by the Doctrine of Rome, turned into an Idol. What is that we shall call sin, when murder & Treason is held religion? Alas for our age, to bear the date of these impieties! That our posterity should ever read in our Chronicles: In such a year in such a day Traitors conspired against their lawful & Gracious Sovereign: and that in those days there was a sect of men living, that did labour in voluminous writings, to justify those horrible facts▪ But oh, may those pestiferous monuments be as fast devoured by oblivion, as the authors and abettors themselves are swallowed up by confusion. And the same God deliver us his people from their conspiracies, that hath delivered this his Church from their Idolatries.  
Thus we have looked abroad, but now have we no Idols at home? O how happy was it, if they were as far from the Temple, as they are, from agreement with the Temple? I will not abound in this discovery; there be three main Idols among us; Vain Pleasure, vain Honour, and Riches: & it is to be feared, that these three vanities have more clients than the Trinity that made us. The ●irst is an Idol of the water, the next an Idol of the air, the last an Idol of the earth.  
1. Vain Pleasure; and oh what a world of foolish worshippers flock to this merry Goddess! She hath a Temple in every corner: Ebriety sits in Taverns, burning smoky Incense, and sacrificing drink-offrings to her. So that if a man should prophesy of wine and strong drink, 
Mich. 2.11.  he were a Prophet fit for this age: but to preach sobriety, is held but a dry doctrine. We commend wine for the excellency of it; but if it could speak, as it can take away speech, it would complain, that by our abuse, both the excellencies are lost: for the excellent man doth so spoil the excellent wine, until the excellent wine hath spoiled the excellent man. O that a man should take pleasure in that which makes him no man: that he should let a thief in at his mouth, to steal away his wit: that for a little throat-indulgence, he should kill in himself not only the first Adam, his reason; but even the second Adam his regeneration; & so commit two murders at once! In every Brothel this Idol hath her temple; where the bed of uncleanness, is the Altar, the Priest a strumpet, and the sacrifice, a burning flesh offered to Moloch. It is no rare thing for a man to make an Idol of his Mistress, and to spend more time in her court, than he doth at his prayers▪ more cost on her body, than upon his own soul. Images were but dead Idols, but painted Popinjays be living Idols. Pleasure hath a larger extent, than I can now stand to survey: this may be called an Idol of the Water; fluid and unsatisfying.  
2. Vain Honour is the Idol of fools: no wise man ever sought felicity in shadows. His Temple is Pride, his Altar Ambition, his Service Flattery, his Sacrifice Petulancy. Silly Sennacherib, to make an Idol of a Chariot: 
Esa. 37.24.  and no wiser Prince of Tyre, 
Ezek 28.4.  to make an Idol of his own brain! Men mistake the way to be great, while they neglect the way to be good. All the while a man hunts after his shadow, he mis-spends his time and pains: for the Sun is upon his back, behind him, and his shadow is still unovertaken before him: but let him turn his face to the Sun, & follow that, his shadow shall follow him. Invaine doth that man pursue honour, his shadow, while he turns his face from virtue and goodness; he shall miss what he so labours to catch: but let him set his face toward Christ, the Sun of righteousness, and run to the high prize of eternity, this shadow shall wait upon him; for those that honour me, I will honour, saith the Lord.  
God resisteth the proud; and good reason, for the proud resisteth God. Other sins divert a man from God, only Pride brings him against God, & brings God against him. There is nothing in this world worth our pride, but that moss will grow to a stone. Pride is ever dangerous, but then most when it puffs us up with a presumption of merit. Thus the Romists presume to do more good works, and those more perfect than God requires: so that he is become a debtor to them, & bound to make them satisfaction. But doubtless, God will more easily bear with those sins whereof we repent, then with that righteousness whereof we presume. 
Luk. 18.  I am not as other men are, said the Pharisee; & the clock of his tongue went truer than the dial of his heart; he was not like other men indeed, sure he was like none of them that should be saved. Humility is so hard a lesson to get into the heart, that Christ was fain to come down from heaven, in his own person to teach it.  
Pride is even conversant about good works and graces; this Saul loves to be among the prophets. So that if a man have some good measure of sanctification, and of assurance of eternal life; it will be hard not to be proud of that. Pride hath hurt many, Humility never yet did harm. A man goes in at a door, and he stoops: the door is high enough, yet he stoops: you will say, he needs not stoop; 
Ber●s  yea, but saith Bernard, there is no hurt in his stooping: otherwise he may catch a knock, this way he is safe. A man may bear himself too high upon the favour of God, there is no danger in his stooping, no harm in humility. Let me rather be the lowest of God's servants, than the noblest among his enemies. The honour of this world is at best but a golden dream, from which men commonly awake in contempt. This is an Idol of the Air.  
3. Wealth is the covetous man's Idol; job shows the form of his Canonization: He m●kes gold his hope, 
job. 31.24.  and says to the wedge, Thou art my confidence. As treason sets up a new king, for David, Absalon: so covetousness sets up a new god, for jehovah, Mammon. But, O miserable god, saith Luther, that cannot defend itself from rusting or robbing. And, O more miserable man, that trusts himself upon the keeping of that god, which himself is fain to keep. 
judg. 17.  Micah did not worship his silver, till it was cast into the form of an Idol: these spare the labour of forming, and worship the very metal. The Superstitious adore Aurum in Idolo, gold in the Idol: the covetous find Idolum in Auro, an Idol in the very gold. Metalla seems to sound quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Post alia necessaria: when they had manured the ground, sown seeds, gathered fruits, and found out other things to sustain life, then Itum est in viscer a terra, they digged into the bowels of the earth. O that man should lay that next his heart, which God hath placed under his feet! that the thing which might be best spared, should be most admired! Mammon hath his Temple, the world: God hath his Temple, the Church: but there be many that balk God's Temple to go to Mammon's: and they offer fair, that make some reverence to God, as they pass by him to the world. Hence it is, that so many get riches, and so few godliness. The Poets fain Pluto to be the god of Hell, & the god of Riches; (as if Riches and Hell had both one Master.) Sometime they set him forth lame and slow-paced, sometime nimble as fire. When jupiter sends him to a Soldier or a Scholar, he goes limping: when he sends him to on of his Panders, he flies like lightning. The moral is, the wealth that comes in God's name, comes slowly, and with diligent labour: but that which is haled in with an evil conscience, is both hasty & abundant in the collection. This is the worldlings main god, all the rest be subordinate to him. Si modo Iupiter mihi propitius sit, minores deòs flocci sacio: So long as Mammon favours them, or their Great Diana multiplies their gains; they scorn 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 serve God and Mammon; you may dispute for it, you shall never compound it. Gehezi cannot run after the forbidden talents, but he must leave his master. Some indeed here, have so finely distinguished of the business, that though they serve God, they will serve him more thriftily, and please him as good cheap as they can. They have resolved not to do evil, though they may gain by it: yet for gain, they will venture as near evil, as possibly they can and miss it. But when it comes to push, it will be found, that for onescruple of gold, they will make no scruple of conscience. But as those Inhabitants of judea, that served both God & Idols, did indeed neither serve God nor Idols: so these higlers, while they would have two masters, 〈◊〉 indeed never a one. For in the evil day, their master the world will renounce them, & then their master Christ will not receive them: so highly doth he scorn such a competition. Man was made to serve God, and the world to serve man: so the world at best is but God's servants servant. Now if we plead ourselves Gods servants, what an indign & preposterous thing is it, to take our own servant, and make him competitor with our Master? God says, lend, give, cloth, feed, harbour: Mammon says, Take, gather, extort, oppress, spoil: whether of these is our God? Even he that is most obeyed. No less might be said for pleasures and honours, or whatsoever is delectable to flesh and blood. The love of this world is enmity to God; and the East & West shall sooner unite their forces, the these be reconciled.  
lt is the Devil's especial aim, to bring these Idols near the Temple: he finds no such pleasure to domineer in his own hell; but he hath a mind to Paradise. One wittily observeth, that Christ chose poor Fishermen, as the fittest to receive his Oracles, & to plant his Church; because Satan scorned to look so low, as to tempt them. He studied to prevent Christ among the Kings of the earth, and great Doctors, never suspecting silly fishers. But when he found himself deceived, he will then make their whole profession to far the worse for it; he bears the whole succession of their Tribe an old grudge. Before, he passed by them, and tempted the great Masters; now he will sooner tempt them then Kings and Emperors. 
1. Cor. 5.12  The Church doth not judge them that are without, but them within: and Satan had rather foil one within, than a hundred without. He hath a desire to all, but especially he loves a religious soul: he would eat that with more greediness, than Rachel did her Mandrakes. The fall of one Christian better pleaseth him, then of many unbelievers. No King makes war against his own loyal subjects, but against rebels & enemies. The devil is to subtle, to spend his malice upon them that do him ready service He cares not so much to multiply Idols in Babylon, as to get one into Zion. To maintain priests of Baal in the land of Israel, at the table of jesabel, as it were under God's nose: or to set up Calves at Bethel, in scorn of the Temple; this is his ambition. The Fox seldom preys near home, nor doth Satan meddle with his own; they are as sure as temptation can make them. What jailer lays more chains upon the shackled malefactor, that loves his prison, and would not change? The Pirate spends not a shot upon a coal-ship; but he lets fly at the rich Merchant. Cantabit vacuus, the empty traveller may pass unmolested: it is the full barn that invites the thief. 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 adversaries, the more resolute and strong be our resistance. The more extreme the cold is without, the more doth the natural heat fortify itself within, & guard the heart. It is the note of the ungodly, 
Esay 66.3.  that they bless Idols: if we would not be such, let us bless ourselves from Idols. And as we have banished the material Idols out of our Temples, so let us drive these spiritual ones out of our hearts Let us say with Ephraim, we have heard God, 
Ho●. 14.8.  & seen him; What have we to do 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 tears. 
Psal. 189.136.  Rivers of waters run down mine eyes, because they keep not thy Law. David was one of those great Worthies of the world, not matchable in his times; yet he weeps. Did he tear in pieces a bear like a kid? rescue a lamb with the death of a lion? foil a mighty giant, that had dared the whole army of God? Did he like a whirlwind, bear and beat down his enemies before him; and now does he, like a child or a woman, fall a weeping? Yes, he had heard the name of God blasphemed, seen his holy rites profaned, his statutes vilipended, and violence offered to the pure and intemerate Chastity of that holy virgin, 
Phil. ●. 1●.  Religion: this resolved that valiant heart into tears; Rivers of waters run down mine eyes. So Paul, I tell you of them weeping, that are enemies to the Cross 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 up to heaven, and learned his Divinity among the Angels; & does he now weep? Yes, he had seen Idols in the Temple, Impiety in the Church of God: this made that great spirit melt into tears. If we see these Idols in others, or feel them in ourselves, and complain not; we give God and the Church just cause to complain of us. Now the Lord deliver his Temples from these Idols.  
But all this while we have walked in generals; and you will say, Quod omnibus dicitur, nemini dicitur: let me now therefore come to particulars.   

The Temple of God  
Is every Christian as the Church is his great Temple, so his little temple is every man. We are not only through his grace, living stones in his Temple, but living temples in his Zion: each one bearing about him a little shrine of that infinite Majesty. Wheresoever God dwells, there is his Temple: therefore the believing heart is his Temple, for there he dwells. As we poor creatures of the earth have our being in him, so he the God of heaven hath his dwelling in us. It is true, that the heaven of heavens is not able to contain him; yet the narrow lodgings of our renewed souls are taken up for him. What were a house made with hands unto the God of spirits; unless there be a spirit for him to dwell in made without hands? Here if the Body be the Temple, the Soul is Priest: if that be not the offerer, the Sacrifice will not be accepted.  
In this Spiritual Temple, first there is the Porch; which we may conceive to be the Mouth. Therefore David prays to have a Watch set at the door of his lips; to ward the gate of God's Temple. This may seem to be one reason of saluting in former times by a kiss; they did kiss the gate of God's Temple. Here the Fear of God is the Porter; who is both ready to let in his friends, and resolute to keep out his enemies. Let him specially watch for two sorts of foes, the one, a traitor that goes out, evil speaking: the other, a thief that steals in, too much drinking.  
The Holy place is the sanctified mind, that which S. Paul calls the Inner man. Here be those riches and ornaments, the divine graces. Here not only justice, and Faith, and Temperance, sing their parts, but the whole Choir of heavenly virtues make up the harmony.  
The Holy of holies is the purified Conscience, wherein stand the Cherubins, Faith & Love; and the Mercy-feat, shaded with the wings of those glorious Angels: from which Propitiatory God gives the gracious testimonies of his good Spirit, 
Rom. 8.16.  witnessing with our spirits that we are his children. In this Sacrary doth the Lord converse with the soul takes her humble confession, gives her sweet absolution. It is a place whither nor man nor Angel can enter; only the high Priest jesus comes, not once a year, but daily; and communicates such inestimable favours and comforts, as no tongue can express.  
Here we find the Ark, wherein the Royal law, and Pot of heavenly Manna are preserved. the one restraining us from sin to come by a happy prevention, the other assuring us pardon of sin passed with a blessed consolation. Let us look further upon the golden Candlesticks, our illumined understandings; whereby we perceive the will of our Maker, and discern the way of our eternal peace. Then upon the Tables of Shewbread, which be our holy memories, that keep the bread of life continually ready within us. Yea, Memory is the treasury of this Temple, which so locks up those celestial riches, that we can draw them forth for use at all opportunities. Here is also the Veil, and those silken curtains, and costly hangings; the Righteousness of Christ, which makes us acceptable to God; both hiding our own infirmities, and decking us with his virtues. Here is the Altar for sacrifice, the contrite heart: the beast to be slain is not found among our herds, but among our affections; we must sacrifice our lusts: the knife to kill them, which would else kill us, is the Sword of the Spirit, the Word of God: the fire to consume them is holy zeal, kindled in our breasts by the inspiration of God.  
There be other sacrifices also for us to offer in this Temple, on this Altar. Besides our praises and prayers; 
Psal. 141.2.  the setting forth of our prayer as Incense, and the lifting up our hands as an evening sacrifice: there is mercy, & charitable deeds. What is devotion without compassion? What, sacrifice without mercy? 
Math. 5.23  If thy brother hath aught against thee, yea, if thou have aught that should have been thy brothers; thy oblation will stink in God's nostrils. It was an old complaint of the Church, that her stones were clothed, and her children naked, that the curious found matter to delight them, but the distressed found not bread to sustain them. 
Aug. in Psa. 41.  Therefore saith S. Augustine, Si habes taurum pinguem, occide pauperibus: If thou have a fat Bull, sacrifice it to the poor. Though they cannot drink the blood of goats, they can eat the flesh of bulls. 
Psal. 50. 1●.  And he that saith, If I were hungry, I would not tell thee; yet will acknowledge at the last day, 
Math. 25.  I was hungry and thou didst feed me; Come thou blessed. The poor have Gods commendatory letters to us, and our prayers be our commendatory letters to God: if we will not hearken to him, how should he gratify us▪ Thus, O Christian, art thou a moving Temple of the living God.  
Let this teach us all to adorn these Temples with decent graces. Superstition cares not what it bestows on material Fanes: mountainous Columns, Marble Pillars, gorgeous Monuments, which yet are not sensible of their own ornaments; spangled Crucifixes, Images clad in Silks and Tissues, with embroidered Canopies, and Tables beset with Pearls and Diamonds. Thus bountiful is she to her superfluities; Oh that our Religion would do something for these ancient and ruinous walls. But how much more precious be these spiritual Temples of ourselves? How much more noble aught to be their furnitures?  
First then, if we be the Temples of God, let us be holy: for holiness, 0 Lord, becometh thy House for ever.  
2. It is Domus orationis; they must have the continual exercises of Prayer. In Templo vis orare? In te ora. Wouldst thou pray in God's Temple? Pray in thyself.  
3. The sound of the high praises of God must be heard in these Temples: There every man speaks of his honour. It pleaseth the Lord to inhabit the praises of Israel. 
Psal. 38.9.  And Psal. 48. We have thought of thy loving kindness, 0 God, in the midst of thy Temple: that is, even in the midst of ourselves, in our own hearts. There let us think upon his mercies, there echo forth his praises.  
4. The Inhabitant disposeth all the rooms of his house: if God dwell in us, let him rule us. Submit thy will to his word, thy affections to his Spirit. It is fit that every man should bear rule in his own house.  
5. Let us be glad when he is in us, and give him no disturbance. Let not the foulness of any room make him dislike his habitation. Cleanse all the sluttish corners of sin, and perfume the whole house with Myrrh & Cassia. Still be getting nearer to thy Landlord: other Inhabitants come home to their houses; but here the house must strive to come home to the Inhabitant. Whensoever God comes toward thee, meet him by the way, and bid him welcome to his own.  
6. Lastly, if we be the Lords houses, than no bodies else. The material Temples are not to be diverted to common offices: much more should the spiritual be used only for God's service. Let us not alienate his rights: thus he will say, This is my house, here will I dwell, for I have a delight therein. O may we so adorn these Temples with graces, that God may take delight to dwell in us.   

Idols.  
These be the Temples: the Idols that haunt them, we better know, then know how to expel: they be our lusts, and inordinate affections; the rebellions of our corrupt nature, which fight against the Soul, defile the body, and disgrace the Temples of God's Spirit. So I pass from them, to the last point; that betwixt these libidinous Idols, and those spiritual Temples, there can be   

No agreement.  
God will dwell with no Inmates: if uncleanness be there, 
Revel. ●1. 27  will the fountain of all purity abide it? Will Christ dwell with an adulterer? He that will suffer no unclean thing to enter his city above, will he himself dwell in an unclean city below? O think how execrable that sin is, which doth not only take the members of Christ, and makes them the limbs of an harlot; but even turneth Christ's Temples into stinking Brothels. Our hearts be the Altars to send up the sweet Incense of devout prayers and cheerful thanksgiuings; if the smoke of malicious thoughts be 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 sobriety are burning within us; 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 us; will not Epicurism & throat-indulgence corrupt it? There is peace in us, will not pride and contention affright it? There is the love of heaven in us, will not the love of the world banish it? Shall the graces of God cohabitate with the vices of Satan? Will the Temple of God endure Idols? No▪ these Eagles plumes will not brook the blending with common feathers: this heavenly gold scorns the mixture of base and sophisticate metals.  
Let us search our hearts & ransack them narrowly: if we do not cast out these Idols, God will not own us for his Temples. 
Math ●1. 13  My House shall be called the house of prayer: this was God's Appropriation: But you have made it a den of thieves: this is man's Impropriation. Let us take heed of impropriating God's house; remembering how he hath revenged such a profanation with scourges. We are bought with a price, 
1 Cor. 6.20  therefore let us glorify 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 ungracious sacrilege. You see many ruined houses, which have been once kings palaces: learn by those dead spectacles to keep yourselves from the like fortunes: left God say of you, Hoc Templum meum fuit, this was my house; but now because it took in Idols, I have forsaken it.  
Or what if we do not set up Idols in these Temples, when we make the Temples themselves Idols? or say not with Israel, Make us gods, while we make gods of ourselves? while we dress altars, and erect shrines to our own brains, & kiss our own hands for the good they have done us? If we attribute something to ourselves, how is Christ all in all with us? Do we justly blame them that worship the Beast of Rome, and yet find out a new Idolatry at home? Shall we refuse to adore the Saints & Angels, and yet give divine worship to ourselves, dust and ashes? If victory crown our battles, if plenty fill our garners, or success answer our endeavours; must the glory of all reflect upon our own achievements? This is a rivality that God will not endure, to make so many Temples nothing but Idols. But as the Lancashire justice said of the ill-shaped Rood, though it be not well favoured enough for a god, it will serve to make an excellent devil. So proud dust and ashes, that arrogates the honour of God, and impropriates it to himself; though he be too foul for a Temple, yet he is fit enough for an Idol. When David prays, Libera me ab homine malo, Deliver me from the evil man, O Lord. Saint Augustine, after much study and scrutiny to find out this evil man, at last lights upon him; ab homine malo, that is, à me ipso: Deliver me from the evil man, deliver me from myself; Deliver Augustine from Augustine; I am that evil man. So, of all Idolatries, God deliver us from a superstitious worship of ourselves. Some have Idolised their Princes, some their Mistresses, some their Manufactures; but they are innumerable that have Idolised themselves. He is a rare man that hath no Idol, no little god in a box, no especial sin in his heart, to which he gives uxorious and affectionate Indulgence.  
The only way to mend all, is for every man to begin with himself. In vain shall we blame those faults abroad, which we tolerate at home. That man makes himself ridiculous, who leaving his own house on fire, runs to quench his neigbors Let but every man pull a brand from this fire, the flame will go out alone: if every soul cleanse his own Temple, all shall be quit of Idols, and God will accept of all. A multitude is but a heap of unities; the more we take away, the fewer we leave behind. When a field is over grown with weeds, the best course to have a good general harvest, is for every man to weed his owneground. When we would have the street cleansed let every man sweep his own door, and it is quickly done. But while every man censures, & none amends, we do but talk against Idols, with still unclensed Temples.  
Let us pray for universal repentance, like a good josias, to purge the houses of God. till lust and profaneness, pride and covetousness, fraud and wantonness, malice and drunkenness, be no more found among us: till every thing be cast out, and nothing let in, that is unclean. So shall the Lord dwell in us 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 us. So we find that glorious City describe, I saw no Temple therein, 
Reu. 21.22  but the Lord God Almighty, and the Lamb was the Temple of it. We are God's Temple on earth, God shall be our Temple in heaven. To this purpose, the Spirit of God sanctify us, and be for ever sanctified in us. Amen.  
Some may haply (long ere this) have previdicated in their censures; How is this O pus diet in die sou? What is all this to the business of the day? I might have prevented the objection, by comparing Idolatry with Treason: the one being a breach of Allegiance to the Lord, the other a breach of allegiance to the Lords Anointed. Idolatry is a Treason against God, and Treason is kind of Idolatry against the King. From both which the divine grace, and our holy obedience deliver us all. I conclude with application to the Time.  
This is one of those blessed days celebrated for the deliverance of our gracious Sovereign: and well may the deliverance of a King, of such a King, deserve a day of gratulation. When God delivers a private man, he doth, as it were, repeat his Creation: but the deliverance of a King, is always a choice piece in the Lord's Chronicle. The Story, how he was endangered, and how preserved, this place hath diverse times witnessed; and that in a more punctual manner, than I have 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 subject but a Traitor. But there was a stronger with him, than all they could be against him. A good Prince hath more guards than one: he hath, 1. a subsidiary guard, consisting of moral men. 2. An inward guard, the integrity of his own Conscience: 3. A spiritual guard, the prayers of his faithful subjects. 4. A celestial guard, the protection of diligent & powerful Angels. 5. A divine guard, his Maker's providence that fenceth him in with a wall of fire, which shall at once both preserve him, and consume his enemies.  
But my purpose is not to bring your thoughts back to the view of his peril, but to stir your hearts up to thankfulness for his preservation. He is justly styled, The Defender of the Faith: he hath ever defended the Faith, and the Faith hath ever defended him. He hath preserved the Temple of God from Idols, and therefore God hath preserved him from all his enemies. Surely that Providence, which delivered him from those early Conspiracies, wherewith he hath been assaulted from his cradle, meant him for some extraordinary benefit, and matchless good to the Christian world. He that gave him both life and Crown (almost) together, hath still miraculously preserved them both, from all the raging violences of Rome and Hell. Now when the Lord delivered him, what did he else but even deliver us all? That we might rejoice in his safety, as the Romans did in the recovery of Germanicus; when they ran with lamps and sacrifices to the Capitol, and there sung with shouts and acclamations; Salua Roma, salua Patria, saluus Germanicus: the City is safe, the Country is safe, and all in the safety of Germanicus. While we consider the blessings which we enjoy by his gracious Government; that the estates we have gotten with honest industry, may be safely conveyed to our posterity: that we sit under the shadow of peace, and may teach our children to know the Lord: that the good man may build up Temples and Hospitals, without trembling to think of savage and barbarous violences to pull them down: that our Devotions be not molested with uproars, nor men called from their callings by mutinies: that our Temples be not profaned with Idols, nor the Service of God blended with superstitious devices: that our temporal estate is preserved in liberity, our spiritual estate may be improved in piety, and our eternal estate assured us in glory: that our lives be protected, and in quiet our souls may be saved: for such a King of men, bless we the God of Kings; and sing for his deliverance, as they did for their Germanicus; as privately every day, so this day in our public Assemblies; Salua Britannia, Salua Ecclesia, saluus JACOBUS: Our Kingdom is safe, the Church of God is safe, our whole Estate is safe, we are all safe and happy, in the safety and happiness of King JAMES. O that as we have good cause to emulate, so also we would truly imitate the gratulation of Israel; we for our King that hath preserved the Temple, 
2 Chron. 5.12.13.  as they for their King that built the Temple; while the Levites 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 public & extraordinary blessings, God requires public and extraordinary praises: that this great Assembly with prepared hearts, and religious affections, should magnify his glorious Name: & if it were possible, by some unusual strain of our united thanks, pierce the very skies, & give an Echo to those celestial Quires, singing, Honour, & praise, and glory, be to our gracious God, for all his merciful deliverances both of Prince and people. Yea, O Lord, still preserve thine own Anointed▪ convert or confound all his enemies; but upon his dead let his Crown flourish. Long, long live that royal keeper of God's holy Temple, & the Defender of that Faith which he hath of old given to his Saints: and let all truehearted Israelites say, Amen: yea, let Amen, the faithful witness in heaven, the Word & Truth of God, say Amen to it. For ourselves, let us heartily repent of our former sins, religiously amend our future lives, abandon all our intestine Idols, serve the Lord with pure hearts; and still, and still, God shall deliver both Him and us from all our enemies. This God grant for his mercy's sake, jesus Christ for his merits sake, the Holy-Ghost for his Names sake; to whom, three persons, and one eternal God, be all praise and glory, obedience and thanksgiving, world without end.  
FINIS.