translated And thus much is spoken briefely for the question of the laylour Now let vs consider of the Apostles answere Beleeue in the Lord Iesus and thou shalt be saued and thy houshold This is their aunswere hee was not so ready to aske but they are as ready to satisfie his demaund Christes Disciples are like Christ he in the 10. of Mark answered thus to him that demaunded what he might doe to inherite eternall life Hoc fac et viues This doe and thou shalt liue And heere the Apostles gaue like aunswer to this Iaylour Doe this and thou shalt be saued Beleeue in the Lord Iesus Heere wee are to learne by this example of the Apostles to be helpful to our neighbours or whom so euer we find fit for the Kingdome of God wee ought to furnish them with all spirituall knowledge wee must like Peter strengthen them that are weake when we our selues are strong But we see the contrary practised for the greatest part are apt to draw men froÌ„ God and from his truth as the Athiests Papists of these times who straine their endeuours to make others like themselues Boni malos volunt esse bonos vt sint sut similes Mali contra bonos volunt esse malos vt sint sui similes More then a good many can be apt to say with Chora The people are all holy and whereto serues this precisenes They vvould perswade men that they are too good when they are stark naught They will be straight-wayes in the extremity before they haue attained the mediocrity Like the lazie trauailer that sittes downe in the midst of his iourney or like him that running in a race giues ouer in the midst of his course and suffers others to get the goale before him This is the reluctation betweene the holy and vnholy the children of light and the children of the darknes Good men striue to be holy themselues and to beget holines in others but the wicked striue to be naught and to make others worse than themselues And the deuill comes in to act vp the tragedy and so he rageth and so sinne suggesteth so the weaknes of man yeeldeth because he hath not faith in which only we can ouerthrow the world The Apostles sinding this Iaylour in the way of his saluation do help him forwards and doe support his weaknes as Christ caried the lost sheepe vpon his shoulders as the mercifull Samaritane did lay the man that lay by the way side robd wounded vpon his owne beast Beleeue say they in the Lord. This may seeme to be a lesson soone learned and the gayning of heauen a matter of short and easie surprize if it may be obtayned only by beleeuing in the Lord Iesus Indeed the answer is short but the matter of substance included therein is great for as one tree hath many braunches and one branch many blossoms so this one answer hath many circumstances All which being duly considered we shall be forced to acknowledge it a matter of greatest difficulty and that we haue neede to call vpon Gods spirit for his special furtherance in this great frame of our spirituall building For it is not giuen to all to beleeue in the Lord Iesus nay it is giuen but to a fewe to those onely whom the Father hath sealed for that purpose Yea euen the best of vs to whom the Lorde hath giuen most talents of his rich graces may say notwithstanding looking vpon our imperfections Lord wee beleeue helpe our unbeleefe and the spirit is willing but the flesh is weake Faith in the strongest wil be found to be but a deficient faith as Peters was when he began to sinke God will haue it to be so to the end we should haue recourse to the fulnes that is in Christ That when we see our faith weakned or wounded wee should doe as they did who were bitten by Scorpions cast vp our eyes to Christ the brazen serpent who will not cease since now he is lifred vp to draw vs vp also vnto himselfe Beleeue in the Lord Iesus Asour Sauiour told Martha one thing is necessary so the Apostles tell this Iaylor one thing is necessary to furnish him for the Kingdome of heauen euen faith Belecuâ— onely and thou shalt be saued To beleeue is to giue consent in thy hart to the worde of truth to subscribe therevnto by an vnfained profession to yeeld all Christian obedience aunswerable to the measure of grace giuen vnto vs. This faith is begotten in vs by the immediate gift of God and increased in vs by the word of God read and preached God giues the word and the word giues faith and faith giues saluation The Iewes reade the Scriptures and they heard Christ preaching vnto them euery Sabaoth in their Sinagogues yet they beleeued not because the vaile was not taken from them and they were still in theyr sinnes to shew that faith is the speciall gift of God and all cannot receaue it which makes so many to withstand the truth in vngodlines Where it is said heere Beleeue onely and thou shalt be saued Wee learne that faith is the onely principall instrument whereby we apprehend Christ and so consequently our saluation For without faith it is impossible to please God and so without faith it is impossible to be saued Heere may the Papistes lay their handes vpon theyr mouthes for they are no longer In architectura totuÌ„ artificiuÌ„ attribuitur architecto non arti non instrumentis Olâ—uÌ„ et ignis duo sunt sed cohareÌ„t in vno lamâ—adâ—o Make your 〈◊〉 sure by good workes In facto noÌ„ pto facto able to maintaine theyr doctrine of Good-workes in the act of iustification They would haue vs acknowledge with them that fayth without workes is not sufficient to iustifie but with our sayth say they our works must be coÌ„current Which is a manifest errour and this place conuinceth it True it is that fayth neuer goeth alone but is alwayes accompanied vvith good-works as the heate is neuer separated from the fire but in the act of iustification faith alone must be coÌ„sidered otherwise Christ dyed in vaine Homines meritum quid esse potest 〈◊〉 vt ait vaus hommis desperatio aut vt aâ— alter Dei miseratio For what is mans merrit but as one authour saith mans desperation Or as another saith the mercy of God VVho can say My hart is cleane Can the infant or the tender babe newly drawne from the wombe In no wise they cannot For quis dabit mundum ex immundo semme Of vncleane seede vvhat cleannesse can come Num adult us vt sunt annorum sic vitiorum incrementa In youth as yeeres multiply so vices increase Cum omnia feceritis dicite vos esse seruos in vtiles When ye haue done all you can say ye are vnprofitable seruants Si dixerimus nos volumus respondet Apostolus Deus dat velle si dixerimus nos facimus at vt facimus Deus
loose and dissoluâ—â— carelesnes of those licentious libertines I cannot call them men but rather 〈◊〉 of men who hauing Christ preached vnto them at theyr doores within the walls of theyr Citties and townes vvill not 〈◊〉 to it dishonoring in a gracelesse im 〈◊〉 the Spâ—â—it of grace and despising as much as in them lyeth both Christ and the Ministers of his Gospell Such are worse then the vnbeleeuing Iewes for they hearde Christ euery Sabbath nay they are worse then Herod for he desired to see Christ and to heare him But leaue we them to theyr dissolute resolutions let them remaine while they list in the darknes of Egypt But let vs holde Goshen the comfortable light whereof will direct vs in our passage as the clowdy piller did the Israelites through the wildernes or as the starre did these Wise men When this stifnecked generation shall stumble at the truth and erre from it like the Sodomites groping for the doore of Lots house Gene 19. when they were striken with blindnes Where the Spirit of GOD is there is a longing and a thirsting and a burning desire of the word But sure there can be no grace where there is no liking of godlines I exhort you then and beseech you beloued in the Lord euen in the bowels of Iesus Christ who will one day call you to a reckoning for your single-soale seruice of him labour to heare the word trauell to it desire it in a burning affection If you haue any grace of Gods Spirit any measure of santiâ—ycation proceede and grow more and more in the liuely fayth of Christ Iesus Cast away all your cares of this world and labour onely to haue that sauing knowledge which God hath reuealed in his wâ—â—d This one thing is necessarie and it will supply all your wants You are not yet the seruâ—unts of Christ till this desire of the VVord be planted in you They that carry not an hungry appetite to the Wordâ— let them be for honour and dignitie how excellent so euer for vvealth and riches how potent soeuer for friendes and followers howe mighty soeuer yet are they but 〈◊〉 〈◊〉 or 〈◊〉 that are full of 〈◊〉 and puâ—rifyed â—ones Because the comfort of the word is sequestred from theyr soules which alone can magnifie them Without the Word nothing can make vs happy and hauing it nothing can make vs miserable It is the 〈◊〉 〈◊〉 that â—eedes vs to 〈◊〉 life â—â— is the pearle for which the wiâ—e Merchant would giue all that euer â—◠〈◊〉 〈◊〉 is the 〈◊〉 of Dauid which openeth and no man 〈◊〉 and 〈◊〉 no man openeth it is the onely eye-salue where-with our eyes being annoynted can not chuse but cleerely behold Christ Name the Word and thou hast named all things it is all â—â— all and contayneth all the blessings of Gods â—â—ore-house which are for number so many and for value so great that no man can know them but hee that hath them like the stone in the Reuelation that white stone with a newe Name grauen in it which no man knoweth sauing he that receaueth it These wise men câ—me 〈◊〉 from the East to Ierusalem Thinges of high prise and of necessary vse if they be not neer vs must be sought farre of where they are to be had And we must spare no paynes nor cost in procuring them Coâ—elius sent to loppa for Peter to informe him in the way of righteousnes Dauid longing for the returne of the Arke went brought it from 〈◊〉 〈◊〉 The 〈◊〉 longing to see his prodâ—gall sonne ranne to meete him a great way of and kissed him 〈◊〉 sent to 〈◊〉 to 〈◊〉 〈◊〉 and heere these Wise-men 〈◊〉 〈◊〉 〈◊〉 East to Beth-leem to seeke out Christ Dauids Lord. Another note woorthy the obseruation comes to be considered in these Wise men These wise men did not cast the perrill and lets that might happen in theyr iourney The Gentiles might not conuerse vvith the Iewes â—or they were enemies one to the other Yet these enemies through vvhose country they were to passe did not assâ—ight them the dangers subiect to their iourney did not disquiet them the tediousnes of the way did not terrifie them nothing coulde stay them from theyr intended enterprise Their ioâ—fulnesse to see Christ tooke away all worldly carefulnes Our practise should be like theyrs No busines of thys liâ—e should withdraw vs from Christ VVhen they came to Ierusalem they found Herod snaring them all the Citty in an vproaâ—e King and people and all were mooued So when we come to Christ â—e shâ—l â—ind an Herod without vs and an Idolâ—â—â—â—call Ierusalem within vs Tyrants with ouâ— and 〈◊〉 within many lets nets and â—â—ny snates to â—â—â—â—p vs. Put we must respect neither Herod nor Ierâ—salem but still holde on our viage to Bethleem the place where Christ lodgeth In all ages there wil be satans instruments like so many Lyons in the passages to stop the children of God in their good courses And now with vs there are many Herods many like Herod and Archelaus to cut the throate of Religion as hee sought the lyfe of Christ in the blood of the innocents But yet must we goe forwards like these Wise men we must not feare them that kill the body rather â—eare him that can cast both body and soule into hell fiâ—e Stronger is he that is with vs than whole legions of enemies that band themselues with them against God Let them â—aile and perâ—ecute neuer so much like Zeâ—â— cheâ—â—b and Rab-shakeh yet GOD will put an hooke in theyr nostrils and they shall not preuayle No more than the stoode preuaâ—led which was cast out of the mouth of the Dragon in the Reuelation against the woman tâ—â—t sled to the wildernes We haue seene his starre Heere comes to be considered how they knew he was borne The staâ—â—e gaue them knowledge and was theyr guide in 〈◊〉 iourney neuer leauing them till they came to Beth-leem S. Austin saith that at the birth of Christ a new starre appeared A blazing Comet that neuer shewed it selfe before and at his death the Sunne greater then the greatest starre was obscured At this bvrth infants were murdered and at his death they were crowned At his byrth hell was more conquered and his enemies more troubled Eusebius saith that at the bâ—â—th of Christ there happened to breake vp on a sudden a goodly Spring that ranne with oyle the space of one day And at the same time in Romea circle was seene about the Sunne no lesse cleere then the Sunne And that vvhen the imperiall Crowne was brought by the Senate to Octâ—uius Augustus he refused it saving that a greater Prince then himselfe was nowe borne to whom all the crownes and kingdoms in the world did belong A famous Temple at the same time rent in sâ—nder in the dedication whereof when the Oracle was demaunded howe long the same should continue answer was giuen it should remaine till a Virgine should bring foorth a
such as is wont to proceed from them that are distracted and as it were at theyr wits end What shall I doe This Iaylour was not carefull howe to aunswere the Rulers that had committed them nor doth he deuise what excuse hee might make to the officers Magistrates who in all likelihood would exact them at his handes who had the custodie of them But all these matters layd apart hee is nowe possessed with a deeper meditation which is how he may be saued Syrs The first word noteth his humility and reuerence Syrs or Lordes to signifie that there is a reuerence and an honour stampt in the very name and office of Ministers and therefore it is said Feare God and honour his Priestes And they that minister well are worthy of double honour O howe beautifull vppon the Mountaines saith Esay are the feete of them that preach peace that publish good tydins saying to Syon thy King raigneth They are called the eyes of the body operatores messis the work-men in the haruest The messengers inuiting to the mariage of the Kings sonne The horse-men and chariots of Israell Spirituall Fathers Angels starres c. If men did but consider of these honorable tytles which the word of God doth attribute to the Ministers of his Word thys calling would not receaue that contempt as at this day it dooth Gods sacred Worde would be more reuerently entertayned and the Ministerie it selfe better reckoned Surely great is and beyond measure intollerable the misterie of iniquitie in thys respect which woorketh strongly iâ— the chyldren of disobedience Sinne sathan haue both conspired together to broach in mens hearts thys contempt of the Ministers of the Gospell to the end that in the Minister the Ministerie it selfe in time might vtterly bee contemned The Authour to the Hebrues denounceth an heauâ—e iudgement against theÌ„ that doe but neglect the meanes of theyr saluation Much rather then must they expect the seueritie of Gods iudgements that shall despise and contemne with and high hand the ministery of the word He that despised Moses law died vnder two or three witnesses but how shall hee be sentenced that treadeth vnder foote the sonne of God and counteth the blood of the Testament where-with he was sanctified as an vnholy thing and so despites the spirit of grace Certainly if Princes take the contempt as done to them which is done to theyr Embassadours If Hanun and Ammon stinke in the nosthrils of Israell for their villâ—ny ossered to Dauids messengers If Iudas tooke peny-worths of himselfe and became his owne executioner for betraying his Lord and Maister If Ierusalem faiâ—e and famous Ierusalem became an heape of stones and the shame of the world for despising and euill intreating of so many prophets that were sent vnto them how shall God suffer these mocking Micholls these oppressing Pharaoes and rayling Rabshakehs Whether they be Libertines or Neutrals Athiests or Papists of any Religion or of no Religion in Citty or in Country or wheresoeuer they be how shall God suffer them at last though he suffer them long to escape his wrath And know you that heare the Preacher for fashion sake that goe home and iest at him your bellies full that censure him at your pleasures that eate him at your feasts that buy and sell him at your shoppes that recreate your selues with his faults The day will come when ye shall know and be driuen to confesse that Prophets haue beene among you and then you will wish you had learned that which the Iaylor nowe teacheth you which is to humble your selues in all reuerence euen at the feet of Gods messengers and so to seeke the meanes of your saluation Sirs So then the first doore that openeth to Gods graces and treasures is humility Many a faire and large house hath but a narrow entry and a low doore And so the lowe gate of humility is the doore of Gods house narrow without but within are many Mansions And we must first passe by the narrow before we come to the broad Hauing made this reuerent preparatiue he comes to the matter What must I doe to be saued This one question is woorth all questions that may bee made for in other demaundes whatsoeuer a perâ—ect aunswere cannot be so giuen at once but wee must demaund againe and againe neuer giue ouer questroning till wee haue a full aunswer that pleaseth vs. But this demaund this one question but once made cuts off all others and beeing but once aunswered wee rest satisfied like this laylour for it ministreth a full contentment to our desires O that all men were like this Iaylour to make like questions This should be our first demaund but wee make it our last after all the lessons that wee haue learned yet wee haue beene schooled in this we haue not learned how to be saued Wee haue no leasure to thinke on this for our other businesses of the world call vs from it Like those lingerers in the Gospell Hee that should haue followed Christ sayde Nay suffer me first to goe bury my Father Still there will be one let or other to hinder vs from saluation like the fowles that cumbered Abraham in his sacrifice Eyther we haue bought a yoake of Oxen and must of necessity goe proue them or we haue taken a Farme we must goe see it or we haue married a wife and cannot come So we haue no time yet and lesse leasure to learne how to be saued We will learne this lesson last of all and after all when we are most vnsit to learne and haue almost quite lost our wits our sences then we will goe to schoole This Iaylour did not so so soone as hee felt the motion of Gods spirit within him calling him to the knowledge of this holy lesson he lingers not nor deferres the time but hee suffers the spirit of God to worke him and to frame him now he is pliable as the Smith doth his iâ—on while it is hote He did not suffer this golden oportunity to slip which in no case specially in heauenlie matters ought to be neglected but he runnes to the Apostles as the Apostles themselues a little before ranne to Christ when they prayed in the prison and saith What must I doe to be saued Of all intergatories this is the sweetest yet least thought vppon or practised fewe that haue learned to minister it to themselues or others All generally settle their mindes vpon other matters meerely contrary to this The most part study howe they may be rich how they may be honourable how they may aduance themselues and so be magnified in this world How they may be possessed of house lands how in a word they may reape the crop of all the pleasures that this transitoâ—y life can aford them Fewe or none care how to be saued so this that should be the Alpha of our desires it is the Omega of our endeuours Christ saith Seeke first the Kingdome of God and the
did raine If any Citty bee so then hath God poured this blessing vppon vs and our Citties of England in an extraordinary measure It is seene in the wealth the peace and godly securitie that wee haue nowe a long time inioyed Euery man now liues vnder his owne Vine and vnder his owne figge-tree so that our houses may seeme vnto vs so many Tabernacles of rest It is seene in the peaceable gouernment in the whole frame of our Christian policie Euery good man weigh with himselfe the long tranquility great plenty peaceable libertie which God hath giuen vs during the raigne of our most gracious Soueraign making our daies like the daies of Salomon in whose time siluer was as plentifull as 2. Chr. 9. 27 stones and Cedar trees like the wild figge-trees that are abundant in the plaine These so great blessings from her deriued vnto vs ought in no wise to be forgotteÌ„ for they are indeed for number so many for valew so great as the like haue not beene seene almost in any age First in hauing the true light of the Gospell so shining among vs so publiquely receiued so vniuersally professed so freely preached Againe in giuing vs a Prince so vertuous borne among vs with such peace defending vs against them that would deuour vs vvhat coulde God doe more for his Vineyard then hee hath done so that wee may sing with Dauid Peace is within our gates and plenteousnesse within our Palaces And againe Mercy and truth haue met together righteousnes and peace haue kissed each other And again Non est auditus Armorum sonitus in vrbe That may be truly spoken of vs vvhich Zephany coulde not iustifie of the people in his time Our Princes are not as roaring Lyons our Iudges are not like rauening VVolues that leaue not the bones till the morrowe Our Prophets are not light and wicked persons polluting the Sanctuarie and wresting the law The iust GOD is in the midst of vs he will doe no iniquitie So many England seeme these infinite blessings that I haue spoken of duly considered like Eden the pleasant garden planted by the Lord. Since God hath performed these great things for vs which no tongue of man or Angell is sufficiently able to eternize let vs be thankfull and let our gratitude be testified by our obedience least it be saide of vs that Ierusalem is no better then Samaria When Iacob in the 28. of Genesis avvaked out of his sleepe at Bethel hee sayde Surely the Lord is in this place and I was not aware So if when God shall testifie his presence among vs in his manifold blessings and we take no notice of it in acknowledging neyther him nor them we may well say as Jacob did Of a surety God was in this place we were not aware Let vs acknowledge them now wee haue them for it will be too late when they shall be taken from vs. Bring forth fruites saith Iohn woorthy of repentance So bring forth good works worthy of these blessings Wee would all seeme to be hanged with leaues let vs rather shew that we are hanged with fruites least we be like the fruitelesse Figge-tree least wee be like Chorazin Beth-saida where Christ wrought many miracles yet they remained faithlesse I beseech you brethren in the bowels of Iesus Christ make much of the Worde which is preached among you for it is euen your life So termed by Moses in the 32. of Deut. If you will haue a care of your peace if you will haue Christes eyes to distil with no teares if you will not greeue the Spirit of God by whom yee are sealed to the day of redemption let Ierusalems ruine be to you a cause of rising This profit shoulde bee made of others harmes like the honny that Sampson found in the dead Lyon Oh that this heere threatned to Ierusalem were written vppon the tables of our harts with an yron penne or the poynt of a Dyamant that it might neuer be forgotten Oh that we would yet learne to know our peace and the time of our visitation Yet there is time to consider our selues yet is the acceptable time yet is the day of saluation yet the Sunne of righteousnes shineth God calleth to the waters of life Yet hee cryeth in our eares Be lifted vp yee gates and I will enter in saith the Lord and be open vnto me ye euerlasting doores and the King of glory shall come in The same Christ our Lorde in the 3. of Reuelation and 20. verse saith I stand at the doore and knocke if any will heare my voyce and open to mee I will come in and sup with him I end in a word with this short exhortation As when God made the light and had it from the darknes he sayd Bonum est it is good When he had made the firmament the earth and the seas he sayd bonum est it is good When hee had made the trees hearbes and plants and all creatures hee said still bonum est it is good But hauing finished his work of creation taking a perfect view of al that he had made finding that all things did agree sute together after a kind of heauenly harmony and more then Geometricall proportion then he pronounced Valde bonuÌ„ est it was exceeding good So when good profitable lawes shall be established among vs it may be said bonuÌ„ est When Magistrats minister righteous iudgements dealing truly vprightlie in their offices it may be said bonum est it is good WheÌ„ the Minister preacheth the word of truth in season and out of season and the people doe diligently heare and reforme theyr liues accordingly it may be sayd bonum est But when there shall be a musicall consent as it were and a mutuall harmonie of all â—hese together where such matters are duly performed practized in a Christian policie it may be said Valde bonum est it is exceeding good And all this will bee easily brought to passe if wee doe but consider of our peace Now the very God of peace sanctifie vs throughout I pray God that our soules and bodies may be kept blamelesse to the comming of our Lord Iesus Christ purging the Temple MATH 21. 12. And Iesus went into the Temple of God and cast out them that bought and solde in the Temple and ouerthrewe the tables of the money-changers the seates of them that sold Doues saying It is written My house shall be called the house of prayer but you haue made it a denne of theeues IN euery action of Christ we may learne to saue our soules and to shunne those thinges that are enemies to the Spirit of GOD. By his heauenly doctrine wee learne heauenly wisedom by his practize of holy life example of well liuing by his miracles our fayths confirmation and here in this place by his entrance into the Temple we learne deuotion He entered into the Temple Within this Temple were his professed
restoring to his Church that which of right belongs vnto it Giue it beauty ô Lord in sted of ashes rich apparrell in sted of Sack-cloth that yet it may be pronounced which was once proclaimed by the Prophet Aggei The glory of the last house is greater then the glory of the first house He cast out them that bought sold You haue seene Christ reforming the abuses that had crept into this Temple now let vs make a true vse of this to our selues As these grosse corruptions crept into the materiall Temple so the like to these or rather worse then these doe creepe into our spirituall Temples our bodies VVhen wee conuert our bodies to anie prophane vse and doe not glorifie God in them then it may be sayd that wee pollute our Temple When the Magistrate shall be found not to deale truly when he shall not cary cleane hands free from corruptions when he shal peruert iudgement and turne aside out of the right way then it may be sayd hee polluteth the temple of God When the Lawyer or Counseller carryeth not himselfe to his clyent as he ought if he incourage him to proceed in lawe vvith his aduersary when he might work a peace betweene both all for his priuat gaines thinking to becom a purchazer with pooâ—â— mens purses as Gehazy thought to intich himselfe with Naamans gold then doth â—â— pollute the temple of God When the Recorder or Prymitorie doth falsify the record most of al it coÌ„cernes him to be circumspect for the record being falsifyed it may doe harme an 100. yeeres after then he dooth corrupt his conscience and defileth his temple If the Sheriffe shall make a partiall returne of such as must determine matters betweene party and party he prophaneth the temple If the Iurors that are impaneled shall through friendship fauour or feare or being blinded with rewards shall deliuer an iâ—ust verdict they pollute the Temple In a worde this pollution is vniuersall wheresoeuer any kinde of vngodlines shall take place And the soueraine helpe for all this is that which our Sauiour in his owne example hath heere taught vs. When so often as these corruptions shall breake out wee must cast them out betimes as Christ did the buyers and sellers This speedy purging must be effected by the word in the godly Minister and by the sword of authority in the ciuill Magistrate Euery man can best sound his own conscience by sending downe the bucket of Gods spirit into his hart Euery man can best satifie himselfe whether he hath clensed his body by casting out all sin and vanitie and so consecrating it as a holy Temple vnto the Lord or whether hee hath abused it by giuing it ouer to all sensualitie vvith greedines suffering sin and sathan to haue ingresse and egrelle and regresse at theyr pleasures till the graue be possest of his body the wormes of his flesh and the worlde of his goods And so he returne more rotten out of the world then the matter hee was first made of when hee first came into the world Thus you see how the temple of GOD may be polluted and so in time a generall rent be made from the top to the bottome till it be quite destroyed and defaced as that famous Temple of Ierusalem is now defaced and lyeth in the dust But let vs beware how wee runne to the like ruine howe wee destroy this Temple of God not made with hands but by the mightie power of God for feareful is that saying He that destâ— cyâ—th the temple of God him shall God destroy Corruption and sinfulnes are the pullers downe but holines and righteousnes holines I meane towards God and righteousnes I say towards man are the raysers vp of this temple These two are better builders than Noaâ—s vvor-kmaisters that ioyned vvith him in the building of the Arke for they built not for theÌ„selues but for others but these doe build for God and vs. Yea and Christ himselfe worketh in this frame of this spirituall building nay himselfe becomes the head-corner-stone in whom all the building beeing coupled together groweth to a holy temple in the Lord. It followeth For it is written My house is the house of prayer but you haue made it a denne of theeues Christ in these words yeelds them a reason why hee threwe them out hee makes them acquainted with their sinne it was for defiling the Temple My house is the house of prayer but you haue made it a denne of theeues Sin till it be knowne cannot be shunned We shal the sooner be drawne from doing euil when we shal looke into the nature of it and the danger that shal insue of it Christ proueth to their faces the greatnes of theyr sinne which they could not deny nay they must needs condemne themselues in it vpoÌ„ this so manifest a profe produced by our Sauiour It is written Eyther implying a notable ignoraunce in not knowing the Scriptures or an obstinate wilfulnes in them for not performing obedience to the Word By these two as by speciall instruments of wrath sathan worketh mightilie in the children of disobedience by them millions of soules are chaind vp brought vnder sathans seruitude It is written As if hee should haue said Haue you neuer reade that Scripture that speaketh thus c. The Lawyer who woulde needes know what hee must doe to inherite life had thys aunswere How readest thou Christ sendes him to the Word to finde out the life that hee looked sor and so to these buyers and sellers that polluted the Temple Christ speaketh in like manner How reade you It it not written Aâ—y house is the house of prayer why goe yee about then to make it a denne of theeues You erre saith our Sauiour in the twelfth of Marke not knowing the Scriptures and heere he telleth these prophaners that they Mark 12. Math. 22. erred in polluting the temple for that they knew not the Scriptures In the fourth of Mathew he droue away the deuill with one word Scriptum est and heere with the same word he driues before him these buyers sellers out of the Temple I woulde the Papists did learne but thys one thing froÌ„ Christ onely to plead Scriptumest in all theyr Counsels writings and conferences for then all controuersies in religion would quickly be decided â—inde vp the testimony saith Esay seale vp Esay 8 16. the law among my disciples If they teach not according to this lawe it is because there is no light in them If any man bringeth not with him this learning receiue him not to house nor bid him so much as God speede 2. Iohn 1. Christ brings his warrant out of Scripture to teach vs to doe the same other authorities cannot build vp our holy faith As the sunne is not discerned but by his owne light so no spirit can interpret Scripture but by the same spirit that wrote it Goe not out of this field to gleane said Boas
present another preacheth a third man standing by readeth heere is no order but confusion and God is not the God of confusion Let all things in the Church be done decently and in order Thus haue you seene Christ our Lorde entering into the Temple in deuotion and in zeale correcting the abuses that hee found there Teaching them withall the right vse of the Temple and what exercises of holines the place requireth that so they might not come together to condemnation Let it be considered what is sayd and the Lord giue vs vnderstanding in all thinges that hauing attained in some measure to the fulnesse of knowledge that is in Christ Iesus and beeing stablished in euery good worke and word our fruite may be holines and our end euerlasting life Let vs pray the spirit of Grace to enter into the temples of our harts and thence to purge and cast out all corruptions whatsoeuer To God onely wise our Sauiour be rendred all honor glory praise with thanksgiuing now and euer Amen ⧠The history of our Lords Birth ¶ A Sermon preached by the Authour at Shrewsburie vpon Christ his day MATH 2. 1. 2. When Iesus then was borne in Bethleem in Iudea in the dayes of Herod the King behold there came Wise men from the East to Ierusalem saying Where is hee that is borne King of the Iewes For wee haue seene his star in the East are come to worship him TWo principall motiues or reasons beloued in our Lord induced me to make choise of this Text. One vvas the occasion of our meeting at this time which is to solemnize keep in memorie the Natiuity of our Lord Sauiour Christ Iesus The other the great necessity of the doctrine in these wordes contained For they deliuer vnto vs the history full discourse of Christes Incarnation beeing one principall branch in the misterie of our Redemption So you see how both text time our meeting matter or cause of our meeting all conspire together and are alike sutable There shoulde be no matter of greater force to draw men together than this vvee haue nowe in hand for it is able to furnish vs with all necessary knowledge like the roule that Ezechiell tooke from the Angell which wheÌ„ he had eaten it filled both Ezch 3 belly and bowels hee straightwayes began to prophecy We liue not in those times wherein vve may offer rich presents vnto Christ like the Wisemen nor can wee nowe poynt at the bodily presence of Christ as Iohn did not can we feast him in our houses as Zacheus did nor can we embrace him in our armes as once Symeon did when hee came by inspiration into the Temple Christ nowe looketh not for these curtesies nor can we performe theÌ„ if we would But this and all this we do when we come to heare Christ preached vnto vs when we open our harts to entertaine the worde as Lydia did and when wee embrace with alacritie and cheerfulnesse the doctrine of Christ And as I haue told you one capitall branch of this doctrine is this concerning his natiuitie Men are carefull very diligent in calculating theyr owne byrth-dayes and theyr childrens natiuities for a more certaine account they kalender them vp to the end they may not be forgotten and thys they â—may doe for reason requireth it law alloweth it and ciuility commends the same But a thousand times more careful ought we to be both Prince prophet people to kalender and keepe in memory the natiuitie of our Lord Sauiour conscience â—inforceth it custome calls for it and vvhich is most of all Christâ—â—â—â—â—e commaunds it For vnto this name and to no other vnder heauen are we baptized Of Christ wee are called Christians We are his schollers his seruaunts his disciples and therefore very careful should we be to honour our Lord Maister in keeping holy his day For as Christ in earth sought nothing but the glory onely of his Father so his father now in heauen seekes nothing but the glory of his sonne And as the same sonne beeing here on earth humbly debased himselfe as a seruaunt vnder all men to obey his Fathers will so hath it pleased God his Father againe to exalt him not onely to surmount the glorie of all Princes and Potentates whatsoeuer but also with such power maiestie hath he aduaunced him that euen the very knowledge and beleese of his glorious Name is able to giue euerlasting life to all sinners be they neuer so greeuously burdened or laden whosoeuer will come vnto him to seeke any refreshing So proued by his oâ—n testimony in the 6. of Iohn verse 40. Thy is the will of him that sent mee that euery maâ— that beleeueth in him should haue euerlasting life and I will raise him vp at the last day Haue not wee great reason then to remember this day of Christ a day as Saint Augustine calls it of all dayes the beginning of all daies the beginning of eternitie to the beleeuers Hee was borne to make vs rich hee vvas layd in a stall euen among beastes to exalâ— vs to the company of Angels Hee was borne an exile a banished person from the cradle driuen to flie into Egypt as Moses did to Mydian to the end he might make vs free Vt Moses in vluas Hee came from heauen to the earth to the end hee might dravve vs from earth to heauen Hee tooke vppon him a naturall â—ody to make vs heauenly bodies He was made flesh to make vs spirits he was made the sonne of man to make vs the â—onnes of God To as many as receiued him â—o them gaue hee power that they might be the â—onnes of God Great reason haue wee then â—o remember him that did all this for vs. And this much shall briefely suffice to â—tirre vp your mindes to a carefull contemâ—lation of Christ and his glory Now let vs â—eare S. Mathew speaking When Iesus then was borne at Bethleem c. For the increase of our fayth and for an â—ndoubted certaintie heere is layd downe â—he true story of Christes birth with cirâ—umstances thereunto belonging The maner of our Lords birth is at large â—eliuered by this our Euangelist in the forâ—er chap afore my Text beginning at the 8. verse The other circumstances runne â—eere in these wordes as first The place â—here he was born In Bethleem 2. When â—n the dayes of Herod 3. Who came first to â—im The wise men 4. How did they know â—ee was borne or howe were they directed â—â— finde him They were guided by a starre 5. To what end came they to him Iâ— worship him This day and time was foretolde by the Prophets commended to men by Angels and celebâ—ated by the godly Fathers of the Church Esay long before the comming of Chrâ—â—â— prophecied saying Loe a virgine shall â—â—â—ceaue Esay 7 and beare a sonne and they shall 〈◊〉 name Emanuell And againe Vnto vs a â—â—â— Esay 9 is
to deuoure seeking whoÌ„ he may deuoure there he ends shewing that to deuoure is his purpose and so to deuoure is their purpose The deuill hath a deepe swallowe and therefore he is called Diabolos quasi duo bols he makes but two morsels of a man in that respect hee may well be called a deuourer No lesse deuourer is the tale-guest For Salomon the only experimented man of the world he that coÌ„sidered of al things considered this also among rest There is a generation saith hee of people Prou 30. 14 whose teeth are as swordes and theyr chawes as kniues to eate vp the afflicted out of the earth and the poore froÌ„ among men Other men carry their swordes by theyr sides but these carry them in their mouthes because they may draw them forth at their pleasure These people are worse then Crowes for they feede but vpon dead carkasses but these carriers of tales feede vpon them that are aliue Like those Anthâ—opophagi whoÌ„ the Cospographers speake of such as eate mans flesh To cut vp the Anatomy to embowel it throughly for a cleerer viewe to what shall I liken this generation They are like a moath as a moath eates a hole in cloath so these eate holes in euery mans coate To what shal I liken this generation they are like to the Camelion which feedes onelie vpon the ayre and so these tale guestes fâ—â—â—e vppon the ayre that is the breath of men and yet sometimes they draw soorth â—roth from the kâ—â—chm To what againe may I liken this generation The Tale-bearer is like an Archer men are his markes and euill reports are his arrowes and therefore saith the prophet They bende theyr tongues like bowes to shoote Ierâ—nâ—9 out lyes Dauid saith the Angels pitch theyr campes about them that serue God deliuereth them But wee may say Tale-bearers pitch their campeâ— of lyes rumors and slaunders about them that feare God and deuoureth them These wicked Ismaelites who oppose themselues against all the worlde are by so much the more odious for that theyr chattering tongues offending all mens eares with a more then â—ioting talkeatiuenes can neuer come to a period till they haue runne themselues cleane out of breath as they haue runne out of credite VVhen there shall be no men vpon the earth then shall the slaunderer cease from slaundering Hell and the Tale-bearer are much alike Like the Horsâ— leeches daughter still crying giue giue the one is neuer satisfied with sinners the other with slaunders There is no way to bee rid of a slaunderer but eyther by cutting out his tongue that though he can deuise and heare yet he cannot vtter what hee hath heard or deuised Or else by shutting him out of all companie that he might neyther heare nor see For as it was permitted to Abraham to see the smoake of Sodom but Lot might not be priâ—iledged to see it so hee that can make a vse of what is done may be permitted to heare and see and to pry into the actions of men but others may not for that they are like Spyders which sucke vp nothing but poyson euen out of the most wholesome hearbes that are As the charitable peace-makers labour to breed peace and good wil among men so these make-bates straine their endeuours to sette men together by the eares They are alwaies sowing the seed of deuision betwixt one another as the enuious man sowed taÌ„res in the husbandmans field while he slept When men are sleeping then bee these waking and walking about like Night-crowes being ashamed the day should discouer them because theyr deedes are euill These messengers of sathan as they shew themselues vigilant and diligent so are they pollitick withall and full of craft like theyr crafts-maister the deuill For when they deliuer any matter of obloquy and manifest vntruth they indent couenaunt with the partie to whom they discouer it that hee shall not bewray them or make them the Authors of the report And all to blinde the truth and to stop all the meanes whereby it may be found out If men woulde be aduised to take heede howe they entertaine such idle circumcelians or if they did but publish their names to the world much contention and hatred would be slopped The Tale-hearer is as much in some respects to be coÌ„demned as the Tale-bearer For many are light of hearing and are apt to receiue with open eares what-soeuer is told them by whisperers and flatterers and the like As the Athenians gaue themselues to heare newes so doe these to heare tales Micah was not halfe so willing to entertaine a Leuit as a number be nowe to entertaine tale-guests Others be so light of credit that whatsoeuer they heare told that they beleeue and do so beleeue the first tale that they wil not beleeue the second and these are homines altera tantum parte auriti And they deserue to haue but one eare that will not heare with both A third sort there is which is worst of all some are so wayward and so froward that they wil neuer or very hardly be reconciled after they haue beene once prepossest with sinister reports And this varietie of ill-affected humors in men spring all from the Tale-bearer or from the back-byter who cannot in anie wise brooke that peace should rest among men When the Lord had determined Achabs fall a spirit came foorth and stoode before the Lord and said I will goe foorth and bee a lying spirit in the mouth of all his prophets So the Tale-teller he also stands vp like a speedie messenger he like a lying spyrit possesseth both the mouthes and harts of all men to make them fall If God should make vs see our countrey dispeopled our Cittie 's ransacked and our houses spoyled as GOD graunt our eyes may neuer see such ruines wee might say The enemy hath been here So when wee see our peace become confusion our vnitie turned to enuy our good lyking turned to froward grudging When friends become foes and neighbours aduersaries one to another vvee may well say The Tale-bearer or the slaunderer or the back-byter hath beene heere Thus are weeds sprung vp where grapes should haue beene planted But why goe I about to wash a Negro vvho vvill still be blacke though hee were washt vvith all the sope of the gospel I doe but like him that purgeth and scoures a stinking channel which the more it is stirred the worse it sauours Hee is yet as readâ—e to baâ—kbite as before and to returne me aslaunder for this his Anatomy Hâ—â— scto pro certo quod si cum stercore certo Vinco seu vincor semper egâ— maculor VVell though hee be in this place but controlled the slying booke which Zachane speakes of in his fift chapter the length whereof was twentie cubits the breadth tenne cubites euen the booke that containes the curses of the wicked shall more largelie decypher him heereafter in his full proportion
when he cryed out in greefe anguish of his soule Why doost thou turne away thy face and why forgettest thou my Psalm 30. tribulation And in another place Christ suffered Peter to sinâ—k to be in danger of drowning before he would stretch out his hand to support him As heere hee sent not his Angell to deliuer him forth of prison till the verie night before his execution And when they were past the first and second watch they came to the yron gate which opened vnto them of it owne accord This is a further circumstance of his miraculous deliuerance They passed throgh all the watches and the watch-men neuer perceiued it They came to the yron gate and it opened voluntarily Sencelesse thinges made shewe of pittie when neither King nor people could yeeld compassion The chaynes linkes fell from him before and heere the yron gate giues way to Peter both working out together his deliueraunce These things must admonish vs of the forcible effect of prayer Haec effrinâ—at carceres soluit catenas ferreas aperit portas impetrat liberatores angelos Prayer it is that breaketh the strongest prysons looseth the yron bands openeth the well-barred gates draweth the Angels out of heauen to come to the earth to worke our deliuerance Nowe I knowe of a truth that the Lorde hath sent his Angell and deliuered mee out of the hand of Herod and from all the wayting for of the people of the Iewes Heere is layd downe Peters thankfulnes after his deliuerance Hee acknowledgeth the louing kindnes of the Lorde who had so graciously set him free from the tyrannie of his enemies that thirsted after his blood We must learne by this example to giue thanks for what-soeuer benefits God shall powre vpon vs. For to receiue Gods benefits and not to be thankfull for them is to contemne God in them The Lorde expecteth no retribution at our handes Quis enim dedit ei Who hath giuen vnto him as the Apostle speaketh Yet hee will haue vs to he thankfull that is the speciall dutie that he requireth of vs. Who so offereth me thankes hee honoureth me and to him that ordereth his conuersation aright will I shew the saluation of God If one man doe pleasure or gratifie another there will be an expectancy of thanks at least and shall not the Lorde much rather require the same of vs from whom we receaue our selues our liues and all that we are worth the bread we feede vppon the ground we tread vpon the light wee looke vpon all comes from God and what-soeuer is within vs or without vs all temporall and spirituall graces whereof each one is more worth then a thousand worlds The consideration whereof caused the prophet Dauid to call vpon himselfe others for this thankfulnesse in his Booke of psalmes saying O that mâ—n would praise the goodnes of the Lord and that they woulde tell out the wonders that bee dooth for the chyldren of men Hee calleth all the blessings of GOD Mirabilia Wonders all haue in theÌ„ matter of admiration the rather to stamp in vs an impression of gratitude We haue well waded vnto this thankfulnesse when wee haue learned to say with Dauid and with the like spirit that he did I will make it knowne to the worlde what God hath doone for my soule Psalm 84. All the day long will I be telling of his wonderfull workes Thus haue you briefely heard the summe of thys historie of Peters imprisonment his deliueraunce You haue seene on the one side the people solliciting Herod consenting to the death of Peter They in theyr wicked purposes and the King in his cruell practises conspired his ouerthrow But on the other side the congregation of the faithfull powred forth their important peticions for Peter and these more strong then the yron bands preuailed for his deliuerance Prayer went vp from them and the Angell came downe to him and so was Peter deliuered Herode of his purpose disappointed the Church comforted Gods Name highly magnified Heauens High-way ACTS 16. 30. 31. Syrs what must I doe to be saued And they said Beleeue in the Lorde Iesus and thou shalt be saued and thine houshold THese words consist of question an aunswere The occasion of the question grewe thus noted in the precedent verses When Paule and Sylas had beene imprisoned in the Citty of Philippi for the testimonie of Gods truth and beeing now in the lowest dungeon it pleased the Lorde to worke theyr deliuerance in a miraculous manner as appeareth in the 26. verse For suddainly there came an Earth-quake so that the foundation of the pryson was shaken and anone all the doores opened euery mans bands were loosed and the Iayler beeing striken with a great terror would straight-wayes haue slaine himselfe had not Paule staid his fury Where-vppon after a more sober consideration finding all the prisoners to bee there euery man sure and forth-comming and withall acknowledging the mightie power of God he comes in great humility before Paule and Silas he brought them forth and sayd Syrs what must I doe to bee saued Where we are to note the suddaine and strange yet not so strange as powerful and mighty operation of Gods Spirit in this Iaylor He who euen nowe would haue spoyled himselfe seekes to saue himselfe hee that but now was most desperate is becom deuoute and most desirous to be informed in the way of his saluation So in a moment hee becomes of an heathen man a Christian man as if hee had beene made anewe his affections cleane changed his wicked resolution altered his crueltie turned to Christianitie All thys came vpon him in a moment as vvisedom came vpon Saul when a kingly spirit vvas giuen him Sirs what must I do to be saued Heere it is verified I came not to call the righteous but sinners to repentance And again I am not sent but to the lost sheep of the house of Israell Behold the power of God in his effectuall calling of sinners Saul in his greatest rage when hee tyrannized most against Gods Saints was vpon a suddaine made of Saul a persecuter Paule a professour The same powerfull Spirit wrought in the conuersion of Zacheus making him of a publican a zealous Christian So of stones God can and still dooth raise vp chyldren to Abraham as in this place he wrought in thys wicked and cruell saylor nowe to seeke the meanes of his saluation He who ere-whiles had chained others is nowe chayned vp himselfe and by the mighty power of God driuen to seeke releefe at his handes whom before hee despised and shut vp in the basest place of his house Feare made him runne to the Apostles as shame draue Adam to the fig-trees And he who before was lofty and proud disdainfull nowe stoopes downe and humbles himselfe and discouers his ignorance as Adam did his nakednes Sirs what must I doe to be saued It is a voyce of passionate fearefulnesse