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Five sermons preached upon sundry especial occasions Viz. 1 The sinners mourning habitFiue sermons preached vpon sundry especiall occasions Viz. 1 The sinners mourning habitThomas Adams, 1626

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A SERMON PREACHED AT THE TRIENNIAL Visitation of the Right Reverend Father in God, the Lord Bishop of LONDON, in Christ-Church.

A SERMON PREACHED AT THE TRIENNIALL Visitation of the Right Reuerend Father in God, the Lord Bishop of LONDON, in Christ-Church.

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BY THOMAS ADAMS.

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LONDON, Printed by Aug. Matthews, and John Norton. 1625.

LONDON, Printed by Aug. Matthewes, and Iohn Norton. 1625.

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A VISITATION SERMON.

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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.

ACTES 15.36. And some dayes after, Paul said vnto Barnabas, Let vs goe againe and visite our Brethren, in euery Citie where wee haue preached the Word of the Lord, and see how they doe.

:57p. 29–30

:59p. 30–31¶1

1. The motion was Pauls, 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 then the ambition of Alexander, would sooner have wanted ground; then desire to travel in the business of his Master. Terra citius d•fecisset, quàm studium praedicandi ▪ Indeed, he had found an unusual mercy,¹ as himself delivers it. The grace of our Lord was exceeding abundant toward me: using an ⟨p. 31⟩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;² Aaron's was far more, it ran down to the skirts of his clothing. ³Such 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.

1. The motion was Pauls, the forwardest souldier in all the army of Christ: that winged Husbandman, who plowed vp the fallow hearts of the Gentiles that with a holy zeale, greater then the ambition of Alexander, would sooner haue wanted ground; then desire to trauell in the busines of his Master. Terra citius d•fecisset, quàm studium praedicandi ▪ Indeed, he had found an vnusuall mercy,¹ as himselfe deliuers it. The grace of our Lord was exceeding abundant toward me: vsing an ⟨p. 31⟩extraordinary phrase, to expresse an extraordinary grace: a word neuer the like vsed, for a mercy neuer the like exhibited. There is 'Oyle in the widdowes cruse to sustaine;² Aarons was far more, it ran down to the skirts of his clothing. ³Such a superabundant grace was in Paul. For Sanctification; many Saints are commended for some speciall vertues; Abraham for Faith, Moses for Meeknesse, Dauid for Thankfulnesse, Iob for Patience; Paul is praised for them all. For subduing of vices; men most sanctified haue had some tangs; as Dauid of anger for Nabals churlish answere; Hezekiah had a smacke of pride; setting aside concupiscence, Paul had no spot. For knowledge; he was rapt vp into heauen, there learned his Diuinitie among the Angels; his Schoole being Paradise, his Vniuersitie the third Heauen, and God his Tutor. For power; his very clothes wrought myracles. God so trusted Paul, that he 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 superabundant grace did he answer his charge; that though he were Nouissimus in ordine, he was primus in merito. Yea, hee is well called Gods Arrow, wounding euery soule that heard him, with the loue of Christ. This was his motion, one act of his Apostolicall care.

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Take away difference, and what will follow, but an Anabaptisticall ataxy or confusion? It was the saying of Bishop Jewell, or the Jewell 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.¹ 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 marshalled. The former imposeth ⟨p. 35⟩a Dutie, and Haec oportet facere: the latter importeth a Decencie, and Haec decet fieri. Thus did the great Shepherd of Israel govern his flock;² with Two Staves. One the Staff of Bands, sound Doctrine: the other the Staff of Beauty, orderly Discipline.³ 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 Colossians. Without order, Faith it self would be at a loss. Even the Stars do not fight from heaven, ⁴but 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.⁵ Who is a faithful and wise servant, whom his Lord hath made ruler over his houshold; Quem Dominus constituit super familiā? 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,

Take away difference, and what will follow, but an Anabaptisticall ataxie or confusion? It was the saying of Bishop Iewell, or the Iewell of Bishops; All Priests haue Idem Ministerium, sed diuersam potestatem. A Bishop and an Archbishop differ not in Potestate Ordinis, sed in potestate Regiminis. Nor doth a Bishop differ from a Pastor, quoad virtutem Sacerdotij, sed quo•d potentiam Iurisdictionis. There is one indeleble character of Priesthood to them both.¹ 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 Scientiae, the preaching of the Gospell, which is the more essentiall part of our function: for a necessitie is laid vpon vs, and woe vnto vs if we preach not the Gospell, if we turne not that Key. The other Clauem Potentiae, the Key of Iurisdiction or Discipline; which makes the Church Aciem ordinatam, an Army well marshalled. The former imposeth ⟨p. 35⟩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;² with Two Staues. One the Staffe of Bands, sound Doctrine: the other the Staffe of Beautie, orderly Discipline.³ Saint Paul ioynes them both together; the stedfastnesse of their faith, and the comelinesse of their Order, and makes them the matter of his Ioy in the Collossians. Without order, Faith it selfe would bee at a losse. Euen the Starres doe not fight from heauen, ⁴but in their order. Therefore is our Ministery called Orders, to shew that wee are bound to Order aboue other Professions. This orderly distinction of Ecclesiasticall persons is set downe by the Holy Ghost, 1. Cor. 12. placing some as the head, other as the eyes, other as the feet: all members of one Body, with mutuall concord, equall amity, but vnequal dignitie. To be a Bishop then, is not a Numerall, but a Munerall function; a priority in order, a superioritie in degree.⁵ 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,

:72p. 35–36

Paul and Barnabas.¹ 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 ⟨p. 36⟩and qualify the fervour of the other. Thus Moses was with Elijah, when they both met with Christ transfigured on the Mount. Elijah 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 Brest like the sacred Ark, ²wherein 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 himselfe, Qui habet in Potestate vindictam, sed mavult in usu misericordiam.

Paul and Barnabas.¹ 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 ⟨p. 36⟩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 spirited Prophet, inflamed with holy zeale: Moses a Prophet of a meeke and mild spirit: these two together are fit seruants to wait vpon the Son of God. I doe not say, that either Paul wanted compassion, or Barnabas feruency: but this I say, that both these tempers are a happy composition in a Visiter: and make his Brest like the sacred Arke, ²wherein lay both Aarons Rod, and the Golden pot of Manna: the Rod of correction, the Manna of consolation: the one a corrosiue, the other a cordiall. Spirituall Fathers should be like naturall mothers, that haue both vbera, and verbera: or like Bees, hauing much honey, but not without a sting. Onely, let the sting bee the least in their desire or intention, and the last in execution: like God himselfe, Qui habet in Potestate vindictam, sed mauult in vsu misericordiam.

1Obseruat.
2Hebr. 9.4.

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There have been some, who did put lime and gall into the milk; yea ministered pro lacte ven• num: Bone•s and Gardiners, that gave too sharp physic for the disposition of their patients. That (as the Antiochians said of Julian, ¹taking occasion by the Bull which he stamped on his coin) have gored the world to death. That, as if they had Sauls Commission to vex the Church of Christ, have concluded their Visitations in blood. But mercy, no less then holiness, becomes the breastplate of Aaron. I deny not the necessity of Jurisdiction, both corrective & coactive: ⟨p. 37⟩the one restraining where is too much forwardness, the other enforcing where is slackness. There is a Rod, ²and there is a Sword. Veniam ad vos in virga? ³that'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 hot-spirited Elijah; 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.⁴ Imo, veni Paule cum virga; come Paul with thy Rod. Rather let us smart with correction, then run on to confusion.

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, ¹taking occasion by the Bull which hee stamped on his coyne) haue goared the world to death. That, as if they had Sauls Commission to vexe the Church of Christ, haue concluded their Visitations in blood. But mercy, no lesse then holinesse, becomes the brestplate of Aaron. I deny not the necessitie of Iurisdiction, both correctiue & coactiue: ⟨p. 37⟩the one restraining where is too much forwardnesse, the other inforcing where is slacknesse. There is a Rod, ²and there is a Sword. Veniam ad vos in virga? ³that's the Rod. Vtinam abs•indantur qui perturbant vos; that's the Sword. If we obserue Gods proceeding in the Church, we shall finde how hee hath fitted men to the times and occasions. In the low and afflicted estate of Israel, they had Moses; a man of meeke spirit, and mighty in wonders. Meeke, because hee had to doe with a teatchy and froward people: mighty in wonders, because he had to doe with a Pharaoh. When they were setled in a quiet consistence, they had a graue & holy Samuel. In their corrupted declination, they had a hote-spirited Eliah; who came in a tempest, as he went out in a whirlewind. These times of ours be of a sinfull and depraued condition; therefore haue need to be visited with spirits more stirring then those of the common mould.⁴ Imo, veni Paule cum virga; come Paul with thy Rod. Rather let vs smart with correction, then run on to confusion.

1Socrat. lib. 7. cap. 22.
21 Cor. 4.21.
3Galat. 5.12.
4Aug.

:75p. 37–38

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? ¹The weakest Christian is a Brother to the holyest Saint, therefore not to be contemned. It is most ⟨p. 38⟩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;² That it spake against his brother, and slandered his own mothers 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.

Their Brethren. Such was that great Apostles humilitie, that he calls all beleeuers Brethren: to shew that he had but the priuiledge of a Brother; and did no otherwise then all the rest, beare the armes of the Elder. Yea, why should not an Apostle accept of that title, when the eternall Son of God is not ashamed to call vs brethren? ¹The weakest Christian is a Brother to the holyest Saint, therefore not to be contemned. It is most ⟨p. 38⟩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;² That it spake against his brother, and slandered his owne mothers sonne. Bishops are in the chiefest respect Brethren to the Ministers, in a meaner regard they are Fathers. They are our Fathers, but in that respect whereby they gouerne vs: but in that respect which doth saue vs, they are our Brethren. Fratres in salute, Patres in ordine ad salutem. Euen Princes should not scorne the Brotherhood of their subiects: for howsoeuer on earth there is a necessitie of these ceremoniall differences; yet in the graue for our bodies, in heauen for our soules, there is no such distinction. If there be any disparitie after this life, it shall be Secundum opera, not secundum officia: proportioned to the works they haue done, not to the honours they haue borne. Saint Paul calls Timothie, in one place his Sonne, in another place his Brother.

1Hebr. 2.11.
2Psal. •0.20.

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Bishops are brethren to Ministers in a three-fold relation. 1. By nature, so are all men. 2. By grace, so are all Christians. 3. By office, so are all Pastors. He that Mat. 24.45. was called Rector super familiam, Ruler over the household: the same is also termed, ver. 49. [Greek or Hebrew], a fellow servant with the rest of the many. All servants under one Lord, though some superior in office to the rest. As in the civill State, within that honourable rank, both Earls and Lords are called Barons, yet their dignities are not equal: every Earle ⟨p. 39⟩being a Baron, but not every Baron an Earle. 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 Stiles 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,¹ 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.

Bishops are brethren to Ministers in a three-fold relation. 1. By nature, so are all men. 2. By grace, so are all Christians. 3. By office, so are all Pastors. He that Mat. 24.45. was called Rector super familiam, Ruler ouer the houshold: the same is also termed, ver. 49. 〈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 ⟨p. 39⟩being a Baron, but not euery Baron an Earle. So in the State Ecclesiasticall, in respect of the generall seruice of Christ, the dispensation of his Word and Mysteries, Bishops and Priests are all Brethren, and fellow-Presbyters: yet though the Stiles be communicable, the termes are not convertible: for euery Bishop is a Priest, but euery Priest is not a Bishop. As this therefore no way diminisheth their authoritie,¹ for Episcopus est sacerdotum Princeps, saith Ignatius: so it commendeth 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 Sanctuary at a little wax Taper, as he did Paul by Ananias. 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 Organ. On the one side loue and grauitie, on the other side obedience and sinceritie, on all sides holinesse and humilitie, becomes the Ministers of Iesus Christ.

1Ad. Tr•••.

:79p. 39–40¶1

1. Let us go; not send our Deputy, but go our selves. 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 ⟨p. 40⟩be our best informers. How is he Episcopus, that never overlooks. So Saint Jerome in his Epistle to Nepotian, nitatur esse quod dicitur. Hee is an ill Shepherd, that does not know Vultum pecoris. Know the state of thy flocks, ¹and the face of thy herds. Desire to see them, quomodo Moses voluit videre Deum, [Greek or Hebrew], face to face. In the Proverb, Domini oculus pascit equū, & vestigia eius pinguefaciunt agrum. The Masters eye feeds the horse; the presence of the Bishop, like the Northwind, dispels infection. It was Pauls continual fear; some prevarication in his absence.² 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 Peters Shadow wrought miracles, but now the Bishops 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.³ 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, ⁴a 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.

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 ⟨p. 40⟩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, ¹and the face of thy herds. Desire to see them, quomodo Moses voluit videre Deum, 〈non-Latin alphabet〉, face to face. In the Prouerb, Domini oculus pascit equū, & vestigia eius pinguefaciunt 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.² 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 Pastors in their Charges. It is an vnhappy thing for a man to be a stranger at home.³ Damasus compares 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, ⁴a 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 falsum; Vicariam quidem salutem, personalem verò perniciem, talisbusmanere.

1Prou. 27.23.
22 Cor. 12.20.
3Ep. 4. ad Episc.
4Lorin. in lo•.

:80p. 40–41

I know, there is a Residence Personal, and Pastoral: and he that is a stranger to the Pulpit, though he straggle not out of the bounds of his ⟨p. 41⟩Parish, is the greatest Non-resident. 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 Friars conceit upon Gen. 6. when the Clergy,¹ 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 Banns; and if any such Marriage be, it is more then time to make it a nullity; by divorcing them from Idleness, covetousness, and ambition.² 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 our selves.

I know, there is a Residence Persona•l, and Pastorall: and hee that is a stranger to the Pulpit, though he straggle not out of the bounds of his ⟨p. 41⟩Parish, is the greatest Non-resident. And I grant, that in some cases a dispensation is requisite; Cedat 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 Clergie,¹ 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 diuorcing them from Idlenesse, couetousnesse, and ambition.² 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 season, 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.

1Gen. 6.2.4.
2Luke 12.42.

:81p. 41–42¶2

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 ⟨p. 42⟩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, then 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 Israels Lieger with God, the people presently speak of making a Calf. He went but on their Embassy 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, then 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 servants sleep,¹ the Masters field is not privileged from Tares. Therefore to prevent dangers, and to heal diseases, frequent visitation is necessary for the Church of Christ.

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 Ouerseers looke not well to the businesse, too many will make Church-worke of it; for such loytering is now fallen into a Prouerbe. Men are ⟨p. 42⟩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 againe 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 confirme, and comfort, because that was a time of persecution. Our mischiefe is intestine; Pax a paganis, 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 presently 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 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.

1Math. 13.25.

:83p. 42–43

After certaine dayes. 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 overtoiled ⟨p. 43⟩in the works of his own service. When the Temple was a preparing,¹ 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 heart-less. The best horse will tire soonest, if the reins lye 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.

After certaine dayes. Ex assiduitate vilitas; that which is too common, b•comes cheape, and loseth credit. Due respirations are requisite in the holiest actes. God is so fauourable to his creatures, that he requires them not to bee ouertoyled ⟨p. 43⟩in the workes of his owne seruice. When the Temple was a preparing,¹ 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 generous, & 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 Pastors haue their set dayes of feeding. Hee is an ill Fisher, that neuer mends his net; a bad Mower that neuer whets his Sythe.

11 Kings 5.14.

:87p. 44–45

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, then they had for their Founders. Three traitors kindle a fire, two hundred and fifty Captains bring sticks to it,¹ and all Israel is ready to warm themselves at it. It was happy for Israel when they had but one Achan, ²and yet that one Achan was enough to make them unhappy. The innocence ⟨p. 45⟩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.

Againe, In euery Citie: such was their impartiall Iustice, and most equall loue to all: the greatest 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 Ephesus, though they were all famous cities, had no lesse need of Apostles for their Visitants, then they had for their Founders. Three traytors kindle a fire, two hundred and fifty Captains bring sticks to it,¹ and all Israel is ready to warme themselues at it. It was happy for Israel when they had but one Achan, ²and yet that one Achan was enough to make them vnhappy. The innocence ⟨p. 45⟩of so many thousands was not so forcible to excuse 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.

1Numb. 16.
2Josh. 7.Iosh. 7.

:88p. 45–46

Where stands that Eutopia, that city, which is in so good case, that it need not be visited? Sin doth multiply so fast, that the poor Preacher cannot out-preach 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 impanelled, a sore charge is given: the drunkard shall be made an example, Good-ale shall be talked with, whoredom shall ⟨p. 46⟩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

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 peraduenture 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 companion bearding his Minister, a contentious Incendiary 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 cannot thus moue themselues. There are many meetings, and much adoe, as if sinne should be punished: a Iury is impannell'd, a sore charge is giuen: the drunkard shall bee made an example, Good-ale shall be talk'd with, whoredome shall ⟨p. 46⟩be whipt, and all shall be well: we looke for present 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

:91p. 46–47

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, ⟨p. 47⟩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 [Greek or Hebrew] 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 Gods 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,

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 prouision, 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, ⟨p. 47⟩of different magnitude, but all yeelding comfortable light, to guide our feet in the way of peace. The Church in Constantinople, wherein Nazianzen preached, was called 〈non-Latin alphabet〉 the Resurrection Church; in respect of the great concourse and assembly 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 perfunctory hearing of his sacred word, the cages of vncleane birds, Brothels and drinking Schooles, the negligence of the secular Magistrate, the exemplary corruption of Rulers, the sinfull indulgence of parents and matters in their families, when the mouths of their children and seruants bee filled with vncorrected oathes and blasphemies. O that wee might see an end of these things, before wee see an end of all things. The last poynt is,

Text

A VISITATION SERMON.

Text

A VISITATION SERMON.

The Visitors,

The Visiters,

The Visited.

The Moderation, or seasonableness of it.

The Moderation, or seasonablenes of it.

The Extent, or latitude of it.

The Limitation, or restraint of it.

A VISITATION SERMON.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

A VISITATION SERMON.

The Visitors,

The Visiters,

The Visited.

The Moderation, or seasonableness of it.

The Moderation, or seasonablenes of it.

The Extent, or latitude of it.

The Limitation, or restraint of it.