IN this passage of speech, The generall diuision of the whole place. in which the Hymne of Zacharie is repor­ted; two things are to be conside­red. 1. The Preface to it. 2. The Hymne it selfe. In the Preface a­gaine, there are two points obser­ued. 1. The speciall enabling of Zacharie to this businesse. 2. The generall nature of the thing performed. The enabling of Zacharie, is in these words, He was filled with the Holy Ghost.

By (the Holy Ghost) we must not heere vnderstand the very Essence and Deity of the third person in Trinity, but the gifts and graces of the Holie Ghost, according as the word is often so taken in the Scripture Ioh. 3.34. Ioh. 7 39. Rom. 8.9.. By being filled with the Holy Ghost, we must not imagine, that Zacharie till this time was destitute of the graces of the spirit, but this is the meaning, that at this time, and vpon this occa­sion, a more large and plentifull measure of the graces of Gods spirit appeared in him. In this we may obserue, [Page 2] that Zacharie afflicted formerly with the dumbnesse of many moneths, hath not onely the libertie of his speech restored, but being endowed with a fuller portion of Gods graces, his toong is made the instrument of the Holie Ghost, in vttering a matter of extraordinarie consequence. From whence wee may collect this doctrine: The 1. Do­ctrine. That the comforts which GOD heapeth vpon his afflicted ser­uants doe come in with a kinde of aduantage; there is not onely a remoouing of the affliction, but a bestowing withall of some speciall kindnesse. Zacharie is not onely now not dumbe, but (which is more) is enabled by an ex­traordinarie measure of spirituall gifts, euen in an admira­ble maner, to set foorth the whole mysterie of the redemp­tion of mankind. Wee meet with like examples in holie writ. Great was the affliction of Ioseph. He was sold for a slaue, they held his feet in the stocks, and he was laid in yrons Psal. 105.17.18.. But when the Lord had thorowly tried him, as siluer is tried, in the furnace of a long & grieuous affliction, he was not barely enlarged, but withall aduanced to a place of great respect. The king made him Lord of his house, &c. vers. 21.. Moses his triall is at large set downe in the storie Ex. 2.14. &c., his feare, his flight, and his long seruice in Midian; but when Gods appointed time came, he not onely restored him to the fellowship of his owne countreymen, but made him the guide and captaine of his people, so that hee neuer wrought greater things by the hand of any meere man, than he did by the hand of Moses. Notorious is the Hi­storie of Iob, how he was tormented in person, and wasted in estate: but when the Lord turned his captiuitie, hee gaue him twice so much as he had before Iob 42.10., and blessed his last daies more than the first vers. 12.. To this agreeth that of Dauid, who saith, that the Lord did not onely bring him out of the horrible pit, but also set his feet vpon a rocke, and or­dered his goings Psal [...]0.2.. And that of the afflicted people is of like nature; After two daies (say they) he will reuiue vs: that is not all, but, in the third day he will raise vs vp, and [Page 3] we shall liue in his sight Hos. 6.2.. He would not only pull backe his hand and forbeare to smite (which yet had beene much) but he would come as a skilfull and tender heart­ed Surgeon, to lappe vp their sores, to powre oyle in­to their wounds; to giue them beautie for ashes, the gar­ment of gladnesse for the spirit of heauinesse Isa. 61.3.: neither would he alone in some little measure reuiue and quicken them, but he would giue that large measure of strength that they should liue in his sight. They which went weeping, do not on­ly returne with ioy, but they do ouer and aboue bring their sheaues with them Psal. 126. [...].

The reason of the Lords so dealing proceeds, first, from his mercie: He knoweth whereof we be made (saith Dauid) he remembreth that wee are but dust Psal. 103.14.: therefore lest his afflicted seruants should bee swallowed vp with heaui­nesse, and euen ouercome with discouragement, he doth not onely withdraw his hand of chastisement, but, hee addeth some speciall mercy, to the end that they m [...]y be comfortablie assured, that whatsoeuer was done, was done to prepare them for a greater kindnesse. Second­lie, it proceedeth from his Wisedome: hee knoweth that none doe value his kindnesses more, or are fitter to imploy them to their owne good and the good of others, than those that haue beene most humbled by afflictions: accor­ding as no ground is so fit to receiue seed, euen with a full hand, as that which hath beene most torne with the plough, and beaten smallest with the labour of the hus­bandman: For this cause God is wont to make readie his seruants for great graces by great crosses: Affliction is his schoole in which hee traineth them vp for the best pur­poses.

This doctrine is full of comfort to all, The Vse. who being vn­der the crosse in what kinde soeuer, doe looke vp to the hand which smiteth, and seeke to profit by tribula­tion. The Lords yoke is vnpleasing to flesh and blood, and his chastisements like bitter pilles which cannot goe [Page 4] downe without much annoyance to the stomacke; but if thou wilt haue true solide comfort, looke not so much vpon the present grieuance, as vpon the quiet fruit of Righteousnesse Hebr. 12.11. which will surely follow: and take it for a rule which neuer faileth, that the crosse (if care bee had to profit thereby) neuer departs but it leaueth a bles­sing behinde: God giues some speciall fauour or other in lieu of the former burthen. Zacharie, who had beene dumbe ten moneths, not only speakes, but being furni­shed with a large portion of new grace, he speaks more heauenly than before. Learne thus to bee humbled with Zacharie, and so, thus thou shalt be comforted.

The 2. Do­ctrine.Secondly, from hence we are taught another doctrine; That those whom God intendeth to imploy in any speciall ser­uice, hee furnisheth with gifts suteable to the nature of the businesse, in which he will employ them. Zacharie is appoin­ted to prophecie: the businesse is waightie, therefore he is filled with the holy Ghost, that he may be able to performe it. This may be made plaine by many particulars: The Lord meant to send Moses vpon a seruice of great conse­quence. I will send thee to Pharaoh &c Exod. 3.10.: Moses, being guiltie of his owne infirmitie, was afraid to vndergoe it: Oh my Lord I am not eloquent &c Exod. 4.10.: The Lord supplied his want: Goe now, and I will be with thy mouth, &c vers. 12.. Isaiah being in a vision in the presence of God, and con­sidering the nature of the seruice to which he was called; cried out, Wo is me, for I am vndone, &c Isay 6.5.. After this one of the Seraphims touched his mouth with a coale from the Altar, and the Prophet was thereupon so sensible of the supplie of grace, that hee was as ready to go as the Lord was to imploie him: Heere am I, send me vers. 8.. The same is to beseene in Ieremie: God calling him, he began to complaine of his insufficiencie; O Lord, beholde I can not speake, for I am a childe Ier 1.6.. Well, the Lord tooke away his feare, by bestowing a competencie of gifts; Behold I haue put my words in thy mouth vers. 9.. Touching Ezechiel; as [Page 5] there is mention made of Gods sending him Eze. 1.3. &c., so there is also of Gods furnishing him Eze. 2.2. & 3.1.. Christ told his Disciples, that he would make them Fishers of men Matth. 4.19., that is, that hee would traine them vp to be competently fit for the seruice to which he ordained them: For this cause, before hee chose thē he spent the whole night in praier to God Luk. 6.12., he brea­thed on them the Holy Ghost Ioh. 20.22.. Hee willed them after his ascension, to tarie at Ierusalem, vntill they were endued. with power from on hie Luk. 24.49.. Bezaleel and Aholiab, inso­much as they were to worke in the Tabernacle, were fil­led with an excellent spirit Exo. 35.31.: and when God chose Saul to the kingdome he gaue him another heart 1. Sam. 10.9.. If God should not thus deale, it were contrarie to those principles of holie wisedome which himselfe hath left vpon record in his Word. As vineger is to the Teeth, and smoke to the Eyes, so is the slothfull to them that send him Pro. 10.26.. Hee that sendeth a message by the hand of a foole, is as he that cut­eth off the feete Pro. 26.6.. No wise man will send a foole on an er­rand of moment: Who will set a fresh souldier ouer an ar­mie, or entrust a dumbe man with an embassage? It were an odious imputation to the wisest God, to thinke him lesse carefull in his businesse, than men are in their affaires. Be­sides, great is the corruption of our nature, our Heart wic­ked aboue all things Ier. 17.9., the imaginations of it are onely euill Gen. 6.5.. Now, as men doe not gather grapes of thornes, nor figges of thistles Matt. 7.16., so the heart of man, which is in itselfe, euen a verie mint of vanitie, and a forge of profane, godlesse and irreligious thoughts, cannot bring foorth any good matter without speciall enabling.

This is a good admonition to all those which intend to enter into any seruice of weight, The Vse. either in the Church or commonwealth. It is a dangerous thing to thrust ones selfe into the Lords businesse. Heauie will that saying be, when God shall say of any; I haue not sent them, yet they ranne Ier. 2, 21.: And woe to him who shalbe challenged with that; Friend, how camest thou in hither Matt. 22.12.? Now hee that would know. [Page 6] whether God hath sent him, must not stay for reuelati­ons or some speciall informations from heauen, but hee must search his owne heart, to see with what graces he furnished: If betweene the calling he intends, and his suf­ficiencie, there be any proportion, there is an euidence of sending; where there is not, he that vndertakes it, is but an intruder, and his reckening will be terrible.

Now followeth to consider the generall nature of the businesse to which Zacharie was enabled: It is said, hee Prophecied. To Prophecie, in Scripture signifieth two things: 1. To foretell things to come, and so the word ordinarily signifieth in the old Testament. 2. Exactly and soundly to interpret the Scripture, to which sense the word is often applied in the new Testament 1. Cor. 14.1. &c. 1. Thess. 5.20.. Zacharie his Prophecying may not vnfitly be referred to both: For he partly foretold things to come, as of Iohn Baptist, and partly also hee did excellently interpret things anciently written of the Messias. Once, this we see, that the Holie Ghost in him was not idle, but did discouer it selfe in some holy and religious imployment: so that hence this is ga­thered; The 3. Do­ctrine. That the graces of Gods spirit wheresoeuer they bee, are not idle, but are alwaies to be seene in the doing of some spirituall good, according to their places and callings who are indued therewith. Zacharie is filled with the Holy Ghost, and straightway he prophecieth: the more graces hee had receiued in himselfe, the more good proceedeth from him to others. He that beleeueth on me, (saith our Sauiour) out of his bellie shall flow riuers of life Ioh. 7.38.. The graces receiued shall issue out to the refreshing of others. Paul saith, that it pleased God to reueale his Sonne to him, that he might preach him among the Gentiles Gal. 1.16., and that God did comfort him in all his tribulation, that he might be able to comfort others 2. Cor. 1.4.. It is an expresse commandement: Euerie man as he hath re­ceiued; 6 so let him minister vnto another, as a good disposer of the manifold grace of God 1. Pet. 4.10.. Euery one is a Steward, not to engrosse Gods graces to himselfe, but to imploy them [Page 7] to a common benefit. The word (saith the Prophet) was in my heart as a burning fire shut vp in my bones, and I could not stay Ier 20.9.: and, we cannot but speake, say the Apostles Act. 4.20.. The gifts and graces of Gods spirit are like the ointment, wher­with Marie anointed Iesus feete; the text saith, the house was filled with the sauour of it Iob. 12 3.. It is truely said, that Good is a spreader of it selfe Bonumest sui diffusium.: It is like a candle in a workmans shop in a winters euening, which both giueth light to the workman, and to the passers by also.

This first may be an aduertisement to those, The 1. Vse. which be­ing called to the seruice of the Church, are negligent in their places: some such would bee accounted learned and good scholars. But it cannot be so: Where the graces of God are, they are neuer idle: Where there is idlenesse in action, there is emptinesse in affection. It may be that in such a loiterer, as the Prophet speaketh of, who lieth & slee­peth, and delights in sleeping Isa. 56.10., there may be a great deale of confused knowledge, but certainly there is no sanctified learning: There is no Holie Ghost in thy heart, if (thy calling requiring it) there be no Prophecy in thy mouth; and what vse is there of a head full of learning, with a mouthfull of nothing? It is truely said that the Priests lips should preserue knowledge Mal. 2.7.: But why? To hoord it vp as misers do their come? No: But that his lips may feed ma­ny Pro. 10.21., and may spread abroad knowledge Pro. 15.7.. Therefore also (saith the Prophet) the people must seeke it at his mouth Matth. 2.7.. Wherfore let vs hold this: The gifts of the spirit and pro­fitable imployment cannot be separated; He is not truely learned, who doth not truely labour: When thou art con­uerted strengthen the brethren Luk. 22.32. The 2. Ʋse..

Secondly, this may haue a larger application to all; thus, Paul saith, If any man haue not the spirit of Christ, the same is none of his Rom. 8.9.: Now if wee would know whether Christs spirit be in vs or no, we must follow Christs rule, of iud­ging the tree by the fruits Matt 7.16.. Let vs see what comes from vs, which may be profitable to others in matters concern­ing [Page 8] life eternall. Where be those particulars spoken of in the Scripture, admonishing the vnruly, comforting the fee­ble minded, &c 1. Thes. 5.14.. Where is our Considering one another to prouoke to loue and to good workes Hebr. 10.24.? Where be our pray­ers, exhortations and instructions in our families? Where such fruits as these bee are wanting, there the graces of Gods spirit are not present. Hee that is not carefull in his place to profit others in the waies of godlinesse, himselfe is farre from any true taste of godlinesse. Zacharie was filled with the Holy Ghost, and he was foorthwith imployed in a spirituall seruice, of which euen we haue the benefit to this day. Thus much of the Preface.

The diuision of the Hymn into 2. parts.The Prophecie or Hymne it selfe may be diuided into two parts: the first of which is touching Christ and the worke of saluation by him wrought, vnto the 76. verse: the second is of Iohn Baptist and his office in respect of Christ. The 1. part diuided. The former part againe may be cut into two mem­bers: 1. A proposition (Blessed be the Lord God of Israel.) 2. The proofe thereof (For he hath visited and redeemed his people &c.)

In the proposition we haue to note two things. 1. A du­tie performed: 2. A description of the partie to whom it is performed. The dutie performed, is a Blessing of God. To Blesse God, is an ordinarie phrase of Scripture, it be­tokeneth nothing else, but to giue thanks to God for his blessings receiued: These words, praise God, or blesse God, or giue thanks to God, are indifferently translated: It is all one as if Zacharie had said, All praise, honour and thanke be giuen vnto God. The 4. Do­ctrine. The Doctrine commended to vs is this; That the praising and blessing of the name of God for his good­nesse, is one part of that spirituall worship and seruice, which is owing from vs vnto God. It is plaine by the text. For I aske what that was which Zacharie heere performed: It must be answered, that he offered vp a sacrifice of thankesgiuing vnto God. I aske againe, Did he therein worship God? Out of all question he did, and that which he did, procee­ded [Page 9] from the spirit of God, and could not chuse but be ac­ceptable before him. Out of these it must needs follow, that thankesgiuing is one part of that dutie which is to bee performed by vs vnto God. This will easily be made good by Scripture: Call vpon me (saith God) in the day of trouble, so I will deliuer thee, and thou shalt glorifie me Psal. 50.15.. Let vs offer the sacrifice of praier alwaies to God Hebr. 13.15.. This kinde of seruice is in those words compared to those sweet smelling sacri­fices which in the time of the Law were offered to God. Paul bids ioyne giuing of thanks with our requests which wee shew vnto God Phil. 4.6.: so that this dutie is like the salt with which all our seruices must bee seasoned. Hence are the commendations giuen of it, It becommeth vpright men to be thankefull Psal. 33.1.: It is a good thing to praise the Lord Psal. 92.1.: It is a pleasant thing, and praise is comely Psal. 147.1.. Hence was Dauids care to giue euidence of speciall thankfulnesse vpon speciall oc­casions: from whence came that phrase of his, A new song Psal. 40.3., signifying his course of particular insisting vpon particu­lar fauours. The default heerein remaineth as a great staine in the good name of Hezekiah, He did not render according to the reward bestowed vpon him 2. Chr. 32.25. The Vse..

This should prouoke vs to make conscience of this duty, euerie man saying to his soule with Dauid, My soule prayse thou the Lord, and all that is within me praise his holy name Psal. 103.1.. Thankesgiuing was ordained as an exercise for man in Pa­radise, and shall be an exercise in heauen, when as all o­ther exercises are determined. In heauen the word and Sacraments shall cease, but the Blessing of God shall neuer cease, being the peculiar exercise of the Angels and Saints of the Lord: The more wee practise this dutie now, the more we haue our Conuersation in heauen Phil. 3.20.: If it bee a ser­uice tedious vnto vs, heauen it selfe will bee a burden. When this dutie is named with the particulars of it, many will be ready to step forth and say with him in the Gospel, All these haue I kept from my youth Luk. 18.21.: we thanke God (say we) for all: but when it commeth to triall, the case will be [Page 10] like that of the ten lepers. Tenne were clensed, but one onely returned to giue God praise Lu. 17.17.18.. Many enioiers of Gods bles­sings, few which returne backe to shew their thankful­nesse. And this appeareth by three things: First by our generall carelesnesse in the duties of Christian holinesse. True thankfulnesse stands not in words and shewes, but in the practise of obedience. The sonne in the Gospell who said, I go sir, yet wont not Matt. 21.30., was he dutifull? so he who saith, I thanke God, and, Blessed be God, &c. and yet careth not to dishonor God, is he thankfull? Offering prayse, and, dispo­sing ones way aright, are coupled together as companions Psal. 50.23.: where the latter is wanting, the first is but a ceremonie. He that hauing receiued a kindnesse from me, shall come to me and say, he thanks me, and when he hath turned his backe, shall doe me a displeasure; I will neuer thinke him to be thankefull. He that commeth to God, like the Pha­risee, with Lord I thanke thee, Luk. 18.11., in his mouth, and yet maketh no conscience of sinne, is but a dissembler. Hee hath Iacobs voice, but Esaus hands Gen. 27.22.. His words are the words of blessing, but his deeds are full of cursednesse. Sith then men generally liue in grosse sinnes to the disho­nor of God, and to the discredit of religion, let their words be as they will, yet they shall be cast off as men guiltie of vnthankfulnesse. The second signe of our vnthankfulnesse is, our passing ouer daily fauours without respect: Health, libertie, rest, food, successe in our affaires, these things are daily bestowed, yet wee vse them as swine, who eat the mast, but neuer looke vp to the tree from whence it fal­leth: we goe to our meat, to our rest, to our labour with­out any signification of our acknowledgement from whom these things come; or of our opinion, that nothing can do vs good without Gods blessing. The third signe, is the cursednesse of many of our language. Saint Iames maketh it a matter of impossibilitie, that God should be blessed by a cursed toong; Doeth a fountaine at one place send out sweet water and bitter Iam. 3.11.? Swearers, raylers, slanderers, vicious [Page 11] speakers; as holinesse cannot dwell in their hearts, so nei­ther can their toongs bee messengers of any true thanke­fulnesse vnto God. To conclude this point then, if we will be thought truly to worship God, let vs make conscience of the dutie of thankfulnesse: if we will be thought truly thankfull, let vs declare our thankfulnesse by obedience, let vs take all occasions to blesse God for blessing vs, and let vs beware how we defile our tongues with cursednesse. Thus much of the dutie to be performed.

Now followeth the description of the partie to whom it must be performed: The Lord God of Israel. He is the Lord of the whole earth, according to that in the Psalme: The Earth is the Lords and all that therein is Psal. 24.1.. How then is he the God of Israel? By Israel is meant the church & chosen people of God: and therefore the elect are called The Is­rael of God Gal. 6.16., & the true seruants of God, Israelites indeed Ioh. 1.47.. The state and Church of Israel was a type of the Church of God, selected and culled out from the rest of the world, to be a peculiar people to himselfe Tit. 2.14.: so then; The God of Is­rael is the God of his Church: This is his especiall digni­tie, as when a great man carieth the name of his Baronry. Hence we are taught two things; the one is this, The 5. Do­ctrine. The ab­solute and impregnable safetie of Gods Church: The Lord is the God thereof. God would haue euen the very situation of Ierusalem to be a signe of his protection: As the moun­taines are about Ierusalem, so is the Lord about his people Psal. 125.2.: God is in the middest of it, therefore shall it not bee mooued Psal. 46.5.: He will couer thee (saith the Psalmist to the whole bodie of Gods people) vnder his wings, thou shalt bee sure vnder his feathers, &c. Psal. 91.4.. Beholde, he that keepeth Israel shall neither slumber nor sleepe Psal. 121.4.. The Church of God is shadowed out by Solomons bed: threescore strong men are round about it of the valiant men of Israel, they all handle the sword, and are expert in warre, euery one hath his sword vpon his thigh for the feare by night Can. 3.7.8.. Deseruedly therefore said Dauid, Bles­sed are the people whose God is the Lord Psal. 144 15..

[Page 12] The Vse.This doeth teach vs a good lesson. All kingdomes haue their periods, all states are subiect to innouation, onely the Church of God is of perpetuitie: I will giue saluation in Zi­on, saith God Isay 46.13., there shall be a place of refuge, and a couer for the storme and for the raine Isay 4.6.. Naturall men can see the vncertaintie of all outward things, and the vanitie of the greatest assurances, yet they take not the right course for safegard: some vse the policie of the vniust Steward Luke 16.4. &c.: some verifie the saying of Salomon, The rich mans riches are his strong citie, and as an hie wall in his imagination Prou. 18.11.: some put all desperately to an aduenture. The onely way is to cleaue to the Church of God, there the Lord will create a defence Isay 4.5.. They which labour to keepe the fellowship of Gods people by the vnitie of the spirit in the bond of peace Eph. 4.3.; the Lord is their God, they shall be sure of the surest pro­tection.

The 6. Do­ctrine.The other thing taught hence is, That to bee one of Gods people, a true liuely member of his Church, is a mans greatest honour. It is (we see) Gods greatest honor, and his highest title, to be called the God of Israel, the God of his Church: He is (saith Paul) the Sauiour of all men, specially of them that beleeue 1. Tim. 4.10.. In the Church God is knowen, there hee is worshipped, there he bestoweth the greatest prerogatiues, and thence he receiueth the greatest honour. It is his chiefe honour to bee the God of his Church; so is it our chiefest dignitie to be true limmes of that societie. Hence was Da­uids desire, to haue the Lord to lift vp the light of his counte­nance vpon him Psal. 4.6., and to be though but a Doore-keeper in Gods house Psal. 84.10.. Out of the Church there is no saluation; and, What shall it profit a man to winne the world, if hee should lose his soule Matt. 16.26.?

The Vse.Many are wont to say, Who will shew vs any good Psal. 4.6.? To those which so demaund, I answer, Behold heere the chief­est good: the best and most absolute preferment, Seeke the kingdome of God Matth. 6.33., labour to be one of Gods people, thou canst not haue a greater dignitie.

WE haue heard of the Proposition, (that the Lord God of Israel is to be praised.) Now followeth the proofe thereof: For he hath visited and redeemed his people, &c. The summe of the proofe is; that God is therefore to be praised, because of that great worke which he hath wrought for the good and saluation of his Church. Heere we haue two things to speake of: 1. The parties to whom the benefit of this great worke appertaines, and for whose sake it is wrought. 2. The worke it selfe.

Touching the first, they are Gods people, that is, those which belong vnto the election of grace, and which are in Gods eternall counsell ordained vnto life. Hence we are taught, That the blessings which doe directly & immediate­ly concerne life eternall, onely those are interessed in them, The 1. Do­ctrine. which are Gods people: This is plaine in this place: For if the question be, whom the Lord did visit and redeeme? It is answered by the spirit of God speaking in Zacharie, that he visited and redeemed his people: so speaketh the Scrip­ture. It was the saying of the Angell, He shall saue his peo­ple from their sinnes Matth. 1.21.: there the benefit of saluation is re­strained onely to Gods people. So againe: I bring you ty­dings of great ioy which shall be to all the people. The birth of Christ is a message of ioy, but to whom? not to all: (for all [Page 14] doe not reioyce therein) but onely to the chosen of God: The people: The, is a word of speciall distinction Luk 2 10.. Peace shall be vpon them, and vpon the Israel of God Gal. 6.16.. Who be the Israel of God, but only those which are here termed his peo­ple? Aske then to whom belongs Peace and mercy: what? to all without distinction? No: but to the Israel of God: Consider the course of the Apostles words, Tit. 2.14. For whom did Christ giue himselfe? whom hath hee redeemed from iniquitie? whom hath he purged? onely those whom he hath chosen out to be a peculiar people to himselfe. Christ speaking of his death, tieth it to his sheepe: I lay downe my life for my sheepe Ioh. 10.15.: but who be his sheepe? euen those which are giuen to him of his Father vers. 29.. It is a speciall speech of li­mitation which Christ vsed in his prayer: I pray for them, I pray not for the world Ioh. 17 9.. Many such places might bee ga­thered together. We heard how God is the God of Israel, the God of his Church: Hee is so the God of his Church as that none els can haue anie interest in his loue.

The Ʋse.We heare much of saluation, of life eternall, of the glorie to be reuealed heereafter: These things are great, and one­ly they are happie which shall enioy them. All men almost promise these things vnto themselues: there is not amongst vs the veriest drunkard, or swearer, or vicious person, or Vsurer, or despiser of good things, but if you talke with him, he will make shew of a hope and expectation to bee saued; of all other things, he maketh himselfe beleeue that he is surest of that. But let vs learne this one thing, and me­ditate wel of it, That eternal mercy, the benefit of redemp­tion by Christ, the deliuerance from the bondage of spiri­tuall enemies, these things belong not to all: Many, e­uen of those which professe Christ, and which say Lord, Lord Matt 7.21., yea and which preach Christ, shall be thrust out at the day of separation. They be Gods peculiar people onely to whom these things appertaine. Looke to it, bee sure thou art one of Gods people; otherwise, when menti­on is made of the things which concerne eternall life, I say [Page 15] to thee as Peter did to Simon Magus, Thou hast neither part nor fellowship in this businesse Act. 8.21.. But how shall I know (wilt thou say) that I am one of Gods people? I will tell thee plainly: How is a man knowne to be one of the Kings sub­iects? one (as we say) of the Kings liege people? Euen by this: his obedience to the holesome lawes of the king­dome. So in this: holie obedience is the marke and badge of Gods people: My sheepe heare my voice Ioh. 10.27.. Yee are my friends, if you doe whatsoeuer I command you Ioh. 15.14.. It is not the twanging of religion vpon the toong, but the practise of holines in the life, which sheweth a man to be a Christian: Gods peculiar people are zealous of good works Tit. 2.14.. To this therefore we are now come: Wouldest thou bee sure that the treasures of happinesse which are stored vp in Christ, belong to thee? enquire into thy selfe whether thou be one of Gods people: Remember how Gods people are discer­ned, They heare my voice, saith our Sauior. If Christs voice in his word be not euen musicke in thy eares, yea sweeter than honie, and the honie combe Psal. 19.10., dearer than thousands of gold and siluer Psal. 119.72., the ioy and reioycing of thy heart Ier. 15.16.: If the fruits of holinesse appeare not in thy life, but rather the vnfruitfull works of darknesse Eph. 5.11., those works of the flesh which S. Paul speaketh of Gal. 5.19.; thou art none of Gods peo­ple, no subiect to his kingdome, but a very rebell & traitor to his Maiesty; and when thou thinkest to thrust in among Saints, to enioy the felicitie of his chosen Psal. 106.5., thou shalt heare that heauy sentence passe vpon thee and such as thou art; Those mine enemies, which would not that I should raigne ouer them, bring hither and slay them before me Luk. 19.27..

Now wee are come to the worke it selfe, where manie things come in order to be touched. 1. The fountain & be­ginning therof, (He hath visited). 2. The generall nature of the worke it selfe, (Redeemed). 3. The meanes of it, (And hath raised vp the horne, &c.) 4. The euidence of it; the testimonie of the Prophets, in whom the couenant of grace and the oath of God to Abraham are at large re­corded [Page 16] ( As he spake by the mouth, &c. 5. The end of it, (That we being deliuered &c.) Of these shall be spoken in order.

The beginning and fountaine of all is Gods visitation: (He hath visited) There is a twofold visiting ascribed to God in Scripture: One of displeasure: In the day of my vi­sitation I will visit their sinne vpon them Exod. 32.34.. The Lord com­meth out of his place to visit the sinne of the inhabitants of the earth Isay 26.21.. The other is of mercy; The Lord visited Sarah as he had said Gen. 21.1., that is, he performed the good which he had promised. In this sense, the day of ones conuersion is cal­led, the day of visitation 1. Pet. 2.12.: So then heere: God hath visited, that is, he hath graciously and mercifully looked vpon his people, he hath scene and beheld with a pitifull eie the mi­serie and bondage of his chosen, and he is now, as it were, come amongst them to shew them kindnesse. This visiting on Gods part hauing this signification, and being heere put in the first ranke, is the ground and spring of all which followeth; The 2. Do­ctrine. and it affoords vs this doctrine: That the kind­nesse and mercy, and free grace of God, is the beginning and the fountaine of all those good things which doe concerne eter­nall life. Consider the place: Manie things are heere spo­ken of Redemption: of a Horne of saluation; of a Couenant and oath of grace: But whence proceed all these, but from the sole mercie of God; euen from his gracious dis­position to visite his people? Where visiting is, there is presupposed a very wofull estate: Ʋisit now yonder cursed woman, said Iehu of Iezebel, meaning to respect her aboue her desert 1. King. 9.34.. It is easie to shew out of the Scripture how the loue, mercie, and grace of God are noted, as the beginning of those things which concerne saluation. The Lord (saith Moses to the old Israelites) did not set his loue vpon you, nor chuse you, because ye were moe in number than any people, but because the Lord loued you, &c. Deut. 7.7.8.. Now the people of Israel were a type of Gods people: Canaan a type of heauen: it was Gods free loue which moued him to bring [Page 17] them into Canaan; it is his free grace for which hee vouchsafes to aduance vs to heauen. When mention is made of the course and order of our saluation, these and the like speeches stil come in: So God loued the world Ioh. 3.16., the good pleasure of his will, Eph. 1.5., freely by his grace Rom. 3.24., not by the works of righteousnesse which we had done, but according to his mer­cie Tit. 3.5., not that we loued God, but that he loued vs 1. Ioh. 4.10., who hath giuen vnto him first Rom. 11.35.? These speeches agree with the ma­ner of speech heere vsed, and doe shew plainly that there was nothing in man to mooue the Lord to reach out his arme of deliuerance; all proceeded from the absolute and vndeserued freedome of his grace. Manie things there were in man to prouoke God in his iustice finally to for­sake him, nothing which might induce him to shew the least degree of fauour.

Besides that this doth ouerthrow all Popish opinion of merit, The Vse. and (which is the maine end of all) sets out the grace and mercy of God to the full; it serueth to quicken in vs that duty of thankfulnesse, of which we heard before, and which Zacharie did here performe. A great blessing requi­reth great thanks, but the freer the blessing is, the greater should the thankfulnesse be. All my fathers house (sayd Mephibosheth to Dauid) were but dead men before my Lord the King, yet diddest thou set thy seruant among them which did eat at thine owne table 2. Sa. 19.28.. The lesse desert he found in himselfe, the more deeply did hee hold himselfe bound vn­to Dauid: so that when we looke vpon the greatnesse of the blessing on the one side, (namely, life eternall, and a kingdom which can not be shaken) and then the smalnesse of our owne desert on the other side, who were but dead men before the Lord, euen dead in trespasses and sinnes Eph 2.1., we may well say with Dauid, What shall wee render vnto the Lord Psal. 116.12.? This must needs condemne our carnall minded­nesse: some things doe sometimes fall from vs, by way of thankfulnesse for outward things; as health, peace, season­able weather, and such like: but the greatest blessing, the [Page 18] chiefest fauor, and to which of al other we can lay the least claime, is scarsely once made mention of: Blessed be God that hath visited vs when we were dead in sinne; thanks be to God for his Sonne Christ Iesus. How are we bound to his Ma­iestie, who hath shewed vs this mercy to redeeme vs! It is a rare thing to heare of such a speech. It sheweth that we minde onely earthly things Phil. 3.19.. Corne and Wine, a full basket, and a ful barne, these things wil affect vs; but the Lords merciful visitation in his Son Christ, in pulling vs out of the iawes of Sathan cannot mooue vs: It is a fearefull signe, euen that we are enthralled vnto Sathan, and in the very bond of ini­quitie Act. 8.23.. For did we feele and apprehend our owne desert, to be eternally forsaken, and the riches of Gods mercy in visiting vs with his saluation, our spirits would be so raui­shed therewith, that all other things would seeme vile and base in comparison of this one. Thus much of the foun­taine of this great worke, which serueth notably to beate downe Merit, and to stirre vp thankfulnesse.

The generall nature of the benefit is set downe in this word (Redeemed.) To redeeme is (as we know) to buy out: the very word in the common vsage of it presupposeth a bondage and captiuitie. The 3. Do­ctrine. Whereupon iust occasion is giuen vs to consider that miserable seruitude in which by nature we are all. This seruitude is said to be vnder the power of dark­nesse Col. 1.13., that is, vnder the power of spirituall enemies: which are three: 1. Sinne. 2. Death. 3. The Diuell. Sinne maketh vs subiect vnto death: for the wages of sinne is death Rom. 6.23.. Death brings vs into the full and absolute po­wer of the diuell: That we are naturally seruants to sinne, it is plaine by the Apostles complaint: I am carnall, sold vn­der sinne Rom. 7.23.. It is a true rule, To whomsoeuer wee giue our selues as seruants to obey, his seruants we are Rom. 6.16.: and, whoso­euer committeth sinne, is the seruant of sinne Ioh. 8.35.: Now it is ap­parent that naturally wee obey sinne in the lusts thereof: and, giue our members as weapons of vnrighteousnesse vnto it Rom. 6.12.13.; euery member hath his taske in the seruice of sinne, as the [Page 19] Apostle sheweth Rom. 3.13. &c., and whereas slaues and bondmen doe their seruices and base offices grudgingly and disconten­tedly, we doe the businesse of sinne, willingly, readily and ioyfully. Againe, that wee are slaues to eternall death it cannot be denied: For what was it which God said to A­dam: In the day that thou eatest thou shalt die the death Gen. 2 [...] ▪7.? Assoone as hee had sinned, that sentence laid hold vpon him, and death eternall became his portion. Now, lastly for bondage vnder Sathan, the Apostle saith, that so long as we are the children of disobedience Eph. 2.2. he worketh in vs, wee are in his snare, and are taken of him at his will 2. Tim 2.26.. This is the common slauerie of all: there is not the greatest, nor no­blest, nor mightiest, nor fairest, nor wealthiest among the sonnes of men, but he is in his naturall estate thus enthral­led. Let men boast neuer so much in outward respects, as sometimes the Iewes did, We were neuer bond to any Ioh. 8.33., yet till the Sonne shall make them free vers. 36., this is their captiuitie. We read of the bondage of the Israelites in Egypt, there they were kept vnder with burdens, and made weary of their liues by sore labour Exod. 1.11.14.; vnder the Philistims 1. Sam. 13.19.; vnder the Midianites Iud. 6.3.4.; vnder other nations Psal 66.12.78.60.61. &c.; of the slauery of Sam­son bound with fetters and made to grinde Iud. 16.21. like a horse: These particulars were grieuous to be born, but to this spi­rituall captiuitie they are nothing. When basenesse, and crueltie, and spight are ioyned together in an oppressour, how heauie must the yoke needs bee? Now, what baser thing than sinne; what more cruell than death; what ful­ler of venom than the diuell? Who is able to describe the miserie of that bondage, where there is such a concurrence of such a threefold extremitie? This is our slauerie, this is that from which we are redeemed: from sinne vnto holi­nesse, from death vnto life eternall, from the power of Sa­than into the glorious libertie of the sonnes of God. For this purpose a Price 1. Cor 6.20. was paid, but of no common value; (for we were not redeemed with corruptible things 1. Pet. 1.18., hee gaue himselfe a ransome 1. Tim. 2.6., he tooke on him the forme of a seruant Phil 2 7., [Page 20] to free vs from this eternall slauerie. We may truely saie, This was the Lords doing, and I pray God, it may be mar­uellous in our eies Psal. 118.23. The 1. Vse.

Here is first a good lecture of humilitie, the best and the hardest lesson of all others: the best, because I may say of it as Iacob did of Bethel; This is the gate of heauen Gen. 28.17.: the hardest, because we are full of selfe-loue, and there will be no small a doe to make vs low in our owne sight 2 Sam. 6.22., and as no­thing in our owne seeming. Let vs in this word (Redee­med) (as in a glasse) behold what wee are, and what iust matter we haue of humilitie, and how little reason to be se­cure. The very name of a seruant or bond-man, or vassall, were enough to put a man downe in his owne conceit; but to be seruant to so base a thing as sinne, to so hatefull a per­son as the diuell, to so terrible a thing as eternall death, I do not see how any man may be able to expresse it. Whosoe­uer therefore thou be, who hast beene foolish in lifting vp thy selfe Prou. 30 32., thinking better of thine own soules estate than there is cause, henceforth lay thine hand vpon thy mouth, learne to abhorre thy selfe in dust and ashes Iob 42.6., remember, that whatso­euer opinion thou hast conceiued of thy selfe, yet the ver­dict of the Scripture (which is the voice of God) is, that thou art by nature a slaue vnder the power of darknesse: Satan is the prince of darknesse, thou art his subiect; hell is the kingdome of darknesse, and that is thine inheritance. When thou considerest this, smite thy brest with the Publi­can Luk. 19.13., pray the Lord to humble thee, that the glad tidings of saluation in Christ may be welcome to thee.

The 2. Vse.Secondly, heere is also a good lesson of obedience. Ye are bought for a price, therefore glorifie God &c. 1. Cor. 6.20.. It is a ve­ry direct inference. God hath redeemed vs, freed vs from thraldome and from captiuitie: what should we refuse to do for him, euen by way of thankfulnesse? Besides, it is a matter of great equitie: Ye are not your owne, sayth the A­postle vers. 19.; wee are not in our owne power, his wee be who hath redeemed vs: and wherefore hath he redeemed vs? [Page 21] what, that we should still serue sinne, that we should follow the vaine conuersation of the world, and bee led by the swaie of our owne hearts? Surely no. But to be zealous of good wonks Tit. 2.14.. I say then with Paul: How shall we, who are thus redeemed, and to this end redeemed, liue yet in sinne Rom. 6.2.? Shall we liue to the dishonour of God, to the shame of re­ligion, seruing our owne lusts, and drowning our selues in the pleasures of sinne, who haue receaued so great a de­liuerance? God forbid. What shall we thinke of the vn­thankfull Israelites, who being mightily deliuered out of bondage, yet cryed, it had beene better for vs to serue the Egyptians Exod. 14.12.? We must needs say they were vnworthie of so great a blessing. Take heed wee doe not make it our owne case. God hath sent his Sonne to redeeme vs, and to free vs from the thraldome of death, of sinne, and of Sa­than: We professe that we reioice in this: yet when we be called vpon to shake off the yoke of sin, & to become the seruants of righteousnesse Rom. 6.18., we seeme to say as those Israe­lites did, Let vs be at rest: we would be content to be freed from death, the wages of sinne, but the businesse of sinne we would rather than our life we might continue in. Wee haue some corrupt humour or other, that, let the Lord say what hee will, wee must needs giue satisfaction to. Men would serue God and Mammon too Luk. 16.13., God and their bel­lies too Phil. 3 19., God and drunkennesse too, God and whoore­dome too, God and their pleasures too. This is a poore religion: this is a slender requitall for so great a benefit as redemption: Those which are redeemed, are redeemed from their vaine conuersation 1. Pet. 1.18.. If thou bee ensnared in the sensuall delight of thine owne sinnes, I cannot see how it can bee said of thee, that thou art one of Gods redeemed. When a battle is ended, can it bee said that such a one is ransomed from the enemie who still followeth his campe, and willingly doth whatsoeuer he commands? No. If I see thee liue in the seruice of sinne: I am sure thou art not yet within the compasse of redemption. Remember wee this [Page 22] Vse: when thou hearest Redemption spoken of, thinke thou; Hath God redeemed vs by his Sonnes blood, and shall I draw backe and chuse rather to runne mine old course in follow­ing the lusts of sinne? God forbid: Say rather: O Lord, I am thine, thou hast bought me, thou hast paid full dearely for mee, thou hast best right vnto me, thee will I serue: O strengthen me by thy grace, that my secret sinne may not ensnare me, that cor­ruption may not get dominion ouer me.

THe next thing which commeth to bee handled, is the meanes by which this great worke of Redemption is effected; and that is set downe in this verse. Where we haue two things to consider: The points to be hand­led in this Sermon. 1. A matter done: (He hath raised vp the horne of saluation vnto vs.) 2. The place where it is done, (In the house of his seruant Dauid.)

In the former point, two things must bee inquired. 1. Who is meant by this Horne of saluation. 2. Why the partie meant by this title is so stiled. He that is heere meant by the Horne of saluation, is Iesus Christ: For vnder heauen there is giuen no other name whereby we must be saued Act. 4.12., and, to him giue all the Prophets witnesse Act. 10.43.. If he then be the par­tie whom all the Prophets pointed at, as the alone restorer of mankind, if there be no other meanes of saluation; who [Page 23] should bee meant by the Horne of saluation, but onely Hee? Now for the next, why hee should be so entitled, it will easily appeare, if we consider the vsual forme of speak­ing in the Scripture. The spirit of God is wont by this word (Horne) to note out Power and Strength: as in those words, All the hornes of the wicked will I breake Psal. 75.10., that is, I will take downe and abate the height and strength of the wic­ked: and Ieremy speaking of the ruine of the kingdome of Moab, saith thus, The horne of Moab is cut off Ier. 48.25.. The pow­er and greatnesse of states and kingdomes and common-wealthes is often designed in Scripture by that word, as in Daniel and elsewhere. It is a speech borrowed from hor­ned beasts, whose strength lieth in that part, and which vse it both for defence if they be assaulted, and for offence if they haue an intent to vanquish. So that by an Horne of saluation is rightly vnderstood (as it is vsually translated) a Mightie saluation, or, a Sauiour of admirable and exceed­ing power. Heereupon then wee haue occasion to discourse of the power and strength of our Sauiour, and that two waies. 1. As it concerneth the saluation of his Elect. 2. As it respecteth the confusion of the wicked.

Touching the first, this is the doctrine: That Iesus Christ is euery way furnished with sufficiencie of power, The 1. Doctrine. for the ac­complishment of the work of Redemption which he vndertooke. This is easily prooued. It pleased the Father, that in him all fulnesse should dwell Col. 1.9.. If all Fulnesse, surely then Fulnesse of power: and the word (dwell) is very effectuall, signifying the perpetuitie of his power: it is not for a turne or two, but eternally remaining in him, for the beginning, continu­ing, and perfecting of the saluation of his chosen. Againe, it is said of him, that God the Father hath sealed him Ioh. 6.27.. God hath (as it were) set a marke vpon him, and noted him out, as the onely Sauiour. He hath lifted him vp Act. 5.31.. Now it were a disparagement to the wisedome of God, to call the whole world to a dependance vpon him for their saluation, if hee were not in full and absolute maner able to effect it. Third­ly, [Page 24] if we consider the nature of that which hee was to doe for mans redeeming, we shall see his power to effect it. He had two things to doe, if hee would procure our saluation. First he was to saue from destruction (which was due for the multitude of our sinnes.) Next he was to inuest into e­ternall happinesse, into which (because of our spiritual na­kednesse) the iustice of God could giue vs no admission. To doe the former of these, he tooke vpon him our sinnes, he bare them in his body 1. Pet. 2.24., hee was made sinne 2. Cor. 5.21., and, that hand-writing which was against vs, he tooke out of the way Col. 2.14., and vpon his crosse triumphed vers. 15. ouer all our spirituall e­nemies. To accomplish the latter, hee put vpon vs his owne righteousnesse, that so wee being clothed with that white rayment Reu. 3.18., & with the garment of saluation Isay 61.10., as Iacob with the apparell of his brother Esau Gen. 27.15., might obtaine the blessing. Thus is that fulfilled which was said: God gaue his onely begotten Sonne, that whosoeuer beleeueth in him should not perish but haue life euerlasting Ioh. 3 16.. Should not perish, that he did by being our Redemption 1. Cor. 1.30.: But haue life euerlasting, that hee brought to passe by becomming our Righteous­nesse 1. Cor. 1.30.. Many things might easily bee produced for this purpose, but these may suffice. Onely this one thing is to be noted, that the saluation wrought by Christ, as it may be called mightie, because of the present fulnesse, so doeth it deserue the same name, because, being done nothing is a­ble to vndoe it. Othniel deliuered the Israelites from Chu­shan, and is therefore called their Sauiour Iud. 3.9., yet they fell after into the hand of Moab vers. 12.. Ehud rescued them from the Moabites vers. 28. &c., yet became they seruants to the Canaa­nites Iud. 4.2.. And a Physician is sometimes a meanes of health, in one disease, yet the same partie may after sicken, yea and die for all that. But in this worke of redemption it is otherwise: it is a thorow peece of worke. He that belee­ueth &c. shall not come into condemnation, but hath passed from death to life Ioh 5.24.. I giue my sheepe eternall life, they shall neuer perish &c Ioh. 10.28.. Thus wee see how Christ is a Horne [Page 25] of saluation: The saluation procured by him is plentifull, (euery way answerable to our spirituall need) and perpe­tuall, no sinne of man, no malice of hell is able to vndoe it.

The first vse heereof is, The 1. Ʋse. to let vs see the wrong which Popish religion doth to the whole mysterie of Christ. He is called (as we haue heard) a Horne of saluation, because of his absolute sufficiencie to effect that worke of saluation which he hath vndertaken. Papists, as though Christ were not suf­ficient, or his horne strong enough to batter down the king­dome of the diuel, and fully and wholly to reconcile vs vn­to God, adioyne other things, as it were to supply that which is wanting in him, or to perfit that which hee hath begun: as for example: with his offers of grace, our free­will; with his righteousnesse, our good works; with his sa­tisfaction for eternall punishment, our satisfaction for tem­porall punishment, either heere in Earth or in Purgato­rie; with his intercession, the intercession of Saints. Thus they haue maymed the worke of Christ; and by their grosse and vnfitting patcheries haue vtterly defaced it. We must beleeue the Scripture, which calleth Christ an Horne of saluation, that is, (as it seemeth to be expounded by the Apostle) one, who hath by himselfe purged our sinnes Heb. 1.3.: that which he hath done is a worke complete and entire; hee himselfe onely, without any assistance, hath and doeth effect it. Many things are left vnto vs by way of obedi­ence, but nothing by way of promoting that which hee hath begun. Thus this phrase (a Horne of saluation) is as an Horne of iron, to breake downe all those vnwarranta­ble supplies, which the Church of Rome conioineth and coupleth with the absolute and all-sufficient worke of Christ Iesus.

Secondly, The 2. Vse. this is a doctrine full of comfort to euerie humbled Christian: as for example: Thou seest weaknesse in thy selfe, of vnderstanding, of will, of affection, of acti­on, thou art vnable to doe any thing by which God might be pleased, or thine owne soule helped forward vnto life: [Page 26] Turne now the eies of thy faith to this Horne of saluation: thou shalt not finde so much weaknesse in thy selfe, as thou shalt find might and power in him; not so much emptines in thy selfe, as fulnesse in him; not so much pouerty in thy selfe, as plentie in him; & happie thou if the apprehension of thine own weaknes, make thee to long to be established and vpheld by his power. Offenders were wont of old to flie for succour and safegard to the Hornes of the altar 1. Kin. 1.50.: so when thou feelest thy selfe pursued by Sathan, and euen to be arrested by the wrath of God, flie to this Horne of sal­uation, labour to hold fast vpon it by faith: say, as did Ia­cob to the Angel: I will not let thee goe except thou blesse me Gen. 32.26.. This is the surest couert: thou shalt be sure vnder his fea­thers, his trueth shall bee thy shield and buckler Psal. 91.4.. Thus much touching the power of Christ for the saluation of his chosen.

The 2. Do­ctrine.The next is, that hee is of absolute power for the full and finall ouerthrow and confusion of his enemies. For Christ is ar­med either way; he is a Horne, both to defend and to strike: He is a precious stone, and he is a stone of offence 1. Pet. 2.6.8., and euen in that that he is an ouerthrow to the wicked, he is a saluati­on to his chosen: according to that saying of Pauls, that persecution, was to the aduersaries a token of perdition, and to them which were troubled, a token of saluation Phil. 1.28.: and so the same Apostle saith, that by the Fall of the Iewes, salua­tion commeth to the Gentiles Rom. 11.11.: And of this power we must consider necessarily: Now what and how great it is, may be gathered out of the second Psalme. In the beginning of the Psalme, mention is made of the opposition of the world, and of men of all sorts, against the spirituall king­dome of Christ Iesus: The kings of the Earth band themselues &c Psal. 2.2.. Afterwards vers. 9. is set downe both the easinesse and the irrecouerablenesse of their destruction. Hee is compared vnto some mightie man, hauing in his hand an iron scep­ter, or mace of brasse; his enemies are likened to an earthen pot. Now common sense teacheth vs how easie the break­ing [Page 27] of a Potters vessell is with a rod of iron: A knocke with an instrument of much more weakenesse were sufficient to breake it, but, being of iron, the very waight of it alone, must needs crush it into many peeces. As this comparison sheweth the easinesse of the wickeds ouerthrow, so it ma­keth knowen the irrecouerablenesse too. And therfore the breaking of a potters vessell is vsuall in the Scripture, to signifie an vtter and irrecouerable destruction Isay 30.14. Ier. 19.10.11.. I remem­ber what is said of Antichrist, one of Christs strongest ad­uersaries, that yet Christ shall easily destroy him, euen with the Breath of his mouth, 2. Th 2.10.. His enemies shall licke the dust Psal. 72.9.: He shall wound euen kings in the day of his wrath, and smite the head ouer diuers countries Psal. 110.5.6.. This was the stone cut without hands, seene by Nebuchadnezzar in his dream; which smote the image vpon his feet and brake them to peeces Dan. 2.34..

This is a caueat to all the wicked enemies of the grace and kingdome of Christ Iesus; The Vse. they may heere see the cer­taintie of their absolute ouerthrow. A head of glasse, a­gainst an head of brasse, what will become of it? The thistle that is in Lebanon, sent to the Cedar that is in Lebanon, said Iehoash king of Israel to Amaziah 2. Kin. 14.9. Farre greater is the difference betwixt this Horne of the house of Dauid, and those presuming weaklings, which are not afraid to with­stand him. To all such I say with the Apostle, Doe yee pro­uoke the Lord to anger, are yee stronger than he 1. Cor. 10.22.? But (thou wilt say to me) who be these enemies of Christ, whom he thus will quell and destroy? I answer, they are his ene­mies, who will not that he should raigne ouer them Luk. 19.27.. But how doth Christ raigne? with his word, this is the scepter of his kingdome, and the Rod of his mouth Isay 11.4.. They which obey his word are his subiects, they which disobey are his ene­mies. But what is it to obey his word; to be present now & then at the preaching of it? No: For so be many sleepers, scorners, Atheists, Church-papists, drunkards, whore­masters, Vsurers, &c. all which notwithstanding shall be [Page 28] shut out of the new Ierusalem Reu. 21.8.22.15.. But to obey the word, is, to be ruled by the word, to walke according to the Rule Gal. 6.16. of the word. You are my friends, if yee doe whatsoeuer I com­mand you Ioh. 15.14.. If any man heare the word of Christ neuer so often, yet doe yeeld no obedience to it, hee shall haue his part among the enemies of Christ Iesus. So then, Christ is a Horne of power to bruise his enemies. Art thou none of his subiects, doest thou not suffer his word to beare sway with thee, and to reforme thy corrupt and carnal con­uersation, but liuest rather in grosse sinnes, to the disgrace of it, and to the reproch of the profession thereof? thou art an enemie to his Maiestie, and one of those whom he will consume with the breath of his mouth, and whom with the rod of his wrath he will breake in peeces like a pot­ters vessell.

We are now come to the second point, the place where this Horne of saluation is raised vp: In the house of his ser­uant Dauid. That we may make the best vse of this place, wee must consider in what state Dauids house was then when Zacharie endited this Hymne. The House of Dauid was the stocke royall, and to his lawfull heires belonged the crowne of Iudah; but, at this time, Dauids kingdome was decaied, the glorie of it was dimmed and defaced, the gouernment and soueraigntie was fallen to strangers, the next heire, as the right of his succession was not ordinarily and vniuersally knowne, so he liued in poore estate: Ioseph was become a Carpenter. Out of this decaied familie of Dauid, was this Horne of saluation raised: It did bud Psal. 132.17. out of this dead stocke, euen as a roote out of a dry ground Isay 53.2.. Thus at once were ioyned in Christs person, Nobilitie and Pouertie. Nobilitie in regard of his birth (hee was of Da­uids stocke): Pouertie in respect of his present estate, the glorie and pompe of the kingdome being quite ouer­throwne. Out of this, foure profitable points are to be obserued. The 3. Do­ctrine.

The first is: That that Christ in whom we beleeue, is the [Page 29] verie same which was to come into the world, and besides whom [...] is to be looked for. The Scripture had foretold that it should be the sonne of Dauid, and rise out of his stocke. The Lord hath sworne in trueth vnto Dauid, and hee will not shrinke from it, saying; Of the fruit of thy body will I set vpon thy throne Psal. 132.11.. He shall sit vpon the throne of Dauid Isay 9.7.. I will raise vnto Dauid a righteous branch Ier. 23.5.. As it is cleere in the old Testament, that the Messias should be made of the seed of Dauid according to the flesh; so the new Testament e­uidently sheweth how the same was fulfilled in Christ: for this cause the Euangelists doe labour to make manifest the descent of Ioseph and Marie from Dauid. Matthew Matth. 1. ma­keth it plaine, how notwithstanding the meane estate which Ioseph was fallen into, yet the right of the king­dome rested in him. Luke Cap. 3. sheweth how Marie was na­turally descended out of Dauids loines. Both Matthew and Luke ioine in Zorobabel, and from him deriue the line both of Ioseph and Marie; of Ioseph by Abiud Math. 1.13., of Marie by Rhesa Luk. 3.27.. So that our Sauiour, by Marie was borne of Da­uid, by Ioseph was next heire to the crowne: For although he came not of Ioseph according to the flesh, yet being the next of his kinne, and Ioseph being childlesse, hee was by the law (of force among the Iewes) to succeed him as his lawfull heire. This right of Christs was apparent: the Starre Mat. 2.2. shewed it: Herod Vers. 7. perceiued it: Christ acknow­ledged it Ioh. 18.37.: Pilate granted it Ioh. 19.15., and the Iewes when that matter was questioned before Pilate, could not tell whom to name against Christ but Caesar In the same verse..

This serueth notably for the confirmation and setling of our faith in a point of the greatest moment, The Vse. and in which it is dangerous to be mistaken. For what reason haue wee to relie vpon Christ for saluation, vnlesse wee bee assured that he is the anointed of God, euen that very Sauior vp­on whom we may boldly depend? Our Sauiour told vs, that there shall arise false Christs Mat. 24.23.: how shall we be able to discouer them, and auoid deceit by them, if wee be not [Page 30] setled in this point. It is good for vs therefore to [...] how the old and new Testament doe heerein agree [...] out of the harmonie of both, we may for the grounding [...] our faith deriue a comfortable conclusion.

The 4. Do­ctrine.The second point obserued from hence is: That our Sa­uiour Christ is a person of great nobilitie, euen the noblest that euer was. For one way he was the eternall Son of the most high, & another way (as man) lineally descended from the Patriarks & renowmed kings of Iudah: It is a very Hono­rable stile which is giuen him in Scripture, far surpassing the royall stile of any earthly monarch: Wonderfull, Coun­seller, The mighty God, the Euerlasting Father, The Prince of Peace Isay 9.6.: I will make (said the Lord) my first borne higher than the kings of the earth Psal. 89.27.. And therefore both kings and Iudges are willed to kisse Psa. 2.10.12. him, and to doe homage to him, and the verie Angels also are commanded to worship him Heb. 1.6.. And whereas all kingdomes haue their ends, and the grea­test Princes die as men, and fall as others Psal. 82.7.; his Throne is for euer and euer Heb. 1.8..

The Vse.This teacheth men of birth and blood not to stand too much vpon their Pedegrees and Ancestors, as though No­bilitie stood principally in this, that man is borne of man; If they affect the true nobilitie, they must labour to be the children of God by regeneration in Christ. This is the best ornament of blood: Noble birth without new birth in Christ is but an earthly vanitie. Though a man bee able to shew neuer so glorious a line of progenitors, yet if hee bee not a repentant sinner, hee is but base and vile in the sight of God. To be by faith ingraffed into Christ, is the true Honor, this doeth inuest a man into that royaltie which is in the Person of Christ, and maketh him both to bee an heire of the Earth, and to haue a title of inheritance into heauen.

The 5. Do­ctrine.The third obseruation hence standeth thus: That wher­as Christ, albeit of Dauids stocke, and heire apparant to the crowne, came notwithstanding when the outward [Page 31] glorie of the kingdome was vtterly gone, therefore The kingdome of Christ is no earthly kingdome. My kingdome (said he himselfe to Pilate) is not of this world Ioh. 18.36.. Heere­upon was his withdrawing, when the people sought him to make him king Ioh. 6.15., and his refusal when he was requested, to determine a case of inheritance betwixt two brethren Luk. 12.13., and his charge to his Apostles, not to bee as the Lords of the Gentiles Math. 20.25.26.. It is one of the Iewes errors to thinke other­wise, and his Disciples were long caried away with that conceit; for euen at the point of his ascension, they pro­pounded him a question that way: Lord wilt thou at this time restore the kingdome to Israel Act. 1.6.? But Christ came pur­posely when the Scepter was departed from Iudah Gen. 49.10., to shew that he came to effect a spirituall deliuerance, and not to erect an outward state.

This warneth vs, The Vse. not to affect nor embrace the professi­on of Christianitie, as a condition of outward greatnesse. Our Sauiour must not be followed as a great Lord, to grant vs Leases, and Farmes, and good preferment in the world: these things must not be expected: We must fol­low him rather as one contemned, as the reproch of the world, as a manfull of sorrowes Isay 53.3.. When Zebedeus sonnes (dreaming of an outward state) were suters to Christ to haue some place of respect about him: Christ presently (to put that conceit out of their heads) told them of drinking of the cup, which he was to drinke of Math. 20.22., that is, of partaking with him in his affliction; shewing how much they are deceiued which looke for worldly aduancement by his seruice. True it is, he is able to bestow outward honors vpō his followers, (for the earth is his, and all that therein is Psal. 24.1.,) & he doth often also giue them to those that feare him: But yet they must not be held as matters annexed to the state of a Christian, as though euerie one that hath them, were by and by a good Christian, and hee which hath them not, were to bee reputed as no good seruant vnto Christ. For the fatnesse of the earth was giuen as well to Esau as to Iacob Gen. 27.39, [Page 32] and it is possible for the begger to be carried by A [...]to Abrahams bosome, when the soule of the rich man [...] demned to hell Luk. 16.22.23.. So that this is the thing we are taught, [...] seeing Christ, although he be a king, yet is no earthly king, therefore we betaking our selues to the seruice and pro­fession of his name, should not make outward prosperity, and worldly things, the end of our hope, lest (so doing) we runne into one of these two extremities; either, if wee haue it not, to grow discouraged, and to be wearie of our profession; or if we haue it, to presume, that we are there­fore highly in Gods fauour.

The 6. Do­ctrine.The fourth point noted hence is this: That outward greatnesse is of no value for spirituall vses. Christ was raised to doe this great worke, and to be the Horne of saluation; out of the poore outward estate of Dauids house: Now if for the spirituall vse, any outward greatnesse had beene behoouefull, Christ would haue chosen a time when Da­uids house was in the highest glorie, and not haue come now when the honour of it lay euen in the dust: And this was the reason why al things were purposely carried after a meane fashion. The place of his birth was not Ierusalem (the head citie of the kingdome) but Bethlehem: ( litle a­mong the thousands of Iudah Micah 5.2.:) The house, not some great Gentlemans place about the town, but a common Inne; in the Inne; not the best lodging or fairest roome, but the sta­ble; not laid in some rich cradle, but lapped vp in clouts, & thrust into a manger: The tidings of his birth brought first, not to the Scribes and great learned men, but to a few poore shepheards; himselfe followed not with any traine of note, but with men of the meanest ranke, contem­ned in his life, and euill entreated in his end.

The Vse.This serues to put downe the great, rich and mightie men of the world, who doe so pride themselues in their greatnesse, their wealth, their fulnesse, their glorie, their abundance, that without these they suppose no great thing can bee effected: They trust (saith the Psalmist) in their [Page 33] goods, and boast themselues in the multitude of their riches; yet a man can by no meanes redeeme his brother, he cannot giue his ransome to God Psal. 49.6.7.. Our Sauior in a poore despised estate, hath done that, which all the Monarchs and Politicians in the world, though they had laid all their wealth and wit together, could neuer haue brought to passe.

THe euidence of this worke of mans redemption commeth now next to be spoken of. In which, these seueral points must be handled. 1. That it is necessarie for the strengthening of a mans faith, to obserue the course and order and agreement of the Scripture. 2. That from the worlds beginning God foretold all things concerning Christ. 3. That that which was deliuered by their mouth was spoken by God. 4. What the sum is of that which they spake. Of these in their course.

So that the first doctrine now, is this: The 1. Do­ctrine. That for the ground­ing and confirmation of Faith, it is needfull to note the order & agreement of the Scriptures. For indeed, wherupon was Zecharie his faith built, but vpon the courses of holie writ? vpon the accomplishment of the ancient Prophets, [Page 34] which he now beheld. He was able to say to himselfe; This which I now see to come to passe, I am sure is no other, but that which formerly hath beene foretold; as the Prophets spake, so is it now fulfilled. To this very thing Christ ex­horts: Search the Scriptures, they are they, which testifie of me Ioh. 5.39.. By this he endeuoured to settle his Disciples faith: Hee began at Moses, and all the Prophets, and interpre­ted to them in all the Scriptures, the things which were writ­ten of him Luc. 24.27.. This was Pauls course for the establishing of his hearers: Hee disputed by the Scriptures Act. 17.2.; hee said no other things, than those which Moses and the Prophets did say should come Act. 26.22.. These and the like sayings we read often, That the Scriptures of the prophets might be fulfilled Math. 26.56., This is done that the Scripture should bee fulfilled Mar. 14.49., Thus the Scripture was fulfilled Mark. 15.28.; which argueth the care and purpose which the Spirit of God had, to ground our iudgements vpon the Scripture. So in our times when we see the same things happen, which wee read in Scripture to haue hapned; when we see such things come to passe, as we find prophecied in Scripture, it is a great comfort, & a speciall strengthning vnto faith. So did they to the Prophets, saith our Sauiour Math. 5.12.; so it was Then, saith Paul Gal. 4.29. The Vse..

This sheweth what enemies they are to their own faith, and comfort, who are wilfully strangers in the Scripture. Thou saiest, thou doest beleeue in Christ; but how know­est thou that hee is the Christ in whom thou must be­leeue; what assurance hast thou, that hee is the person promised? When Satan, or the doubtings of thine own hart shall thus sift thee, what certainty art thou able to allege? and what is become of thy faith, which is built vpon such a weake foundation? If thou didst dwell in an estate of land, of which thou couldest shew no better euidence, thou wouldest thinke to bee quickly shut out of doores. The Lord hath precisely set downe particulars, (such hath beene his care to establish our faith:) if wee let the Scrip­ture lie like some needlesse Historie, turning ouer (as too [Page 35] many doe) the cardes oftner than the leaues of the Bible, that wee might be able to say (as euery Christian ought) Thus it is written, and thus I beleeue; well may wee talke of faith, but, that faith should be where there is such little ex­perience in the rule and life & ground of faith (which is the Scripture) it is vnpossible. These things were written that we might beleeue Ioh. 20.31.. Doest thou not know what is written, how shouldst thou then be able to beleeue?

The second doctrine of the place is: The 2. Do­ctrine. That God from the worlds beginning foretold by Prophets all things concerning Christ. This is manifest out of the course of the place in hand, & is easily confirmed. First in generall, it is said, that vnto Christ al the Prophets giue witnes Act. 10.43.. Christ appealed to the Scriptures of the old Testament Ioh. 5.39., and in his discourse with the two disciples iourneying to Emmaus, he found in euery of the prophets something touching himselfe Luk. 24.27.. Secondly, if any shall exactly peruse the old Testament, he shall finde euery specialty touching Christ distinctly set downe: as namely, when he should be borne Gen. 49.10., where he should bee borne Mic. 5.2., of what stocke Psal. 132.11., of what kinde of woman Isay 7.14., what maner of person, both God Isay 19.6. and Man Gen. 3.15., how he should bee entertained Isay 53.2.3. &c., for what end hee should come Isa. 61.1.2.3., by whom he should be betraied Psal. 41.9., what maner of death he should die Numb. 21.9. with Ioh. 3.14., how he should be vsed in his execu­tion Psal. 22. at large., where he should be buried Isay 53.9., how long hee should abide in the graue Ioh 1.17. with Math. 12.40., that he should rise from death Psal. 16.10., that he should ascend into heauen Psal. 68.18. with Eph. 4.8.. These & many more cir­cumstances than these, the Prophets from the worlds be­ginning did set downe very exactly: so that there was no­thing befell Christ from the first moment of his concepti­on, vntill the last period of his time heere on earth, (I meane of those things which are reuealed to haue befallen him; and which befell him as our Mediatour) of which a man experienced in the Scripture might not truely saie, Thus and thus it hapned, as the Lord spake by his Prophets, &c. Besides the ceremonies in the Temple and Taberna­cle, [Page 36] in the daily Sacrifices and Sacrificers, all of them sha­dowing out something or other in the Christ to come, who was the substance of euery type, and the bodie of euerie representation. It is woorthy any mans paines to marke and obserue how the whole mystery of Christ is lapped vp in the Prophecies of the old Testament, and how the same is explaned, laid open and vnfolded in the storie and ap­plication of the new: The pith and marrow and substance of both being this, Iesus Christ, yesterday, to day, and the same for euer Heb. 13.8.. The reason heereof on Gods part is two­fold: First the confirmation of our Faith: These things were written that we might beleeue Ioh. 20.31.. Our faith by this course is strengthned after this maner: we see by this exact foretel­ling of the Prophets, that the whole course of our salua­tion is a matter framed by God, and the whole order thereof in euery part and limme set downe in his eternall wisedome and prouidence: out of which wee may gather and conclude the certeintie thereof, inasmuch as a plot which God hath laid, all the power of Sathan cannot al­ter. Secondly, many base wrongs, many vile vsages, and indignities befell our Sauiour in the daies of his flesh, the consideration whereof might make a man to doubt whe­ther he could be the Sauiour of mankinde. But when we see that euerie such specialtie is foretold by the Prophets, and so, that nothing came to passe but according to Gods ap­pointment, and that for some speciall end, that doubt is re­mooued, and those particulars of his debasement, become grounds of comfort and of reioicing vnto vs.

The Vse.Now (for a vse of this doctrine) wee see heere (as in a glasse) the care which God hath had in all ages, from the verie cradle (as it were) of the world, for the good and comfort of his Church. Hee hath not kept a word backe which might be for the necessarie information thereof. E­uerie age hath beene furnished with Prophets, and euerie prophet furnished with gifts, to instruct the Church in the mysterie of Christ. It is a true saying, that the Lord did [Page 37] still reueale his secrets to his seruants the Prophets Amos 3.7.; And the Prophets were all (like Moses) faithfull in all Gods house Heb. 3.5., and like Paul, they kept nothing backe that was pro­fitable, but shewed all the counsell of God Act. 20.20.27.. Wherefore may not God then say, as of old, What could I haue done anie more Isay 5.6.? If wee now remaine ignorant and vnsetled in re­ligion, ready to bee caried about with euery winde of do­ctrine Ephe. 4.14., Where is the fault, and against whom will yee plead? God hath not beene wanting to vs, neither yet is: but heere is the miserie of it, and that which will make hell euen readie to burst with damned soules: My people will not heare my voice, Israel will none of me Psa. 81.11.. Light is come, but men loue darknes more than light Ioh. 3.19.. The Sermons of the Prophets are recorded, read, expounded, but we will not heare them: we say rather with those wicked ones, Depart from vs, we desire not the knowledge of thy waies Iob. 21.14.. Let vs re­member what is said, Ʋnto whomsoeuer much is giuen, of him shal be much required Luk. 12.48.. We haue the mystery of Christ, foretold by the Prophets, explaned by the Euangelists, applied and enforced by the writings of the Apostles, pres­sed neerer to vs and made more familiar by continual prea­ching; our ignorance is without excuse, our blood will be vpon our owne heads, our portion will bee deeper in the pit of hell, than the Indians and Moores and Tartars, which neuer had the like meanes of spirituall information.

The third instruction stands thus; The 3. Do­ctrine. That that which was vttered by the mouth of the Prophets God spake: so are the words: As he spake by the mouth, &c. The mouth of the Prophets deliuered those things, but it was by direction and inspiration from aboue. So it is generally said of all the hoie Writ: Holy men spake as they were mooued by the Holie Ghost 2 Pet. 1.21.. All Scripture is giuen by inspiration of God 2. Tim. 3.16.. In the old time God spake by the Prophets Heb. 1.1.. I will bee with thy mouth, said God to Moses Exod. 4.12.. I haue put my words in thy mouth, to Ieremy Ier. 1.9.: The word of the Lord was in my toong, said Dauid 2. Sam. 23.2.. The Holie Ghost spake by the mouth of Da­uid [Page 38] said Peter Act. 1.16.. God doeth beseech you through vs, saith Paul 2. Cor. 5.20.. These places shew, that the things vttered by these men, were not of their owne deuising, but came by speciall authoritie from aboue. For the making of the best profit by this point, let vs looke a little further into it. By the foretellings of the Prophets in this place, Zecharie (no doubt) vnderstandeth the old Testament, which is there-therefore called, the Word of the Prophets 2. Pet. 1.19., and, The Prophets Act. 26.27., and, The Scriptures of the Prophets Rom. 16.26.. They haue Moses and the Prophets, that is, the Scriptures Luk. 16.29.. Now that which is heere said of the Prophets (that by their mouth God spake) is true also of those which wrote the New Testament, according to that saying, that the whole Scripture is giuen by Inspiration of God 2 Tim. 3 16.: and the Apostle speaking of the Foundation of the Church, maketh it to be both Prophets (the old Testament) and Apostles Eph. 2.20., the new Testament: the body and frame whereof, albeit it was not all compiled by Apostles, yet the doctrine was taught and preached by the Apostles, whose vnderstanding Christ opened Luk. 24.45., and with whom hee promised to be Mat. 28.20.. So that it is true of all the writers of the holy Scriptures, that God spake by their mouthes. Wher­upon touching the Scripture wee are heere taught three things.

Three things noted touching the Scriptures by occasion of this 3. Doctrine.The first is, the Maiestie of it. For how must not that needs bee full of Maiestie and of admirable excellencie which proceedeth out of the mouth of the most high? We see in experience when bookes come to our hands, which containe some briefes of the Orations and speeches of the King, how apt we be to carie an higher estimation of them, than of other ordinarie writings; and al is, because we measure the words by the worth and dignitie of the Au­thor: so in the Scripture; it comming from a God of infi­nite Maiestie, there must needs be in it more than steps or prints of excellencie. Heereupon they are called, the Great, or, Stately, or, honorable Things of the Law Hos 8.12.. Dauid cal­leth [Page 39] them the Wonders of the Law Psa. 119.18. The Law of God seemed to him so full of many admirable things, and the same so full of heauenly brightnesse and glorie, that his naturall eyes were euen dazled therewith, therefore hee desireth God to doe a cure vpon his sight, that hee may be able to behold them: Open mine eies, &c. It is said of Christ, that he taught as one hauing authoritie Matth. 7.29; there was another maner of state in his words, than in the Ver­ball Sermons and Lectures of the Scribes; And so (who­soeuer shall obserue it,) shall see a kinde of Maiestie in the word of God reuealed in the Scriptute, more than in any other writings.

The vse heereof is, The Vse of the 1. note touching the Scripture. to admonish vs to beware of al slight and base and contemptuous vsing of Gods word. That which God hath spoken must needs be maiesticall. If the Scripture be such an euidence of his eternall and incom­prehensible Maiestie, who shall dare to vse it without re­spect? The Maiestie of the Scripture is drawn [...]undrie, waies into contempt: First, if it be in preaching handled negligently and irreuerently. Secondly, if the phrases and sentences of it be drawne into common speech: Third­ly, if it be heard, idlie, carelesly, scornfully, sleepily, which is the ordinarie indignitie offred to the Maiestie of Gods Word. If it were but one of Esops fables, or a tale of Robin­hood, it could not be heard with lesse respect, or with more disdaine, than it is by many. Yet, euen Eglon, though but a Heathen, was better than such; who when hee was told by Ehud, that he had a message to him from God, rose out of his throne Iud. 3.20.. When Pilate heard of hauing to doe with the Sonne of God, he trembled Ioh. 19.8.. Well then, when the Minister addresseth himselfe to the reading and to the opening of the Scriptures, remember wee, that that which wee shall heare is the voice of God: He speaketh by Mans mouth; let vs thinke with our selues how great Maiestie must needs be in his words; and let vs labour to make our be­hauiour in hearing, sutable to the state and excellencie [Page 40] of that which is deliuered.

The second note touching the Scripture is the Authori­tie of it. Is it Gods voice? Then of it selfe it is of sufficient credit, and needs no other testimonie to confirme it: It is also an absolute Iudge for the ouer-ruling of all doubts, and the determining of all cases and questions in Religion. For who is higher than God? when his mouth and word hath giuen the sentence, what exception shall wee make, or to whom shall wee appeale? Thus you see that heerup­on is grounded the authoritie of the Scripture: of which authoritie of the Scripture you see also that there are two branches: One, that it is of sufficient credit to it selfe: The other, that it is in matters of Religion the supreme Iudge. Touching the first, wee haue this proofe: I receaue not (saith Christ) the record of men Ioh. 5.34.. His meaning is, that hee was of credit enough of himselfe, and needed no testimo­nie from any other, for the confirming of that which hee had d [...]red. That which is true of Christ, is true of the word of Christ, which is the Scripture: It is the voice of God, and needs no other witnesse to avowe it. If wee re­ceiue (saith S. Iohn) the witnesse of men, the witnesse of God is greater 1. Ioh. 5.9.. There is none greater or more certaine, than the diuine testimonie. This is enough, God hath spoken it; where shall we haue a witnesse of better credit? Now for the supreme authoritie which the Scripture hath in iudge­ing; it is the same in the Church that the Law is in the common-wealth: To the Law (saith God) and to the testi­monie Isay. 8.20.. Christ submitted his doctrine to the decision of the Scripture Ioh. 5.39.: So did Paul Act. 28.23.. An Vmpire for matters of Religion had need of three things. First, it must be of that nature, that we may bee assured that the verdit thereof is true. Secondly, it must be such, as from which it shall not be lawfull to appeale. Thirdly, it must be indifferent, and without partialitie. Now nothing hath these three proper­ties but the Scripture, and therefore that onely is fit to bee the supreme Iudge in matters of Religion.

[Page 41]This makes first against the Papists: Their opinion is, The Vse of the 2. note touching the Scripture. that the Authoritie of the Scripture dependeth vpon the Church, that is, that it is therefore Canonicall and of Di­uine credit and authoritie, because the Church, (that is, in­deed, when the matter is well sifted, the Pope) hath so de­termined. This one place is sufficient to ouerthrow this fancie. The Scripture is the voice of God: shall not the voice of God bee of credit to it selfe? must men come in for a witnesse to iustifie that vnto vs which God hath said is true? God forbid. But, how shall I know (thou wilt say) that God hath spoken this or that? I answer; what, by the Church? Thou (perhaps) wilt say so: but I demand; How shall I know, which is the Church? The Church must prooue it selfe by the Scripture, and therefore the Scripture hath not its dependance vpon the Church. Yet thou doest still vrge, how thou shalt know the Scripture to be the voice of God. I answer: By it selfe: Therefore it is often called The Testimonie Isay 8.20.; because it b [...]wit­nesse to it selfe. Thou shalt know it by the e [...]s: it is mightie in operation &c Heb. 4.12., it will make thy heart to burne within thee Luk. 24.32.. He that will not beleeue this witnesse, will beleeue none. It is the Churches Ministry which com­mends the Scripture, but it is not the Churches authority which maketh it to be Canonicall. Another opinion of the Papists is, that the Scripture is not the absolute Iudge in matters of Religion, but the Church, that is, by their in­terpretation, sometimes the consent of the Fathers; some­time, the decree of a generall Councell; sometime the ver­dict of the Pope, whose faith cannot faile. They accuse the Scripture to bee obscure, imperfit, the matter of con­tention, and therefore vnfit to bee a Iudge. But if that be true which is heere, that the Scripture is the voice of God, who shall be more fit to determine? But (thou saiest) how shall we be certaine of the sense? I answer: The Scripture is the interpreter of it selfe, as the Law of the Land is of it selfe: The Scripture is Light Psal. 119.105.: As we see the light by the [Page 42] light, so the Scripture by it selfe. Who shall iudge what is Gods meaning but himselfe? Scripture with Scripture must be conferred This is the meaning of the word [...]. Act. 9.22., and that is the way to find the truth. Secondly, this point may be fitly applied to our own occa­sions: There is betwixt vs and our Teachers controuersie about sundry things: These and these things are vrged and perswaded, as good & necessary: such and such things are cried out vpon, as euill and vngodly. The Preacher draweth one way by exhortation, we draw cleane contrary by our conuersation. He saith we must doe thus and thus, we thinke it to be more than needs: He saith this or that is a grosse sinne, and will bring vs to hell if we continue in it; we suppose there is no danger in committing it. Heere is now a question, and by whom shall it bee decided? If we will haue a Iudge which is able to giue an absolute ver­dit, let vs appeale to the Scripture, let vs hearken what God saith; where shall wee finde a more sufficient arbi­trator [...]ee is the onely Law-giuer Iam. 4.12. of his Church. Eue­rie action, euery course must stand or fall at his determi­ning. And where or whence shall we know what his will is, but in the Scripture? The Prophets and Apostles haue written and spoken, but God spake by their mouths: I would we could bee perswaded to yeeld to the Lords verdit reuealed in the Scripture: What a notable refor­mation of sundry grosse euils would soone ensue? Touch­ing those things which wee goe about to perswade, as, diligence in the worship of God, care to heare and to profit by the Word, sanctifying the Sabbath, Chastitie, Sobri­etie, Mercie, Peaceablenesse and such like, sure we are, we haue the Scripture on our sides, and men haue nothing but humour, and custome, and obstinacie to oppose. If wee will not yeeld to the iudgement of the Scripture now for our conuersion, we shall ere long be forced to yeeld vnto it for our confusion.

The third thing touching the Scripture noted hence, is the Trueth of it: which followeth from hence necessarilie. [Page 43] God is the God of Trueth Psal. 31.5.. How can there bee any vn­trueth in that which hee hath deliuered? I remember that for confirmation this doeth often come in, The mouth of the Lord hath spoken it Isay 1.20. and else­where.. Heerupon are those commendations of the word of God: The iudgements of the Lord are truth Psal. 19.9.; Thy word is truth Ioh. 17.17.; The word of truth, which is the Gos­pel Col. 1.5.. And not without cause: For there is nothing related in it as done, but it was so, as is reported, with euerie cir­cumstance: There is nothing mentioned as a matter to be done, but it shall so come to passe, as is foretold. It is more easie that heauen and earth should passe away, than that one tittle of the Law should fall Luk. 16.17. The Vse of the 3. note touching the Scripture.. This is also a needful note. It is probable, that the greatest part of men doe not thinke, that there is that absolute trueth and certaintie in the scrip­ture: but that they doe suppose it rather to bee an idle tale, or frightfull sound to amaze fooles, full of terrible threatnings, but yet lighter than vanitie in performance. Therefore it is meet to hold this firme, that the Scrip­ture is the voice of him who cannot lie; Euery curse writ­ten in it shall fall vpon the vnrepentant; and euery bles­sing promised therein, shall be made good to the soule of euery true beleeuer.

The fourth generall point in this part touching the Eui­dence of redemption is, What the Prophets spake: Where we haue to note two things: 1. The summe of that which God by the Prophets promised to doe by Christ, verse 71.2. The inducement or reason moouing God so to doe, vers. 72.73.

Concerning the first, wheras mention is made of enemies and haters, we must inquire what and who they be. Touch­ing their nature in generall, they are spirituall Enemies, or enemies in spiritual things, or for spirituall respects Eph. 6.12.. The chiefe of them is Sathan; He was the first, and is therefore stiled, A murtherer from the beginning Ioh. 8.44., and an Old Ser­pent Reu. 12.9.: hee desireth vs to winnow vs Luk. 22 31., and walketh about seeking to deuoure 1. Pet. 5.8.. Another enemie is sinne, a dangerous [Page 44] enemie, lurking in our bosome, and still labouring the ruine and ouerthrow of the soule: It fighteth against the soule 1. Pet. 2.11., and lusteth against the spirit Gal 5.17.. A third enemie is death, so entitled by the Apostle 1. Cor. 15.26, and is therefore said to haue a Sting Verse 53., by which it wounds the soule, and bring­eth it within the compasse of eternall misery. A fourth ene­mie is the world; that is, wicked, vnregenerate, godlesse men. These be the enemies and haters of Gods people. The world hateth you, saith our Sauiour to such Ioh. 15.19.; and, In the world you shall haue affliction Ioh. 16.33.; and, Yee shall be hated of all nations for my names sake Math. 24.9.. Now let vs also see how true this is, that Christ bringeth Deliuerance from these Enemies: First, for deliuerance from Sathan, it is plaine: For this purpose appeared the Sonne of God, that hee might loose the works of the diuell 1. Ioh. 3.8.; and, God hath deliuered vs from the power of darknesse Col. 1.13.; Christ hath spoiled the prin­cipalities and powers Col. 2.15.. Secondly, for deliuerance from sinne, the words are expresse: The sting of death is sinne, &c. But thanks bee to God that hath giuen vs victorie, through our Lord Iesus Christ 1. Cor. 15.56.57.. Thirdly, for deliuerance from death; Death (saith the Apostle) is swallowed vp into victorie 1. Cor. 15.54.. Lastly, touching deliuerance from the World: Be of good comfort (saith our Sauiour) I haue ouercome the World Ioh. 16.33.. Let vs proceed yet further and enquire into the maner of this deliuerance: Concerning which, I will briefely open two things. 1. The substance and ground of the deliue­rance: 2. The maner of declaring it. The ground of the deliuerance is the merit of Christs death. Hee was made sinne 2. Cor. 5.21., and so died, and in death encountred with him, who had the power of death, the diuell Heb. 2.14.. By being made sinne, hee tooke away sinne, by dying hee ouercame death: sinne being abolished, and death subdued, the kingdome of the diuell was vtterly ouerthrowne. As for the maner of declaring and manifesting this deliuerance, it is either in this life, or heereafter. In this life he deliuereth from Satan, by restraining his rage, by limiting his malice, [Page 45] by not giuing vs ouer to his assaults: I haue praied that thy faith faile not Luc. 22.32.. He deliuereth from sinne by sanctifying vs by his spirit, by killing the strength of our corruption, by transforming vs more and more into the image of God. Sinne shall not haue dominion ouer you Rom. 6.14.. He deliuereth from death, by taking away the naturall feare of it, by assuring that it shall be a passage into glorie. Thus Paul knew, that being loosed he should be with Christ Phil. 1.23.. He deliuereth from the world, by ordering the rage of euil men, by giuing con­stancy to maintaine and professe the truth vnto the death. To you it is giuen to suffer for his sake Phil. 1.29.. In the day of iudge­ment he will further manifest this deliuerance; for then all teares shall be wiped away, there shall be no more death, &c. Reue. 21.3.. The diuell, with all his angels and wicked instruments, shall bee sent away eternally into hell. The God of peace shall tread Sathan vnder our feete shortly Rom. 16.. Many things might heere be handled, as of the Excellencie of our re­demption, farre exceeding that of Moses, Deborah, Ge­deon and others; of our securitie, who hauing so many e­nemies, yet take no thought to withstand them, and such like points: But the chiefe thing obseruable heere, is The certainty of the saluation of Gods chosen. The 4. Do­ctrine. If any thing could endanger them and worke their ruine, it must be one of these foure, Sathan, Sinne, Death, the World; no fift can be thought vpon: But none of these foure can. The reason is; It was Gods intent, by Christ to deliuer them from all these: Thinke wee that God did faile in the prosecuting his intent? did he either not follow it, or in fol­lowing it, did he not accomplish it? Farre be it from vs so to thinke. Hence commeth that boasting vsed by the A­postle: Who shall lay any thing to the charge of Gods chosen? Who shall condemne? Who shall separate vs from the loue of Christ Rom. 8.32.33.34. &c. Sathans head broken, sinne destroied, death swallowed vp, the world vanquished, the happiest and most absolute victory that euer was.

This is a point of much comfort to all the godly. The Ʋse. Sathan [Page 46] rageth, sinne striueth, death looketh terrible, the world op­poseth it selfe: fearefull are these things at the first behold­ing. Looke we to Iesus the author and finisher of our faith Heb. 12.2., the Prince of our saluation Heb. 2.10.: he hath to euery of these gi­uen their mortall wound, and they shall neuer preuaile a­gainst any of his chosen. This doctrine is health to the na­uell, and marrow to the bones Pro. 3.8., Yet, lest any should abuse it, remember that one of the enemies is sinne, and one of the deliuerances from sinne, is from the dominion thereof. A slaue to sinne, a seruant to his owne lusts, he which maketh a mocke of sinne Pro. 14.9., he that taketh to himselfe the liberty of grosse euils, such a one hath no right vnto this comfortable deliuerance; his condemnation (without speedy repen­tance) is as sure, as the saluation of the elect is certaine.

NOw followeth the inducement or Reason moouing God to vouchsafe this great Deliuerance: and that was, the manifestation and discoue­rie of two things. 1. His mercie: That hee might shew mercy, &c. 2. His truth: And remember his holy Couenant, The 1. Do­ctrine. &c.

In the former of these, two things [Page 47] must bee handled. 1. That the worke of Redemption by Christ, was intended by God, as it were a stage, in which the Fulnesse and euen the riches of his mercy might be seene. 2. A question, how this worke now wrought (as it were) in the worlds last quarter, might be said to be a worke of mercy to the Fathers, who liued in the prime daies of the world, long before Christ was exhibited in the flesh.

To manifest the first of these two, this first is in generall to bee noted, that the Elect of God, which are redeemed by Christs precious blood, are called Vessels of mercy Rom. 9.23.: be­cause in the eternal counsel of God they were chosen to this end, that the Lord might declare the riches of his glorie, and that their saluation might be to the praise of the glorie of his grace Eph. 1.6.. The Lord intending a memorable instance of his vnspeakable mercy, chose some in Christ, to be redee­med from eternall slauerie by his death. Secondly it is woorthy the obseruing, that the whole worke of our salua­tion is called by this one word Mercy 1. Pet. 2.10.. The reason is, be­cause to which part soeuer of it we cast our eies, we shall see more than prints and footesteps of his grace; the whole frame of it, is (as it were) made of mercy. If wee begin at the foundation of all, (Gods eternall election) and passe downe along by the period and full point of all (the glory which shall be shewed heereafter) and aske from what root ech part did spring, this one mercy, must bee the sum of euery answer: There was mercy in chusing; mercy in sending Christ; mercy in calling vs; mercy in iustifying vs, and what can it be but mercy, that we shall be admitted to an Inheritance immortall and vndefiled 1. Pet. 1.4.? Mercy the be­ginning mercy the progresse, the conclusion mercy. In dis­coursing heereof the burden of our song must still bee like that of the Psalme, For his mercy endureth for euer Psal. 136.1. &c.. This very same thing, is shewed in that parable of the Prodi­gall. In the whole passage therof, we shall see nothing but the fruits of exceeding mercy: He ranne and fell on his necke, he kissed him, he commanded to bring foorth the best robe, and [Page 48] to kill the fat calfe, &c Luc. 16.20. &c.: What was heere but mercy? The same is true in the dealing of God the Father with those to whom hee is reconciled in his Sonne: Christ being for them made sinne, feeles the edge of his iustice; but they, being made righteous through Christ, enioy the fulnesse of his mercy.

The 1. Vse.This is, first, matter of information and of settlement in the truth. For heere we see, against the Papists, that in the whole worke of mans redemption by Christ, there is no footing left for humane merit. Light and darknes, God & the diuell are not in a more direct line of opposition either to other, than mercy and merit: It is vnpossible that these two should admit any composition. It is said by Philoso­phers, that in lower degrees, contraries may haue some concurrence: as light and darknesse in the twilight: But take two contrarie qualities, and let one of them be in the height and full strength, there is no possibilitie of place for the other. So then, seeing in the worke of saluation, the Lord hath intended to make shew, not of some parcels (as it were) but of the verie fulnesse of his mercy, there is no more roome for merit, than there was for Dagon before the Arke of Iehouah 1. Sam. 5.3.. I remember what is said of him that went into the field to gather herbes, hee found a wilde gourd, and shred it into the pottage: But when the pottage came to be tasted, the eaters cried out, Death is in the pot 2. Kin. 4.39.40.. Such cookes the Papists are: they take vpon them to make readie a potion of comfort, for a perplexed soule; but when they temper with this herbe of Grace, the leaues of this wilde gourd of humane merit, which neuer grew in the Lords garden, or at least was neuer planted by him, but crept in (as a weed) by the negligence of the dressers, they haue giuen occasion to make the same crie, Death is in the pot, and with it they haue poisoned a world of soules, and haue dealt as iniuriously with the Church of God, as the Philistims did with Izhak, when they stopped and filled vp with earth all his Welles Gen. 26.15.; so with this earthly trash [Page 49] they haue choaked vp the Fountaine of Grace Zach. 13.1., that it can­not streame out comfortably, for the refreshing of the wea­ried soules of Gods people. Thus (as Iob said to his friends) they haue forged lies, and by that meanes are Phy­sicians of no value Iob 13.4..

Neither is this to be obserued only because of Papists, but euen because of the common people, inasmuch as the do­ctrine and opinion of Merit, (that is, of doing somewhat whereby to further our owne saluation) is grauen as with an iron pen Ier. 17.1., in the tables of euery naturall heart. Experi­ence sheweth, that the sowrenesse of this Popish leauen remaineth in many: Good prayers, and good doings; meane well, and doe well; these and the like are the slaues they leane vnto. It is said, that the children of the Iewes which married wiues of Ashdod, spake halfe in the speech of Ash­dod Noh. 13.24.: Such is the religion of many: Talke with them of saluation, they speake halfe popishly, and halfe soundly: They will speake of mercy and grace, and seeme to magni­fie and esteeme it; yet something of their owne shall be brought in too, and a man shall haue somewhat adoe be­fore he can coniure out this diuell, and bring them to an absolute dependance vpon the freedome of Gods mercie. Remember we then the doctrine of this place: God inten­ted the mysterie of Christ, in which to set out to the ful, the vnsearchable riches of his mercie; to couple with it ought els, more or lesse, is iniuriously to darken the beautie of that which the purpose of God was to haue to be seene and beheld in whole without impeachment.

Secondly, this doctrine is a matter of comfort. The 2. Vse. There cannot be a matter of greater security to the soule of a Chri­stian, than to laie his whole hope vpon Gods mercy. The reason is, because the mercy of God is (as himselfe) infi­nite, eternall, and vnchangeable. Where shall I finde a more certaine refuge? When I see a plaister as large as my sore, there is my comfort. The perplexed conscience groaning vnder the weight of sinne, and panting for grace, [Page 50] is the fittest Iudge in points of this nature. Well then, let a mans Bones be full of the sinne of his youth Iob 20.11., let his heart be broken with one breaking vpon another Iob 16.14., let his conscience be set vpon the racke, the Lord writing bitter things against him Iob 13.26.; you will tell him of the mercy and grace of God. You doe well: but you will adde withall, that his comfort in this must bee eyked out with something of his owne: Hee must crie out vpon you as Iob did vpon his friends, Miserable comforters yee are all Iob 16.2.. Hee will see such weak­nesse, such scantnesse, such maimednesse, such imperfecti­on in his best performances, that hee will not dare to bring them into a reckoning before God, yea the verie thought of them, will but adde affliction to his griefe. Thus will his comfort consume like a rotten thing, and as a garment that is moth-eaten Iob 13.28.. But teach him to build all vpon Gods mercy, labouring that nothing of his owne may be once thought vpon in this busines, hee shall straight see such a breadth and length, depth and height Eph. 3.18. of com­fort, which will bee as colde waters to his wearie soule Pro. 25.25.. Thus this doctrine is matter of instruction to ground vs in knowledge, and matter of refreshing to furnish vs with comfort. The soule of a Christian is as the Done which went out of Noahs Arke Gen. 8.9.; It findes no footing but vpon the rocke of Mercy; and it is but an imagination of mercie when any thing is coupled thereunto. This truth hath for­ced euen the greatest aduersaries to acknowledge it: ac­cording as wee finde, that no meane Papist, after long la­bouring against the doctrine of Iustification by only Faith, doeth in the end confesse, that yet it is the safest way to place a mans trust vpon Gods onely mercy and fauor Bellar. lib. 5. de Iustif. c. 7..

The next matter to bee treated is the Question; How the worke of Redemption wrought by Christ, can be said to be a worke of mercy to the Fathers? For the resoluing of this question, this is to be knowne, that there is but one way of saluation to the Fathers before and vnder the Law, and to vs which haue liued since the reuelation of Christ in the [Page 51] flesh: Iesus Christ, yesterday, to day, the same for euer Heb. 13.8.. Heereupon Christ is said to be the Lambe slaine from the beginning of the world Reu. 13.8.: whereof this is the meaning, that albeit he was manifested in the flesh in the latter end of the world, and not slaine before, yet all the holy men and wo­men, euen from Adam, were saued by his blood. The most persons of note vnder the Law, were types of Christ, and all their sacrifices and ceremonies tended to this one thing, to cherish in them the hope of the Messias; and to acquaint them with the whole mysterie of Redemption, which was wrought by his meanes. There is not one little circumstance in the carriage of our saluation by Christ, but the same was shadowed out in the ancient complements of the Law: Euen Abraham saw the day of Christ Ioh. 8.56.. To them that liued before Christ, Christ was crucified in the Sacri­fices and bloodsheddings of the Law; among vs he is cruci­fied Gal. 3.1. by the preaching of the Gospell: They beleeued on Christ to come; we beleeue on Christ already come. Ze­eharie therefore doth heere mention the Fathers, to teach, The 2. Do­ctrine. That the efficacie of Christs death is not restrained or li­mited to one point of time, but is stretched euen to the ages by-past, and that the Fathers from the beginning of the world came within the compasse of this mercy which God shewed to mankind in Christs incarnation: And this to bee true hath beene prooued in the opening and clearing of this questi­on: Paul said, that the Christian Religion which hee pro­fessed, was the Hope of the promise which God made to the Fathers Act. 26.6.; and Peter in his Oration made in the Synode at Ierusalem, speaking of beleeuing to be saued through the grace of the Lord Iesus Christ, ioyneth the Fathers with them who then liued; We beleeue, euen as they Act. 15.10.11..

This is first, matter of Resolution in a needfull doubt. The 1. Ʋse. I am taught if I will be saued, to beleeue onely in Christ Ie­sus; the Ministry of the word doeth still (like Iohn Baptist) point out him vnto me, as the onely person which taketh a­way the sinnes of the World Ioh. 1.29., it saith, that he is the only way Ioh 14.6.; [Page 52] and that there is no saluation in any other Act. 4.12.. It telleth mee moreouer, that this Christ was crucified manie hundred yeeres since, and that now in respect of his bodie, Heauen must containe him Act. 3.21., till the end of all things. But now heere my faith wauereth and is in doubt, asking how his blood, which was shed so long since, can bee of force for the purging and cleansing of my sinne. This scruple is ta­ken away by considering that which is heere said: Zecha­rie affirmeth, that the mercy of God in Christ, did con­cerne euen the Fathers, which had long before gone the way of all flesh, and which were asleepe in the dust of the earth. Now then, looke how the Fathers, so long before might haue benefit by his death to come, by the same means may we now so long after receaue comfort by his death past. By faith they beheld Christ to be offered, and are now entred into rest: by faith we may also looke backe vpon Christ already sacrificed, and be admitted into the fellowship of eternall happinesse. The two Cherubins pla­ced at the two ends of the mercie-seat, had their Faces one to another Exo. 25.18. &c., and both vpon the Arke: So the age by-past, and the age after, looke either on the other, but both vp­on Christ.

The 2. Vse.Secondly, this is matter of much contentment to a true beleeuer. For heere he may see, that be he neuer so poore, or despised, or base, though he lie among the pots Psa. 68.13., or bee behinde the Ewes with yoong Psa. 78.72., yet he is by Christ called in­to the fellowship, and partaking of the same saluation, which the holie Fathers and Prophets doe now enioy; Adam, Enoch, Noah, Abraham, Moses, &c. these were woorthy men, and in great account with God. How truely maiest thou say with Dauid 1. Sam. 18.18., What am I, that I should enioy that mercy which God hath prepared for them? In such a maner doeth our Sauiour describe the happi­nesse of the saued; They shall sit downe with Abraham, Izhak and Iacob in the kingdome of Heauen Matth. 8.11., and it is one circumstance of the torment of the wicked: yee shall see [Page 53] Abraham, Izhak and Iacob and all the Prophets in the kingdome of heauen, and your selues thrust out at doores Luk. 13.28. What shall then become of vs, who neglect so great salua­tion Heb. 2.3.? Who, when God hath promised such glorious things Psal. 87.3. for vs, euen the same saluation and mercy which the chiefest of his Saints do now enioy, yet had rather be malicious with Cain; tyrannizing with Nimrod; profane with Esau; scoffing with Ishmael; extorters with Ahab; proud with Iesabel; superstitious with Ieroboam; catching with Iudas; playing the belly-gods with Diues; resisting the trueth with Elymas; rayling with Rabshakeh; murmu­ring with Core; vicious with the Sodomites; (of which per­sons we haue no other testimonie, but that they are reser­ued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Iude 6.:) than seeke to raigne with Abraham, Izhak, Iacob, and the Prophets. If wee desire the same happinesse, wee must goe by the same way. It is vnpossi­ble to haue the Pleasures of sinne Heb. 11.25., and the Felicitie of the chosen Psal. 106.5. too.

The other thing which God intended to make knowen in the worke of our Redemption, is his Truth. To remem­ber his holy couenant, and the oth &c. Heere wee must treat touching this Holy Couenant, what it is, and how it was confirmed by an Oth: and then next, how God can bee said to bee mindfull of his Couenant and Oth. As for the former, we all know the nature of a Couenant. By it heere are meant those Articles of agreement which are betwixt God and man concerning life eternall. The substance of this Couenant is, I will be thy God, and thou shalt be my peo­ple. This Couenant is twofold. The one of Works, the condition whereof is, perfect Obedience. The other of grace, of which the condition is Faith Ioh. 1.12.. These two coue­nants are one: they differ in maner of dispensation, the one being in types and shadowes after a more obscure ma­ner, and called The old Couenant: the other being more plaine and perspicuous, deliuered after a new fashion, and [Page 54] therefore called The New: But the summe of both, was and is, Christ Iesus: No other foundation can be laid 1. Cor. 3.11.: and it was euer a trueth, that God was in Christ, reconciling the world vnto himselfe 2. Cor. 5.19.. Now this couenant is called a Holy couenant, because it was made by a holy God, and tended vnto holi­nesse, both to make Christs holinesse to become ours, and to binde vs to shew foorth the fruits of holinesse in our liues. Touching the confirmation of it by an oth, (By my selfe, saith God, I haue sworne Gen. 22.16.,) in it, briefly we must ex­amine the qualitie of the oth: and the reason why God sware. The qualitie of the Oth is, By himselfe. The Lord doeth binde (as it were) his Godhead for the performance of that which he promiseth, as though hee should say, If this be not so, let me be God no more: Now for the other, it may bee indeed doubted, why God should sweare, seeing his word is certaine in it selfe and needs no confirmation: but we must know, that God sware not to win more credit to his promise, but he did it for the better confirmation of our faith, being willing more abundantly to shew vnto vs the stablenesse of his Counsell Heb. 6.17..

Now for that, how God can be said to remember his co­uenant and oth, seeing God cannot forget, thus it must bee vnderstood: The long delaying of the actual performance of the promise touching the Messias, might giue occasion to some to thinke that God had vtterly forgotten it, and that it was but a verball promise without any purpose of accomplishment. But now (saith Zecharie) hee will fulfill all to the vtmost, and by so doing make it manifest, that whatsoeuer men might suppose, yet the performance of the Couenant was euer in his minde. The sense then of the whole place is this; that wheras God had freely and of his owne accord made a holie league with his church, ground­ing the same vpon Christ, and binding it (for better assu­rance) with an Oth, which notwithstanding because of the delaies of so many yeeres, might seeme to bee euen bu­ried in forgetfulnesse; hee would now make knowne his [Page 55] neuer failing faithfulnesse, and shew to the world, that no­thing of all that he had said, should fall to the ground vn­fulfilled.

The doctrine here is, The 3. Do­trine. the absolute and vnchangeable cer­taintie of Gods promises. One end of the incarnation of Christ was, that there might in it be an euidence giuen to the world, that the Lord neither could nor would be vn­mindfull of his promise. Iesus Christ was a Minister of the Circumcision for the truth of God, to confirme the promises made to the fathers Rom. 15.8. I will not falsifie my truth, my couenant will I not breake, nor alter the thing that is gone out of my lips Psal. 89.33.. It was a worthie resolution of the Prophet, long before Christ was borne: Thou wilt performe thy truth to Iacob, & mercy to Abraham, as thou hast sworne to our fathers in old time Mica. 7.20.. God can not lie Tit. 1.2., nor denie himselfe 2. Tim. 2.13.: Thou art the same (saith the Psalme Psal. 102.27.): I am the Lord, I change not Mal. 3.6. The 1. Vse.. This is the reason he is called Iehouah, because as he giueth being to all things, and hath his owne being from himselfe; so he makes that to be which he hath promised.

Of this there is a double vse. First, here is much matter of vpholding for the faith of a Christian. God hath pro­mised; that is much: he hath bound his promise with an oath; this is more. Hee hath sent his sonne in the fulnesse of time Gal. 4.4., in whom all his promises are Yea and Amen 2. Cor. 1.20.. What can be more absolute? The faith which is strengthened with this threefolde cord can not easily be broken. It is an olde custome of the diuell to lay siege to the truth of Gods word: Yea, hath God indeed sayd Gen. 3.1.? So now, the main point that he laboureth in, is, That God will not be so good as his word, he will forget to be mercifull, and his promise will faile for euermore Psal. 77.89.. To put backe this assault, remember this one instance of the manifestation of Christ: all promi­ses had their reference to him. His birth and sufferings are left as an vndoubted pledge of the performance of what­soeuer God hath spoken. We may say as the Apostle, He that gaue vs Christ, how shall he not with him giue all things [Page 56] also Rom. 8.32.? So, he that hath performed the promise concerning Christ, wherein shall he faile? He that hath kept his word in this, I will make no question of his truth in any thing.

The 2. Vse.Secondly (for a second vse) here is matter of very need­full aduertisement to vs all. Heere is mention made of the couenant of God, of the oath of God, and of the certeintie of both. This couenant consisteth of two parts: in the one God bindes himselfe to vs, to be our God; in the other we binde our selues to him, to be his people. I will say to them, Thou art my people; and they shall say, Thou art my God Hos. 2.23.. His is a couenant of mercy, ours is a couenant of obedience. He promiseth happinesse, we holinesse; he glory, we du­tie: he hath tied himselfe by an oath, we haue bound our selues by the vow of baptisme. Will he be mindfull of his couenant, and shall we forget ours? Will not he alter, and shall we faile? Will not he trifle with vs, and shall we dally with him? God forbid. Yet, this faltring in that part of the couenant which concernes vs, is a common euill. The most of our liues rather argue a resolution to breake pro­mise, than a purpose and endeuour to performe it. Blessed be thou of the Lord (said Saul to Samuel) I haue fulfilled the commandement of the Lord. But Samuel said, What meaneth then the bleating of the sheepe in mine eares, and the lowing of the oxen which I heare 1. Sam. 15.13.14.? So, it is like enough, we will be readie to iustifie our selues; and when we are challenged for breach of promise, will be ready to say, like the gain­saying Iewes, Wherein Mal. 3.8.13. haue we trespassed? But it shalbe sayd to vs, as it was to Saul, What meane then these and these things? If we make conscience of the couenant, what meane these grosse sinnes, which crie loud in the eares of the most high, and vnder which hee is pressed, as a cart that is full of sheaues Am. 2.13., swearings, whoredomes, drunkennesse, oppressions, cruelties, contempt of the Word and Sacra­ments, and all these with an High hand Num. 15.30; many being grown to that extremitie that they cannot haue any shame Ier. 8.12.: the very triall of their countenance testifieth against them Isay 3.9.? [Page 57] Is this our promise? Is this to be mindfull of our couenant? With what face can we lay claime to the couenant of mer­cy, when we shall be so manifestly conuicted to haue tro­den vnder our feet the couenant of Obedience? How euer it be, God will keepe his word, but not of fauour, but of iustice, euen that which Moses speaketh of, enough to make his two eares to tingle 1. Sam. 3.11., and his bellie to tremble Hab 3.16. that heareth it: The Lord will not be mercifull vnto vs, but his wrath and ielousie shall smoke against vs, and euery curse that is written shall light vpon vs, and the Lord shall put out our name from vnder heauen Deu 29.20.. This is their portion, which forget God and deale falsly concerning his couenant Psal. 44 17.: this is the heritage that they shal haue of God for their workes Iob 20.29.. Remember then, as the substance of the couenant on Gods part, so the con­dition on ours: hee hath couenanted, so haue we: he hath sworne, so haue we also: he will not forget his part, let vs make conscience to remember ours.

WE are now come to the last part of the work of our redemption, which is the end and drift therof; & which is also a branch of the Couenant which God made to the fathers, and a limme (as it were) of that good which he promised to bestow.

Touching this end, I will speake [Page 58] first, generally; and then, more particularly I will discusse those things which doe necessarily concerne that maine duty, at which God aimed in vouchsafing vs so great a de­liuerance by Christ Iesus.

The general summe of this end of our redemption is, that we being deliuered from our enemies should serue God. Con­cerning these enemies who they are, and what is the deliue­rance from them, I shall not neede to speake; these things were opened in the 71. vers. The sense and generall do­ctrine of the place is this; The 1. Do­ctrine. That the purpose of God in freeing vs from the spirituall bondage in which we were by nature, was, that we should euen consecrate our selues to the glorie and ho­nor and seruice of himselfe. This point is plaine in the words of this place, and easily to be further manifested by the Scripture. Being made free from sinne, ye are made the ser­uants of righteousnesse Rom. 6.18.; that is, seeing the Lord hath dealt thus gratiously with you, to rescue you by the death of Christ from the slauerie of sinne, this is that which is now expected of you, euen that you should deuote your selues to the practise of righteousnesse, being hencefoorth as zea­lous in good seruices, as yee haue formerly beene earnest and eager in fulfilling your own lusts, and in glutting your selues with the pleasures of sinne. Like to this is the rea­soning of the same Apostle elswhere in the same Epistle: I beseech you by the mercies of God, that you giue vp your bo­dies, &c Rom. 12.1.. He perswades vnto a godly life by propoun­ding to vs the mercies of God. Now this kind of reason­ing were of no force, were it not for this, namely, that the drift of all Gods mercy vnto vs in Christ, is, the drawing and recouering of vs from the seruice of Sathan, vnto the obedience and seruice of himselfe: Such is that speech of his in another place: Yee are bought with a price, therefore glorifie God, &c 1. Cor. 6.20., as if hee had said, God hath redeemed you, therefore it standeth with equitie, and it is agreeing to his purpose and meaning, that you should serue him. Excellent is that place to Titus; The grace of God &c. hath [Page 59] appeared, and teacheth vs, that we should denie vngodlinesse, &c. and that we should liue soberly &c. in this present world Tit. 2.11.12.. The meaning is, that the doctrine of the Gospell (the sum whereof is, Redemption in and by Christ) is preached publikely vnto all, but not to encourage them to continue in sinne, but to vrge them to lay aside profanenesse, and to renounce their owne lusts, and to haue their fruit in holi­nesse, as they hope to haue their end, eternall life. For (saith the Apostle) Christ gaue not himselfe for vs, that wee should the more boldly giue the raines to our owne lusts, but that we should be zealous of good works Vers. 14.. To these we may ioyne that of S. Peter: Passe the time of your dwelling heere in feare, knowing that wee were not redeemed with cor­ruptible things, &c. but with the precious blood of Christ 1. Pet. 1.17.18.19.. There he vseth the price of redemption as a special motiue to a religious life, inasmuch also as the drift thereof was to free vs from our vaine conuersation. Many particulars of this kind might be heaped vp: I will conclude this enume­ration of places with the saying of Dauid; Thou hast (saith he) deliuered my soule from death, and also my feete from fal­ling, that I may walke before God in the light of the liuing Psal. 56.13.. He makes the end of all the deliuerances which God had vouchsafed him, to be this one thing, that he might spend his daies in a sincere course in the sight of God. And in­deed this is a matter of greate equitie. Who planteth a vine­yard and eateth not of the fruit thereof 1. Cor. 9.7.? And so; who will pay a price of Redemption for him, by whom he shall re­ceaue no seruice? Gods wee are by the right of redempti­on: Yee are not your owne (saith Paul 1. Cor. 6.19): we are bought with a price for his vse, therefore all which we can doe, is to be diuerted to his glorie.

Heereby it appeareth that the case is not so as the most suppose: The Gospell is no doctrine of carnall libertie, The Vse. as though because of the abundance of mercy, and in respect that Christ hath performed sufficient for the presenting of vs without fault in Gods sight, and for the acquiting vs [Page 60] from the guilt of al our sins, be they neuer so many or so great, therefore it might be lawfull for vs to liue after our owne will, and to giue liberty to our owne inordinate affections. No: the doctrine of the Gospell tieth vs to as strict termes of obedience, as the law. There is not any one holy dutie which in the Scripture God requireth of a Christian, from which the freedome of our being iustified by the grace of Christ, doeth giue vs any colour of dispen­sation. Fit to this purpose is the saying of the Apostle, af­ter hee had largely disputed of our free iustification by Christ, & had proued that the works of the Law are of no force to deserue saluation; Doe wee then (saith he) make the Law of none effect through Faith? For so it might seeme to bee a matter indifferent whether wee doe well or no, and that the doctrine which hee had taught being true, there is no vse of the Morall Law. God forbid (answereth the Apo­stle) yea we establish the Law Rom. 3.31.. The doctrine of grace is so farre from ouerthrowing the Law, that it bindes all which hope to bee saued to a more strait obedience: good works are ordeined for them to walke in Ephe. 2.10., and God hath therefore called them vnto grace, that he might be glorified [...]eir pure conuersation. Let all profane ones consider this, all despisers of good things, swearers, Sabbath-breakers, wantons, drunkards, Libertines, &c. Such (some of them) doe pretend a faith in Christ, they will say they hope they are redeemed by him, and looke to be saued by his death. I aske of thee, who so hopest and yet liuest in the seruice of the diuell, and in bondage to thine owne lusts, what thinkest thou? Doest thou beleeue that God did therefore send Christ, or, that Christ did therefore shed his precious bloud, that men might take libertie thereby to enter into all maner of excesse? Did hee therefore raise vp an horne of saluation, that vnder hope thereof men might lay ini­quitie to iniquitie, and then salue vp all with this, I beleeue in Christ, I know mine owne works cannot saue mee, &c. God forbid, that any man should so imagine. It is plaine against [Page 61] the Scripture, and directly contrarie to the purpose of God in the worke of mans Redemption. Marke this place: God hath visited, redeemed, raised vp a horne of saluation, &c. not to establish sinne, but to dissolue sinne, not to dis­charge vs from our obedience, but to binde vs vnto dutie. Therefore, either bee sure that thy setled resolution and purpose is, to mortifie and subdue thine owne corrup­tion, and to sacrifice euen thy sweetest and best pleasing sinnes vnto God, and to limit thy selfe by all meanes with­in the compasse of Christian obedience, or els thou art one of those, of whom S. Iude speakes, which art of old ordai­ned to condemnation Iude 4.; the benefit of redemption belongeth not to thee, thy damnation sleepeth not, and thy iudgement long agone is not farre off 2. Pet. 2.3.. Thus much in generall touching the end of our redemption, to serue God.

Now follow the particulars appertaining to it, and they are these. 1. The partie from whom the power and grace to doe this, (to wit, to serue and glorifie God) must bee looked for; That he would grant vs. 2. The maner of so do­ing it; without feare. 3. The time to which the performance of this duty is tied; All the daies of our life. 4. The special du­ties wherin it stands: holinesse and righteousnes. 5. The trial of the truth of these duties: before him. Of these in their course.

First touching the party from whom the power to serue God must be expected: That he would grant vnto vs (saith Zacharie.) This is a chiefe difference betwixt the Law and the Gospel. The Law commandeth good things, but sheweth no meanes of doing them. The Gospell doth not onely enioyne things right, but declareth also, how and whence that may bee supplied which is wanting in vs. Therefore Zacharie doeth not onely manifest the drift and intent of God in redeeming vs, (namely, that wee should serue him) but doeth also point his finger to the fountaine, and teacheth vs who it is, that will enable vs to doe it. And indeed this is a part of the Couenant of grace, The 2. Do­ctrine. That as God will expect seruice at our hands, so he will make vs able to per­forme [Page 62] that acceptable seruice which hee requireth. In the handling of which doctrine, I will declare two things. 1. That in vs there is no such power. 2. That God work­eth it in those whom he hath chosen. The former of these is apparent out of the manifest testimonies of the Scripture. All the imaginations of the thoughts of mans hart are only euil continually Gen. 6.5.. We are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5.. Without me you can do nothing, saith Christ Ioh. 15.5.. Now, who can bring a cleane thing out of filthi­nesse Iob 14.4., or whether can men gather grapes of Thornes Math. 7.16.? There is nothing but crookednesse in our nature, and how is it possible that any good thing should come there from? The second branch, touching the supplie from God of that which is wanting in vs, is very cleere. What man is he that feareth the Lord, him will hee teach the way that hee shall chuse Psa. 25.12.; Thou shalt walke safely by the way, and thy feet shal not stumble Pro. 3.23.; I will cause you to walke in my statutes Ezec. 36.27.. These places shew how that the Lord will furnish his redeemed with such a measure of grace, as that they shall walke in such a way, and runne such a course as shall bee pleasing and acceptable to himselfe. The order and maner of the Lords bringing this to passe in them is this: First, because the heart is the fountaine of all our actions, therefore Gods first worke in them, is, to put a new spirit into their bowels, and, to take the stonie hart out of their bodies, and to giue them a heart of flesh Ezec. 11.19., that is, to remooue their naturall vnto­wardnesse, and to make their hearts, more inclinable and pliable vnto good. Secondly, he putteth his Law in their inward parts, and writeth it there Ier. 31.33., he planteth in them the true sauing knowledge, he openeth their harts Act. 16.14., making them to conceaue and vnderstand it, hee causeth them to loue it, and to delight in it, he kindleth in them a desire to practise it, and to walke in all holy obedience to it. Third­ly, hee furnisheth them with the assistance of a secret dire­ctor, a word behinde them, saying to them: This is the way, walke in it Isay 30.21.; and thus he keepeth their feet 1. Sam. 2.9., and guides them [Page 63] in the way Psa. 25.9.. Fourthly, hee filleth them with the fruits of righteousnesse Phil. 1.11., that is, hee enableth them to bring foorth that good into outward act, the knowledge whereof is seated in their hearts; that so they may not bee idle nor vnfruitfull 2. Pet. 1.8., but may adorne the doctrine of God their Sauiour in all things Tit. 2.10.. Lastly, hee doth not so leaue them, but the hand of his mercy is stilll stretched out, to stablish them in euery word and good worke 2. Thes. 2.17., to confirme them and to make them perfit Heb. 13.21., that so they may hold out, and may not be wearie of well doing 2. Thes. 3.13., but that the yoke of Christ may become easie Math. 11.30. vnto them, and the Christian life may not seeme (as it doeth to the wicked) burdensome and vnsauo­rie. Thus it is manifest, that serue the Lord of our selues we cannot; and withall, that God hath euen tied himselfe by promise to enable his seruants thereunto.

We are taught by this, The Ʋse. when we are called vpon to any good worke, not to runne to our selues, as though by our owne power we should be able to performe it, (for who are we that any good thing should come from vs?) but we must lift vp our hearts to God, praying with Dauid: Open my eies Psal. 119.18.; Teach mee the way of thy statutes; Vers. 33. Incline my heart vn­to thy testimonies Vers. 36.; Direct my steps in thy word. Vers. 133. We are by nature dead in trespasses and sinnes Ephe. 2.1.: vntill he quicken vs by his euerliuing spirit, and create a new heart Psal. 51.10. within vs, we cannot entertaine so much as a motion vnto good. And this is the true cause, that we are so barren in good duties, and so fruitfull in the vnfruitfull workes of darkenesse Eph. 5.11. euen be­cause we aske not Iam. 4.2.. Thou which art an adulterer, or a man giuen to drunkennesse, or apt to contend, or to be desirous of reuenge, or to be drawen by euery occasion into euill companie, or which canst scarsely remember any good thing taught, or which findest a kind of drowsinesse still to creepe vpon thee, when thou comest to heare the word of God: when wast thou an earnest and humble suter vnto God, out of a harty detestation of these euils, that he would enable thee to reforme them? when didest thou intreat him [Page 64] and begge with him to subdue thy vnruly and vntamed affections? when didst thou lament before him, with a sor­rowfull heart, the vntowardnesse of thy nature vnto good? what maruell then, if sinne get the dominion ouer thee, if thou be led captiue by thine owne lusts, if euill grow strong vpon thee: For why? Although happily thou couldest wish, that God would pardon thee, yet thou art not a suter to him to reforme thee; thou couldest be content that thy sinnes might be remitted, but thou dost not intreat that they may be subdued. When thou feelest an euill lie hard vpon thee, and perceiuest that it still striueth to draw thee to the practise of it, thou shouldest doe as Paul, beseech the Lord that it may depart from thee 2. Cor. 12.8.. God hath so bound himselfe, to fulfill the desire of them that feare him Psal. 145.19., that at least (which yet is not little) thou shalt receiue the comfort which Paul did, my grace shall be sufficient for thee 2. Cor. 12.9.. God hath made a couenant to grant grace, and albeit for triall of faith he may delay suters for it, in some particulars, for a time, yet he will not finally denie it. If any lacke wisedome, let him aske of God, & it shall be giuen him Iam. 1.5.. Who can say that this promise was euer broken? Remember this then; when mention is made of the end of redemption, namely, a life led to Gods glorie, thinke who it is from whom this grace must come: It is God which giueth it: let vs striue to him by our praiers Rom. 15.30., certainly we shall not be disappointed of our hope.

The next point is the maner of doing this duty: ( with­out feare.) This place must first be examined, because it may seeme contrary to another place, which biddeth vs to serue the Lord with feare Psal. 2.11.. We must therfore learne to di­stinguish: There is a hellish feare, and there is a holy feare, a slauish feare, and a sonlike feare. The former of these is called by S. Paul, the spirit of bondage Rom. 8.15.. It is such as slaues haue in respect of those to whom they are in bondage: A kind of respect they haue to those in whose power they are, they doe that which is commanded them, but they [Page 65] neither haue loue to their commanders, nor take any de­light in that which is enioyned them: that which they doe, they doe by enforcement, and in feare of the whip. Such is the feare of God in reprobates: sometimes they are stricken with a kind of awe of Gods maiestie, and doe euen tremble at his iudgements, and (it may be) doe some­thing which is required, but their obedience proceedeth not out of any loue to God, or out of any truth of affection to that which is performed, but only out of constraint. Thus did Cain cast downe his countenance Gen. 4.6., Esau weepe Gen. 27.38., Pharaoh let the people goe Exo. 12 31., Ahab humble himselfe 1. King. 21.27., Iudas repent Math. 27.3.. None of these was truly grieued for his offence, or sory that God was displeased: They had an apprehension of the ter­ror of the Lord 2. Cor. 5.11., and that wrung from them something, in which otherwise of themselues they tooke no delight. Now the other feare is called the spirit of adoption Rom. 8.15., and it is a feare to offend, rising out of the apprehension and feeling of Gods loue: as, when the experience which I haue had in my selfe of Gods gracious dealing with mee, maketh mee to entertaine a feare lest I should abuse his loue, and doe ought that might displease his maiestie. This kind of feare may be where there is the greatest and firmest and most re­spectiue loue: as betwixt the father and sonne; the hus­band and wife: Let the wife see that she feare her husband, saith Paul Ephe. 5.33.. This distinction of feare, being rightly vnder­stood, it will be easie to reconcile these places. Serue the Lord with feare saith Dauid: that is, consider you the ma­iestie of God, what he is in himselfe, and what he is to you, and so let your hearts stand in awe of him, and be you a­fraid to displease him. Againe, the end of our redemption is, that we should serue God without feare, saith Zachary: This is his meaning; Wheras the face of God, is naturally a terror vnto vs, euen as the face of a Iudge is to a theefe, and whereas that which we doe is so full of maimes and ble­mishes, that we can haue no courage to present it vnto God, nor hope that he will accept it, this is the end of our [Page 66] redemption, that being certainly perswaded of the fauour of God in Christ, and of remission of sinnes by him, all this feare may be quite remoued, and we may boldly come to the throne of grace, and comfortably assure our selues, that God for Christ will accept, euen the imperfect and scant measure of our obedience. This is the true sense of the place, this is the feare, in the freedome from which standeth the true seruice of God. So that now this is the doctrine; The 3. Do­ctrine. That till the mind and conscience of a Christian be quieted and pacified by the knowledge of ones personall acquit­tance before God by Christ, a man cannot truly serue God, nor yeeld vnto him that obedience which he ought. This is plaine out of the place: the true maner of seruing God is without feare, that is, without astonishment and suspense of mind how God will accept that which we doe. Now this feare cannot be banished, but by the comfortable apprehension of a discharge by Christ, therefore without this comforta­ble apprehension, no man can serue and obey God as he ought to doe. These things are all manifest. The reason also of the doctrine is apparent thus: As often as I recount with my selfe the seuerity and iustice of God, how that he cannot abide iniquity, and is in his wrath a consuming fire Heb. 12.29., and doe consider withall, how full of corruption my heart is, and how farre short the best I can doe, comes of that which is required, what heart shall I haue to tender my ser­uice vnto him, vnlesse I be someway assured that my per­son is accepted in Christ, and that Gods iust displeasure is allaied towards mee for his sake, so that my scant perfor­mances shall be shrouded vnder his most absolute and per­fit obedience? Hence is that saying of Dauid: There is mercy with thee, that thou maist be feared Psal. 130.4.. It is the hope and apprehension of mercy which encourageth to obedi­ence. Seeing we haue these promises (saith the Apostle) let vs cleanse our selues from all filthinesse, &c 2. Cor. 7.1.. See what Paul in­ferreth vpon the promises of mercy which God hath made. Paul saieth in one place, that Whatsoeuer is not of [Page 67] Faith is sinne Rom. 14.23., meaning that whatsoeuer is offered to God, which proceedeth not from faith, the same is a sinne. In another place he saith, that by faith our consciences haue peace with God Rom. 5.1.. Both the places put together do shew thus much, that vntill the conscience bee pacified by the assu­rance of reconciliation with God by Christ, nothing that is done can finde acceptance with the Lord. The order of the words touching Habel, is woorth the noting; The Lord had respect to Habel, and to his offring Gen. 4.4.: First, to Habel, then to his offring. So that till I know that God doth ac­cept my person, I can haue no hope that he will respect my seruice.

By this it is plaine, first, The 1. Vse. that it is vnpossible for a Papist rightly to serue God, or to yeeld vnto him any true obedi­ence. This wil be thought a hard censure, especially touch­ing those which seeme so deuout and make so great a pro­fession of good works: But it is easily iustified by the do­ctrine of this place. God is not rightly serued vnlesse it be without feare, without that slauish awe, which ariseth out of the not knowing a mans own particular reconciliation with God. Now it is certaine, that Papists do stifly main­taine it, that it is vnpossible for a man by an ordinary faith to bee assured of Gods fauour. By the Decrees of the Councell of Trent, a man must doubt of his saluation as long as he liueth in this world Sess. 6. Cap. 9. & Can. 13.16.: so that indeed a Papist can neuer attaine to any true peace of conscience by his owne doctrine: If he keepe himselfe to it, he must resolue while he liueth to be in suspense and vncertaine of Gods fauour: What a racke is this to a mans conscience, to bee taught that he can neuer bee sure in this World that his sins are pardoned, and that God is reconciled to him in Christ Iesus? What cheerefulnesse or boldnesse can a man haue to serue God, when it is taught that there is no possibilitie for him to be assured in his soule that God in Christ will accept his seruice and forgiue his weaknesses? Let this be a rule to vs to iudge of Poperie: it is a desperate comfort­lesse [Page 68] doctrine. Christ came into the world to free vs from this seruile feare, and to fill our hearts with cheerefulnesse, by shewing vnto vs Gods louing countenance: Poperie holdeth vs in suspence, and laboureth to vphold that feare which is the very direct enemie to true obedience.

The 2. Vse.Secondly, this maketh also against the common opini­on, which (in this point) is the same with the Papists. The most doe talke (I know not what) of seruing God, and professe to do it euerie day: but if it be asked what ground they haue of peace with God by Christ, this will be found to bee a verie strange demand, and they will not know what to answer: Securitie they haue enough, but, what true peace of conscience is, they vnderstand not. Well may they seeme to be without feare in regard of their com­mon brutishnesse: but let their consciences be touched and awaked, by some crosse, or iudgement, or by deaths ap­proching, then this seruile feare, this dismall horror of heart will soone appeare, and it will bee a hard matter to comfort them. Know wee therefore, that vntill we labour to know our owne particular reconciliation with God by Christ, and to that end reuerence the ordinance of God (the Word and Sacraments, which serue to no other vse but to applie Christ to our soules) carelesse we may be, fro­zen in our dregges wee may bee, benummed and senslesse wee may be; but true peace of conscience wee can neuer haue, neither can any seruice come from vs which shall be pleasing and acceptable vnto God: vnlesse my heart can witnesse with me, that I serue and obey God cheerefully, and with a free spirit, knowing that God for Christ hath and doth accept me, and that my weake seruices shall bee fauourably looked vpon, God measuring them rather by the sinceritie of my affection, than by the measure of my performance, I can not say that I serue God; that which I do, commeth from the spirit of bondage, and God esteemes it not.

THe next point to be handled, is, the Time, to which our seruing of God without feare is limited: All the daies of our life. Heere I will handle two points. 1. That this life is the time of our seruing God. 2. That it must not bee done in some part, but in all the daies of our life.

Touching the first, this is the doctrine; The 1. Do­ctrine. That the time of our liuing here in the world, is the alone time, in which those du­ties are to be done which ought to be performed by vs in token of thankefulnesse to God for our redemption, and in respect of the hope which we haue of life eternall. This plainly followeth hence: for, if the question be, when and at what time the duty of seruing God (which is the end of our redemption) must be done; the answer is, it must be done in the daies of our life, while we liue heere, or not at all. This is agreeing to the Scriptures in other places. While we haue time let vs doe good &c Gal. 6.10.. that is, while we liue here, for when that time is gone, we haue no further opportunity. In this present world, saith the same Apostle elswhere Tit. 2.12.; The time of our dwelling heere, saith Peter 1. Pet. 1.17.; During my life, saith Dauid Psal. 116.2.. I haue finished my course, said Paul, when he was neere his death 2. Tim. 4.7.: He could not haue so spoken truly, if, after his departure hence, there had bene any thing further to be [Page 70] performed. Thus all is confined to the compasse of this present life. After death commeth the iudgement Heb. 9.27.: then is a time of reckning, not of practise. Besides, death being come, the time of grace is expired, the ministry of recon­ciliation ceaseth; therefore now is the accepted time, behold now the day of saluation, saith the Apostle 2. Cor. 6.2. The 1. Vse..

This serueth first, to batter downe the wals of the Popes supposed purgatorie: the ground whereof is this, that there is a place for repentance after this life, and that as some, which are perfit Christians, goe directly after death to heauen, and others, which are extreamely wicked, go straight to hell; so there are a middle kind, who hauing not perfited their obedience in this world, nor made full satis­faction for all their sinnes, must stay by the way, in a place of torment, where the reliques of sin must be purged out, and the full summe of their duty made vp before they can be admitted into heauen. This is held as an article of faith, and they are said to be certainly damned so many as doe not beleeue it Bellar. lib. 1. de purg. ca. 11.. Indeed Papists haue reason to maintaine it, it is a fire which hath well heated the Popes kitching, and the conceit and feare of it, together with an opinion that the offerings of Priests can helpe to shorten a mans time in it, hath brought them in no small reuenue: they may truly say, that by this craft they haue their goods Act. 19.25.. Now the opinion is plainly confuted by this place. For whatso­euer is required of vs, either toward God, or toward man, is to be done in the daies of our life, or neuer. The dead in the Lord, doe rest from their labours Reu. 14.13.: This could not be true, if they were either busied in doing good workes for the getting to heauen, or were tormented in fire. They sweat much to make good this fancie; but in vaine: sure we are, the Scripture maketh mention of two only places, for the dead Luc. 16.22.23.: neither was there in Moses law appointed any sacrifice on the behalfe of the dead. The thing it selfe came first from the heathen, & was vnknowen to the world vn­till the Councell of Florence Anno Dom. 1439.: and therefore though they [Page 71] threaten the blacke curse to those that denie it, yet let vs not feare it; the curse that is causlesse shall not come Pro. 26.2. The 2. Vse..

Secōdly, this maketh against those who are of that swinish disposition, that they neuer thinke vpon doing good vntill they die; while they liue, they rake, and catch, and extort, and oppresse: A man may as soone wring water out of a flint, as draw ought from them to a good purpose; then they grumble like Nabal, shall I take my bread &c. and giue it to men, whom I knowe not whence they bee 1. Sam. 25.11.? But when they come to the knife, and die they must and leaue their goods behind them, then (it may be) shall some drop or two be giuen to the poore, or to some good seruice. I doe not condemne it if any man by will bequeath ought to the Church or poore: this I condemne, when such things are neuer done tell then: It is an argument, that that which is then done, is but a formall and extorted beneuolence. For­mall; men therein will doe as others doe: Extorted; be­cause it is done most commonly to stop the mouth of an ac­cusing conscience. Remember we therefore, that the obe­dience which we owe to God, or to man for Gods sake, reacheth it selfe to the whole life, and is not to be restrained to the last act. That knowledge which wee will learne, and that good which we will doe, let vs applie it now: It is a miserable thing when men must be catechized in prin­ciples, and must first begin to exercise charity, when they are going to appeare before God to giue account of their life.

Thirdly, The 3. Vse. this doth presse a kind of hastning in the duties of godlinesse without delaying or putting off. For marke how the spirit of God speaketh. He saith, that the life pre­sent is our only time of well doing: but how doth he define life? not by moneths or yeeres, but by daies, which is also the vsuall maner of the Scripture Gen. 47.9. Psal. 90.9.12.. This speech argueth the shortnesse of our life, being nothing but a composition of a few daies; which how soone they may be swallowed vp, by that long night of death, we cannot tell. This should [Page 72] make vs to make haste with Dauid Psal. 119.60., and to worke while it is day Ioh. 9.4.. It was the very thing intended by Moses in that sute of his, Teach vs to number our daies &c Psal. 90.12., that is, en­able vs (O Lord) so to summe vp the time of our life, that considering the shortnesse of it, we may learne this wise­dome to doe that first which most concerns vs, so that if by the sudden comming of death, any thing for lacke of time be left vnperformed, it may not be that, the not doing whereof will be the vndoing of our soules. Memorable is the speech of Isaak: Behold I am now old, and know not the day of my death, wherfore now &c Gen. 27.2.3.: as if he had said; There is a thing to be done, which must be done before I die, and I know, that as the daies of my life are but few, so the greatest part of them are gone and past, therefore that which I intended I will hasten to doe it: so should euerie Christian reason w [...]h himselfe; My time is short, my life a span, my daies nor many, therefore Lord frame my heart, that whilest it is called to day I may turne to thee, and seeke thy fauour. This care is a chiefe difference betwixt the godly and the wicked: For they argue cleane contrarie, Let vs eat and drinke, tomorrow we shall die Isay 22.13.: Therein they imitate their father the Diuell; for euen of the same humor is he: He hath great wrath, knowing that he hath but a short time Reu. 12.12..

The second point now followeth. For so Zachary teach­eth vs, that as God is to be serued in our life (which is the more generall point), so it must be all the daies of our life. Here come to be opened two doctrines: 1 That religion is to be practised euery day. 2. That it is to be practised to the end of our daies. The former of these requireth assidu­ity, and dailinesse; The latter perpetuity and lastingnesse▪ I will blesse thee daily (saith Dauid) and praise thy name for euer Psal. 145.2.: That speech may be in stead of a commentarie to this place. I will speake of both seuerally. The former of the two doctrines is; The 2. Do­ctrine. That a Christian man is bound by the word of God to a daily practise of religion. Euery day and [Page 73] euery action of the day must be a witnesse of his care to approue himselfe in all holy conuersation vnto God. It will not be hard to proue this by the Scripture; namely that a godly life is to be brought into euery daies practise. We must henceforth liue as much time as remaineth in the flesh, not after the lusts of men 1. Pet. 4.2.. As much time: so that no time is exempted from liuing after the will of God. Let thy heart be in the feare of the Lord continually Pro. 23.17. Toto die. Tremel.: There is no allow­ance for any intermission of time, to be spent as it were a little more vainely or carelesly than other. Paul speakes of being giuen vnto euery good worke continually, or of attending thereupon dayly So doth the word signi­fie. 1. Tim. 5.10.. Euery good worke: there is no toleration for any sinne: Euery day: there is no exemption of time. I endeuour my selfe to haue alway a cleere conscience Act. 24.16. [...].. Alway, or, thorowout, that is, at one time as well as at another, one time of the day as well as another. There are very few duties of religion, but the Scripture speaketh of the daili­nesse of them either by precept or example: For dayly praying, besides the commandement pray continually, 1. Thes. 5.17. we haue Daniels example, of three times a day Dan. 9.10.; and Dauids, of seuen times a day Psa. 119.164.. For reading we haue the charge giuen to Iosua: Let not this booke of the law depart from thee Io [...]. 1.8.. For meditation, we heare Dauid: Oh how I loue thy law! it is my meditation continually Ps. 119 97.. For talking of good things: My tongue shall talke of thy righteousnesse daily Psal 71.24. For watching ouer our owne selues: Keepe thy heart with all diligence, saith Salomon Pro. 4.23. Watch in all things, saith Paul 2. Tim. 4.5.: Take heed lest at any time there be in any of you an euill heart Heb 3.12.. For de­pending vpon Gods prouidence, we are taught to aske dai­ly bread Matth. 6.11.. For preparation for the crosse, there is speech of taking it vp daily Luc 9.23.. For seeking to doe good to others, there is a precept to exhort one another daily Heb. 3.13.. These pla­ces and many like, shew, that one day as well as another, is to be consecrated to God, and the duties of religion ren­ding to Gods glory, the edification of our owne soules, and the good of others, are to be performed euerie day. [Page 74] And if it were not so, why should God be so carefull in the Scripture to giue such directions for euery specialty that can be incident to any day; as, apparrell, meat, calling, companie, speech, solitarinesse, recreation, health, sicknes, prosperity, crosses, friends &c? whatsoeuer occasion may at any time take vp a man in any part of the day, the Scrip­ture giueth a direction for it, because a man is bound to make conscience of the practise of religion in euery parti­cular. Now a double reason there is for this doctrine. First, Gods compassions are renued euery morning Lam. 3.23., and he ladeth vs dayly with benefits Psal. 68.19.. Now sith there is no slacking of Gods kindnesse, why should there be any intermission of our dutie? Secondly, Satan goeth about, seeking to deuoure 1. Pet. 5.8.: when a man beginneth to be a little secure, and to giue the raines a little to his owne heart to wander after it owne waies, then taketh he his aduantage; and the soule being by some intermission of a godly care thus (as it were) let loose, doth quickly fall into his snares.

The 1. Vse.The first vse of this doctrine is, to remoue two opini­ons, which are common in the world touching religion: The one is, that it is an easie matter to be a Christian, a thing of no great paines to be religious; some generall de­sires, some superficiall good meanings, some formall shews, some deuotion now and then by fits, some few actions of charity; this is enough to saluation. Hence commeth our common security: Moiling and droiling there is for the world without measure: To some carnall and carking hu­mors, the day is not long enough, the weeke is too short, euen some of Gods day must be borrowed for earthly oc­casions. Godlinesse is followed but at leasure times: hea­uen we suppose will come of it selfe without seeking. How many daies passe ouer vs in a yere, in which matters of the soule are not once thought vpon! But how much are wee heerein deceiued? Religion is a taske for euery day: Hee that doeth not make conscience euery day to looke to his Religion, to profit in his Religion, and to shew foorth the [Page 75] fruits of his Religion, that hee may comfortably at night say, he is so much neerer his iourneies end to heauen, than hee was at his first setting out in the morning; that mans Religion is not as it ought: and he which thinketh to come to heauen by this idle and negligent course, shall be called the least in the kingdome of God Matt. 5.19.. The second opinion is, that if there bee some shew of deuotion and care to serue God on the Sabbath day, then vpon other daies men may be left free to themselues, and may take a little more liber­tie to be secure. If matters of godlinesse be banished from their thoughts, and tongues, and liues, all the whole weeke long, they thinke it to be no great offence: This opinion is ouerthrowen by this place. Wee were redeemed to serue God euery day: Though the Sabbath bee to be imploied more especially (God then vouchsafing more plentifull helpes to godlinesse) yet all euill is to bee auoided euerie day, and all such good is to be done, as in our callings and liues we shall be occasioned: Endeuour wee must to walke in the sanctification of our hearts, and innocency of life in other daies, as well as on the Sabbath day.

Secondly, this must be a motiue to vs, euery day, The 2. Vse. euen at our first awaking, to deuote and consecrate our selues to the Lord, and to arme our selues with a holy resolution to striue against sinne: This will be a matter of no little bene­fit: For by this meanes God will enable vs to be blamelesse and pure, & without rebuke Phil. 2.15., and we shall be kept from pre­sumptuous sinnes Psal. 19.13.. The want heereof draweth manie of Gods children sometimes into great inconueniences, name­ly, when as, not considering the slippery path which they walke in heere in the world, and being without feare of their owne frailtie, they doe not couenant with themselues to bee very watchfull, and to commit their way vnto the Lord, and to stand vpon their guard against euerie sinne: We haue an example of this in Peter: Doubtlesse hee had no setled purpose to denie his Master: yet to what a case did his owne rashnesse bring him, while he did not serious­ly [Page 76] cast with himselfe what danger might arise, by the place and persons, neither yet waighed his own weaknesse, how easily he might be snared, hauing no warrant to bee there. This draweth many into ill company, to swearing, drink­ing, gaming, &c. I will not say, that these euils in some do alwaies proceed from a purpose so to do; but rather from the want of a purpose to withstand them, and to giue vp themselues vnto God. I would this were written in euerie ones heart, that euery day must be consecrate to God, eue­rie day must be a holy day to a Christian, though not ac­cording to our sense in respect of cessation from labour, yet in respect of watching and striuing against sinne.

The 3. Vse.Thirdly, if euery day must be giuen to God, what shall we say of those which spend so many whole daies in the seruice of Sathan? whole daies (I say) or the better part of the day, in drinking and reuelling, in sports, in pranking vp themselues, in plotting to defraud, reuenge, and eat out others: How doe these consecrate their daies to God? What religion or godlinesse is in these fashions? When men make euery day either for vaine pleasure, or sensuali­tie, or Epicurisme, or worldly benefit, what is become of Gods part? Thinke vpon it: I doubt not, but the serious thinking vpon this, that God challengeth euery day, will reforme many corruptions. Thus much touching the dai­linesse of seruing God. Now followeth the perpetuitie.

The 3. Do­ctrine.The doctrine then is this; That as we must make conscience of diligence in good duties for the present time, so we must haue a care of continuance and perseuerance also. All the daies of our life, saith Zachary; therefore the last day as well as the first. The Scripture is full in this point. Christ expounds the seede which fell into good ground, of those which bring foorth fruit with patience Luc. 8.15.. That only is good fruit which is accompanied with continuance. Often times we shall find the condition of perseuerance put in. He that endureth to the end, he shall be saued Matt. 24.13.. In due season we shall reap, if we faint not Gal. 6.9.. Be thou faithfull vnto the death, and I will giue [Page 77] thee the crowne of life Reu. 2.10.. The laborers in the vineyard, none of them had wages, vnlesse he wrought vntill the euen Matt. 20.8.. We must not only obey the call of Christ, Come to me Matt. 11.28., but the charge also which he giueth, Abide in mee Ioh. 15.4.. If ye con­tinue in my word, then are ye verily my disciples Ioh. 8.31..

The vse is, to mind vs of the Apostles counsell, which is, The Ʋse. not to be wearie in well doing 2. Thes. 3.13.. Our nature is apt to recoill and to fall backe, like a broken bow Psal. 78.57.. A kind of sacietie will quickly creep vpon vs, and those good duties, which at the first seeme pleasing, will (without great care) be a wea­rines Mal. 1.13. vnto vs, according as we see in many. I haue know­en some, to whom the preaching of the word was more welcome than now it is; who were more carefull to vse pri­uate meanes to profit by it than now they are; who had a little restrained some corruptions, to which now they are caried with full streame. They looke backe vpon Sodom, and they could almost be content to be in Egypt againe. Looke to it, thou which art guilty to thy selfe of thine owne backesliding: remember thou owest vnto God All thy daies: The trees planted in the Lords house bring foorth fruit in their age Ps. 92.13.14; and they which doe not so, shall be hewen downe and cast into the fire Matt. 3.10.. It must not be in religi­on as in bankets, In the beginning good wine, and then after that which is worse Ioh. 2.10.; but rather, like those of Thyatira, our Workes must be moe at last, than at the first Reu. 2.19..

The fourth generall point in this passage of speech, is, what be the special duties in which this our seruing of God stands: In holinesse and righteousnesse. These two words answer to the two tables of the morall law. By holinesse are vnderstood those duties which are owing immediately from vs vnto God; and are set downe in the foure first commandements: namely; a holy regard to the truth and maiestie of his Godhead, in the first commandement: a holy maner of worshipping him according to his will, in the se­cond: a holy vsage of his name, in the third: a holy keeping of his sabbath, in the fourth. By righteousnes are meant those [Page 78] duties which we owe to our neighbor; of all which the summe is, to giue to euery one his due: to wrong no man in his honor, or in that precedence which God hath giuen him, in the fift precept: nor in his life, in the sixt: nor in his chastity, in the seuenth: nor in his goods, in the eight: nor in his good name, in the ninth: nor to entertaine a thought which may draw to any of these breaches, in the tenth: so that now our obedience and seruice of God stands not in following our owne courses, but in making conscience to frame our selues to that which the Lord commends vnto vs, to be performed either to himselfe, or to others. Heere is a large field to enter into, but I will abridge that plentifull matter which offereth it selfe vnto mee, as much as I can. Two speciall points are heere taught vs.

The 4. Do­ctrine.The first is; That true religion stands not in a verball pro­fession or informall shewes, but in action, & in the doing of that which God requireth. It is plaine heere: For heere parti­cular duties are designed, in the practise whereof true reli­gion and godlinesse doth consist. In the Scripture, doing and practise are still vrged. Hearken to the lawes which I teach you to doe Deut. 4.1.: Heare the lawes &c. that ye may take heed to obserue them. Cap. 5.1. Ye shall keepe all the commandements &c. for to doe them Cap. 8.1.. If ye know these things, blessed are ye if ye doe them Ioh. 13.17.. Whosoeuer heareth these my words and doth them not, shall be likened vnto a foolish man Matt. 7.26.. Be ye doers of the word, and not hearers only Iam. 1.22.. If it were not so, it were no­thing to be religious, it were no great thing to be godly: To professe is nothing, to talke and speake of religion, and to make a shew is a matter soone done, the veriest Atheist may goe so farre: doing is the triall, the fruits of holinesse and righteousnesse doe shew a man to be a Christian.

The Vse.This maketh against those, who haue only tipped their tongues with religion, and haue taken vpon them a name, and put on a vizard of godlinesse. Like they be to the figge tree which our Sauiour cursed, abounding with leaues, but [Page 79] without fruit Matt. 21.19.: the Apostle thus describeth them; they haue a shew of godlinesse, but denie the power thereof 2. Tim. 3.5.: such hearers had Ezekiel; They did come vnto him, and sit before him and heare his words, but they would not doe them Eze. 33.31.: and such haue we: right like him in the Gospell: he came to Christ with a question, Good master what ought I to doe, to inherit eternall life? The same seemeth to be our desire in comming to the Congregation: well, when he heard his taske; he was very heauie Luc. 18.18. &c., and went his way doing no­thing: euen so, perswade vs to any thing which is crossing to our humors, and commeth athwart our courses, we say straight, This is a hard saying, who can heare it Ioh. 6.60.? Remember we this then, that to be a true Christian, is no titular thing, it is a matter of action. Many at the last day shall say, We haue prophecied Matt. 7.22., & we haue professed thy name, O Lord: but seeing they haue bene welles without water, the blacke darkenesse shall be to them for euer 2. Pet. 2.17.. The other doctrine collected hence, is; That in the practise of religion, The 5. Do­ctrine. there must be a ioyning together of these two, holinesse and righteousnesse; our holy cariage towards God, and our vpright demeanor to­wards men. It is not said heere, holinesse or righteousnesse, as though either might serue, but holinesse and righteousnesse, both together. God hath ioyned them, and man may not seuer them. To this agreeth that of Paul; That we should liue soberly and righteously and godly &c. Tit. 2.12.. These are two maine parts of the image of God: Righteousnesse and true holinesse Eph. 4.24.; neither can we assure our selues that we are truely regenerate, vnlesse we find in ourselues a concur­rence of both. It is absurd to be respectiue towards men, and to neglect that duty which we owe to God: It is hypo­criticall to make shew of deuotion to God, and to haue no regard how we liue in respect of men: But, to be carefull in the knowledge and seruice of God, and fruitfull in the duties of equity and euennesse amongst men, this is religi­on, this is the whole duty of man.

This doctrine is very necessarie, because, The Vse. the renting [Page 80] asunder of these two, holinesse and righteousnesse, is the com­mon euill of those which make a profession of religion. Some there are, who in the outward exercises of religiō are very diligent, in repairing to the congregation, in hearing, in communicating, in refraining from open misorders on the sabbath day: but looke on them in those things which concerne men, there you shall find them exceeding faulty; proud, disdainfull, malicious, reuengeful, cruell, oppressing, all for themselues, without respect to others: Others there are which shew a kind of ciuility in outward fashion to the world; quiet they be and peaceable, obseruing a kind of truth and equity in their dealings, and so gaine a name and an opinion of honest men; yet haue no regard to the exer­cises of piety, more than for outward forme, despise know­ledge, basely esteeme the publike ministry, make no reckoning of the sabbath. Both these sorts come short, and continuing as they are can neuer be saued. Remember then, to ioyne both together, holinesse towards God, righteous­nesse towards men: Art thou a louer to heare, a man for­ward in the publike exercises of religion? thou dost well: see thou make conscience also of equity amongst men, els all thy deuotion is but hypocrisie. Art thou a man of ciuill fashion, that pretendest to giue euery man his owne? see thou season thy cariage to men, with knowledge and zeale in the matters of God, els thy ciuilitie is but formalitie: and both the former with his vnrighteous holinesse, and thou, with thine vnholy righteousnesse, shall be cut off from hauing any inheritance in the kingdome of Christ and of God.

The fift and last point, according to the order first pro­pounded, is the triall of the truth of all these duties, in those words, before him: whereby is meant such holinesse and such righteousnesse, which is framed, not barely to con­tent men, The 6. Do­ctrine. but to please God: where we are taught; That if we would be religious indeed, we must not looke so much how to make a shew and to be something in appearance and opinion [Page 81] before men, as how to approue our selues by truth and sincerity of heart vnto God. Truth it is, that the opinion of men is not simplie to be neglected: for it is the rule of the Apostle that we should procure things honest in the sight of all men Rom. 12.17.: but yet the approbation of men must not be made the rule of godlinesse, but only the will and maiestie of God. It was the commendation of Enoch and of Noah, that the times wherein they liued being ouerrunne with leaudnesse, yet they walked with God Gen. 5.22.6.9., that is, they considered more what God appointed, than what most men practised, and desired more to approue themselues by a holy cariage vn­to him, than to runne to the same excesse with the multi­tude, though (perhaps) so to haue done, might haue beene more for their outward commodity. It was the charge giuen by God to Abraham, Walke before mee Gen. 17.1., that is, let it still be thy care, that, seeing I am present euery where, and priuy to all thy courses, thou maist walke as in my sight and make thy waies acceptable before mee. It was the best testimonie which Salomon could giue of his father Dauid, that he walked before God in truth, and in righteous­nesse, and in vprightnesse of heart with him. 1. King. 3.6. It was Hezekiah his best comfort when he thought he should die; O Lord I haue walked before thee in truth Isay 38.3.. When Iob was censured for an hypocrite (according as it is still the maner of the world, to account euery man who is more carefull in religi­on than themselues, to be but a dissembler), well (saith he) my witnesse is in heauen, and my record is on high Iob 16.19.; you giue your verdit of mee as you please, but I am knowen vnto God, I haue walked with him, and I doe rest satisfied with his approouement, which is the thing that I haue alwaies cared for. Paul speaking of the execution of his ministry, saith, that he did not handle the word of God deceitfully: as if he had said, I could easily haue taken another course in preaching, by which to haue pleased the multitude and to haue gotten my selfe credit, but it was not the thing I look­ed after: But what then? to approoue my selfe to euery mans [Page 82] conscience in the sight of God 2. Cor. 4.2.. These seueral examples con­curring with my text, doe shew that we must care more to be religious, than to be thought religious; & haue more re­spect to the approbation of God, who seeth in secret Matt. 6.4., than to the opinion of men, who may be deceiued with shewes.

The Ʋse.This doctrine doth vtterly condemne the art of see­ming, which euery one (almost) hath learned in these times. The hypocrite, if he haue Lord, Lord, in his mouth, and be busie about the outward worke, knocking and kneeling, and framing his face to a shew of deuotion; he thinketh that he is very religious, and careth not though God seeth him within, to haue neither any sound knowledge nor any true loue to religion. The couetous worldling who rackes all that can be gotten, if he can set a color to the world, that no body shall see his plots and cunning shifts, respecteth no more; albeit the Lord knoweth how his heart is set vp­on the world, and hath made gold his hope Iob 31.24., and will doe any thing for gaine, he feareth it not. The vncharitable person, if he can vse a few idle protestations, that he bea­reth no ill will &c. perswadeth himselfe it is enough; not remembring that the Lord beholds his thoughts, & is pri­uy to his desires to worke mischiefe. The close slanderer, if he can vnder hand raise vp an ill report, that the party wronged may not know he did it, is safe in his owne con­ceit; howbeit God knoweth that his tongue is like a sharp ra­sor which cutteth deceitfully Psal. 52.2.. The euill disposed, who are in houses of misorder when others are at Church, if the doores be shut, and no noise be made, and officers know it not, they doubt not but to auoid Gods beholding well e­nough. The whorish woman, if she can hide her sinne in a­nie sort, so that none can prooue it directly against her, standeth vpon termes of honestie, and is not afraid of Gods presence, from whom nothing can be kept secret: shee wi­peth her mouth (saith Salomon) & saith, I haue not committed iniquitie Pro. 30.20., Thus the care of the most is to keepe credit with men; if it be well with vs before men wee care little [Page 83] how the case standeth betwixt vs and the Lord. This will not serue the turne when all things come to receiue their due triall: then the vizard will be plucked off from euerie hypocrite; then shall many a man be approued, whose course the world now condemneth for follie; and many that now carrie a face and beare out matters with a shew, will be found dissemblers, and the lot of hypocrites will be their portion. Let this perswade vs to affect sinceritie and singlenes of hart, and alwaies to make it our care, more to regard the acceptance with God, than the account & o­pinion of men. It is a speciall point of godlines, & he hath well profited in religion, that hath well learned this lesson, and this one thing which I shall name vnto you is the best triall of it; when a man is the same alone and in companie; that is, when as that sinne, that euill course which a man knoweth he would not enter into, in the presence and sight and knowledge of men, the same he doth forbeare when he is by himselfe, and hath many aduantages and oppor­tunities safely and secretly to practise it. To forbeare to doe euill when men are by to behold it, is nothing, the ve­riest hypocrite and reprobate in the world may doe it: but, closely and secretly to abstaine, & when one hath many in­citements to it, yet euen for Gods sake, and for lothnesse to displease him, to forbeare, that is a thing which none but a good man indeed, a child of God can come vnto. To make shewes of holinesse & deuotion in a Church, there to looke ciuillie, and in praying to vse signes of great earnest­nesse and affection, is no great matter, it is not of any value to build vpon, for an hypocrite may come so farre: But in a priuate corner, in ones Chamber (as Christ saith Matt. 6.6.) apart from the world, where no man can heare or vnderstand, or take notice of it; there to powre out ones soule before the Lord 1. Sam. 1.15., to cast downe himselfe in humilitie, and to make many sighes and teares, to be the messengers of the hearts desire vnto God; this is an euidence of sinceritie, this is done before God, and is without hypocrisie. So then this [Page 84] is a sure rule to trie our selues by, if that which we would be thought to be before men, we trauel with our harts, and striue to be indeed, when none can take notice of our cour­ses, in regard of the secrecie of them, but the Lord. He that maketh conscience of it to bee as honest, and as vprightly behaued in the greatest priuacie and solitarinesse, as hee would be if all the world beheld him and could see into his verie thoughts, that man may be saide indeed to be reli­gious.

The second part of the Hymne. THis is the beginning of the second part of this Hymne: The summe of it is a description of the office of Iohn Baptist; which yet is so caried, as that in this part also, the mysterie of Christ and of saluation wrought by him is laid open very exactly.

My method shall be this, to let you see, The order of the whole place to the end. how ech branch of these verses dependeth on other, as it were so many linkes inchained either to other. First of all, Zacharie directeth his speech to the Infant (present, in my opinion) and pronounceth of him that he shall be called [Page 85] the Prophet of the most high: If it be asked why hee shall bee so stiled? it is answered, Because hee shall goe before the face of the Lord to prepare his waies. If we would know what it is, to prepare the Lords waies, he saith it is, to giue knowledge of saluation to the people. If we demand wherein this salua­tion stands, hee addeth, that it standes in the remission of sinnes. If we enquire further, out of what fountaine this saluation, standing in the remission of sinnes hath flowed; he telleth vs, that is come from the tender mercy of our God. If we would be informed what is the especiall fruit of this Mercy of our God, hee setteth it downe thus, that by it is come to passe, that the day-spring from an high hath visited vs. If lastly the question be, to what speciall end this Day-spring hath appeared, hee shutteth vp all with this sweet and gracious conclusion; that the end is, To giue light to them that sit in darknesse, and in the shadow of death, and to guid our feet into the way of peace. This is the order of this whole place. I will prosecute euery branch in the same order and maner in which it lieth.

And first of the title, to be giuen to Iohn Baptist, Thou Babe shalt be called the Prophet of the most high. The mea­ning of which speech is, that all men should take notice of Iohn, and acknowledge him to be a Prophet of God, called from aboue, and appointed by speciall deputation for the seruice of the Church. The verification of which foretel­ling we read in the storie. The multitude counted Iohn as a Prophet Matt. 14.5.. All hold Iohn as a Prophet Matt. 21.26.. But heere may arise a doubt: Iohn himselfe being demanded whether he were the Prophet, answered no Ioh. 1.21.. The answer is easie, thus. It was the error of the Iewes, that before the Messias there should come a speciall Prophet, besides him that was spo­ken of, by the name of Elias. So it appeareth by that the multitude said on a time touching Christ: This is of a truth the Prophet that should come into the world Ioh. 6.14., and in another place: Of a truth this is the Prophet Ioh. 7.40.. This error of theirs arose out of the words of Moses: The Lord thy God will [Page 86] raise vp vnto thee a Prophet like vnto mee from among you Deu. 18.15.. Iohn therefore denieth himselfe to be a Prophet in that sense; he was no such Prophet as they looked for. This is the sense.

The 1. Do­ctrine.Now the doctrine is this; That it is an estate of preferment and credit, for a man to be deputed to the calling and office of a Prophet and minister in the Church of God. Marke how this ariseth out of this place. Zacharie directeth his speech to Iohn: He was now at the time of the speaking of these words an Infant, there was not then any great matter of outward circumstance in him to be taken notice of: yet notwithstanding (quoth Zacharie) euen thou O babe, little though thou now be, wrawling in thy cradle, and wrapt vp in clouts, shalt in time obtaine this honor, to be reputed and called a Prophet of the most high, a Preacher appointed by him to publish the doctrine of saluation to the world. Thus the manner of speaking, Now thou art but a sillie babe, yet shalt thou liue to beare the title of one of Gods Prophets, serueth to iustifie this doctrine. There is nothing more effectuall to the cleering of this point, than to consider the matter and businesse about which euery true minister of God is emploied; which is not base or vulgar, but of as great weight and worth as may be: It is to giue knowledge of saluation, to publish peace Isay 52.7., to declare to a man his righte­ousnesse Iob 33.23., to saue them that beleeue 1. Cor. 1.21., to pray men in Christs stead to be reconciled to God 2. Cor. 5.20., to gather together the Saints, Eph. 4.12. to be Gods mouth to the people in preaching to them from God, and to be the peoples mouth againe in praying for them to God Deut. 33.10.. These are no base things, no vile serui­ces, no meane emploiments, to treat betwixt the Lord and his Church of no worse matter than the glorie of the one and the saluation of the other. Many things might easily be heaped vp to this purpose, but I will satisfie my selfe with this, and proceed to the vses of this point, which are three.

The 1. Vse.The first is an admonition to those who haue by their [Page 87] place to doe in the electing and ordaining of Ministers for seuerall congregations; They must remember the charge, Lay hands suddenly on no man 1. Tim. 5.22. The calling is honorable, and therefore not for euery one hand ouer head to be ad­mitted into. It is not meet that the passage into the ministry should lie open for whomsoeuer: Who would might conse­crate himselfe 1. Kin. 13.33., it was one of the euils of Ieroboams time: It wil lay the beauty of the calling in the dust, and make the world full of such wandring Leuites, as the yong man of Bethlehem Iudah, whom Micah hired for ten shekels of siluer by the yeere, and a sute of apparell and meate and drinke Iud. 17.7.10., which will be ready to serue the turne of euery Church, spoiling patron, and to be at his deuotion, for a piece of siluer and a morsell of bread 1. Sam. 2.36. The 2. Vse..

The second vse, is an aduertisement to all that are entred into that function, to take diligent heed, that they doe no­thing which may disgrace so honorable a calling. A mini­ster is tied to watchfulnesse by a double bond; First, as he is a Christian, then as he is a minister: whosoeuer of Aarons seed had any blemish in him should not presse to offer before God Leu. 21.17.. Many things may be pardoned to others, which in vs will seeme intolerable. If the salt haue lost his sauour, it is thencefoorth good for nothing Matth. 5.13.. God grant that the eminency and dignity of our calling may beget in vs a steady care to doe nothing which may bring it into disgrace.

Thirdly (for a third vse), The 3. Vse. this maketh against the con­tempt, which is generally cast vpon the ministry. Many scorne it in themselues, accounting it a base thing for them or their children to consecrate their life to the ministry of the Gospell. A cluster of the ciuill or common law, is bet­ter (in their seeming) than a whole vintage of Diuinity. It is Pauls rule, that we should be had in singular loue for our workes sake 1. Thes. 5.13.. In the world it is otherwise, hated we be for our workes sake, and dispised for our professions sake; It is the common Theme of many being in their cups, or [Page 88] otherwise in want of matter to discourse of, to open their mouthes against the ministry. Be it so that some deserue ill enough: yet when men take a pleasure in these kinds of inueying, and seeke out of the misbehauiour of some to collect conclusions against all, it argueth that they speake not out of the hatred of euill, but out of enmity to the cal­ling, thinking that they haue quit themselues well, if they can bring that into disgrace. Well, touching those which are faithfull, and make conscience to feed the people with knowledge and vnderstanding Ier. 3.15. this I say, and yet not I but the Lord; Let a man so thinke of them as of the ministers of Iesus Christ, and disposers of the secrets of God 1. Cor. 4.1.. The con­tempt reacheth high: He that dispiseth you dispiseth mee Luc. 10.16.. It was Iohns honor, to be called a Prophet of the most high, why should it be any mans debasement to serue the same master, in the same businesse? Thus farre touching the first branch.

The second branch is the reason why Iohn should be stiled A Prophet, &c: Thou shalt go before the face of the Lord to prepare his waies. This is the true description of a Prophet or minister; although in it some thing there was peculiar to Iohn; notwithstanding true it is of all Prophets and ministers, that they goe before Christ. The Prophets of old went before Christ to bee borne, and they all bore witnesse of him, that through his name all that beleeue in him, should receiue remission of sinnes Act. 10.43.. The ministers since Christ borne, goe before in respect of his second comming, to iudgment, to giue warning of it, and to make men readie for it. Iohn went more immediately before Christs face, because he was the very next Prophet before him, and liued to see him in his body, and with his finger to point to him, Behold the lambe of God, which taketh away the sinnes of the world Ioh. 1.29.. Now although it was peculiar to Iohn, thus im­mediately to goe before Christ, yet this is common to other ministers with him, to be messengers of Christ, and to make the people readie to receiue him. Hence ariseth this [Page 89] doctrine; The 2. Do­ctrine. That it is the office and duty of the true Prophets and ministers of God, to draw disciples vnto Christ, and to pre­pare the people to receiue him. No man shall deserue the name of a Prophet vnlesse he so doe: He must professe himselfe to be Christs seruant, and must aime at the aduancement and setting vp of his kingdome. The acknowledgement of this truth may be seene in all the Prophets iointly: They all gaue witnesse to Christ Act. 10.43.: they all directed their course to this one thing, to beget in the peoples hearts an absolute de­pendance vpon only Christ. The same did the Apostles, both while Christ yet liued (for that was their errand when they were first sent out, The kingdome of heauen is at hand Matt. 10.7.) and afterwards also, as may be obserued out of their gene­rall course Act. 3.12. &c. ch. 4.11.12. ch. 14.15. ch. 17.3.. Thence came the profession of Paul; We preach not our selues, but Christ Iesus the Lord 2. Cor. 4.5.. For this cause also it is set downe as the marke of Deceiuers, to draw to themselues, to draw disciples after them Act. 20.30.. Excellent is the similitude of the Apostle, to shew both his owne care and euery ministers duty: I haue (saith he) prepared you for one husband, to present you as a pure virgine vnto Christ 2. Cor. 11.2.. Often in Scripture is Christ compared to an husband, and the Church to a spouse: This life is the time of wooing the last iudgement is the mariage day Reu. 19.7.: Ministers are as ser­uants, or as the bridegroomes friends Ioh. 3.29., to attend vpon the Church, and to treat of this spirituall mariage, and to seeke to aray and attire the people of God, with the garments of saluation Isay 61.10., against that solemne day, in which they must be eternally vnited vnto Christ. Thus this is the duty of all ministers, not to seeke to set vp themselues, or to call the people to them, but to direct vnto Christ, saying, Heare you him, and your soule shall liue Isay 55.3.: If any man sinne, he is the Ad­uocate 1. Ioh. 2.1.. We see the truth of this doctrine: now let vs en­quire of what vse it may be.

First, as it admonisheth all Ministers to set themselues to the aduancement of Christs kingdome, The 1. Vse. so doth it plainly prooue the necessarie vse of the publike Ministerie. The [Page 90] Scripture maketh no mention of any other outward ordi­nary meanes to prepare vs vnto Christ. Wee cannot pre­pare our selues ( for our hearts are wicked aboue all things Ier. 17 9.) and vnlesse we be prepared, Christ cannot be entertained: Wherefore looke of what necessitie the presence of Christ is vnto saluation, of the same (when we speake of an ordi­narie course) is the Ministrie of the word: There is no sal­uation but by Christ, there is no way for Christ to enter in, vntill the word haue made vs ready to receaue him. To refuse Christ, is to reiect grace; to contemne the Word preached, is to keepe out Christ. Fetch we a similitude from Physicke: The learned Physician, intending a hol­some potion to his patient, first giueth him a preparatiue to fit his body to receaue it: If the preparatiue worke not, hee hath small hope to doe good with that which was to follow: So in this; Christ purposing saluation vnto vs, send­eth his Preachers before, to make way for grace, & to beget in vs a desire and expectation of mercy: If the Harbingers be reiected, if wee yeeld not to the course taken to prepare vs, there is no hope of Christ, there is no likelihood of sal­uation. This is the cause why the Ministrie of the Word is compared to an Axe Matt. 3.10., because as no beame is put into the building, vntill the worke-mans axe hath made it rea­die for the place where it must be; so no man is coupled in­to that spirituall frame (the body of Christ) to become the habitation of God by the spirit Eph. 2.22., vntill the axe of the Word haue pared off his corruption, and by hewing him againe and againe, haue made him fit for such a heauenly seruice. Take you heed therefore, all you despisers of Gods ordi­nance: the Preaching of the Word is a burthen vnto you, and euen a base thing in your seeming: you say of a Prea­cher, as the Athenians did of Paul, What will this babler say Act. 17.18.? O that God might vouchsafe to open your eies, to see the diuels policie heerein! He will yeeld to you, that, professedly to reiect Christ were dangerous: but to scoffe and repine and murmure at the Word which you heare, he [Page 91] maketh you beleeue, that is nothing. Why will you suffer your selues to be beguiled? Can you receaue Christ before you be prepared? If you know your owne corruption, you will neuer thinke it: or can you (ordinarily) bee prepared but by the publike Ministrie? If you know and beleeue the Scripture, you will neuer imagine it. When Christ commeth, his Word goeth before; let his Word bee reie­cted, and he will not be entertained. Behold I stand at the doore and knocke Reu. 3 20.: what knocking meaneth he, but this by his Word? and therefore it there followeth: If any man heare my voice, &c. If this Knocking be not regarded, hee himselfe doth neuer enter. It is vaine to say, I loue Christ, but him which preacheth Christ I doe not loue: Either such an one must prepare vs, or Christ Iesus will not dwell with vs.

Secondly, by this we may know, The 2. Vse. whether we haue tru­ly profited by the Word which wee haue so often heard. Are our hearts made readie to receaue Christ, are we pre­pared to entertain him? We are profitable scholars. Is there no fitnesse in vs for this honorable guest? we haue lost our time, and our hearing hitherto hath beene in vaine. But, what is this to be prepared for Christ? for this may seeme to be spoken somthing too generally. The Prophet Isaiah well tell vs; namely, that we are prepared for Christ, when we are Poore and of a contrite spirit, and tremble at the Word Isay 66.2.. A man is then readie for Christ, when his soule thirsteth for him, and his flesh longeth greatly after him Psal. 63.1.; when like the woman of Canaan, hee would be glad of a few crummes Matt. 15.27. of mercy; when with Paul he counteth all things to be losse and dung that he may winne Christ Phil. 3.8.; when he hath no minde of any thing so much as how hee may finde fauour with God; when his owne sinnes are euen a burden and a detestation vnto him, he euen quaketh in his owne conceit, to thinke how hee should doe, if God should call him to a strait account, and proceed against him in extremitie. Let vs proceed then: I demand of thee, [Page 92] which hast now so long beene a hearer of the Word prea­ched: Is it thus with thee? Hath thy heart beene plowed vp, and rent in sunder by the power of the Word, so that now the tidings of the Gospell are musicke to thine eares, and thy spirit within thee crieth out continually, O say vn­to my soule, I am thy saluation Psal. 35.3.; O my Sauiour, turne thy face vnto me and haue mercy vpon me, for I am desolate and poore Psal. 25.16.? It is an argument, that thou hast heard with pro­fit, and maiest giue a comfortable account of thy hearing. Art thou of a dull and dead heart, not knowing out of thine owne priuate feeling what it is to long for Christ, and to thirst after his righteousnesse? Surely thy hearing hi­therto hath beene fruitlesse, and thou art yet in thy sinnes. And truely such are the most: Let the mysterie of Christ, and of grace in and by him be laid open vnto vs, neuer so exactly or comfortably, it doeth no more affect them, than any of the most idle tales that can be imagined. It is vnpossible, that men prepared for Christ, should, when Christ is preached, stop their eares, like the deafe Adder Psal. 58.4., and voluntarily betake themselues to a kinde of setled drowsinesse. Thus much of the reason, why Iohn was to be called a Prophet, where we haue seene what is the vse and necessitie of the publike Ministrie.

The third branch followeth: wherein is taught, what it is, to prepare the way of the Lord; namely, to giue knowledge of saluation to Gods people. Now to giue knowledge in this place, is not, to infuse knowledge: (for no mortall man can doe that) but it signifieth to giue notice, and to publish in that maner, as that all may perceaue what is meant, and that, if they remaine ignorant, the fault may appeare to be their owne. This was the office of Iohn, and this hee did, as appeareth in the holy Storie Matth. 3.11. &c., and for that cause he was called a Cryer Matt. 3.3.. The words thus expounded doe af­ford vs three doctrines.

The 3. Do­ctrine.The first is; That he who desires to make way for Christ, and to draw disciples vnto him, must studie to be able to open to [Page 93] the people the hid treasure of the Scripture: Wee see heere, that it is the Ministers dutie to prepare the way for Christ; now to prepare a way for Christ, is to giue knowledge of sal­uation: And what is that, but (as the Apostle speaketh) to publish the secret of the Gospell Eph. 6.19., and to lay foorth the mysterie of Christ in that maner, that euen the simple may attaine sharpnesse of wit, and children knowledge and discreti­on Pro. 1.4. thereby? A minister is called an Ambassadour 2. Cor. 5.20: and much is required to the discharge of an ambassage. He that shall be therein emploied, must be a man of vnderstand­ing, able to treat to and fro of the affaires of his Soue­raign as occasion shal be offred. The same is true in his spi­rituall message: He that carieth it had need to haue the tong of the Learned Isay 50 4., and it were good, that his lips did preserue knowledge Matt. 2.7., that hee may be able to satisfie the doubts of those which desire certainty of information in Gods trueth. This made Elihu call him one of a thousand Iob 33.23., and Paul to say, Who is sufficient for these things 2. Cor. 2.16.?

This may bee a good admonition to those which affect this calling: that they presse not rawly into it: The Ʋse. Looke vn­to it, that thou haue eat the role Eze. 3.1., that thy mouth be tou­ched Ier. 1.9., and thy heart filled with the right vnderstanding of the mysterie of Christ; otherwise thou canst haue no hope to prepare the way for Christ, or to winne soules vnto God.

The second doctrine from hence is; The 4. Do­ctrine. That the Minister desiring to prepare soules for Christ, must so preach in that plaine and familiar sort, as that (if it be possible) the know­ledge of saluation may from him be deriued vnto all that heare him. This is iustifiable by this place: For how shall a Mi­nister be truely said to giue knowledge of saluation, if he lap vp his speech in such a mist of words, that the meanest and shallowest among the hearers cannot vnderstand it? Such a kind of preaching is rightly compared, to a Trum­pet giuing an vncertaine sound, at the hearing whereof no man can tel how or when to prepare himselfe to the battel 1. Cor. 14.8.: [Page 94] so if hee which speakes in publike, doe speake in such high termes & obscure phrases, that ordinarie men cannot conceiue what he intends, how shall they by his preaching be stirred vp to any good seruice, how shall they prepare themselues to fight against Satan? Hence was that worthy resolution of Pauls; I had rather in the Church to speake fiue words &c. that I might also instruct others, than ten thousand words in a strange toong 1. Cor. 14.19.: In which place by a strange tongue, may not only be vnderstood, the speaking of Latin; or French, or the like amongst English men, but the speaking of the mother tongue in such a strange fashion, that it may seeme all one to the hearers, as if one spake in the most vnknowen language. The want of this painted eloquence brought Pauls preaching into disgrace among the learned Grecians, whence came that phrase, The foolishnesse of preaching 1. Cor. 1.21; yet Paul still went on without excellency of words, or the entising speech of mans wisedome, and affected only the plaine euidence of the spirit 1. Cor. 2.1.4: so that this was no small comfort vnto him, that he had preached the Gospell after that familiar maner, that he might truly say, If our Gospell be hid, it is hid vnto them that are lost 2. Cor. 4.3.. It is a fit comparison, in which a Preacher is likened to a Nurse 1. The. 2.7.. Nurses doe halfe chew the meare to the little ones, and doe babble with them in their owne stammering and vnperfit language: so must a Preacher proportion his doctrine to his hearers capacity, and fit his tongue to their conceiuing; otherwise he shall neuer giue the knowledge of saluation, but shall rather make it more obscure.

The 1. Vse.This first belongeth as a reproofe to some, who (like the old Pharisies) louing the praise of men, more than the praise of God Ioh. 12.41., soare so high, in such vncouth words, and in such an affected kind of eloquence, that they become as Barbari­ans 1. Cor. 14.11 vnto their hearers: It were all one if they preached to them in Latin or in French. Let all such remember, that their office is, to bring the people to the knowledge of salua­tion. Now the plainer the Preacher is, the sooner shall the [Page 95] people be brought to the knowledge of saluation by his meanes.

Secondly, this discouereth the misconceit of many hearers; who, if a Preacher haue gallant words, The 2. Vse. and de­lightfull phrases, and interlace his sermon with other toongs, straightway admire him, as extraordinarily learned and profound. But I aske of thee, what knowledge of salua­tion hast thou got by such a sermon? how is thy vnder­standing holpen in the mistery of Christ? Thou wilt say (perhaps) that he was too deepe for thee. What good then shall he doe to thy soule, if, by hearing him, thou art brought no neerer to the knowledge of God than thou wast before? If thou wouldest heare for thy profit, pray to God to send thee such an one, which may speake to thy conscience, which may season thy heart with soundnesse of knowledge, and not tickle thy itching eares 2. Tim. 4.3. with pleasingnesse of words.

The third doctrine from hence is; That those which are ignorant in the true way and meanes of saluation, The 5. Do­ctrine. are not yet prepared for Christ, nor fit to entertaine him. The reason heereof is manifest by the text: Iohn must prepare a way for Christ; that is, he must make men ready to receiue Christ; How shall he doe that? By labouring to bring them to the knowledge of saluation: Therefore they which are not yet come so farre, as to know what is absolutely necessarie to saluation, are not come the first step towards Christ. It is truly said by the Apostle, that they whose cogitations are darkned, be strangers from the life of God Eph. 4.18.. Heare what Christ saith; This is life euerlasting, to know God to be the only very God, and whom he hath sent Iesus Christ Ioh. 17.3.. Knowest thou not Christ, what he is, what he hath done, how that which he hath done may be auaileable to thy soule? thou art not yet in the way to life eternall. This Paul begged of God for his hearers, That they might be fulfilled with knowledge of Gods will in all wisedome and spirituall vn­derstanding Col. 1.9., that they might be able to comprehend, what is [Page 96] the breadth, and length, and depth, and height, and to know the loue of Christ, &c Eph. 3.18.19..

The Vse.This serueth to shew the ineuitable danger of the com­mon ignorance of the multitude. They beleeue that they shall be saued, and yet haue no skill in the doctrine of sal­uation; they hope vpon Christ, and yet vnderstand not the mystery of Christ: Nay (which is worst of all) when the knowledge of saluation is offered to them, they doe with both hands put it from them, and doe aduisedly seeke to cherish and maintaine themselues in their wilfull blind­nesse. We are not a shamed to say, What needeth this know­ledge, To what end is so much teaching? Thou art laboured with from Sabbath to Sabbath, that thy heart may be sea­soned with the knowledge of saluation, and that thou maist be prepared for Christ: if thou reiect this kindnesse, surely when thou commest to Christ, to seeke fauour from him, he will say to thee: What hast thou to doe with me? depart from mee, I know thee not Matt. 7.23.: thou hast an ignorant heart, a heart hating knowledge Pro. 1.22., I cannot brooke thee.

THe fourth branch commeth next in place, namely, how this saluation, the knowledge whereof must be giuen to Gods people, is wrought; and that is, By the remission of sinnes. In handling this point, I am thus to proceed: First. I must teach what Remissi­on [Page 97] of sinnes is. Secondly, I must prooue, that our saluation stands in the Remission of sinnes. Thirdly, I must applie both to our vse.

Touching the generall nature of remission of sinnes; It is an action of God, whereby for the merit of Christ he ac­counts sinne as no sinne, or, as if it had neuer beene com­mitted. Hereupon it is, that when th [...] is in Scripture speech made of forgiunesse of sinnes, such maners of speaking are vsed, which doe imply an vtter abolishment. Thou hast cast all my sinnes behind thy backe Isay 38.17.. I haue put away thy transgressions like a cloud, and thy sinnes as a mist Isay 44.22.. I will for­giue their iniquity, and remember their sinnes no more Ier. 31.34.. In those daies, the iniquity of Israel shall be sought for, and there shall be none Ier. 50.20.. He will subdue our iniquities, and cast all our sinnes into the bottom of the sea Mic. 7.19.. Christ calleth it a forgi­uing our debts Matth. 6.12., alluding to the maner of Creditors, who then forgiue debts, when they account that which is debt, as no debt, and crosse the booke. Now the foundation of this remission is the merit of Christ. In him we haue redemp­tion through his blood, that is, the forgiuenesse of sinnes Col. 1.14.. The blood of Iesus Christ clenseth vs from all sinne 1. Ioh. 1.7.. That we may fully vnderstand this point how sinnes are remitted by Christ and for him; it is to be noted, that in sinne there are three things: The first is the crime it selfe, or the swaruing and straying from the will of God, by which God is offended. The second is, the guilt, by which the party offending is liable vnto eternall punishment. The third is, the staine or blot, which the sin committed leaueth in the offender; by which there followeth an aptnesse or prone­nesse either to the same sinne or to anie other. These three are taken away by the merit of Christ: The disobedience or crime, is taken away by his obedience. The guilt is re­mooued by his suffrings. The corruption hidden by his holinesse, and the very being of it daily diminished, and by the strength, power and working of his spirit. If it be demanded how this can be? I answer, it is done by imputa­tion, [Page 98] by which there is a kinde of translation or putting o­uer of the beleeuers sinne vnto Christ, and of Christs righ­teousnesse to the beleeuer. Christs obedience is accounted the obedience of the beleeuer: Christs suffrings, the suf­frings of the beleeuer: Christs holinesse, the holinesse of the beleeuer. And so God accounteth Christs obedience, passion and holines to be the beleeuers, as much as if they were really in him, and as if he himselfe had actually and personally performed the same. The right vnderstanding of this point is the key of Religion, and the staffe of all true comfort in Christ Iesus.

The 1. Do­ctrine.Now the second thing to be opened (which is indeed the doctrine of the place) is; That saluation stands in the Remission of sinnes. And this is iustified by that saying of the Psalme; Blessed is the man whose wickednesse is forgiuen, and whose sinne is couered Psa. 32.1.. Now looke wherein stands hap­pinesse, therein stands saluation: for what happinesse is there besides saluation? And the reason of the do­ctrine is apparent. Man was first cast out of Paradise for sinne; neither doth any thing hinder his returne but onely sinne: for so long as his sinnes remaine, they are as a waigh­tie burden Psal. 38.4., to presse him downe to hell, and his wages and stipend is eternall Death Rom. 6.23.. Therefore if sinne bee taken away and pardoned, God hath against him no matter of displeasure, and Christs obedience being imputed to him, heauen cannot bee denied him, hee must needes be saued. This may briefly serue to make plaine this doctrine.

The 1. Ʋse.The first vse of it, is to strengthen vs in a notable point, which is, that in the matter of saluation, all merit and de­sert of our owne workes, are vtterly excluded: The ground whereof is in this place very expresse. For I demand: wherein doth that saluation stand, which must be published by the minister in the Church of God? Zachary answereth, that it stands in the remission of sinnes. Now, desert and remission cannot agree: If my plea for saluation must be, the pardon of my sinnes, where is my merit? If I haue sal­uation [Page 99] by desert of workes, I haue it vpon right: but if I obtaine it by the pardon of my sinnes, I haue it wholly vpon courtesie. This is a direct kind of reasoning: and it is iustified by S. Pauls course. His maine proposition is, that a man is iustified by faith, without the workes of the law Rom 3.28.. This he proueth (as by other reasons, so) by a testimony fetched out of the two and thirtieth Psalme. Euen as Dauid (saith he) declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes &c Rom. 4.6.. Dauid placeth happinesse in the remission of sinnes: If in remission of sinnes, what place is left for workes in this businesse? And this is the expresse doctrine of the Scrip­ture: Eternall life is the gift of God Rom. 6.23.: and what is more free than gift? By grace are ye saued through faith, &c. not of workes, lest any man should boast himselfe Eph. 2.8.9.. Not by the workes of righteousnesse which we had done, but according to his mer­cy he saued vs Tit. 3.5.. If any workes might deserue, what more meritorious than the sufferings of Martyrs? yet the afflicti­ons of this present time, are not worthy of the glorie, which shall be shewed vnto vs Rom. 8.18.. This is directly against the doctrine of Popery, which is not ashamed to maintaine, that Works are the proper cause of life euerlasting Rhem Test. in Gal. 6.9.. Let Papist (if they can) reconcile and make these agree, how saluation can be grounded vpon the forgiuenesse of sinnes, and yet be ours by the dignity of our workes. They crie out against vs in regard of this doctrine two waies. First, that life eternall and saluation are often in Scripture promised as the reward of good workes, and that therefore life eternall is of merit. I answer, that reward is twofold. First, of fauour. Second­ly, of debt. So S. Paul himselfe doth distinguish Rom. 4.4.. Now life eternall, is a reward of fauour: It is the gift of God Rom. 6.23.. Indeed in the matter of saluation God hath made himselfe a debter: But how? By his free promise, not by the merit of any worke. If he hath vouchsafed to promise life eternall to our obedience, it is true we may claime it as due, but not because of the excellencie of our obedience, but because of [Page 100] the truth and strength of the promise. Very effectuall is that phrase of the Apostles, when he calleth life eternall, a Reward of inheritance Col. 3.24.: which prooues, that God doth not giue it for Works, as a thing by them deserued, but be­cause we are become his children by the free grace of a­doption. Secondly, they crie out, that by this meanes we destroy good Works. I answer, that that is a meere vn­truth. For wee say, that none can bee saued without good Works, because God hath ordained them that we should walke in them Eph 2.10.; we teach, that that Faith is vaine and dead Iam. 2.26., which doth not worke by loue Gal. 5.6.: For albeit we must not bee zealous in good works Tit. 2.14., with an hope to merit thereby, yet we know and preach, that there are sundry necessarie vses Tit. 3.14. of them, for which they ought not to bee neglected. So then this is the first vse of this doctrine, to establish vs in the doctrine of free iustification without works. If I would bee saued, the pardon of my sins, the hiding and co­uering of mine own actions, is the thing which I must seek after: therefore what warrant haue I to relie vpon my own deseruing? This is needfull to be noted, because this error goeth farre, and too too many doe trust to their owne deeds. If thou wouldest be saued, this must be thy Plea: O Lord I haue sinned, euen in my best courses, I beseech thee for Christ to pardon mee: and not, Lord behold this I haue done, thus I haue deserued, therefore I require thee of thy iu­stice to reward me.

The 2. Vse.The second vse, is matter of exhortation to euerie one of vs. For behold, our saluation stands in the remission of sinnes: Dost thou then desire to be saued? then thou must labour that thy sinnes may bee pardoned: This followeth necessarily. It is a wofull thing to looke vpon the most: They pretend an expectation and a desire of saluation; talke with them, they will say they desire it and pray for it: yet of all other things, Remission of sinnes, is that which is least laboured for. If any man should with Salomon, stand in the window of his house, and looke Pro. 7.6. and consider the [Page 101] courses of men, how should hee see them emploied? Some gaping after wealth, some striuing to become great, and to set their nest on hie Hab. 2.9., some running after vaine delights, some plotting and studying for reuenge, some drinking, some gaming, some playing the wantons, some pranking vp themselues, all of them guiltie before God, of more sinnes than there be grasse piles vpon the earth, and yet scarsely any one seriously busying himselfe about this, how his sinnes may bee pardoned, and his iniquities co­uered. If we should see a malefactor guiltie of many ca­pitall trespasses, taken and imprisoned, and the day of the assise approching, and yet the same man to be secure and iocund and gamsome, would wee not all condemne him for a desperate person, and say, we wondered how he could be so merrie, hauing so many foule matters to be put in against him, and not knowing how to escape? yes doubtles. And yet euen so is the case with vs: Our sinnes are more in number than the haires of our head Psal. 41.12.; taken we be, and cannot hide our selues from the Lord, (for whither shall we flee from his presence Psal. 139.7.? answer to parti­culars wee cannot, to endure the triall is a thing vnpossi­ble; for if thou, O Lord, straitly markest iniquities, O Lord who shall stand Psal. 130.3.? and, can thine heart endure, or can thy hands be strong in the daies that I shall haue to do with thee Ezek. 22.14.? The very sight of the Iudge at the day of reckning, will make vs say to the mountaines, Fall on vs, and to the hils, Couer vs Luc. 23.30.. What then shall we say of our owne selues, who for all this, sleepe vpon the elbowes of our owne se­curitie, and put these things farre from our thoughts, and neuer goe about to sue out a discharge, and to bee comfortablie secured in our consciences of Gods fauour? This securitie cannot be excused; well may we sleepe in our negligence, but our Damnation sleepeth not 2. Pet. 2.3., and wee shall surely perish in our carelesnesse. Thou wilt say (per­haps) vnto me; You speake much of my negligence, you blame me for not seeking the pardon of my sinnes, but you [Page 102] teach mee not the way by which I might obtaine this fa­uor. Hearken therfore, whosoeuer thou art, which desirest to be instructed in this thing. There is none can forgiue sinnes but God; the only person, in and by whom sinnes are pardoned, is Christ Iesus. The meanes of obtaining pardon from God the Father by Christ, is set downe briefly by S. Iohn: If we acknowledge our sinnes, he is faith­full and iust to forgiue vs our sinnes 1. Ioh. 1.9.. Thus then thou must proceed if thou desire Remission of sinnes: First, thou must vse a diligent and serious examination of thine owne heart by the law of God, to see how the case standeth with thee, and what sinnes and corruptions thou art guiltie of: This the Scripture teacheth; Let vs search and try our waies Lam. 3 40.. Secondly, thou must in thine own thoughts arraigne thy selfe before God, supposing that euen now the day of reckning were, and thou wert now instantly to an­swer before God. Thirdly, thou must put vp an accusation against thy selfe, ripping vp all thy knowne sinnes, without lessening them, without excusing them, without hiding them, without taking vpon thee to defend them: Thus did Dauid; I know mine iniquities, and my sinne is euer before me. Against thee, against thee only haue I sinned &c Psal. 51.3.4.. Thus did Ezra; Our iniquities are increased ouer our head, and our trespase is growne vp to the heauen Ezra 9.6.. Fourthly, thou must goe on, to giue the sentence against thy selfe, acknowledg­ing that thou art worthy of euerlasting death and condem­nation. Thus did Daniel; O Lord vnto vs belongeth open shame Dan. 9 7.: Thus did the Prodigall, I am no more worthy to be called thy sonne Luc. 15.21.. Fiftly, thou must with as much earnest­nesse as thou possibly canst, entreate the Lord for Christs sake to pardon thee, and neuer leaue him, till he giue this blessed answer to thy conscience, that all thy sinnes are cleane put out of his remembrance. Thus we are taught to doe; Take vnto you words, and turne to the Lord, and say vnto him, Turne away all iniquity and receiue vs graciously Hos. 14 3.. Thus did Daniel; O my God encline thine care and heare &c. O Lord [Page 103] heare, O Lord forgiue, O Lord consider &c Dan. 9.18.19.. Lastly, thou must begge grace and strength to be able to walke in new­nesse of life. So did Dauid; Let thy good spirit lead me into the land of righteousnesse Psal. 143.10.. This is the only way to obtaine remission of sinnes, if we would be saued, this is a thing which ought dayly to be done; we must be euer reckning with our selues, still asciting ourselues before God, still laying open our corruptions before him, still bewailing our weakenesses, still suing for mercy, still labouring that our sinnes may be shaken off, and the graces of God in­creased in vs. Are these strange things to our knowledge, strange to our practise, haue we neuer thought vpon taking this serious and strict and thorow course with our selues? surely our sinnes doe yet hang vpon the file in Gods high court, the bill against vs is vncancelled, and in the day of account we cannot escape. It is my duty to giue know­ledge of saluation, and to teach that our saluation stands in the remission of sinnes, and to shew you the way how this remission may be obtained: and God forbid that I should cease to shew you the good and the right way 1. Sa. 13.23.. If now, when the way is thus sanded foorth vnto you, you will say, as they did of old, We will not walke therein Ier. 6.16., you must suffer mee to conclude with Moses, I call heauen and earth to record against you, this day, that you shall shortly perish Deut 4.26.. Thus much for the fourth branch.

The fift is the fountaine out of which this saluation, which stands in the remission of sinnes, doth flow, in those words, Through the tender mercy of our God. The phrase of speech here is very effectuall. For Zachary satisfieth not himselfe to say mercy, but he mentioneth, Bowels of mercy. It is spoken after the maner of men, to note out an exceeding tendernesse and inwardnesse of compassion, such as is, when a pitifull person his very bowels yearne and are mooued within him, to behold some wofull or distressed spectacle. So the mercy of God in this case is not ordinarie, but more full of commiseration, than any [Page 104] man possibly can imagine. Hence are we taught that, (which hath beene often touched in this Hymne) namely, That the supreme cause, The 2. Do­ctrine. the first root of our saluation, is the riches of Gods mercy, the tendernesse of his voluntary and free compassion towards vs. Hence is it that the elect are called Vessels of mercy Rom. 9.23., because the whole worke of their salua­tion, can be ascribed to no other thing but only to mercy. Excellent is the place of the Apostle Eph. 2.1.3.4 5.; Thus and thus we were by nature, dead in trespasses and in sins, children of wrath &c. Whence is it that we are brought into a better estate? God, which is rich in mercy &c. hath quickned vs, &c. Paul saith of himselfe that he had sometimes beene a blasphemer, and a persecuter and an oppressor: whence came it, that he was not so still? was it from himselfe? no: I was receiued to mercy, saith he 1. Tim. 1.13. Blessed be God &c. which according to his abundant mercy &c. 1. Pet. 1.3.. The Scripture is very precise in this point, in ascribing euery specialty to Gods mercy and free grace. Touching election, it is called the election of grace Rom. 11.5.. Touching vocation, it is said to be according to grace 2. Tim. 1.9.. Touching faith, it is said to be giuen Phil. 1.29.. Touch­ing iustification, it is said to be freely by Gods grace Rom 3.24.. Touch­ing euery good motion, it is said, that it is God which work­eth it Phil. 2.13.. Touching life eternall, it is termed a gift Rom. 6.23.. The holy Scripture laboureth in nothing more, than to prooue that God was mooued by nothing in the matter of mans saluation, but only by his mercy. I, euen I, am he that putteth away thine iniquities for mine owne sake Isay 42.25.. And indeed if our naturall estate be considered, it must needs be, that all will be ascribed to mercy: Children of wrath Eph. 2 3., Enemies to God Rom. 5.10., our imaginations onely euill Gen. 6.5., our wisedome death Rom. 8.6., Reprobate to euery good worke Tit. 1.16.. What was there (thinke we) to induce God, or to encline or bend him to doe ought for vs? how must not all needs be said to flow from his free mercy? Euery spirituall man may truly say in respect of spirituall things, as Iacob did of his wealth, God hath had mercy on mee, and therefore I haue all these things Gen. 33.11; or as the [Page 105] Church acknowledgeth; Lord thou hast wrought all our workes for vs Isay 26.12..

The vse is, still to maintaine the glory of God, The 1. Vse. and to beate downe the naturall pride and presuming of mans heart: merit and grace can neuer agree Rom. 11.6.: that which is by mercy is not by workes, that which is by workes is not by mercy. And know we this, that we haue made great pro­ceedings in godlinesse, when we haue learned out of the due consideration of our owne spirituall weaknesse, and out of the liuely apprehension of our owne lost and despe­rate estate, effectually and affectionately to acknowledge, that had it not beene for the vnspeakeable riches of Gods mercy, we could neuer haue come one piece of a step to­wards heauen. And indeed, vntill a man is come to the effectuall acknowledgement and vnderstanding of an absolute miserie in himselfe, without any power left in himselfe, so much as by a thought to wish or further his owne true good, he may prate of the mercy of God, but he can neuer truly and comfortably apprehend it. God is so ielous of it, that if we goe about to temper any other thing therewith more or lesse, the sweetnesse thereof is vtterly lost.

Secondly, this may be a comfort vnto vs, The 2. Vse. that looke how much we take from our naturall humor by giuing all to Gods mercy, so much we adde to our spirituall setled­nesse, and doe make the estate of our soules so much the surer. For, if that which had the first beginning from Gods mercy, were by our endeuours to be perfited, we might wel doubt of our saluation; but when we rely wholly vpon Gods mercy, there is no cause of feare: because the mercy of God is (as himselfe) perpetuall and vnalterable. There is nothing in vs that began it, there is nothing in vs that can alter it.

The sixt branch now followeth, touching the especiall fruits of this tender mercy of our God: and that is, that there­by the day-spring from on high hath visited vs. Here we must [Page 106] enquire. 1. What the day-spring is. 2. Who is meant by it. 3. Why it is said to be from an hie. First, by Day-spring is meant literally, the first appearance and breaking of the day, in the East part of heauen, foretelling the neere rising and approching of the Sunne. Secondly, by Day-spring is spiritually vnderstood Christ Iesus. It seemeth that Za­charie had reference to the ancient Prophecies, touching a starre that should come of Iaacob Num 24.17, and of a Sunne of Righ­teousnes which should arise Mal. 4 2.. Thirdly, it is said to be from on hie, to teach vs from whence this refreshing commeth, not from earth, not from below, not from the deuice or pro­curement of Man; but from Heauen, from the free grace and mercy and power of God: And it is also said to visite vs; to note out (as hath beene before obserued) our wofull extremitie without Christ: inasmuch as the word (visite) doeth ordinarily betoken a sicke and distressed estate in those which are visited. So that this is the sense; that by the great mercy of God, it is come to passe, that Christ Ie­sus, (who is the light and comfort of his Church) hath broken foorth, and hath cast out his beames for the refresh­ing and cheering of our soules.

If this clause were to bee handled apart, manie things might be gathered thence: but treating of it now with the rest, and so, neither repeating out of it things alreadie touched, nor yet raising from it such points as that which followeth will giue vs more full occasion to consider, these are the chiefe things to bee noted hence. The 3. Do­ctrine. First, That the comming of Christ into the World, to worke our saluation, is the principall euidence and the chiefe fruit of Gods mercie. Consider how this is raised. Zacharie had spoken of the bowels of Gods mercy, that is, of the deepest measure of his grace and compassion: Now, as an instance and proofe thereof, he doth insist especially vpon this, the rising of the Sunne of Righteousnesse Christ Iesus. As if he had said: Many waies is the mercy of God made knowne vnto vs, the earth is full of it, but this exceeds all, that hee hath [Page 107] enlightened the World by his Sonne, and hath visited vs with so great saluation To this agreeth the speech of Paul, God setteth out his loue toward vs, seeing, &c. Christ died for vs Rom. 5.8.. His meaning is, that in other things the mercy of God is not obscure, but the mystery of Christ is (as it were) a stage, vpon which he hath set it forth, that all men might behold in it the fulnesse therof. In this (saith Iohn) appeared the loue of God, because he sent his onely begotten Sonne in­to the World &c 1. Ioh. 4.9.. In this: meaning, that although it ap­peareth in other things, yet in this especially. The reason is plaine: It is the mercy of God, that we liue and breath, and enioy health and peace. In these things Gods loue is to be seene; but what were these without Christ, according to that saying; What shall it profit a man, though hee should winne the whole world, if hee lose his owne soule Matt. 16.26.? All other comforts without an interest into Christ, doe but helpe to encrease our condemnation.

This serueth to discouer our folly. The Vse. Of all the mercies of God, that, of Christ is the chiefest; yet of all the rest it is least sought for. We are (the most) right of the Epicures minde, if the sides and belly be well, let the rest goe how it will. Heerein we are like children, who looke vpon the babies in a booke, but care not for the matter. These out­ward things are but toics and trifles in comparison, them we gaze vpon, vpon them we doe euen fix our desires. It ought not to be so, neither indeed is it so with true Christi­ans: they are like Dauid; who when he beheld the men of his time, reioycing in their Wheat and their Wine, cried out, Lord lift vp the light of thy countenance vpon mee Psal. 4.6., as it were scorning all things els in respect of that. Remember we then: This is the height of Gods mercy, that hee hath giuen vs Christ; let it be the height, yea, the verie All, of our desires to enioy Christ. Of all cares, let this bee our chiefe care, how we may be saued.

Another point obseruable hence is; The 4. Do­ctrine. The stablenesse and vnchangeablenesse of that worke of saluation which is wrought [Page 108] by Christ Iesus: It must be so, seeing it is said to be from on hie; out of heauen and from God: Apply to it wee may that rule of Gamaliel: If this counsell bee of God, yee cannot destroy it Act. 5.39.: so this thing, is from on hie, it hath fetched the beginning from God, therefore it cannot bee frustrated. All things vnder the Moone are subiect to change, the things aboue are firme and immutable. This is Pauls rea­soning touching the certainty of saluation Rom. 8.33.. He goeth vp­on hie to the foundation of all, Gods eternall Predestinati­on, that is vnchangeable, therefore their Iustification is firme, therefore their Glorification is certaine. Hymeneus and Philetus by their false doctrine destroied the faith of certain (for it was not built vpon the Rocke) but The foun­dation of God remaineth sure, saith the Apostle 2. Tim. 2.19.

The 1. Vse.This is, first, a great comfort to all true beleeuers: Their saluation dependeth not vpon vncertainties: hee is come from on hie, which hath vndertaken it. This is an Anchor of the soule both sure and stedfast Heb. 6.19.. Your life is hid with Christ in God Col. 3.3.. The course was framed in heauen, all the strength and power of hell cannot dissolue it.

The 2. Vse.Secondly, this (from on hie) may be a good admonition to vs, if we desire a part with Christ, to labour to pul & re­tire our affections from earthly things. So reasoneth Paul; If ye be risen with Christ, seeke the things which are aboue Col 3.1.. Our saluation is from on hie, and therefore wee must la­bour to looke vpward: It was the speech of Christ: You are from beneath, &c Ioh. 8.23., meaning, that because they were such as did sauour onely of earthly things, therefore Reli­gion and grace could not enter into their hearts: If we euer be like swine, muzling in the ground, and like the Mole or Want, burying our selues in the earth, we make our selues vnfit for the kingdome of God: The Church hath the Moone vnder her feet Reu. 12.1.: Shee despiseth and setteth light by all the riches, glory, pompe and carnall pleasures of this world: And indeed still, the higher a man laboureth to lift vp his thoughts to heauenly things, the baser will these [Page 109] earthly things seeme to be vnto him: as when one climeth a high tower or hill, the higher hee doth mount, the lesse doth euery thing appeere which is below him.

WE are now come vnto the seuenth and last branch, namely, the speci­all end why this Day-spring hath appeared, which is, To giue light, &c.

The summe of the place is, A kindnesse or benefit bestowed: the partie by whom it is bestowed wee haue heard of: (The Day-spring from on hie). Now we haue heere two things to bee considered of: 1. The state and condition of the parties to whom it is giuen (they sit in darknesse and in the shadow of death). 2. The qualitie of the benefit, (To giue light, and, to guide into the way of peace.) The former sheweth how miserable we be without Christ: The latter, what happinesse is offered to vs in Christ.

In handling the former wee must first enquire the sense, namely, what is meant by Darknesse, and what by the sha­dow of Death. The word (Darknesse) must not bee taken literally, for any outward, materiall, earthly or sensible darknesse; such as is when the heauens are ouerwhelmed [Page 110] with clouds, the Sunne set, the starres hidden, and the Moone not appearing, and neither fire nor candle to bee gotten. But it must be taken in a spirituall sense, with re­ference to the inward parts, to the soule and conscience. And being so taken, it betokeneth two things. 1. Want of true sauing knowledge: 2. Want of true spirituall com­fort. Thus Light, in Scripture is taken: first, for true know­ledge. That the Eies of your vnderstanding may be lighte­ned Eph. 1.18.: Secondly for true comfort: Light is sowen for the Righteous, and ioy for the vpright in heart Psal. 97.11.. So also dark­nesse, is put for the contrarie. First, for Ignorance: Men lo­ued darknesse rather than Light Ioh. 3.10.: Hauing their cogitation darkned Eph. 4.18.. Secondly, for amazednesse and perplexitie of spirit: If they looke to the earth, behold darknesse and sor­row Isay 5.30.. Therefore Hell, which is the seat of Horror, is [...] led Darknesse Matt. 18.12.. So then by those which sit in darknesse, are meant those which lie buried in ignorance and blinde­nesse, vtterly destitute of all true spirituall consolation.

Now to this, there is added another clause, (The shadow of death.) A phrase vsuall in Scripture, signifying an estate brought, as it were, within the coastes and borders, and (as I may so speake) within the reach of death. So that the meaning of both clauses together is this; That those to whom Christ hath appeared as a Sauiour, were without knowledge, without comfort, without any meanes or pos­sibilitie of life eternall in themselues. This is the sense.

Heere then is ample occasion giuen to speake of our naturall estate without Christ: The miserie whereof stands in three things. 1. Want of true knowledge. 2. Want of true comfort. 3. Subiection and liablenesse to death eter­nall. That these three are all true of euery naturall man, I will declare briefly.

The 1. Do­ctrine.And first, That euery naturall man is destitute of true knowledge, the Scripture speaketh plainly. Paul saith, that naturally our Cogitations are darkned through Ignorance Eph. 4.18.: that we are vnwise Tit 3.3., that is, such as vnderstand not What [Page 111] the will of the Lord is Eph. 5.17.: that the Wisedome of our flesh is death and enmitie against God Rom. 8.6.7.: that we neither perceiue, nor can know the things of the spirit of God 1. Cor. 2.14.. And of this igno­rance we haue examples; as in Nicodemus, who could not tell what to make of the doctrine of Regeneration Ioh. 3.9.; and in the learned Athenians, who mocked at that which Paul taught touching the Resurrection Act. 17 32.. The most points of Religion seeme to flesh and bloud, vnreasonable, absurd, vnlikely. Man hath no knowledge of God by nature, but onely so much as may serue to condemne him.

We are taught by this, first, The 1. Vse. to disclaime all opinion of freewill, that is, of power in man (of himselfe) to embrace and to entertaine good when it is offred. This is certaine, that where the minde of man hath no power to conceiue, there the will hath no power to embrace. Now it is proo­ued heere that we are all in darknesse; nay euen darknesse it selfe Ephes. 5.8.. We are possessed with that extreme ignorance and dulnesse in the things of God, that (of our selues) we can­not vnderstand them: Therefore, as God must first en­lighten our mindes, before we can conceiue any good, so hee must first bend and frame and new mould our willes, before wee can truely affect, nay before wee can once en­cline or leane towards the same. Let the patrons of Free­will see how they can reconcile these things, namely, that man should naturally lie groueling in a thicke mist of spiri­tuall darknesse, and yet should haue power in himselfe to chuse that which is good, without speciall and particular enabling.

Secondly, this aduiseth vs, not to admit our owne sense and conceit as a Iudge in matters of Religion. The 2. Vse. The blinde (we say) is vnfit to iudge of colours, and naturall man, to determine of holy things. Hee that will beleeue nothing, but that which his owne reason shall approoue, nor doe nothing more than his owne corrupt affection shall en­cline vnto, shall neuer beleeue so much as hee ought, nor practise the one halfe of that which is required. A great [Page 112] cause of mens disobedience in religion, is, that they consult with flesh and blood, that is, about matters of the soul, they consult with that which is the greatest enemy to the soule. The first lesson to be learned by a Christian is, to deny him­selfe Matt. 16 24.. It ought to satisfie thee that God hath so comman­ded, so spoken, so reuealed: whether it be agreeable to rea­son or no, it is all one: Say with Peter, At thy word I will doe this, or I will beleeue that. Happie is he, who being priuy to his owne spirituall blindnesse, can stretch out his hand to the Lord, and say with Dauid, Teach mee, Direct my steps in thy word: Let me not wander from thy Commande­ments Psal. 119.10.12.133..

The 3. Vse.Thirdly, we are heereby let to see what they doe which please themselues in their ignorance. What is it, but a de­lighting in their owne miserie? It is as if a man should content himselfe to lie in the bottome of a darke stink­ing dungeon, euen when there is meanes offered to re­lease him. What is the chiefe part of our naturall misery? Is it not this, that we sit in darknesse? But what darknesse is it? Our senses doe tell vs, it is not any outward, bodily darkenesse, which is meant: It cannot bee any, but the darkenesse of the soule. And what is the darkenesse of the soule but Ignorance and dulnesse? Faith is the eie of the soule, and knowledge the ground of Faith. You then, which wilfully muzzell your selues in ignorance, which desire not to bee better taught, which are wearie of the meanes of knowledge; what doe you, but euen resolue with your selues to lie still in darknesse, and to rush your selues into that Vtter darknesse, where nothing will bee besides Weeping and gnashing of teeth Matt. 8.12.. Remember wee then, that as by nature in respect of sinne, wee are of all creatures the most miserable, so one branch of our mise­rie is the darknesse of ignorance, the want of true sauing knowledge: if we doe willingly and contentedly cherish our selues therein, and refuse to vnderstand the things which belong vnto our Peace, it is all one as if we should [Page 113] say, Wee will not be saued; Hell shall bee more welcome vn­to vs then eternall life.

The second part of our naturall miserie, is, The 2. Do­ctrine. The want of true comfort. There is no peace to the wicked, saith God Isay 57.21.. The conscience, naturally, being not yet renued and pur­ged by Christs blood, hath in it, one of these two euils; Senslesnesse, or Amazednesse: Either it is blockish and benummed and feeleth nothing, and so passeth on in a kinde of drowsinesse and securitie, like an Oxe that goeth to the slaughter Pro. 7.22.; or els it is perplexed and distracted with inward horror, not knowing which way to turne it selfe for any true refreshing: And the reason is this; In euery naturall heart, Sathan reigneth and worketh Eph. 2.2., and Christ is a stranger from it. Now where the King of con­fusion reigneth, and where the Prince of Peace Isay 9.6. is a stranger, what comfort can bee looked for? Againe, the foundation of all true comfort, is the perswasion of Gods loue in the forgiuenesse of sins; but this, I am sure, doth not grow in natures garden. And thirdly, let a soule be woun­ded, a heart pricked, a conscience astonished, with the ap­prehension of sin, and with the Terror of the Lord 2. Cor. 5.11., all the wit, of all the wisest men in the World, out of their owne reason cannot comfort it. This is a lim of our natural dark­nesse. Let vs once be touched with inward sorrow, let na­ture doe her best, let carnall reason stretch it selfe to the vt­most pin, yet shall we be swallowed vp with dismaiednes.

This teacheth vs, what we must doe, The Vse. when as in sick­nesse, losse, disgraces, and in any other sadnesse, and sul­lennesse of spirit we desire refreshing. If wee aske coun­sell of Nature or of carnall friends, what direction shall we receaue? Companie, Musicke, discourse, gaming, and things of the like nature; which are like to water taken by one sicke of a burning feuer, which cooleth a little at the first, but after encreaseth the heat: or to stickes catched at by a man readie to be drowned, which pro­mise some hope of helpe, but yet faile in the vse, and [Page 114] perish with him that trusted to them. If wee desire true comfort, we must goe out of our selues, and looke vpward, to him, who is the God of all consolation 2. Cor. 1.3.. In his word we must meditate: Except (saith Dauid) thy Law had been my delight, I should now haue perished in mine affliction Ps. 119.92.. The cause of mens deadnesse in the day of sorrow, is their de­pendance vpon carnall meanes ( the reed of Egypt Isay 36.6.) while in the meane time they neglect the principall.

The 3. Do­trine.The third part of our naturall miserie, is subiection to eter­nall death. Death is gone ouer all men Rom. 5.12.: and, The wages of sinne is death Rom. 6.23.. God told Adam, that in the day that hee did eat the forbidden fruit, hee should die the death Gen. 2.17.. Now inasmuch as wee haue all taken part with this disobedi­ence, we haue all a share in this punishment. This punish­ment is called Death, not because it is an vtter abolishment of the Being of the creature (happie were it for the wicked if it were so) but it is so called, because the soule is eternal­ly separated from God, who is the fountaine of life and happinesse, and by that meanes, it is euer dying, but di­eth neuer, wishing a dessolution, but can neuer obtaine it.

The Vse.The vse heereof is to humble vs, and to abate our natu­rall pride. Among men, if we see one that is a begger by birth, to be proud, and lifting vp himselfe, wee account it intolerable. Put case some one were borne to bee a slaue or a drudge, we would thinke such an one had little cause of boasting: Yet such is the naturall condition of vs all. The shadow and darknes of eternall death, is our best inheritance. Let God giue vs our right, and what portion can wee expect but the fire of hell? It is natures desert, nay it is euen the desire of nature, to be plunged into it. Why are we secure, whom our sinnes haue cast into such a dismall estate? Thou pridest thy selfe in thy birth, thou in thy wealth, thou in thy wit, thou in thy painted sheath and gay clothing, and considerest not, thy best desert what it is, and whereto it tends: whereas thou oughtest rather, to powre out thy heart like water before the face of the Lord Lam. 2.19., [Page 115] and to crie with Dauid: Saue me O God; Deliuer me out of the mire, that I sinke not: Let not the pit shut her mouth vp­on me Psal. 69.1.14.15..

Thus much touching the state of the parties, vpon whom Christ bestoweth the benefit of saluation: where we see what we are all by nature without Christ; without the light of knowledge, without the light of comfort, ready to be swallowed vp in the darknesse of eternall death. The right vnderstanding of this point, when it workes to the humbling of the soule, is the very first step to happinesse, and the first fruits of true godlinesse.

The second thing to be handled in this Text, is the na­ture of the benefit, which is heere declared in two things: 1. To giue light: 2. To guide our feet into the way of peace. Of these two in their course. In discoursing vpon the former, I must shew first, what is meant by Light; and then how this Light is giuen. The word Light is op­posed to the former miserie. Whatsoeuer is vnderstood by Darknesse and the shadow of death; the contrarie thereun­to is intended by this word Light: as namely, Light of knowledge, Light of comfort, and Light of life. The 4. Do­ctrine. All these three are meant by the word Light, and into the world Christ came to impart these three. First, to giue the Light of Knowledge; I am come into this world, that they which see not, might see Ioh. 9.39.. No man hath seene God at any time, the onely begotten Sonne, &c. hee hath declared him Ioh. 1.18.. In him are hid all the treasures of wisedome and Knowledge Col. 2.3., and of his fulnesse we must all receiue Ioh. 1.16.. Secondly, to giue the Light of comfort: The spirit of the Lord is vpon mee, (the place is meant of Christ) to giue beautie for ashes, the oyle of ioy for mourning, the garment of gladnesse for the spi­rit of heauinesse Isay 61.1.3.: And thence commeth that offer made by Christ: Come vnto mee all that are wearie, &c. and yee shall finde rest for your soules Matt. 11.28.29.. Thirdly, to giue the Light of Life: He that followeth me shall not walke in darknesse, but shall haue the Light of Life Ioh. 8.12.. Hee hath brought Life and [Page 116] Immortalitie to Light by the Gospell 2. Tim. 1.10. And thus is that ful­filled which Christ spake: Whosoeuer beleeueth in mee shall not abide in darknesse Ioh. 12.46.: neither in the darknesse of Igno­rance, nor in the darknesse of discomfort, nor in the darke­nesse of eternall death.

Now for the maner and meanes of imparting this Light. Hee who is the Sunne of Righteousnesse Mal. 4 2., conueieth the beames of this Light by two instruments: 1. The Word. 2. The Spirit. To assure vs that the Word is the Instru­ment to conuey the Light of Knowledge, it is said, to giue Light to the eies Psal. 19.8.; and the Ministrie of it, is called the Light of the World Matt. 5.14.; the Ministers themselues, are said to bee Starres in Christs right hand Reu. 1.20., they haue com­mitted vnto them, the Key of Knowledge Luc. 11.52., and it is their office, to giue Knowledge Luc. 1.77.. Againe, that we may know the Word to be the Instrument of comfort, it is said to reioice the Heart Psal. 19.8., and to be a Comfort in trouble Psa. 119.50.. Thirdly, to certifie vs, that it is the Instrument of Life, it is called the Word of Life Act. 5.20., and a quickning Word Psa. 119.93.. Touching the Spirit, asmuch is testified also. By it God giues Know­ledge. It is the Spirit of Truth, and leadeth into truth Ioh. 16.13.. The worke thereof is called the opening of the Heart Act. 16.14., and the opening of the vnderstanding Luc. 24.45.. Secondly, by it commeth Comfort; therefore he is called the Comforter Ioh. 14.26., and The oyle of gladnesse Psal. 45.7.. Thirdly, by it commeth Life, for which cause it is called The spirit of Life Rom. 8.2.. Thus we see, Christ the Day-spring, for what end he came, euen to giue Light, namely, the Light of Knowledge, the Light of comfort, and the Light of Life: We vnderstand also, how he sendeth foorth these his beames vpon vs: Outward­ly, by the brightnesse of his Word: Inwardly, by the shining of his Spirit.

The 1. Ʋse.The first vse is, to make the tidings of the Gospel, to be (as in their owne nature they are) tidings vnto vs of great ioy Luc. 2.10.: They should bee as the newes of Iosephs life to Iacob, at the hearing whereof his Spirit reuiued Gen. 45.27.. But [Page 117] why so? The substance of the Gospell is Christ Iesus, and the summe of his office is to giue Light: What one thing is there in the world more comfortable? When Paul and the rest were in danger of shipwracke, they wished (saith the text) that the day were come Act. 27.29.. The darknesse of the night added to their danger, and doubled their feare: Euerie houre seemed two, vntill the day were broken. Indeed that saying is true of euill doers: The morning is to them as the shadow of the death Iob 24.17.: but to them of honest cariage, the light of the day is exceeding welcome. Therefore Da­uid setteth foorth his longing after God, by the watching of the morning watch for the morning Psal. 130.6.. It is said of Abraham that hee reioyced to see Christs day Ioh. 8.56.: A little glimpse of this light was the very ioy of Abrahams heart. How great therefore and intolerable is our dulnesse, who take. no contentment in the beames of this Light, which shine vnto vs? A great blessing it is, which is reported of Zabulon and Nepthalim; The people which sate in darknesse saw great Light, and to them which sate in the Region and shadow of death light is risen vp Matt. 4.16.. Wee (by the goodnesse of God) enioy the like blessing, and yet, in the opinion of the most, it is nothing lesse than a blessing: Men had rather lie wal­lowing in the darknesse of Ignorance, than open their eies to receiue that light which is offred vnto them by the Gos­pel. This is that which will bring hell and iudgement vp­on this generation, according to that speech of Christ: This is the condemnation, that light is come into the World, and men loue darknesse rather than light Ioh. 3.19.. A maruell it is, that men should reiect such a blessing: But Christ hath told the reason; It is, because their deeds are euill. This Light of doctrine discouereth their sinnes, (for it is Light which maketh all things manifest Eph. 5.13.) it bewrayeth the grossenesse of their courses, and layeth open many a mans hypocrisie, who seemed to himselfe, and was reputed by others, to be such an one as he ought to be. There cannot be a greater vexation to men of corrupt mindes than to be met with in [Page 118] their sinnes; they cry then with Ahab, Hast thou found me, O mine enemie 1. Kin. 21.20.? This is the cause that the Light of grace, which wee ought of all other things most to reioice in, is become such a burthen vnto vs; it discouereth that, which we desire by all meanes to keepe close. The world hates me (saith our Sauiour) because I testifie of it, that the workes thereof are euill Ioh. 7.7.. Remember we therefore: Christ is the Light, we are they to whom he offreth Light; he hath sent his word to enlighten vs. If wee reioice not in this Light, but wish rather it were euen blowne out, that wee might sleepe freely in our sinnes, it sheweth vs to be the heires of darknesse, and that the shadow of eternall death must bee our portion.

The 2. Vse.The second vse standeth thus: Sith Christ, as he is Light himselfe, so, imparts his Light vnto vs by his Word and the Ministerie thereof, we must remember the counsell which Christ giueth: Walke while ye haue light 1. Ioh. 8.35.. We haue no as­surance of the continuance of that Light of the Gospell which we now enioy. Our sinnes may bring a storme vp­on vs, in which the Sunne shall goe downe ouer the Prophets, and the day shall be darke ouer them. Mic. 3.6. Our vnthankfulnesse and barrennesse in our profession, our lothing of the hea­uenly Mannah, hath deserued this, and more: It is holie wisedome therefore for vs, to take the benefit of the light whiles it yet shineth, lest such a iudgement should come vpon vs, as Christ spake of; namely, that we should desire to see one of the daies, which we now see and value not, but thē shall not see them Luc. 17.22.. Perhaps, in the opinion of some this is no iudgement, nay it is the very thing they desire, being like those, who when the Prophets of God were slaine, reioiced ouer them, and sent gifts one to another Reu. 11.10.. But let them heare what Christ saith; He that walketh in the darke, knoweth not whither he goeth Ioh. 12.35.. He that iourneieth not whiles it is day, at last when he is benighted, hee loseth his way, falleth in­to the hands of theeues, rusheth into some downe-fall where hee casts away himselfe. Such is the state of men [Page 119] without the Light of doctrine: They goe, they know not whither; they beleeue, they know not what; downe they will be in the pit before they are aware. But (wil some say) will you make vs so blinde and so simple, that wee cannot see the way to heauen without you? I answer with the words of Christ to the Pharisies; Now yee say, we see, there­fore your sinne remaineth Ioh. 9.41.: You which thinke your selues so cunning, there is none so blinde, no bodies case is more desperate.

The third vse is taught by the Apostle, in these words, The 3. Vse. Walke as the children of Light Eph. 5.8.: That is, Christ is come into the world to enlighten, his word is preached, to con­uey the light of grace into our harts: this is no smal priui­lege; behaue your selues therefore agreeably to this mer­cy, liue as becommeth those whom God hath called into Light. This same thing the same Apostle vrgeth elsewhere: The night is past (the time of ignorāce is blown ouer) the day is come (the Light of grace & knowledge hath appeared) put on therefore the armour of Light Rom. 13.12.. Wee may thus vn­derstand it: Men that by occasion goe abroad in the night, are not so curious about their attire, thinking that whatsoeuer is amisse, will bee shrouded vnder the mantle of the night: But he who goeth foorth at noone day, will be more carefull, that nothing may bee seene contrarie to modestie, contrarie to ciuilitie: So (saith the Apostle) in the daies of your ignorance, happily you might doe such or such things, and because you knew no other, they might (in some sort) be borne withall: but now the case is otherwise: Light hath shined, grace hath appeared, knowledge is preached vnto you, therefore other things are now expected; if you now liue as in times past, your fact cannot be hid, your fault cannot be excused: We see in generall, what the Apostle perswades: That we may more fully conceiue what this is to Walke in the Light; let vs heare him opening the same vnto vs: It comprehends vn­der it three things: 1. To approoue that which is pleasing to [Page 120] the Lord Eph. 5.10., which is reuealed in the Scripture, and is more and more made knowen vnto vs by Preaching. 2. To be­ware of the vnfruitfull works of darknesse vers. 11., such as gluttony, drunkennesse, chambering, wantonnesse, strife, enuying Rom. 13.3., fil­thinesse, foolish talking, &c Eph. 5.4.. 3. To Reprooue them: that is, to carie our selues in that holy and blamelesse maner, that our verie liues, (though we hold our tongues) may be suffi­cient to lay open and condemne the leaud fashions of the vngodly. This is to walke as the children of Light. This is straitly required of those which enioy the Light, but (alas) full slightly it is performed. How common, how shamelesse, and how presumptuous are these vnfruitfull works of darknesse; securitie, contempt of goodnesse, scorne of Religion; Pride, Whoredome and such like? do these agree with that Light which God hath giuen vs? Thinke we that God hath a part in vs, when these things beare dominion ouer vs? It is vnpossible. If we say we haue fellowship with God, and walke in darkenesse, we lie, and do not truely 1. Ioh. 1.6.. The conclusion is this; Christ is our Light, hee imparteth his beames vnto vs by his Word: If we loue this Light, let vs walke as the children of Light. The works of darknesse will bring vs into his power who is the Prince of darknesse, we cannot escape it.

The second part of the Benefit, is, To guide our feet into the way of peace. Heere it must first be enquired what is the way of peace. Secondly, it must be prooued that we need a Guide. Thirdly, it must bee iustified that Christ is the Guide. Lastly, it must be shewed, how he doth guide. Of these briefly.

The 5. Do­ctrine. The way of peace, is the way which leadeth vnto eter­nall happinesse: It is called Gods way Psal. 86.11., and the way of salua­tion Act. 16.17.. That we haue need of a guide, it is plain. The way of peace (by nature) we doe not know Rom. 3.17.: The way which seemeth right vnto vs, the issues thereof are the waies of death Pro. 14.12.. It is a part of our miserie, that we are turned euery one to his owne way Isay 536.. That Christ is the Guide his owne words prooue; [Page 121] I (saith he) am the way Ioh. 14.6.. Hee goeth before his sheepe, hee leadeth them out Ioh. 10.3.4.. Now he guideth euen as he giueth light; By the Word, and by his Spirit: By his Word; Thy word is a lanterne to my feete, and a light vnto my paths Ps. 119.105.: and the Interpreters of this word are called Guides Act. 8.31.. 2. By his Spirit: Thy eares shall heare a word behinde thee, saying, This is the way, walke yee in it, &c Isay 30.21.. The Spirit of truth will lead you into all truth Ioh. 16.13.. Thus is that verified which Hannah spake in her song, that the Lord keepeth the feet of his saints 1. Sam. 2.9., and (as Dauid saith) doth teach them the way that they shall chuse Psa. 25.12..

We see by this, how soulely wee doe all erre by nature, The 1. Vse. how apt we be still in matters which concerne our soules to be mistaken, how graciously God hath dealt with vs in prouiding vs a Guide; What should we now learne here­by but this? In all thankfulnesse and humilitie to yeeld our selues vnto his conduct. Hee hath prepared for vs a way by his bloud Heb. 10.20., hee hath troden out a path by his owne Exam­ple Ioh. 13.15., hee hath left vs his Word and the Ministrie thereof, to point out the finger to the right way, and to shew vs what is good Mic. 6.8.: To the reuerent vse heereof hee hath promised the assistance and guidance of his spirit: What should hee haue done more, which hee hath not done Isay 5.4.? Shall wee now when all things are thus fitted for vs, bee like those spoken of in the Prophet, who when the way was laid out before them, said plainly, We will not walke therein Ier. 6.16.? God forbid. And indeed, we our selues if we doe consider it, must needs condemne it, that it should be so. Why then is it so? Christ calleth daily vpon vs in his word, while we be trauelling in our owne waies; Returne yee sonnes of Adam Psal. 90.3.. Why will yee die, O house of Israel? Cause therefore one another to re­turne Eze. 18.31.32.: yet we turne the deafe eare, saying in effect, as they did of old; The word spoken vnto vs in the name of the Lord, we will not heare Ier. 44.16.. Thus euery one turneth to his race Ier. 8.6., and the way of sinners Psal. 1.1. is preferred before the way of peace. The word of God calleth vs one way, and we will bee sure [Page 122] to goe the cleane contrarie. If it were asked of vs, whether we would refuse to follow Christ, wee would all say with one voice, God forbid we should refuse it: but when hee of­freth his directions to vs in his Word, we will not follow them. Hold wee this then: Christ is the head Guide: His Word and the preaching thereof is the staffe and instru­ment to conduct vs: if wee refuse that guidance, wee shall neuer finde the way which leadeth vnto peace.

The 2. Ʋse.Secondly, heere we haue a good direction in the diuer­sitie and multiplicitie of guides, whom and what to follow. The time-seruer followeth the State and the law: The pro­fane person, the multitude: The worldling his outward quietnesse: The carnall wise man, his owne conceit: The superstitious his forefathers: The papists, the name of the Church. He which would not be deceiued, let him heark­en to Christ: His sheepe heare his voice Ioh. 10.27.: Christ speak­eth in his word. If we will needs follow men, let it be ac­cording to that rule: Be ye followers of me as I am of Christ 1. Cor. 11.1.. Looke who goeth with Christ, that is, who brings his word, him let vs follow: Let vs doe as souldiers do in their watch, demand The Word. Thou wilt say; the diuell allea­geth the word, as he did to Christ. Truth, but he alleageth it falsly, as he did in his reasoning with Christ. Seeke thou the Lord in humilitie, and in deniall of thy selfe, he will giue thee a discerning spirit, and thou shalt not finally, or fundamentally bee deceiued. If any man (saith Christ) will doe my Fathers will, hee shall know of the doctrine, whether it be of God, or whether I speake it of my selfe Ioh. 7.17.. *⁎*

Let God alone haue the glory.