A01956:551
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ…
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ hath endowed her considered in some contemplations upon part of the 12. chapter of the Hebrews : together with certain other meditations and discourses upon other portions of Holy Scriptures, the titles whereof immediately precede the book : being the sum of diverse sermons preached in S. Gregory's London / by Thomas Adams ...The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ hath endowed her considered in some contemplations vpon part of the 12. chapter of the Hebrewes : together with certain other meditations and discourses vpon other portions of Holy Scriptures, the titles wherof immediately precede the booke : being the summe of diuerse sermons preached in S. Gregories London / by Thomas Adams ...
London: printed by G.P. for John Grismand, 1619London: printed by G.P. for Iohn Grismand, 1619
MANS SEED-TIME AND HARVEST: OR, Lex Talionis. › God is not mocked.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
God is often in the Scripture called the Searcher of the heart. Jere. 17. The heart is deceitful above all things, and 1desperately wicked: who can know it? Who? Ego Dominus; I the Lord know the heart. So Solomon in his prayer: aThou only knowest the hearts of all the children of men. So the Apostles about the election of one in Judas room, bThou Lord, which knowest the hearts of all men. Now he that knows the heart, cannot be mocked. It is hard to beguile the eye of man looking on us, how much more to deceive the eye of God looking in us? Therefore Quod ⟨p. 239⟩non audes facere aspiciente conseruo, hoc ne cogites inspiciente Deo.
God is often in the Scripture called the Searcher of the heart. Iere. 17. The heart is deceitfull aboue all things, and 1desperately vvicked: who can knowe it? Who? Ego Dominus; I the Lord know the heart. So Salomon in his prayer: aThou onely knowest the hearts of all the children of men. So the Apostles about the election of one in Iudas roome, bThou Lord, which knowest the hearts of all men. Now hee that knowes the heart, cannot be mocked. It is hard to beguile the eye of man looking on vs, how much more to deceiue the eye of God looking in vs? Therefore Quod ⟨p. 239⟩non audes facere aspiciente conseruo, hoc ne cogites inspiciente Deo.
How vain a thing then is it to be an Hypocrite? As if God had not a window into the heart, to discern it. Hypocrites, saith Augustine, have cChristianum nomen ad judicium, non ad remedium: The name of Christians to their condemnation, not comfort. Their words are like an Echo, they answer Gods call, but never come at him. Good company they will admit, to better their credit, not their conscience. Like crafty Apothecaries, they have one thing written in their papers and marks, another thing in their boxes. But because every man is as hasty to condemn an Hypocrite, as David was to condemn the Oppressor in the Parable, when the dTu es homo lies in his own bosom, I vvill touch two or three particulars.
How vaine a thing then is it to be an Hypocrite? As if God had not a window into the heart, to discerne it. Hypocrites, saith Augustine, haue cChristianum nomen ad iudicium, non ad remedium: The name of Christians to their condemnation, not comfort. Their words are like an Eccho, they answere Gods call, but neuer come at him. Good company they will admit, to better their credite, not their conscience. Like crafty Apothecaries, they haue one thing written in their papers and markes, another thing in their boxes. But because euery man is as hastie to condemne an Hypocrite, as Dauid was to condemne the Oppressor in the Parable, vvhen the dTu es homo lyes in his owne bosome, I vvill touch two or three particulars.
- cDe Temp. 215.
- d2. Sam. 12. 5.
If we look into Popery, we shall find it universally a professed study to mock GOD. They make show by their abundant prayers of an abundant zeal: when (as if God saw not the heart) they think the work done is sufficient. Those Qui filo insertis numerant sua murmura baccis, keep number and tale; no matter with what mind: no nor yet to whom; whether to this Angel, or that Saint; to our Lord, or to our Lady. Yea it is recorded that the Papists in Scotland (about Henry the 8. his time of England) used to say the Lords Prayer to Saints. Insomuch 1that when a little knowledge came into some mens hearts of this absurdity, there arose great Schism. And one Fryer Toit• was gotten to make a Sermon, that the Pater noster might be said to Saints. So were the people divided, that it was a common question; To whom say you your Pater-noster? Call you these zealous prayers? Be not deceived, God is not mocked.
If we looke into Popery, we shall find it vniuersally a professed study to mocke GOD. They make shew by their abundant prayers of an abundant zeale: when (as if God saw not the heart) they thinke the worke done is sufficient. Those Qui filo insertis numerant sua murmura baccis, keepe number and tale; no matter with what mind: no nor yet to whom; whether to this Angel, or that Saint; to our Lord, or to our Lady. Yea it is recorded that the Papists in Scotland (about Henry the 8. his time of England) vsed to say the Lords Prayer to Saints. Insomuch 1that when a little knowledge came into some mens hearts of this absurdity, there arose great Schisme. And one Fryer Toit• was gotten to make a Sermon, that the Pater noster might be said to Saints. So were the people diuided, that it was a common question; To whom say you your Pater-noster? Call you these zealous prayers? Be not deceiued, God is not mocked.
- 1Fox Martyrol. Pag. 1237.
As much might be said for their unclean Celibate. Their single life makes show of great pureness, as if their ⟨p. 240⟩adulteries, Sodomitry, experimental brothelry, unmatchable uncleannesses were not known. They ostent their Chastity, when Urbs est jam tota Lupanar. What would they, but mock God?
As much might be said for their vncleane Celibate. Their single life makes shew of great purenes, as if their ⟨p. 240⟩adulteries, Sodomitry, experimentall brothelry, vnmatchable vncleannesses were not knowne. They ostent their Chastitie, when Vrbs est iam tota Lupanar. What would they, but mocke God?
No less for their fastings. How deadly a sin is it to eat flesh on a Friday! yet is it no sin with them to be drunk on a Friday. A poor labourer ploughs all day, at night refresheth himself with a morsel of Bacon: he is an Heretic. A gallant Gentleman hawks all day, at night sits down to his variety of fishes, curious wines, possets, junkets; O he's a good Catholic. An Hypocrite he is rather. Famam quaerunt abstinentiae in delicijs. They seek the credit of temperance among full tables, full pots. Famam quaerunt, but Famem fugiunt. They desire praise, but they refuse hunger. But God is not mocked. For our selves.
No lesse for their fastings. How deadly a sinne is it to eate flesh on a Friday! yet is it no sinne with them to be drunke on a Friday. A poore labourer plowes all day, at night refresheth himselfe with a morsell of Bacon: hee is an Heretike. A gallant Gentleman hawkes all day, at night sits downe to his varietie of fishes, curious wines, possets, iunkets; O he's a good Catholike. An Hypocrite he is rather. Famam quaerunt abstinentiae in delicijs. They seeke the credite of temperance among full tables, ful pots. Famam quaerunt, but Famem fugiunt. They desire praise, but they refuse hunger. But God is not mocked. For our selues.
If there be any here, (because my Text depends on that occasion) that robs his Minister of temporal food, and yet makes show to hunger after his spiritual food; though he may cozen man unseen; either by his greatness, or craftiness: Let him know, that God is not mocked.
If there be any here, (because my Text depends on that occasion) that robbes his Minister of temporal food, and yet makes shew to hunger after his spirituall food; though he may coozen man vnseene; eyther by his greatnesse, or craftines: Let him know, that Gdo is not mocked.
If there be any fraudulent Debtor, that deceives his brother of his goods, and then flatters his conscience that the merits of Christ shall acquit him: so packs all upon Christ, let him pay it: let him know that God is not mocked. The blood of Christ was not shed to pay mens debts, but Gods debts. It hath virtue enough, but no such direction. Thou injurest Christ to lay such reckonings on him. No, Vend, solue, vive de reliquo. aSell that thou hast, pay that thou owest, live of that thou reservest.
If there be any fraudulent Debter, that deceiues his brother of his goods, and then flatters his conscience that the merits of Christ shall acquit him: so packes all vpon Christ, let him pay it: let him know that God is not mocked. The bloud of Christ was not shed to pay mens debts, but Gods debts. It hath vertue enough, but no such direction. Thou iniurest Christ to lay such reckonings on him. No, Vende, solue, viue de reliquo. aSell that thou hast, pay that thou owest, liue of that thou reseruest.
If there be any Usurer, that deals altogether in letting out: that lets out his money to men, his time to Mammon, his body to pining, his mind to repining, his soul to Satan: Though he comes to Church, and sits out a Sermon; let him know that his mind is then bound to his obligations; and he creeps into the Temple for the ⟨p. 241⟩same end, the Serpent crop into Paradise. Wretched men, that are bound to his mercy: for like a common hackney Jade, he will not bear them one hour past his day. But let him know, God is not mocked.
If there be any Vsurer, that deales altogether in letting out: that lets out his money to men, his time to Mammon, his body to pining, his mind to repyning, his soule to Satan: Though hee comes to Church, and sits out a Sermon; let him knowe that his mind is then bound to his obligations; and he creepes into the Temple for the ⟨p. 241⟩same end, the Serpent crope into Paradise. Wretched men, that are bound to his mercy: for like a cōmon hackney Iade, he will not beare them one houre past his day. But let him know, God is not mocked.
If there be any Oppressor, that comes to Church in the shape of Knight or Gentleman: & thinks to cover all his exactions of his poor Tenants, all his wringings of his neighbours; with going three or four miles to a Sermon: let him know, that God is not mocked. He prefers Mercy before Sacrifice; and would not have thy profession countenance thy evil deeds, but thy good deeds con mend thy profession.
If there be any Oppressor, that comes to Church in the shape of Knight or Gentleman: & thinks to couer all his exactions of his poore Tenants, all his vvringings of his neighbours; vvith going three or foure miles to a Sermon: let him know, that God is not mocked. He preferres Mercy before Sacrifice; and would not haue thy profession countenance thy euill deeds, but thy good deeds cō mend thy profession.
Baldwin an Archbishop of Canterbury boasted often, that he never eat flesh in his life. To whom a poor lean widow 1replied, that he said false; for he had eaten up her flesh: He demands how: She replies, by taking away her Cow. Never pretend your earnest zeal, fasting or praying, or travelling to Sermons; when you devour widows houses, enclose Commons, and so eat up the very flesh of the poor.
Baldwin an Archbishop of Canterbury bosted oftē, that he neuer eate flesh in his life. To whom a poore leane widow 1replied, that he said false; for he had eaten vp her flesh: He demaunds how: Shee replies, by taking away her Cow. Neuer pretend your earnest zeale, fasting or praying, or trauelling to Sermons; when you deuoure widdowes houses, enclose Commons, and so eate vp the very flesh of the poore.
- 1Act. and Monum. Pag. 233.
If there be any that allows sometimes the Church his body, when the Pope always hath his heart; who though he be in Domo Dei; in Gods house; is Pro Domo Antichristi, is for Antichrists kitchen. Or that keeps a Lady at home, that will not come two furlongs to Church: whereas our Lady travelled as far as Jerusalem. Luke 2. Who must needs be a Papist, because her Grannam was 1so: and grows sick if you but talk of the Communion. And all this to save his Lands on earth, though he lose his Land in Paradise: Let him know, God is not mocked.
If there be any that allowes sometimes the Church his body, when the Pope alwaies hath his heart; who though he be in Domo Dei; in Gods house; is Pro Domo Antichristi, is for Antichrists kitchin. Or that keepes a Lady at home, that will not come two furlongs to Church: whereas our Lady trauelld as farre as Ierusalem. Luke 2. Who must needs be a Papist, because her Grannam vvas 1so: and growes sicke if you but talke of the Communion. And all this to saue his Lands on earth, though he lose his Land in Paradise: Let him know, God is not mocked.
If there be any here, that hath given no Religion yet a full persuaded place in his heart: but because he sees diverse shadows, resolves on no substance. And is like the Bat, that hath both wings and teeth, and so is neither a bird nor a beast. His mind being like a puff of wind, between two religions, as that between two doors, ever ⟨p. 242⟩whistling. Protestants, he says believe well, Puritans say well, and Papists do well: but till they all agree in one, he will be none of them all. To quite him in his own fantasy; let him then take from the one good faith, from the other good words, and from the last good works, and he may be made a very good Christian. But why then comes he to Church? By the mere command of the positive Law: as he comes to the Assizes when he is warned of a Jury. But let him not be deceived: God is not mocked.
If there be any here, that hath giuen no Religion yet a full perswaded place in his heart: but because he sees diuerse shadowes, resolues on no substance. And is like the Batte, that hath both wings and teeth, and so is neither a bird nor a beast. His mind being like a puffe of wind, betweene two religions, as that betweene two dores, euer ⟨p. 242⟩whistling. Protestants, he sayes belieue well, Puritans say well, and Papists doe well: but till they all agree in one, he will be none of them all. To quite him in his owne fantasie; let him then take from the one good faith, from the other good words, and from the last good works, and he may be made a very good Christian. But vvhy then comes he to Church? By the meer command of the positiue Lavv: as hee comes to the Assises vvhen he is vvarned of a Iurie. But let him not be deceiued: God is not mocked.
If there be any luxurious, that serves God in the Temple, his flesh in the Chamber. Any covetous, that (as if his soul was divisible) strives to serve two masters; though he doth it diversly: God with his art, the world with his heart. If any blasphemer that here sings Psalms, and abroad howls oaths and curses. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth 1his own heart, this mans religion is in vain. If any seem [Greek or Hebrew], when they are [Greek or Hebrew], servers of the Lord, when they are observers of the time. Let them know to their horror, Non deluditur Deus, God is not mocked.
If there be any luxurious, that serues God in the Temple, his flesh in the Chamber. Any couetous, that (as if his soule was diuisible) striues to serue two masters; though he doth it diuersly: God with his arte, the world with his heart. If any blasphemer that here sings Psalmes, and abroad howles oathes and curses. If any man among you seeme to be religious, and bridleth not his tongue, but deceiueth 1his owne heart, this mans religion is in vaine. If any seem 〈non-Latin alphabet〉, whē they are 〈non-Latin alphabet〉, seruers of the Lord, vvhen they are obseruers of the time. Let them know to their horror, Non deluditur Deus, God is not mocked.
Gold cannot hide a rotten post from GODS eye. If men will be Humiles sine despectu, and Pauperes fine defectu; 1he sees it. Hypocrisy is like a burning fever, which drinks fervent heat out of cold drink. The Hypocrite is nothing else but a player on this worlds stage: the villains part is his; and all his care is to play it handsomely and cleanly. He maliceth any man that would take his part from him; not unlike to him that being requested to lend his clothes, to represent a part in a Comedy; answered; no, he would have no body play the fool in his clothes but himself. He thinks to cozen all the world with the opinion of his purity; but there is one above sees him. God is not mocked.
Gold cannot hide a rotten post from GODS eye. If men will be Humiles sine despectu, and Pauperes fine defectu; 1he sees it. Hypocrisie is like a burning feuer, which drinkes feruent heate out of cold drinke. The Hypocrite is nothing else but a player on this worlds stage: the villaines part is his; and all his care is to play it handsomely and cleanly. He maliceth any man that would take his part from him; not vnlike to him that being requested to lend his clothes, to represent a part in a Comedie; answered; no, he would haue no body play the foole in his clothes but himselfe. Hee thinkes to coozen all the world with the opinion of his purity; but there is one aboue sees him. God is not mocked.
- 1Bern.
I have ended the Caution; let us come to the Reason. For whatsoever a man soweth, that shall he also reap. wherein observe The Manner. Matter. In the Manner there is a twofold generality of the Thing. Person. There is a Whatsoever, and a Whosoever: for the whole speech is indefinite. The Person is indefinite. A Man, any man,
I haue ended the Caution; let vs come to the Reason. For whatsoeuer a man soweth, that shall he also reape. wherein obserue The Manner. Matter. In the Manner there is a twofold generality of the Thing. Person. There is a Whatsoeuer, and a Whosoeuer: for the vvhole speech is indefinite. The Person is indefinite. A Man, any man,
Every man. This is the first Generality. For Country, be he Jew or Gentile, Turk or Christian. For degree; high or low, Prince or subject, the greatest Lord, and the basest Groom. For estate; be they rich or poor, the wealthiest Burger, and the wretchedst Beggar. For Sex, be they male or female. For condition; be they bond or free. What a man, any man, sows, that, &c. The Thing is indefinite. Whatsoever.
Euery man. This is the first Generality. For Country, be he Iew or Gentile, Turke or Christian. For degree; high or low, Prince or subiect, the greatest Lord, and the basest Groome. For estate; be they rich or poore, the wealthiest Burger, and the wretchedst Begger. For Sexe, be they male or female. For condition; be they bond or free. What a man, any man, sowes, that, &c. The Thing is indefinite. Whatsoeuer.