Fiue sermons preached vpon sundry especiall occasions Viz. 1 The sinners mourning habit: in Whitehall, March 29. being the first Tuesday after the departure of King Iames into blessednesse. 2 A visitation sermon: in Christs Church, at the trienniall visitation of the right reuerend father in God the lord bishop of London. 3 The holy choice: in the chappell by Guildhall, at the solemne election of the right honorable the lord maior of London. 4 The barren tree: at Pauls-Crosse, Octob. 26. 5 The temple: at Pauls-Crosse. August 5. By Tho: Adams.

A VISITATION SERMON.

ACTES 15.36.

And some dayes after, Paul said vnto Barnabas, Let vs goe againe and visite our Brethren, in e∣uery Citie where wee haue preached the Word of the Lord, and see how they doe.

THere bee certaine royall Lawes, which Christ and his Apostles made for eter∣nal vse: to the obseruation whereof all Christian Na∣tions and persons are vn∣changeably bound. And there be some ritual things, which were at the first conuenient, but variable according to the difference of times and places. Strictly to impose all these circumstances on vs, were to make vs, not the sonnes, but the slaues of the Apostles. That is a fond scrupulositie, which would presse vs in all fashions with a conformitie

to the Primitiue times: as if the Spouse of Christ might not weare a lace or a border, for which shee could not plead prescription. Diuersitas ri∣tuum commendat vnitatem fidei, saith our Anselme. Let vs keepe the substance; for the shadow, God hath left vs at libertie. But yet when wee looke backe vpon those first patternes, & find a rule of discipline fit for the present times; in vaine wee should study a new, that are so wel accommoda∣ted with the old. The businesse of the Text, and Day, is a Visitation: a practice, which at the first view of the words, can plead Antiquitie; and by a reuiew, shall plead the great vtilitie. I know there be diuers kinds of Visitations: but whether they be National, Prouinciall, Paroeciall, or Ca∣pitular; they all haue Authoritatem vberrimam, being grounded vpon a practise Apostolicall: and vsum saluberrimum, (to vse the words of Saint Augustine) being of a physicall nature, to preuent or cure distemperatures in the Church of God.

Generally, the forme of the words is a Moti∣on; the matter, a Visitation.

1. The motion was Pauls, the forwardest soul∣dier in all the army of Christ: that winged Hus∣bandman, who plowed vp the fallow hearts of the Gentiles that with a holy zeale, greater then the ambition of Alexander, would sooner haue wanted ground; then desire to trauell in the busi∣nes of his Master. Terra citius d••fecisset, quàm stu∣dium praedicandi▪ Indeed, he had found an vnusu∣all mercy,* 1.1 as himselfe deliuers it. The grace of our Lord was exceeding abundant toward me: vsing an

extraordinary phrase, to expresse an extraordi∣nary grace: a word neuer the like vsed, for a mer∣cy neuer the like exhibited. There is 'Oyle in the widdowes cruse to sustaine;* 1.2 Aarons was far more, it ran down to the skirts of his clothing.* 1.3 Such a super∣abundant grace was in Paul. For Sanctification; many Saints are commended for some speciall vertues; Abraham for Faith, Moses for Meeknesse, Dauid for Thankfulnesse, Iob for Patience; Paul is praised for them all. For subduing of vices; men most sanctified haue had some tangs; as Dauid of anger for Nabals churlish answere; Hezekiah had a smacke of pride; setting aside concupiscence, Paul had no spot. For knowledge; he was rapt vp into heauen, there learned his Diuinitie among the Angels; his Schoole being Paradise, his Vni∣uersitie the third Heauen, and God his Tutor. For power; his very clothes wrought myracles. God so trusted Paul, that he cōmitted his whole Church vnto him. Thus was he honoured: the other Apostles were sent a Christo mortali, Paul a Christo immortali. And with the like superabun∣dant grace did he answer his charge; that though he were Nouissimus in ordine, he was primus in me∣rito. Yea, hee is well called Gods Arrow, woun∣ding euery soule that heard him, with the loue of Christ. This was his motion, one act of his A∣postolicall care.

2. The matter is a Visitation; to visite is a word of great latitude, and signifies the performance of all Pastorall duties: to instruct the ignorant, to comfort: the weake, to correct the stubborne, to

confirme the religious. Strictly, it imports a Su∣periours scrutiny or examination of things vn∣der his charge: as •• Steward in a Family ouer∣lookes the vnder-seruants; praising the forward, prouoking the sluggard, & rectifying disorders, which are ready to creepe in through the least conniuence. This we shall the better apprehend, if we let the Text fall into parts; of which we shall finde seuen.

1. The Visiters, Paul and Barnabas; for this Office was at first Apostolicall, and hath euer since been Episcopall.

2. The visired, Their Brethren; whether the people vnder the Pastors, or the Pastors set ouer the people: for as they ought to visite their owne particular charges, so the Bishops to visite them: yea, and euen those Visiters may be visi∣ted, by such Delegates as the Prince appoynts, who is the chiefe Visiter vnder Christ.

3. The exercise, or frequent vse of this office, Let vs go againe. For the rarenesse of performing this dutie may breed much inconuenience.

4. The moderation, or seasonablenesse of it; After certaine dayes. There must bee some inter∣mission, or else the assiduitie may make it a bur∣den, or bring it into contempt.

5. The latitude or extent of it; In euery citie; not calling all the world to one place; as the Bi∣shop of Rome did in his glory, summoning all Nations to his Consistorie. They visite euery Citie, they compell not euery citie to visit them. Nor doe they balke the greatest for feare, nor

neglect the meanest in contempt; but euery Citie.

6. The limitation, restraint, or confining of this Exercise; Where we haue preached the Word of God. Pagans are out of their walke; they meddle not with vnbeleeuers: but with those grounds wher∣in they haue sowen the seeds of the Gospell.

7. Lastly, the intent and scope of all, To see how they doe; Quomodo se habeant; whether they faile, or thriue in their spirituall growth. These be the passages; whereof with what breuitie I can, and with what fidelitie I ought.

The Visiters,

Paul and Barnabas. There is difference, I know, betwixt the Apostles and Bishops. For besides their immediate calling, and extraordinary en∣dowments; the Apostles function was an vnlimi¦ted circuite, Ite in vniuersum orbem, the Bishops is a fixed or positiue residence in one Citie. All those acts, which proceeded from supernaturall priuiledge, ceased with their cause; as the gift of tongues, of miracles,& the like. Those tooles that serue for the foundation, are not the fittest for the roofe. The great Master-Builder made choise of such for the first stones, whi••h he•• meant not to imploy in the walles. But this is the first thing I would here note;

The first foundation of the Church was laid in an Inequalitie;* 1.4 and hath euer since so continu∣ed. Paritie in gouernment is the mother of con∣fusion and disorder,* 1.5 & disorder doth ill become the Church of God. Where all the strings or voyces be vnisons or of one tenour, there can be

no harmony. There bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Seers: which signifies the dutie of each Pastor ouer his flock. And there bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ouerseers, such as must visite and ouerlooke both flocke and Seers. In the old Testament, together with the paritie of Priesthood, there was an imparitie of gouern∣ment: one Leuite aboue another, Priests aboue them, the High Priest aboue them all. Christ himselfe is said to bee a Priest after the Order of Melchisadech: he was of some order then: but wee haue those that would be Priests without a∣ny order at all; that refuse to be ordered.

Take away difference, and what will follow, but an Anabaptisticall ataxie or confusion? It was the saying of Bishop Iewell, or the Iewell of Bishops; All Priests haue Idem Ministerium, sed diuersam potestatem. A Bishop and an Archbishop differ not in Potestate Ordinis, sed in potestate Re∣giminis. Nor doth a Bishop differ from a Pastor, quoad virtutem Sacerdotij, sed quo••d potentiam Iu∣risdictionis. There is one indeleble character of Priesthood to them both.* 1.6 That great Clauiger of heauen, who opens and no man shuts, shuts and no man opens, hath left two Keyes for the gouernment of the Church: the one Clauem Sci∣entiae, the preaching of the Gospell, which is the more essentiall part of our function: for a necessi∣tie is laid vpon vs, and woe vnto vs if we preach not the Gospell, if we turne not that Key. The other Clauem Potentiae, the Key of Iurisdiction or Dis∣cipline; which makes the Church Aciem ordina∣tam, an Army well marshalled. The former im∣poseth

a Dutie, and Haec oportet facere: the latter importeth a Decencie, and Haec decet fieri. Thus did the great Shepheard of Israel gouerne his flocke;* 1.7 with Two Staues. One the Staffe of Bands, sound Doctrine: the other the Staffe of Beautie, orderly Discipline.* 1.8 Saint Paul ioynes them both together; the stedfastnesse of their faith, and the comelinesse of their Order, and makes them the matter of his Ioy in the Collossians. Without or∣der, Faith it selfe would bee at a losse. Euen the Starres doe not fight from heauen,* 1.9 but in their or∣der. Therefore is our Ministery called Orders, to shew that wee are bound to Order aboue other Professions. This orderly distinction of Ecclesi∣asticall persons is set downe by the Holy Ghost, 1. Cor. 12. placing some as the head, other as the eyes, other as the feet: all members of one Body, with mutuall concord, equall amity, but vnequal dignitie. To be a Bishop then, is not a Numerall, but a Munerall function; a priority in order, a su∣perioritie in degree.* 1.10 Who is a faithfull and wise seruant, whom his Lord hath made ruler ouer his houshold; Quem Dominus constituit super familiā? All Ministers of Christ haue their due honour, some are worthy of double honour. Farre be it from vs sinners, to grudge them that honour, whereof God himselfe hath pronounced them worthy. This first. Againe,

Paul and Barnabas.* 1.11 Paul was a man of ardent zeale, Barnabas is interpreted the son of cōsolation. Paul would haue Barnabas along with him; that the lenitie of the one might somewhat mittigate

and qualifie the feruour of the other. Thus Moses was with Elias, whē they both met with Christ transfigured on the Mount. Elias was a fiery spi∣rited Prophet, inflamed with holy zeale: Moses a Prophet of a meeke and mild spirit: these two together are fit seruants to wait vpon the Son of God. I doe not say, that either Paul wanted compassion, or Barnabas feruency: but this I say, that both these tempers are a happy compositi∣on in a Visiter: and make his Brest like the sacred Arke,* 1.12 wherein lay both Aarons Rod, and the Gol∣den pot of Manna: the Rod of correction, the Man∣na of consolation: the one a corrosiue, the other a cordiall. Spirituall Fathers should be like natu∣rall mothers, that haue both vbera, and verbera: or like Bees, hauing much honey, but not with∣out a sting. Onely, let the sting bee the least in their desire or intention, and the last in executi∣on: like God himselfe, Qui habet in Potestate vindictam, sed mauult in vsu misericordiam.

There haue been some, who did put lime and galle into the milke; yea ministred pro lacte ven••∣num: Bone••s and Gardiners, that gaue too sharpe physicke for the disposition of their patients. That (as the Antiochians said of Iulian,* 1.13 taking occasion by the Bull which hee stamped on his coyne) haue goared the world to death. That, as if they had Sauls Commission to vexe the Church of Christ, haue concluded their Visitations in blood. But mercy, no lesse then holinesse, be∣comes the brestplate of Aaron. I deny not the necessitie of Iurisdiction, both correctiue & co∣actiue:

the one restraining where is too much forwardnesse, the other inforcing where is slack∣nesse. There is a Rod,* 1.14 and there is a Sword. Veniam ad vos in virga?* 1.15 that's the Rod. Vtinam abs••in∣dantur qui perturbant vos; that's the Sword. If we obserue Gods proceeding in the Church, we shall finde how hee hath fitted men to the times and occasions. In the low and afflicted estate of Israel, they had Moses; a man of meeke spirit, and mighty in wonders. Meeke, because hee had to doe with a teatchy and froward people: mighty in wonders, because he had to doe with a Pha∣raoh. When they were setled in a quiet consi∣stence, they had a graue & holy Samuel. In their corrupted declination, they had a hote-spirited Eliah; who came in a tempest, as he went out in a whirlewind. These times of ours be of a sinfull and depraued condition; therefore haue need to be visited with spirits more stirring then those of the common mould.* 1.16 Imo, veni Paule cum virga; come Paul with thy Rod. Rather let vs smart with correction, then run on to confusion.

The Visited.

Their Brethren. Such was that great Apostles humilitie, that he calls all beleeuers Brethren: to shew that he had but the priuiledge of a Brother; and did no otherwise then all the rest, beare the armes of the Elder. Yea, why should not an A∣postle accept of that title, when the eternall Son of God is not ashamed to call vs brethren?* 1.17 The weakest Christian is a Brother to the holyest Saint, therefore not to be contemned. It is most

vnnaturall for a man to despise his brother, the sonne of his owne father. It is a brand set vpon that tongue, which must burne with quenchlesse flames;* 1.18 That it spake against his brother, and slan∣dered his owne mothers sonne. Bishops are in the chiefest respect Brethren to the Ministers, in a meaner regard they are Fathers. They are our Fathers, but in that respect whereby they gouerne vs: but in that respect which doth saue vs, they are our Brethren. Fratres in salute, Pa∣tres in ordine ad salutem. Euen Princes should not scorne the Brotherhood of their subiects: for howsoeuer on earth there is a necessitie of these ceremoniall differences; yet in the graue for our bodies, in heauen for our soules, there is no such distinction. If there be any disparitie after this life, it shall be Secundum opera, not secundum offi∣cia: proportioned to the works they haue done, not to the honours they haue borne. Saint Paul calls Timothie, in one place his Sonne, in another place his Brother.

Bishops are brethren to Ministers in a three-fold relation. 1. By nature, so are all men. 2. By grace, so are all Christians. 3. By office, so are all Pastors. He that Mat. 24.45. was called Rector su∣per familiam, Ruler ouer the houshold: the same is also termed, ver. 49. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fellow seruant with the rest of the meany. All seruants vnder one Lord, though some superior in office to the rest. As in the ciuill State, within that honourable ranke, both Earles and Lords are called Barons, yet their dignities are not equall: euery Earle

being a Baron, but not euery Baron an Earle. So in the State Ecclesiasticall, in respect of the ge∣nerall seruice of Christ, the dispensation of his Word and Mysteries, Bishops and Priests are all Brethren, and fellow-Presbyters: yet though the Stiles be communicable, the termes are not con∣vertible: for euery Bishop is a Priest, but euery Priest is not a Bishop. As this therefore no way diminisheth their authoritie,* 1.19 for Episcopus est sa∣cerdotum Princeps, saith Ignatius: so it commen∣deth their humilitie, to call vs Brethren. If wee offend, Paterna agant, let them correct vs as their children: while wee doe well, Fraterna teneant, let them encourage vs as their Brethren. God is not tyed to meanes: for illumination of the mind, hee often lights a great Lampe of the San∣ctuary at a little wax Taper, as he did Paul by A∣nanias. And for mouing of affections, often with a puffe of winde hee stirres vp the waues of the great Ocean. Deus non est parvus in paru••; not straitned according to the smalnesse of the Or∣gan. On the one side loue and grauitie, on the o∣ther side obedience and sinceritie, on all sides holinesse and humilitie, becomes the Ministers of Iesus Christ.

The Exercise, or due practise of this office.

Let vs goe againe. Let vs goe, that is, goe per∣sonally. Let vs goe againe, that is, goe frequently.

1. Let vs goe; not send our Deputie, but go our selues. He that sends, sees by anothers eyes, and takes the state of things vpon trust. If wee goe, wee see by our owne, and our owne eyes

be our best informers. How is he Episcopus, that neuer ouerlooks. So Saint Ierome in his Epistle to Nepotian, nitatur esse quod dicitur. Hee is an ill Shepheard, that does not know Vultum pecoris. Know the state of thy flockes,* 1.20 and the face of thy herds. Desire to see them, quomodo Moses voluit videre Deum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, face to face. In the Prouerb, Domini oculus pascit equū, & vestigia eius pingue∣faciunt agrum. The Masters eye feeds the horse; the presence of the Bishop, like the Northwind, dispels infection. It was Pauls continuall feare; some preuarication in his absence.* 1.21 I feare I shall not find you such as I would, and that I shall be found to you such as you would not. Saint Peters Shadow wrought miracles, but now the Bishops shadow will work no miracles. This is one speciall thing to be visited and examined, the residence of Pa∣stors in their Charges. It is an vnhappy thing for a man to be a stranger at home.* 1.22 Damasus com∣pares such to wanton women; which no sooner beare children, but presently put them forth to nurse, that with lesse trouble they may returne to their old pleasure•• Peraldus,* 1.23 a Popish writer, is so bitter against those that feed their flocks by Deputies, that hee sayes, It is as if a man should marry a wife, and suffer another to get children by her. ••ludque Clictovaei, magis salsum quam fal∣sum; Vicariam quidem salutem, personalem verò perniciem, talisbusmanere.

I know, there is a Residence Persona••l, and Pa∣storall: and hee that is a stranger to the Pulpit, though he straggle not out of the bounds of his

Parish, is the greatest Non-resident. And I grant, that in some cases a dispensation is requisite; Ce∣dat minus maiori; yet it is no hurt to pray, God perswade them all to dwell in their owne Tents. But it is not well, for a Preacher to bee like a doore, when it is once oyled, then to leaue creaking. It was a Friers conceit vpon Gen. 6. when the Cler∣gie,* 1.24 those sonnes of God, began to doat vpon the daughters of men, to be enamoured on temporall preferments; then by such mariages, monsters were begot in the Church, and the Sanctuary of God was filled with Gyants, far from the shape of Christians. It is pitie, but the Bishop should forbid the Bannes; and if any such Marriage be, it is more then time to make it a nullitie; by di∣uorcing them from Idlenesse, couetousnesse, and ambition.* 1.25 The faithfull Steward is hee that giues the houshold their portion of meate in due season. 1. Hee must giue them all meat, young and olde, rich and poore, weake and strong. 2. In due sea∣son, that is, when their appetites call for it; nay, hee must not alwayes stay till they desire it. 3. Proprijs manibus, he must do it with his owne hands: hee is but a deputie, and therefore is not euermore allowed a deputy. Let vs go our selues.

2. Let vs goe againe. The building of the Church goes slowly forward: though there bee many labourers, there be more hinderers: God neuer had so many friends, as enemies. If the O∣uerseers looke not well to the businesse, too ma∣ny will make Church-worke of it; for such loy∣tering is now fallen into a Prouerbe. Men are

fickle, as were the Galatians, and Churches of Asia: if they be not often visited, they will soone be corrupted. Luther said in Wittenberge, that a few fanaticall fellowes had pulled downe more in a short space, then all they could build vp a∣gaine in twentie yeares. The deuill is alwayes busie; and it is no small labour to earth that Fox. The plant which we would haue thriue, must be often watered. The Apostles did visite to con∣firme, and comfort, because that was a time of persecution. Our mischiefe is intestine; Pax a pa∣ganis, pax ab haereticis, nulla pax a falsis filijs. Let but Moses turne his back, and ascend the mount, to bee Israels Lieger with God, the people pre∣sently speake of making a Calfe. Hee went but on their Ambassage to their Maker: yet as if they had seene him take his heeles, and run into the wildernesse; he is no sooner vanished out of their sight, then out of their mind, and they fall to Idolatry. Our Churches are not like Irish timber: if they bee not continually swept, there will bee spiders and cobwebs. If the seruants sleepe,* 1.26 the Masters field is not priuiledged from Tares. Therefore to preuent dangers, and to heale diseases, frequent visitation is necessary for the Church of Christ.

The Moderation, or seasonablenes of it.

After certaine dayes. Ex assiduitate vilitas; that which is too common, b••comes cheape, and lo∣seth credit. Due respirations are requisite in the holiest actes. God is so fauourable to his crea∣tures, that he requires them not to bee ouertoy∣led

in the workes of his owne seruice. When the Temple was a preparing,* 1.27 the thirtie thousand workmen wrought not continuedly, but with intermission. One moneth they were in Lebanon, and two at home: so their labour was more ge∣nerous, & lesse burthensome. Euer, ten thousand did work, while twentie thousand breathed. The mind that is ouerlaid with businesse, growes dull and heauy: ouer lauish expence of spirits leaues it heart-lesse. The best horse will tire soonest, if the reines lye loose on his necke. Perfection comes by leasure, and no excellent thing is done at once. The Gourd, which came vp in a night, withered in a day: but the plants that liue long, rise slowly. It is the rising and setting of many Sunnes, that ripens the businesse both of nature and arte. Who would not rather chuse many competent meales, then buy the gluttony of one day, with the fast of a whole weeke? Therefore the reuerend Fathers of the Church obserue their due times of Visiting; and particular Pa∣stors haue their set dayes of feeding. Hee is an ill Fisher, that neuer mends his net; a bad Mower that neuer whets his Sythe.

There bee some so mad of hearing, that as if their Preacher had ribbs of yron, and a spirit of Angelicall nature, they will not suffer him to breath. But are as impatient of such a pause, as Saul was of Dauids sicknes;* 1.28 Bring him to me in the bed, that I may slay him. Such, & no more is their pitie to their Minister: Bring him though he lye sicke in his bed; spare him not, though his heate

and heart be spent. And if wee satisfie not their vnseasonable, vnreasonable desires, they ex∣claime and breake out into bitter inuectiues a∣gainst vs: not vnlike the Chinois, that whip their gods, when they doe not answere them. Such misgouern'd feeders should bee stinted to their measure, as the Israelites were to an Omer. God will neuer thanke vs for killing our selues, to hu∣mour our hearers.

The Extent, or latitude of it.

In euery Citie. First, such was their fauour and indulgence, they went to euery city, not summo∣ned euery citie to appeare before them. Our graue Diocesans doe follow the blessed Apo∣stles in this step: they visite vs in our seuerall Deanries and Diuisions, without compelling the remote dwellers to trauell vnto their Consisto∣ries.

Againe, In euery Citie: such was their impar∣tiall Iustice, and most equall loue to all: the grea∣test were not exempted from their Iurisdiction, nor the least neglected of their compassion. The holiest Congregations may bee blemished with some malefactors. Rome, and Corinth, and Ephe∣sus, though they were all famous cities, had no lesse need of Apostles for their Visitants, then they had for their Founders. Three traytors kin∣dle a fire, two hundred and fifty Captains bring sticks to it,* 1.29 and all Israel is ready to warme them∣selues at it. It was happy for Israel when they had but one Achan,* 1.30 and yet that one Achan was e∣nough to make them vnhappy. The innocence

of so many thousands was not so forcible to ex∣cuse his one sinne, as his one sinne was to taynt all the people. One euill man may kindle that fire, which the whole world cannot quench. Shall Ieroboam be an Idolater alone? No, he can no sooner set vp his Calues, but his subiects, like beast, are presently downe on their knees.

Where stands that Eutopia, that citie, which is in so good case, that it need not bee visited? Sin doth multiply so fast, that the poore Preacher cannot out-preach it: yea, it is well if the Bishop himselfe with all his authoritie can suppresse it. Wee cannot say alwayes whence these euills come, but we are sure they are. You haue perad∣uenture heard or seene a Motion, a Puppet-play; how the little Idoles leape, and mooue, and run strangely vp and downe. Wee know it is not of themselues; but there is a fellow, behind, which we see not, it is he that doth the feat. We see in our Parishes strange motions; a drunken compa∣nion bearding his Minister, a contentious Incen∣diary vexing him with actions and slanders: an obstinate Papist carries away his Recusancie, scornes the Preacher, seduceth the people: this is a strange kinde of Puppet play: but God knowes who it is behind the curtaine, that giues them their motion: onely we are sure, they can∣not thus moue themselues. There are many mee∣tings, and much adoe, as if sinne should be puni¦shed: a Iury is impannell'd, a sore charge is gi∣uen: the drunkard shall bee made an example, Good-ale shall be talk'd with, whoredome shall

be whipt, and all shall be well: we looke for pre∣sent reformation. But it commonly proues like the Iugglers feast in Suidas; a Table furnished with all manner of dainties in shew, wherof when they came to taste, they found nothing but aire. But I passe from the Extent, to

The Limitation, or restraint of it.

Where wee haue preached the Word of the Lord. Not euery citie, but euery citie and place that hath receiued the word of Instruction. No visi∣ting a Garden, but where some seeds haue beene planted: that which is all weeds, is left to an higher visitation;* 1.31 God shall iudge them that are without. One would think that the word of God were so preuailing, that it should beat downe e∣normities faster then Satan can raise them. But wee finde by miserable experience, that euen in those cities where the Gospell hath abounded, sinne hath superabounded; and that this glorious Sun hath not dispelled and ouercome all those fogges and mists that haue surg'd from hell. But if the Sunne cause a stench, it is a signe there is some dunghill nigh: let it reflect vpon a bed of Roses, there is all sweetnesse.

Shall wee lay the blame vpon the Preachers? that were vniust in our owne consciences. What Citie in the world is so rich in her spirituall pro∣uision, as this? Some whole countreyes within the Christian pale, haue not so many learned and painefull Pastors, as bee within these walles and liberties. It lookes light the firmament in a cleare night, bespangled with refulgent starres,

of different magnitude, but all yeelding com∣fortable light, to guide our feet in the way of peace. The Church in Constantinople, wherein Nazian∣zen preached, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Resurrection Church; in respect of the great concourse and as∣sembly of people. Most Churches in this Citie may well beare that name. Where is the fault then? I could happily tel you of some causes: the great profanation of Gods Sabbath, the perfun∣ctory hearing of his sacred word, the cages of vncleane birds, Brothels and drinking Schooles, the negligence of the secular Magistrate, the ex∣emplary corruption of Rulers, the sinfull indul∣gence of parents and matters in their families, when the mouths of their children and seruants bee filled with vncorrected oathes and blasphe∣mies. O that wee might see an end of these things, before wee see an end of all things. The last poynt is,

The Intent, or end of all

To see how they doe. First, to see how the Pa∣stors doe, whom they had set ouer particular Congregations. The Apostles had been carefull in their first election; and good reason; Lay hands suddenly vpon no man, saith Saint Paul. There is a Story in the Legend, how a Bishop deuoted to the seruice of our Lady, in the agony of death, prayed her to bee his Mediator, as hee had been her Chaplaine. To whom she answered, that for his other sinnes she had obtained pardon, but his rash imposition of hands, was a case which her Sonne would reserue to hims••lfe. But some that

were fit in the choise, may prooue vnworthy in the progresse; therefore must be visited, to see how they doe. For if the Physician be sicke, what shall become of his patients? Certainly, a Ministers life is full of honour heere and hereafter too, so it is full of danger heere and heereafter too. O what an honour is it to labour in Gods har∣uest, to bee an Ambassador from Christ, to re∣mit and retaine sinnes, to dresse and leade the Bride, to sit on thrones, and iudge the nations? Againe, what a danger is it to answere for soules lost by our silence, to bee guilty of blood, by ei∣ther teaching, or liuing amisse? For howsoeuer the doctrine it selfe bee the Light, yet the Prea∣chers life is the Lanthorne that carries it, and keepes it from blowing out: and it is an easier defect to want Latine or learning, then to want honestie and discretion. God hath giuen vs the Keyes; but if they rust vpon our hands, whether through foule carriage, or want of vse, they will but serue to lock our selues out of doores. Ther∣fore we must submit to a Visitation.

How they doe. What must it be examined, what store of soules they haue conuerted? No, it is the measure, not the successe, that God looks to. Saint Paul himselfe doth not say, Plus profui om∣nibus, I did more good then the rest:* 1.32 but Plus la∣borani omnibus, I tooke more paines then the rest. •• laboured more abundantly then they all. Our re∣ward shal be according to our works, not according to the fruit of our workes. And our labour, how euer fruitlesse among men,* 1.33 shall not bee in vaine in

the Lord. It was the complaint of a great Pro∣phet, I haue laboured in vaine,* 1.34 & spent my strength for nought, yet my reward is with the Lord. Though we cannot saue you, yet our desire and endeuour to do it, shall saue our selues. We giue God what we haue, he askes vs no more: this is enough to honour him, and reward vs.

How they doe. What, how they thriue in their temporals, what riches or preferments be giuen them? no, as this is none of our ambition, so it is none of our lucke or portion. Men sucke our milke, like Mules, and then kicke vs with their heeles. Cominaeus sayes, he that would be a Fauo∣rite, must not haue a hard name, that so he might bee easily remembred, when promotions are a dealing. It seemes that Preachers haue hard names, for none remember them in the poynt of benefit. The world regards them, as poore folks doe their children; they would bee loth to haue any more of them, because they are troubled to maintaine them they haue. In Ier••boams time the lowest of the people were made Priests, & now Priests are made the lowest of the people. A lay∣man, like a Mathematicall line, runs on ad infini∣tum: onely the Preacher is bound to his compe∣tencie, yea, and defrauded of that. But let all preferments goe, so long as wee can find prefer∣ment in your consciences, and bee the instru∣ments of your saluation, we are content.

How they doe. Not onely the Pastors, but euen all the Brethren; their errors must also be looked into. S. Paul mentions the house of Cloê, 1 Cor. 1.

It hath been declared to me,* 1.35 by them which are of the house of Cloê, that there are contentions and faults among you; from thence hee had information of their disorders. Answerable to which, we haue Church-wardens, they are the house of Cloê, bound by oath to present misdemeanors, that sins may haue their iust censure. Let them on the one side, take heed of splene, that they do nothing maliciously. So their accusation may be iust, and their affection vniust: & in doing that they shall sin, which they had sinned in not doing. Ill•• d••t poenam, tu amisisti laudem. On the other side: of conniuence and partialitie; for there is an Omnia benè that swallowes all vanities. Drunkennes, vn∣cleannes, swearing, profanation of the Sabbath, goe abroad all the yeare; and when the Visitati∣on comes, they are lock'd vp with an Omnia bene. This is not that Charitie that couereth sinne, but a miserable indulgence that cherisheth sinne.

In the Creation there was an Omnia bene; God reviewed all his workes, and they were exceeding good. In our Redemption there was an Omnia be∣ne; He hath done all things well, hee hath made the Blinde to see, and the Lame to goe; a iust confes∣sion & applause. Here was an Omnia bene indeed, but there neuer was an Omnia bene since.

Let there bee therefore a Visitation with the Rod, lest God come to visite with f••re. God hath a fourefold Visitation. 1. A Visitation of Grace and Mercie:* 1.36 Visitauit & redemit, He hath visited and redeemed his people. He came not onely to see vs, but to saue vs: not only to liue among vs, but

to die for vs. So Paul applies that of the Psalme, What is ••an that thou art mindfull of him,* 1.37 and the Son of man that thou visitest him? The time wher∣in Ierusalem heard the oracles, and saw the mira∣cles of our blessed Sauiour, is called The day of her visitation. 2. A visitation of pit••e and com∣passion so when God relleued S••ra's barrennes,* 1.38 he is said to visite her. Thus he did visit Iob in his sicknesse, Thy visitation hath preserued my Spirit. This dutie hee commends to vs for true religion indeed.* 1.39 Pure religion and vndefiled before God, is to visite the fatherlesse & widowes in their affliction. To these works hee promiseth the kingdome of heauen;* 1.40 You haue visited me when I was sicke, or in prison; Therefore come ye blessed. 3. A visitation of seuerity and co••rection;* 1.41 so Iob cals his tryall a vis••tation: and we call the Pestilence, Gods visi∣tation. This he threatned euen to the offenders of the house of Dauid,* 1.42 I will visite their transgression with the rod, and their iniquitie with stripes. This visitation is not without mercy; yea; it is an argu∣ment of mercy; for when God refuseth to visit, that is the sorest visitation of all. Therefore wee pray,* 1.43 Looke downe from heauen, O Lord behold, and visit thy Vi••••. 4. Lastly, a visitation of wrath and fury;* 1.44 Shall I not visite for these things, saith the Lord? Shall not my soule bee auenged ••n su••h a Na∣tion as this? So he visited Egypt, when hee slew their first borne; the old world, when he drow∣ned it, Sodome, when he burned it; I will go downe and see. Thus shall he one day visite the wicked, with fire and brimstone, and a horrible tempest:

this shall bee the portion of their cup.

Gods visitation cannot be eluded or auoyded; there will be no appealing to a higher Court, no reuoking by Prohibitions, no hiding from the censure, no corrupting the Iudge, no answering the matter by Proxie, no commuting the penal∣tie; no preuenting, but either by liuing innocent, or dying penitent.

Therefore let vs all visite our selues, that wee may saue God the labour. This is a dutie to which wee are all naturally backward: like Ele∣phants, that chuse troubled waters, and refuse to drinke in cleare springs, for feare of seeing their owne deformities. Or vnthrifts, that are run so farre in arrerages, they are loth to heare of a rec∣koning. Or, it may bee, we haue chiding consci∣ences; and then, like those that are troubled with curst and scolding wiues at home, loue to be ram∣bling abroad. But it is better to haue our wounds searched while they are greene, then to haue our limbes cut off for being festered. Descend wee then, into the depth and corners of our owne hearts; let vs begin our visitation there; mortify∣ing all our rebellious lusts, and subduing our affe∣ctions to the will of our Maker. So onely shall wee passe cleare and vncondemned by the great Bishop of our Soules, Iesus Christ.

I haue done; Deo gloria, vobis gratia, mihi venia. Amen.

Notes

• * 1.1

  1 Tim. 1.14.
• * 1.2

  1 King. 17.16.
• * 1.3

  Psal. 133.2.
• * 1.4

  Obseruat
• * 1.5

  Arist. Polit.
• * 1.6

  Reuel. 3.7.
• * 1.7

  Zach. 11.7.
• * 1.8

  Col. 2.5.
• * 1.9

  Iudg. 5.20.
• * 1.10

  Math. 24.45.
• * 1.11

  Obseruat.
• * 1.12

  Hebr. 9.4.
• * 1.13

  Socrat. lib. 7. cap. 22.
• * 1.14

  1 Cor. 4.21.
• * 1.15

  Galat. 5.12.
• * 1.16

  Aug.
• * 1.17

  Hebr. 2.11.
• * 1.18

  Psal. ••0.20.
• * 1.19

  Ad. Tr••••••.
• * 1.20

  Prou. 27.23.
• * 1.21

  2 Cor. 12.20.
• * 1.22

  Ep. 4. ad Episc.
• * 1.23

  Lorin. in lo••.
• * 1.24

  Gen. 6.2.4.
• * 1.25

  Luke 12.42.
• * 1.26

  Math. 13.25.
• * 1.27

  1 Kings 5.14.
• * 1.28

  1 Sam. 19.15.
• * 1.29

  Numb. 16.
• * 1.30

  Iosh. 7.
• * 1.31

  1 Cor. 3.13.
• * 1.32

  1 Cor. 1••.10.
• * 1.33

  Verse. ••8.
• * 1.34

  Esai. 49.4.
• * 1.35

  1 Cor. 1.11.
• * 1.36

  Luke 1.68.
• * 1.37

  Hebr. 2.6.
• * 1.38

  Gene. 21.1.
• * 1.39

  Iam. 1.27.
• * 1.40

  Math. 25.43.
• * 1.41

  Iob 7.18.
• * 1.42

  Psal. 89.32.
• * 1.43

  Psal. 80.14.
• * 1.44

  Iere. ••.29.