The Temple, Sermon

The Temple · Sermon

p. 1THE TEMPLE.

2. COR. 6.16.

What agreement hath the Temple of God with Jdols?

IT is not fit, they ſhould bee too familiar or neare together in this world, whoſe portions ſhall bee ſo farre aſunder in the world to come. The Sheepe and Goates are indeed now blended promiſcuouſly, and none can diſtinguiſh them here, but hee that ſhall ſeparate them hereafter: the right and left hand of the laſt Tribunall ſhall declare them. But they that be alien or oppoſite to vsus in Faith and Profeſſion, are manifeſt, and we hauehave a p. 2frequent charge De non commiſcendo. Now the neerer this ill match'd coniunction, the more intolerable: the ſame boord, ill; the ſame bed, worſe; worſt of all, the ſame Temple. So the Apoſtle begins his dehortation, Bee not vnequally yoked with vnbeleeuers: ſo he ends it, What agreement hath the Temple of God with Idoles! Diuers ſeeds of graine in one ground, diuers kinds of beaſts in one yoke, Deuter. 22.Deut 22diuers ſorts of cloth in one garment, were expreſſely forbidden vnderunder the Law: and ſhall ſeuerall Religions bee allowed in one Church vnderunder the Goſpell?

The abſurdnes of ſuch a mixture is here illuſtrated by many oppoſitions; the ſound of all which is Interrogatiue, the ſenſe Negatiue. Righteouſneſſe and Vnrighteouſneſſe, Light and Darkneſſe, Chriſt and Beliall, the Beleeuer and the Infidel; theſe can hauehave no ſocietie, no communion, no concord, no coniunction; and What agreement hath the Temple of God with Idols?

I need not by Art diuide theſe words, for they are diuided by nature. Now as Quae Deus coniunxit, nemo ſeparet, Thoſe things that God hath ioyned together, let no man put aſunder: ſo Quae Deus ſeparauit, nemo coniungat, Thoſe things that God hath put aſunder, let no man ioyne together. The ſcope of the Text, and the matter of my Diſcourſe, is to ſeparate Idols from the p. 3Temple of God; the holy Ghoſt hath diuided them to my hands: they cannot agree in his ſentence, let them neuer agree in our practiſe: curſed is hee that goes about to compound this controuerſie. The Temple is holy, Idols prophane; it is not lawfull to mixe Sacra profanis. The Temple is for God, Idols for the Deuill: God and the Deuill admit no reconciliation. Therefore as two hoſtile nations, after ſome treatie of peace, neither liking the propoſed conditions, breake off in a rage, In hoc vterque conſentimus, quòd conſentire nolumus, in this we both conſent, that we wil not conſent at all; ſo be it heere agreed, that no agreement can bee made. In compoſing differences betwixt man and man, betwixt family and family, betwixt kingdome and kingdome, Beati Pacifici, Bleſſed are the Peace makers. But in reconciling Chriſt and Behal, the Temple of God and Idols, Maledicti pacifici, Curſed are the peace-makers. Heere Bella geri placeat magnos habitura triumphos. God himſelfe in Paradiſe did firſt put the quarrell, his Apoſtle hath heere giuen the Alarme, and hee deſerues a malediction that ſounds a retreat.

But as no battell can be well fought without order, and martial array, ſo no diſcourſe can bee made profitable without ſome method. The Temple therefore wee will ſuppoſe p. 4to be Gods Caſtle, and Idolatry the Inuaſion of it. This Caſtle is but one, Idols are many. The Champions that God hath ſet to defend his Caſtle, are eſpecially or principally Princes and Paſtors, the Magiſtracy and the Miniſtery; the aduerſary forces that fight againſt it bee the Deuils mercenary Souldiers. The Munition on the one ſide is the Diuine Scripture, the ſacred Word of God: the Engines, Ordnance, and Inſtruments of aſſault on the other ſide, are Idols, Traditions, and thoſe carnall inuentions, wherewith the corrupt heart of man ſeekes to batter it. This Siege is continuall, this feud implacable, the difference irreconcileable. Yet at laſt the warre ſhall end, with the ruine of thoſe enemies, in the triumph of the righteous, and to the euerlaſting glory of God?

Now though this warre bee eueryevery way ſpirituall, it is diuers wayes conſiderable. There is a materiall, and there is a myſticall Temple: there are externall, and internall Idols: there bee ordinary, and extraordinary Souldiers. EueryEvery Chriſtian, as hee is a Temple of God, ſo not without the aſſault of Idols: there is a ciuill warre, a Rebellion within him, wherewith hee is continually exerciſed. In this militant eſtate of the Church none are free: onelyonly he that giues full allowance to his owne corruptions, is p. 5not a Temple of God, but a Synagogue of Satan; a ſinke of vncleanneſſe, rather then a Sanctuary of holineſſe. Thus from one generall ariſe many particulars; and you will ſay, Behold a company; Gene. 30.11.Gen 30:11as Leah ſaid of her ſonne Gad, a Troupe commeth. Yet all theſe branches hauehave but one root: they are but like the wheeles of a Clocke, taken a little in ſunder to view, then to bee put together againe. Let not their number diſcourage your attention. When a wealthy fauourite of the world ſent his ſeruant to beſpeake lodging for him, he told the Hoſt, Here will come to night the Lord of ſuch a Mannor, the Land-lord of ſuch a Town, the Keeper of ſuch a Forreſt, the Maſter of ſuch an Office, the Lay-parſon of ſuch a Pariſh, a Knight, a Iuſtice of Peace, a Gentleman, an Vſurer, and my Maſter; Alas, anſweres the Hoſt, I hauehave not lodging for halfe ſo many: Bee content, replies the ſeruant, for all theſe are but one man. So if you diſtruſt your memories for roome to entertaine ſo many obſeruations, yet be comforted, for all hauehave but this one Summe, There is no agreement betwixt the Temple of God and Idols.

The Temple.

That which was built by Salomon, was iuſtly called the Wonder of the world: a white and glorious Monument, ſet on the p. 6hill of Sion, inuiting paſſengers to ſee it, and amazing their eyes when they beheld it. It was of white Marble without, of Cedar and Gold within, all of the beſt, all beautifull, precious, durable. So magnificent was that holy Structure, that al nations hauehave admired it, Pſalm. 48.2.Ps 48:2all times celebrated it Beautifull for ſituation, the ioy of the whole earth is Mount Sion. While the fauour of heauen was ſet vponupon Ieruſalem, the ioy of the whole earth was mount Sion. It is fit, hee that made the world a houſe for Man, ſhould hauehave a houſe in this world made for himſelfe: neither could it be too coſtly, ſeeing all the materialls that went to it were his owne. EueryEvery rotten Cottage is too good for Satan, no Fabricke could be too ſumptuous for God. While his people dwelt in Tents, Himſelfe was content to dwell in a Tabernacle: in the flitting condition of Iſrael, hee would hauehave his owne houſe a moueable, that they might neuer remoue without him. But when their reſidence was ſetled in the promiſed Land, he would hauehave his Tabernacle turned into a Temple; that they dwelling where he appoynted them, Hee might alſo dwell among them. The former was for motion, the latter for reſt: the one for progreſſe, the other his ſtanding houſe. All this while God had but one Houſe at once: firſt the Tabernacle, then that gaue place to p. 7the Temple, and Salomons Temple being defaced, was ſupplied by Zorobabels. Now he hath many houſes, euen ſo many as there bee nations, as there bee congregations, as there bee perſons profeſſing Chriſt. Wee hauehave houſes of our owne, why ſhould not God hauehave his? A Prince hath more houſes then one, why ſhould the King of Heauen be abridg'd? A King in his owne perſon can dwell but in one houſe at once, let God hauehave neuer ſo many, hee can at once fill them all. Hee hath a houſe of fleſh, ſo eueryevery Beleeuer is his Temple: a houſe of ſtone, ſo this materiall one is his Temple: a houſe neither of fleſh nor ſtone, but immateriall, immortall in the heauens. And as Chriſt ſayes, Iohn 14.John 14that in his Fathers Houſe there are many Manſions; ſo in his Fathers militant Church there are many houſes.

It were vaine to aske what God ſhould doe with a houſe, when wee conſider what we do with our owne: what, but dwell in it? But how God doth dwell in it, ſeemes to be a queſtion: ſeeing the Apoſtle ſaith, that hee dwells not in Temples made with hands. Actes 17.24.Acts 17:24Indeed he dwels not in them, as wee dwell in ours. Our houſe defends vsus, God defends his houſe: our houſe comprehends vsus, God comprehends his houſe. Wee are onelyonly within our houſes, and they are without vsus: God is ſo within his houſe, that hee is alſo p. 8without it, elſewhere, eueryevery where, yea his houſe is within him. When we are abroad, we cannot keepe our houſes; yea when wee are in them aſleepe, they ſerue to keepe vsus. God can neuer be abſent from his, nor doth the keeper of this Temple euer ſleepe. Now eueryevery materiall Temple, wherein the Saints are aſſembled, the truth of the Goſpell is preached and profeſſed, the holy Sacraments duely adminiſtred, and the Lords Name is inuocated and worſhipped, is the Temple of God.

Why is it called His Temple, but for the teſtification of his preſence? When Cain ſtood excommunicated for murdering his brother, and might not come to the place appointed for Gods ſeruice, he is ſaid to be caſt out from the preſence of the Lord. Geneſ. 4.16.Gen 4:16Some hauehave interpreted the like of Ionahs flying from his preſence; Ionah 1.3.Jonah 1:3that he fled from the place where the Prophets vſed to ſtand ready to beſent of God. Leuit. 10.2.Lev 10:2Nadab and Abihu dyed before the Lord; that is, before the Altar of the Lord. That which was done before the Arke or Altar, in the Tabernacle or Temple, was ſaid to be done coram Domino. And yet too many come to the Temple with ſo little reuerence, as if they thought God were not at home, or did not dwell in his owne houſe. But the Lord is preſent in his Temple: in vaine ſhall wee hope to finde p. 9him elſewhere, if we do not ſeek him here. Math 18.20.Matt 18:20I will bee in the midſt of you, gathered together in my Name: not any where, not eueryevery where, but here. Indeed, no place excludes him, but this place is ſure of him: hee fills all places with his preſence, hee fills this with his gracious preſence. Heere hee both heares vsus, and is heard of vsus: Bern.Audit orantes, docet audientes; hee heares our prayers, and teacheth vsus our leſſons. No place ſends vp faithfull prayers in vaine, no place hath ſuch a promiſe of hearing as the Temple. It is the Lords Court of Audience, his Highneſſe Court of Requeſts. There humble ſoules open their grieuances, from thence they returne loaden with graces. Why are many ſo voyd of goodneſſe, but becauſe they are negligent of the publike deuotions? They ſeek not the Lord where hee may bee found, therefore deſerue to miſſe him where they pretend to ſeek him. Why ſhould they thinke to finde God in their Cloſets, while they care not to ſeeke him in his Temples? When wee need the helpe of our friend, do we tarry till we meet him by chance, or till hee come to vsus, or ſhall wee not rather go home to his houſe? Peter and Iohn went vp into the Temple at the houre of Prayer: Actes 3.1.Acts 3:1they thought it not ſufficient to pray in their priuate chambers, but ioyne themſelues with the Congregation, p. 10as a Nauy Royall to tranſport their holy Merchandiſe to heauen. Pſalm. 134.2.Ps 134:2Lift vp your hands in the Sanctuary, and bleſſe the Lord. Pure hands are accepted in eueryevery place; but eſpecially in the Sanctuary. What followes? The Lord that made heauen and earth, bleſſe thee out of Sion. Hee ſayes not, the Lord that made heauen, bleſſe thee vponupon earth: nor, the Lord that made earth, bleſſe thee out of heauen: but the Lord that made heauen and earth, bleſſe thee out of Sion. Bleſſings come originally from heauen, mediately through Sion. In the Temple let vsus ſeeke, in the Temple wee ſhall finde thoſe precious treaſures and comforts of Ieſus Chriſt.

This Temple is not without ſome enemies. Beſides thoſe prophane Polititians, that thinke with one Euſtathius, that there is no vſe of Temples: or thoſe Maſsilians, who (as Damaſcen reports) did adde to other Hereſies Templorum contemptum: or thoſe Pſeudo-Apoſtoli, that laughed at a Temple full of Suppliants, as a houſe full of fooles. Or thoſe that bee of Ieroboams mind, who to ſettle himſelfe in the kingdome of Iſrael, diuerts the people from Gods houſe at Ieruſalem. In ſtead of that ſnowy & glittering Temple, they ſhall hauehave two golden repreſentations. Sion is too farre off, theſe ſhall bee neere home: that p. 11is a tedious way of deuotion, theſe both compendious and plauſible. Antiqu. lib. 8. cap. 3.As Ioſephus brings him in perſwading them; My good people and friends, you cannot but know that no place is without God, and that no place doth containe God; whereſoeuer we pray, he can heare vsus; whereſoeuer we worſhip, hee can ſee vsus: therefore the Temple is ſuperfluous, the iourney needleſſe, God is better able to come to you, then you are to goe to him. Beſide theſe, the Temple of God hath two kinds of foes.

1. The Anabaptiſts tell vsus; that the old ſuperſtition hath made thoſe houſes fitter for Stables then for Churches; that they ought no more to be called Templa Dei, but Templa Idolorum; as they pretend, the Paſſeouer was called in thoſe corrupt times, Iohn 2.13.John 2:13not Paſcha Dei, but Paſcha Iudaeorum. By the ſame reaſon they would hauehave remoued all Princes, becauſe ſome hauehave abuſed their gouernments. But we ſay, though euill men abuſe good things, yet if a kingdome were not a lawfull State, Dauid and Ioſias would neuer hauehave been Kings; for good men doe not vſe euill things. The Temple in Chriſts time was become a denne of theeues, yet euen then and there did hee ſend vp deuout and holy Prayers. It is a groſſe ignorance that cannot diſtinguiſh betwixt a fault that proceeds ex natura facti, Th. 1. qu. 41. art. 6.and that p. 12which proceeds ex abuſu boni: the former is malum ſimpliciter, the other is but malum per accidens. No man pulles downe his houſe, becauſe vncleanneſſe hath been committed in one of the chambers. Let offenders be remoued from the Temple, not the Temple demoliſhed becauſe of offences. The Kingdome of God ſhall be taken from you, Math. 21.43.Matt 21:43ſaith Chriſt; not quite taken away, but onelyonly taken from the Iewes. When GOD threatned the like to Saul, 1 Sam. 15.28.1 Sam 15:28he did not meane to hauehave no more Kings, or to reduce it to the former ſtate of Iudges: no, onelyonly the kingdome ſhall loſe Saul, but Iſrael ſhall not loſe the kingdome. It is a Maxime in nature, Things dedicated to God, are not to bee transferred to the vſes of men: a principle in Philoſophy, Plato.Quae rectè data ſunt, eripi non licet: and a prouerbe among our children, To giuegive a thing, and take a thing, is fit for the Deuils darling.

2. The Sacrilegious, to whom God is beholding, if they let his Temple ſtand; but for the maintenance of it, they will bee ſo bold with him, as either to ſhare halfe, or leaue him none. There bee many that pray in the Temple, who yet alſo prey on the Temple: as if a thiefe ſhould doe homage to that houſe in the day, which hee meanes to robbe in the night. But alas, why ſhould I touch that ſore which is all dead fleſh? p. 13or ſpeake againſt Sacriledge In orbe ſacrilego, among them that delight in it? Where Lawyers are feeed, hired, bribed to maintaine Sacriledge, God and his poore Miniſters may euen hold their peace. Something would be ſpoken for Sions ſake, but I take this place and time for neither the right Vbi nor Quando. We know, Abigail would not tell Nabal of his drunkenneſſe, till hee was awoke from his wine. Whenſoeuer it ſhall pleaſe God to awake you from this intoxication, we may then find a ſeaſon to ſpeak to you. But God keepe you from Nabals deſtiny; 1 Sam. 25.37.1 Sam 25:37that when this ſinne ſhall bee obiected to your Conſciences on your death-beds, your hearts doe not then die in you like a ſtone. One thing let me beg of you in the Name of him, whom you thus wrong: Howſoeuer you perſiſt to robbe the Temple of the due Salary, yet doe not ſtand to iuſtifie it. By imploring mercy perhaps you may bee ſaued, but by iuſtifying the Iniury, you cannot but be loſt. As the French King, Francis the firſt ſaid to a woman kneeling and crying to him for Iuſtice; Stand vp woman, for Iuſtice Iowe thee; if thou beg'ſt any thing, beg mercy. So if you requeſt any thing of God, let it bee mercy, for he owes you Iuſtice: and in this poynt, God be mercifull to you all.

It was Dauids earneſt prayer, One thing p. 14hauehave I deſired of the Lord, Pſalm. 27.7.Ps 27:7and that will I ſeeke after; that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beautie of the Lord, and to enquire in his Temple. There are many that pray Dauids words, but not with Dauids heart. Vnum petij, one thing I hauehave deſired, De praeterito, for the time paſt: & hoc requiram, this I will ſtill ſeeke after, de futuro, for the time to come: I hauehave required it long, and this ſuite I will vrge till I hauehave obtained it. What? to dwell in ſome of the houſes of God all the dayes of my life, and to leaue them to my children after me: not to ſerue him there with deuotion, but to make the place mine owne poſſeſſion. Theſe louelove the Houſe of God too well, they louelove it to HaueHave, and to Hold: but becauſe the Conueyance is made by the Lawyer, and not by the Miniſter, their Title will bee found naught in the end: and if there bee not a Nifi prius to preuent them, yet at the great day of vniuerſall Audite, the Iudge of all the world ſhal condemne them. By this way, the neerer to the Church, the further from God. The Lords Temple is ordained to gaine vsus to him, not for vsus to gaine it from him. If we louelove the Lord, we will louelove the habitation of his Houſe, and the place where his Honour dwelleth: that ſo by being humble frequenters of his Temple below, we may be made noble Saints of his Houſe p. 15aboue, the glorious kingdome of Ieſus Chriſt.

Theſe bee the enemies to the Temple, whereof the firſt would ſeparate Dominum à Templo, the other Templum à Domino. they would take God from the Temple, theſe would take the Temple from God. Let mee conclude this poynt with two watch-words.

1. The firſt concernes vsus of the Miniſtery, the wayters of the Temple. It hath been an old ſaying, De Templo omne bonum, de Templo omne malum: all good or euill comes from the Temple. Chryſ.Where the Paſtor is good, and the people good, hee may ſay to them, as Paul to his Corinthians, 1 Cor. 9.1.1 Cor 9:1Nonne opus meum vos eſtis in Domino, Are not ye my work in the Lord? Where the Paſtor is bad, and the people no better, they may ſay to him, Nonne deſtructis noſtra tu es in ſeculo, art not thou our deſtruction in the world? It is no wonder, if an abuſed Temple make a diſordered people. A wicked Prieſt is the worſt creature vponupon Gods earth: no ſinne is ſo blacke, as that ſhall appeare from vnderunder a white Surpleſſe. EueryEvery mans iniquitie is ſo much the hainouſer, as his place is holyer. The ſinne of the Clergy is like a Rheume, which riſing from the ſtomach into the head, drops downe vponupon the lungs, fretting moſt noble and the vitall parts, till all the p. 16members languiſh into corruption. The lewd ſonnes of Eli were ſo much the leſſe tolerable, by ſinning in the Tabernacle. Their ſacrifices might doe away the ſinnes of others; no ſacrifice could doe away their owne. Many a ſoule was the cleaner for the blood of thoſe beaſts they ſhed; their owne ſoules were the fouler by it. By one and the ſame ſeruice, they did expiate the peoples offences, and multiply their owne. Our Clergie is no Charter for heauen. Such men are like the conueyances of Land, Euidences and Inſtruments to ſettle others in the kingdome of heauen, while themſelues hauehave no part of that they conuey. It is no vnpoſſible thing, for men at once to ſhew the way to Heauen with their tongue, and lead the way to Hell with their foot. It was not a Iewiſh Ephod, it is not a Romiſh Cowle, that can priuiledge an euill doer from puniſhment. Therefore it was Gods charge to the executioners of his Iudgements, Ezek. 9.6. 1 Pet. 4.17. Iohn 2.16.Ezek 9:61 Pet 4:17John 2:16Begin at my owne Sanctuary: and the Apoſtle tells vsus, that Iudgement ſhall begin at the houſe of God. and Chriſt entring into his Propheticall Office, began reformation at his Fathers houſe. Let our deuout and holy behauiour preuent this; and by our reuerent carriage in the Temple of God, let vsus honour the God of the Temple. It ſhould be our endeuour to raiſe vp ſeed vntounto our elder p. 17Brother, to winne ſoules vntounto Chriſt. Nunquam ceſſate lucrari Chriſto, qui lucrati eſtis à Chriſto. If Chriſt, while hee was vponupon the Croſſe, ſaith Bernard, had giuen mee ſome drops of his owne blood in a Violl, how carefully would I hauehave kept them, how dearely eſteemed them, how laid them next my heart? But now he did not thinke it fit to truſt me with thoſe drops, but hee hath intruſted to me a flocke of his lambes, thoſe ſoules for whom hee ſhed his blood, like whom his owne blood was not ſo deare vntounto him: vponupon theſe let mee ſpend my care, my louelove, my labour, that I may preſent them holy Saints to my deare Lord Ieſus.

2. The other concernes all Chriſtians; that they beware, leſt for the abuſes of men, they deſpiſe the Temple of God. For as the Altar cannot ſanctifie the Prieſt, ſo nor can the vnholineſſe of the Prieſt diſhallow the Altar. His ſin is his owne, and cannot make you guiltie: the vertue and comfort is from God, and this is ſtill able to make you holy. When wee read, 1 Sam. 2.17.1 Sam 2:17that the ſinne of the Prieſts was great before the Lord, for men abhorred the offering of the Lord: this we all confeſſe, was ill done of the Prieſts; and I hope no man thinks, it was well done of the people. Say their ſinnes, yea their very perſons were worthy to be abhorred, ſhall men therefore ſcorne the Sanctuary, & caſt that contempt p. 18on the Seruice of God, which belongs to the vices of man? This were to adde our owne euill to the euill of others, and to offend God becauſe he was offended. Cannot the faults of men diſpleaſe vsus, but wee muſt needs fall out with God? Doe we not prouoke him iuſtly to abhorre our ſoules, when we ſo vniuſtly contemne his ſeruice? Know, that he is able to ſanctifie thy heart, euen by the miniſtery of that man whoſe heart hee hath not yet ſanctified. The vertue conſiſts not in the humane action, but in the diuine Inſtitution. Wee ſay of the Sacraments themſelues, much more of the Miniſters; Iſti non tribuunt, quod per istos tribuitur: theſe doe not giuegive vsus, what God doth giuegive vsus by them.

But this age is ficke of ſuch a wanton levitie, that wee make choyce of the Temple, according to our fancy of the Preacher: and ſo tye vp the free Spirit of God from blowing where he pleaſeth, that he ſhall be beholding to the grace of the Speaker, for giuing grace to the hearer. So whereas Paul ties Faith to hearing, they will tie hearing to Faith; and as they beleeue the holineſſe of the man, ſo they expect fruit of the Sermon. This is to make Paul ſomething, and Apollos ſomething; wheras Paul himſelfe ſayes they are both nothing. God onelyonly giues the encreaſe, and who ſhall appoint him by whom p. 19he ſhall giuegive it? Let the ſeed bee good, and the ground good, and the Lord will ſend fruit whoſoeuer bee the Sower. But while you make hearing a matter of ſport, Preaching is too often become an exerciſe of wit. Words are but the Images of matter, and (you ſhall heare anon) it is not lawfull to worſhip Images. It dangerouſly miſbecomes the Temple, when any thing ſhall bee intended there, but the glory of God, and gaining of ſoules to Ieſus Chriſt.

Thus much concerning the Temple; the next poynt I muſt fall vponupon is

Jdols.

Idol in Greeke ſignifies a reſemblance or repreſentation, and differs not from Image in Latine: both at firſt taken in a good ſenſe: but the corruption of times hath bred a corruption of words; and Idol is now only taken for the Image of a falſe god. EueryEvery Idol is an Image, but eueryevery Image is not an Idol but eueryevery Image made and vſed for religious purpoſes, is an Idol. The Images of God are Idols; wherwith Popery abounds. An old man, ſitting in a chaire, with a triple Crowne on his head, and Pontificall robes on his backe, a Doue hanging at his beard, and a Crucifixe in his armes; is their Image of the Trinitie. This Picture ſometime ferues them for a god in their Churches, p. 20and ſomtime for a ſigne at thir tap-houſes: ſo that it is a common ſaying in many of their Cities, Such a Gentleman lyes at the Trinity, and his ſeruants at Gods head. This they ſeeme to doe, as if they would in ſome ſort requite their Maker: becauſe God made man according to his Image, therfore they, by way of recompence, will make God according to mans Image. But this certainly they durſt not doe, without putting the ſecond Commandement out of their Catechiſmes, and the whole Decalogue out of their Conſciences.

I intend no polemicall diſcourſe of this poynt, by examining their Arguments: that buſineſſe is fitter for the Schoole, then the Pulpit. And, O God, that either Schoole or Pulpit in Chriſtendome ſhould be troubled about it! that any man ſhould dare to make that a queſtion, which the Lord hath ſo plainely and punctually forbidden! Beſide the Iniquity, how grieuous is the abſurdity? How is a body without a ſpirit, like to a ſpirit without a body? A viſible picture, like an inuiſible nature? How would the King take it in ſcorne, to hauehave his picture made like a Weſell or a Hedgehog? And yet the difference betwixt the greateſt Monarch, and the leaſt Emmet, is nothing to the diſtance betwixt a finite & an infinite. If they alledge with the Anthropomorphites, that p. 21the Scripture attributes to God hands, and feet, and eyes: why therefore may they not repreſent him in the ſame formes? But we ſay, the Scripture alſo ſpeaks of his couering vsus with the ſhadow of his wings; why therfore do they not paint him like a Bird with feathers? If they ſay, that he appeared to Daniel in this forme, becauſe hee is there called the Ancient of dayes: wee anſwere, that Gods Commandements, and not his apparitions, be rules to vsus: by the former we ſhall be iudged, and not by the latter. It is mad Religion, to neglect what he bids vsus doe, and to imitate what he hath done: as if we ſhould deſpiſe his Lawes, and goe about to counterfeit his thunder. God is too infinite for the comprehenſion of our ſoules, why ſhould we then labour to bring him into the narrow compaſſe of bords & ſtones? Certenly, that ſhould not be Imaged, which cannot be Imagined. But Chriſt was a man, why may not his Image be made? Some anſwer, that no man can make an Image of Chriſt, without leauing out the chiefe part of him, which is his Diuinitie. It was the Godhead vnited to the manhood, that makes him Chriſt: ſure this cannot be painted. But why ſhould wee make Chriſts Image without Chriſts warrant? The Lord hath forbidden the making of any Image, whether of things in heauen, where Chriſt p. 22is; or of things on earth, where Chriſt was; to worſhip them. Now till God reuoke that precept, what can authoriſe this practice?

Their Images of the Saints, employed to ſuch religious purpoſes, make them no leſſe then Idola…ers. It is a ſilly ſhift to ſay, the honor done to the Images, reflects vponupon the repreſented Saints. When they cloath an Image, is the Saint ere the gayer or warmer? when they offer to an Image, is the Saint ere the richer? When they kneele to an Image, the Saint eſteemes himſelfe no more worſhipped, then the King holds himſelfe honoured, when a man ſpeaks to his picture be fore his face. Therefore ſome of them are driuen to confeſſe plainly, that the Image is worſhipped for it ſelfe. But could the Saints in heauen be heard ſpeak vponupon earth, they would diſclaime that honour, which is preiudiciall to their Maker. As Caluin is not afraid to ſay of the bleſſed Virgin, that ſhee would hold it leſſe deſpite done to her, if they ſhould pull her by the haire of the head, or trample her in the dirt, then to ſet her in riuality with her Sonne and God and Sauiour. But they tell vsus, that they worſhip not the Images of falſe Gods, as did the Pagans; but onelyonly the Images of Gods owne ſeruants, and choiſe friends. But will the iealous God endure this, that his honor be taken from him, vponupon condition it be not p. 23beſtowed vponupon his enemies, but on his friends? Idolatry is called Adultery in the Scriptures: and ſhall a woman quit her ſelfe from offence, becauſe though ſhe doe commit adultery, yet it is with none but her huſbands friends? Is this done in a good meaning, or in louelove to Chriſt? It is but a bad excuſe of a wife, to ſay that ſhee exceedingly loues her husband, therefore muſt hauehave ſome other man to kiſſe and embrace in his abſence, and all this in louelove to her husband.

Wee are all by nature prone to Idolatrie: when we were little children, we loued babies: and being growne men, we are apt to louelove Images. And as Babies be childrens Idols, ſo Idols & Images be mens Babies. It ſeemes that Idols are fitteſt for Babes, therefore ſo the Apoſtle fits his caution, 1 Iohn. 5.21.1 John 5:21Babes keepe your ſelues from Idols. As all our knowledge comes by ſenſe, ſo we naturally deſire a ſenſible obiect of deuotion: finding it eaſier to ſee Pictures, then to comprehend Doctrines, and to forme prayers to the Images of men, then to forme man to the Image of God.

Nor can they excuſe themſelues from Idolatry, by ſaying they put their confidence in God, not in the Images of God. For when the Iſraelites had made their golden Calfe, and danced about it, one calfe about another; they were not ſuch beaſts, as to p. 24thinke that beaſt their God. But ſo can Superſtition beſot the mind, that it makes vsus not men, before it can wake vsus Idolaters. What doe they ſay? Exod. 32.1.Exod 32:1Make vsus gods that ſhall go before vsus. EueryEvery word is wicked, abſurd, ſenſles. 1. They had ſeene the power of God in many miraculous deliuerances before their eyes; the voice of God had ſcarce yet done thundering in their eares: he had ſaid, I am Iehouah, thou ſhalt hauehave no other gods; and this they trembling heard him ſpeake out of the midſt of the flames: and yet they dare ſpeake of another god. 2. The ſingular number would not ſerue them, make vsus gods. How many gods would they hauehave? Is there any more then one? 3. Make vsus gods; and were not they ſtrange gods that could bee made? In ſtead of acknowledging God their Maker, they command the making of gods. 4. This charge they put vponupon Aaron, as if he were able to make a god? Aaron might helpe to ſpoyle a man, either himſelfe or them, but hee could not make a man, not one haire of a man, much leſſe a god: and yet they ſay to him, Make vsus gods. 5. And what ſhould theſe gods doe? Goe before vsus? Alas, how ſhould they goe, that were not able to ſtand? how goe before others, that could not moue themſelues? Oh the blockiſhnes of men, that make blocks to worſhip! Otherwiſe, how p. 25could they that are the Images of God, fall downe before the Images of creatures. Wiſd. 13.18.Wis 13:18For health, they call vponupon that which is weake: for life, they pray to that which is dead: and a proſperous iourney they beg of that which cannot ſet a foot forward.

Yet as their ſinne was bad enough, let not our vncharitableneſſe make it worſe. Let vsus not thinke them ſo vnreaſonable, as to thinke that Calfe a God; or that the Idoll which they made to day, did bring them out of Egipt three moneths before. It was the true God they meant to worſhip in the Calfe, and yet (at the beſt) euen that Idolatry was damnable. So charitie bids vsus hope of the Papiſts, that they doe not take that bord or ſtone for their God, yet withall wee find that God doth take them for Idolaters. They tell vsus (with a new diſtinction) that they forbid the people, to giuegive Diuine worſhip to Images: but we ſay, they had better forbid the people to hauehave Images. A blocke lies in the high way, and a watchman is ſet by it to warne the Paſſengers; Take heed, heere is a blocke. But how if the watchman fall a ſleepe? Whether is the ſafer courſe, quite to remoue the blocke out of the way, or to truſt the paſſengers ſafetie vponupon the watchmans vigilancie? As for their watchmen, commonly they are as very Images as the Images themſelues: and how ſhould p. 26one blocke remoue another? When Ieroboam had ſet vp his two Idols in Iſrael, hee rakes vp his Prieſts out of the common kennell; the baſeſt of the people were good enough for ſuch a baſtard deuotion: woodden prieſts were fit enough to wayt vponupon golden Deities. So when Micah had made him a coſtly Idol, he hires him a beggerly Leuite. No otherwiſe did the Painter excuſe himſelfe, for drawing the Images of Peter and Paul too ruddy and high coloured in the face; that howſoeuer they were while they liued, pale with faſting and preaching, yet now they muſt needs become red with bluſhing at the errors and ignorance of their ſucceſſors; for ſuch with a lowd noyſe they giuegive themſelues out to be.

To conclude, if it were as eaſie to conuince Idolaters, as it is to confound & tread downe their Idols, this labour of Confutation had bin well ſpared, or were ſoone ended. But if nothing can reclaime them from this ſuperſtitious practice, let them reade their fearefull ſentence. Their place ſhall be without, Reuel. 22.18. Eſa. 1.31.Rev 22:18Isa 1:31among the dogs, and thoſe deſperate ſinners vncapable of forgiuenes. The ſtrong, the Idol which they made their ſtrength, ſhall bee as towe, and the maker or worſhipper thereof as a ſparke, and they ſhall both burne together in euerlaſting fire, and none ſhal quench them. Now the Lord open their eyes to ſee, p. 27and ſanctifie their hearts to yeeld, that there is no agreement betwixt the Temple of God and Idols: which is the next point, whereof I ſhall ſpeake with what breuitie I can, and with what fidelitie I ought.

No agreement.

There bee ſome points which the wrangling paſſions of men hauehave left further aſunder, then they found them; about which there needed not hauehave bin ſuch a noyſe. But things that are in their owne natures contrary, and oppoſed by the ordinance of God, can neuer be reconciled. An enemy may be made a friend, but enmity can neuer bee made friendſhip. The ayre that is now light, may become darke: but light can neuer become darkneſſe. Contraries in the abſtract are out of all compoſition. The ſicke body be recouered to health, but health can neuer be ſicknes. The ſinner may be made righteous, but ſinne can neuer become righteouſnes. Fire and water, peace and warre, louelove and hatred, truth and falſhood, faith and infidelity, Religion and Idolatry, can neuer be made friends: there can bee no agreement betwixt the Temple of God and Idols.

God is Ens entium, All in all: an Idol is nothing in the world, ſaith the Apoſtle: now All and Nothing are moſt contrary. Idolatry quite takes away Faith, a fundamentall part p. 28of Chriſtian religion: for an Idol is a thing viſible, Heb. 11.1.Heb 11:1but Faith is of things inuiſible. The Idol is a falſe euidence of things ſeene, Faith is a true euidence of things not ſeen. Beſides, God can defend himſelfe, ſaue his friends, plague his enemies: Hieron.but Idols nec hoſtes abſcindere poſſunt quaſi dij, nec ſe abſcondere quaſi homines; they can neither reuenge themſelus on prouokers, like gods; nor hide themſelues from iniurers, like men.

The fooliſh Philiſtims thought that the ſame houſe could hold both the Arke & Dagon; 1. Sam. 5.3.1 Sam 5:3as if an inſenſible Statue were a fit companion for the liuing God. In the morning they come to thanke Dagon for the victory, and to fall downe before him, before whom they thought the God of Iſrael was fallen: and loe, now they find the keeper flat on his face before the priſoner. Had they formerly of their own accord, with awfull reuerence, laid him in this poſture of an humble proſtration; yet God would not hauehave brooked the indignity of ſuch an entertainment. But ſeeing they durſt ſet vp their Idol cheeke by cheeke with their Maker, let them goe read their folly in the Temple floore, & confeſſe that hee which did caſt their god ſo low, could caſt them lower. Such a ſhame doth the Lord owe all them, which wil be making matches betwixt him and Belial. Yet they conſider not, how ſhould this God raiſe vsus, p. 29who is not able to ſtand, or riſe himſelf? Strange they muſt confeſſe it, that whereas Dagon was wont to ſtand, and themſelues to fall down; now Dagon was fallen down, and themſelues ſtood; & muſt help vp with their owne god. Yea, their god ſeemes to worſhip them on his face, and to craue that ſuccour from them, which he was neuer able to giuegive them. Yet in his place they ſet him againe; and now lift vp thoſe hands to him, which helped to lift him vp; and proſtrate thoſe faces to him, before whom he lay proſtrate. So can Idolatry turne men into the ſtockes and ſtones which they worſhip: They that make them, are like vntounto them. But will the Lord put it vp thus? No, the next fall ſhall burſt it to pieces; that they may ſenſibly perceiue, how God ſcornes a Competitor, and that there is no agreement betwixt Him and Idols. Now what is the difference betwixt the Philiſtims and Papiſts? The Philiſtims would ſet God in the Temple of Idols, the Papiſts would ſet Idols in the Temple of God. Both agree in this, that they would make God and Idols agree together. But Manaſſeh found to his coſt, 2 Chron. 33.72 Chr 33:7that an Idol might not be indured in the houſe of God.

How vaine then, are the endeuours to reconcile our church with that of Rome; when God hath interpoſed this barre, there is No agreement betwixt him and Idols? Either p. 30they muſt receiue the Temple without Idols, or we muſt admit Idols with the Temple, or this compoſition cannot be. There is a contention betwixt Spaine & the Netherlanders, concerning the right of that Country: but ſhould not the Inhabitants well fortifie the coaſts, the raging ſea would ſoone determine the controuerſie, and by force of her waues take it from them both. There is a conteſtation betwixt vsus and the Pontificians, which is the true Church: but ſhould not wee in meane time carefully defend the Faith of Chriſt againſt Idols, Superſtition would quickly decide the buſines, and take the poſſeſſion of truth from vsus both. A proud & peruerſe ſtomach keeps them from yeelding to vsus: God and his holy word forbids our yeelding to them: they will hauehave Idols or no Temple, we wil hauehave the Temple and no Idols: now till the agreement bee made betwixt the Temple and Idols, no atonement can be hoped betwixt vsus & them.

I Paul ſay vntounto you, Gal. 5.2.Gal 5:2that if ye be circumciſed, Christ ſhall profit you nothing. He that would not endure a little leauen in the lumpe, what would hee hauehave ſaid of a little poyſon? If Moſes ioyned with Chriſt, the ceremoniall Law with the Goſpell, were ſo offenſiue to him; how would hee hauehave brooked Chriſt and Belial, light and darknes, righteouſnes and vnrighteouſnes, the cup of the Lord and p. 31the cup of deuils, the Table of the Lord, and the table of deuils, the Temple of God and Idols? In the tuning of an Inſtrument, thoſe ſtrings that be right we meddle not with, but ſet the reſt higher or lower, ſo as they make a proportion & harmony with the former. The ſame God who of his gracious mercy, hath put vsus in the right & vniarring harmony of truth, bring them home in true conſent to vsus, but neuer ſuffer vsus to fall back vntounto them. Hitherto the contention between vsus hath not been for circumſtance, but ſubſtance; not for the bounds, but for the whole Inheritance: whether God or man, grace or nature, the bloud of Chriſt or the milke of Mary, the written Canon or vnwritten Tradition, Gods ordinance in eſtabliſhing Kings, or the Popes vſurpation in depoſing them, ſhall take place in our conſciences, and be the rule of our faiths and liues.

We hauehave but one Foundation, the infallible word of God: they hauehave a new foundation, the voice of their Church, which they equalize in preſumption of certaintie with the other. Wee hauehave but one Head, that is Chriſt; they hauehave gotten a new head, & dare not but beleeue him, whatſoeuer Chriſt ſaies. Sponſus Eccleſiae noſtrae Chriſtus, Chriſt is our husband: they hauehave a new husband. While Rome was a holy Church, ſhe had a holy husband: but now as Chriſt ſaid to the p. 32woman of Samaria, Iohn. 4.…8.John 4:8He whom thou now haſt, is not thine husband: ſo he whom the Romaniſts hauehave now got, is an adulterer, he is no husband. So that here is Foundation againſt foundation, Head againſt head, Husband againſt adulterer, Doctrine againſt doctrine, Faith againſt vnbeliefe, Religion againſt ſuperſtition, the Temple of God againſt Idols; and all theſe ſo diametrally oppoſed, that the two Poles ſhall ſooner meet, then theſe be reconciled. Michael and the Dragon cannot agree in one Heauen, nor the Arke and Dagon in one houſe, nor Iacob and Eſau in one wombe, nor Iohn and Cerinthus in one Bath, nor the cleane and the leprous in one camp, nor truth and falſhood in one mouth, nor the Lord and Mammon in one heart, nor religion & ſuperſtition in one kingdom, nor God and Idols in one Temple. The ſilly old Hermite was ſory, that God and the Deuill ſhould be at ſuch odds, and he would vndertake to make them friends: but the Deuill bad him euen ſpare his labour, for they two were euerlaſtingly fallen out. No leſſe vaine a buſines doth that man attempt, that would worke an agreement betwixt the Temple of God and Idols.

I take leaue of this point with a caution. Flie the places of infection, come not within the ſmoke of Idols, leſt it ſmother the zeale of Gods Temple in your hearts. Reuolting p. 33Iſrael cals for gods; but why ſhould this god of theirs be faſhioned like a Calfe? What may bee the reaſon of this ſhape? Whence had they the originall of ſuch an Idol? Moſt likely in Egypt: they had ſeen a blacke Calfe with white ſpots worſhipped there. This Image ſtil ran in their minds, and ſtole their hearts, & now they long to hauehave it ſet vp before their eyes. Egypt wil not out of their fancies: when they wanted meat, they thought of the Egyptian fleſh pots: now they want Moſes, they thinke of the Egyptian Idols. They brought gold out of Egypt; that very gold was contagious: the very Eare-rings and Iewels of Egypt are fit to make Idols. The Egyptian burdens made them run to the true God, the Egyptian examples led them to a falſe god. What meane our wanderers by running to Rome & ſuch ſuperſtitious places, vnleſſe they were weary of the Church of God, & would fetch home Idols? If it were granted, that there is ſome little truth among them, yet who is ſo ſimple as to ſeeke his corne among a great heap of chaffe, and that far off; who may hauehave it at home, winnowed and clenſed to his hand?

The very ſight of euill is dangerous, and they bee rare eyes that doe not conuey this poiſon to our hearts. I hauehave heard of ſome, that euen by laboring in the Spaniſh galleys, hauehave come home the ſlaues of their ſuperſtitions. p. 34Egypt was alwayes an vnlucky place for Iſrael, as Rome is for England. The people ſoiourned there, and they brought home one Calfe: Ieroboam ſoiourned there, and he brought home Two calues: Iudg. 17.Judg 17an old woman (in all likelihood) had ſoiourned there, and ſhee brought home a great many. The Romiſh Idols hauehave not the ſhape of calues, they hauehave the ſenſe and meaning of thoſe calues: and to fill the Temple full of Calues, what is it but to make Religion guilty of * Non-ſence.Pulls?

Conſider it well, ye that make no ſcruple of ſuperſtitious aſſemblies; it will bee hard for you to dwell in a Temple of Idols vntainted. Not to ſinne the ſins of the place we liue in, is as ſtrange, as for pure liquor tunn'd vp in a muſty veſſel, not to ſmel of the caske. Egypt will teach euen a Ioſeph to ſweare: a Peter will learne to curſe in the high Prieſts Hall. If we be not ſcorch'd with the fire of bad company, we ſhall be ſure to be black'd with the ſmoke. The ſoundeſt body that is, may be infected with a contagious ayre. Indeed a man may trauel through Ethiopia vnchanged, but he cannot dwell there without a complexion diſcoloured. How hath the common practiſe of others brought men to the deuilliſh faſhion of ſwearing, or to the bruitiſh habit of drinking, by their owne confeſſions? Superſtition, if it hauehave once got a ſecret liking of the heart, like the p. 35plague will hang in the very clothes; and after long concealement, breake forth in an vnlook'd for infection. The Iſraelites, after all their ayring in the wilderneſſe, will ſtill ſmell of Egypt. We read God ſaying, Math. 2.15.Matt 2:15Out of Egypt hauehave I called my Sonne. That God did call his Sonne out of Egypt, it is no wonder: the wonder is that hee did call him into Egypt. It is true, that Egypt could not hurt Chriſt: the King doth not follow the Court, the Court waits vponupon the King: whereſoeuer Chriſt was, there was the Church. But be our Iſraelites ſo ſure of their ſonnes, when they ſend them into Egypt, or any ſuperſtitious places? It was their preſumption to ſend them in, let it bee their repentance to call them out.

The familiar ſocietie of orthodox Chriſtians with miſ-beleeuers, hath by God euer been moſt ſtrictly forbidden: and the neerer this coniunction, the more dangerous, and diſpleaſing to the forbidder. No man can chuſe a worſe friend, then one whom God holds his enemy. When Religion and Superſtition meet in one bed, they commonly produce a mungrell generation. 2 Sam. 3.3.2 Sam 3:3If Dauid marry Maachah, their iſſue proues an Abſolon. If Salomon louelove idolatrous women, here is enough to ouerthrow him with all his wiſdome. Other ſtrange women only tempt to luſt, theſe to miſ-religion; and by ioyning p. 36his heart to theirs, hee ſhall diſioyne it from God. One Religion matching with another, not ſeldome breed an Atheiſt, one of no religion at all. I doe not ſay, this is a ſufficient cauſe of diuorce after it is done, but of reſtraint before it is done. They may be one fleſh, though they be not one ſpirit. The difference of religion or vertue makes no diuorce here, the great Iudges ſentence ſhall doe that heereafter. And the beleeuing huſband is neuer the further from heauen, though hee cannot bring his vnbeleeuing wife along with him. The better ſhall not carry vp the worſe to heauen, nor the worſe pull downe the better to hell. Quod fieri non debuit, factum valet. But now, is there no tree in the Garden, but the forbidden? none for me to louelove, but one that hates the truth? Yes, let vsus ſay to them in plaine fidelitie, as the ſonnes of Iacob did to the Shichemites in diſſembling policie; Gene. 34.14.Gen 34:14Wee cannot giuegive our ſiſter to a man that is vncircumciſed: either conſent you to vsus in the truth of our Religion, or wee will not conſent to you in the league of our Communion.

Saint Chryſostome calls this a plaine deniall of Chriſt. Hee that eateth of the meate offered to Idols, Guſtu negauit Chriſtum, hath denied Chriſt with his taſting. If hee but handle thoſe things with delight, Tactu negauit Chriſtum, hee hath denied Chriſt with p. 37his touching. Though hee touch not, taſte not, yet if he ſtand to looke vponupon the Idolatry with patience, Viſu negauit Chriſtum, hee hath denied Chriſt with his eyes. If he liſten to thoſe execrable charmes, Auditu negauit Chriſtum, hee hath denyed Chriſt with his eares. Omitting all theſe, if he doe but ſmell to the Incenſe with pleaſure, O doratu negauit Chriſtum, hee hath denied Chriſt with his ſmelling It is ſaid of the Iſraelites, Commiſti ſunt inter gentes, Pſalm. 106.35Ps 106:35They were mingled among the Heathen. What followed? Preſently, they learned their works. The reaſon why the Rauen returned not to Noahs Arke, is giuen by ſome, becauſe it met with a dead carkaſe by the way. Why doe we pray, Deliuer vsus from euill; but that wee imply, (beſides all other miſchiefes) there is an infectious power in it to make vsus euill? Let vsus doe that wee pray, and pray that wee may doe it. Yea Lord, free vsus from Egypt, eſtrange vsus from Rome, ſeparate vsus from Idols, deliuer vsus from euill, For thine is the kingdome, the power, and the glorie, for euer and euer. Amen.

Thus farre we hauehave taken a literall ſuruey of the Text; concerning the materiall Temple, externall or obiectuall Idols, and the impoſſibilitie of their agreement. Now to come neerer home to our ſelues in a morall Expoſition: here firſt

p. 38The Temple of God

Is the Church of Chriſt; and they are ſo like, that we often interchange the tearmes, calling a Temple the Church, & the Church a Temple of God. The materiall Temple vnderunder the Law was a figure of the ſpirituall vnderunder the Goſpell. The former was diſtinguiſhed into three roomes; the Porch, the holy place, and the Sanctum Sanctorum, or Holy of holies. The Porch prefigured Baptiſme, which is the doore whereby we enter into the Church of Chriſt. The Holy place, the communion of the militant church vply earth, ſeparated from the world. The Hoon of holies, whereinto the high Prieſt only entred, & that once a yeare, preſignified the glorious kingdome of heauen, wherinto the Lord Ieſus entred once for all. There was one Court of the Temple common, whither acceſſe was denied to none: though they were vncleane or vncircumciſed, thus farre they might be admitted. There was another Court within that, allowed to none but the Iſraelites, & of them to none but the cleane. There was a third, proper only to the Prieſts and Leuites, whither the Laitie might not come: thus farre they might bring their offerings, but further they might not offer to goe. In the Temple it ſelfe there was one roome, into which the Leuites might not p. 39enter, the Prieſts might. Another, whither the Prieſts might not come; but onelyonly the high Prieſt, and euen hee but once yearely. Some paſſages of the Chriſtian Church are common to all, euen to the vncleane hypocrites, and foule-hearted ſinners. They hauehave acceſſe to Gods holy ordinances, and tread in his Courts; as the Phariſee came into the congregation, and Iudas receiued the Communion. Other are ſecret and reſerued, wherein the faithfull onelyonly conuerſe with God, and ſolace themſelues in the ſweet fruition of his gracious preſence.

The materiall Temple in three diuiſions, ſeemed to be a cleare repreſentation of the Church in three degrees. The firſt ſignified the externall and viſible face of the Church, from which no profeſſor of Chriſt is debarred. The ſecond, the communion of the inuiſible Church vponupon earth. The laſt, the higheſt heauen of Gods glorified Saints. Neither did thoſe roomes more exceed one another, then do theſe parts of the ſpirituall houſe of Chriſt. What are the moſt poliſhed corners of the Temple, to the ſpirituall & liuing ſtones of the Church? What be pebles to Saphirs, or marbles to Diamonds? Howſoeuer ſome are more tranſported with inſenſible monuments, then with liuing Saints. As it was a complaint long ſince, Fulget Eccleſia in parietibus, luget in pauperibus. Yet p. 40Temples are built for men, not men for Temples: and what is a glorious edifice, when the whole world is not worth one ſoule? Dead walls bee of ſmall value, to the liuing Temples of the holy Ghoſt: yea, the temple of our body, to the temple of Chriſts Body, his Church: yea the Temple of Gods Church militant on earth, to that which is triumphant in heauen. What is ſiluer and gold, Cedar and Marble, to thoſe diuine graces, faith, truth, pietie, holineſſe? Salomons Temple did laſt but ſome 430. yeares, the Church is for eternitie. The Temple took vp but a little ſpace of ground, at moſt the Hill Sion, the Church is vniuerſally ſpread: in all parts of the world God hath his choſen.

Did our intellectuall eyes truely behold the beauty of this Temple, wee would with that good Emperor, eſteeme it better to be a member of the Church, then head of the kingdome. We would ſet this one thing againſt all worldly glories. As when Henry 4. that late Great king of France, was told of the king of Spaines ample dominions: as firſt he is king of Caſtile, and I (quoth Henry) am king of France: he is king of Nauarre, and I am king of France: he is king of Portugall, and I am king of France: he is king of Naples, and I am king of France: he is king of the Sicilies, and I am king of France: hee is king of Noua Hiſpania, the Weſt Indies, and I p. 41am king of France: he thought the kingdome of France equiualent to all theſe. So let thy ſoule, O Chriſtian, ſolace it ſelfe againſt all the wants of thy mortall pilgrimage, in this, that thou art a member of the church. Another hath more wit or learning, yet I am a Chriſtian: another hath more honour and preferment on earth, yet I am a Chriſtian: another hath more ſiluer and gold and riches, yet I am a Chriſtian: another hath large poſſeſſions, yet I hauehave an Inheritance in heauen, I am a Chriſtian. Dauid thought it not ſo happy to bee a King in his owne houſe, as to bee a doore-keeper in Gods houſe. Were our hearts throughly ſanctified, we would vnderunder-value all honours to this, that we are parts of this ſpirituall Temple, the members of Ieſus Chriſt.

Jdols.

EueryEvery deuice of man in the ſeruice of God is a meere Idol. Whatſoeuer we inuent out of Gods Schoole, or ſubſtitute in Gods roome, is to vsus an Idol. Howſoeuer we flatter our ſelues, with reflecting all the honour on God, yet hee will reflect the vengeance on vsus. Iob 13.7.Job 13:7Shall a man ſpeake deceitfully for God, or tell a lye for his glory? Hee is not ſo penurious of meanes to honour himſelfe, as to be beholding to vsus for a lye. The doctrine of vniuerſall grace ſeemes to make much for Gods glory, but himſelfe ſayes it is a lye; for he will hauehave merciemercy on whom he will hauehave p. 42mercy, and whom hee will hee hardneth. To ſay that Chriſt in the wombe wrought many miracles, hath a faire ſhew of honouring him; but who can ſay it is not a lye? Sure, wee reade no ſuch matter. To diſtribute among the Saints departed ſeuerall Offices; as one to hauehave the charge of women in child-bed, another to bee the Patron of ſuch a Citie or Countrey; (to omit their protection of beaſts, one for hogs, another for horſes) ſeemes to honour God in thus honouring them: but it is a lye, and a plaine derogation to his vniuerſall prouidence: yea as abſurd, as if the flies ſhould take vponupon them to giuegive the charges and offices of this kingdome. To ſay, the Saints in heauen know the occurrents of this nether world, and the condition of their ancient friends or children below, reading them in the Deitie, as by the reflection of a glaſſe; this is a fiction that carries a ſhew of honouring God: but it doth indeed diſhonor him, by making creatures as omniſcient as their Maker. Beſides, how abſurd is it to ſay, that Iohn in Patmos ſeeing Chriſt, did ſee all that Chriſt ſaw. If I ſtanding on the ground, ſee a man on the top of a high Turret, doe I ſee all that hee ſeeth. If the ſight of him that looketh, bee to be meaſured by the ſight of him on whom hee looketh; it will follow that hee which looketh on a blinde man, ſhould ſee nothing at all. And who ſeeth not the blindnes of this conſequēce?

To ſay that all the worſhip done to the Virgin p. 43mother, redounds to the honour of her Sonne and God, is a groſſe falſhood. The Idolatrous Iewes might as well hauehave pretended the honor of God, when they worſhipped the Queene of heauen. That fanaticall viſion of theirs, Specul. Exempl.concerning the two ladders that reached vp to heauen, while Chriſt was preparing to iudge the world: the one Red, at the top whereof Chriſt ſate: the other white, at the top whereof the Virgin ſate and when the Friers could not get vp the red ladder of Chriſt, but euermore tumbled downe backward, S^t. Francis called them vp the white ladder of our Lady, and there they were receiued. Did this make for the honour of Chriſt, when the red blood of our Sauiour is not ſo able to bring men to heauen, as the white milke of his mother? which muſt needs be the morall or meaning of it. Barrbad. in Con… Euang.Or the obſeruation of Barrhadius the Ieſuite, who made bold to aske Chriſt, why in his aſcenſion to heauen he did not take his mother along with him; and makes himſelfe this anſwer: It may be, Lord, for feare leſt thy heauenly Court ſhould bee in doubt, which of the two they ſhould goe firſt to meet, An tibi Domino ſuo, an ipſi Dominae ſuae, whether thee their Lord, or her their Lady: as if it had been well aduiſed of Chriſt to leaue his mother behind him, leſt ſhe ſhould ſhare part of his glory. Did this make for the honour of Chriſt? To choke vp the knowledge of God, by preaching that Ignorance is the mother of Deuotion, hath p. 44ſmall colour of honouring God. The aſcribing of falſe miracles to the liuing or departed Saints, ſeemes to honour God, but ſure he will neuer thanke them for it. Saint Auguſtine being ſick, a blind man came to him, expecting that he could miraculouſly reſtore his ſight: but that good Father ſent him away with a check, Doeſt thou think that if I could cure thee by miracle, that I would not by miracle cure my ſelfe?

It is a fooliſh thought, that God will bee glorified by a lie. Our iudiciall Aſtrologers, that tye mens deſtinies to the Starres and Planets, pretend Gods honour, who hath giuen ſuch vertue and influence to his creatures; but indeed make thē no better then Idols. Though the Sunne and Moone bee good and neceſſary, yet to adore the Sunne and Moone is flat Idolatry. It was not Mercury that made the theefe, nor Venus that made the ſtrumpet: as when the husband cudgeld his adulterous wife, and ſhee complained that he was vnnaturall to ſtrike his …wne fleſh; alledging that it was not ſhee that playd the harlot, but Venus in her: to whom he replied, that neither was it ſhee that he did beat, but Venus in her, or rather Venus out of her.

To make this vſefull to our ſelues; let vsus take heed of fancying an other ſeruice of God, then hee hath preſcribed vsus. EueryEvery Maſter in his owne family, appoints the manner how he will be ſerued. He that requires our ſeruice, requires it his owne way; or elſe he holds vsus to ſerue our p. 45ſelues, not him. Shall we make our ſelues wiſer then our Maker, as if he did not beſt know what would beſt pleaſe him? Shall heauen giuegive a bleſſing to that, which was deuiſed againſt the will of heauen? Doth not God threaten them with the addition of plagues, that ſhall adde to his precepts? If ſuch deuices be good and neceſſary, why did not God command them? Did he want wiſdome? If they bee not neceſſary, why doe wee vſe them? Is it not our preſumptuous folly? The Lords Ielouſie is ſtirred vp by the rivalitie, not onelyonly of a falſe God, but of a falſe worſhip. Nothing is more dangerous, then to mint his ſeruices in our owne braines. In vaine doe they worſhip mee, teaching for doctrines, Math. 16.9.Matt 16:9the commandements of men. Is it not grieuous for men to loſe all their labour, and that in the maine buſines of their life? That ſo many hundred oblations, ſo many thouſand prayers, ſo much coſt of their purſes, ſo much affliction to their bodies, ſo much anguiſh of their ſoules, ſhould be all forceles, fruitles? Like a dog that hunts counter, and takes great paines to no purpoſe.

Euill deeds may hauehave ſometimes good meanings; but thoſe good meanings are anſwered with euill recompences. Many beſtow their labors, their goods, their bloods, and yet receiue torments in ſtead of thanks. When the Apoſtle bids vsus mortifie our earthly members, Coloſſ. 3.5.Col 3:5hee does not intend violence to our ſelues, but to our ſinnes. p. 46There is one mortification, to caſt our ſelues out of the world: there is another mortification, to caſt the world out of vsus. A body macerated with ſcourges, diſabled with faſtings, wearied with pilgrimages; was none of S. Pauls mortification. Who hath required this at your hands? Where is no commaund impoſed, no reward propoſed; no promiſe made, if you doe; no puniſhment threatned, if you doe not; what fruit can be expected but ſhame? Muſt wee needs either doe nothing, or that which is worſe then nothing? Shall we offer ſo much, ſuffer ſo much, and all in vaine? Quis haec à vobis? Let him pay you your wages, that did ſet you on worke. Neuer plead your owne reaſon, where God hath ſet a plaine interdiction. He that ſuffers his faith to be ouerruled by his reaſon, may hauehave a fat reaſon, but a leane faith. That man is not worthy to bee a follower of Chriſt, who hath not denied himſelfe; therefore denied his Reaſon; for his reaſon is no ſmall piece of himſelfe. If Reaſon get the head in this diuine buſineſſe, it preſently preuailes with will, and will commands the affections: ſo this new Triumvirate ſhall gouerne the Chriſtian, Saboll par. 1.not Faith. But as when three Ambaſſadors were ſent from Rome, to appeaſe the diſcord betweene Nicomedes and Pruſias; whereof one was troubled with a Megrim in his head, another had the Gowt in his toes, and the third was a foole; Cato ſaid merrily, that Ambaſſage had neither Head, nor Foot, nor Heart. So that p. 47man ſhall neither hauehave a head to conceiue the truth, nor a foot to walke in the wayes of obedience, nor a heart to receiue the comforts of ſaluation; that ſuffers his reaſon, will, and affections, to vſurpe vponupon his faith.

Hence it comes to paſſe, that the moſt horrid ſinnes are turned into Idols; by ſetting our owne reaſons againſt the manifeſt will of God. Thus lies ſhall bee father'd vponupon the Father of truth, and truth vponupon the Father of lies. Thus breach of faith, and periurie, ſhall be held Orthodoxe opinions. Yea, that execrable monſter, whereof this day remembers vsus, Treaſon it ſelfe, ſhall be held good Doctrine. Rude cacodaemon, that ſtigmaticke Idol, that groſſe deuill ſhall be worſhiped. Si fas cadendo coeleſtia ſcandere, If this be the way to the kingdome of heauen, if thus men may merit to be ſtarres in the Firmament, by embruing their hands in the bloud-Royall of Princes; what Ieſuite will not be a Star? When ſuch bee their principles, ſuch muſt needes bee their practices. What though God condemne Treaſon to hell, when the Pope will aduance it to heauen? What though the Diuine Scripture doth ranke traitors among dogs & deuils, when the Pope will number them among Saints? It was wont to be ſaid, Ex quolibet ligno non fit Mercurius, eueryevery block is not fit to make an Image. Yet now, the moſt monſtrous ſinne that euer the deuill ſhaped in his Infernall forge, is not onelyonly by the practice, but euen by the Doctrine of p. 48Rome, turned into an Idol. What is that we ſhal call fin, when murther & Treaſon is held religion? Alas for our age, to beare the date of theſe impieties! That our poſterity ſhould euer reade in our Chronicles: In ſuch a yeare in ſuch a day Traitors conſpired againſt their lawfull & Gracious Soueraigne: and that in thoſe dayes there was a ſect of men liuing, that did labour in voluminous writings, to iuſtifie thoſe horrible facts. But oh, may thoſe peſtiferous monuments be as faſt deuoured by obliuion, as the authors and abettors themſelues are ſwallowed vp by confuſion. And the ſame God deliuer vsus his people from their conſpiracies, that hath deliuered this his Church from their Idolatries.

Thus wee hauehave looked abroad, but now hauehave we no Idols at home? O how happy was it, if they were as farre from the Temple, as they are from agreement with the Temple? I will not abound in this diſcouery; there be three maine Idols among vsus; Vaine Preaſure, vaine Honor, and Riches: & it is to be feared, that theſe three vanities hauehave more clients then the Trinity that made vsus. The firſt is an Idol of the water, the next an Idol of the ayre, the laſt an Idol of the earth.

1. Vaine Pleaſure; and oh what a world of fooliſh worſhippers flocke to this merry Goddeſſe! Shee hath a Temple in eueryevery corner: Ebrietie ſits in Tauernes, burning ſmoky Incenſe, and ſacrificing drink-offrings to her. So that if a p. 49man ſhould propheſie of wine and ſtrong drinke, Mich. 2.11.Mic 2:11he were a Prophet fit for this age: but to preach ſobrietie, is held but a dry doctrine. We commend wine for the excellency of it; but if it could ſpeak, as it can take away ſpeech, it would complaine, that by our abuſe, both the excellencies are loſt: for the excellent man doth ſo ſpoile the excellent wine, vntill the excellent wine hath ſpoiled the excellent man. O that a man ſhould take pleaſure in that which makes him no man: that he ſhould let a thiefe in at his mouth, to ſteale away his wit: that for a little throat-indulgence, hee ſhould kill in himſelfe both the firſt Adam, his reaſon; but euen the ſecond Adam his regeneration, & ſo commit two murders at once! In eueryevery Brothell this Idol hath her temple; where the bed of vncleannes is the Altar, the Prieſt a ſtrumpet, and the ſacrifice, a burning fleſh offred to Moloch. It is no rare thing for a man to make an Idol of his Miſtres, and to ſpend more time in her courtings, then he doth at his prayers; more coſt on her body, thē vponupon his own ſoule. Images were but dead Idols, but painted Popinjayes be liuing Idols Pleaſure hath a larger extent, then I can now ſtand to ſuruey: this may be called an Idol of the Water; fluid and vnſatisfying.

2. Vaine Honour is the Idol of fooles: no wiſe man euer ſought felicity in ſhadows. His Temple is Pride, his Altar Ambition, his Seruice Flattery, his Sacrifice Petulancy. Silly Sennacherib, p. 50to make an Idol of a Chariot: Eſa. 37.24. Ezek 28.4.Isa 37:24Ezek 28:4and no wiſer Prince of Tyre, to make an Idol of his own brain! Men miſtake the way to bee great, while they neglect the way to be good. All the while a man hunts after his ſhadow, hee miſ-ſpends his time and paines: for the Sun is vponupon his back, behind him, and his ſhadow is ſtill vn-ouertaken before him: but let him turne his face to the Sun, & follow that, his ſhadow ſhall follow him. In vaine doth that man purſue honor, his ſhadow, while he turnes his face from vertue and goodnes; he ſhall miſſe what hee ſo labors to catch: but let him ſet his face toward Chriſt, the Sun of righteouſnes, and run to the high prize of eternitie, this ſhadow ſhall wayt vponupon him; for thoſe that honour me, I will honour, ſaith the Lord.

God reſiſteth the proud; and good reaſon, for the proud reſiſteth God. Other ſins diuert a man from God, only Pride brings him againſt God, & brings God againſt him. There is nothing in this world worth our pride, but that moſſe will grow to a ſtone. Pride is euer dangerous, but thē moſt when it puffes vsus vp with a preſumption of merit. Thus the Romiſts preſume to do more good works, and thoſe more perfect then God requires: ſo that he is become a debter to them, & bound to make them ſatisfaction. But doubtles, God wil more eaſily beare with thoſe ſinnes wherof we repent, then with that righteouſnes whereof we preſume. Luk. 18.Luke 18I am not as other men are, ſaid the Phariſee; & the clock of his tongue went truer then the dyall of his heart; he was not like p. 51other men indeed, ſure he was like none of them that ſhould be ſaued. Humility is ſo hard a leſſon to get into the heart, that Chriſt was faine to come downe from heauen, in his owne perſon to teach it.

Pride is euen conuerſant about good workes and graces; this Saul loues to be among the Prophets. So that if a man hauehave ſome good meaſure of ſanctification, and of aſſurance of eternall life; it will be hard not to be proud of that. Pride hath hurt many, Humility neuer yet did harme. A man goes in at a dore, and he ſtoops: the dore is high enough, yet he ſtoops: you will ſay, he needs not ſtoope; yea, but ſaith Bernard, Bern.there is no hurt in his ſtooping: otherwiſe he may catch a knocke, this way he is ſafe. A man may beare himſelfe too high vponupon the fauor of God, there is no danger in his ſtooping, no harme in humilitie. Let me rather be the loweſt of Gods ſeruants, then the nobleſt among his enemies. The honour of this world is at beſt but a golden dreame, from which men commonly awake in contempt. This is an Idol of the Ayre.

3. Wealth is the couetous mans Idol; Iob ſhewes the form of his Canonization: He makes gold his hope, and ſayes to the wedge, Iob. 31.24.Job 31:24Thou art my confidence. As treaſon ſets vp a new king, for Dauid, Abſolon: ſo couetouſnes ſets vp a new god, for Iehouah, Māmon. But, O miſerable god, ſaith Luther, that cannot defend it ſelfe from ruſting or robbing. And, O more miſerable man, that p. 52truſts himſelfe vponupon the keeping of that god, which himſelfe is faine to keepe. Iudg. 17.Judg 17Micah did not worſhip his ſiluer, till it was caſt into the forme of an Idol: theſe ſpare the labour of forming, and worſhip the very metall. The Superſtitious adore Aurum in Idolo, gold in the Idol: the couetous find Idolum in Auro, an Idol in the very gold. Metalla ſeemes to ſound quaſi foreign, Poſt alia neceſſaria: when they had manured the ground, ſowen ſeeds, gathered fruits, and found out other things to ſuſtaine life, then Itum eſt in viſcera terrae, they digged into the bowels of the earth. O that man ſhould lay that next his heart, which God hath placed vnderunder his feet! that the thing which might bee beſt ſpared, ſhould bee moſt admired! Mammon hath his Temple, the world: God hath his Temple, the Church: but there be many that balke Gods Temple to goe to Mammons: and they offer faire, that make ſome reuerence to God, as they paſſe by him to the world. Hence it is, that ſo many get riches, and ſo few godlines. The Poets faine Pluto to be the god of Hell, & the god of Riches; (as if Riches and Hell had both one Maſter.) Sometime they ſet him forth lame and ſlow-paced, ſometime nimble as fire. When Iupiter ſends him to a Souldier or a Scholer, he goes limping: when hee ſends him to on of his Pandars, he flies like lightning. The morall is, the wealth that comes in Gods name, comes ſlowly, and with diligent labour: but that which is haled in with an euill p. 53conſcience, is both haſty & abundant in the collection. This is the worldlings maine god, all the reſt be ſubordinate to him. Si modo Iupiter mihi propitius ſit, minores deos flocci facio: So long as Mammon fauours them, or their Great Diana multiplies their gaines; they ſcorne the other petty gods, making account with a little money to buy them all. This is an Idol of the Earth.

No agreement.

Ye cannot ſerue God and Mammon; you may diſpute for it, you ſhall neuer compound it. Gehezi cannot run after the forbidden talents, but hee muſt leaue his maſter. Some indeed here, hauehave ſo finely diſtinguiſhed of the buſines, that though they ſerue God, they wil ſerue him more thriftily, and pleaſe him as good cheape as they can. They hauehave reſolued not to do euill, though they may gaine by it: yet for gaine, they will venture as neere euill, as poſſibly they can and miſſe it. But when it comes to puſh, it wil be found, that for one ſcruple of gold, they will make no ſcruple of conſcience. But as thoſe Inhabitants of Iudea, that ſerued both God & Idols, did indeed neither ſerue God nor Idols: ſo theſe higlers, while they would hauehave two maſters, hauehave indeed neuer a one. For in the euill day, their maſter the world will renounce them, & then their maſter Chriſt will not receiue them: ſo highly doth hee ſcorne ſuch a competition. Man was made to ſerue God, and the world to ſerue man: ſo the world at beſt is but Gods ſeruants ſeruant. Now if we plead our ſelues Gods ſeruāts, what an indign & prepoſterous thing is it, to take our p. 54owne ſeruant, and make him competitor with our Maſter? God ſayes, lend, giuegive, clothe, feed, harbor: Mammon ſayes, Take, gather, extort, oppreſſe, ſpoile: whether of theſe is our God? Euen he that is moſt obeyed. No leſſe might be ſaid for pleaſures and honors, or whatſoeuer is delectable to fleſh and blood. The louelove of this world is enmity to God; and the Eaſt & Weſt ſhall ſooner vnite their forces, thē theſe be recōciled.

It is the Deuils eſpeciall ayme, to bring theſe Idols neere the Temple: he finds no ſuch pleaſure to dominere in his owne hell; but he hath a mind to Paradiſe: One wittily obſerueth, that Chriſt choſe poore Fiſhermen, as the fitteſt to receiue his Oracles, & to plant his Church; becauſe Satan ſcorned to looke ſo low, as to tempt them. He ſtudied to preuent Chriſt among the Kings of the earth, and great Doctors, neuer ſuſpecting ſilly fiſhers. But when he found himſelf deceiued, he will then make their whole profeſſion to fare the worſe for it; he beares the whole ſucceſſion of their Tribe an old grudge. Before, he paſſed by them, and tempted the great Maſters; now he wil ſooner tempt them then Kings and Emperors. 1. Cor. 5.121 Cor 5:12The Church doth not iudge them that are without, but them within: and Satan had rather foile one within, then a hundred without. Hee hath a deſire to all, but eſpecially he loues a religious ſoule: he would eat that with more greedines, then Rachel did her Mandrakes. The fall of one Chriſtian better pleaſeth him, then of many vnbeleeuers. No King makes war againſt his owne loyall ſubiects, but againſt rebels p. 55& enemies. The deuill is to ſubtill, to ſpend his malice vpō them that do him ready ſeruice He cares not ſo much to multiply Idols in Babylon, as to get one into Sion. To maintaine prieſts of Baal in the land of Iſrael, at the table of Ieſabel, as it were vnderunder Gods noſe: or to ſet vp Calues at Bethel, in ſcorne of the Temple; this is his ambition. The Fox ſeldome preyes neere home, nor doth Satan meddle with his owne; they are as ſure as temptation can make them. What Iailor laies more chaines vponupon the ſhackled malefactor, that loues his priſon, and would not change? The Pirate ſpends not a ſhot vponupon a cole-ſhip; but he lets flie at the rich Merchant. Cantabit vacuus, the empty traueller may paſſe vnmoleſted: it is the full barne that inuites the thiefe. If we were not belonging to the Temple, we ſhould not be aſſaulted with ſo many Idols; if not Chriſtians, fewer tentations.

Now the more potent and malicious our aduerſaries, the more reſolute and ſtrong bee our reſiſtance. The more extreame the cold is without, the more doth the naturall heat fortifie it ſelfe within, & guard the heart. It is the note of the vngodly, that they bleſſe Idols: Eſay 66.3.Isa 66:3if we would not bee ſuch, let vsus bleſſe our ſelues from Idols. And as wee hauehave baniſhed the materiall Idols out of our Temples, ſo let vsus driue theſe ſpirituall ones out of our hearts Let vsus ſay with Ephraim, we hauehave heard God, & ſeene him; Hoſ. 14.8.Hos 14:8What hauehave we to doe any more with Idols? The vices of the religious are the ſhame of religion: the ſight of this hath made the ſtouteſt Champions of p. 56Chriſt melt into teares. Pſal. 119.136Ps 119:136Riuers of waters run down mine eyes, becauſe they keep not thy law. Dauid was one of thoſe great Worthies of the world, not matchable in his times; yet he weepes. Did hee teare in pieces a beare like a kid? reſcue a lambe with the death of a lyon? foile a mighty gyant, that had dared the whole army of God? Did he like a whirlewind, beare and beat down his enemies before him; and now does he, like a childe or a woman, fall a weeping? Yes, he had heard the name of God blaſphemed, ſeene his holy rites prophaned, his ſtatutes vilipended, and violence offered to the pure and intemerate Chaſtity of that holy virgin, Religion: this reſolued that valiant heart into teares; Phil. 3.18.Phil 3:18Riuers of waters run down mine eyes. So Paul, I tell you of them weeping, that are enemies to the Croſſe of Chriſt. Had he with ſo magnanimous a courage, endured ſtripes and perſecutions, run through perils of all ſorts and ſizes, fought with beaſts at Epheſus, been rapt vp to heauen, and learn'd his Diuinitie among the Angels; & does he now weep? Yes, he had ſeene Idols in the Temple, Impiety in the Church of God: this made that great ſpirit melt into teares. If we ſee theſe Idols in others, or feele them in our ſelues, and complaine not; we giuegive God and the Church iuſt cauſe to complaine of vsus. Now the Lord deliuer his Temples from theſe Idols.

But all this while wee hauehave walked in generals; and you will ſay, Quod omnibus dicitur, nemini dicitur: let mee now therefore come to particulars.

p. 57The Temple of God

Is eueryevery Chriſtian: as the Church is his great Temple, ſo his little temple is eueryevery man. We are not onelyonly through his grace, liuing ſtones in his Temple, but liuing temples in his Sion: each one bearing about him a little ſhrine of that infinite Maieſtie. Whereſoeuer God dwels, there is his Temple: therefore the beleeuing heart is his Temple, for there he dwels. As wee poore creatures of the earth hauehave our being in him, ſo he the God of heauen hath his dwelling in vsus. It is true, that the heauen of heauens is not able to containe him; yet the narrow lodgings of our renewed ſoules are takē vp for him. What were a houſe made with hands vntounto the God of ſpirits; vnleſſe there bee a ſpirit for him to dwell in made without hands? Here if the Body be the Temple, the Soule is Prieſt: if that be not the offerer, the Sacrifice will not be accepted.

In this Spirituall Temple, firſt there is the Porch; which we may conceiue to be the Mouth, Therefore Dauid prayes to hauehave a Watch ſet at the doore of his lips, to ward the gate of Gods Temple. This may ſeeme to be one reaſon of ſaluting in former times by a kiſſe; they did kiſſe the gate of Gods Temple. Here the Feare of God is the Porter; who is both ready to let in his friends, and reſolute to keepe out his enemies. Let him ſpecially watch for two ſorts of foes, the one, a traitor that goes out, euill ſpeaking: the other, a thiefe that ſteales in, too much drinking.

The Holy place is the ſanctified mind, that which S. Paul cals the Inner man. Herebe thoſe p. 58riches and ornaments, the diuine graces. Here not onelyonly Iuſtice, and Faith, and Temperance, ſing their parts, but the whole Quire of heauenly vertues make vp the harmony.

The Holy of holies is the purified Conſcience, wherin ſtand the Cherubins, Faith & LoueLove; and the Mercy-ſeat, ſhaded with the wings of thoſe glorious Angels: frō which Propitiatory God giues the gracious teſtimonies of his good Spirit, Rom. 8.16.Rom 8:16witneſsing with our ſpirits that we are his children. In this Sacrary doth the Lord conuerſe with the ſoule; takes her hūble confeſſion, giues her ſweet abſolution. It is a place whither nor man nor Angell can enter; only the high Prieſt Ieſus comes, not once a yeare, but daily; and communicates ſuch ineſtimable fauours and comforts, as no tongue can expreſſe.

Here we find the Arke, wherein the Royall law, and Pot of heauenly Manna are preſerued. the one reſtraining vsus from ſinne to come by a happy preuention, the other aſſuring vsus pardon of ſinne paſt with a bleſſed conſolation. Let vsus looke further vponupon the golden Candleſticks, our illumined vnderſtandings; wherby we perceiue the will of our Maker, and diſcerne the way of our eternall peace. Then vponupon the Tables of Shew-bread, which be our holy memories, that keepe the bread of life continually ready within vsus. Yea, Memory is the treaſury of this Temple, which ſo lockes vp thoſe celeſtiall riches, that wee can draw them forth for vſe at all opportunities. Here is alſo the Vaile, and thoſe ſilken curtaines, and coſtly hangings; the Righteouſnes p. 59of Chriſt, which makes vsus acceptable to God; both hiding our own infirmities, and decking vsus with his vertues. Here is the Altar for ſacrifice, the contrite heart: the beaſt to be ſlain is not found among our heards, but among our affections; we muſt ſacrifice our luſts: the knife to kill them, which would elſe kill vsus, is the Sword of the Spirit, the Word of God: the fire to conſume them is holy zeale, kindled in our breſts by the inſpiration of God.

There be other ſacrifices alſo for vsus to offer in this Temple, on this Altar. Beſides our praiſes and prayers; Pſal. 141.2.Ps 141:2the ſetting forth of our prayer as Incenſe, and the lifting vp our hands as an euening ſacrifice: there is mercy, & charitable deeds. What is deuotion without compaſſion? What, ſacrifice without mercy? Math. 5.23Matt 5:23If thy brother hath ought againſt thee, yea, if thou hauehave ought that ſhould hauehave bin thy brothers; thy oblation will ſtink in Gods noſtrils. It was an old complaint of the Church, that her ſtones were clothed, and her childrē naked; that the curious found matter to delight them, but the diſtreſſed found not bread to ſuſtaine them. Therfore ſaith S. Auguſtine, Aug. in Pſa. 41.Ps 41Si habes taurum pinguem, occide pauperibus: If thou hauehave a fat Bull, ſacrifice it to the poore. Though they cannot drink the blood of goats, they can eat the fleſh of bulls. And he that ſaith, Pſal. 50.12.Ps 50:12If I were hungry, I would not tell thee; yet wil acknowledge at the laſt day, I was hungry, Math. 25.Matt 25and thou didſt feed mee; Come thou bleſſed. The poore hauehave Gods commendatory letters to vsus, and our prayers be our commendatory letters to God: if we will p. 60not hearken to him, how ſhould he gratifie vsus? Thus, O Chriſtian, art thou a mouing Temple of the liuing God.

Let this teach vsus all to adorne theſe Temples with decent graces. Superſtition cares not what it beſtowes on materiall Fanes: mountainous Columnes, Marble Pillars, gorgeous Monuments, which yet are not ſenſible of their owne ornaments; ſpangled Crucifixes, Images clad in Silkes and Tiſſues, with embroydered Canopies, and Tables beſet with Pearles and Diamonds. Thus bountifull is ſhe to her ſuperfluities; Oh that our Religion would doe ſomething for theſe ancient and ruinous walls. But how much more precious bee theſe ſpirituall Temples of our ſelues? How much more noble ought to be their furnitures?

Firſt then, if we be the Temples of God, let vsus bee holy: for holineſſe, O Lord, becommeth thy Houſe for euer.

2. It is Domus orationis; they muſt hauehave the continuall exerciſes of Prayer. In Templo vis orare? In te ora. Wouldſt thou pray in Gods Temple? Pray in thy ſelfe.

3. The ſound of the high praiſes of God muſt bee heard in theſe Temples: There eueryevery man ſpeaks of his honour. It pleaſeth the Lord to inhabite the praiſes of Iſrael. Pſal. 38.9.Ps 38:9And Pſal. 48. Wee hauehave thought of thy louing kindnes, O God, in the midſt of thy Temple: that is, euen in the midſt of our ſelues, in our owne hearts. There let vsus think vponupon his mercies, there eccho forth his praiſes.

4. The Inhabitant diſpoſeth all the roomes p. 61of his houſe: if God dwell in vsus, let him rule vsus. Submit thy will to his word, thy affections to his Spirit. It is fit that eueryevery man ſhould beare rule in his owne houſe.

5. Let vsus bee glad when hee is in vsus, and giuegive him no diſturbance. Let not the foulenes of any roome make him diſlike his habitation. Cleanſe all the ſluttiſh corners of ſinne, and perfume the whole houſe with Myrrhe & Caſsia. Still be getting neerer to thy Land-lord: other Inhabitants come home to their houſes; but here the houſe muſt ſtriue to come home to the Inhabitant. Whenſoeuer God comestoward thee, meet him by the way, and bid him welcome to his owne.

6. Laſtly, if we be the Lords houſes, then no bodies elſe. The materiall Temples are not to bee diuerted to common offices: much more ſhould the ſpirituall be vſed only for Gods ſeruice. Let vsus not alienate his rights: thus hee will ſay, This is my houſe, heere will I dwell, for I hauehave a delight therein. O may we ſo adorne theſe Temples with graces, that God may take delight to dwell in vsus.

Idols.

Theſe be the Temples: the Idols that haunt them, wee better know, then know how to expell: they bee our luſtes, and inordinate affections; the rebellions of our corrupt nature, which fight against the Soule, defile the bodie, and diſgrace the Temples of Gods Spirit. So I paſſe from them, to the laſt poynt; that betwixt theſe libidinous Idols, and thoſe ſpirituall Temples, there can be

p. 62No agreement.

God wil dwel with no Inmates: if vncleannes be there, Reuel. 21.27Rev 21:27will the fountain of all purity abide it? Will Chriſt dwell with an adulterer? He that will ſuffer no vncleane thing to enter his citie aboue, will he himſelfe dwell in an vncleane citie below? O think how execrable that ſin is, which doth not onelyonly take the members of Chriſt, and makes them the limbs of an harlot; but euen turneth Chriſts Temples into ſtinking Brothels. Our hearts bee the Altars to ſend vp the ſweet Incenſe of deuout prayers and cherefull thankſgiuings; if the ſmoke of malicious thoughts bee found there, will God accept our oblations? Is it poſſible, that man ſhould pleaſe his Father, that will not be reconciled to his brother? The Lamps of knowledge and ſobrietie are burning within vsus; will not the deluge of drink put them out? Will the Lord dwell in a drunken body? Muſt we not ceaſe to be his Temples, when we become Bacchus his Tuns and tunnels? There is Manna, the bread of life within vsus; will not Epicuriſme & throat-indulgence corrupt it? There is peace in vsus, will not pride and contention affright it? There is the louelove of heauen in vsus, wil not the louelove of the world baniſh it? Shall the graces of God cohabitate with the vices of Satan? Wil the Temple of God indure Idols? No, theſe Eagles plumes wil not brook the blending with cōmon fethers: this heauenly gold ſcornes the mixture of baſe and ſophiſticate metalls.

Let vsus ſearch our hearts, & ranſake them narrowly: if we doe not caſt out theſe Idols, God p. 63will not own vsus for his Temples. Math. 21.13Matt 21:13My Houſe ſhall bee called the houſe of prayer: this was Gods Appropriation: But you hauehave made it a den of theeues: this is mans Impropriation. Let vsus take heed of impropriating Gods houſe; remembring howhe hath reuēged ſuch a profanation with ſcourges. Wee are bought with a price, 1 Cor. 6.201 Cor 6:20therefore let vsus glorifie God both in body & ſpirit, for they are his: His purchaſe, his Temple, his inheritance, his habitation: do not loſe ſo gracious an owner, by the moſt vngracious ſacriledge. You ſee many ruined houſes, which hauehave bin once kings palaces: learne by thoſe dead ſpectacles to keepe your ſelues frō the like fortunes: leſt God ſay of you, Hoc Templum meum fuit, this was my houſe; but now becauſe it took in Idols, I hauehave forſaken it.

Or what if wee doe not ſet vp Idols in theſe Temples, when we make the Temples themſelues Idols? or ſay not with Iſrael, Make vsus gods, while we make gods of our ſelues? while we dreſſe altars, and erect ſhrines to our own braines, & kiſſe our own hands for the good they hauehave done vsus? If we attribute ſomething to our ſelues, how is Chriſt al in all with vsus? Do we iuſtly blame them that worſhip the Beaſt of Rome, and yet find out a new Idolatry at home? Shal we refuſe to adore the Saints & Angels, and yet giuegive diuine worſhip to our ſelues, duſt and aſhes? If victory crowne our battels, if plenty fill our garners, or ſucceſſe anſwere our endeuours; muſt the glory of all reflect vponupon our own atchieuements? This is a rivality that God will not endure, to make ſo many Temples nothing but Idols. But as the Lancaſhire p. 64Iuſtice ſaid of the ill-ſhap'd Rood, thogh it be not well fauoured enough for a god, it will ſerue to make an excellent deuill. So proud duſt and aſhes, that arrogates the honor of God, and impropriates it to himſelfe; though he be too foule for a Temple, yet he is fit enough for an Idol. When Dauid prayes, Libera me ab homine malo, Deliuer me from the euill man, O Lord. Saint Auguſtine, after much ſtudy and ſcrutiny to find out this euill man, at laſt lights vponupon him; ab homine malo, that is, à me ipſo: Deliuer me from the euill man, deliuer me from my ſelfe; Deliuer Auguſtine from Auguſtine; I am that euill man. So, of all Idolatries, God deliuer vsus from a ſuperſtitious worſhip of our ſelues. Some hauehave Idolized their Princes, ſome their Miſtreſſes, ſome their Manufactures; but they are innumerable that hauehave Idolized themſelues. He is a rare man that hath no Idol, no little god in a boxe, no eſpeciall ſinne in his heart, to which he giues vxorious and affectionate Indulgence.

The only way to mend all, is for eueryevery man to begin with himſelf. In vain ſhall we blame thoſe faults abroad, which we tolerate at home. That man makes himſelf ridiculous, who leauing his own houſe on fire, runs to quench his neigbors Let but eueryevery man pull a brand from this fire, the flame will go out alone: if eueryevery ſoule clenſe his owne Temple, all ſhall be quit of Idols, and God wil accept of all. A multitude is but a heap of vnities; the more we take away, the fewer we leaue behind. When a field is ouergrowne with weeds, the beſt courſe to hauehave a good generall p. 65harueſt, is for eueryevery man to weed his owne ground. When we would hauehave the ſtreet cleanſed, let eueryevery man ſweep his owne doore, and it is quickly done. But while eueryevery man cenſures, & none amends, we do but talk againſt Idols, with ſtill vnclenſed Tēples.

Let vsus pray for vniuerſall repentance, like a good Ioſias, to purge the houſes of God: till luſt and profaneneſſe, pride and couetouſneſſe, fraud and wantonneſſe, malice and drunkennes, be no more found among vsus: till eueryevery thing be caſt out, and nothing let in, that is vncleane. So ſhall the Lord dwell in vsus with content, and we ſhall dwell in him with comfort. Here we ſhall be a Temple for Him, hereafter he ſhall be a Temple for vsus. So we find that glorious Citie deſcribed, I ſaw no Temple therein, Reu. 21.22.Rev 21:22but the Lord God Almightie, and the Lambe was the Temple of it. Wee are Gods Temple on earth, God ſhall bee our Temple in heauen. To this purpoſe, the Spirit of God ſanctifie vsus, and bee for euer ſanctified in vsus. Amen.

Some may haply (long ere this) hauehave preiudicated in their cenſures; How is this Opus diei in die ſuo? What is all this to the buſineſſe of the day? I might hauehave preuented the obiection, by comparing Idolatrie with Treaſon: the one being a breach of Allegiance to the Lord, the other a breach of allegiance to the Lords Annointed. Idolatry is a Treaſon againſt God, and Treaſon is a kind of Idolatry againſt the King. From both which the diuine grace, and our holy obedience deliuer vsus all. I conclude with application to the Time.

This is one of thoſe bleſſed dayes celebrated for the deliuerance of our gracious Soueraigne: and p. 66well may the deliuerance of a King, of ſuch a King, deſerue a day of gratulation. When God deliuers a priuate man, he doth, as it were, repeat his Creation: but the deliuerance of a King, is alwayes a choyce piece in the Lords Chronicle. The Story, how he was endangered, and how preſerued, this place hath diuers times witneſſed; and that in a more punctuall manner, then I hauehave either ſtrength, or art, or time to match. A hard time it ſeemed to be, when a King was impriſoned, when he had no guard with him but his Innocency, no ſubiect but a Traytor. But there was a ſtronger with him, then all they could be againſt him. A good Prince hath more guards then one: he hath, 1. a ſubſidiary guard, conſiſting of mortall men. 2. An inward guard, the integritie of his owne Conſcience. 3. A ſpirituall guard, the prayers of his faithfull ſubiects. 4. A celeſtial guard, the protection of diligent & powerfull Angels. 5. A diuine guard, his Makers prouidence that fenceth him in with a wall of fire, which ſhall at once both preſerue him, and conſume his enemies.

But my purpoſe is not to bring your thoughts back to the view of his perill, but to ſtir your hearts vp to thankfulneſſe for his preſeruation. He is iuſtly ſtyled, The Defender of the Faith: he hath euer defended the Faith, and the Faith hath euer defended him. Hee hath preſerued the Temple of God from Idols, and therefore God hath preſerued him from all his enemies. Surely that Prouidence, which deliuered him from thoſe early Conſpiracies, wherewith he hath been aſſaulted from his cradle, meant him for ſome extraordinary benefit, and matchleſſe good to the Chriſtian world. Hee that gaue him p. 67both life and Crowne (almoſt) together, hath ſtill miraculouſly preſerued them both, from all the raging violences of Rome and Hell. Now when the Lord deliuered him, what did he elſe but euen deliuer vsus all? That we might reioyce in his ſafety, as the Romans did in the recouery of Germanicus; when they ran with lampes and ſacrifices to the Capitoll, and there ſung with ſhouts and acclamations; Salua Roma, ſalua Patria, ſaluus Germanicus: the Citie is ſafe, the Country is ſafe, and all in the ſafetie of Germanicus. While we conſider the bleſſings which we enioy by his gracious Gouernment; that the eſtates we hauehave gotten with honeſt induſtry, may be ſafely conueyed to our poſterity: that we ſit vnderunder the ſhadow of peace, and may teach our children to know the Lord: that the good man may build vp Temples and Hoſpitals, without trembling to thinke of ſauage and barbarous violences to pull them down: that our Deuotions be not moleſted with vproares, nor men called from their callings by mutinies: that our Temples be not profaned with Idols, nor the Seruice of God blended with ſuperſtitious deuices: that our temporall eſtate is preſerued in liberty, our ſpirituall eſtate may bee improued in pietie, and our eternall eſtate aſſured vsus in glory: that our liues be protected, and in quiet our ſoules may be ſaued: for ſuch a King of men, bleſſe we the God of Kings; and ſing for his deliuerāce, as they did for their Germanicus, as priuatly eueryevery day, ſo this day in our publike Aſſemblies; Salua Britannia, Salua Eccleſia, ſaluus IACOBVS: Our Kingdome is ſafe, the Church of God is ſafe, our whole Eſtate is ſafe, wee are all ſafe and happie, in the ſafetie and happineſſe of King p. 68IAMES. O that as we hauehave good cauſe to emulate, ſo alſo we would truly imitate the gratulation of Iſrael; we for our King that hath preſerued the Temple, 2 Chron. 5.12.13.2 Chr 5:122 Chr 5:13as they for their King that built the Temple; while the Leuites and ſingers ſtood with Harps and Cymbals and Viols, and the Prieſts blowing with Trumpets; as if they had all been one man, and made one ſweet harmony to the praiſe of God.

For theſe publike & extraordinary bleſſings, God requires publike and extraordinary praiſes: that this great Aſſembly with prepared hearts, and religious affections, ſhould magnifie his glorious Name: & if it were poſſible, by ſome vnuſuall ſtrain of our vnited thāks, pierce the very skies, & giuegive an Eccho to thoſe celeſtiall Quires, ſinging Honor, & praiſe, and glory, bee to our gracious God, for all his mercifull deliuerances both of Prince and people. Yea, O Lord, ſtill preſerue thine own Annointed: conuert or confound all his enemies; but vponupon his head let his Crown floriſh. Long, long liue that royal keeper of Gods holy Temple, & the Defender of that Faith which he hath of old giuen to his Saints: and let all true-hearted Iſraelites ſay, Amen: yea, let Amen, the faithfull witnes in heauen, the Word & Truth of God, ſay Amen to it. For our ſelues, let vsus heartily repent of our former ſins, religiouſly amend our future liues, abandon all our inteſtine Idols, ſerue the Lord with pure hearts; and ſtill, and ſtill, God ſhall deliuer both Him and vsus from all our enemies. This God grant for his mercies ſake, Ieſus Chriſt for his merits ſake, the Holy Ghoſt for his Names ſake; to whom, three perſons, and one eternall God, be all praiſe and glory, obedience and thankſgiuing, world without end.

FINIS.

End of the text · Thomas Adams, The Temple (1624)