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THE ABRIDGEMENT of the Gospell. THE FIRST SERMON. LVKE 1.67. &c. Then his father Zacharias was filled with the Holy Ghost, and prophesied, saying:
THE ABRIDGEMENT of the Gospel. THE FIRST SERMON. LUKE 1.67. etc. Then his father Zacharias was filled with the Holy Ghost, and prophesied, saying:
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Blessed be the Lord God of Israel, &c. IN this passage of speech, in which the Hymne of Zacharie is reported;
Blessed be the Lord God of Israel, etc. IN this passage of speech, in which the Hymn of Zacharias is reported;
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two things are to be considered. 1. The Preface to it. 2. The Hymne it selfe.
two things Are to be considered. 1. The Preface to it. 2. The Hymn it self.
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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.
In the Preface again, there Are two points observed. 1. The special enabling of Zacharias to this business. 2. The general nature of the thing performed.
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The enabling of Zacharie, is in these words, He was filled with the Holy Ghost.
The enabling of Zacharias, is in these words, He was filled with the Holy Ghost.
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By (the Holy Ghost) we must not heere vnderstand the very Essence and Deity of the third person in Trinity,
By (the Holy Ghost) we must not Here understand the very Essence and Deity of the third person in Trinity,
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but the gifts and graces of the Holie Ghost, according as the word is often so taken in the Scripture .
but the Gifts and graces of the Holy Ghost, according as the word is often so taken in the Scripture.
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By being filled with the Holy Ghost, we must not imagine, that Zacharie till this time was destitute of the graces of the spirit,
By being filled with the Holy Ghost, we must not imagine, that Zacharias till this time was destitute of the graces of the Spirit,
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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.
but this is the meaning, that At this time, and upon this occasion, a more large and plentiful measure of the graces of God's Spirit appeared in him.
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In this we may obserue, that Zacharie afflicted formerly with the dumbnesse of many moneths, hath not onely the libertie of his speech restored,
In this we may observe, that Zacharias afflicted formerly with the dumbness of many months, hath not only the liberty of his speech restored,
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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.
but being endowed with a fuller portion of God's graces, his tongue is made the Instrument of the Holy Ghost, in uttering a matter of extraordinary consequence.
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From whence wee may collect this doctrine:
From whence we may collect this Doctrine:
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That the comforts which GOD heapeth vpon his afflicted seruants doe come in with a kinde of aduantage; That the comforts which GOD heapeth upon his afflicted Servants do come in with a kind of advantage;
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there is not onely a remoouing of the affliction, but a bestowing withall of some speciall kindnesse.
there is not only a removing of the affliction, but a bestowing withal of Some special kindness.
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Zacharie is not onely now not dumbe, but (which is more) is enabled by an extraordinarie measure of spirituall gifts,Zacharias is not only now not dumb, but (which is more) is enabled by an extraordinary measure of spiritual Gifts,
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euen in an admirable maner, to set foorth the whole mysterie of the redemption of mankind.
even in an admirable manner, to Set forth the Whole mystery of the redemption of mankind.
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Wee meet with like examples in holie writ.
we meet with like Examples in holy writ.
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Great was the affliction of Ioseph. He was sold for a slaue, they held his feet in the stocks,
Great was the affliction of Ioseph. He was sold for a slave, they held his feet in the stocks,
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and he was laid in yrons . and he was laid in irons.
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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 when the Lord had thoroughly tried him, as silver is tried, in the furnace of a long & grievous affliction, he was not barely enlarged,
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but withall aduanced to a place of great respect. The king made him Lord of his house, &c. .
but withal advanced to a place of great respect. The King made him Lord of his house, etc..
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Moses his triall is at large set downe in the storie , his feare, his flight, and his long seruice in Midian; Moses his trial is At large Set down in the story, his Fear, his flight, and his long service in Midian;
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but when Gods appointed time came, he not onely restored him to the fellowship of his owne countreymen,
but when God's appointed time Come, he not only restored him to the fellowship of his own countrymen,
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but made him the guide and captaine of his people, so that hee neuer wrought greater things by the hand of any meere man,
but made him the guide and captain of his people, so that he never wrought greater things by the hand of any mere man,
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than he did by the hand of Moses. Notorious is the Historie of Iob, how he was tormented in person, and wasted in estate:
than he did by the hand of Moses. Notorious is the History of Job, how he was tormented in person, and wasted in estate:
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but when the Lord turned his captiuitie, hee gaue him twice so much as he had before , and blessed his last daies more than the first .
but when the Lord turned his captivity, he gave him twice so much as he had before, and blessed his last days more than the First.
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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 .
To this agreeth that of David, who Says, that the Lord did not only bring him out of the horrible pit, but also Set his feet upon a rock, and ordered his goings.
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And that of the afflicted people is of like nature; After two daies (say they) he will reuiue vs: that is not all,
And that of the afflicted people is of like nature; After two days (say they) he will revive us: that is not all,
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but, in the third day he will raise vs vp, and we shall liue in his sight .
but, in the third day he will raise us up, and we shall live in his sighed.
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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;
He would not only pull back his hand and forbear to smite (which yet had been much) but he would come as a skilful and tender hearted Surgeon, to lap up their sores, to pour oil into their wounds;
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to giue them beautie for ashes, the garment of gladnesse for the spirit of heauinesse : to give them beauty for Ashes, the garment of gladness for the Spirit of heaviness:
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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 .
neither would he alone in Some little measure revive and quicken them, but he would give that large measure of strength that they should live in his sighed. They which went weeping, do not only return with joy, but they do over and above bring their sheaves with them.
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The reason of the Lords so dealing proceeds, first, from his mercie:
The reason of the lords so dealing proceeds, First, from his mercy:
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He knoweth whereof we be made (saith Dauid) he remembreth that wee are but dust : He Knoweth whereof we be made (Says David) he Remember that we Are but dust:
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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,
Therefore lest his afflicted Servants should be swallowed up with heaviness, and even overcome with discouragement, he does not only withdraw his hand of chastisement,
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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.
but, he adds Some special mercy, to the end that they m•y be comfortably assured, that whatsoever was done, was done to prepare them for a greater kindness.
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Secondlie, it proceedeth from his Wisedome:
Secondly, it Proceedeth from his Wisdom:
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hee knoweth that none doe value his kindnesses more, or are fitter to imploy them to their owne good and the good of others,
he Knoweth that none do valve his Kindnesses more, or Are fitter to employ them to their own good and the good of Others,
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than those that haue beene most humbled by afflictions: according as no ground is so fit to receiue seed, euen with a full hand,
than those that have been most humbled by afflictions: according as no ground is so fit to receive seed, even with a full hand,
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as that which hath beene most torne with the plough, and beaten smallest with the labour of the husbandman:
as that which hath been most torn with the plough, and beaten Smallest with the labour of the husbandman:
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For this cause God is wont to make readie his seruants for great graces by great crosses:
For this cause God is wont to make ready his Servants for great graces by great Crosses:
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Affliction is his schoole in which hee traineth them vp for the best purposes.
Affliction is his school in which he traineth them up for the best Purposes.
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This doctrine is full of comfort to all, who being vnder the crosse in what kinde soeuer, doe looke vp to the hand which smiteth,
This Doctrine is full of Comfort to all, who being under the cross in what kind soever, do look up to the hand which smites,
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and seeke to profit by tribulation.
and seek to profit by tribulation.
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The Lords yoke is vnpleasing to flesh and blood, and his chastisements like bitter pilles which cannot goe downe without much annoyance to the stomacke;
The lords yoke is unpleasing to Flesh and blood, and his chastisements like bitter pills which cannot go down without much annoyance to the stomach;
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but if thou wilt haue true solide comfort, looke not so much vpon the present grieuance,
but if thou wilt have true solid Comfort, look not so much upon the present grievance,
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as vpon the quiet fruit of Righteousnesse which will surely follow:
as upon the quiet fruit of Righteousness which will surely follow:
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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:
and take it for a Rule which never Faileth, that the cross (if care be had to profit thereby) never departs but it Leaveth a blessing behind:
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God giues some speciall fauour or other in lieu of the former burthen.
God gives Some special favour or other in lieu of the former burden.
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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.Zacharias, who had been dumb ten months, not only speaks, but being furnished with a large portion of new grace, he speaks more heavenly than before.
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Learne thus to bee humbled with Zacharie, and so, thus thou shalt be comforted. Secondly, from hence we are taught another doctrine;
Learn thus to be humbled with Zacharias, and so, thus thou shalt be comforted. Secondly, from hence we Are taught Another Doctrine;
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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:That those whom God intends to employ in any special service, he furnisheth with Gifts suitable to the nature of the business, in which he will employ them. Zacharias is appointed to prophecy:
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the businesse is waightie, therefore he is filled with the holy Ghost, that he may be able to performe it.
the business is weighty, Therefore he is filled with the holy Ghost, that he may be able to perform it.
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This may be made plaine by many particulars: The Lord meant to send Moses vpon a seruice of great consequence.
This may be made plain by many particulars: The Lord meant to send Moses upon a service of great consequence.
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I will send thee to Pharaoh &c : Moses, being guiltie of his owne infirmitie, was afraid to vndergoe it: I will send thee to Pharaoh etc.: Moses, being guilty of his own infirmity, was afraid to undergo it:
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Oh my Lord I am not eloquent &c : The Lord supplied his want: Goe now, and I will be with thy mouth, &c . O my Lord I am not eloquent etc.: The Lord supplied his want: Go now, and I will be with thy Mouth, etc..
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Isaiah being in a vision in the presence of God, and considering the nature of the seruice to which he was called;Isaiah being in a vision in the presence of God, and considering the nature of the service to which he was called;
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cried out, Wo is me, for I am vndone, &c . After this one of the Seraphims touched his mouth with a coale from the Altar,
cried out, Woe is me, for I am undone, etc.. After this one of the Seraphims touched his Mouth with a coal from the Altar,
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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 .
and the Prophet was thereupon so sensible of the supply of grace, that he was as ready to go as the Lord was to employ him: Here am I, send me.
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The same is to beseene in Ieremie: God calling him, he began to complaine of his insufficiencie;
The same is to beseen in Ieremie: God calling him, he began to complain of his insufficiency;
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O Lord, beholde I can not speake, for I am a childe . Well, the Lord tooke away his feare, by bestowing a competencie of gifts; O Lord, behold I can not speak, for I am a child. Well, the Lord took away his Fear, by bestowing a competency of Gifts;
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Behold I haue put my words in thy mouth . Behold I have put my words in thy Mouth.
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Touching Ezechiel; as there is mention made of Gods sending him , so there is also of Gods furnishing him .
Touching Ezechiel; as there is mention made of God's sending him, so there is also of God's furnishing him.
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Christ told his Disciples, that he would make them Fishers of men , that is, that hee would traine them vp to be competently fit for the seruice to which he ordained them:
christ told his Disciples, that he would make them Fishers of men, that is, that he would train them up to be competently fit for the service to which he ordained them:
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For this cause, before hee chose thē he spent the whole night in praier to God , he breathed on them the Holy Ghost .
For this cause, before he chosen them he spent the Whole night in prayer to God, he breathed on them the Holy Ghost.
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Hee willed them after his ascension, to tarie at Ierusalem, vntill they were endued. with power from on hie .
He willed them After his Ascension, to tarry At Ierusalem, until they were endued. with power from on high.
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Bezaleel and Aholiab, insomuch as they were to worke in the Tabernacle, were filled with an excellent spirit : Bezaleel and Aholiab, insomuch as they were to work in the Tabernacle, were filled with an excellent Spirit:
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and when God chose Saul to the kingdome he gaue him another heart .
and when God chosen Saul to the Kingdom he gave him Another heart.
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If God should not thus deale, it were contrarie to those principles of holie wisedome which himselfe hath left vpon record in his Word.
If God should not thus deal, it were contrary to those principles of holy Wisdom which himself hath left upon record in his Word.
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As vineger is to the Teeth, and smoke to the Eyes, so is the slothfull to them that send him . As vinegar is to the Teeth, and smoke to the Eyes, so is the slothful to them that send him.
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Hee that sendeth a message by the hand of a foole, is as he that cuteth off the feete . He that sends a message by the hand of a fool, is as he that cuteth off the feet.
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No wise man will send a foole on an errand of moment:
No wise man will send a fool on an errand of moment:
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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,
Who will Set a fresh soldier over an army, or entrust a dumb man with an Embassy? It were an odious imputation to the Wisest God, to think him less careful in his business,
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than men are in their affaires.
than men Are in their affairs.
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Besides, great is the corruption of our nature, our Heart wicked aboue all things , the imaginations of it are onely euill .
Beside, great is the corruption of our nature, our Heart wicked above all things, the Imaginations of it Are only evil.
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Now, as men doe not gather grapes of thornes, nor figges of thistles , so the heart of man, which is in itselfe,
Now, as men do not gather grapes of thorns, nor figs of thistles, so the heart of man, which is in itself,
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euen a verie mint of vanitie, and a forge of profane, godlesse and irreligious thoughts, cannot bring foorth any good matter without speciall enabling.
even a very mint of vanity, and a forge of profane, godless and irreligious thoughts, cannot bring forth any good matter without special enabling.
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This is a good admonition to all those which intend to enter into any seruice of weight, either in the Church or commonwealth.
This is a good admonition to all those which intend to enter into any service of weight, either in the Church or commonwealth.
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It is a dangerous thing to thrust ones selfe into the Lords businesse. Heauie will that saying be, when God shall say of any;
It is a dangerous thing to thrust ones self into the lords business. Heavy will that saying be, when God shall say of any;
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I haue not sent them, yet they ranne : And woe to him who shalbe challenged with that; I have not sent them, yet they ran: And woe to him who shall challenged with that;
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Friend, how camest thou in hither ? Now hee that would know. Friend, how camest thou in hither? Now he that would know.
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whether God hath sent him, must not stay for reuelations or some speciall informations from heauen,
whither God hath sent him, must not stay for revelations or Some special informations from heaven,
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but hee must search his owne heart, to see with what graces he furnished:
but he must search his own heart, to see with what graces he furnished:
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If betweene the calling he intends, and his sufficiencie, there be any proportion, there is an euidence of sending;
If between the calling he intends, and his sufficiency, there be any proportion, there is an evidence of sending;
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where there is not, he that vndertakes it, is but an intruder, and his reckening will be terrible.
where there is not, he that undertakes it, is but an intruder, and his reckoning will be terrible.
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Now followeth to consider the generall nature of the businesse to which Zacharie was enabled:
Now follows to Consider the general nature of the business to which Zacharias was enabled:
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It is said, hee Prophecied. To Prophecie, in Scripture signifieth two things: 1. To foretell things to come,
It is said, he Prophesied. To Prophecy, in Scripture signifies two things: 1. To foretell things to come,
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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 .
and so the word ordinarily signifies in the old Testament. 2. Exactly and soundly to interpret the Scripture, to which sense the word is often applied in the new Testament.
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Zacharie his Prophecying may not vnfitly be referred to both:Zacharias his Prophesying may not unfitly be referred to both:
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For he partly foretold things to come, as of Iohn Baptist, and partly also hee did excellently interpret things anciently written of the Messias.
For he partly foretold things to come, as of John Baptist, and partly also he did excellently interpret things anciently written of the Messias.
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Once, this we see, that the Holie Ghost in him was not idle, but did discouer it selfe in some holy and religious imployment:
Once, this we see, that the Holy Ghost in him was not idle, but did discover it self in Some holy and religious employment:
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so that hence this is gathered;
so that hence this is gathered;
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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. That the graces of God's Spirit wheresoever they be, Are not idle, but Are always to be seen in the doing of Some spiritual good, according to their places and callings who Are endued therewith.
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Zacharie is filled with the Holy Ghost, and straightway he prophecieth:Zacharias is filled with the Holy Ghost, and straightway he Prophesieth:
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the more graces hee had receiued in himselfe, the more good proceedeth from him to others.
the more graces he had received in himself, the more good Proceedeth from him to Others.
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He that beleeueth on me, (saith our Sauiour) out of his bellie shall flow riuers of life . He that Believeth on me, (Says our Saviour) out of his belly shall flow Rivers of life.
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The graces receiued shall issue out to the refreshing of others.
The graces received shall issue out to the refreshing of Others.
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Paul saith, that it pleased God to reueale his Sonne to him, that he might preach him among the Gentiles , Paul Says, that it pleased God to reveal his Son to him, that he might preach him among the Gentiles,
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and that God did comfort him in all his tribulation, that he might be able to comfort others . It is an expresse commandement:
and that God did Comfort him in all his tribulation, that he might be able to Comfort Others. It is an express Commandment:
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Euerie man as he hath receiued; Every man as he hath received;
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so let him minister vnto another, as a good disposer of the manifold grace of God . so let him minister unto Another, as a good disposer of the manifold grace of God.
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Euery one is a Steward, not to engrosse Gods graces to himselfe, but to imploy them to a common benefit.
Every one is a Steward, not to engross God's graces to himself, but to employ them to a Common benefit.
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The word (saith the Prophet) was in my heart as a burning fire shut vp in my bones, and I could not stay : The word (Says the Prophet) was in my heart as a burning fire shut up in my bones, and I could not stay:
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and, we cannot but speake, say the Apostles .
and, we cannot but speak, say the Apostles.
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The gifts and graces of Gods spirit are like the ointment, wherwith Marie anointed Iesus feete;
The Gifts and graces of God's Spirit Are like the ointment, wherewith marry anointed Iesus feet;
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the text saith, the house was filled with the sauour of it . It is truely said, that Good is a spreader of it selfe :
the text Says, the house was filled with the savour of it. It is truly said, that Good is a spreader of it self:
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It is like a candle in a workmans shop in a winters euening, which both giueth light to the workman,
It is like a candle in a workman's shop in a winter's evening, which both gives Light to the workman,
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and to the passers by also.
and to the passers by also.
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This first may be an aduertisement to those, which being called to the seruice of the Church, are negligent in their places:
This First may be an advertisement to those, which being called to the service of the Church, Are negligent in their places:
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some such would bee accounted learned and good scholars. But it cannot be so: Where the graces of God are, they are neuer idle:
Some such would be accounted learned and good Scholars. But it cannot be so: Where the graces of God Are, they Are never idle:
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Where there is idlenesse in action, there is emptinesse in affection.
Where there is idleness in actium, there is emptiness in affection.
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It may be that in such a loiterer, as the Prophet speaketh of, who lieth & sleepeth, and delights in sleeping , there may be a great deale of confused knowledge,
It may be that in such a loiterer, as the Prophet speaks of, who lies & Sleepeth, and delights in sleeping, there may be a great deal of confused knowledge,
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but certainly there is no sanctified learning:
but Certainly there is no sanctified learning:
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There is no Holie Ghost in thy heart, if (thy calling requiring it) there be no Prophecy in thy mouth;
There is no Holy Ghost in thy heart, if (thy calling requiring it) there be no Prophecy in thy Mouth;
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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 :
and what use is there of a head full of learning, with a mouthful of nothing? It is truly said that the Priests lips should preserve knowledge:
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But why? To hoord it vp as misers do their come? No: But that his lips may feed many , and may spread abroad knowledge .
But why? To hoard it up as misers do their come? No: But that his lips may feed many, and may spread abroad knowledge.
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Therefore also (saith the Prophet) the people must seeke it at his mouth . Wherfore let vs hold this:
Therefore also (Says the Prophet) the people must seek it At his Mouth. Wherefore let us hold this:
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The gifts of the spirit and profitable imployment cannot be separated; He is not truely learned, who doth not truely labour:
The Gifts of the Spirit and profitable employment cannot be separated; He is not truly learned, who does not truly labour:
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When thou art conuerted strengthen the brethren . Secondly, this may haue a larger application to all; When thou art converted strengthen the brothers. Secondly, this may have a larger application to all;
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thus, Paul saith, If any man haue not the spirit of Christ, the same is none of his :
thus, Paul Says, If any man have not the Spirit of christ, the same is none of his:
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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 .
Now if we would know whither Christ Spirit be in us or not, we must follow Christ Rule, of judging the tree by the fruits.
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Let vs see what comes from vs, which may be profitable to others in matters concerning life eternall.
Let us see what comes from us, which may be profitable to Others in matters Concerning life Eternal.
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Where be those particulars spoken of in the Scripture, admonishing the vnruly, comforting the feeble minded, &c .
Where be those particulars spoken of in the Scripture, admonishing the unruly, comforting the feeble minded, etc..
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Where is our Considering one another to prouoke to loue and to good workes ? 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.
Where is our Considering one Another to provoke to love and to good works? Where be our Prayers, exhortations and instructions in our families? Where such fruits as these bee Are wanting, there the graces of God's Spirit Are not present.
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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.
He that is not careful in his place to profit Others in the ways of godliness, himself is Far from any true taste of godliness.
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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.Zacharias was filled with the Holy Ghost, and he was forthwith employed in a spiritual service, of which even we have the benefit to this day. Thus much of the Preface.
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The Prophecie or Hymne it selfe may be diuided into two parts: The Prophecy or Hymn it self may be divided into two parts:
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the first of which is touching Christ and the worke of saluation by him wrought, vnto the 76. verse:
the First of which is touching christ and the work of salvation by him wrought, unto the 76. verse:
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the second is of Iohn Baptist and his office in respect of Christ.
the second is of John Baptist and his office in respect of christ.
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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.) The former part again may be Cut into two members: 1. A proposition (Blessed be the Lord God of Israel.) 2. The proof thereof (For he hath visited and redeemed his people etc.)
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In the proposition we haue to note two things. 1. A dutie performed: 2. A description of the partie to whom it is performed.
In the proposition we have to note two things. 1. A duty performed: 2. A description of the party to whom it is performed.
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The dutie performed, is a Blessing of God. To Blesse God, is an ordinarie phrase of Scripture, it betokeneth nothing else,
The duty performed, is a Blessing of God. To Bless God, is an ordinary phrase of Scripture, it Betokeneth nothing Else,
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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:
but to give thanks to God for his blessings received: These words, praise God, or bless God, or give thanks to God, Are indifferently translated:
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It is all one as if Zacharie had said, All praise, honour and thanke be giuen vnto God.
It is all one as if Zacharias had said, All praise, honour and thank be given unto God.
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The Doctrine commended to vs is this; The Doctrine commended to us is this;
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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. That the praising and blessing of the name of God for his Goodness, is one part of that spiritual worship and service, which is owing from us unto God.
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It is plaine by the text. For I aske what that was which Zacharie heere performed:
It is plain by the text. For I ask what that was which Zacharias Here performed:
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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,
It must be answered, that he offered up a sacrifice of thanksgiving unto God. I ask again, Did he therein worship God? Out of all question he did,
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and that which he did, proceeded from the spirit of God, and could not chuse but be acceptable before him.
and that which he did, proceeded from the Spirit of God, and could not choose but be acceptable before him.
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Out of these it must needs follow, that thankesgiuing is one part of that dutie which is to bee performed by vs vnto God.
Out of these it must needs follow, that thanksgiving is one part of that duty which is to be performed by us unto God.
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This will easily be made good by Scripture:
This will Easily be made good by Scripture:
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Call vpon me (saith God) in the day of trouble, so I will deliuer thee, and thou shalt glorifie me . Call upon me (Says God) in the day of trouble, so I will deliver thee, and thou shalt Glorify me.
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Let vs offer the sacrifice of praier alwaies to God . Let us offer the sacrifice of prayer always to God.
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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.
This kind of service is in those words compared to those sweet smelling Sacrifices which in the time of the Law were offered to God.
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Paul bids ioyne giuing of thanks with our requests which wee shew vnto God : Paul bids join giving of thanks with our requests which we show unto God:
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so that this dutie is like the salt with which all our seruices must bee seasoned.
so that this duty is like the salt with which all our services must be seasoned.
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Hence are the commendations giuen of it, It becommeth vpright men to be thankefull : It is a good thing to praise the Lord :
Hence Are the commendations given of it, It becomes upright men to be thankful: It is a good thing to praise the Lord:
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It is a pleasant thing, and praise is comely . Hence was Dauids care to giue euidence of speciall thankfulnesse vpon speciall occasions: It is a pleasant thing, and praise is comely. Hence was David care to give evidence of special thankfulness upon special occasions:
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from whence came that phrase of his, A new song , signifying his course of particular insisting vpon particular fauours.
from whence Come that phrase of his, A new song, signifying his course of particular insisting upon particular favours.
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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 .
The default herein remains as a great stain in the good name of Hezekiah, He did not render according to the reward bestowed upon him.
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This should prouoke vs to make conscience of this duty, euerie man saying to his soule with Dauid, My soule prayse thou the Lord,
This should provoke us to make conscience of this duty, every man saying to his soul with David, My soul praise thou the Lord,
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and all that is within me praise his holy name . and all that is within me praise his holy name.
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Thankesgiuing was ordained as an exercise for man in Paradise, and shall be an exercise in heauen,
Thanksgiving was ordained as an exercise for man in Paradise, and shall be an exercise in heaven,
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when as all other exercises are determined.
when as all other exercises Are determined.
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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:
In heaven the word and Sacraments shall cease, but the Blessing of God shall never cease, being the peculiar exercise of the Angels and Saints of the Lord:
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The more wee practise this dutie now, the more we haue our Conuersation in heauen : If it bee a seruice tedious vnto vs, heauen it selfe will bee a burden.
The more we practise this duty now, the more we have our Conversation in heaven: If it be a service tedious unto us, heaven it self will be a burden.
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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 :
When this duty is nam with the particulars of it, many will be ready to step forth and say with him in the Gospel, All these have I kept from my youth:
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we thanke God (say we) for all:
we thank God (say we) for all:
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but when it commeth to triall, the case will be like that of the ten lepers.
but when it comes to trial, the case will be like that of the ten lepers.
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Tenne were clensed, but one onely returned to giue God praise . Many enioiers of Gods blessings, few which returne backe to shew their thankfulnesse. Tenne were cleansed, but one only returned to give God praise. Many enjoyers of God's blessings, few which return back to show their thankfulness.
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And this appeareth by three things: First by our generall carelesnesse in the duties of Christian holinesse.
And this appears by three things: First by our general carelessness in the duties of Christian holiness.
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True thankfulnesse stands not in words and shewes, but in the practise of obedience.
True thankfulness Stands not in words and shows, but in the practice of Obedience.
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The sonne in the Gospell who said, I go sir, yet wont not , 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 :
The son in the Gospel who said, I go sir, yet wont not, was he dutiful? so he who Says, I thank God, and, Blessed be God, etc. and yet Careth not to dishonour God, is he thankful? Offering praise, and, disposing ones Way aright, Are coupled together as Sodales:
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where the latter is wanting, the first is but a ceremonie.
where the latter is wanting, the First is but a ceremony.
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He that hauing receiued a kindnesse from me, shall come to me and say, he thanks me,
He that having received a kindness from me, shall come to me and say, he thanks me,
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and when he hath turned his backe, shall doe me a displeasure; I will neuer thinke him to be thankefull.
and when he hath turned his back, shall do me a displeasure; I will never think him to be thankful.
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He that commeth to God, like the Pharisee, with Lord I thanke thee, , in his mouth,
He that comes to God, like the Pharisee, with Lord I thank thee,, in his Mouth,
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and yet maketh no conscience of sinne, is but a dissembler. Hee hath Iacobs voice, but Esaus hands .
and yet makes no conscience of sin, is but a dissembler. He hath Iacobs voice, but Esaus hands.
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His words are the words of blessing, but his deeds are full of cursednesse.
His words Are the words of blessing, but his Deeds Are full of cursedness.
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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,
Sith then men generally live in gross Sins to the dishonour of God, and to the discredit of Religion, let their words be as they will,
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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:
yet they shall be cast off as men guilty of unthankfulness. The second Signen of our unthankfulness is, our passing over daily favours without respect:
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Health, libertie, rest, food, successe in our affaires, these things are daily bestowed, yet wee vse them as swine, who eat the mast,
Health, liberty, rest, food, success in our affairs, these things Are daily bestowed, yet we use them as Swine, who eat the mast,
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but neuer looke vp to the tree from whence it falleth:
but never look up to the tree from whence it falls:
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we goe to our meat, to our rest, to our labour without any signification of our acknowledgement from whom these things come;
we go to our meat, to our rest, to our labour without any signification of our acknowledgement from whom these things come;
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or of our opinion, that nothing can do vs good without Gods blessing. The third signe, is the cursednesse of many of our language.
or of our opinion, that nothing can do us good without God's blessing. The third Signen, is the cursedness of many of our language.
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Saint Iames maketh it a matter of impossibilitie, that God should be blessed by a cursed toong;
Saint James makes it a matter of impossibility, that God should be blessed by a cursed tongue;
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Doeth a fountaine at one place send out sweet water and bitter ? Swearers, raylers, slanderers, vicious speakers; Doth a fountain At one place send out sweet water and bitter? Swearers, railers, slanderers, vicious Speakers;
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as holinesse cannot dwell in their hearts, so neither can their toongs bee messengers of any true thankefulnesse vnto God.
as holiness cannot dwell in their hearts, so neither can their tongues be messengers of any true thankfulness unto God.
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To conclude this point then, if we will be thought truly to worship God, let vs make conscience of the dutie of thankfulnesse:
To conclude this point then, if we will be Thought truly to worship God, let us make conscience of the duty of thankfulness:
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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,
if we will be Thought truly thankful, let us declare our thankfulness by Obedience, let us take all occasions to bless God for blessing us,
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and let vs beware how we defile our tongues with cursednesse. Thus much of the dutie to be performed.
and let us beware how we defile our tongues with cursedness. Thus much of the duty to be performed.
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Now followeth the description of the partie to whom it must be performed: The Lord God of Israel.
Now follows the description of the party to whom it must be performed: The Lord God of Israel.
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He is the Lord of the whole earth, according to that in the Psalme: The Earth is the Lords and all that therein is .
He is the Lord of the Whole earth, according to that in the Psalm: The Earth is the lords and all that therein is.
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How then is he the God of Israel? By Israel is meant the church & chosen people of God:
How then is he the God of Israel? By Israel is meant the Church & chosen people of God:
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and therefore the elect are called The Israel of God , & the true seruants of God, Israelites indeed .
and Therefore the elect Are called The Israel of God, & the true Servants of God, Israelites indeed.
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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 : so then;
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 himself: so then;
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The God of Israel is the God of his Church:The God of Israel is the God of his Church:
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This is his especiall dignitie, as when a great man carieth the name of his Baronry.
This is his especial dignity, as when a great man Carrieth the name of his Barony.
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Hence we are taught two things; the one is this, The absolute and impregnable safetie of Gods Church:
Hence we Are taught two things; the one is this, The absolute and impregnable safety of God's Church:
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The Lord is the God thereof.
The Lord is the God thereof.
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God would haue euen the very situation of Ierusalem to be a signe of his protection:
God would have even the very situation of Ierusalem to be a Signen of his protection:
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As the mountaines are about Ierusalem, so is the Lord about his people : God is in the middest of it, therefore shall it not bee mooued : As the Mountains Are about Ierusalem, so is the Lord about his people: God is in the midst of it, Therefore shall it not be moved:
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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. . Beholde, he that keepeth Israel shall neither slumber nor sleepe . He will cover thee (Says the Psalmist to the Whole body of God's people) under his wings, thou shalt be sure under his Feathers, etc.. Behold, he that Keepeth Israel shall neither slumber nor sleep.
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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,
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,
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and are expert in warre, euery one hath his sword vpon his thigh for the feare by night . and Are expert in war, every one hath his sword upon his thigh for the Fear by night.
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Deseruedly therefore said Dauid, Blessed are the people whose God is the Lord . This doeth teach vs a good lesson.
Deservedly Therefore said David, Blessed Are the people whose God is the Lord. This doth teach us a good Lesson.
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All kingdomes haue their periods, all states are subiect to innouation, onely the Church of God is of perpetuitie:
All kingdoms have their periods, all states Are Subject to innovation, only the Church of God is of perpetuity:
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I will giue saluation in Zion, saith God , there shall be a place of refuge, and a couer for the storme and for the raine . I will give salvation in Zion, Says God, there shall be a place of refuge, and a cover for the storm and for the rain.
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Naturall men can see the vncertaintie of all outward things, and the vanitie of the greatest assurances,
Natural men can see the uncertainty of all outward things, and the vanity of the greatest assurances,
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yet they take not the right course for safegard: some vse the policie of the vniust Steward :
yet they take not the right course for safeguard: Some use the policy of the unjust Steward:
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some verifie the saying of Salomon, The rich mans riches are his strong citie, and as an hie wall in his imagination :
Some verify the saying of Solomon, The rich men riches Are his strong City, and as an high wall in his imagination:
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some put all desperately to an aduenture.
Some put all desperately to an adventure.
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The onely way is to cleaue to the Church of God, there the Lord will create a defence .
The only Way is to cleave to the Church of God, there the Lord will create a defence.
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They which labour to keepe the fellowship of Gods people by the vnitie of the spirit in the bond of peace ;
They which labour to keep the fellowship of God's people by the unity of the Spirit in the bound of peace;
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the Lord is their God, they shall be sure of the surest protection.
the Lord is their God, they shall be sure of the Surest protection.
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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. The other thing taught hence is, That to be one of God's people, a true lively member of his Church, is a men greatest honour.
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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 .
It is (we see) God's greatest honour, and his highest title, to be called the God of Israel, the God of his Church: He is (Says Paul) the Saviour of all men, specially of them that believe.
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In the Church God is knowen, there hee is worshipped, there he bestoweth the greatest prerogatiues,
In the Church God is known, there he is worshipped, there he bestoweth the greatest prerogatives,
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and thence he receiueth the greatest honour. It is his chiefe honour to bee the God of his Church;
and thence he receiveth the greatest honour. It is his chief honour to be the God of his Church;
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so is it our chiefest dignitie to be true limmes of that societie.
so is it our chiefest dignity to be true limbs of that society.
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Hence was Dauids desire, to haue the Lord to lift vp the light of his countenance vpon him ,
Hence was David desire, to have the Lord to lift up the Light of his countenance upon him,
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and to be though but a Doore-keeper in Gods house . Out of the Church there is no saluation;
and to be though but a Doorkeeper in God's house. Out of the Church there is no salvation;
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and, What shall it profit a man to winne the world, if hee should lose his soule ?
and, What shall it profit a man to win the world, if he should loose his soul?
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Many are wont to say, Who will shew vs any good ? To those which so demaund, I answer, Behold heere the chiefest good: Many Are wont to say, Who will show us any good? To those which so demand, I answer, Behold Here the chiefest good:
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the best and most absolute preferment, Seeke the kingdome of God , labour to be one of Gods people, thou canst not haue a greater dignitie.
the best and most absolute preferment, Seek the Kingdom of God, labour to be one of God's people, thou Canst not have a greater dignity.
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THE SECOND SERMON. Because he hath visited and redeemed his people.
THE SECOND SERMON. Because he hath visited and redeemed his people.
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WE haue heard of the Proposition, (that the Lord God of Israel is to be praised.
WE have herd of the Proposition, (that the Lord God of Israel is to be praised.
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) Now followeth the proofe thereof: For he hath visited and redeemed his people, &c. The summe of the proofe is;
) Now follows the proof thereof: For he hath visited and redeemed his people, etc. The sum of the proof is;
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that God is therefore to be praised, because of that great worke which he hath wrought for the good and saluation of his Church.
that God is Therefore to be praised, Because of that great work which he hath wrought for the good and salvation of his Church.
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Heere we haue two things to speake of: 1. The parties to whom the benefit of this great worke appertaines,
Here we have two things to speak of: 1. The parties to whom the benefit of this great work appertains,
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and for whose sake it is wrought. 2. The worke it selfe.
and for whose sake it is wrought. 2. The work it self.
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Touching the first, they are Gods people, that is, those which belong vnto the election of grace,
Touching the First, they Are God's people, that is, those which belong unto the election of grace,
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and which are in Gods eternall counsell ordained vnto life.
and which Are in God's Eternal counsel ordained unto life.
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Hence we are taught, That the blessings which doe directly & immediately concerne life eternall, onely those are interessed in them, which are Gods people: This is plaine in this place:
Hence we Are taught, That the blessings which do directly & immediately concern life Eternal, only those Are interested in them, which Are God's people: This is plain in this place:
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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.
For if the question be, whom the Lord did visit and Redeem? It is answered by the Spirit of God speaking in Zacharias, that he visited and redeemed his people: so speaks the Scripture.
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It was the saying of the Angell, He shall saue his people from their sinnes : there the benefit of saluation is restrained onely to Gods people. So againe:
It was the saying of the Angel, He shall save his people from their Sins: there the benefit of salvation is restrained only to God's people. So again:
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I bring you tydings of great ioy which shall be to all the people. I bring you tidings of great joy which shall be to all the people.
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The birth of Christ is a message of ioy, but to whom? not to all: (for all doe not reioyce therein) but onely to the chosen of God:
The birth of christ is a message of joy, but to whom? not to all: (for all do not rejoice therein) but only to the chosen of God:
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The people: The, is a word of speciall distinction . Peace shall be vpon them, and vpon the Israel of God . The people: The, is a word of special distinction. Peace shall be upon them, and upon the Israel of God.
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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:
Who be the Israel of God, but only those which Are Here termed his people? Ask then to whom belongs Peace and mercy: what? to all without distinction? No:
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but to the Israel of God: Consider the course of the Apostles words, Tit. 2.14.
but to the Israel of God: Consider the course of the Apostles words, Tit. 2.14.
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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.
For whom did christ give himself? whom hath he redeemed from iniquity? whom hath he purged? only those whom he hath chosen out to be a peculiar people to himself.
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Christ speaking of his death, tieth it to his sheepe: I lay downe my life for my sheepe :
christ speaking of his death, tieth it to his sheep: I lay down my life for my sheep:
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but who be his sheepe? euen those which are giuen to him of his Father .
but who be his sheep? even those which Are given to him of his Father.
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It is a speciall speech of limitation which Christ vsed in his prayer: I pray for them, I pray not for the world .
It is a special speech of limitation which christ used in his prayer: I pray for them, I pray not for the world.
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Many such places might bee gathered together. We heard how God is the God of Israel, the God of his Church:
Many such places might be gathered together. We herd how God is the God of Israel, the God of his Church:
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Hee is so the God of his Church as that none els can haue anie interest in his loue.
He is so the God of his Church as that none Else can have any Interest in his love.
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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. We hear much of salvation, of life Eternal, of the glory to be revealed hereafter: These things Are great, and only they Are happy which shall enjoy them.
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All men almost promise these things vnto themselues: there is not amongst vs the veriest drunkard, or swearer, or vicious person, or Vsurer,
All men almost promise these things unto themselves: there is not among us the veriest drunkard, or swearer, or vicious person, or Usurer,
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or despiser of good things, but if you talke with him, he will make shew of a hope and expectation to bee saued;
or despiser of good things, but if you talk with him, he will make show of a hope and expectation to be saved;
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of all other things, he maketh himselfe beleeue that he is surest of that.
of all other things, he makes himself believe that he is Surest of that.
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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:
But let us Learn this one thing, and meditate well of it, That Eternal mercy, the benefit of redemption by christ, the deliverance from the bondage of spiritual enemies, these things belong not to all:
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Many, euen of those which professe Christ, and which say Lord, Lord , yea and which preach Christ, shall be thrust out at the day of separation.
Many, even of those which profess christ, and which say Lord, Lord, yea and which preach christ, shall be thrust out At the day of separation.
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They be Gods peculiar people onely to whom these things appertaine. Looke to it, bee sure thou art one of Gods people;
They be God's peculiar people only to whom these things appertain. Look to it, be sure thou art one of God's people;
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otherwise, when mention is made of the things which concerne eternall life, I say to thee as Peter did to Simon Magus, Thou hast neither part nor fellowship in this businesse .
otherwise, when mention is made of the things which concern Eternal life, I say to thee as Peter did to Simon Magus, Thou hast neither part nor fellowship in this business.
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But how shall I know (wilt thou say) that I am one of Gods people? I will tell thee plainly:
But how shall I know (wilt thou say) that I am one of God's people? I will tell thee plainly:
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How is a man knowne to be one of the Kings subiects? one (as we say) of the Kings liege people? Euen by this:
How is a man known to be one of the Kings Subjects? one (as we say) of the Kings liege people? Eve by this:
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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 .
his Obedience to the wholesome laws of the Kingdom. So in this: holy Obedience is the mark and badge of God's people: My sheep hear my voice.
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Yee are my friends, if you doe whatsoeuer I command you . Ye Are my Friends, if you do whatsoever I command you.
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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:
It is not the twanging of Religion upon the tongue, but the practice of holiness in the life, which shows a man to be a Christian:
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Gods peculiar people are zealous of good works . To this therefore we are now come:
God's peculiar people Are zealous of good works. To this Therefore we Are now come:
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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:
Wouldst thou be sure that the treasures of happiness which Are stored up in christ, belong to thee? inquire into thy self whither thou be one of God's people:
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Remember how Gods people are discerned, They heare my voice, saith our Sauior.
remember how God's people Are discerned, They hear my voice, Says our Saviour.
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If Christs voice in his word be not euen musicke in thy eares, yea sweeter than honie, and the honie combe , dearer than thousands of gold and siluer , the ioy and reioycing of thy heart :
If Christ voice in his word be not even music in thy ears, yea Sweeten than honey, and the honey comb, Dearer than thousands of gold and silver, the joy and rejoicing of thy heart:
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If the fruits of holinesse appeare not in thy life, but rather the vnfruitfull works of darknesse , those works of the flesh which S. Paul speaketh of ;
If the fruits of holiness appear not in thy life, but rather the unfruitful works of darkness, those works of the Flesh which S. Paul speaks of;
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thou art none of Gods people, no subiect to his kingdome, but a very rebell & traitor to his Maiesty;
thou art none of God's people, no Subject to his Kingdom, but a very rebel & traitor to his Majesty;
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and when thou thinkest to thrust in among Saints, to enioy the felicitie of his chosen , thou shalt heare that heauy sentence passe vpon thee and such as thou art;
and when thou Thinkest to thrust in among Saints, to enjoy the felicity of his chosen, thou shalt hear that heavy sentence pass upon thee and such as thou art;
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Those mine enemies, which would not that I should raigne ouer them, bring hither and slay them before me . Those mine enemies, which would not that I should Reign over them, bring hither and slay them before me.
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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).
Now we Are come to the work it self, where many things come in order to be touched. 1. The fountain & beginning thereof, (He hath visited).
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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;
2. The general nature of the work it self, (Redeemed). 3. The means of it, (And hath raised up the horn, etc.) 4. The evidence of it;
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the testimonie of the Prophets, in whom the couenant of grace and the oath of God to Abraham are at large recorded ( 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 testimony of the prophets, in whom the Covenant of grace and the oath of God to Abraham Are At large recorded (As he spoke by the Mouth, etc. 5. The end of it, (That we being Delivered etc.) Of these shall be spoken in order.
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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:
The beginning and fountain of all is God's Visitation: (He hath visited) There is a twofold visiting ascribed to God in Scripture: One of displeasure:
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In the day of my visitation I will visit their sinne vpon them . In the day of my Visitation I will visit their sin upon them.
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The Lord commeth out of his place to visit the sinne of the inhabitants of the earth . The other is of mercy; The Lord comes out of his place to visit the sin of the inhabitants of the earth. The other is of mercy;
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The Lord visited Sarah as he had said , that is, he performed the good which he had promised. The Lord visited Sarah as he had said, that is, he performed the good which he had promised.
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In this sense, the day of ones conuersion is called, the day of visitation : So then heere:
In this sense, the day of ones conversion is called, the day of Visitation: So then Here:
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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,God hath visited, that is, he hath graciously and mercifully looked upon his people, he hath scene and beheld with a pitiful eye the misery and bondage of his chosen,
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and he is now, as it were, come amongst them to shew them kindnesse.
and he is now, as it were, come among them to show them kindness.
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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;
This visiting on God's part having this signification, and being Here put in the First rank, is the ground and spring of all which follows;
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and it affoords vs this doctrine: and it affords us this Doctrine:
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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:That the kindness and mercy, and free grace of God, is the beginning and the fountain of all those good things which do concern Eternal life. Consider the place:
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Manie things are heere spoken of Redemption: of a Horne of saluation; of a Couenant and oath of grace:
Many things Are Here spoken of Redemption: of a Horn of salvation; of a Covenant and oath of grace:
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But whence proceed all these, but from the sole mercie of God;
But whence proceed all these, but from the sole mercy of God;
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euen from his gracious disposition to visite his people? Where visiting is, there is presupposed a very wofull estate:
even from his gracious disposition to visit his people? Where visiting is, there is presupposed a very woeful estate:
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Ʋisit now yonder cursed woman, said Iehu of Iezebel, meaning to respect her aboue her desert . Ʋisit now yonder cursed woman, said Iehu of Iezebel, meaning to respect her above her desert.
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It is easie to shew out of the Scripture how the loue, mercie, and grace of God are noted,
It is easy to show out of the Scripture how the love, mercy, and grace of God Are noted,
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as the beginning of those things which concerne saluation.
as the beginning of those things which concern salvation.
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The Lord (saith Moses to the old Israelites) did not set his loue vpon you, The Lord (Says Moses to the old Israelites) did not Set his love upon you,
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nor chuse you, because ye were moe in number than any people, &c; but because the Lord loued you, &c. . nor choose you, Because you were more in number than any people, etc.; but Because the Lord loved you, etc..
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Now the people of Israel were a type of Gods people: Canaan a type of heauen:
Now the people of Israel were a type of God's people: Canaan a type of heaven:
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it was Gods free loue which moued him to bring them into Canaan; it is his free grace for which hee vouchsafes to aduance vs to heauen.
it was God's free love which moved him to bring them into Canaan; it is his free grace for which he vouchsafes to advance us to heaven.
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When mention is made of the course and order of our saluation, these and the like speeches stil come in:
When mention is made of the course and order of our salvation, these and the like Speeches still come in:
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So God loued the world , the good pleasure of his will, , freely by his grace , not by the works of righteousnesse which we had done, So God loved the world, the good pleasure of his will,, freely by his grace, not by the works of righteousness which we had done,
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but according to his mercie , not that we loued God, but that he loued vs , who hath giuen vnto him first ? These speeches agree with the maner of speech heere vsed, but according to his mercy, not that we loved God, but that he loved us, who hath given unto him First? These Speeches agree with the manner of speech Here used,
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and doe shew plainly that there was nothing in man to mooue the Lord to reach out his arme of deliuerance;
and do show plainly that there was nothing in man to move the Lord to reach out his arm of deliverance;
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all proceeded from the absolute and vndeserued freedome of his grace.
all proceeded from the absolute and undeserved freedom of his grace.
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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.
Many things there were in man to provoke God in his Justice finally to forsake him, nothing which might induce him to show the least degree of favour.
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Besides that this doth ouerthrow all Popish opinion of merit, and (which is the maine end of all) sets out the grace and mercy of God to the full;
Beside that this does overthrow all Popish opinion of merit, and (which is the main end of all) sets out the grace and mercy of God to the full;
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it serueth to quicken in vs that duty of thankfulnesse, of which we heard before, and which Zacharie did here performe.
it serveth to quicken in us that duty of thankfulness, of which we herd before, and which Zacharias did Here perform.
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A great blessing requireth great thanks, but the freer the blessing is, the greater should the thankfulnesse be.
A great blessing requires great thanks, but the freer the blessing is, the greater should the thankfulness be.
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All my fathers house (sayd Mephibosheth to Dauid) were but dead men before my Lord the King, All my Father's house (said Mephibosheth to David) were but dead men before my Lord the King,
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yet diddest thou set thy seruant among them which did eat at thine owne table . yet didst thou Set thy servant among them which did eat At thine own table.
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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,
The less desert he found in himself, the more deeply did he hold himself bound unto David: so that when we look upon the greatness of the blessing on the one side, (namely, life Eternal,
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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 , we may well say with Dauid, What shall wee render vnto the Lord ? This must needs condemne our carnall mindednesse:
and a Kingdom which can not be shaken) and then the smallness of our own desert on the other side, who were but dead men before the Lord, even dead in Trespasses and Sins, we may well say with David, What shall we render unto the Lord? This must needs condemn our carnal Mindedness:
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some things doe sometimes fall from vs, by way of thankfulnesse for outward things; as health, peace, seasonable weather, and such like:
Some things do sometime fallen from us, by Way of thankfulness for outward things; as health, peace, seasonable weather, and such like:
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but the greatest blessing, the chiefest fauor, and to which of al other we can lay the least claime, is scarsely once made mention of:
but the greatest blessing, the chiefest favour, and to which of all other we can lay the least claim, is scarcely once made mention of:
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Blessed be God that hath visited vs when we were dead in sinne; thanks be to God for his Sonne Christ Iesus. Blessed be God that hath visited us when we were dead in sin; thanks be to God for his Son christ Iesus.
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How are we bound to his Maiestie, who hath shewed vs this mercy to redeeme vs! How Are we bound to his Majesty, who hath showed us this mercy to Redeem us!
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It is a rare thing to heare of such a speech. It sheweth that we minde onely earthly things .
It is a rare thing to hear of such a speech. It shows that we mind only earthly things.
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Corne and Wine, a full basket, and a ful barne, these things wil affect vs;
Corn and Wine, a full basket, and a full bairn, these things will affect us;
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but the Lords merciful visitation in his Son Christ, in pulling vs out of the iawes of Sathan cannot mooue vs:
but the lords merciful Visitation in his Son christ, in pulling us out of the Jaws of Sathan cannot move us:
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It is a fearefull signe, euen that we are enthralled vnto Sathan, and in the very bond of iniquitie .
It is a fearful Signen, even that we Are enthralled unto Sathan, and in the very bound of iniquity.
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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.
For did we feel and apprehend our own desert, to be eternally forsaken, and the riches of God's mercy in visiting us with his salvation, our spirits would be so ravished therewith, that all other things would seem vile and base in comparison of this one.
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Thus much of the fountaine of this great worke, which serueth notably to beate downe Merit, and to stirre vp thankfulnesse.
Thus much of the fountain of this great work, which serveth notably to beat down Merit, and to stir up thankfulness.
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The generall nature of the benefit is set downe in this word (Redeemed.) To redeeme is (as we know) to buy out:
The general nature of the benefit is Set down in this word (Redeemed.) To Redeem is (as we know) to buy out:
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the very word in the common vsage of it presupposeth a bondage and captiuitie.
the very word in the Common usage of it presupposeth a bondage and captivity.
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Whereupon iust occasion is giuen vs to consider that miserable seruitude in which by nature we are all. Whereupon just occasion is given us to Consider that miserable servitude in which by nature we Are all.
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This seruitude is said to be vnder the power of darknesse , that is, vnder the power of spirituall enemies:
This servitude is said to be under the power of darkness, that is, under the power of spiritual enemies:
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which are three: 1. Sinne. 2. Death. 3. The Diuell. Sinne maketh vs subiect vnto death:
which Are three: 1. Sin. 2. Death. 3. The devil. Sin makes us Subject unto death:
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for the wages of sinne is death . Death brings vs into the full and absolute power of the diuell:
for the wages of sin is death. Death brings us into the full and absolute power of the Devil:
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That we are naturally seruants to sinne, it is plaine by the Apostles complaint: I am carnall, sold vnder sinne .
That we Are naturally Servants to sin, it is plain by the Apostles complaint: I am carnal, sold under sin.
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It is a true rule, To whomsoeuer wee giue our selues as seruants to obey, his seruants we are :
It is a true Rule, To whomsoever we give our selves as Servants to obey, his Servants we Are:
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and, whosoeuer committeth sinne, is the seruant of sinne : Now it is apparent that naturally wee obey sinne in the lusts thereof:
and, whosoever Committeth sin, is the servant of sin: Now it is apparent that naturally we obey sin in the Lustiest thereof:
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and, giue our members as weapons of vnrighteousnesse vnto it ;
and, give our members as weapons of unrighteousness unto it;
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euery member hath his taske in the seruice of sinne, as the Apostle sheweth , and whereas slaues and bondmen doe their seruices and base offices grudgingly and discontentedly, we doe the businesse of sinne, willingly, readily and ioyfully.
every member hath his task in the service of sin, as the Apostle shows, and whereas slaves and bondmen do their services and base Offices grudgingly and discontentedly, we do the business of sin, willingly, readily and joyfully.
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Againe, that wee are slaues to eternall death it cannot be denied:
Again, that we Are slaves to Eternal death it cannot be denied:
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For what was it which God said to Adam: In the day that thou eatest thou shalt die the death ? Assoone as hee had sinned, that sentence laid hold vpon him,
For what was it which God said to Adam: In the day that thou Eatest thou shalt die the death? As soon as he had sinned, that sentence laid hold upon him,
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and death eternall became his portion.
and death Eternal became his portion.
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Now, lastly for bondage vnder Sathan, the Apostle saith, that so long as we are the children of disobedience he worketh in vs, wee are in his snare,
Now, lastly for bondage under Sathan, the Apostle Says, that so long as we Are the children of disobedience he works in us, we Are in his snare,
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and are taken of him at his will . This is the common slauerie of all:
and Are taken of him At his will. This is the Common slavery of all:
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there is not the greatest, nor noblest, nor mightiest, nor fairest, nor wealthiest among the sonnes of men,
there is not the greatest, nor Noblest, nor Mightiest, nor Fairest, nor Wealthiest among the Sons of men,
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but he is in his naturall estate thus enthralled.
but he is in his natural estate thus enthralled.
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Let men boast neuer so much in outward respects, as sometimes the Iewes did, We were neuer bond to any ,
Let men boast never so much in outward respects, as sometime the Iewes did, We were never bound to any,
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yet till the Sonne shall make them free , this is their captiuitie.
yet till the Son shall make them free, this is their captivity.
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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 ; vnder the Philistims ; vnder the Midianites ; vnder other nations ;
We read of the bondage of the Israelites in Egypt, there they were kept under with burdens, and made weary of their lives by soar labour; under the philistines; under the midianites; under other Nations;
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of the slauery of Samson bound with fetters and made to grinde like a horse: These particulars were grieuous to be born, but to this spirituall captiuitie they are nothing.
of the slavery of samson bound with fetters and made to grind like a horse: These particulars were grievous to be born, but to this spiritual captivity they Are nothing.
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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;
When baseness, and cruelty, and spite Are joined together in an oppressor, how heavy must the yoke needs be? Now, what baser thing than sin; what more cruel than death;
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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:
what fuller of venom than the Devil? Who is able to describe the misery of that bondage, where there is such a concurrence of such a threefold extremity? This is our slavery, this is that from which we Are redeemed:
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from sinne vnto holinesse, from death vnto life eternall, from the power of Sathan into the glorious libertie of the sonnes of God.
from sin unto holiness, from death unto life Eternal, from the power of Sathan into the glorious liberty of the Sons of God.
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For this purpose a Price was paid, but of no common value; (for we were not redeemed with corruptible things , hee gaue himselfe a ransome , he tooke on him the forme of a seruant , to free vs from this eternall slauerie.
For this purpose a Price was paid, but of no Common valve; (for we were not redeemed with corruptible things, he gave himself a ransom, he took on him the Form of a servant, to free us from this Eternal slavery.
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We may truely saie, This was the Lords doing, and I pray God, it may be maruellous in our eies
We may truly say, This was the lords doing, and I pray God, it may be marvelous in our eyes
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Here is first a good lecture of humilitie, the best and the hardest lesson of all others:
Here is First a good lecture of humility, the best and the Hardest Lesson of all Others:
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the best, because I may say of it as Iacob did of Bethel; This is the gate of heauen :
the best, Because I may say of it as Iacob did of Bethel; This is the gate of heaven:
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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 ,
the Hardest, Because we Are full of Self-love, and there will be no small a doe to make us low in our own sighed,
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and as nothing in our owne seeming.
and as nothing in our own seeming.
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Let vs in this word (Redeemed) (as in a glasse) behold what wee are,
Let us in this word (Redeemed) (as in a glass) behold what we Are,
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and what iust matter we haue of humilitie, and how little reason to be secure.
and what just matter we have of humility, and how little reason to be secure.
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The very name of a seruant or bond-man, or vassall, were enough to put a man downe in his owne conceit;
The very name of a servant or bondman, or vassal, were enough to put a man down in his own conceit;
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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.
but to be servant to so base a thing as sin, to so hateful a person as the Devil, to so terrible a thing as Eternal death, I do not see how any man may be able to express it.
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Whosoeuer therefore thou be, who hast beene foolish in lifting vp thy selfe , 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 , remember, that whatsoeuer opinion thou hast conceiued of thy selfe,
Whosoever Therefore thou be, who hast been foolish in lifting up thy self, thinking better of thine own Souls estate than there is cause, henceforth lay thine hand upon thy Mouth, Learn to abhor thy self in dust and Ashes, Remember, that whatsoever opinion thou hast conceived of thy self,
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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:
yet the verdict of the Scripture (which is the voice of God) is, that thou art by nature a slave under the power of darkness:
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Satan is the prince of darknesse, thou art his subiect; hell is the kingdome of darknesse, and that is thine inheritance.
Satan is the Prince of darkness, thou art his Subject; hell is the Kingdom of darkness, and that is thine inheritance.
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When thou considerest this, smite thy brest with the Publican , pray the Lord to humble thee, that the glad tidings of saluation in Christ may be welcome to thee.
When thou Considerest this, smite thy breast with the Publican, pray the Lord to humble thee, that the glad tidings of salvation in christ may be welcome to thee.
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Secondly, heere is also a good lesson of obedience. Ye are bought for a price, therefore glorifie God &c. . It is a very direct inference. Secondly, Here is also a good Lesson of Obedience. You Are bought for a price, Therefore Glorify God etc.. It is a very Direct Inference.
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God hath redeemed vs, freed vs from thraldome and from captiuitie:
God hath redeemed us, freed us from thraldom and from captivity:
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what should we refuse to do for him, euen by way of thankfulnesse? Besides, it is a matter of great equitie:
what should we refuse to do for him, even by Way of thankfulness? Beside, it is a matter of great equity:
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Ye are not your owne, sayth the Apostle ; wee are not in our owne power, his wee be who hath redeemed vs: You Are not your own, say the Apostle; we Are not in our own power, his we be who hath redeemed us:
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and wherefore hath he redeemed vs? what, that we should still serue sinne, that we should follow the vaine conuersation of the world,
and Wherefore hath he redeemed us? what, that we should still serve sin, that we should follow the vain Conversation of the world,
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and bee led by the swaie of our owne hearts? Surely no. But to be zealous of good wonks .
and be led by the sway of our own hearts? Surely no. But to be zealous of good wonks.
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I say then with Paul: How shall we, who are thus redeemed, and to this end redeemed, liue yet in sinne ? Shall we liue to the dishonour of God, to the shame of religion, seruing our owne lusts,
I say then with Paul: How shall we, who Are thus redeemed, and to this end redeemed, live yet in sin? Shall we live to the dishonour of God, to the shame of Religion, serving our own Lustiest,
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and drowning our selues in the pleasures of sinne, who haue receaued so great a deliuerance? God forbid.
and drowning our selves in the pleasures of sin, who have received so great a deliverance? God forbid.
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What shall we thinke of the vnthankfull Israelites, who being mightily deliuered out of bondage,
What shall we think of the unthankful Israelites, who being mightily Delivered out of bondage,
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yet cryed, it had beene better for vs to serue the Egyptians ? We must needs say they were vnworthie of so great a blessing.
yet cried, it had been better for us to serve the egyptians? We must needs say they were unworthy of so great a blessing.
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Take heed wee doe not make it our owne case.
Take heed we do not make it our own case.
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God hath sent his Sonne to redeeme vs, and to free vs from the thraldome of death, of sinne, and of Sathan:
God hath sent his Son to Redeem us, and to free us from the thraldom of death, of sin, and of Sathan:
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We professe that we reioice in this:
We profess that we rejoice in this:
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yet when we be called vpon to shake off the yoke of sin, & to become the seruants of righteousnesse , we seeme to say as those Israelites did, Let vs be at rest:
yet when we be called upon to shake off the yoke of since, & to become the Servants of righteousness, we seem to say as those Israelites did, Let us be At rest:
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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.
we would be content to be freed from death, the wages of sin, but the business of sin we would rather than our life we might continue in.
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Wee haue some corrupt humour or other, that, let the Lord say what hee will, wee must needs giue satisfaction to.
we have Some corrupt humour or other, that, let the Lord say what he will, we must needs give satisfaction to.
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Men would serue God and Mammon too , God and their bellies too , God and drunkennesse too, God and whooredome too, God and their pleasures too. This is a poore religion:
Men would serve God and Mammon too, God and their bellies too, God and Drunkenness too, God and whoredom too, God and their pleasures too. This is a poor Religion:
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this is a slender requitall for so great a benefit as redemption: Those which are redeemed, are redeemed from their vaine conuersation .
this is a slender requital for so great a benefit as redemption: Those which Are redeemed, Are redeemed from their vain Conversation.
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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.
If thou be Ensnared in the sensual delight of thine own Sins, I cannot see how it can be said of thee, that thou art one of God's redeemed.
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When a battle is ended, can it bee said that such a one is ransomed from the enemie who still followeth his campe,
When a battle is ended, can it be said that such a one is ransomed from the enemy who still follows his camp,
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and willingly doth whatsoeuer he commands? No. If I see thee liue in the seruice of sinne:
and willingly does whatsoever he commands? No. If I see thee live in the service of sin:
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I am sure thou art not yet within the compasse of redemption. Remember wee this Vse:
I am sure thou art not yet within the compass of redemption. remember we this Use:
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when thou hearest Redemption spoken of, thinke thou;
when thou Hearst Redemption spoken of, think thou;
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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: Hath God redeemed us by his Sons blood, and shall I draw back and choose rather to run mine old course in following the Lustiest of sin? God forbid: Say rather:
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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:
Oh Lord, I am thine, thou hast bought me, thou hast paid full dearly for me, thou hast best right unto me, thee will I serve:
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O strengthen me by thy grace, that my secret sinne may not ensnare me, that corruption may not get dominion ouer me. Oh strengthen me by thy grace, that my secret sin may not ensnare me, that corruption may not get dominion over me.
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THE THIRD SERMON. VERS. 69.
THE THIRD SERMON. VERS. 69.
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And hath raised vp the horne of saluation vnto vs in the house of his seruant Dauid.
And hath raised up the horn of salvation unto us in the house of his servant David.
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THe next thing which commeth to bee handled, is the meanes by which this great worke of Redemption is effected;
THe next thing which comes to be handled, is the means by which this great work of Redemption is effected;
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and that is set downe in this verse. Where we haue two things to consider: 1. A matter done:
and that is Set down in this verse. Where we have two things to Consider: 1. A matter done:
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(He hath raised vp the horne of saluation vnto vs.) 2. The place where it is done, (In the house of his seruant Dauid.) (He hath raised up the horn of salvation unto us) 2. The place where it is done, (In the house of his servant David.)
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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.
In the former point, two things must be inquired. 1. Who is meant by this Horn of salvation. 2. Why the party meant by this title is so styled.
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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 ,
He that is Here meant by the Horn of salvation, is Iesus christ: For under heaven there is given no other name whereby we must be saved,
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and, to him giue all the Prophets witnesse .
and, to him give all the prophets witness.
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If he then be the partie whom all the Prophets pointed at, as the alone restorer of mankind,
If he then be the party whom all the prophets pointed At, as the alone restorer of mankind,
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if there be no other meanes of saluation;
if there be no other means of salvation;
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who should bee meant by the Horne of saluation, but onely Hee? Now for the next,
who should be meant by the Horn of salvation, but only He? Now for the next,
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why hee should be so entitled, it will easily appeare, if we consider the vsual forme of speaking in the Scripture.
why he should be so entitled, it will Easily appear, if we Consider the usual Form of speaking in the Scripture.
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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 , that is, I will take downe and abate the height and strength of the wicked:
The Spirit of God is wont by this word (Horn) to note out Power and Strength: as in those words, All the horns of the wicked will I break, that is, I will take down and abate the height and strength of the wicked:
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and Ieremy speaking of the ruine of the kingdome of Moab, saith thus, The horne of Moab is cut off .
and Ieremy speaking of the ruin of the Kingdom of Moab, Says thus, The horn of Moab is Cut off.
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The power and greatnesse of states and kingdomes and common-wealthes is often designed in Scripture by that word, as in Daniel and elsewhere.
The power and greatness of states and kingdoms and commonwealths is often designed in Scripture by that word, as in daniel and elsewhere.
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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,
It is a speech borrowed from horned beasts, whose strength lies in that part, and which use it both for defence if they be assaulted,
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and for offence if they haue an intent to vanquish.
and for offence if they have an intent to vanquish.
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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.
So that by an Horn of salvation is rightly understood (as it is usually translated) a Mighty salvation, or, a Saviour of admirable and exceeding power.
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Heereupon then wee haue occasion to discourse of the power and strength of our Sauiour,
Hereupon then we have occasion to discourse of the power and strength of our Saviour,
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and that two waies. 1. As it concerneth the saluation of his Elect. 2. As it respecteth the confusion of the wicked.
and that two ways. 1. As it concerns the salvation of his Elect. 2. As it respecteth the confusion of the wicked.
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Touching the first, this is the doctrine: That Iesus Christ is euery way furnished with sufficiencie of power, The 1. Doctrine.
Touching the First, this is the Doctrine: That Iesus christ is every Way furnished with sufficiency of power, The 1. Doctrine.
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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 . for the accomplishment of the work of Redemption which he undertook. This is Easily proved. It pleased the Father, that in him all fullness should dwell.
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If all Fulnesse, surely then Fulnesse of power: and the word (dwell) is very effectuall, signifying the perpetuitie of his power:
If all Fullness, surely then Fullness of power: and the word (dwell) is very effectual, signifying the perpetuity of his power:
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it is not for a turne or two, but eternally remaining in him, for the beginning, continuing,
it is not for a turn or two, but eternally remaining in him, for the beginning, Continuing,
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and perfecting of the saluation of his chosen. Againe, it is said of him, that God the Father hath sealed him .
and perfecting of the salvation of his chosen. Again, it is said of him, that God the Father hath sealed him.
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God hath (as it were) set a marke vpon him, and noted him out, as the onely Sauiour. He hath lifted him vp .
God hath (as it were) Set a mark upon him, and noted him out, as the only Saviour. He hath lifted him up.
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Now it were a disparagement to the wisedome of God, to call the whole world to a dependance vpon him for their saluation,
Now it were a disparagement to the Wisdom of God, to call the Whole world to a dependence upon him for their salvation,
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if hee were not in full and absolute maner able to effect it.
if he were not in full and absolute manner able to Effect it.
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Thirdly, if we consider the nature of that which hee was to doe for mans redeeming, we shall see his power to effect it.
Thirdly, if we Consider the nature of that which he was to do for men redeeming, we shall see his power to Effect it.
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He had two things to doe, if hee would procure our saluation.
He had two things to do, if he would procure our salvation.
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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.
First he was to save from destruction (which was due for the multitude of our Sins.) Next he was to invest into Eternal happiness, into which (Because of our spiritual nakedness) the Justice of God could give us no admission.
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To doe the former of these, he tooke vpon him our sinnes, he bare them in his body , hee was made sinne ,
To do the former of these, he took upon him our Sins, he bore them in his body, he was made sin,
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and, that hand-writing which was against vs, he tooke out of the way , and vpon his crosse triumphed ouer all our spirituall enemies.
and, that handwriting which was against us, he took out of the Way, and upon his cross triumphed over all our spiritual enemies.
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To accomplish the latter, hee put vpon vs his owne righteousnesse, that so wee being clothed with that white rayment ,
To accomplish the latter, he put upon us his own righteousness, that so we being clothed with that white raiment,
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& with the garment of saluation , as Iacob with the apparell of his brother Esau , might obtaine the blessing.
& with the garment of salvation, as Iacob with the apparel of his brother Esau, might obtain the blessing.
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Thus is that fulfilled which was said:
Thus is that fulfilled which was said:
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God gaue his onely begotten Sonne, that whosoeuer beleeueth in him should not perish but haue life euerlasting . God gave his only begotten Son, that whosoever Believeth in him should not perish but have life everlasting.
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Should not perish, that he did by being our Redemption : But haue life euerlasting, that hee brought to passe by becomming our Righteousnesse . Should not perish, that he did by being our Redemption: But have life everlasting, that he brought to pass by becoming our Righteousness.
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Many things might easily bee produced for this purpose, but these may suffice.
Many things might Easily be produced for this purpose, but these may suffice.
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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,
Only this one thing is to be noted, that the salvation wrought by christ, as it may be called mighty, Because of the present fullness,
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so doeth it deserue the same name, because, being done nothing is able to vndoe it.
so doth it deserve the same name, Because, being done nothing is able to undo it.
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Othniel deliuered the Israelites from Chushan, and is therefore called their Sauiour , yet they fell after into the hand of Moab . Othniel Delivered the Israelites from Chushan, and is Therefore called their Saviour, yet they fell After into the hand of Moab.
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Ehud rescued them from the Moabites , yet became they seruants to the Canaanites . Ehud rescued them from the Moabites, yet became they Servants to the Canaanites.
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And a Physician is sometimes a meanes of health, in one disease, yet the same partie may after sicken,
And a physician is sometime a means of health, in one disease, yet the same party may After sicken,
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yea and die for all that. But in this worke of redemption it is otherwise: it is a thorow peece of worke.
yea and die for all that. But in this work of redemption it is otherwise: it is a thorough piece of work.
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He that beleeueth &c. shall not come into condemnation, but hath passed from death to life . He that Believeth etc. shall not come into condemnation, but hath passed from death to life.
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I giue my sheepe eternall life, they shall neuer perish &c . I give my sheep Eternal life, they shall never perish etc..
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Thus wee see how Christ is a Horne 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.
Thus we see how christ is a Horn of salvation: The salvation procured by him is plentiful, (every Way answerable to our spiritual need) and perpetual, no sin of man, no malice of hell is able to undo it.
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The first vse heereof is, to let vs see the wrong which Popish religion doth to the whole mysterie of Christ.
The First use hereof is, to let us see the wrong which Popish Religion does to the Whole mystery of christ.
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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.
He is called (as we have herd) a Horn of salvation, Because of his absolute sufficiency to Effect that work of salvation which he hath undertaken.
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Papists, as though Christ were not sufficient, or his horne strong enough to batter down the kingdome of the diuel,
Papists, as though christ were not sufficient, or his horn strong enough to batter down the Kingdom of the Devil,
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and fully and wholly to reconcile vs vnto God, adioyne other things, as it were to supply that which is wanting in him,
and Fully and wholly to reconcile us unto God, adjoin other things, as it were to supply that which is wanting in him,
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or to perfit that which hee hath begun: as for example: with his offers of grace, our freewill;
or to perfect that which he hath begun: as for Exampl: with his offers of grace, our freewill;
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with his righteousnesse, our good works;
with his righteousness, our good works;
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with his satisfaction for eternall punishment, our satisfaction for temporall punishment, either heere in Earth or in Purgatorie;
with his satisfaction for Eternal punishment, our satisfaction for temporal punishment, either Here in Earth or in Purgatory;
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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.
with his Intercession, the Intercession of Saints. Thus they have maimed the work of christ; and by their gross and unfitting patcheries have utterly defaced it.
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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 :
We must believe the Scripture, which calls christ an Horn of salvation, that is, (as it seems to be expounded by the Apostle) one, who hath by himself purged our Sins:
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that which he hath done is a worke complete and entire; hee himselfe onely, without any assistance, hath and doeth effect it.
that which he hath done is a work complete and entire; he himself only, without any assistance, hath and doth Effect it.
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Many things are left vnto vs by way of obedience, but nothing by way of promoting that which hee hath begun.
Many things Are left unto us by Way of Obedience, but nothing by Way of promoting that which he hath begun.
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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.
Thus this phrase (a Horn of salvation) is as an Horn of iron, to break down all those unwarrantable supplies, which the Church of Rome conjoineth and Coupleth with the absolute and All-sufficient work of christ Iesus.
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Secondly, this is a doctrine full of comfort to euerie humbled Christian: as for example:
Secondly, this is a Doctrine full of Comfort to every humbled Christian: as for Exampl:
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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,
Thou See weakness in thy self, of understanding, of will, of affection, of actium, thou art unable to do any thing by which God might be pleased,
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or thine owne soule helped forward vnto life:
or thine own soul helped forward unto life:
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Turne now the eies of thy faith to this Horne of saluation: thou shalt not finde so much weaknesse in thy selfe,
Turn now the eyes of thy faith to this Horn of salvation: thou shalt not find so much weakness in thy self,
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as thou shalt find might and power in him; not so much emptines in thy selfe, as fulnesse in him;
as thou shalt find might and power in him; not so much emptiness in thy self, as fullness in him;
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not so much pouerty in thy selfe, as plentie in him;
not so much poverty in thy self, as plenty in him;
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& happie thou if the apprehension of thine own weaknes, make thee to long to be established and vpheld by his power.
& happy thou if the apprehension of thine own weakness, make thee to long to be established and upheld by his power.
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Offenders were wont of old to flie for succour and safegard to the Hornes of the altar :
Offenders were wont of old to fly for succour and safeguard to the Horns of the altar:
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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:
so when thou Feel thy self pursued by Sathan, and even to be arrested by the wrath of God, fly to this Horn of salvation, labour to hold fast upon it by faith:
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say, as did Iacob to the Angel: I will not let thee goe except thou blesse me . This is the surest couert:
say, as did Iacob to the Angel: I will not let thee go except thou bless me. This is the Surest covert:
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thou shalt be sure vnder his feathers, his trueth shall bee thy shield and buckler . Thus much touching the power of Christ for the saluation of his chosen. thou shalt be sure under his Feathers, his truth shall be thy shield and buckler. Thus much touching the power of christ for the salvation of his chosen.
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The next is, that hee is of absolute power for the full and finall ouerthrow and confusion of his enemies. The next is, that he is of absolute power for the full and final overthrow and confusion of his enemies.
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For Christ is armed either way; he is a Horne, both to defend and to strike:
For christ is armed either Way; he is a Horn, both to defend and to strike:
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He is a precious stone, and he is a stone of offence , and euen in that that he is an ouerthrow to the wicked, he is a saluation to his chosen:
He is a precious stone, and he is a stone of offence, and even in that that he is an overthrow to the wicked, he is a salvation to his chosen:
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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 :
according to that saying of Paul's, that persecution, was to the Adversaries a token of perdition, and to them which were troubled, a token of salvation:
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and so the same Apostle saith, that by the Fall of the Iewes, saluation commeth to the Gentiles :
and so the same Apostle Says, that by the Fallen of the Iewes, salvation comes to the Gentiles:
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And of this power we must consider necessarily: Now what and how great it is, may be gathered out of the second Psalme.
And of this power we must Consider necessarily: Now what and how great it is, may be gathered out of the second Psalm.
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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:
In the beginning of the Psalm, mention is made of the opposition of the world, and of men of all sorts, against the spiritual Kingdom of christ Iesus:
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The kings of the Earth band themselues &c . Afterwards is set downe both the easinesse and the irrecouerablenesse of their destruction. The Kings of the Earth band themselves etc.. Afterwards is Set down both the easiness and the irrecoverableness of their destruction.
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Hee is compared vnto some mightie man, hauing in his hand an iron scepter, or mace of brasse;
He is compared unto Some mighty man, having in his hand an iron sceptre, or mace of brass;
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his enemies are likened to an earthen pot.
his enemies Are likened to an earthen pot.
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Now common sense teacheth vs how easie the breaking of a Potters vessell is with a rod of iron:
Now Common sense Teaches us how easy the breaking of a Potters vessel is with a rod of iron:
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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.
A knock with an Instrument of much more weakness were sufficient to break it, but, being of iron, the very weight of it alone, must needs crush it into many Pieces.
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As this comparison sheweth the easinesse of the wickeds ouerthrow, so it maketh knowen the irrecouerablenesse too.
As this comparison shows the easiness of the wickeds overthrow, so it makes known the irrecoverableness too.
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And therfore the breaking of a potters vessell is vsuall in the Scripture, to signifie an vtter and irrecouerable destruction .
And Therefore the breaking of a potters vessel is usual in the Scripture, to signify an utter and irrecoverable destruction.
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I remember what is said of Antichrist, one of Christs strongest aduersaries, that yet Christ shall easily destroy him,
I Remember what is said of Antichrist, one of Christ Strongest Adversaries, that yet christ shall Easily destroy him,
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euen with the Breath of his mouth, . His enemies shall licke the dust :
even with the Breath of his Mouth,. His enemies shall lick the dust:
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He shall wound euen kings in the day of his wrath, and smite the head ouer diuers countries . He shall wound even Kings in the day of his wrath, and smite the head over diverse countries.
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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 .
This was the stone Cut without hands, seen by Nebuchadnezzar in his dream; which smote the image upon his feet and brake them to Pieces.
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This is a caueat to all the wicked enemies of the grace and kingdome of Christ Iesus;
This is a caveat to all the wicked enemies of the grace and Kingdom of christ Iesus;
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they may heere see the certaintie of their absolute ouerthrow. they may Here see the certainty of their absolute overthrow.
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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 Farre greater is the difference betwixt this Horne of the house of Dauid, and those presuming weaklings, which are not afraid to withstand him.
A head of glass, against an head of brass, what will become of it? The thistle that is in Lebanon, sent to the Cedar that is in Lebanon, said Jehoash King of Israel to Amaziah far greater is the difference betwixt this Horn of the house of David, and those presuming Weaklings, which Are not afraid to withstand him.
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To all such I say with the Apostle, Doe yee prouoke the Lord to anger, are yee stronger than he ? 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 .
To all such I say with the Apostle, Do ye provoke the Lord to anger, Are ye Stronger than he? 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 Reign over them.
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But how doth Christ raigne? with his word, this is the scepter of his kingdome,
But how does christ Reign? with his word, this is the sceptre of his Kingdom,
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and the Rod of his mouth . They which obey his word are his subiects, they which disobey are his enemies.
and the Rod of his Mouth. They which obey his word Are his Subjects, they which disobey Are his enemies.
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But what is it to obey his word; to be present now & then at the preaching of it? No:
But what is it to obey his word; to be present now & then At the preaching of it? No:
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For so be many sleepers, scorners, Atheists, Church-papists, drunkards, whoremasters, Vsurers, &c. all which notwithstanding shall be shut out of the new Ierusalem .
For so be many sleepers, Scorner's, Atheists, Church papists, drunkards, whoremasters, Usurers, etc. all which notwithstanding shall be shut out of the new Ierusalem.
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But to obey the word, is, to be ruled by the word, to walke according to the Rule of the word.
But to obey the word, is, to be ruled by the word, to walk according to the Rule of the word.
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You are my friends, if yee doe whatsoeuer I command you . You Are my Friends, if ye do whatsoever I command you.
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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.
If any man hear the word of christ never so often, yet do yield no Obedience to it, he shall have his part among the enemies of christ Iesus.
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So then, Christ is a Horne of power to bruise his enemies.
So then, christ is a Horn of power to bruise his enemies.
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Art thou none of his subiects, doest thou not suffer his word to beare sway with thee,
Art thou none of his Subjects, dost thou not suffer his word to bear sway with thee,
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and to reforme thy corrupt and carnal conuersation, but liuest rather in grosse sinnes, to the disgrace of it,
and to reform thy corrupt and carnal Conversation, but Livest rather in gross Sins, to the disgrace of it,
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and to the reproch of the profession thereof? thou art an enemie to his Maiestie,
and to the reproach of the profession thereof? thou art an enemy to his Majesty,
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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.
and one of those whom he will consume with the breath of his Mouth, and whom with the rod of his wrath he will break in Pieces like a potters vessel.
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We are now come to the second point, the place where this Horne of saluation is raised vp:
We Are now come to the second point, the place where this Horn of salvation is raised up:
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In the house of his seruant Dauid. In the house of his servant David.
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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.
That we may make the best use of this place, we must Consider in what state David house was then when Zacharias endited this Hymn.
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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,
The House of David was the stock royal, and to his lawful Heirs belonged the crown of Iudah; but, At this time, David Kingdom was decayed, the glory of it was dimmed and defaced, the government and sovereignty was fallen to Strangers, the next heir,
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as the right of his succession was not ordinarily and vniuersally knowne, so he liued in poore estate: Ioseph was become a Carpenter.
as the right of his succession was not ordinarily and universally known, so he lived in poor estate: Ioseph was become a Carpenter.
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Out of this decaied familie of Dauid, was this Horne of saluation raised:
Out of this decayed family of David, was this Horn of salvation raised:
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It did bud out of this dead stocke, euen as a roote out of a dry ground .
It did bud out of this dead stock, even as a root out of a dry ground.
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Thus at once were ioyned in Christs person, Nobilitie and Pouertie. Nobilitie in regard of his birth (hee was of Dauids stocke):
Thus At once were joined in Christ person, Nobilt and Poverty. Nobilt in regard of his birth (he was of David stock):
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Pouertie in respect of his present estate, the glorie and pompe of the kingdome being quite ouerthrowne.
Poverty in respect of his present estate, the glory and pomp of the Kingdom being quite overthrown.
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Out of this, foure profitable points are to be obserued. The first is:
Out of this, foure profitable points Are to be observed. The First is:
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That that Christ in whom we beleeue, is the verie same which was to come into the world, That that christ in whom we believe, is the very same which was to come into the world,
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and besides whom 〈 … 〉 is to be looked for. and beside whom 〈 … 〉 is to be looked for.
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The Scripture had foretold that it should be the sonne of Dauid, and rise out of his stocke.
The Scripture had foretold that it should be the son of David, and rise out of his stock.
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The Lord hath sworne in trueth vnto Dauid, and hee will not shrinke from it, saying; The Lord hath sworn in truth unto David, and he will not shrink from it, saying;
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Of the fruit of thy body will I set vpon thy throne . He shall sit vpon the throne of Dauid . Of the fruit of thy body will I Set upon thy throne. He shall fit upon the throne of David.
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I will raise vnto Dauid a righteous branch . I will raise unto David a righteous branch.
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As it is cleere in the old Testament, that the Messias should be made of the seed of Dauid according to the flesh;
As it is clear in the old Testament, that the Messias should be made of the seed of David according to the Flesh;
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so the new Testament euidently sheweth how the same was fulfilled in Christ:
so the new Testament evidently shows how the same was fulfilled in christ:
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for this cause the Euangelists doe labour to make manifest the descent of Ioseph and Marie from Dauid. Matthew maketh it plaine,
for this cause the Evangelists do labour to make manifest the descent of Ioseph and marry from David. Matthew makes it plain,
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how notwithstanding the meane estate which Ioseph was fallen into, yet the right of the kingdome rested in him.
how notwithstanding the mean estate which Ioseph was fallen into, yet the right of the Kingdom rested in him.
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Luke sheweth how Marie was naturally descended out of Dauids loines. Lycia shows how marry was naturally descended out of David loins.
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Both Matthew and Luke ioine in Zorobabel, and from him deriue the line both of Ioseph and Marie; of Ioseph by Abiud , of Marie by Rhesa .
Both Matthew and Lycia join in Zerubbabel, and from him derive the line both of Ioseph and marry; of Ioseph by Abjud, of Marry by Rhesa.
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So that our Sauiour, by Marie was borne of Dauid, by Ioseph was next heire to the crowne:
So that our Saviour, by Marry was born of David, by Ioseph was next heir to the crown:
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For although he came not of Ioseph according to the flesh, yet being the next of his kinne,
For although he Come not of Ioseph according to the Flesh, yet being the next of his kin,
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and Ioseph being childlesse, hee was by the law (of force among the Iewes) to succeed him as his lawfull heire.
and Ioseph being childless, he was by the law (of force among the Iewes) to succeed him as his lawful heir.
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This right of Christs was apparent: the Starre shewed it: Herod perceiued it: Christ acknowledged it :
This right of Christ was apparent: the Star showed it: Herod perceived it: christ acknowledged it:
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Pilate granted it , and the Iewes when that matter was questioned before Pilate, could not tell whom to name against Christ but Caesar . Pilate granted it, and the Iewes when that matter was questioned before Pilate, could not tell whom to name against christ but Caesar.
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This serueth notably for the confirmation and setling of our faith in a point of the greatest moment, and in which it is dangerous to be mistaken.
This serveth notably for the confirmation and settling of our faith in a point of the greatest moment, and in which it is dangerous to be mistaken.
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For what reason haue wee to relie vpon Christ for saluation, vnlesse wee bee assured that he is the anointed of God,
For what reason have we to rely upon christ for salvation, unless we be assured that he is the anointed of God,
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euen that very Sauior vpon whom we may boldly depend? Our Sauiour told vs, that there shall arise false Christs :
even that very Saviour upon whom we may boldly depend? Our Saviour told us, that there shall arise false Christ:
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how shall we be able to discouer them, and auoid deceit by them, if wee be not setled in this point.
how shall we be able to discover them, and avoid deceit by them, if we be not settled in this point.
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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.
It is good for us Therefore to 〈 ◊ 〉 how the old and new Testament do herein agree 〈 ◊ 〉 out of the harmony of both, we may for the grounding 〈 ◊ 〉 our faith derive a comfortable conclusion.
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The second point obserued from hence is: The second point observed from hence is:
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That our Sauiour Christ is a person of great nobilitie, euen the noblest that euer was. That our Saviour christ is a person of great Nobilt, even the Noblest that ever was.
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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:
For one Way he was the Eternal Son of the most high, & Another Way (as man) lineally descended from the Patriarchs & renowned Kings of Iudah:
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It is a very Honorable stile which is giuen him in Scripture, far surpassing the royall stile of any earthly monarch:
It is a very Honourable style which is given him in Scripture, Far surpassing the royal style of any earthly monarch:
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Wonderfull, Counseller, The mighty God, the Euerlasting Father, The Prince of Peace : Wonderful, Counsellor, The mighty God, the Everlasting Father, The Prince of Peace:
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I will make (said the Lord) my first borne higher than the kings of the earth . I will make (said the Lord) my First born higher than the Kings of the earth.
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And therefore both kings and Iudges are willed to kisse him, and to doe homage to him,
And Therefore both Kings and Judges Are willed to kiss him, and to do homage to him,
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and the verie Angels also are commanded to worship him .
and the very Angels also Are commanded to worship him.
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And whereas all kingdomes haue their ends, and the greatest Princes die as men, and fall as others ;
And whereas all kingdoms have their ends, and the greatest Princes die as men, and fallen as Others;
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his Throne is for euer and euer .
his Throne is for ever and ever.
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This teacheth men of birth and blood not to stand too much vpon their Pedegrees and Ancestors, This Teaches men of birth and blood not to stand too much upon their Pedigrees and Ancestors,
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as though Nobilitie stood principally in this, that man is borne of man;
as though Nobilt stood principally in this, that man is born of man;
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If they affect the true nobilitie, they must labour to be the children of God by regeneration in Christ.
If they affect the true Nobilt, they must labour to be the children of God by regeneration in christ.
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This is the best ornament of blood: Noble birth without new birth in Christ is but an earthly vanitie.
This is the best ornament of blood: Noble birth without new birth in christ is but an earthly vanity.
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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.
Though a man be able to show never so glorious a line of progenitors, yet if he be not a repentant sinner, he is but base and vile in the sighed of God.
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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,
To be by faith Ingrafted into christ, is the true Honour, this doth invest a man into that royalty which is in the Person of christ,
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and maketh him both to bee an heire of the Earth, and to haue a title of inheritance into heauen.
and makes him both to be an heir of the Earth, and to have a title of inheritance into heaven.
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The third obseruation hence standeth thus: The third observation hence Stands thus:
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That wheras Christ, albeit of Dauids stocke, and heire apparant to the crowne, came notwithstanding when the outward glorie of the kingdome was vtterly gone,
That whereas christ, albeit of David stock, and heir apparent to the crown, Come notwithstanding when the outward glory of the Kingdom was utterly gone,
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therefore The kingdome of Christ is no earthly kingdome. My kingdome (said he himselfe to Pilate) is not of this world .
Therefore The Kingdom of christ is no earthly Kingdom. My Kingdom (said he himself to Pilate) is not of this world.
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Heereupon was his withdrawing, when the people sought him to make him king , and his refusal when he was requested, to determine a case of inheritance betwixt two brethren ,
Hereupon was his withdrawing, when the people sought him to make him King, and his refusal when he was requested, to determine a case of inheritance betwixt two brothers,
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and his charge to his Apostles, not to bee as the Lords of the Gentiles .
and his charge to his Apostles, not to be as the lords of the Gentiles.
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It is one of the Iewes errors to thinke otherwise, and his Disciples were long caried away with that conceit;
It is one of the Iewes errors to think otherwise, and his Disciples were long carried away with that conceit;
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for euen at the point of his ascension, they propounded him a question that way:
for even At the point of his Ascension, they propounded him a question that Way:
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Lord wilt thou at this time restore the kingdome to Israel ? But Christ came purposely when the Scepter was departed from Iudah , to shew that he came to effect a spirituall deliuerance, Lord wilt thou At this time restore the Kingdom to Israel? But christ Come purposely when the Sceptre was departed from Iudah, to show that he Come to Effect a spiritual deliverance,
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and not to erect an outward state.
and not to erect an outward state.
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This warneth vs, not to affect nor embrace the profession of Christianitie, as a condition of outward greatnesse.
This warneth us, not to affect nor embrace the profession of Christianity, as a condition of outward greatness.
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Our Sauiour must not be followed as a great Lord, to grant vs Leases, and Farmes,
Our Saviour must not be followed as a great Lord, to grant us Leases, and Farms,
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and good preferment in the world: these things must not be expected:
and good preferment in the world: these things must not be expected:
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We must follow him rather as one contemned, as the reproch of the world, as a manfull of sorrowes .
We must follow him rather as one contemned, as the reproach of the world, as a manful of sorrows.
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When Zebedeus sonnes (dreaming of an outward state) were suters to Christ to haue some place of respect about him:
When Zebedee Sons (dreaming of an outward state) were Suitors to christ to have Some place of respect about him:
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Christ presently (to put that conceit out of their heads) told them of drinking of the cup, which he was to drinke of , that is, of partaking with him in his affliction;
christ presently (to put that conceit out of their Heads) told them of drinking of the cup, which he was to drink of, that is, of partaking with him in his affliction;
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shewing how much they are deceiued which looke for worldly aduancement by his seruice.
showing how much they Are deceived which look for worldly advancement by his service.
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True it is, he is able to bestow outward honors vpō his followers, (for the earth is his, and all that therein is ,) & he doth often also giue them to those that feare him:
True it is, he is able to bestow outward honours upon his followers, (for the earth is his, and all that therein is,) & he does often also give them to those that Fear him:
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But yet they must not be held as matters annexed to the state of a Christian,
But yet they must not be held as matters annexed to the state of a Christian,
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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.
as though every one that hath them, were by and by a good Christian, and he which hath them not, were to be reputed as no good servant unto christ.
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For the fatnesse of the earth was giuen as well to Esau as to Iacob , 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 .
For the fatness of the earth was given as well to Esau as to Iacob, and it is possible for the beggar to be carried by A• … to Abrahams bosom, when the soul of the rich man • … demeaned to hell.
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So that this is the thing we are taught, 〈 ◊ 〉 seeing Christ, although he be a king,
So that this is the thing we Are taught, 〈 ◊ 〉 seeing christ, although he be a King,
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yet is no earthly king, therefore we betaking our selues to the seruice and profession of his name, should not make outward prosperity,
yet is no earthly King, Therefore we betaking our selves to the service and profession of his name, should not make outward Prosperity,
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and worldly things, the end of our hope, lest (so doing) we runne into one of these two extremities;
and worldly things, the end of our hope, lest (so doing) we run into one of these two extremities;
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either, if wee haue it not, to grow discouraged, and to be wearie of our profession;
either, if we have it not, to grow discouraged, and to be weary of our profession;
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or if we haue it, to presume, that we are therefore highly in Gods fauour. The fourth point noted hence is this:
or if we have it, to presume, that we Are Therefore highly in God's favour. The fourth point noted hence is this:
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That outward greatnesse is of no value for spirituall vses. That outward greatness is of no valve for spiritual uses.
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Christ was raised to doe this great worke, and to be the Horne of saluation; out of the poore outward estate of Dauids house:
christ was raised to do this great work, and to be the Horn of salvation; out of the poor outward estate of David house:
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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,
Now if for the spiritual use, any outward greatness had been behooveful, christ would have chosen a time when David house was in the highest glory,
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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.
and not have come now when the honour of it lay even in the dust: And this was the reason why all things were purposely carried After a mean fashion.
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The place of his birth was not Ierusalem (the head citie of the kingdome) but Bethlehem: ( litle among the thousands of Iudah :) The house, not some great Gentlemans place about the town, but a common Inne; in the Inne;
The place of his birth was not Ierusalem (the head City of the Kingdom) but Bethlehem: (little among the thousands of Iudah:) The house, not Some great Gentleman's place about the town, but a Common Inn; in the Inn;
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not the best lodging or fairest roome, but the stable;
not the best lodging or Fairest room, but the stable;
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not laid in some rich cradle, but lapped vp in clouts, & thrust into a manger:
not laid in Some rich cradle, but lapped up in clouts, & thrust into a manger:
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The tidings of his birth brought first, not to the Scribes and great learned men, but to a few poore shepheards;
The tidings of his birth brought First, not to the Scribes and great learned men, but to a few poor shepherds;
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himselfe followed not with any traine of note, but with men of the meanest ranke, contemned in his life,
himself followed not with any train of note, but with men of the Meanest rank, contemned in his life,
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and euill entreated in his end.
and evil entreated in his end.
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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: This serves to put down the great, rich and mighty men of the world, who do so pride themselves in their greatness, their wealth, their fullness, their glory, their abundance, that without these they suppose no great thing can be effected:
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They trust (saith the Psalmist) in their goods, and boast themselues in the multitude of their riches; They trust (Says the Psalmist) in their goods, and boast themselves in the multitude of their riches;
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yet a man can by no meanes redeeme his brother, he cannot giue his ransome to God . yet a man can by no means Redeem his brother, he cannot give his ransom to God.
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Our Sauior in a poore despised estate, hath done that, which all the Monarchs and Politicians in the world,
Our Saviour in a poor despised estate, hath done that, which all the Monarchs and Politicians in the world,
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though they had laid all their wealth and wit together, could neuer haue brought to passe.
though they had laid all their wealth and wit together, could never have brought to pass.
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THE FOVRTH SERMON. VERS. 70.
THE FOURTH SERMON. VERS. 70.
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As he spake by the mouth of his holie Prophets, which were since the world began, saying, That he would, &c. THe euidence of this worke of mans redemption commeth now next to be spoken of.
As he spoke by the Mouth of his holy prophets, which were since the world began, saying, That he would, etc. THe evidence of this work of men redemption comes now next to be spoken of.
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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.
In which, these several points must be handled. 1. That it is necessary for the strengthening of a men faith, to observe the course and order and agreement of the Scripture. 2. That from the world's beginning God foretold all things Concerning christ. 3. That that which was Delivered by their Mouth was spoken by God. 4. What the sum is of that which they spoke. Of these in their course.
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So that the first doctrine now, is this:
So that the First Doctrine now, is this:
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That for the grounding and confirmation of Faith, it is needfull to note the order & agreement of the Scriptures. That for the grounding and confirmation of Faith, it is needful to note the order & agreement of the Scriptures.
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For indeed, wherupon was Zecharie his faith built, but vpon the courses of holie writ? vpon the accomplishment of the ancient Prophets, which he now beheld.
For indeed, whereupon was Zechariah his faith built, but upon the courses of holy writ? upon the accomplishment of the ancient prophets, which he now beheld.
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He was able to say to himselfe; This which I now see to come to passe, I am sure is no other,
He was able to say to himself; This which I now see to come to pass, I am sure is no other,
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but that which formerly hath beene foretold; as the Prophets spake, so is it now fulfilled. but that which formerly hath been foretold; as the prophets spoke, so is it now fulfilled.
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To this very thing Christ exhorts: Search the Scriptures, they are they, which testifie of me .
To this very thing christ exhorts: Search the Scriptures, they Are they, which testify of me.
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By this he endeuoured to settle his Disciples faith:
By this he endeavoured to settle his Disciples faith:
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Hee began at Moses, and all the Prophets, and interpreted to them in all the Scriptures, the things which were written of him . He began At Moses, and all the prophets, and interpreted to them in all the Scriptures, the things which were written of him.
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This was Pauls course for the establishing of his hearers: Hee disputed by the Scriptures ;
This was Paul's course for the establishing of his hearers: He disputed by the Scriptures;
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hee said no other things, than those which Moses and the Prophets did say should come .
he said no other things, than those which Moses and the prophets did say should come.
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These and the like sayings we read often, That the Scriptures of the prophets might be fulfilled , This is done that the Scripture should bee fulfilled , Thus the Scripture was fulfilled ;
These and the like sayings we read often, That the Scriptures of the Prophets might be fulfilled, This is done that the Scripture should be fulfilled, Thus the Scripture was fulfilled;
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which argueth the care and purpose which the Spirit of God had, to ground our iudgements vpon the Scripture.
which argue the care and purpose which the Spirit of God had, to ground our Judgments upon the Scripture.
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So in our times when we see the same things happen, which wee read in Scripture to haue hapned;
So in our times when we see the same things happen, which we read in Scripture to have happened;
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when we see such things come to passe, as we find prophecied in Scripture, it is a great comfort,
when we see such things come to pass, as we find prophesied in Scripture, it is a great Comfort,
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& a speciall strengthning vnto faith. So did they to the Prophets, saith our Sauiour ; so it was Then, saith Paul .
& a special strengthening unto faith. So did they to the prophets, Says our Saviour; so it was Then, Says Paul.
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This sheweth what enemies they are to their own faith, and comfort, who are wilfully strangers in the Scripture.
This shows what enemies they Are to their own faith, and Comfort, who Are wilfully Strangers in the Scripture.
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Thou saiest, thou doest beleeue in Christ; but how knowest thou that hee is the Christ in whom thou must beleeue;
Thou Sayest, thou dost believe in christ; but how Knowest thou that he is the christ in whom thou must believe;
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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.
what assurance hast thou, that he is the person promised? When Satan, or the doubtings of thine own heart shall thus sift thee, what certainty art thou able to allege? and what is become of thy faith, which is built upon such a weak Foundation? If thou didst dwell in an estate of land, of which thou Couldst show no better evidence, thou Wouldst think to be quickly shut out of doors.
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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 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;
The Lord hath precisely Set down particulars, (such hath been his care to establish our faith:) if we let the Scripture lie like Some needless History, turning over (as too many do) the cards oftener than the leaves of the bible, that we might be able to say (as every Christian ought) Thus it is written, and thus I believe;
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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.
well may we talk 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 unpossible.
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These things were written that we might beleeue . These things were written that we might believe.
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Doest thou not know what is written, how shouldst thou then be able to beleeue?
Dost thou not know what is written, how Shouldst thou then be able to believe?
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The second doctrine of the place is: That God from the worlds beginning foretold by Prophets all things concerning Christ.
The second Doctrine of the place is: That God from the world's beginning foretold by prophets all things Concerning christ.
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This is manifest out of the course of the place in hand, & is easily confirmed.
This is manifest out of the course of the place in hand, & is Easily confirmed.
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First in generall, it is said, that vnto Christ al the Prophets giue witnes .
First in general, it is said, that unto christ all the prophets give witness.
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Christ appealed to the Scriptures of the old Testament , and in his discourse with the two disciples iourneying to Emmaus, he found in euery of the prophets something touching himselfe .
christ appealed to the Scriptures of the old Testament, and in his discourse with the two Disciples journeying to Emmaus, he found in every of the Prophets something touching himself.
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Secondly, if any shall exactly peruse the old Testament, he shall finde euery specialty touching Christ distinctly set downe:
Secondly, if any shall exactly peruse the old Testament, he shall find every specialty touching christ distinctly Set down:
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as namely, when he should be borne , where he should bee borne , of what stocke , of what kinde of woman , what maner of person, both God and Man ,
as namely, when he should be born, where he should be born, of what stock, of what kind of woman, what manner of person, both God and Man,
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how he should bee entertained , for what end hee should come , by whom he should be betraied , what maner of death he should die ,
how he should be entertained, for what end he should come, by whom he should be betrayed, what manner of death he should die,
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how he should be vsed in his execution , where he should be buried , how long hee should abide in the graue , that he should rise from death , that he should ascend into heauen .
how he should be used in his execution, where he should be buried, how long he should abide in the graven, that he should rise from death, that he should ascend into heaven.
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These & many more circumstances than these, the Prophets from the worlds beginning did set downe very exactly:
These & many more Circumstances than these, the prophets from the world's beginning did Set down very exactly:
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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;
so that there was nothing befell christ from the First moment of his conception, until the last Period of his time Here on earth, (I mean of those things which Are revealed to have befallen him;
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and which befell him as our Mediatour) of which a man experienced in the Scripture might not truely saie, Thus and thus it hapned,
and which befell him as our Mediator) of which a man experienced in the Scripture might not truly say, Thus and thus it happened,
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as the Lord spake by his Prophets, &c. Besides the ceremonies in the Temple and Tabernacle, 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,as the Lord spoke by his prophets, etc. Beside the ceremonies in the Temple and Tabernacle, in the daily Sacrifices and Sacrificers, all of them shadowing out something or other in the christ to come, who was the substance of every type,
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and the bodie of euerie representation.
and the body of every representation.
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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,
It is worthy any men pains to mark and observe how the Whole mystery of christ is lapped up in the Prophecies of the old Testament,
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and how the same is explaned, laid open and vnfolded in the storie and application of the new:
and how the same is explained, laid open and unfolded in the story and application of the new:
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The pith and marrow and substance of both being this, Iesus Christ, yesterday, to day, and the same for euer .
The pith and marrow and substance of both being this, Iesus christ, yesterday, to day, and the same for ever.
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The reason heereof on Gods part is twofold: First the confirmation of our Faith: These things were written that we might beleeue .
The reason hereof on God's part is twofold: First the confirmation of our Faith: These things were written that we might believe.
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Our faith by this course is strengthned after this maner:
Our faith by this course is strengthened After this manner:
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we see by this exact foretelling of the Prophets, that the whole course of our saluation is a matter framed by God,
we see by this exact foretelling of the prophets, that the Whole course of our salvation is a matter framed by God,
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and the whole order thereof in euery part and limme set downe in his eternall wisedome and prouidence:
and the Whole order thereof in every part and limb Set down in his Eternal Wisdom and providence:
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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.
out of which we may gather and conclude the certainty thereof, inasmuch as a plot which God hath laid, all the power of Sathan cannot altar.
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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.
Secondly, many base wrongs, many vile usages, and indignities befell our Saviour in the days of his Flesh, the consideration whereof might make a man to doubt whither he could be the Saviour of mankind.
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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,
But when we see that every such specialty is foretold by the prophets, and so, that nothing Come to pass but according to God's appointment,
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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.
and that for Some special end, that doubt is removed, and those particulars of his debasement, become grounds of Comfort and of rejoicing unto us
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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, Now (for a use of this Doctrine) we see Here (as in a glass) the care which God hath had in all ages, from the very cradle (as it were) of the world,
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for the good and comfort of his Church. Hee hath not kept a word backe which might be for the necessarie information thereof.
for the good and Comfort of his Church. He hath not kept a word back which might be for the necessary information thereof.
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Euerie age hath beene furnished with Prophets, and euerie prophet furnished with gifts, to instruct the Church in the mysterie of Christ.
Every age hath been furnished with prophets, and every Prophet furnished with Gifts, to instruct the Church in the mystery of christ.
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It is a true saying, that the Lord did still reueale his secrets to his seruants the Prophets ;
It is a true saying, that the Lord did still reveal his secrets to his Servants the prophets;
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And the Prophets were all (like Moses) faithfull in all Gods house , and like Paul, they kept nothing backe that was profitable,
And the prophets were all (like Moses) faithful in all God's house, and like Paul, they kept nothing back that was profitable,
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but shewed all the counsell of God . but showed all the counsel of God.
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Wherefore may not God then say, as of old, What could I haue done anie more ? If wee now remaine ignorant and vnsetled in religion, ready to bee caried about with euery winde of doctrine , Where is the fault,
Wherefore may not God then say, as of old, What could I have done any more? If we now remain ignorant and unsettled in Religion, ready to be carried about with every wind of Doctrine, Where is the fault,
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and against whom will yee plead? God hath not beene wanting to vs, neither yet is:
and against whom will ye plead? God hath not been wanting to us, neither yet is:
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but heere is the miserie of it, and that which will make hell euen readie to burst with damned soules:
but Here is the misery of it, and that which will make hell even ready to burst with damned Souls:
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My people will not heare my voice, Israel will none of me . Light is come, but men loue darknes more than light . My people will not hear my voice, Israel will none of me. Light is come, but men love darkness more than Light.
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The Sermons of the Prophets are recorded, read, expounded, but we will not heare them:
The Sermons of the prophets Are recorded, read, expounded, but we will not hear them:
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we say rather with those wicked ones, Depart from vs, we desire not the knowledge of thy waies .
we say rather with those wicked ones, Depart from us, we desire not the knowledge of thy ways.
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Let vs remember what is said, Ʋnto whomsoeuer much is giuen, of him shal be much required .
Let us Remember what is said, Ʋnto whomsoever much is given, of him shall be much required.
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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;
We have the mystery of christ, foretold by the prophets, explained by the Evangelists, applied and Enforced by the writings of the Apostles, pressed nearer to us and made more familiar by continual preaching;
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our ignorance is without excuse, our blood will be vpon our owne heads, our portion will bee deeper in the pit of hell,
our ignorance is without excuse, our blood will be upon our own Heads, our portion will be Deeper in the pit of hell,
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than the Indians and Moores and Tartars, which neuer had the like meanes of spirituall information. The third instruction stands thus;
than the Indians and Moores and Tartars, which never had the like means of spiritual information. The third instruction Stands thus;
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That that which was vttered by the mouth of the Prophets God spake: so are the words: That that which was uttered by the Mouth of the prophets God spoke: so Are the words:
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As he spake by the mouth, &c. The mouth of the Prophets deliuered those things, but it was by direction and inspiration from aboue.As he spoke by the Mouth, etc. The Mouth of the prophets Delivered those things, but it was by direction and inspiration from above.
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So it is generally said of all the hoie Writ: Holy men spake as they were mooued by the Holie Ghost .
So it is generally said of all the hoy Writ: Holy men spoke as they were moved by the Holy Ghost.
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All Scripture is giuen by inspiration of God . In the old time God spake by the Prophets . All Scripture is given by inspiration of God. In the old time God spoke by the prophets.
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I will bee with thy mouth, said God to Moses . I haue put my words in thy mouth, to Ieremy : I will be with thy Mouth, said God to Moses. I have put my words in thy Mouth, to Ieremy:
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The word of the Lord was in my toong, said Dauid . The Holie Ghost spake by the mouth of Dauid said Peter . The word of the Lord was in my tongue, said David. The Holy Ghost spoke by the Mouth of David said Peter.
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God doeth beseech you through vs, saith Paul . God doth beseech you through us, Says Paul.
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These places shew, that the things vttered by these men, were not of their owne deuising,
These places show, that the things uttered by these men, were not of their own devising,
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but came by speciall authoritie from aboue.
but Come by special Authority from above.
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For the making of the best profit by this point, let vs looke a little further into it.
For the making of the best profit by this point, let us look a little further into it.
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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 ,
By the foretellings of the prophets in this place, Zechariah (no doubt) understandeth the old Testament, which is there-therefore called, the Word of the prophets,
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and, The Prophets , and, The Scriptures of the Prophets . They haue Moses and the Prophets, that is, the Scriptures .
and, The prophets, and, The Scriptures of the prophets. They have Moses and the prophets, that is, the Scriptures.
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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 :
Now that which is Here said of the prophets (that by their Mouth God spoke) is true also of those which wrote the New Testament, according to that saying, that the Whole Scripture is given by Inspiration of God:
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and the Apostle speaking of the Foundation of the Church, maketh it to be both Prophets (the old Testament) and Apostles , the new Testament:
and the Apostle speaking of the Foundation of the Church, makes it to be both prophets (the old Testament) and Apostles, the new Testament:
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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 ,
the body and frame whereof, albeit it was not all compiled by Apostles, yet the Doctrine was taught and preached by the Apostles, whose understanding christ opened,
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and with whom hee promised to be .
and with whom he promised to be.
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So that it is true of all the writers of the holy Scriptures, that God spake by their mouthes.
So that it is true of all the writers of the holy Scriptures, that God spoke by their mouths.
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Wherupon touching the Scripture wee are heere taught three things.
Whereupon touching the Scripture we Are Here taught three things.
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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, The First is, the Majesty of it. For how must not that needs be full of Majesty and of admirable excellency which Proceedeth out of the Mouth of the most high? We see in experience when books come to our hands, which contain Some briefs of the Orations and Speeches of the King,
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how apt we be to carie an higher estimation of them, than of other ordinarie writings;
how apt we be to carry an higher estimation of them, than of other ordinary writings;
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and al is, because we measure the words by the worth and dignitie of the Author: so in the Scripture;
and all is, Because we measure the words by the worth and dignity of the Author: so in the Scripture;
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it comming from a God of infinite Maiestie, there must needs be in it more than steps or prints of excellencie.
it coming from a God of infinite Majesty, there must needs be in it more than steps or prints of excellency.
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Heereupon they are called, the Great, or, Stately, or, honorable Things of the Law . Dauid calleth them the Wonders of the Law .
Hereupon they Are called, the Great, or, Stately, or, honourable Things of the Law. David calls them the Wonders of the Law.
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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,
The Law of God seemed to him so full of many admirable things, and the same so full of heavenly brightness and glory, that his natural eyes were even dazzled therewith,
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therefore hee desireth God to doe a cure vpon his sight, that hee may be able to behold them:
Therefore he Desires God to do a cure upon his sighed, that he may be able to behold them:
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Open mine eies, &c. It is said of Christ, that he taught as one hauing authoritie ; Open mine eyes, etc. It is said of christ, that he taught as one having Authority;
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there was another maner of state in his words, than in the Verball Sermons and Lectures of the Scribes;
there was Another manner of state in his words, than in the Verbal Sermons and Lectures of the Scribes;
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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.
And so (whosoever shall observe it,) shall see a kind of Majesty in the word of God revealed in the Scripture, more than in any other writings.
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The vse heereof is, to admonish vs to beware of al slight and base and contemptuous vsing of Gods word.
The use hereof is, to admonish us to beware of all slight and base and contemptuous using of God's word.
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That which God hath spoken must needs be maiesticall.
That which God hath spoken must needs be majestical.
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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:
If the Scripture be such an evidence of his Eternal and incomprehensible Majesty, who shall Dare to use it without respect? The Majesty of the Scripture is drawn •undrie, ways into contempt:
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First, if it be in preaching handled negligently and irreuerently. Secondly, if the phrases and sentences of it be drawne into common speech:
First, if it be in preaching handled negligently and irreverently. Secondly, if the phrases and sentences of it be drawn into Common speech:
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Thirdly, if it be heard, idlie, carelesly, scornfully, sleepily, which is the ordinarie indignitie offred to the Maiestie of Gods Word.
Thirdly, if it be herd, idly, carelessly, scornfully, sleepily, which is the ordinary indignity offered to the Majesty of God's Word.
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If it were but one of Esops fables, or a tale of Robinhood, it could not be heard with lesse respect,
If it were but one of Esops fables, or a tale of Robinhood, it could not be herd with less respect,
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or with more disdaine, than it is by many. Yet, euen Eglon, though but a Heathen, was better than such;
or with more disdain, than it is by many. Yet, even Eglon, though but a Heathen, was better than such;
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who when hee was told by Ehud, that he had a message to him from God, rose out of his throne .
who when he was told by Ehud, that he had a message to him from God, rose out of his throne.
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When Pilate heard of hauing to doe with the Sonne of God, he trembled .
When Pilate herd of having to do with the Son of God, he trembled.
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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:
Well then, when the Minister Addresseth himself to the reading and to the opening of the Scriptures, Remember we, that that which we shall hear is the voice of God:
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He speaketh by Mans mouth; let vs thinke with our selues how great Maiestie must needs be in his words;
He speaks by men Mouth; let us think with our selves how great Majesty must needs be in his words;
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and let vs labour to make our behauiour in hearing, sutable to the state and excellencie of that which is deliuered.
and let us labour to make our behaviour in hearing, suitable to the state and excellency of that which is Delivered.
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The second note touching the Scripture is the Authoritie of it. Is it Gods voice? Then of it selfe it is of sufficient credit,
The second note touching the Scripture is the authority of it. Is it God's voice? Then of it self it is of sufficient credit,
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and needs no other testimonie to confirme it:
and needs no other testimony to confirm it:
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It is also an absolute Iudge for the ouer-ruling of all doubts, and the determining of all cases and questions in Religion.
It is also an absolute Judge for the overruling of all doubts, and the determining of all cases and questions in Religion.
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For who is higher than God? when his mouth and word hath giuen the sentence, what exception shall wee make,
For who is higher than God? when his Mouth and word hath given the sentence, what exception shall we make,
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or to whom shall wee appeale? Thus you see that heerupon is grounded the authoritie of the Scripture:
or to whom shall we appeal? Thus you see that hereupon is grounded the Authority of the Scripture:
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of which authoritie of the Scripture you see also that there are two branches: One, that it is of sufficient credit to it selfe:
of which Authority of the Scripture you see also that there Are two branches: One, that it is of sufficient credit to it self:
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The other, that it is in matters of Religion the supreme Iudge. Touching the first, wee haue this proofe:
The other, that it is in matters of Religion the supreme Judge. Touching the First, we have this proof:
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I receaue not (saith Christ) the record of men . I receive not (Says christ) the record of men.
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His meaning is, that hee was of credit enough of himselfe, and needed no testimonie from any other,
His meaning is, that he was of credit enough of himself, and needed no testimony from any other,
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for the confirming of that which hee had d• … red.
for the confirming of that which he had d• … read.
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That which is true of Christ, is true of the word of Christ, which is the Scripture:
That which is true of christ, is true of the word of christ, which is the Scripture:
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679
It is the voice of God, and needs no other witnesse to avowe it.
It is the voice of God, and needs no other witness to avow it.
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If wee receiue (saith S. Iohn) the witnesse of men, the witnesse of God is greater . If we receive (Says S. John) the witness of men, the witness of God is greater.
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681
There is none greater or more certaine, than the diuine testimonie.
There is none greater or more certain, than the divine testimony.
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682
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;
This is enough, God hath spoken it; where shall we have a witness of better credit? Now for the supreme Authority which the Scripture hath in judging;
d vbz av-d, np1 vhz vvn pn31; c-crq vmb pns12 vhi dt n1 pp-f jc n1? av p-acp dt j n1 r-crq dt n1 vhz p-acp vvg;
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683
it is the same in the Church that the Law is in the common-wealth: To the Law (saith God) and to the testimonie .
it is the same in the Church that the Law is in the commonwealth: To the Law (Says God) and to the testimony.
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684
Christ submitted his doctrine to the decision of the Scripture : So did Paul . An Vmpire for matters of Religion had need of three things.
christ submitted his Doctrine to the decision of the Scripture: So did Paul. an Umpire for matters of Religion had need of three things.
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685
First, it must be of that nature, that we may bee assured that the verdit thereof is true.
First, it must be of that nature, that we may be assured that the verdict thereof is true.
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686
Secondly, it must be such, as from which it shall not be lawfull to appeale. Thirdly, it must be indifferent, and without partialitie.
Secondly, it must be such, as from which it shall not be lawful to appeal. Thirdly, it must be indifferent, and without partiality.
ord, pn31 vmb vbi d, c-acp p-acp r-crq pn31 vmb xx vbi j pc-acp vvi. ord, pn31 vmb vbi j, cc p-acp n1.
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687
Now nothing hath these three properties but the Scripture, and therefore that onely is fit to bee the supreme Iudge in matters of Religion.
Now nothing hath these three properties but the Scripture, and Therefore that only is fit to be the supreme Judge in matters of Religion.
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688
This makes first against the Papists:
This makes First against the Papists:
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689
Their opinion is, that the Authoritie of the Scripture dependeth vpon the Church, that is, that it is therefore Canonicall and of Diuine credit and authoritie,
Their opinion is, that the authority of the Scripture dependeth upon the Church, that is, that it is Therefore Canonical and of Divine credit and Authority,
po32 n1 vbz, cst dt n1 pp-f dt n1 vvz p-acp dt n1, cst vbz, cst pn31 vbz av j cc pp-f j-jn n1 cc n1,
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690
because the Church, (that is, indeed, when the matter is well sifted, the Pope) hath so determined.
Because the Church, (that is, indeed, when the matter is well sifted, the Pope) hath so determined.
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691
This one place is sufficient to ouerthrow this fancie. The Scripture is the voice of God:
This one place is sufficient to overthrow this fancy. The Scripture is the voice of God:
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692
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.
shall not the voice of God be of credit to it self? must men come in for a witness to justify that unto us which God hath said is true? God forbid.
vmb xx dt n1 pp-f np1 vbi pp-f n1 p-acp pn31 n1? vmb n2 vvi p-acp p-acp dt n1 pc-acp vvi cst p-acp pno12 r-crq np1 vhz vvn vbz j? np1 vvb.
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693
But, how shall I know (thou wilt say) that God hath spoken this or that? I answer;
But, how shall I know (thou wilt say) that God hath spoken this or that? I answer;
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what, by the Church? Thou (perhaps) wilt say so: but I demand;
what, by the Church? Thou (perhaps) wilt say so: but I demand;
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695
How shall I know, which is the Church? The Church must prooue it selfe by the Scripture,
How shall I know, which is the Church? The Church must prove it self by the Scripture,
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696
and therefore the Scripture hath not its dependance vpon the Church.
and Therefore the Scripture hath not its dependence upon the Church.
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697
Yet thou doest still vrge, how thou shalt know the Scripture to be the voice of God. I answer: By it selfe:
Yet thou dost still urge, how thou shalt know the Scripture to be the voice of God. I answer: By it self:
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698
Therefore it is often called The Testimonie ; because it b• … witnesse to it selfe. Thou shalt know it by the e••••s:
Therefore it is often called The Testimony; Because it b• … witness to it self. Thou shalt know it by the e••••s:
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699
it is mightie in operation &c , it will make thy heart to burne within thee . He that will not beleeue this witnesse, will beleeue none.
it is mighty in operation etc., it will make thy heart to burn within thee. He that will not believe this witness, will believe none.
pn31 vbz j p-acp n1 av, pn31 vmb vvi po21 n1 pc-acp vvi p-acp pno21. pns31 cst vmb xx vvi d n1, vmb vvi pix.
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700
It is the Churches Ministry which commends the Scripture, but it is not the Churches authority which maketh it to be Canonicall.
It is the Churches Ministry which commends the Scripture, but it is not the Churches Authority which makes it to be Canonical.
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701
Another opinion of the Papists is, that the Scripture is not the absolute Iudge in matters of Religion,
another opinion of the Papists is, that the Scripture is not the absolute Judge in matters of Religion,
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702
but the Church, that is, by their interpretation, sometimes the consent of the Fathers; sometime, the decree of a generall Councell;
but the Church, that is, by their Interpretation, sometime the consent of the Father's; sometime, the Decree of a general Council;
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703
sometime the verdict of the Pope, whose faith cannot faile.
sometime the verdict of the Pope, whose faith cannot fail.
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704
They accuse the Scripture to bee obscure, imperfit, the matter of contention, and therefore vnfit to bee a Iudge.
They accuse the Scripture to be Obscure, imperfit, the matter of contention, and Therefore unfit to be a Judge.
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705
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:
But if that be true which is Here, that the Scripture is the voice of God, who shall be more fit to determine? But (thou Sayest) how shall we be certain of the sense? I answer:
p-acp cs d vbb j r-crq vbz av, cst dt n1 vbz dt n1 pp-f np1, r-crq vmb vbi av-dc j pc-acp vvi? cc-acp (pns21 vv2) q-crq vmb pns12 vbi j pp-f dt n1? pns11 vvb:
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54
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706
The Scripture is the interpreter of it selfe, as the Law of the Land is of it selfe: The Scripture is Light :
The Scripture is the interpreter of it self, as the Law of the Land is of it self: The Scripture is Light:
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707
As we see the light by the light, so the Scripture by it selfe.
As we see the Light by the Light, so the Scripture by it self.
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708
Who shall iudge what is Gods meaning but himselfe? Scripture with Scripture must be conferred ,
Who shall judge what is God's meaning but himself? Scripture with Scripture must be conferred,
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54
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709
and that is the way to find the truth. Secondly, this point may be fitly applied to our own occasions:
and that is the Way to find the truth. Secondly, this point may be fitly applied to our own occasions:
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54
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710
There is betwixt vs and our Teachers controuersie about sundry things: These and these things are vrged and perswaded, as good & necessary:
There is betwixt us and our Teachers controversy about sundry things: These and these things Are urged and persuaded, as good & necessary:
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54
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711
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.
such and such things Are cried out upon, as evil and ungodly. The Preacher draws one Way by exhortation, we draw clean contrary by our Conversation.
d cc d n2 vbr vvn av p-acp, c-acp j-jn cc j. dt n1 vvz crd n1 p-acp n1, pns12 vvb av-j j-jn p-acp po12 n1.
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54
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712
He saith we must doe thus and thus, we thinke it to be more than needs:
He Says we must do thus and thus, we think it to be more than needs:
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713
He saith this or that is a grosse sinne, and will bring vs to hell if we continue in it;
He Says this or that is a gross sin, and will bring us to hell if we continue in it;
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714
we suppose there is no danger in committing it.
we suppose there is no danger in committing it.
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715
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;
Here is now a question, and by whom shall it be decided? If we will have a Judge which is able to give an absolute verdict, let us appeal to the Scripture, let us harken what God Says;
av vbz av dt n1, cc p-acp ro-crq vmb pn31 vbi vvn? cs pns12 vmb vhi dt n1 r-crq vbz j pc-acp vvi dt j n1, vvb pno12 vvi p-acp dt n1, vvb pno12 vvi r-crq np1 vvz;
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54
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716
where shall wee finde a more sufficient arbitrator • … ee is the onely Law-giuer of his Church.
where shall we find a more sufficient arbitrator • … ee is the only Lawgiver of his Church.
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717
Euerie action, euery course must stand or fall at his determining.
Every actium, every course must stand or fallen At his determining.
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718
And where or whence shall we know what his will is, but in the Scripture? The Prophets and Apostles haue written and spoken,
And where or whence shall we know what his will is, but in the Scripture? The prophets and Apostles have written and spoken,
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54
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719
but God spake by their mouths: I would we could bee perswaded to yeeld to the Lords verdit reuealed in the Scripture:
but God spoke by their mouths: I would we could be persuaded to yield to the lords verdict revealed in the Scripture:
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720
What a notable reformation of sundry grosse euils would soone ensue? Touching those things which wee goe about to perswade,
What a notable Reformation of sundry gross evils would soon ensue? Touching those things which we go about to persuade,
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721
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,
as, diligence in the worship of God, care to hear and to profit by the Word, sanctifying the Sabbath, Chastity, Sobriety, Mercy, Peaceableness and such like, sure we Are, we have the Scripture on our sides,
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722
and men haue nothing but humour, and custome, and obstinacie to oppose.
and men have nothing but humour, and custom, and obstinacy to oppose.
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723
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.
If we will not yield to the judgement of the Scripture now for our conversion, we shall ere long be forced to yield unto it for our confusion.
cs pns12 vmb xx vvi p-acp dt n1 pp-f dt n1 av p-acp po12 n1, pns12 vmb p-acp av-j vbi vvn pc-acp vvi p-acp pn31 p-acp po12 n1.
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54
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724
The third thing touching the Scripture noted hence, is the Trueth of it: which followeth from hence necessarilie.
The third thing touching the Scripture noted hence, is the Truth of it: which follows from hence necessarily.
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725
God is the God of Trueth .
God is the God of Truth.
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726
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 .
How can there be any untruth in that which he hath Delivered? I Remember that for confirmation this doth often come in, The Mouth of the Lord hath spoken it.
q-crq vmb a-acp vbi d n1 p-acp d r-crq pns31 vhz vvn? pns11 vvb cst p-acp n1 d vdz av vvi p-acp, dt n1 pp-f dt n1 vhz vvn pn31.
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55
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727
Heerupon are those commendations of the word of God: The iudgements of the Lord are truth ; Thy word is truth ;
Hereupon Are those commendations of the word of God: The Judgments of the Lord Are truth; Thy word is truth;
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55
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728
The word of truth, which is the Gospel . And not without cause: The word of truth, which is the Gospel. And not without cause:
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55
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729
For there is nothing related in it as done, but it was so, as is reported, with euerie circumstance:
For there is nothing related in it as done, but it was so, as is reported, with every circumstance:
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55
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730
There is nothing mentioned as a matter to be done, but it shall so come to passe, as is foretold.
There is nothing mentioned as a matter to be done, but it shall so come to pass, as is foretold.
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731
It is more easie that heauen and earth should passe away, than that one tittle of the Law should fall . It is more easy that heaven and earth should pass away, than that one tittle of the Law should fallen.
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732
This is also a needful note.
This is also a needful note.
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733
It is probable, that the greatest part of men doe not thinke, that there is that absolute trueth and certaintie in the scripture:
It is probable, that the greatest part of men do not think, that there is that absolute truth and certainty in the scripture:
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734
but that they doe suppose it rather to bee an idle tale, or frightfull sound to amaze fooles, full of terrible threatnings,
but that they do suppose it rather to be an idle tale, or frightful found to amaze Fools, full of terrible threatenings,
cc-acp cst pns32 vdb vvi pn31 av-c pc-acp vbi dt j n1, cc j n1 pc-acp vvi n2, j pp-f j n2-vvg,
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55
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735
but yet lighter than vanitie in performance.
but yet lighter than vanity in performance.
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736
Therefore it is meet to hold this firme, that the Scripture is the voice of him who cannot lie;
Therefore it is meet to hold this firm, that the Scripture is the voice of him who cannot lie;
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55
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737
Euery curse written in it shall fall vpon the vnrepentant;
Every curse written in it shall fallen upon the unrepentant;
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738
and euery blessing promised therein, shall be made good to the soule of euery true beleeuer.
and every blessing promised therein, shall be made good to the soul of every true believer.
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739
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.
The fourth general point in this part touching the Evidence of redemption is, What the prophets spoke: Where we have to note two things: 1. The sum of that which God by the prophets promised to do by christ, verse 71.2. The inducement or reason moving God so to do, vers. 72.73. Concerning the First, whereas mention is made of enemies and haters, we must inquire what and who they be.
dt ord j n1 p-acp d n1 vvg dt n1 pp-f n1 vbz, r-crq dt n2 vvd: c-crq pns12 vhb pc-acp vvi crd n2: crd dt n1 pp-f d r-crq np1 p-acp dt n2 vvd pc-acp vdi p-acp np1, n1 crd. dt n1 cc n1 vvg np1 av pc-acp vdi, fw-la. crd. vvg dt ord, cs n1 vbz vvn pp-f n2 cc n2, pns12 vmb vvi r-crq cc q-crq pns32 vbb.
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740
Touching their nature in generall, they are spirituall Enemies, or enemies in spiritual things, or for spirituall respects .
Touching their nature in general, they Are spiritual Enemies, or enemies in spiritual things, or for spiritual respects.
vvg po32 n1 p-acp n1, pns32 vbr j n2, cc n2 p-acp j n2, cc p-acp j n2.
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741
The chiefe of them is Sathan;
The chief of them is Sathan;
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742
He was the first, and is therefore stiled, A murtherer from the beginning , and an Old Serpent :
He was the First, and is Therefore styled, A murderer from the beginning, and an Old Serpent:
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743
hee desireth vs to winnow vs , and walketh about seeking to deuoure .
he Desires us to winnow us, and walks about seeking to devour.
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Another enemie is sinne, a dangerous enemie, lurking in our bosome, and still labouring the ruine and ouerthrow of the soule:
another enemy is sin, a dangerous enemy, lurking in our bosom, and still labouring the ruin and overthrow of the soul:
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It fighteth against the soule , and lusteth against the spirit . It fights against the soul, and Lusteth against the Spirit.
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A third enemie is death, so entitled by the Apostle , and is therefore said to haue a Sting , by which it wounds the soule,
A third enemy is death, so entitled by the Apostle, and is Therefore said to have a Sting, by which it wounds the soul,
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and bringeth it within the compasse of eternall misery. A fourth enemie is the world; that is, wicked, vnregenerate, godlesse men.
and brings it within the compass of Eternal misery. A fourth enemy is the world; that is, wicked, unregenerate, godless men.
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These be the enemies and haters of Gods people. The world hateth you, saith our Sauiour to such ;
These be the enemies and haters of God's people. The world hates you, Says our Saviour to such;
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and, In the world you shall haue affliction ; and, Yee shall be hated of all nations for my names sake .
and, In the world you shall have affliction; and, Ye shall be hated of all Nations for my names sake.
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Now let vs also see how true this is, that Christ bringeth Deliuerance from these Enemies: First,
Now let us also see how true this is, that christ brings Deliverance from these Enemies: First,
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for deliuerance from Sathan, it is plaine:
for deliverance from Sathan, it is plain:
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For this purpose appeared the Sonne of God, that hee might loose the works of the diuell ; For this purpose appeared the Son of God, that he might lose the works of the Devil;
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and, God hath deliuered vs from the power of darknesse ; Christ hath spoiled the principalities and powers .
and, God hath Delivered us from the power of darkness; christ hath spoiled the principalities and Powers.
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Secondly, for deliuerance from sinne, the words are expresse:
Secondly, for deliverance from sin, the words Are express:
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The sting of death is sinne, &c. But thanks bee to God that hath giuen vs victorie, through our Lord Iesus Christ . Thirdly, for deliuerance from death; The sting of death is sin, etc. But thanks be to God that hath given us victory, through our Lord Iesus christ. Thirdly, for deliverance from death;
dt n1 pp-f n1 vbz n1, av p-acp n2 vbb p-acp np1 cst vhz vvn pno12 n1, p-acp po12 n1 np1 np1. ord, c-acp n1 p-acp n1;
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Death (saith the Apostle) is swallowed vp into victorie . Lastly, touching deliuerance from the World: Death (Says the Apostle) is swallowed up into victory. Lastly, touching deliverance from the World:
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Be of good comfort (saith our Sauiour) I haue ouercome the World . Be of good Comfort (Says our Saviour) I have overcome the World.
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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.
Let us proceed yet further and inquire into the manner of this deliverance: Concerning which, I will briefly open two things. 1. The substance and ground of the deliverance: 2. The manner of declaring it.
vvb pno12 vvi av av-jc cc vvi p-acp dt n1 pp-f d n1: vvg r-crq, pns11 vmb av-j vvi crd n2. crd dt n1 cc n1 pp-f dt n1: crd dt n1 pp-f vvg pn31.
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The ground of the deliuerance is the merit of Christs death.
The ground of the deliverance is the merit of Christ death.
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Hee was made sinne , and so died, and in death encountred with him, who had the power of death, the diuell .
He was made sin, and so died, and in death encountered with him, who had the power of death, the Devil.
pns31 vbds vvn n1, cc av vvd, cc p-acp n1 vvn p-acp pno31, r-crq vhd dt n1 pp-f n1, dt n1.
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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.
By being made sin, he took away sin, by dying he overcame death: sin being abolished, and death subdued, the Kingdom of the Devil was utterly overthrown.
p-acp vbg vvn n1, pns31 vvd av n1, p-acp vvg pns31 vvd n1: n1 vbg vvn, cc n1 vvn, dt n1 pp-f dt n1 vbds av-j vvn.
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As for the maner of declaring and manifesting this deliuerance, it is either in this life, or heereafter.
As for the manner of declaring and manifesting this deliverance, it is either in this life, or hereafter.
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In this life he deliuereth from Satan, by restraining his rage, by limiting his malice, by not giuing vs ouer to his assaults:
In this life he Delivereth from Satan, by restraining his rage, by limiting his malice, by not giving us over to his assaults:
p-acp d n1 pns31 vvz p-acp np1, p-acp vvg po31 n1, p-acp vvg po31 n1, p-acp xx vvg pno12 p-acp p-acp po31 n2:
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I haue praied that thy faith faile not . I have prayed that thy faith fail not.
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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.
He Delivereth from sin by sanctifying us by his Spirit, by killing the strength of our corruption, by transforming us more and more into the image of God.
pns31 vvz p-acp n1 p-acp vvg pno12 p-acp po31 n1, p-acp vvg dt n1 pp-f po12 n1, p-acp vvg pno12 dc cc av-dc p-acp dt n1 pp-f np1.
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Sinne shall not haue dominion ouer you . Sin shall not have dominion over you.
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He deliuereth from death, by taking away the naturall feare of it, by assuring that it shall be a passage into glorie.
He Delivereth from death, by taking away the natural Fear of it, by assuring that it shall be a passage into glory.
pns31 vvz p-acp n1, p-acp vvg av dt j n1 pp-f pn31, p-acp vvg cst pn31 vmb vbi dt n1 p-acp n1.
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Thus Paul knew, that being loosed he should be with Christ .
Thus Paul knew, that being loosed he should be with christ.
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He deliuereth from the world, by ordering the rage of euil men, by giuing constancy to maintaine and professe the truth vnto the death.
He Delivereth from the world, by ordering the rage of evil men, by giving constancy to maintain and profess the truth unto the death.
pns31 vvz p-acp dt n1, p-acp vvg dt n1 pp-f j-jn n2, p-acp vvg n1 pc-acp vvi cc vvi dt n1 p-acp dt n1.
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To you it is giuen to suffer for his sake . To you it is given to suffer for his sake.
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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. . The diuell, with all his angels and wicked instruments, shall bee sent away eternally into hell.
In the day of judgement he will further manifest this deliverance; for then all tears shall be wiped away, there shall be no more death, etc.. The Devil, with all his Angels and wicked Instruments, shall be sent away eternally into hell.
p-acp dt n1 pp-f n1 pns31 vmb av-j vvi d n1; p-acp av d n2 vmb vbi vvn av, pc-acp vmb vbi dx dc n1, av. dt n1, p-acp d po31 n2 cc j n2, vmb vbi vvn av av-j p-acp n1.
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The God of peace shall tread Sathan vnder our feete shortly . The God of peace shall tread Sathan under our feet shortly.
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773
Many things might heere be handled, as of the Excellencie of our redemption, farre exceeding that of Moses, Deborah, Gedeon and others;
Many things might Here be handled, as of the Excellency of our redemption, Far exceeding that of Moses, Deborah, Gideon and Others;
av-d n2 vmd av vbi vvn, c-acp pp-f dt n1 pp-f po12 n1, av-j vvg cst pp-f np1, np1, np1 cc n2-jn;
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of our securitie, who hauing so many enemies, yet take no thought to withstand them, and such like points:
of our security, who having so many enemies, yet take no Thought to withstand them, and such like points:
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775
But the chiefe thing obseruable heere, is The certainty of the saluation of Gods chosen.
But the chief thing observable Here, is The certainty of the salvation of God's chosen.
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If any thing could endanger them and worke their ruine, it must be one of these foure, Sathan, Sinne, Death, the World; If any thing could endanger them and work their ruin, it must be one of these foure, Sathan, Sin, Death, the World;
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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:
no fift can be Thought upon: But none of these foure can. The reason is; It was God's intent, by christ to deliver them from all these:
dx ord vmb vbi vvn p-acp: cc-acp pix pp-f d crd vmb. dt n1 vbz; pn31 vbds npg1 n1, p-acp np1 pc-acp vvi pno32 p-acp d d:
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Thinke wee that God did faile in the prosecuting his intent? did he either not follow it,
Think we that God did fail in the prosecuting his intent? did he either not follow it,
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or in following it, did he not accomplish it? Farre be it from vs so to thinke.
or in following it, did he not accomplish it? far be it from us so to think.
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Hence commeth that boasting vsed by the Apostle:
Hence comes that boasting used by the Apostle:
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Who shall lay any thing to the charge of Gods chosen? Who shall condemne? Who shall separate vs from the loue of Christ &c. Sathans head broken, sinne destroied, death swallowed vp, the world vanquished, the happiest and most absolute victory that euer was. Who shall lay any thing to the charge of God's chosen? Who shall condemn? Who shall separate us from the love of christ etc. Satan's head broken, sin destroyed, death swallowed up, the world vanquished, the Happiest and most absolute victory that ever was.
r-crq vmb vvi d n1 p-acp dt n1 pp-f n2 vvn? q-crq vmb vvi? q-crq vmb vvi pno12 p-acp dt n1 pp-f np1 av npg1 n1 vvn, n1 vvn, n1 vvn a-acp, dt n1 vvn, dt js cc av-ds j n1 cst av vbds.
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This is a point of much comfort to all the godly. Sathan rageth, sinne striueth, death looketh terrible, the world opposeth it selfe:
This is a point of much Comfort to all the godly. Sathan rages, sin strives, death looks terrible, the world Opposeth it self:
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fearefull are these things at the first beholding.
fearful Are these things At the First beholding.
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Looke we to Iesus the author and finisher of our faith , the Prince of our saluation :
Look we to Iesus the author and finisher of our faith, the Prince of our salvation:
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he hath to euery of these giuen their mortall wound, and they shall neuer preuaile against any of his chosen.
he hath to every of these given their Mortal wound, and they shall never prevail against any of his chosen.
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This doctrine is health to the nauell, and marrow to the bones , Yet, lest any should abuse it, remember that one of the enemies is sinne,
This Doctrine is health to the navel, and marrow to the bones, Yet, lest any should abuse it, Remember that one of the enemies is sin,
d n1 vbz n1 p-acp dt n1, cc n1 p-acp dt n2, av, cs d vmd vvi pn31, vvb d crd pp-f dt n2 vbz n1,
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and one of the deliuerances from sinne, is from the dominion thereof.
and one of the Deliverances from sin, is from the dominion thereof.
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A slaue to sinne, a seruant to his owne lusts, he which maketh a mocke of sinne , he that taketh to himselfe the liberty of grosse euils, such a one hath no right vnto this comfortable deliuerance;
A slave to sin, a servant to his own Lustiest, he which makes a mock of sin, he that Takes to himself the liberty of gross evils, such a one hath not right unto this comfortable deliverance;
dt n1 p-acp n1, dt n1 p-acp po31 d n2, pns31 r-crq vvz dt n1 pp-f n1, pns31 cst vvz p-acp px31 dt n1 pp-f j n2-jn, d dt pi vhz xx j-jn p-acp d j n1;
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his condemnation (without speedy repentance) is as sure, as the saluation of the elect is certaine.
his condemnation (without speedy Repentance) is as sure, as the salvation of the elect is certain.
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THE FIFTH SERMON. VERS. 72. That he might shew mercy towards our Fathers, and remember his holy Couenant. 73.
THE FIFTH SERMON. VERS. 72. That he might show mercy towards our Father's, and Remember his holy Covenant. 73.
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And the oth which he sware to our Father Abraham.
And the oath which he sware to our Father Abraham.
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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:
NOw follows the inducement or Reason moving God to vouchsafe this great Deliverance: and that was, the manifestation and discovery of two things. 1. His mercy:
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That hee might shew mercy, &c. 2. His truth: And remember his holy Couenant, &c. That he might show mercy, etc. 2. His truth: And Remember his holy Covenant, etc.
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In the former of these, two things must bee handled. 1. That the worke of Redemption by Christ, was intended by God,
In the former of these, two things must be handled. 1. That the work of Redemption by christ, was intended by God,
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as it were a stage, in which the Fulnesse and euen the riches of his mercy might be seene. as it were a stage, in which the Fullness and even the riches of his mercy might be seen.
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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.
2. A question, how this work now wrought (as it were) in the world's last quarter, might be said to be a work of mercy to the Father's, who lived in the prime days of the world, long before christ was exhibited in the Flesh.
crd dt n1, c-crq d n1 av vvd (c-acp pn31 vbdr) p-acp dt n2 ord n1, vmd vbi vvn pc-acp vbi dt n1 pp-f n1 p-acp dt n2, r-crq vvd p-acp dt j-jn n2 pp-f dt n1, av-j p-acp np1 vbds vvn p-acp dt n1.
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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 :
To manifest the First of these two, this First is in general to be noted, that the Elect of God, which Are redeemed by Christ precious blood, Are called Vessels of mercy:
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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 .
Because in the Eternal counsel of God they were chosen to this end, that the Lord might declare the riches of his glory, and that their salvation might be to the praise of the glory of his grace.
c-acp p-acp dt j n1 pp-f np1 pns32 vbdr vvn p-acp d n1, cst dt n1 vmd vvi dt n2 pp-f po31 n1, cc d po32 n1 vmd vbi p-acp dt n1 pp-f dt n1 pp-f po31 n1.
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The Lord intending a memorable instance of his vnspeakable mercy, chose some in Christ, to be redeemed from eternall slauerie by his death.
The Lord intending a memorable instance of his unspeakable mercy, chosen Some in christ, to be redeemed from Eternal slavery by his death.
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Secondly it is woorthy the obseruing, that the whole worke of our saluation is called by this one word Mercy .
Secondly it is worthy the observing, that the Whole work of our salvation is called by this one word Mercy.
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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 reason is, Because to which part soever of it we cast our eyes, we shall see more than prints and footsteps of his grace;
dt n1 vbz, c-acp p-acp r-crq n1 av pp-f pn31 pns12 vvi po12 n2, pns12 vmb vvi av-dc cs n2 cc n2 pp-f po31 n1;
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the whole frame of it, is (as it were) made of mercy.
the Whole frame of it, is (as it were) made of mercy.
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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;
If we begin At the Foundation of all, (God's Eternal election) and pass down along by the Period and full point of all (the glory which shall be showed hereafter) and ask from what root each part did spring, this one mercy, must be the sum of every answer: There was mercy in choosing; mercy in sending christ; mercy in calling us;
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mercy in iustifying vs, and what can it be but mercy, that we shall be admitted to an Inheritance immortall and vndefiled ? 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 . mercy in justifying us, and what can it be but mercy, that we shall be admitted to an Inheritance immortal and undefiled? Mercy the beginning mercy the progress, the conclusion mercy. In discoursing hereof the burden of our song must still be like that of the Psalm, For his mercy Endureth for ever.
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This very same thing, is shewed in that parable of the Prodigall.
This very same thing, is showed in that parable of the Prodigal.
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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,
In the Whole passage thereof, we shall see nothing but the fruits of exceeding mercy: He ran and fell on his neck, he kissed him, he commanded to bring forth the best robe,
p-acp dt j-jn n1 av, pns12 vmb vvi pix cc-acp dt n2 pp-f j-vvg n1: pns31 vvd cc vvd p-acp po31 n1, pns31 vvd pno31, pns31 vvd pc-acp vvi av dt js n1,
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and to kill the fat calfe, &c : and to kill the fat calf, etc.:
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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:
What was Here but mercy? The same is true in the dealing of God the Father with those to whom he is reconciled in his Son:
r-crq vbds av p-acp n1? dt d vbz j p-acp dt n-vvg pp-f np1 dt n1 p-acp d p-acp ro-crq pns31 vbz vvn p-acp po31 n1:
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809
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.
christ being for them made sin, feels the edge of his Justice; but they, being made righteous through christ, enjoy the fullness of his mercy.
np1 vbg p-acp pno32 vvd n1, vvz dt n1 pp-f po31 n1; cc-acp pns32, vbg vvn j p-acp np1, vvb dt n1 pp-f po31 n1.
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810
This is, first, matter of information and of settlement in the truth. This is, First, matter of information and of settlement in the truth.
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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.
For Here we see, against the Papists, that in the Whole work of men redemption by christ, there is no footing left for humane merit.
p-acp av pns12 vvb, p-acp dt njp2, cst p-acp dt j-jn n1 pp-f ng1 n1 p-acp np1, pc-acp vbz dx n-vvg vvn p-acp j n1.
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812
Light and darknes, God & the diuell are not in a more direct line of opposition either to other,
Light and darkness, God & the Devil Are not in a more Direct line of opposition either to other,
j cc n1, np1 cc dt n1 vbr xx p-acp dt av-dc j n1 pp-f n1 av-d p-acp n-jn,
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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:
than mercy and merit: It is unpossible that these two should admit any composition. It is said by Philosophers, that in lower Degrees, contraries may have Some concurrence:
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as light and darknesse in the twilight:
as Light and darkness in the twilight:
c-acp j cc n1 p-acp dt n1:
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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.
But take two contrary qualities, and let one of them be in the height and full strength, there is no possibility of place for the other.
cc-acp vvb crd j-jn n2, cc vvb crd pp-f pno32 vbi p-acp dt n1 cc j n1, pc-acp vbz dx n1 pp-f n1 p-acp dt n-jn.
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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 .
So then, seeing in the work of salvation, the Lord hath intended to make show, not of Some parcels (as it were) but of the very fullness of his mercy, there is no more room for merit, than there was for Dagon before the Ark of Jehovah.
av av, vvg p-acp dt n1 pp-f n1, dt n1 vhz vvn pc-acp vvi vvi, xx pp-f d n2 (c-acp pn31 vbdr) cc-acp pp-f dt j n1 pp-f po31 n1, a-acp vbz dx dc n1 p-acp n1, cs a-acp vbds p-acp np1 p-acp dt n1 pp-f np1.
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817
I remember what is said of him that went into the field to gather herbes, hee found a wilde gourd,
I Remember what is said of him that went into the field to gather herbs, he found a wild gourd,
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818
and shred it into the pottage: and shred it into the pottage:
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But when the pottage came to be tasted, the eaters cried out, Death is in the pot . Such cookes the Papists are:
But when the pottage Come to be tasted, the eaters cried out, Death is in the pot. Such Cooks the Papists Are:
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they take vpon them to make readie a potion of comfort, for a perplexed soule;
they take upon them to make ready a potion of Comfort, for a perplexed soul;
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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,
but when they temper with this herb of Grace, the leaves of this wild gourd of humane merit, which never grew in the lords garden,
cc-acp c-crq pns32 vvb p-acp d n1 pp-f n1, dt n2 pp-f d j n1 pp-f j vvi, r-crq av-x vvd p-acp dt n2 n1,
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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,
or At least was never planted by him, but crept in (as a weed) by the negligence of the dressers, they have given occasion to make the same cry, Death is in the pot, and with it they have poisoned a world of Souls,
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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 ;
and have dealt as injuriously with the Church of God, as the philistines did with Isaac, when they stopped and filled up with earth all his Wells;
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so with this earthly trash they haue choaked vp the Fountaine of Grace , that it cannot streame out comfortably,
so with this earthly trash they have choked up the Fountain of Grace, that it cannot stream out comfortably,
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for the refreshing of the wearied soules of Gods people.
for the refreshing of the wearied Souls of God's people.
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Thus (as Iob said to his friends) they haue forged lies, and by that meanes are Physicians of no value .
Thus (as Job said to his Friends) they have forged lies, and by that means Are Physicians of no valve.
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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 , in the tables of euery naturall heart.
Neither is this to be observed only Because of Papists, but even Because of the Common people, inasmuch as the Doctrine and opinion of Merit, (that is, of doing somewhat whereby to further our own salvation) is graven as with an iron pen, in the tables of every natural heart.
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Experience sheweth, that the sowrenesse of this Popish leauen remaineth in many: Good prayers, and good doings; meane well, and doe well;
Experience shows, that the courness of this Popish leaven remains in many: Good Prayers, and good doings; mean well, and do well;
n1 vvz, cst dt n1 pp-f d j n1 vvz p-acp d: j n2, cc av-j n2-vdg; vvb av, cc vdb av;
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these and the like are the slaues they leane vnto.
these and the like Are the slaves they lean unto.
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830
It is said, that the children of the Iewes which married wiues of Ashdod, spake halfe in the speech of Ashdod :
It is said, that the children of the Iewes which married wives of Ashdod, spoke half in the speech of Ashdod:
pn31 vbz vvn, cst dt n2 pp-f dt np2 r-crq j-vvn n2 pp-f np1, vvd av-jn p-acp dt n1 pp-f np1:
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Such is the religion of many: Talke with them of saluation, they speake halfe popishly, and halfe soundly:
Such is the Religion of many: Talk with them of salvation, they speak half popishly, and half soundly:
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832
They will speake of mercy and grace, and seeme to magnifie and esteeme it;
They will speak of mercy and grace, and seem to magnify and esteem it;
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yet something of their owne shall be brought in too, and a man shall haue somewhat adoe before he can coniure out this diuell,
yet something of their own shall be brought in too, and a man shall have somewhat ado before he can conjure out this Devil,
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and bring them to an absolute dependance vpon the freedome of Gods mercie. Remember we then the doctrine of this place:
and bring them to an absolute dependence upon the freedom of God's mercy. remember we then the Doctrine of this place:
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God intented the mysterie of Christ, in which to set out to the ful, the vnsearchable riches of his mercie;
God intented the mystery of christ, in which to Set out to the full, the unsearchable riches of his mercy;
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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.
to couple with it ought Else, more or less, is injuriously to darken the beauty of that which the purpose of God was to have to be seen and beheld in Whole without impeachment.
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Secondly, this doctrine is a matter of comfort.
Secondly, this Doctrine is a matter of Comfort.
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There cannot be a matter of greater security to the soule of a Christian, than to laie his whole hope vpon Gods mercy. There cannot be a matter of greater security to the soul of a Christian, than to lay his Whole hope upon God's mercy.
a-acp vmbx vbi dt n1 pp-f jc n1 p-acp dt n1 pp-f dt njp, cs pc-acp vvi po31 j-jn n1 p-acp npg1 n1.
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The reason is, because the mercy of God is (as himselfe) infinite, eternall, and vnchangeable.
The reason is, Because the mercy of God is (as himself) infinite, Eternal, and unchangeable.
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840
Where shall I finde a more certaine refuge? When I see a plaister as large as my sore, there is my comfort.
Where shall I find a more certain refuge? When I see a plaster as large as my soar, there is my Comfort.
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841
The perplexed conscience groaning vnder the weight of sinne, and panting for grace, is the fittest Iudge in points of this nature.
The perplexed conscience groaning under the weight of sin, and panting for grace, is the Fittest Judge in points of this nature.
dt j-vvn n1 vvg p-acp dt n1 pp-f n1, cc vvg p-acp n1, vbz dt js n1 p-acp n2 pp-f d n1.
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Well then, let a mans Bones be full of the sinne of his youth , let his heart be broken with one breaking vpon another , let his conscience be set vpon the racke, the Lord writing bitter things against him ;
Well then, let a men Bones be full of the sin of his youth, let his heart be broken with one breaking upon Another, let his conscience be Set upon the rack, the Lord writing bitter things against him;
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you will tell him of the mercy and grace of God. You doe well:
you will tell him of the mercy and grace of God. You do well:
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but you will adde withall, that his comfort in this must bee eyked out with something of his owne:
but you will add withal, that his Comfort in this must be eyked out with something of his own:
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Hee must crie out vpon you as Iob did vpon his friends, Miserable comforters yee are all .
He must cry out upon you as Job did upon his Friends, Miserable Comforters ye Are all.
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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,
He will see such weakness, such scantness, such maimedness, such imperfection in his best performances, that he will not Dare to bring them into a reckoning before God,
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yea the verie thought of them, will but adde affliction to his griefe.
yea the very Thought of them, will but add affliction to his grief.
uh dt j n1 pp-f pno32, vmb p-acp vvi n1 p-acp po31 n1.
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Thus will his comfort consume like a rotten thing, and as a garment that is moth-eaten .
Thus will his Comfort consume like a rotten thing, and as a garment that is moth-eaten.
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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 of comfort, which will bee as colde waters to his wearie soule .
But teach him to built all upon God's mercy, labouring that nothing of his own may be once Thought upon in this business, he shall straight see such a breadth and length, depth and height of Comfort, which will be as cold waters to his weary soul.
p-acp vvi pno31 pc-acp vvi d p-acp ng1 n1, vvg cst pix pp-f po31 d vmb vbi a-acp vvn p-acp p-acp d n1, pns31 vmb av vvi d dt n1 cc n1, n1 cc n1 pp-f n1, r-crq vmb vbi p-acp j-jn n2 p-acp po31 j n1.
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Thus this doctrine is matter of instruction to ground vs in knowledge, and matter of refreshing to furnish vs with comfort.
Thus this Doctrine is matter of instruction to ground us in knowledge, and matter of refreshing to furnish us with Comfort.
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The soule of a Christian is as the Done which went out of Noahs Arke ; It findes no footing but vpon the rocke of Mercy;
The soul of a Christian is as the Done which went out of Noahs Ark; It finds no footing but upon the rock of Mercy;
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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:
and it is but an imagination of mercy when any thing is coupled thereunto. This truth hath forced even the greatest Adversaries to acknowledge it:
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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 .
according as we find, that no mean Papist, After long labouring against the Doctrine of Justification by only Faith, doth in the end confess, that yet it is the Safest Way to place a men trust upon God's only mercy and favour.
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The next matter to bee treated is the Question;
The next matter to be treated is the Question;
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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,How the work of Redemption wrought by christ, can be said to be a work of mercy to the Father's? For the resolving of this question, this is to be known, that there is but one Way of salvation to the Father's before and under the Law,
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and to vs which haue liued since the reuelation of Christ in the flesh: Iesus Christ, yesterday, to day, the same for euer .
and to us which have lived since the Revelation of christ in the Flesh: Iesus christ, yesterday, to day, the same for ever.
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Heereupon Christ is said to be the Lambe slaine from the beginning of the world :
Hereupon christ is said to be the Lamb slain from the beginning of the world:
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whereof this is the meaning, that albeit he was manifested in the flesh in the latter end of the world,
whereof this is the meaning, that albeit he was manifested in the Flesh in the latter end of the world,
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and not slaine before, yet all the holy men and women, euen from Adam, were saued by his blood.
and not slain before, yet all the holy men and women, even from Adam, were saved by his blood.
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860
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;
The most Persons of note under 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;
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and to acquaint them with the whole mysterie of Redemption, which was wrought by his meanes.
and to acquaint them with the Whole mystery of Redemption, which was wrought by his means.
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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:
There is not one little circumstance in the carriage of our salvation by christ, but the same was shadowed out in the ancient compliments of the Law:
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Euen Abraham saw the day of Christ .
Even Abraham saw the day of christ.
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To them that liued before Christ, Christ was crucified in the Sacrifices and bloodsheddings of the Law;
To them that lived before christ, christ was Crucified in the Sacrifices and bloodsheddings of the Law;
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among vs he is crucified by the preaching of the Gospell: They beleeued on Christ to come; among us he is Crucified by the preaching of the Gospel: They believed on christ to come;
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we beleeue on Christ already come.
we believe on christ already come.
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Zeeharie therefore doth heere mention the Fathers, to teach, That the efficacie of Christs death is not restrained or limited to one point of time, Zeeharie Therefore does Here mention the Father's, to teach, That the efficacy of Christ death is not restrained or limited to one point of time,
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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: but is stretched even to the ages bypast, and that the Father's from the beginning of the world Come within the compass of this mercy which God showed to mankind in Christ incarnation:
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And this to bee true hath beene prooued in the opening and clearing of this question:
And this to be true hath been proved in the opening and clearing of this question:
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Paul said, that the Christian Religion which hee professed, was the Hope of the promise which God made to the Fathers ; Paul said, that the Christian Religion which he professed, was the Hope of the promise which God made to the Father's;
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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 .
and Peter in his Oration made in the Synod At Ierusalem, speaking of believing to be saved through the grace of the Lord Iesus christ, Joineth the Father's with them who then lived; We believe, even as they.
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This is first, matter of Resolution in a needfull doubt. I am taught if I will be saued, to beleeue onely in Christ Iesus;
This is First, matter of Resolution in a needful doubt. I am taught if I will be saved, to believe only in christ Iesus;
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the Ministry of the word doeth still (like Iohn Baptist ) point out him vnto me,
the Ministry of the word doth still (like John Baptist) point out him unto me,
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as the onely person which taketh away the sinnes of the World , it saith, that he is the only way ;
as the only person which Takes away the Sins of the World, it Says, that he is the only Way;
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and that there is no saluation in any other .
and that there is no salvation in any other.
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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 , till the end of all things.
It Telleth me moreover, that this christ was Crucified many hundred Years since, and that now in respect of his body, Heaven must contain him, till the end of all things.
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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.
But now Here my faith wavereth and is in doubt, asking how his blood, which was shed so long since, can be of force for the purging and cleansing of my sin.
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This scruple is taken away by considering that which is heere said:
This scruple is taken away by considering that which is Here said:
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Zecharie affirmeth, that the mercy of God in Christ, did concerne euen the Fathers, which had long before gone the way of all flesh,Zechariah Affirmeth, that the mercy of God in christ, did concern even the Father's, which had long before gone the Way of all Flesh,
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and which were asleepe in the dust of the earth.
and which were asleep in the dust of the earth.
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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.
Now then, look how the Father's, so long before might have benefit by his death to come, by the same means may we now so long After receive Comfort by his death past.
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By faith they beheld Christ to be offered, and are now entred into rest:
By faith they beheld christ to be offered, and Are now entered into rest:
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by faith we may also looke backe vpon Christ already sacrificed, and be admitted into the fellowship of eternall happinesse.
by faith we may also look back upon christ already sacrificed, and be admitted into the fellowship of Eternal happiness.
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The two Cherubins placed at the two ends of the mercie-seat, had their Faces one to another , and both vpon the Arke:
The two Cherubim placed At the two ends of the mercy-seat, had their Faces one to Another, and both upon the Ark:
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So the age by-past, and the age after, looke either on the other, but both vpon Christ.
So the age bypast, and the age After, look either on the other, but both upon christ.
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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, Secondly, this is matter of much contentment to a true believer. For Here he may see, that be he never so poor, or despised, or base,
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though he lie among the pots , or bee behinde the Ewes with yoong , yet he is by Christ called into the fellowship,
though he lie among the pots, or be behind the Ewes with young, yet he is by christ called into the fellowship,
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and partaking of the same saluation, which the holie Fathers and Prophets doe now enioy;
and partaking of the same salvation, which the holy Father's and prophets do now enjoy;
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Adam, Enoch, Noah, Abraham, Moses, &c. these were woorthy men, and in great account with God.Adam, Enoch, Noah, Abraham, Moses, etc. these were worthy men, and in great account with God.
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How truely maiest thou say with Dauid , 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;
How truly Mayest thou say with David, What am I, that I should enjoy that mercy which God hath prepared for them? In such a manner doth our Saviour describe the happiness of the saved;
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They shall sit downe with Abraham, Izhak and Iacob in the kingdome of Heauen , and it is one circumstance of the torment of the wicked: They shall fit down with Abraham, Isaac and Iacob in the Kingdom of Heaven, and it is one circumstance of the torment of the wicked:
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yee shall see Abraham, Izhak and Iacob and all the Prophets in the kingdome of heauen, ye shall see Abraham, Isaac and Iacob and all the prophets in the Kingdom of heaven,
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and your selues thrust out at doores . and your selves thrust out At doors.
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What shall then become of vs, who neglect so great saluation ? Who, when God hath promised such glorious things for vs,
What shall then become of us, who neglect so great salvation? Who, when God hath promised such glorious things for us,
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euen the same saluation and mercy which the chiefest of his Saints do now enioy,
even the same salvation and mercy which the chiefest of his Saints do now enjoy,
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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,
yet had rather be malicious with Cain; tyrannizing with Nimrod; profane with Esau; scoffing with Ishmael; extorters with Ahab; proud with Jezebel; superstitious with Jeroboam; catching with Iudas; playing the belly-gods with Diues; resisting the truth with Elymas; railing with Rabshakeh; murmuring with Core; vicious with the Sodomites; (of which Persons we have no other testimony,
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but that they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day :) than seeke to raigne with Abraham, Izhak, Iacob, and the Prophets.
but that they Are reserved in everlasting chains under darkness unto the judgement of the great day:) than seek to Reign with Abraham, Isaac, Iacob, and the prophets.
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If wee desire the same happinesse, wee must goe by the same way.
If we desire the same happiness, we must go by the same Way.
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It is vnpossible to haue the Pleasures of sinne , and the Felicitie of the chosen too.
It is unpossible to have the Pleasures of sin, and the Felicity of the chosen too.
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The other thing which God intended to make knowen in the worke of our Redemption, is his Truth. To remember his holy couenant,
The other thing which God intended to make known in the work of our Redemption, is his Truth. To Remember his holy Covenant,
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and the oth &c. Heere wee must treat touching this Holy Couenant, what it is,and the oath etc. Here we must Treat touching this Holy Covenant, what it is,
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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.
and how it was confirmed by an Oath: and then next, how God can be said to be mindful of his Covenant and Oath As for the former, we all know the nature of a Covenant.
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By it heere are meant those Articles of agreement which are betwixt God and man concerning life eternall.
By it Here Are meant those Articles of agreement which Are betwixt God and man Concerning life Eternal.
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The substance of this Couenant is, I will be thy God, and thou shalt be my people. This Couenant is twofold.
The substance of this Covenant is, I will be thy God, and thou shalt be my people. This Covenant is twofold.
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The one of Works, the condition whereof is, perfect Obedience. The other of grace, of which the condition is Faith . These two couenants are one:
The one of Works, the condition whereof is, perfect obedience. The other of grace, of which the condition is Faith. These two Covenants Are one:
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they differ in maner of dispensation, the one being in types and shadowes after a more obscure maner,
they differ in manner of Dispensation, the one being in types and shadows After a more Obscure manner,
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and called The old Couenant: the other being more plaine and perspicuous, deliuered after a new fashion,
and called The old Covenant: the other being more plain and perspicuous, Delivered After a new fashion,
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and therefore called The New: But the summe of both, was and is, Christ Iesus: No other foundation can be laid :
and Therefore called The New: But the sum of both, was and is, christ Iesus: No other Foundation can be laid:
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and it was euer a trueth, that God was in Christ, reconciling the world vnto himselfe .
and it was ever a truth, that God was in christ, reconciling the world unto himself.
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Now this couenant is called a Holy couenant, because it was made by a holy God,
Now this Covenant is called a Holy Covenant, Because it was made by a holy God,
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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.
and tended unto holiness, both to make Christ holiness to become ours, and to bind us to show forth the fruits of holiness in our lives.
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Touching the confirmation of it by an oth, (By my selfe, saith God, I haue sworne ,) in it, briefly we must examine the qualitie of the oth:
Touching the confirmation of it by an oath, (By my self, Says God, I have sworn,) in it, briefly we must examine the quality of the oath:
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and the reason why God sware.
and the reason why God sware.
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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,
The quality of the Oath is, By himself. The Lord doth bind (as it were) his Godhead for the performance of that which he promises,
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as though hee should say, If this be not so, let me be God no more:
as though he should say, If this be not so, let me be God no more:
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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:
Now for the other, it may be indeed doubted, why God should swear, seeing his word is certain in it self and needs no confirmation:
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but we must know, that God sware not to win more credit to his promise,
but we must know, that God sware not to win more credit to his promise,
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but he did it for the better confirmation of our faith, being willing more abundantly to shew vnto vs the stablenesse of his Counsell .
but he did it for the better confirmation of our faith, being willing more abundantly to show unto us the stableness of his Counsel.
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Now for that, how God can be said to remember his couenant and oth, seeing God cannot forget, thus it must bee vnderstood:
Now for that, how God can be said to Remember his Covenant and oath, seeing God cannot forget, thus it must be understood:
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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,
The long delaying of the actual performance of the promise touching the Messias, might give occasion to Some to think that God had utterly forgotten it,
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and that it was but a verball promise without any purpose of accomplishment.
and that it was but a verbal promise without any purpose of accomplishment.
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But now (saith Zecharie ) hee will fulfill all to the vtmost, and by so doing make it manifest, that whatsoeuer men might suppose,
But now (Says Zechariah) he will fulfil all to the utmost, and by so doing make it manifest, that whatsoever men might suppose,
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yet the performance of the Couenant was euer in his minde. The sense then of the whole place is this;
yet the performance of the Covenant was ever in his mind. The sense then of the Whole place is this;
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that wheras God had freely and of his owne accord made a holie league with his church, grounding the same vpon Christ,
that whereas God had freely and of his own accord made a holy league with his Church, grounding the same upon christ,
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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;
and binding it (for better assurance) with an Oath, which notwithstanding Because of the delays of so many Years, might seem to be even buried in forgetfulness;
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hee would now make knowne his neuer failing faithfulnesse, and shew to the world, that nothing of all that he had said, should fall to the ground vnfulfilled.
he would now make known his never failing faithfulness, and show to the world, that nothing of all that he had said, should fallen to the ground unfulfilled.
pns31 vmd av vvi vvn po31 av vvg n1, cc vvi p-acp dt n1, cst pix pp-f d cst pns31 vhd vvn, vmd vvi p-acp dt n1 vvn.
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The doctrine here is, the absolute and vnchangeable certaintie of Gods promises.
The Doctrine Here is, the absolute and unchangeable certainty of God's promises.
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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.
One end of the incarnation of christ was, that there might in it be an evidence given to the world, that the Lord neither could nor would be unmindful of his promise.
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Iesus Christ was a Minister of the Circumcision for the truth of God, to confirme the promises made to the fathers . Iesus christ was a Minister of the Circumcision for the truth of God, to confirm the promises made to the Father's.
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I will not falsifie my truth, my couenant will I not breake, nor alter the thing that is gone out of my lips . I will not falsify my truth, my Covenant will I not break, nor altar the thing that is gone out of my lips.
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It was a worthie resolution of the Prophet, long before Christ was borne:
It was a worthy resolution of the Prophet, long before christ was born:
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Thou wilt performe thy truth to Iacob, & mercy to Abraham, as thou hast sworne to our fathers in old time . Thou wilt perform thy truth to Iacob, & mercy to Abraham, as thou hast sworn to our Father's in old time.
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God can not lie , nor denie himselfe : Thou art the same (saith the Psalme ): God can not lie, nor deny himself: Thou art the same (Says the Psalm):
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I am the Lord, I change not . I am the Lord, I change not.
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This is the reason he is called Iehouah, because as he giueth being to all things, and hath his owne being from himselfe;
This is the reason he is called Jehovah, Because as he gives being to all things, and hath his own being from himself;
d vbz dt n1 pns31 vbz vvn np1, c-acp c-acp pns31 vvz vbg p-acp d n2, cc vhz po31 d vbg p-acp px31;
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so he makes that to be which he hath promised. Of this there is a double vse.
so he makes that to be which he hath promised. Of this there is a double use.
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First, here is much matter of vpholding for the faith of a Christian. God hath promised; that is much:
First, Here is much matter of upholding for the faith of a Christian. God hath promised; that is much:
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he hath bound his promise with an oath; this is more.
he hath bound his promise with an oath; this is more.
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Hee hath sent his sonne in the fulnesse of time , in whom all his promises are Yea and Amen .
He hath sent his son in the fullness of time, in whom all his promises Are Yea and Amen.
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What can be more absolute? The faith which is strengthened with this threefolde cord can not easily be broken.
What can be more absolute? The faith which is strengthened with this threefold cord can not Easily be broken.
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It is an olde custome of the diuell to lay siege to the truth of Gods word:
It is an old custom of the Devil to lay siege to the truth of God's word:
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Yea, hath God indeed sayd ? 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 . Yea, hath God indeed said? 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 merciful, and his promise will fail for evermore.
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To put backe this assault, remember this one instance of the manifestation of Christ: all promises had their reference to him.
To put back this assault, Remember this one instance of the manifestation of christ: all promises had their Referente to him.
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His birth and sufferings are left as an vndoubted pledge of the performance of whatsoeuer God hath spoken.
His birth and sufferings Are left as an undoubted pledge of the performance of whatsoever God hath spoken.
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We may say as the Apostle, He that gaue vs Christ, how shall he not with him giue all things also ? 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.
We may say as the Apostle, He that gave us christ, how shall he not with him give all things also? So, he that hath performed the promise Concerning christ, wherein shall he fail? He that hath kept his word in this, I will make no question of his truth in any thing.
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Secondly (for a second vse) here is matter of very needfull aduertisement to vs all. Secondly (for a second use) Here is matter of very needful advertisement to us all.
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Heere is mention made of the couenant of God, of the oath of God, and of the certeintie of both.
Here is mention made of the Covenant of God, of the oath of God, and of the certainty of both.
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This couenant consisteth of two parts:
This Covenant Consisteth of two parts:
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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;
in the one God binds himself to us, to be our God; in the other we bind our selves to him, to be his people. I will say to them, Thou art my people;
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and they shall say, Thou art my God . His is a couenant of mercy, ours is a couenant of obedience. He promiseth happinesse, we holinesse; he glory, we dutie: and they shall say, Thou art my God. His is a Covenant of mercy, ours is a Covenant of Obedience. He promises happiness, we holiness; he glory, we duty:
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he hath tied himselfe by an oath, we haue bound our selues by the vow of baptisme.
he hath tied himself by an oath, we have bound our selves by the Voelli of Baptism.
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Will he be mindfull of his couenant, and shall we forget ours? Will not he alter,
Will he be mindful of his Covenant, and shall we forget ours? Will not he altar,
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and shall we faile? Will not he trifle with vs, and shall we dally with him? God forbid.
and shall we fail? Will not he trifle with us, and shall we dally with him? God forbid.
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Yet, this faltring in that part of the couenant which concernes vs, is a common euill.
Yet, this faltering in that part of the Covenant which concerns us, is a Common evil.
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The most of our liues rather argue a resolution to breake promise, than a purpose and endeuour to performe it.
The most of our lives rather argue a resolution to break promise, than a purpose and endeavour to perform it.
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Blessed be thou of the Lord (said Saul to Samuel) I haue fulfilled the commandement of the Lord. Blessed be thou of the Lord (said Saul to Samuel) I have fulfilled the Commandment of the Lord.
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But Samuel said, What meaneth then the bleating of the sheepe in mine eares, and the lowing of the oxen which I heare ? So, it is like enough, we will be readie to iustifie our selues; But Samuel said, What means then the bleating of the sheep in mine ears, and the lowing of the oxen which I hear? So, it is like enough, we will be ready to justify our selves;
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and when we are challenged for breach of promise, will be ready to say, like the gainsaying Iewes, Wherein haue we trespassed? But it shalbe sayd to vs,
and when we Are challenged for breach of promise, will be ready to say, like the gainsaying Iewes, Wherein have we trespassed? But it shall said to us,
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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,
as it was to Saul, What mean then these and these things? If we make conscience of the Covenant, what mean these gross Sins, which cry loud in the ears of the most high,
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and vnder which hee is pressed, as a cart that is full of sheaues , swearings, whoredomes, drunkennesse, oppressions, cruelties, contempt of the Word and Sacraments,
and under which he is pressed, as a cart that is full of sheaves, swearings, whoredoms, Drunkenness, oppressions, cruelties, contempt of the Word and Sacraments,
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and all these with an High hand ; many being grown to that extremitie that they cannot haue any shame :
and all these with an High hand; many being grown to that extremity that they cannot have any shame:
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the very triall of their countenance testifieth against them ? 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,
the very trial of their countenance Testifieth against them? Is this our promise? Is this to be mindful of our Covenant? With what face can we lay claim to the Covenant of mercy, when we shall be so manifestly convicted to have trodden under our feet the Covenant of obedience? How ever it be, God will keep his word,
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but not of fauour, but of iustice, euen that which Moses speaketh of, enough to make his two eares to tingle ,
but not of favour, but of Justice, even that which Moses speaks of, enough to make his two ears to tingle,
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and his bellie to tremble that heareth it:
and his belly to tremble that hears it:
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The Lord will not be mercifull vnto vs, but his wrath and ielousie shall smoke against vs, The Lord will not be merciful unto us, but his wrath and jealousy shall smoke against us,
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and euery curse that is written shall light vpon vs, and the Lord shall put out our name from vnder heauen . and every curse that is written shall Light upon us, and the Lord shall put out our name from under heaven.
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This is their portion, which forget God and deale falsly concerning his couenant : this is the heritage that they shal haue of God for their workes .
This is their portion, which forget God and deal falsely Concerning his Covenant: this is the heritage that they shall have of God for their works.
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Remember then, as the substance of the couenant on Gods part, so the condition on ours:
remember then, as the substance of the Covenant on God's part, so the condition on ours:
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969
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.
he hath covenanted, so have we: he hath sworn, so have we also: he will not forget his part, let us make conscience to Remember ours.
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THE SIXTH SERMON. VERS. 74.
THE SIXTH SERMON. VERS. 74.
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That he would grant vnto vs, that we being deliuered out of the hands of our enemies, should serue him without feare &c. WE are now come to the last part of the work of our redemption, which is the end and drift therof;
That he would grant unto us, that we being Delivered out of the hands of our enemies, should serve him without Fear etc. WE Are now come to the last part of the work of our redemption, which is the end and drift thereof;
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& which is also a branch of the Couenant which God made to the fathers,
& which is also a branch of the Covenant which God made to the Father's,
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and a limme (as it were) of that good which he promised to bestow.
and a limb (as it were) of that good which he promised to bestow.
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Touching this end, I will speake first, generally;
Touching this end, I will speak First, generally;
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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.
and then, more particularly I will discuss those things which do necessarily concern that main duty, At which God aimed in vouchsafing us so great a deliverance by christ Iesus.
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The general summe of this end of our redemption is, that we being deliuered from our enemies should serue God.
The general sum of this end of our redemption is, that we being Delivered from our enemies should serve God.
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Concerning these enemies who they are, and what is the deliuerance from them, I shall not neede to speake;
Concerning these enemies who they Are, and what is the deliverance from them, I shall not need to speak;
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these things were opened in the 71. vers. The sense and generall doctrine of the place is this;
these things were opened in the 71. vers. The sense and general Doctrine of the place is this;
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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. That the purpose of God in freeing us from the spiritual bondage in which we were by nature, was, that we should even consecrate our selves to the glory and honour and service of himself.
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This point is plaine in the words of this place, and easily to be further manifested by the Scripture.
This point is plain in the words of this place, and Easily to be further manifested by the Scripture.
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Being made free from sinne, ye are made the seruants of righteousnesse ; Being made free from sin, you Are made the Servants of righteousness;
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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,
that is, seeing the Lord hath dealt thus graciously with you, to rescue you by the death of christ from the slavery of sin, this is that which is now expected of you,
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euen that you should deuote your selues to the practise of righteousnesse, being hencefoorth as zealous in good seruices,
even that you should devote your selves to the practice of righteousness, being henceforth as zealous in good services,
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as yee haue formerly beene earnest and eager in fulfilling your own lusts, and in glutting your selues with the pleasures of sinne.
as ye have formerly been earnest and eager in fulfilling your own Lustiest, and in glutting your selves with the pleasures of sin.
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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 .
Like to this is the reasoning of the same Apostle elsewhere in the same Epistle: I beseech you by the Mercies of God, that you give up your bodies, etc..
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He perswades vnto a godly life by propounding to vs the mercies of God.
He persuades unto a godly life by propounding to us the Mercies of God.
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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,
Now this kind of reasoning were of no force, were it not for this, namely, that the drift of all God's mercy unto us in christ, is, the drawing and recovering of us from the service of Sathan,
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vnto the obedience and seruice of himselfe: Such is that speech of his in another place:
unto the Obedience and service of himself: Such is that speech of his in Another place:
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Yee are bought with a price, therefore glorifie God, &c , as if hee had said, God hath redeemed you, Ye Are bought with a price, Therefore Glorify God, etc., as if he had said, God hath redeemed you,
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therefore it standeth with equitie, and it is agreeing to his purpose and meaning, that you should serue him.
Therefore it Stands with equity, and it is agreeing to his purpose and meaning, that you should serve him.
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Excellent is that place to Titus; The grace of God &c. hath appeared, and teacheth vs, that we should denie vngodlinesse, &c. and that we should liue soberly &c. in this present world .
Excellent is that place to Titus; The grace of God etc. hath appeared, and Teaches us, that we should deny ungodliness, etc. and that we should live soberly etc. in this present world.
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The meaning is, that the doctrine of the Gospell (the sum whereof is, Redemption in and by Christ) is preached publikely vnto all,
The meaning is, that the Doctrine of the Gospel (the sum whereof is, Redemption in and by christ) is preached publicly unto all,
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but not to encourage them to continue in sinne, but to vrge them to lay aside profanenesse,
but not to encourage them to continue in sin, but to urge them to lay aside profaneness,
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and to renounce their owne lusts, and to haue their fruit in holinesse, as they hope to haue their end, eternall life.
and to renounce their own Lustiest, and to have their fruit in holiness, as they hope to have their end, Eternal life.
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For (saith the Apostle) Christ gaue not himselfe for vs, that wee should the more boldly giue the raines to our owne lusts,
For (Says the Apostle) christ gave not himself for us, that we should the more boldly give the reins to our own Lustiest,
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but that we should be zealous of good works .
but that we should be zealous of good works.
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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 .
To these we may join that of S. Peter: Pass the time of your Dwelling Here in Fear, knowing that we were not redeemed with corruptible things, etc. but with the precious blood of christ.
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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:
There he uses the price of redemption as a special motive to a religious life, inasmuch also as the drift thereof was to free us from our vain Conversation. Many particulars of this kind might be heaped up:
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I will conclude this enumeration of places with the saying of Dauid; Thou hast (saith he) deliuered my soule from death,
I will conclude this enumeration of places with the saying of David; Thou hast (Says he) Delivered my soul from death,
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and also my feete from falling, that I may walke before God in the light of the liuing . and also my feet from falling, that I may walk before God in the Light of the living.
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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.
He makes the end of all the Deliverances which God had vouchsafed him, to be this one thing, that he might spend his days in a sincere course in the sighed of God.
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And indeed this is a matter of greate equitie. Who planteth a vineyard and eateth not of the fruit thereof ? And so;
And indeed this is a matter of great equity. Who plants a vineyard and Eateth not of the fruit thereof? And so;
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who will pay a price of Redemption for him, by whom he shall receaue no seruice? Gods wee are by the right of redemption:
who will pay a price of Redemption for him, by whom he shall receive no service? God's we Are by the right of redemption:
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Yee are not your owne (saith Paul ): Ye Are not your own (Says Paul):
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we are bought with a price for his vse, therefore all which we can doe, is to be diuerted to his glorie.
we Are bought with a price for his use, Therefore all which we can do, is to be diverted to his glory.
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Heereby it appeareth that the case is not so as the most suppose:
Hereby it appears that the case is not so as the most suppose:
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The Gospell is no doctrine of carnall libertie, as though because of the abundance of mercy,
The Gospel is no Doctrine of carnal liberty, as though Because of the abundance of mercy,
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and in respect that Christ hath performed sufficient for the presenting of vs without fault in Gods sight,
and in respect that christ hath performed sufficient for the presenting of us without fault in God's sighed,
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and for the acquiting vs from the guilt of al our sins, be they neuer so many or so great,
and for the acquitting us from the guilt of all our Sins, be they never so many or so great,
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therefore it might be lawfull for vs to liue after our owne will, and to giue liberty to our owne inordinate affections. No:
Therefore it might be lawful for us to live After our own will, and to give liberty to our own inordinate affections. No:
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the doctrine of the Gospell tieth vs to as strict termes of obedience, as the law.
the Doctrine of the Gospel tieth us to as strict terms of Obedience, as the law.
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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.
There is not any one holy duty which in the Scripture God requires of a Christian, from which the freedom of our being justified by the grace of christ, doth give us any colour of Dispensation.
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Fit to this purpose is the saying of the Apostle, after hee had largely disputed of our free iustification by Christ,
Fit to this purpose is the saying of the Apostle, After he had largely disputed of our free justification by christ,
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& had proued that the works of the Law are of no force to deserue saluation;
& had proved that the works of the Law Are of no force to deserve salvation;
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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,Do we then (Says he) make the Law of none Effect through Faith? For so it might seem to be a matter indifferent whither we do well or no,
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and that the doctrine which hee had taught being true, there is no vse of the Morall Law.
and that the Doctrine which he had taught being true, there is no use of the Moral Law.
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God forbid (answereth the Apostle) yea we establish the Law . God forbid (Answers the Apostle) yea we establish the Law.
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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:
The Doctrine of grace is so Far from overthrowing the Law, that it binds all which hope to be saved to a more strait Obedience:
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good works are ordeined for them to walke in , and God hath therefore called them vnto grace, that he might be glorified • … eir pure conuersation.
good works Are ordained for them to walk in, and God hath Therefore called them unto grace, that he might be glorified • … eir pure Conversation.
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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,
Let all profane ones Consider this, all despisers of good things, swearers, Sabbath breakers, wantons, drunkards, Libertines, etc. Such (Some of them) do pretend a faith in christ, they will say they hope they Are redeemed by him,
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and looke to be saued by his death.
and look to be saved by his death.
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I aske of thee, who so hopest and yet liuest in the seruice of the diuell,
I ask of thee, who so hopest and yet Livest in the service of the Devil,
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and in bondage to thine owne lusts, what thinkest thou? Doest thou beleeue that God did therefore send Christ,
and in bondage to thine own Lustiest, what Thinkest thou? Dost thou believe that God did Therefore send christ,
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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,
or, that christ did Therefore shed his precious blood, that men might take liberty thereby to enter into all manner of excess? Did he Therefore raise up an horn of salvation, that under hope thereof men might lay iniquity to iniquity,
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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.
and then salve up all with this, I believe in christ, I know mine own works cannot save me, etc. God forbid, that any man should so imagine.
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It is plaine against the Scripture, and directly contrarie to the purpose of God in the worke of mans Redemption. Marke this place:
It is plain against the Scripture, and directly contrary to the purpose of God in the work of men Redemption. Mark this place:
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God hath visited, redeemed, raised vp a horne of saluation, &c. not to establish sinne,
God hath visited, redeemed, raised up a horn of salvation, etc. not to establish sin,
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but to dissolue sinne, not to discharge vs from our obedience, but to binde vs vnto dutie.
but to dissolve sin, not to discharge us from our Obedience, but to bind us unto duty.
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Therefore, either bee sure that thy setled resolution and purpose is, to mortifie and subdue thine owne corruption,
Therefore, either be sure that thy settled resolution and purpose is, to mortify and subdue thine own corruption,
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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,
and to sacrifice even thy Sweetest and best pleasing Sins unto God, and to limit thy self by all means within the compass of Christian Obedience,
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or els thou art one of those, of whom S. Iude speakes, which art of old ordained to condemnation ;
or Else thou art one of those, of whom S. Iude speaks, which art of old ordained to condemnation;
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the benefit of redemption belongeth not to thee, thy damnation sleepeth not, and thy iudgement long agone is not farre off .
the benefit of redemption belongeth not to thee, thy damnation Sleepeth not, and thy judgement long ago is not Far off.
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Thus much in generall touching the end of our redemption, to serue God.
Thus much in general touching the end of our redemption, to serve God.
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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;
Now follow the particulars appertaining to it, and they Are these. 1. The party from whom the power and grace to do this, (to wit, to serve and Glorify God) must be looked for;
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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;That he would grant us 2. The manner of so doing it; without Fear. 3. The time to which the performance of this duty is tied;
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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:All the days of our life. 4. The special duties wherein it Stands: holiness and righteousness. 5. The trial of the truth of these duties:
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before him. Of these in their course. First touching the party from whom the power to serue God must be expected:before him. Of these in their course. First touching the party from whom the power to serve God must be expected:
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That he would grant vnto vs (saith Zacharie. ) This is a chiefe difference betwixt the Law and the Gospel.That he would grant unto us (Says Zacharias.) This is a chief difference betwixt the Law and the Gospel.
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The Law commandeth good things, but sheweth no meanes of doing them.
The Law commands good things, but shows no means of doing them.
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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,
The Gospel does not only enjoin things right, but Declareth also, how and whence that may be supplied which is wanting in us Therefore Zacharias doth not only manifest the drift and intent of God in redeeming us, (namely, that we should serve him) but doth also point his finger to the fountain,
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and teacheth vs who it is, that will enable vs to doe it.
and Teaches us who it is, that will enable us to do it.
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And indeed this is a part of the Couenant of grace, That as God will expect seruice at our hands,
And indeed this is a part of the Covenant of grace, That as God will expect service At our hands,
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so he will make vs able to performe that acceptable seruice which hee requireth. so he will make us able to perform that acceptable service which he requires.
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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.
In the handling of which Doctrine, I will declare two things. 1. That in us there is no such power. 2. That God works it in those whom he hath chosen.
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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 .
The former of these is apparent out of the manifest testimonies of the Scripture. All the Imaginations of the thoughts of men heart Are only evil continually.
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We are not sufficient of our selues to thinke any thing as of our selues . Without me you can do nothing, saith Christ . We Are not sufficient of our selves to think any thing as of our selves. Without me you can do nothing, Says christ.
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Now, who can bring a cleane thing out of filthinesse , or whether can men gather grapes of Thornes ? There is nothing but crookednesse in our nature,
Now, who can bring a clean thing out of filthiness, or whither can men gather grapes of Thorns? There is nothing but crookedness in our nature,
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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.
and how is it possible that any good thing should come there from? The second branch, touching the supply from God of that which is wanting in us, is very clear.
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What man is he that feareth the Lord, him will hee teach the way that hee shall chuse ; What man is he that fears the Lord, him will he teach the Way that he shall choose;
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Thou shalt walke safely by the way, and thy feet shal not stumble ; I will cause you to walke in my statutes . Thou shalt walk safely by the Way, and thy feet shall not Stumble; I will cause you to walk in my statutes.
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These places shew how that the Lord will furnish his redeemed with such a measure of grace,
These places show how that the Lord will furnish his redeemed with such a measure of grace,
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as that they shall walke in such a way, and runne such a course as shall bee pleasing and acceptable to himselfe.
as that they shall walk in such a Way, and run such a course as shall be pleasing and acceptable to himself.
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The order and maner of the Lords bringing this to passe in them is this:
The order and manner of the lords bringing this to pass in them is this:
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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,
First, Because the heart is the fountain of all our actions, Therefore God's First work in them, is, to put a new Spirit into their bowels, and, to take the stony heart out of their bodies,
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and to giue them a heart of flesh , that is, to remooue their naturall vntowardnesse, and to make their hearts, more inclinable and pliable vnto good. and to give them a heart of Flesh, that is, to remove their natural untowardness, and to make their hearts, more inclinable and pliable unto good.
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Secondly, he putteth his Law in their inward parts, and writeth it there , he planteth in them the true sauing knowledge, he openeth their harts , making them to conceaue and vnderstand it, hee causeth them to loue it,
Secondly, he putteth his Law in their inward parts, and Writeth it there, he plants in them the true Saving knowledge, he Openeth their hearts, making them to conceive and understand it, he Causes them to love it,
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and to delight in it, he kindleth in them a desire to practise it, and to walke in all holy obedience to it.
and to delight in it, he kindleth in them a desire to practise it, and to walk in all holy Obedience to it.
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Thirdly, hee furnisheth them with the assistance of a secret director, a word behinde them, saying to them:
Thirdly, he furnisheth them with the assistance of a secret director, a word behind them, saying to them:
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This is the way, walke in it ; and thus he keepeth their feet , and guides them in the way . This is the Way, walk in it; and thus he Keepeth their feet, and guides them in the Way.
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Fourthly, hee filleth them with the fruits of righteousnesse , that is, hee enableth them to bring foorth that good into outward act, the knowledge whereof is seated in their hearts;
Fourthly, he fills them with the fruits of righteousness, that is, he enableth them to bring forth that good into outward act, the knowledge whereof is seated in their hearts;
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that so they may not bee idle nor vnfruitfull , but may adorne the doctrine of God their Sauiour in all things .
that so they may not be idle nor unfruitful, but may adorn the Doctrine of God their Saviour in all things.
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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 , to confirme them and to make them perfit , that so they may hold out,
Lastly, he does not so leave them, but the hand of his mercy is stilll stretched out, to establish them in every word and good work, to confirm them and to make them perfect, that so they may hold out,
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and may not be wearie of well doing , but that the yoke of Christ may become easie vnto them,
and may not be weary of well doing, but that the yoke of christ may become easy unto them,
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and the Christian life may not seeme (as it doeth to the wicked) burdensome and vnsauorie.
and the Christian life may not seem (as it doth to the wicked) burdensome and unsavoury.
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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.
Thus it is manifest, that serve the Lord of our selves we cannot; and withal, that God hath even tied himself by promise to enable his Servants thereunto.
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We are taught by this, when we are called vpon to any good worke, not to runne to our selues,
We Are taught by this, when we Are called upon to any good work, not to run to our selves,
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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 ;
as though by our own power we should be able to perform it, (for who Are we that any good thing should come from us?) but we must lift up our hearts to God, praying with David: Open my eyes;
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Teach mee the way of thy statutes; Incline my heart vnto thy testimonies ; Direct my steps in thy word. Teach me the Way of thy statutes; Incline my heart unto thy testimonies; Direct my steps in thy word.
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We are by nature dead in trespasses and sinnes : We Are by nature dead in Trespasses and Sins:
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vntill he quicken vs by his euerliuing spirit, and create a new heart within vs, we cannot entertaine so much as a motion vnto good.
until he quicken us by his everliving Spirit, and create a new heart within us, we cannot entertain so much as a motion unto good.
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And this is the true cause, that we are so barren in good duties, and so fruitfull in the vnfruitfull workes of darkenesse euen because we aske not .
And this is the true cause, that we Are so barren in good duties, and so fruitful in the unfruitful works of darkness even Because we ask not.
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Thou which art an adulterer, or a man giuen to drunkennesse, or apt to contend,
Thou which art an adulterer, or a man given to Drunkenness, or apt to contend,
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or to be desirous of reuenge, or to be drawen by euery occasion into euill companie,
or to be desirous of revenge, or to be drawn by every occasion into evil company,
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or which canst scarsely remember any good thing taught, or which findest a kind of drowsinesse still to creepe vpon thee,
or which Canst scarcely Remember any good thing taught, or which Findest a kind of drowsiness still to creep upon thee,
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when thou comest to heare the word of God:
when thou Comest to hear the word of God:
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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 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,
when waste thou an earnest and humble suitor unto God, out of a hearty detestation of these evils, that he would enable thee to reform them? when didst thou entreat him and beg with him to subdue thy unruly and untamed affections? when didst thou lament before him, with a sorrowful heart, the untowardness of thy nature unto good? what marvel then,
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if sinne get the dominion ouer thee, if thou be led captiue by thine owne lusts,
if sin get the dominion over thee, if thou be led captive by thine own Lustiest,
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if euill grow strong vpon thee:
if evil grow strong upon thee:
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For why? Although happily thou couldest wish, that God would pardon thee, yet thou art not a suter to him to reforme thee;
For why? Although happily thou Couldst wish, that God would pardon thee, yet thou art not a suitor to him to reform thee;
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thou couldest be content that thy sinnes might be remitted, but thou dost not intreat that they may be subdued.
thou Couldst be content that thy Sins might be remitted, but thou dost not entreat that they may be subdued.
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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 .
When thou Feel an evil lie hard upon thee, and perceivest that it still strives to draw thee to the practice of it, thou Shouldst do as Paul, beseech the Lord that it may depart from thee.
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God hath so bound himselfe, to fulfill the desire of them that feare him , that at least (which yet is not little) thou shalt receiue the comfort which Paul did, my grace shall be sufficient for thee .
God hath so bound himself, to fulfil the desire of them that Fear him, that At least (which yet is not little) thou shalt receive the Comfort which Paul did, my grace shall be sufficient for thee.
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God hath made a couenant to grant grace, and albeit for triall of faith he may delay suters for it, in some particulars,
God hath made a Covenant to grant grace, and albeit for trial of faith he may Delay Suitors for it, in Some particulars,
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for a time, yet he will not finally denie it. If any lacke wisedome, let him aske of God, & it shall be giuen him .
for a time, yet he will not finally deny it. If any lack Wisdom, let him ask of God, & it shall be given him.
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Who can say that this promise was euer broken? Remember this then;
Who can say that this promise was ever broken? remember this then;
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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:
when mention is made of the end of redemption, namely, a life led to God's glory, think who it is from whom this grace must come:
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It is God which giueth it:
It is God which gives it:
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let vs striue to him by our praiers , certainly we shall not be disappointed of our hope.
let us strive to him by our Prayers, Certainly we shall not be disappointed of our hope.
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The next point is the maner of doing this duty: ( without feare.) This place must first be examined,
The next point is the manner of doing this duty: (without Fear.) This place must First be examined,
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because it may seeme contrary to another place, which biddeth vs to serue the Lord with feare .
Because it may seem contrary to Another place, which bids us to serve the Lord with Fear.
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We must therfore learne to distinguish:
We must Therefore Learn to distinguish:
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There is a hellish feare, and there is a holy feare, a slauish feare, and a sonlike feare.
There is a hellish Fear, and there is a holy Fear, a slavish Fear, and a sonlike Fear.
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The former of these is called by S. Paul, the spirit of bondage .
The former of these is called by S. Paul, the Spirit of bondage.
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It is such as slaues haue in respect of those to whom they are in bondage:
It is such as slaves have in respect of those to whom they Are in bondage:
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A kind of respect they haue to those in whose power they are, they doe that which is commanded them,
A kind of respect they have to those in whose power they Are, they do that which is commanded them,
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but they neither haue loue to their commanders, nor take any delight in that which is enioyned them:
but they neither have love to their commanders, nor take any delight in that which is enjoined them:
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that which they doe, they doe by enforcement, and in feare of the whip. Such is the feare of God in reprobates:
that which they do, they do by enforcement, and in Fear of the whip. Such is the Fear of God in Reprobates:
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sometimes they are stricken with a kind of awe of Gods maiestie, and doe euen tremble at his iudgements,
sometime they Are stricken with a kind of awe of God's majesty, and do even tremble At his Judgments,
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and (it may be) doe something which is required, but their obedience proceedeth not out of any loue to God,
and (it may be) do something which is required, but their Obedience Proceedeth not out of any love to God,
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or out of any truth of affection to that which is performed, but only out of constraint.
or out of any truth of affection to that which is performed, but only out of constraint.
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Thus did Cain cast downe his countenance , Esau weepe , Pharaoh let the people goe , Ahab humble himselfe , Iudas repent .
Thus did Cain cast down his countenance, Esau weep, Pharaoh let the people go, Ahab humble himself, Iudas Repent.
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None of these was truly grieued for his offence, or sory that God was displeased:
None of these was truly grieved for his offence, or sorry that God was displeased:
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They had an apprehension of the terror of the Lord , and that wrung from them something, in which otherwise of themselues they tooke no delight.
They had an apprehension of the terror of the Lord, and that wrung from them something, in which otherwise of themselves they took no delight.
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Now the other feare is called the spirit of adoption , and it is a feare to offend, rising out of the apprehension and feeling of Gods loue:
Now the other Fear is called the Spirit of adoption, and it is a Fear to offend, rising out of the apprehension and feeling of God's love:
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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,
as, when the experience which I have had in my self of God's gracious dealing with me, makes me to entertain a Fear lest I should abuse his love,
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and doe ought that might displease his maiestie.
and do ought that might displease his majesty.
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This kind of feare may be where there is the greatest and firmest and most respectiue loue:
This kind of Fear may be where there is the greatest and firmest and most respective love:
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as betwixt the father and sonne; the husband and wife: Let the wife see that she feare her husband, saith Paul .
as betwixt the father and son; the husband and wife: Let the wife see that she Fear her husband, Says Paul.
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This distinction of feare, being rightly vnderstood, it will be easie to reconcile these places. Serue the Lord with feare saith Dauid:
This distinction of Fear, being rightly understood, it will be easy to reconcile these places. Serve the Lord with Fear Says David:
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that is, consider you the maiestie of God, what he is in himselfe, and what he is to you,
that is, Consider you the majesty of God, what he is in himself, and what he is to you,
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and so let your hearts stand in awe of him, and be you afraid to displease him.
and so let your hearts stand in awe of him, and be you afraid to displease him.
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Againe, the end of our redemption is, that we should serue God without feare, saith Zachary: This is his meaning;
Again, the end of our redemption is, that we should serve God without Fear, Says Zachary: This is his meaning;
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Wheras the face of God, is naturally a terror vnto vs, euen as the face of a Iudge is to a theefe,
Whereas the face of God, is naturally a terror unto us, even as the face of a Judge is to a thief,
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and whereas that which we doe is so full of maimes and blemishes, that we can haue no courage to present it vnto God,
and whereas that which we do is so full of maims and blemishes, that we can have no courage to present it unto God,
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nor hope that he will accept it, this is the end of our redemption, that being certainly perswaded of the fauour of God in Christ,
nor hope that he will accept it, this is the end of our redemption, that being Certainly persuaded of the favour of God in christ,
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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 of remission of Sins by him, all this Fear may be quite removed, and we may boldly come to the throne of grace,
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and comfortably assure our selues, that God for Christ will accept, euen the imperfect and scant measure of our obedience.
and comfortably assure our selves, that God for christ will accept, even the imperfect and scant measure of our Obedience.
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This is the true sense of the place, this is the feare, in the freedome from which standeth the true seruice of God.
This is the true sense of the place, this is the Fear, in the freedom from which Stands the true service of God.
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So that now this is the doctrine;
So that now this is the Doctrine;
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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, That till the mind and conscience of a Christian be quieted and pacified by the knowledge of ones personal acquittance before God by christ, a man cannot truly serve God,
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nor yeeld vnto him that obedience which he ought. This is plaine out of the place:nor yield unto him that Obedience which he ought. This is plain out of the place:
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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.
the true manner of serving God is without Fear, that is, without astonishment and suspense of mind how God will accept that which we do.
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Now this feare cannot be banished, but by the comfortable apprehension of a discharge by Christ,
Now this Fear cannot be banished, but by the comfortable apprehension of a discharge by christ,
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therefore without this comfortable apprehension, no man can serue and obey God as he ought to doe. These things are all manifest.
Therefore without this comfortable apprehension, no man can serve and obey God as he ought to do. These things Are all manifest.
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The reason also of the doctrine is apparent thus:
The reason also of the Doctrine is apparent thus:
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As often as I recount with my selfe the seuerity and iustice of God, how that he cannot abide iniquity,
As often as I recount with my self the severity and Justice of God, how that he cannot abide iniquity,
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and is in his wrath a consuming fire , and doe consider withall, how full of corruption my heart is,
and is in his wrath a consuming fire, and do Consider withal, how full of corruption my heart is,
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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,
and how Far short the best I can do, comes of that which is required, what heart shall I have to tender my service unto him,
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vnlesse I be someway assured that my person is accepted in Christ, and that Gods iust displeasure is allaied towards mee for his sake,
unless I be someway assured that my person is accepted in christ, and that God's just displeasure is allayed towards me for his sake,
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so that my scant performances shall be shrouded vnder his most absolute and perfit obedience? Hence is that saying of Dauid:
so that my scant performances shall be shrouded under his most absolute and perfect Obedience? Hence is that saying of David:
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There is mercy with thee, that thou maist be feared . It is the hope and apprehension of mercy which encourageth to obedience. There is mercy with thee, that thou Mayest be feared. It is the hope and apprehension of mercy which Encourageth to Obedience.
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Seeing we haue these promises (saith the Apostle) let vs cleanse our selues from all filthinesse, &c . Seeing we have these promises (Says the Apostle) let us cleanse our selves from all filthiness, etc..
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See what Paul inferreth vpon the promises of mercy which God hath made.
See what Paul infers upon the promises of mercy which God hath made.
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Paul saieth in one place, that Whatsoeuer is not of Faith is sinne , meaning that whatsoeuer is offered to God, which proceedeth not from faith, the same is a sinne. Paul Saith in one place, that Whatsoever is not of Faith is sin, meaning that whatsoever is offered to God, which Proceedeth not from faith, the same is a sin.
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In another place he saith, that by faith our consciences haue peace with God .
In Another place he Says, that by faith our Consciences have peace with God.
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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.
Both the places put together do show thus much, that until the conscience be pacified by the assurance of reconciliation with God by christ, nothing that is done can find acceptance with the Lord.
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The order of the words touching Habel, is woorth the noting; The Lord had respect to Habel, and to his offring :
The order of the words touching Habel, is worth the noting; The Lord had respect to Habel, and to his offering:
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First, to Habel, then to his offring.
First, to Habel, then to his offering.
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So that till I know that God doth accept my person, I can haue no hope that he will respect my seruice.
So that till I know that God does accept my person, I can have no hope that he will respect my service.
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By this it is plaine, first, that it is vnpossible for a Papist rightly to serue God,
By this it is plain, First, that it is unpossible for a Papist rightly to serve God,
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or to yeeld vnto him any true obedience.
or to yield unto him any true Obedience.
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This wil be thought a hard censure, especially touching those which seeme so deuout and make so great a profession of good works:
This will be Thought a hard censure, especially touching those which seem so devout and make so great a profession of good works:
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But it is easily iustified by the doctrine of this place.
But it is Easily justified by the Doctrine of this place.
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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.
God is not rightly served unless it be without Fear, without that slavish awe, which arises out of the not knowing a men own particular reconciliation with God.
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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.
Now it is certain, that Papists do stiffly maintain it, that it is unpossible for a man by an ordinary faith to be assured of God's favour.
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By the Decrees of the Councell of Trent, a man must doubt of his saluation as long as he liueth in this world :
By the Decrees of the Council of Trent, a man must doubt of his salvation as long as he lives in this world:
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so that indeed a Papist can neuer attaine to any true peace of conscience by his owne doctrine:
so that indeed a Papist can never attain to any true peace of conscience by his own Doctrine:
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If he keepe himselfe to it, he must resolue while he liueth to be in suspense and vncertaine of Gods fauour:
If he keep himself to it, he must resolve while he lives to be in suspense and uncertain of God's favour:
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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,
What a rack is this to a men conscience, to be taught that he can never be sure in this World that his Sins Are pardoned,
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and that God is reconciled to him in Christ Iesus? What cheerefulnesse or boldnesse can a man haue to serue God,
and that God is reconciled to him in christ Iesus? What cheerfulness or boldness can a man have to serve God,
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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:
when it is taught that there is no possibility for him to be assured in his soul that God in christ will accept his service and forgive his Weaknesses? Let this be a Rule to us to judge of Popery:
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it is a desperate comfortlesse doctrine.
it is a desperate comfortless Doctrine.
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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:
christ Come into the world to free us from this servile Fear, and to fill our hearts with cheerfulness, by showing unto us God's loving countenance:
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Poperie holdeth vs in suspence, and laboureth to vphold that feare which is the very direct enemie to true obedience.
Popery holds us in suspense, and Laboureth to uphold that Fear which is the very Direct enemy to true Obedience.
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Secondly, this maketh also against the common opinion, which (in this point) is the same with the Papists. Secondly, this makes also against the Common opinion, which (in this point) is the same with the Papists.
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The most doe talke (I know not what) of seruing God, and professe to do it euerie day:
The most do talk (I know not what) of serving God, and profess to do it every day:
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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,
but if it be asked what ground they have of peace with God by christ, this will be found to be a very strange demand,
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and they will not know what to answer: Securitie they haue enough, but, what true peace of conscience is, they vnderstand not.
and they will not know what to answer: Security they have enough, but, what true peace of conscience is, they understand not.
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Well may they seeme to be without feare in regard of their common brutishnesse:
Well may they seem to be without Fear in regard of their Common brutishness:
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but let their consciences be touched and awaked, by some crosse, or iudgement, or by deaths approching,
but let their Consciences be touched and awaked, by Some cross, or judgement, or by death's approaching,
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then this seruile feare, this dismall horror of heart will soone appeare, and it will bee a hard matter to comfort them.
then this servile Fear, this dismal horror of heart will soon appear, and it will be a hard matter to Comfort them.
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Know wee therefore, that vntill we labour to know our owne particular reconciliation with God by Christ,
Know we Therefore, that until we labour to know our own particular reconciliation with God by christ,
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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;
and to that end Reverence the Ordinance of God (the Word and Sacraments, which serve to no other use but to apply christ to our Souls) careless we may be, frozen in our dregs we may be, benumbed and senseless we may be;
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but true peace of conscience wee can neuer haue, neither can any seruice come from vs which shall be pleasing and acceptable vnto God:
but true peace of conscience we can never have, neither can any service come from us which shall be pleasing and acceptable unto God:
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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,
unless my heart can witness with me, that I serve and obey God cheerfully, and with a free Spirit, knowing that God for christ hath and does accept me,
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and that my weake seruices shall bee fauourably looked vpon, God measuring them rather by the sinceritie of my affection,
and that my weak services shall be favourably looked upon, God measuring them rather by the sincerity of my affection,
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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.
than by the measure of my performance, I can not say that I serve God; that which I do, comes from the Spirit of bondage, and God esteems it not.
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THE SEVENTH SERMON. VERS. 75. All the daies of our life, in holinesse and righteousnesse before God.
THE SEVENTH SERMON. VERS. 75. All the days of our life, in holiness and righteousness before God.
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THe next point to be handled, is, the Time, to which our seruing of God without feare is limited:
THe next point to be handled, is, the Time, to which our serving of God without Fear is limited:
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All the daies of our life. All the days of our life.
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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,
Here I will handle two points. 1. That this life is the time of our serving God. 2. That it must not be done in Some part,
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but in all the daies of our life. Touching the first, this is the doctrine;
but in all the days of our life. Touching the First, this is the Doctrine;
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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, That the time of our living Here in the world, is the alone time, in which those duties Are to be done which ought to be performed by us in token of thankfulness to God for our redemption,
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and in respect of the hope which we haue of life eternall. This plainly followeth hence:and in respect of the hope which we have of life Eternal. This plainly follows hence:
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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;
for, if the question be, when and At what time the duty of serving God (which is the end of our redemption) must be done;
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the answer is, it must be done in the daies of our life, while we liue heere, or not at all.
the answer is, it must be done in the days of our life, while we live Here, or not At all.
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This is agreeing to the Scriptures in other places. While we haue time let vs doe good &c .
This is agreeing to the Scriptures in other places. While we have time let us do good etc..
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that is, while we liue here, for when that time is gone, we haue no further opportunity.
that is, while we live Here, for when that time is gone, we have no further opportunity.
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In this present world, saith the same Apostle elswhere ; The time of our dwelling heere, saith Peter ; During my life, saith Dauid . In this present world, Says the same Apostle elsewhere; The time of our Dwelling Here, Says Peter; During my life, Says David.
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I haue finished my course, said Paul, when he was neere his death : I have finished my course, said Paul, when he was near his death:
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He could not haue so spoken truly, if, after his departure hence, there had bene any thing further to be performed.
He could not have so spoken truly, if, After his departure hence, there had be any thing further to be performed.
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Thus all is confined to the compasse of this present life. After death commeth the iudgement :
Thus all is confined to the compass of this present life. After death comes the judgement:
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then is a time of reckning, not of practise. Besides, death being come, the time of grace is expired, the ministry of reconciliation ceaseth;
then is a time of reckoning, not of practice. Beside, death being come, the time of grace is expired, the Ministry of reconciliation ceases;
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therefore now is the accepted time, behold now the day of saluation, saith the Apostle . This serueth first, to batter downe the wals of the Popes supposed purgatorie:
Therefore now is the accepted time, behold now the day of salvation, Says the Apostle. This serveth First, to batter down the walls of the Popes supposed purgatory:
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the ground whereof is this, that there is a place for repentance after this life,
the ground whereof is this, that there is a place for Repentance After this life,
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and that as some, which are perfit Christians, goe directly after death to heauen, and others, which are extreamely wicked, go straight to hell;
and that as Some, which Are perfect Christians, go directly After death to heaven, and Others, which Are extremely wicked, go straight to hell;
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so there are a middle kind, who hauing not perfited their obedience in this world,
so there Are a middle kind, who having not perfited their Obedience in this world,
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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,
nor made full satisfaction for all their Sins, must stay by the Way, in a place of torment, where the Relics of since must be purged out,
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and the full summe of their duty made vp before they can be admitted into heauen.
and the full sum of their duty made up before they can be admitted into heaven.
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This is held as an article of faith, and they are said to be certainly damned so many as doe not beleeue it .
This is held as an article of faith, and they Are said to be Certainly damned so many as do not believe it.
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Indeed Papists haue reason to maintaine it, it is a fire which hath well heated the Popes kitching,
Indeed Papists have reason to maintain it, it is a fire which hath well heated the Popes kitchen,
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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:
and the conceit and Fear of it, together with an opinion that the offerings of Priests can help to shorten a men time in it, hath brought them in no small revenue:
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they may truly say, that by this craft they haue their goods . Now the opinion is plainly confuted by this place.
they may truly say, that by this craft they have their goods. Now the opinion is plainly confuted by this place.
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For whatsoeuer is required of vs, either toward God, or toward man, is to be done in the daies of our life, or neuer.
For whatsoever is required of us, either towards God, or towards man, is to be done in the days of our life, or never.
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The dead in the Lord, doe rest from their labours :
The dead in the Lord, do rest from their labours:
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This could not be true, if they were either busied in doing good workes for the getting to heauen, or were tormented in fire.
This could not be true, if they were either busied in doing good works for the getting to heaven, or were tormented in fire.
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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 :
They sweat much to make good this fancy; but in vain: sure we Are, the Scripture makes mention of two only places, for the dead:
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neither was there in Moses law appointed any sacrifice on the behalfe of the dead.
neither was there in Moses law appointed any sacrifice on the behalf of the dead.
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The thing it selfe came first from the heathen, & was vnknowen to the world vntill the Councell of Florence :
The thing it self Come First from the heathen, & was unknown to the world until the Council of Florence:
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and therefore though they threaten the blacke curse to those that denie it, yet let vs not feare it;
and Therefore though they threaten the black curse to those that deny it, yet let us not Fear it;
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the curse that is causlesse shall not come . the curse that is causeless shall not come.
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Secōdly, this maketh against those who are of that swinish disposition, that they neuer thinke vpon doing good vntill they die;
Secōdly, this makes against those who Are of that swinish disposition, that they never think upon doing good until they die;
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while they liue, they rake, and catch, and extort, and oppresse:
while they live, they rake, and catch, and extort, and oppress:
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A man may as soone wring water out of a flint, as draw ought from them to a good purpose;
A man may as soon wring water out of a flint, as draw ought from them to a good purpose;
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then they grumble like Nabal, shall I take my bread &c. and giue it to men, whom I knowe not whence they bee ? But when they come to the knife,
then they grumble like Nabal, shall I take my bred etc. and give it to men, whom I know not whence they be? But when they come to the knife,
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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.
and die they must and leave their goods behind them, then (it may be) shall Some drop or two be given to the poor, or to Some good service.
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I doe not condemne it if any man by will bequeath ought to the Church or poore:
I do not condemn it if any man by will Bequeath ought to the Church or poor:
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this I condemne, when such things are neuer done tell then:
this I condemn, when such things Are never done tell then:
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It is an argument, that that which is then done, is but a formall and extorted beneuolence. Formall;
It is an argument, that that which is then done, is but a formal and extorted benevolence. Formal;
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men therein will doe as others doe: Extorted; because it is done most commonly to stop the mouth of an accusing conscience.
men therein will do as Others do: Extorted; Because it is done most commonly to stop the Mouth of an accusing conscience.
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Remember we therefore, that the obedience which we owe to God, or to man for Gods sake, reacheth it selfe to the whole life,
remember we Therefore, that the Obedience which we owe to God, or to man for God's sake, reaches it self to the Whole life,
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and is not to be restrained to the last act.
and is not to be restrained to the last act.
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That knowledge which wee will learne, and that good which we will doe, let vs applie it now:
That knowledge which we will Learn, and that good which we will do, let us apply it now:
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It is a miserable thing when men must be catechized in principles, and must first begin to exercise charity,
It is a miserable thing when men must be Catechized in principles, and must First begin to exercise charity,
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when they are going to appeare before God to giue account of their life.
when they Are going to appear before God to give account of their life.
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Thirdly, this doth presse a kind of hastning in the duties of godlinesse without delaying or putting off.
Thirdly, this does press a kind of hastening in the duties of godliness without delaying or putting off.
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For marke how the spirit of God speaketh. He saith, that the life present is our only time of well doing:
For mark how the Spirit of God speaks. He Says, that the life present is our only time of well doing:
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but how doth he define life? not by moneths or yeeres, but by daies, which is also the vsuall maner of the Scripture .
but how does he define life? not by months or Years, but by days, which is also the usual manner of the Scripture.
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This speech argueth the shortnesse of our life, being nothing but a composition of a few daies;
This speech argue the shortness of our life, being nothing but a composition of a few days;
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which how soone they may be swallowed vp, by that long night of death, we cannot tell.
which how soon they may be swallowed up, by that long night of death, we cannot tell.
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This should make vs to make haste with Dauid , and to worke while it is day .
This should make us to make haste with David, and to work while it is day.
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It was the very thing intended by Moses in that sute of his, Teach vs to number our daies &c , 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,
It was the very thing intended by Moses in that suit of his, Teach us to number our days etc., that is, enable us (Oh Lord) so to sum up the time of our life, that considering the shortness of it, we may Learn this Wisdom to do that First which most concerns us,
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so that if by the sudden comming of death, any thing for lacke of time be left vnperformed, it may not be that,
so that if by the sudden coming of death, any thing for lack of time be left unperformed, it may not be that,
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the not doing whereof will be the vndoing of our soules. Memorable is the speech of Isaak:
the not doing whereof will be the undoing of our Souls. Memorable is the speech of Isaac:
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Behold I am now old, and know not the day of my death, wherfore now &c : as if he had said; Behold I am now old, and know not the day of my death, Wherefore now etc.: as if he had said;
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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,
There is a thing to be done, which must be done before I die, and I know, that as the days of my life Are but few,
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so the greatest part of them are gone and past, therefore that which I intended I will hasten to doe it:
so the greatest part of them Are gone and passed, Therefore that which I intended I will hasten to do it:
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so should euerie Christian reason w••h himselfe;
so should every Christian reason w••h himself;
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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.
My time is short, my life a span, my days nor many, Therefore Lord frame my heart, that whilst it is called to day I may turn to thee, and seek thy favour.
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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 :
This care is a chief difference betwixt the godly and the wicked: For they argue clean contrary, Let us eat and drink, tomorrow we shall die:
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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 . The second point now followeth.
Therein they imitate their father the devil; for even of the same humour is he: He hath great wrath, knowing that he hath but a short time. The second point now follows.
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For so Zachary teacheth vs, that as God is to be serued in our life (which is the more generall point),
For so Zachary Teaches us, that as God is to be served in our life (which is the more general point),
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so it must be all the daies of our life.
so it must be all the days of our life.
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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.
Here come to be opened two doctrines: 1 That Religion is to be practised every day. 2. That it is to be practised to the end of our days.
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The former of these requireth assiduity, and dailinesse;
The former of these requires assiduity, and dailinesse;
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The latter perpetuity and lastingnesse ▪ I will blesse thee daily (saith Dauid) and praise thy name for euer :
The latter perpetuity and lastingness ▪ I will bless thee daily (Says David) and praise thy name for ever:
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That speech may be in stead of a commentarie to this place. I will speake of both seuerally.
That speech may be in stead of a commentary to this place. I will speak of both severally.
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The former of the two doctrines is;
The former of the two doctrines is;
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That a Christian man is bound by the word of God to a daily practise of religion. That a Christian man is bound by the word of God to a daily practice of Religion.
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Euery day and euery action of the day must be a witnesse of his care to approue himselfe in all holy conuersation vnto God.
Every day and every actium of the day must be a witness of his care to approve himself in all holy Conversation unto God.
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It will not be hard to proue this by the Scripture; namely that a godly life is to be brought into euery daies practise.
It will not be hard to prove this by the Scripture; namely that a godly life is to be brought into every days practice.
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We must henceforth liue as much time as remaineth in the flesh, not after the lusts of men . We must henceforth live as much time as remains in the Flesh, not After the Lustiest of men.
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As much time: so that no time is exempted from liuing after the will of God.As much time: so that no time is exempted from living After the will of God.
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Let thy heart be in the feare of the Lord continually : Let thy heart be in the Fear of the Lord continually:
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There is no allowance for any intermission of time, to be spent as it were a little more vainely or carelesly than other.
There is no allowance for any intermission of time, to be spent as it were a little more vainly or carelessly than other.
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Paul speakes of being giuen vnto euery good worke continually, or of attending thereupon dayly . Euery good worke: there is no toleration for any sinne:
Paul speaks of being given unto every good work continually, or of attending thereupon daily. Every good work: there is no toleration for any sin:
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Euery day: there is no exemption of time. I endeuour my selfe to haue alway a cleere conscience . Every day: there is no exemption of time. I endeavour my self to have always a clear conscience.
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Alway, or, thorowout, that is, at one time as well as at another, one time of the day as well as another.Always, or, throughout, that is, At one time as well as At Another, one time of the day as well as Another.
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There are very few duties of religion, but the Scripture speaketh of the dailinesse of them either by precept or example:
There Are very few duties of Religion, but the Scripture speaks of the dailinesse of them either by precept or Exampl:
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For dayly praying, besides the commandement pray continually, we haue Daniels example, of three times a day ;
For daily praying, beside the Commandment pray continually, we have Daniel's Exampl, of three times a day;
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and Dauids, of seuen times a day .
and David, of seuen times a day.
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For reading we haue the charge giuen to Iosua: Let not this booke of the law depart from thee .
For reading we have the charge given to Iosua: Let not this book of the law depart from thee.
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For meditation, we heare Dauid: Oh how I loue thy law! it is my meditation continually . For talking of good things:
For meditation, we hear David: O how I love thy law! it is my meditation continually. For talking of good things:
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My tongue shall talke of thy righteousnesse daily For watching ouer our owne selues: Keepe thy heart with all diligence, saith Salomon Watch in all things, saith Paul : My tongue shall talk of thy righteousness daily For watching over our own selves: Keep thy heart with all diligence, Says Solomon Watch in all things, Says Paul:
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Take heed lest at any time there be in any of you an euill heart . For depending vpon Gods prouidence, we are taught to aske daily bread . Take heed lest At any time there be in any of you an evil heart. For depending upon God's providence, we Are taught to ask daily bred.
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For preparation for the crosse, there is speech of taking it vp daily .
For preparation for the cross, there is speech of taking it up daily.
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For seeking to doe good to others, there is a precept to exhort one another daily .
For seeking to do good to Others, there is a precept to exhort one Another daily.
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These places and many like, shew, that one day as well as another, is to be consecrated to God,
These places and many like, show, that one day as well as Another, is to be consecrated to God,
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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.
and the duties of Religion rending to God's glory, the edification of our own Souls, and the good of Others, Are to be performed every day.
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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;
And if it were not so, why should God be so careful in the Scripture to give such directions for every specialty that can be incident to any day;
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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,
as, apparel, meat, calling, company, speech, solitariness, recreation, health, sickness, Prosperity, Crosses, Friends & c? whatsoever occasion may At any time take up a man in any part of the day, the Scripture gives a direction for it,
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because a man is bound to make conscience of the practise of religion in euery particular.
Because a man is bound to make conscience of the practice of Religion in every particular.
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Now a double reason there is for this doctrine. First, Gods compassions are renued euery morning , and he ladeth vs dayly with benefits .
Now a double reason there is for this Doctrine. First, God's compassions Are renewed every morning, and he ladeth us daily with benefits.
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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 :
Now sith there is no slacking of God's kindness, why should there be any intermission of our duty? Secondly, Satan Goes about, seeking to devour:
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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;
when a man begins to be a little secure, and to give the reins a little to his own heart to wander After it own ways, then Takes he his advantage;
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and the soule being by some intermission of a godly care thus (as it were) let loose, doth quickly fall into his snares.
and the soul being by Some intermission of a godly care thus (as it were) let lose, does quickly fallen into his snares.
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The first vse of this doctrine is, to remoue two opinions, which are common in the world touching religion: The First use of this Doctrine is, to remove two opinions, which Are Common in the world touching Religion:
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The one is, that it is an easie matter to be a Christian, a thing of no great paines to be religious;
The one is, that it is an easy matter to be a Christian, a thing of no great pains to be religious;
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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:
Some general Desires, Some superficial good meanings, Some formal shows, Some devotion now and then by fits, Some few actions of charity; this is enough to salvation. Hence comes our Common security:
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Moiling and droiling there is for the world without measure:
Moiling and droiling there is for the world without measure:
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To some carnall and carking humors, the day is not long enough, the weeke is too short,
To Some carnal and carking humours, the day is not long enough, the Week is too short,
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euen some of Gods day must be borrowed for earthly occasions. Godlinesse is followed but at leasure times:
even Some of God's day must be borrowed for earthly occasions. Godliness is followed but At leisure times:
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heauen we suppose will come of it selfe without seeking.
heaven we suppose will come of it self without seeking.
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How many daies passe ouer vs in a yere, in which matters of the soule are not once thought vpon!
How many days pass over us in a year, in which matters of the soul Are not once Thought upon!
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But how much are wee heerein deceiued? Religion is a taske for euery day:
But how much Are we herein deceived? Religion is a task for every day:
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Hee that doeth not make conscience euery day to looke to his Religion, to profit in his Religion,
He that doth not make conscience every day to look to his Religion, to profit in his Religion,
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and to shew foorth the fruits of his Religion, that hee may comfortably at night say, he is so much neerer his iourneies end to heauen,
and to show forth the fruits of his Religion, that he may comfortably At night say, he is so much nearer his journeys end to heaven,
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than hee was at his first setting out in the morning; that mans Religion is not as it ought:
than he was At his First setting out in the morning; that men Religion is not as it ought:
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and he which thinketh to come to heauen by this idle and negligent course, shall be called the least in the kingdome of God .
and he which Thinketh to come to heaven by this idle and negligent course, shall be called the least in the Kingdom of God.
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The second opinion is, that if there bee some shew of deuotion and care to serue God on the Sabbath day,
The second opinion is, that if there be Some show of devotion and care to serve God on the Sabbath day,
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then vpon other daies men may be left free to themselues, and may take a little more libertie to be secure.
then upon other days men may be left free to themselves, and may take a little more liberty to be secure.
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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:
If matters of godliness be banished from their thoughts, and tongues, and lives, all the Whole Week long, they think it to be no great offence:
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This opinion is ouerthrowen by this place. Wee were redeemed to serue God euery day:
This opinion is overthrown by this place. we were redeemed to serve God every day:
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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,
Though the Sabbath be to be employed more especially (God then vouchsafing more plentiful helps to godliness) yet all evil is to be avoided every day,
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and all such good is to be done, as in our callings and liues we shall be occasioned:
and all such good is to be done, as in our callings and lives we shall be occasioned:
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Endeuour wee must to walke in the sanctification of our hearts, and innocency of life in other daies,
Endeavour we must to walk in the sanctification of our hearts, and innocency of life in other days,
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as well as on the Sabbath day.
as well as on the Sabbath day.
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Secondly, this must be a motiue to vs, euery day, euen at our first awaking, to deuote and consecrate our selues to the Lord,
Secondly, this must be a motive to us, every day, even At our First awaking, to devote and consecrate our selves to the Lord,
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and to arme our selues with a holy resolution to striue against sinne: This will be a matter of no little benefit:
and to arm our selves with a holy resolution to strive against sin: This will be a matter of no little benefit:
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For by this meanes God will enable vs to be blamelesse and pure, & without rebuke ,
For by this means God will enable us to be blameless and pure, & without rebuke,
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and we shall be kept from presumptuous sinnes .
and we shall be kept from presumptuous Sins.
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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,
The want hereof draws many of God's children sometime into great inconveniences, namely, when as, not considering the slippery path which they walk in Here in the world,
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and being without feare of their owne frailtie, they doe not couenant with themselues to bee very watchfull,
and being without Fear of their own frailty, they do not Covenant with themselves to be very watchful,
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and to commit their way vnto the Lord, and to stand vpon their guard against euerie sinne:
and to commit their Way unto the Lord, and to stand upon their guard against every sin:
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We haue an example of this in Peter: Doubtlesse hee had no setled purpose to denie his Master:
We have an Exampl of this in Peter: Doubtless he had not settled purpose to deny his Master:
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yet to what a case did his owne rashnesse bring him, while he did not seriously cast with himselfe what danger might arise, by the place and persons,
yet to what a case did his own rashness bring him, while he did not seriously cast with himself what danger might arise, by the place and Persons,
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neither yet waighed his own weaknesse, how easily he might be snared, hauing no warrant to bee there.
neither yet weighed his own weakness, how Easily he might be snared, having no warrant to be there.
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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;
This draws many into ill company, to swearing, drinking, gaming, etc. I will not say, that these evils in Some do always proceed from a purpose so to do;
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but rather from the want of a purpose to withstand them, and to giue vp themselues vnto God.
but rather from the want of a purpose to withstand them, and to give up themselves unto God.
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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,
I would this were written in every ones heart, that every day must be consecrate to God, every day must be a holy day to a Christian,
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though not according to our sense in respect of cessation from labour, yet in respect of watching and striuing against sinne.
though not according to our sense in respect of cessation from labour, yet in respect of watching and striving against sin.
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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: Thirdly, if every day must be given to God, what shall we say of those which spend so many Whole days in the service of Sathan? Whole days (I say) or the better part of the day, in drinking and revelling, in sports, in pranking up themselves, in plotting to defraud, revenge, and eat out Others:
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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,
How do these consecrate their days to God? What Religion or godliness is in these fashions? When men make every day either for vain pleasure,
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or sensualitie, or Epicurisme, or worldly benefit, what is become of Gods part? Thinke vpon it:
or sensuality, or Epicurism, or worldly benefit, what is become of God's part? Think upon it:
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I doubt not, but the serious thinking vpon this, that God challengeth euery day, will reforme many corruptions.
I doubt not, but the serious thinking upon this, that God Challengeth every day, will reform many corruptions.
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Thus much touching the dailinesse of seruing God. Now followeth the perpetuitie. The doctrine then is this;
Thus much touching the dailinesse of serving God. Now follows the perpetuity. The Doctrine then is this;
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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. That as we must make conscience of diligence in good duties for the present time, so we must have a care of Continuance and perseverance also.
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All the daies of our life, saith Zachary; therefore the last day as well as the first.All the days of our life, Says Zachary; Therefore the last day as well as the First.
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The Scripture is full in this point.
The Scripture is full in this point.
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Christ expounds the seede which fell into good ground, of those which bring foorth fruit with patience .
christ expounds the seed which fell into good ground, of those which bring forth fruit with patience.
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That only is good fruit which is accompanied with continuance. Often times we shall find the condition of perseuerance put in.
That only is good fruit which is accompanied with Continuance. Often times we shall find the condition of perseverance put in.
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He that endureth to the end, he shall be saued . In due season we shall reap, if we faint not . He that Endureth to the end, he shall be saved. In due season we shall reap, if we faint not.
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Be thou faithfull vnto the death, and I will giue thee the crowne of life . Be thou faithful unto the death, and I will give thee the crown of life.
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The laborers in the vineyard, none of them had wages, vnlesse he wrought vntill the euen .
The laborers in the vineyard, none of them had wages, unless he wrought until the even.
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We must not only obey the call of Christ, Come to me , but the charge also which he giueth, Abide in mee .
We must not only obey the call of christ, Come to me, but the charge also which he gives, Abide in me.
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If ye continue in my word, then are ye verily my disciples . If you continue in my word, then Are you verily my Disciples.
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The vse is, to mind vs of the Apostles counsell, which is, not to be wearie in well doing .
The use is, to mind us of the Apostles counsel, which is, not to be weary in well doing.
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Our nature is apt to recoill and to fall backe, like a broken bow .
Our nature is apt to recoill and to fallen back, like a broken bow.
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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 vnto vs, according as we see in many.
A kind of satiety will quickly creep upon us, and those good duties, which At the First seem pleasing, will (without great care) be a weariness unto us, according as we see in many.
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I haue knowen some, to whom the preaching of the word was more welcome than now it is;
I have known Some, to whom the preaching of the word was more welcome than now it is;
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who were more carefull to vse priuate meanes to profit by it than now they are;
who were more careful to use private means to profit by it than now they Are;
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who had a little restrained some corruptions, to which now they are caried with full streame.
who had a little restrained Some corruptions, to which now they Are carried with full stream.
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They looke backe vpon Sodom, and they could almost be content to be in Egypt againe.
They look back upon Sodom, and they could almost be content to be in Egypt again.
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Looke to it, thou which art guilty to thy selfe of thine owne backesliding:
Look to it, thou which art guilty to thy self of thine own backsliding:
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remember thou owest vnto God All thy daies: The trees planted in the Lords house bring foorth fruit in their age ;
Remember thou owest unto God All thy days: The trees planted in the lords house bring forth fruit in their age;
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and they which doe not so, shall be hewen downe and cast into the fire .
and they which do not so, shall be hewn down and cast into the fire.
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It must not be in religion as in bankets, In the beginning good wine, and then after that which is worse ;
It must not be in Religion as in banquets, In the beginning good wine, and then After that which is Worse;
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but rather, like those of Thyatira, our Workes must be moe at last, than at the first .
but rather, like those of Thyatira, our Works must be more At last, than At the First.
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The fourth generall point in this passage of speech, is, what be the special duties in which this our seruing of God stands:
The fourth general point in this passage of speech, is, what be the special duties in which this our serving of God Stands:
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In holinesse and righteousnesse. These two words answer to the two tables of the morall law.In holiness and righteousness. These two words answer to the two tables of the moral law.
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By holinesse are vnderstood those duties which are owing immediately from vs vnto God; and are set downe in the foure first commandements: namely;
By holiness Are understood those duties which Are owing immediately from us unto God; and Are Set down in the foure First Commandments: namely;
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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 regard to the truth and majesty of his Godhead, in the First Commandment: a holy manner of worshipping him according to his will, in the second:
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a holy vsage of his name, in the third: a holy keeping of his sabbath, in the fourth.
a holy usage of his name, in the third: a holy keeping of his Sabbath, in the fourth.
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By righteousnes are meant those duties which we owe to our neighbor; of all which the summe is, to giue to euery one his due:
By righteousness Are meant those duties which we owe to our neighbour; of all which the sum is, to give to every one his due:
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to wrong no man in his honor, or in that precedence which God hath giuen him, in the fift precept:
to wrong no man in his honour, or in that precedence which God hath given him, in the fift precept:
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nor in his life, in the sixt: nor in his chastity, in the seuenth: nor in his goods, in the eight:
nor in his life, in the sixt: nor in his chastity, in the Seventh: nor in his goods, in the eight:
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nor in his good name, in the ninth:
nor in his good name, in the ninth:
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nor to entertaine a thought which may draw to any of these breaches, in the tenth:
nor to entertain a Thought which may draw to any of these Breaches, in the tenth:
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so that now our obedience and seruice of God stands not in following our owne courses,
so that now our Obedience and service of God Stands not in following our own courses,
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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.
but in making conscience to frame our selves to that which the Lord commends unto us, to be performed either to himself, or to Others.
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Heere is a large field to enter into, but I will abridge that plentifull matter which offereth it selfe vnto mee,
Here is a large field to enter into, but I will abridge that plentiful matter which Offereth it self unto me,
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as much as I can. Two speciall points are heere taught vs. The first is; That true religion stands not in a verball profession or informall shewes, but in action,
as much as I can. Two special points Are Here taught us The First is; That true Religion Stands not in a verbal profession or informal shows, but in actium,
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& in the doing of that which God requireth. It is plaine heere:& in the doing of that which God requires. It is plain Here:
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For heere particular duties are designed, in the practise whereof true religion and godlinesse doth consist.
For Here particular duties Are designed, in the practice whereof true Religion and godliness does consist.
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In the Scripture, doing and practise are still vrged. Hearken to the lawes which I teach you to doe :
In the Scripture, doing and practice Are still urged. Harken to the laws which I teach you to do:
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Heare the lawes &c. that ye may take heed to obserue them. Ye shall keepe all the commandements &c. for to doe them . Hear the laws etc. that you may take heed to observe them. You shall keep all the Commandments etc. for to do them.
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If ye know these things, blessed are ye if ye doe them . If you know these things, blessed Are you if you do them.
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Whosoeuer heareth these my words and doth them not, shall be likened vnto a foolish man . Whosoever hears these my words and does them not, shall be likened unto a foolish man.
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Be ye doers of the word, and not hearers only . Be you doers of the word, and not hearers only.
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If it were not so, it were nothing to be religious, it were no great thing to be godly:
If it were not so, it were nothing to be religious, it were no great thing to be godly:
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1351
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:
To profess is nothing, to talk and speak of Religion, and to make a show is a matter soon done, the veriest Atheist may go so Far:
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doing is the triall, the fruits of holinesse and righteousnesse doe shew a man to be a Christian.
doing is the trial, the fruits of holiness and righteousness do show a man to be a Christian.
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This maketh against those, who haue only tipped their tongues with religion, and haue taken vpon them a name, This makes against those, who have only tipped their tongues with Religion, and have taken upon them a name,
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and put on a vizard of godlinesse.
and put on a vizard of godliness.
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Like they be to the figge tree which our Sauiour cursed, abounding with leaues, but without fruit : the Apostle thus describeth them;
Like they be to the fig tree which our Saviour cursed, abounding with leaves, but without fruit: the Apostle thus Describeth them;
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they haue a shew of godlinesse, but denie the power thereof :
they have a show of godliness, but deny the power thereof:
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such hearers had Ezekiel; They did come vnto him, and sit before him and heare his words,
such hearers had Ezekielem; They did come unto him, and fit before him and hear his words,
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but they would not doe them : and such haue we: right like him in the Gospell: but they would not do them: and such have we: right like him in the Gospel:
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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:
he Come to christ with a question, Good master what ought I to do, to inherit Eternal life? The same seems to be our desire in coming to the Congregation:
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well, when he heard his taske; he was very heauie , and went his way doing nothing:
well, when he herd his task; he was very heavy, and went his Way doing nothing:
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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 ? Remember we this then, that to be a true Christian, is no titular thing, it is a matter of action.
even so, persuade us to any thing which is crossing to our humours, and comes athwart our courses, we say straight, This is a hard saying, who can hear it? remember we this then, that to be a true Christian, is no titular thing, it is a matter of actium.
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Many at the last day shall say, We haue prophecied , & we haue professed thy name, O Lord:
Many At the last day shall say, We have prophesied, & we have professed thy name, Oh Lord:
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but seeing they haue bene welles without water, the blacke darkenesse shall be to them for euer .
but seeing they have be wells without water, the black darkness shall be to them for ever.
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The other doctrine collected hence, is;
The other Doctrine collected hence, is;
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That in the practise of religion, there must be a ioyning together of these two, holinesse and righteousnesse; That in the practice of Religion, there must be a joining together of these two, holiness and righteousness;
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our holy cariage towards God, and our vpright demeanor towards men. our holy carriage towards God, and our upright demeanour towards men.
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It is not said heere, holinesse or righteousnesse, as though either might serue, but holinesse and righteousnesse, both together.
It is not said Here, holiness or righteousness, as though either might serve, but holiness and righteousness, both together.
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God hath ioyned them, and man may not seuer them. To this agreeth that of Paul;
God hath joined them, and man may not sever them. To this agreeth that of Paul;
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That we should liue soberly and righteously and godly &c. . These are two maine parts of the image of God: Righteousnesse and true holinesse ; That we should live soberly and righteously and godly etc.. These Are two main parts of the image of God: Righteousness and true holiness;
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neither can we assure our selues that we are truely regenerate, vnlesse we find in ourselues a concurrence of both.
neither can we assure our selves that we Are truly regenerate, unless we find in ourselves a concurrence of both.
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It is absurd to be respectiue towards men, and to neglect that duty which we owe to God:
It is absurd to be respective towards men, and to neglect that duty which we owe to God:
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It is hypocriticall to make shew of deuotion to God, and to haue no regard how we liue in respect of men:
It is hypocritical to make show of devotion to God, and to have no regard how we live in respect of men:
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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.
But, to be careful in the knowledge and service of God, and fruitful in the duties of equity and evenness among men, this is Religion, this is the Whole duty of man.
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This doctrine is very necessarie, because, the renting asunder of these two, holinesse and righteousnesse, is the common euill of those which make a profession of religion.
This Doctrine is very necessary, Because, the renting asunder of these two, holiness and righteousness, is the Common evil of those which make a profession of Religion.
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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:
some there Are, who in the outward exercises of Religion Are very diligent, in repairing to the congregation, in hearing, in communicating, in refraining from open misorders on the Sabbath day:
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but looke on them in those things which concerne men, there you shall find them exceeding faulty;
but look on them in those things which concern men, there you shall find them exceeding faulty;
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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;
proud, disdainful, malicious, revengeful, cruel, oppressing, all for themselves, without respect to Others: Others there Are which show a kind of civility in outward fashion to the world;
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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;
quiet they be and peaceable, observing a kind of truth and equity in their dealings, and so gain a name and an opinion of honest men;
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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.
yet have no regard to the exercises of piety, more than for outward Form, despise knowledge, basely esteem the public Ministry, make no reckoning of the Sabbath.
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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:
Both these sorts come short, and Continuing as they Are can never be saved. remember then, to join both together, holiness towards God, righteousness towards men:
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Art thou a louer to heare, a man forward in the publike exercises of religion? thou dost well:
Art thou a lover to hear, a man forward in the public exercises of Religion? thou dost well:
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see thou make conscience also of equity amongst men, els all thy deuotion is but hypocrisie.
see thou make conscience also of equity among men, Else all thy devotion is but hypocrisy.
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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:
Art thou a man of civil fashion, that pretendest to give every man his own? see thou season thy carriage to men, with knowledge and zeal in the matters of God, Else thy civility is but formality:
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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.
and both the former with his unrighteous holiness, and thou, with thine unholy righteousness, shall be Cut off from having any inheritance in the Kingdom of christ and of God.
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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, but to please God: where we are taught;
The fift and last point, according to the order First propounded, is the trial of the truth of all these duties, in those words, before him: whereby is meant such holiness and such righteousness, which is framed, not barely to content men, but to please God: where we Are taught;
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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 before men, That if we would be religious indeed, we must not look so much how to make a show and to be something in appearance and opinion before men,
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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:as how to approve our selves by truth and sincerity of heart unto God. Truth it is, that the opinion of men is not simply to be neglected:
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for it is the rule of the Apostle that we should procure things honest in the sight of all men :
for it is the Rule of the Apostle that we should procure things honest in the sighed of all men:
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but yet the approbation of men must not be made the rule of godlinesse, but only the will and maiestie of God.
but yet the approbation of men must not be made the Rule of godliness, but only the will and majesty of God.
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It was the commendation of Enoch and of Noah, that the times wherein they liued being ouerrunne with leaudnesse,
It was the commendation of Enoch and of Noah, that the times wherein they lived being overrun with leaudnesse,
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yet they walked with God , that is, they considered more what God appointed, than what most men practised,
yet they walked with God, that is, they considered more what God appointed, than what most men practised,
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and desired more to approue themselues by a holy cariage vnto him, than to runne to the same excesse with the multitude,
and desired more to approve themselves by a holy carriage unto him, than to run to the same excess with the multitude,
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though (perhaps) so to haue done, might haue beene more for their outward commodity.
though (perhaps) so to have done, might have been more for their outward commodity.
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It was the charge giuen by God to Abraham, Walke before mee , that is, let it still be thy care, that, seeing I am present euery where,
It was the charge given by God to Abraham, Walk before me, that is, let it still be thy care, that, seeing I am present every where,
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and priuy to all thy courses, thou maist walke as in my sight and make thy waies acceptable before mee.
and privy to all thy courses, thou Mayest walk as in my sighed and make thy ways acceptable before me.
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It was the best testimonie which Salomon could giue of his father Dauid, that he walked before God in truth,
It was the best testimony which Solomon could give of his father David, that he walked before God in truth,
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and in righteousnesse, and in vprightnesse of heart with him. It was Hezekiah his best comfort when he thought he should die; and in righteousness, and in uprightness of heart with him. It was Hezekiah his best Comfort when he Thought he should die;
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O Lord I haue walked before thee in truth . Oh Lord I have walked before thee in truth.
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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),
When Job was censured for an hypocrite (according as it is still the manner of the world, to account every man who is more careful in Religion than themselves, to be but a dissembler),
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well (saith he) my witnesse is in heauen, and my record is on high ;
well (Says he) my witness is in heaven, and my record is on high;
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you giue your verdit of mee as you please, but I am knowen vnto God, I haue walked with him,
you give your verdict of me as you please, but I am known unto God, I have walked with him,
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and I doe rest satisfied with his approouement, which is the thing that I haue alwaies cared for.
and I do rest satisfied with his approouement, which is the thing that I have always cared for.
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Paul speaking of the execution of his ministry, saith, that he did not handle the word of God deceitfully: Paul speaking of the execution of his Ministry, Says, that he did not handle the word of God deceitfully:
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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,
as if he had said, I could Easily have taken Another course in preaching, by which to have pleased the multitude and to have got my self credit,
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but it was not the thing I looked after:
but it was not the thing I looked After:
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But what then? to approoue my selfe to euery mans conscience in the sight of God .
But what then? to approve my self to every men conscience in the sighed of God.
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These seueral examples concurring with my text, doe shew that we must care more to be religious, than to be thought religious;
These several Examples concurring with my text, do show that we must care more to be religious, than to be Thought religious;
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& haue more respect to the approbation of God, who seeth in secret , than to the opinion of men, who may be deceiued with shewes.
& have more respect to the approbation of God, who sees in secret, than to the opinion of men, who may be deceived with shows.
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This doctrine doth vtterly condemne the art of seeming, which euery one (almost) hath learned in these times. This Doctrine does utterly condemn the art of seeming, which every one (almost) hath learned in these times.
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The hypocrite, if he haue Lord, Lord, in his mouth, and be busie about the outward worke, knocking and kneeling,
The hypocrite, if he have Lord, Lord, in his Mouth, and be busy about the outward work, knocking and kneeling,
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and framing his face to a shew of deuotion;
and framing his face to a show of devotion;
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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.
he Thinketh that he is very religious, and Careth not though God sees him within, to have neither any found knowledge nor any true love to Religion.
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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;
The covetous worldling who racks all that can be got, if he can Set a colour to the world, that no body shall see his plots and cunning shifts, respecteth no more;
dt j n1 r-crq n2 d cst vmb vbi vvn, cs pns31 vmb vvi dt n1 p-acp dt n1, cst dx n1 vmb vvi po31 n2 cc j-jn n2, vvz av-dx av-dc;
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albeit the Lord knoweth how his heart is set vpon the world, and hath made gold his hope ,
albeit the Lord Knoweth how his heart is Set upon the world, and hath made gold his hope,
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and will doe any thing for gaine, he feareth it not.
and will do any thing for gain, he fears it not.
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The vncharitable person, if he can vse a few idle protestations, that he beareth no ill will &c. perswadeth himselfe it is enough;
The uncharitable person, if he can use a few idle protestations, that he bears no ill will etc. Persuadeth himself it is enough;
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not remembring that the Lord beholds his thoughts, & is priuy to his desires to worke mischiefe.
not remembering that the Lord beholds his thoughts, & is privy to his Desires to work mischief.
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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;
The close slanderer, if he can under hand raise up an ill report, that the party wronged may not know he did it, is safe in his own conceit;
dt j n1, cs pns31 vmb p-acp n1 vvi a-acp dt j-jn n1, cst dt n1 vvn vmb xx vvi pns31 vdd pn31, vbz j p-acp po31 d n1;
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howbeit God knoweth that his tongue is like a sharp rasor which cutteth deceitfully .
howbeit God Knoweth that his tongue is like a sharp razor which cutteth deceitfully.
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The euill disposed, who are in houses of misorder when others are at Church, if the doores be shut,
The evil disposed, who Are in houses of misorder when Others Are At Church, if the doors be shut,
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and no noise be made, and officers know it not, they doubt not but to auoid Gods beholding well enough.
and no noise be made, and Officers know it not, they doubt not but to avoid God's beholding well enough.
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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,
The whorish woman, if she can hide her sin in any sort, so that none can prove it directly against her, Stands upon terms of honesty,
dt j n1, cs pns31 vmb vvi po31 n1 p-acp d n1, av cst pix vmb vvi pn31 av-j p-acp pno31, vvz p-acp n2 pp-f n1,
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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 ,
and is not afraid of God's presence, from whom nothing can be kept secret: she wipeth her Mouth (Says Solomon) & Says, I have not committed iniquity,
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Thus the care of the most is to keepe credit with men;
Thus the care of the most is to keep credit with men;
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if it be well with vs before men wee care little how the case standeth betwixt vs and the Lord.
if it be well with us before men we care little how the case Stands betwixt us and the Lord.
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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;
This will not serve the turn when all things come to receive their due trial: then the vizard will be plucked off from every hypocrite;
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then shall many a man be approued, whose course the world now condemneth for follie;
then shall many a man be approved, whose course the world now Condemneth for folly;
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and many that now carrie a face and beare out matters with a shew, will be found dissemblers,
and many that now carry a face and bear out matters with a show, will be found dissemblers,
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and the lot of hypocrites will be their portion.
and the lot of Hypocrites will be their portion.
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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,
Let this persuade us to affect sincerity and singleness of heart, and always to make it our care, more to regard the acceptance with God,
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than the account & opinion of men.
than the account & opinion of men.
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It is a speciall point of godlines, & he hath well profited in religion, that hath well learned this lesson,
It is a special point of godliness, & he hath well profited in Religion, that hath well learned this Lesson,
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and this one thing which I shall name vnto you is the best triall of it;
and this one thing which I shall name unto you is the best trial of it;
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when a man is the same alone and in companie;
when a man is the same alone and in company;
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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,
that is, when as that sin, that evil course which a man Knoweth he would not enter into, in the presence and sighed and knowledge of men, the same he does forbear when he is by himself,
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and hath many aduantages and opportunities safely and secretly to practise it.
and hath many advantages and opportunities safely and secretly to practise it.
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1437
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:
To forbear to do evil when men Are by to behold it, is nothing, the veriest hypocrite and Reprobate in the world may do it:
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but, closely and secretly to abstaine, & when one hath many incitements to it, yet euen for Gods sake,
but, closely and secretly to abstain, & when one hath many incitements to it, yet even for God's sake,
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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.
and for loathness to displease him, to forbear, that is a thing which none but a good man indeed, a child of God can come unto.
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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,
To make shows of holiness & devotion in a Church, there to look civilly, and in praying to use Signs of great earnestness and affection, is no great matter, it is not of any valve to built upon,
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for an hypocrite may come so farre:
for an hypocrite may come so Far:
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But in a priuate corner, in ones Chamber (as Christ saith ) apart from the world, where no man can heare or vnderstand, or take notice of it;
But in a private corner, in ones Chamber (as christ Says) apart from the world, where no man can hear or understand, or take notice of it;
cc-acp p-acp dt j n1, p-acp pi2 n1 (c-acp np1 vvz) av p-acp dt n1, c-crq dx n1 vmb vvi cc vvi, cc vvb n1 pp-f pn31;
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there to powre out ones soule before the Lord , to cast downe himselfe in humilitie,
there to pour out ones soul before the Lord, to cast down himself in humility,
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1444
and to make many sighes and teares, to be the messengers of the hearts desire vnto God;
and to make many sighs and tears, to be the messengers of the hearts desire unto God;
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this is an euidence of sinceritie, this is done before God, and is without hypocrisie.
this is an evidence of sincerity, this is done before God, and is without hypocrisy.
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So then this 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,
So then this is a sure Rule to try our selves by, if that which we would be Thought to be before men, we travel with our hearts,
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and striue to be indeed, when none can take notice of our courses, in regard of the secrecie of them, but the Lord.
and strive to be indeed, when none can take notice of our courses, in regard of the secrecy of them, but the Lord.
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1448
He that maketh conscience of it to bee as honest, and as vprightly behaued in the greatest priuacie and solitarinesse,
He that makes conscience of it to be as honest, and as uprightly behaved in the greatest privacy and solitariness,
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1449
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.
as he would be if all the world beheld him and could see into his very thoughts, that man may be said indeed to be religious.
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1450
THE EIGHT SERMON. VERS. 76. And thou Babe shalt be called the Prophet of the most High:
THE EIGHT SERMON. VERS. 76. And thou Babe shalt be called the Prophet of the most High:
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1451
for thou shalt goe before the face of the Lord to prepare his waies. 77. And, to giue knowledge of saluation vnto the people, &c. THis is the beginning of the second part of this Hymne:
for thou shalt go before the face of the Lord to prepare his ways. 77. And, to give knowledge of salvation unto the people, etc. THis is the beginning of the second part of this Hymn:
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The summe of it is a description of the office of Iohn Baptist; which yet is so caried,
The sum of it is a description of the office of John Baptist; which yet is so carried,
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as that in this part also, the mysterie of Christ and of saluation wrought by him is laid open very exactly.
as that in this part also, the mystery of christ and of salvation wrought by him is laid open very exactly.
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1454
My method shall be this, to let you see, how ech branch of these verses dependeth on other,
My method shall be this, to let you see, how each branch of these Verses dependeth on other,
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1455
as it were so many linkes inchained either to other.
as it were so many links enchained either to other.
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1456
First of all, Zacharie directeth his speech to the Infant (present, in my opinion) and pronounceth of him that he shall be called the Prophet of the most high:
First of all, Zacharias directeth his speech to the Infant (present, in my opinion) and pronounceth of him that he shall be called the Prophet of the most high:
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1457
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 it be asked why he shall be so styled? it is answered, Because he shall go before the face of the Lord to prepare his ways.
cs pn31 vbb vvn c-crq pns31 vmb vbi av vvn? pn31 vbz vvn, c-acp pns31 vmb vvi p-acp dt n1 pp-f dt n1 pc-acp vvi po31 n2.
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1458
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 would know what it is, to prepare the lords ways, he Says it is, to give knowledge of salvation to the people.
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1459
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;
If we demand wherein this salvation Stands, he adds, that it Stands in the remission of Sins. If we inquire further, out of what fountain this salvation, standing in the remission of Sins hath flowed;
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he telleth vs, that is come from the tender mercy of our God.
he Telleth us, that is come from the tender mercy of our God.
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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;
If we would be informed what is the especial fruit of this Mercy of our God, he sets it down thus, that by it is come to pass, that the dayspring from an high hath visited us If lastly the question be, to what special end this Dayspring hath appeared, he shutteth up all with this sweet and gracious conclusion;
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1462
that the end is, To giue light to them that sit in darknesse, and in the shadow of death,
that the end is, To give Light to them that fit in darkness, and in the shadow of death,
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1463
and to guid our feet into the way of peace. This is the order of this whole place.and to guide our feet into the Way of peace. This is the order of this Whole place.
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1464
I will prosecute euery branch in the same order and maner in which it lieth.
I will prosecute every branch in the same order and manner in which it lies.
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1465
And first of the title, to be giuen to Iohn Baptist, Thou Babe shalt be called the Prophet of the most high.
And First of the title, to be given to John Baptist, Thou Babe shalt be called the Prophet of the most high.
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1466
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,
The meaning of which speech is, that all men should take notice of John, and acknowledge him to be a Prophet of God, called from above,
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and appointed by speciall deputation for the seruice of the Church. The verification of which foretelling we read in the storie.
and appointed by special deputation for the service of the Church. The verification of which foretelling we read in the story.
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The multitude counted Iohn as a Prophet . All hold Iohn as a Prophet . But heere may arise a doubt: The multitude counted John as a Prophet. All hold John as a Prophet. But Here may arise a doubt:
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Iohn himselfe being demanded whether he were the Prophet, answered no . The answer is easie, thus. John himself being demanded whither he were the Prophet, answered no. The answer is easy, thus.
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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:
It was the error of the Iewes, that before the Messias there should come a special Prophet, beside him that was spoken of, by the name of Elias. So it appears by that the multitude said on a time touching christ:
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This is of a truth the Prophet that should come into the world , and in another place: This is of a truth the Prophet that should come into the world, and in Another place:
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Of a truth this is the Prophet . Of a truth this is the Prophet.
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This error of theirs arose out of the words of Moses: The Lord thy God will raise vp vnto thee a Prophet like vnto mee from among you .
This error of theirs arose out of the words of Moses: The Lord thy God will raise up unto thee a Prophet like unto me from among you.
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Iohn therefore denieth himselfe to be a Prophet in that sense; he was no such Prophet as they looked for. This is the sense. Now the doctrine is this; John Therefore Denieth himself to be a Prophet in that sense; he was no such Prophet as they looked for. This is the sense. Now the Doctrine is this;
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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. 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.
cst pn31 vbz dt n1 pp-f n1 cc n1, p-acp dt n1 pc-acp vbi vvn p-acp dt n-vvg cc n1 pp-f dt n1 cc n1 p-acp dt n1 pp-f np1.
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Marke how this ariseth out of this place.
Mark how this arises out of this place.
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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:Zacharias directeth his speech to John: 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:
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yet notwithstanding (quoth Zacharie ) euen thou O babe, little though thou now be, wrawling in thy cradle,
yet notwithstanding (quoth Zacharias) even thou Oh babe, little though thou now be, wrawling in thy cradle,
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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.
and wrapped up in clouts, shalt in time obtain this honour, to be reputed and called a Prophet of the most high, a Preacher appointed by him to publish the Doctrine of salvation to the world.
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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.
Thus the manner of speaking, Now thou art but a silly babe, yet shalt thou live to bear the title of one of God's prophets, serveth to justify this Doctrine.
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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;
There is nothing more effectual to the clearing of this point, than to Consider the matter and business about which every true minister of God is employed;
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which is not base or vulgar, but of as great weight and worth as may be:
which is not base or Vulgar, but of as great weight and worth as may be:
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It is to giue knowledge of saluation, to publish peace , to declare to a man his righteousnesse , to saue them that beleeue , to pray men in Christs stead to be reconciled to God , to gather together the Saints, to be Gods mouth to the people in preaching to them from God,
It is to give knowledge of salvation, to publish peace, to declare to a man his righteousness, to save them that believe, to pray men in Christ stead to be reconciled to God, to gather together the Saints, to be God's Mouth to the people in preaching to them from God,
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and to be the peoples mouth againe in praying for them to God .
and to be the peoples Mouth again in praying for them to God.
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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.
These Are no base things, no vile services, no mean employments, to Treat betwixt the Lord and his Church of no Worse matter than the glory of the one and the salvation of the other.
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Many things might easily be heaped vp to this purpose, but I will satisfie my selfe with this,
Many things might Easily be heaped up to this purpose, but I will satisfy my self with this,
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and proceed to the vses of this point, which are three.
and proceed to the uses of this point, which Are three.
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The first is an admonition to those who haue by their place to doe in the electing and ordaining of Ministers for seuerall congregations; The First is an admonition to those who have by their place to do in the electing and ordaining of Ministers for several congregations;
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They must remember the charge, Lay hands suddenly on no man .
They must Remember the charge, Lay hands suddenly on no man.
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The calling is honorable, and therefore not for euery one hand ouer head to be admitted into.
The calling is honourable, and Therefore not for every one hand over head to be admitted into.
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It is not meet that the passage into the ministry should lie open for whomsoeuer: Who would might consecrate himselfe , it was one of the euils of Ieroboams time:
It is not meet that the passage into the Ministry should lie open for whomsoever: Who would might consecrate himself, it was one of the evils of Ieroboams time:
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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,
It will lay the beauty of the calling in the dust, and make the world full of such wandering Levites, as the young man of Bethlehem Iudah, whom micah hired for ten shekels of silver by the year,
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and a sute of apparell and meate and drinke , which will be ready to serue the turne of euery Church, spoiling patron, and a suit of apparel and meat and drink, which will be ready to serve the turn of every Church, spoiling patron,
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and to be at his deuotion, for a piece of siluer and a morsell of bread .
and to be At his devotion, for a piece of silver and a morsel of bred.
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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.
The second use, is an advertisement to all that Are entered into that function, to take diligent heed, that they do nothing which may disgrace so honourable a calling.
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A minister is tied to watchfulnesse by a double bond; First, as he is a Christian, then as he is a minister:
A minister is tied to watchfulness by a double bound; First, as he is a Christian, then as he is a minister:
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whosoeuer of Aarons seed had any blemish in him should not presse to offer before God .
whosoever of Aaron's seed had any blemish in him should not press to offer before God.
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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 .
Many things may be pardoned to Others, which in us will seem intolerable. If the salt have lost his savour, it is thenceforth good for nothing.
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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.
God grant that the eminency and dignity of our calling may beget in us a steady care to do nothing which may bring it into disgrace.
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Thirdly (for a third vse), this maketh against the contempt, which is generally cast vpon the ministry.
Thirdly (for a third use), this makes against the contempt, which is generally cast upon the Ministry.
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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.
Many scorn it in themselves, accounting it a base thing for them or their children to consecrate their life to the Ministry of the Gospel.
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A cluster of the ciuill or common law, is better (in their seeming) than a whole vintage of Diuinity.
A cluster of the civil or Common law, is better (in their seeming) than a Whole vintage of Divinity.
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It is Pauls rule, that we should be had in singular loue for our workes sake .
It is Paul's Rule, that we should be had in singular love for our works sake.
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In the world it is otherwise, hated we be for our workes sake, and dispised for our professions sake;
In the world it is otherwise, hated we be for our works sake, and despised for our professions sake;
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It is the common Theme of many being in their cups, or otherwise in want of matter to discourse of, to open their mouthes against the ministry.
It is the Common Theme of many being in their cups, or otherwise in want of matter to discourse of, to open their mouths against the Ministry.
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Be it so that some deserue ill enough:
Be it so that Some deserve ill enough:
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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,
yet when men take a pleasure in these Kinds of inveighing, and seek out of the misbehaviour of Some to collect conclusions against all, it argue that they speak not out of the hatred of evil,
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but out of enmity to the calling, thinking that they haue quit themselues well, if they can bring that into disgrace.
but out of enmity to the calling, thinking that they have quit themselves well, if they can bring that into disgrace.
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Well, touching those which are faithfull, and make conscience to feed the people with knowledge and vnderstanding this I say,
Well, touching those which Are faithful, and make conscience to feed the people with knowledge and understanding this I say,
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and yet not I but the Lord; Let a man so thinke of them as of the ministers of Iesus Christ,
and yet not I but the Lord; Let a man so think of them as of the Ministers of Iesus christ,
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and disposers of the secrets of God . The contempt reacheth high: He that dispiseth you dispiseth mee . and disposers of the secrets of God. The contempt reaches high: He that despiseth you despiseth me.
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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.
It was Iohns honour, to be called a Prophet of the most high, why should it be any men debasement to serve the same master, in the same business? Thus Far touching the First branch.
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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.
The second branch is the reason why John should be styled A Prophet, etc.: Thou shalt go before the face of the Lord to prepare his ways.
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This is the true description of a Prophet or minister;
This is the true description of a Prophet or minister;
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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,
although in it Some thing there was peculiar to John; notwithstanding true it is of all prophets and Ministers, that they go before christ. The prophets of old went before christ to be born,
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and they all bore witnesse of him, that through his name all that beleeue in him, should receiue remission of sinnes .
and they all boar witness of him, that through his name all that believe in him, should receive remission of Sins.
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The ministers since Christ borne, goe before in respect of his second comming, to iudgment, to giue warning of it,
The Ministers since christ born, go before in respect of his second coming, to judgement, to give warning of it,
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and to make men readie for it.
and to make men ready for it.
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Iohn went more immediately before Christs face, because he was the very next Prophet before him,John went more immediately before Christ face, Because he was the very next Prophet before him,
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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 .
and lived to see him in his body, and with his finger to point to him, Behold the lamb of God, which Takes away the Sins of the world.
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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,
Now although it was peculiar to John, thus immediately to go before christ, yet this is Common to other Ministers with him, to be messengers of christ,
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and to make the people readie to receiue him. Hence ariseth this doctrine;
and to make the people ready to receive him. Hence arises this Doctrine;
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That it is the office and duty of the true Prophets and ministers of God, to draw disciples vnto Christ, That it is the office and duty of the true prophets and Ministers of God, to draw Disciples unto christ,
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and to prepare the people to receiue him. No man shall deserue the name of a Prophet vnlesse he so doe:and to prepare the people to receive him. No man shall deserve the name of a Prophet unless he so do:
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He must professe himselfe to be Christs seruant, and must aime at the aduancement and setting vp of his kingdome.
He must profess himself to be Christ servant, and must aim At the advancement and setting up of his Kingdom.
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The acknowledgement of this truth may be seene in all the Prophets iointly: They all gaue witnesse to Christ :
The acknowledgement of this truth may be seen in all the prophets jointly: They all gave witness to christ:
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they all directed their course to this one thing, to beget in the peoples hearts an absolute dependance vpon only Christ.
they all directed their course to this one thing, to beget in the peoples hearts an absolute dependence upon only christ.
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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 ) and afterwards also,
The same did the Apostles, both while christ yet lived (for that was their errand when they were First sent out, The Kingdom of heaven is At hand) and afterwards also,
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as may be obserued out of their generall course .
as may be observed out of their general course.
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Thence came the profession of Paul; We preach not our selues, but Christ Iesus the Lord .
Thence Come the profession of Paul; We preach not our selves, but christ Iesus the Lord.
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For this cause also it is set downe as the marke of Deceiuers, to draw to themselues, to draw disciples after them .
For this cause also it is Set down as the mark of Deceivers, to draw to themselves, to draw Disciples After them.
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Excellent is the similitude of the Apostle, to shew both his owne care and euery ministers duty:
Excellent is the similitude of the Apostle, to show both his own care and every Ministers duty:
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I haue (saith he) prepared you for one husband, to present you as a pure virgine vnto Christ . I have (Says he) prepared you for one husband, to present you as a pure Virgae unto christ.
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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 :
Often in Scripture is christ compared to an husband, and the Church to a spouse: This life is the time of wooing the last judgement is the marriage day:
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Ministers are as seruants, or as the bridegroomes friends , to attend vpon the Church, and to treat of this spirituall mariage,
Ministers Are as Servants, or as the bridegrooms Friends, to attend upon the Church, and to Treat of this spiritual marriage,
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and to seeke to aray and attire the people of God, with the garments of saluation , against that solemne day, in which they must be eternally vnited vnto Christ.
and to seek to array and attire the people of God, with the garments of salvation, against that solemn day, in which they must be eternally united unto christ.
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Thus this is the duty of all ministers, not to seeke to set vp themselues,
Thus this is the duty of all Ministers, not to seek to Set up themselves,
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or to call the people to them, but to direct vnto Christ, saying, Heare you him, and your soule shall liue :
or to call the people to them, but to Direct unto christ, saying, Hear you him, and your soul shall live:
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If any man sinne, he is the Aduocate . We see the truth of this doctrine: now let vs enquire of what vse it may be. If any man sin, he is the Advocate. We see the truth of this Doctrine: now let us inquire of what use it may be.
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First, as it admonisheth all Ministers to set themselues to the aduancement of Christs kingdome, so doth it plainly prooue the necessarie vse of the publike Ministerie.
First, as it Admonisheth all Ministers to Set themselves to the advancement of Christ Kingdom, so does it plainly prove the necessary use of the public Ministry.
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The Scripture maketh no mention of any other outward ordinary meanes to prepare vs vnto Christ.
The Scripture makes no mention of any other outward ordinary means to prepare us unto christ.
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Wee cannot prepare our selues ( for our hearts are wicked aboue all things ) and vnlesse we be prepared, Christ cannot be entertained:
we cannot prepare our selves (for our hearts Are wicked above all things) and unless we be prepared, christ cannot be entertained:
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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:
Wherefore look of what necessity the presence of christ is unto salvation, of the same (when we speak of an ordinary course) is the Ministry of the word:
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There is no saluation but by Christ, there is no way for Christ to enter in,
There is no salvation but by christ, there is no Way for christ to enter in,
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vntill the word haue made vs ready to receaue him. To refuse Christ, is to reiect grace;
until the word have made us ready to receive him. To refuse christ, is to reject grace;
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to contemne the Word preached, is to keepe out Christ. Fetch we a similitude from Physicke:
to contemn the Word preached, is to keep out christ. Fetch we a similitude from Physic:
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The learned Physician, intending a holsome potion to his patient, first giueth him a preparatiue to fit his body to receaue it:
The learned physician, intending a wholesome potion to his patient, First gives him a preparative to fit his body to receive it:
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If the preparatiue worke not, hee hath small hope to doe good with that which was to follow: So in this;
If the preparative work not, he hath small hope to do good with that which was to follow: So in this;
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Christ purposing saluation vnto vs, sendeth his Preachers before, to make way for grace, & to beget in vs a desire and expectation of mercy:
christ purposing salvation unto us, sends his Preachers before, to make Way for grace, & to beget in us a desire and expectation of mercy:
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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.
If the Harbingers be rejected, if we yield not to the course taken to prepare us, there is no hope of christ, there is no likelihood of salvation.
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This is the cause why the Ministrie of the Word is compared to an Axe ,
This is the cause why the Ministry of the Word is compared to an Axe,
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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;
Because as no beam is put into the building, until the workmans axe hath made it ready for the place where it must be;
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so no man is coupled into that spirituall frame (the body of Christ) to become the habitation of God by the spirit ,
so no man is coupled into that spiritual frame (the body of christ) to become the habitation of God by the Spirit,
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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.
until the axe of the Word have pared off his corruption, and by hewing him again and again, have made him fit for such a heavenly service.
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Take you heed therefore, all you despisers of Gods ordinance:
Take you heed Therefore, all you despisers of God's Ordinance:
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the Preaching of the Word is a burthen vnto you, and euen a base thing in your seeming:
the Preaching of the Word is a burden unto you, and even a base thing in your seeming:
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you say of a Preacher, as the Athenians did of Paul, What will this babler say ? O that God might vouchsafe to open your eies, to see the diuels policie heerein!
you say of a Preacher, as the Athenians did of Paul, What will this babbler say? O that God might vouchsafe to open your eyes, to see the Devils policy herein!
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He will yeeld to you, that, professedly to reiect Christ were dangerous:
He will yield to you, that, professedly to reject christ were dangerous:
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but to scoffe and repine and murmure at the Word which you heare, he maketh you beleeue, that is nothing.
but to scoff and repine and murmur At the Word which you hear, he makes you believe, that is nothing.
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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:
Why will you suffer your selves to be beguiled? Can you receive christ before you be prepared? If you know your own corruption, you will never think it:
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or can you (ordinarily) bee prepared but by the publike Ministrie? If you know and beleeue the Scripture, you will neuer imagine it.
or can you (ordinarily) be prepared but by the public Ministry? If you know and believe the Scripture, you will never imagine it.
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When Christ commeth, his Word goeth before; let his Word bee reiected, and he will not be entertained.
When christ comes, his Word Goes before; let his Word be rejected, and he will not be entertained.
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Behold I stand at the doore and knocke : what knocking meaneth he, but this by his Word? and therefore it there followeth: Behold I stand At the door and knock: what knocking means he, but this by his Word? and Therefore it there follows:
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If any man heare my voice, &c. If this Knocking be not regarded, hee himselfe doth neuer enter.If any man hear my voice, etc. If this Knocking be not regarded, he himself does never enter.
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It is vaine to say, I loue Christ, but him which preacheth Christ I doe not loue:
It is vain to say, I love christ, but him which Preacheth christ I do not love:
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Either such an one must prepare vs, or Christ Iesus will not dwell with vs.
Either such an one must prepare us, or christ Iesus will not dwell with us
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Secondly, by this we may know, whether we haue truly profited by the Word which wee haue so often heard.
Secondly, by this we may know, whither we have truly profited by the Word which we have so often herd.
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Are our hearts made readie to receaue Christ, are we prepared to entertain him? We are profitable scholars.
are our hearts made ready to receive christ, Are we prepared to entertain him? We Are profitable Scholars.
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Is there no fitnesse in vs for this honorable guest? we haue lost our time,
Is there no fitness in us for this honourable guest? we have lost our time,
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and our hearing hitherto hath beene in vaine.
and our hearing hitherto hath been in vain.
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But, what is this to be prepared for Christ? for this may seeme to be spoken somthing too generally.
But, what is this to be prepared for christ? for this may seem to be spoken something too generally.
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The Prophet Isaiah well tell vs;
The Prophet Isaiah well tell us;
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namely, that we are prepared for Christ, when we are Poore and of a contrite spirit, and tremble at the Word .
namely, that we Are prepared for christ, when we Are Poor and of a contrite Spirit, and tremble At the Word.
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A man is then readie for Christ, when his soule thirsteth for him, and his flesh longeth greatly after him ;
A man is then ready for christ, when his soul Thirsteth for him, and his Flesh Longeth greatly After him;
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when like the woman of Canaan, hee would be glad of a few crummes of mercy;
when like the woman of Canaan, he would be glad of a few crumbs of mercy;
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when with Paul he counteth all things to be losse and dung that he may winne Christ ;
when with Paul he counteth all things to be loss and dung that he may win christ;
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when he hath no minde of any thing so much as how hee may finde fauour with God;
when he hath no mind of any thing so much as how he may find favour with God;
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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,
when his own Sins Are even a burden and a detestation unto him, he even quaketh in his own conceit, to think how he should do,
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if God should call him to a strait account, and proceed against him in extremitie. Let vs proceed then:
if God should call him to a strait account, and proceed against him in extremity. Let us proceed then:
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I demand of thee, which hast now so long beene a hearer of the Word preached:
I demand of thee, which hast now so long been a hearer of the Word preached:
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Is it thus with thee? Hath thy heart beene plowed vp, and rent in sunder by the power of the Word,
Is it thus with thee? Hath thy heart been plowed up, and rend in sunder by the power of the Word,
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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 ;
so that now the tidings of the Gospel Are music to thine ears, and thy Spirit within thee cries out continually, Oh say unto my soul, I am thy salvation;
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O my Sauiour, turne thy face vnto me and haue mercy vpon me, for I am desolate and poore ? It is an argument, that thou hast heard with profit,
Oh my Saviour, turn thy face unto me and have mercy upon me, for I am desolate and poor? It is an argument, that thou hast herd with profit,
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and maiest giue a comfortable account of thy hearing.
and Mayest give a comfortable account of thy hearing.
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Art thou of a dull and dead heart, not knowing out of thine owne priuate feeling what it is to long for Christ,
Art thou of a dull and dead heart, not knowing out of thine own private feeling what it is to long for christ,
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and to thirst after his righteousnesse? Surely thy hearing hitherto hath beene fruitlesse, and thou art yet in thy sinnes.
and to thirst After his righteousness? Surely thy hearing hitherto hath been fruitless, and thou art yet in thy Sins.
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And truely such are the most:
And truly such Are the most:
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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,
Let the mystery of christ, and of grace in and by him be laid open unto us, never so exactly or comfortably, it doth no more affect them,
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than any of the most idle tales that can be imagined.
than any of the most idle tales that can be imagined.
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It is vnpossible, that men prepared for Christ, should, when Christ is preached, stop their eares, like the deafe Adder ,
It is unpossible, that men prepared for christ, should, when christ is preached, stop their ears, like the deaf Adder,
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and voluntarily betake themselues to a kinde of setled drowsinesse.
and voluntarily betake themselves to a kind of settled drowsiness.
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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:
Thus much of the reason, why John was to be called a Prophet, where we have seen what is the use and necessity of the public Ministry. The third branch follows:
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wherein is taught, what it is, to prepare the way of the Lord; namely, to giue knowledge of saluation to Gods people.
wherein is taught, what it is, to prepare the Way of the Lord; namely, to give knowledge of salvation to God's people.
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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,
Now to give knowledge in this place, is not, to infuse knowledge: (for no Mortal man can do that) but it signifies to give notice, and to publish in that manner,
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as that all may perceaue what is meant, and that, if they remaine ignorant, the fault may appeare to be their owne.
as that all may perceive what is meant, and that, if they remain ignorant, the fault may appear to be their own.
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This was the office of Iohn, and this hee did, as appeareth in the holy Storie ,
This was the office of John, and this he did, as appears in the holy Story,
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and for that cause he was called a Cryer . The words thus expounded doe afford vs three doctrines. The first is;
and for that cause he was called a Crier. The words thus expounded do afford us three doctrines. The First is;
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That he who desires to make way for Christ, and to draw disciples vnto him, must studie to be able to open to the people the hid treasure of the Scripture: That he who Desires to make Way for christ, and to draw Disciples unto him, must study to be able to open to the people the hid treasure of the Scripture:
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Wee see heere, that it is the Ministers dutie to prepare the way for Christ;
we see Here, that it is the Ministers duty to prepare the Way for christ;
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now to prepare a way for Christ, is to giue knowledge of saluation: And what is that,
now to prepare a Way for christ, is to give knowledge of salvation: And what is that,
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but (as the Apostle speaketh) to publish the secret of the Gospell , 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 thereby? A minister is called an Ambassadour :
but (as the Apostle speaks) to publish the secret of the Gospel, and to lay forth the mystery of christ in that manner, that even the simple may attain sharpness of wit, and children knowledge and discretion thereby? A minister is called an Ambassador:
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and much is required to the discharge of an ambassage.
and much is required to the discharge of an ambassage.
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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.
He that shall be therein employed, must be a man of understanding, able to Treat to and from of the affairs of his Sovereign as occasion shall be offered.
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The same is true in his spirituall message:
The same is true in his spiritual message:
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He that carieth it had need to haue the tong of the Learned , and it were good, that his lips did preserue knowledge , that hee may be able to satisfie the doubts of those which desire certainty of information in Gods trueth.
He that Carrieth it had need to have the tonge of the Learned, and it were good, that his lips did preserve knowledge, that he may be able to satisfy the doubts of those which desire certainty of information in God's truth.
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This made Elihu call him one of a thousand , and Paul to say, Who is sufficient for these things ?
This made Elihu call him one of a thousand, and Paul to say, Who is sufficient for these things?
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This may bee a good admonition to those which affect this calling: that they presse not rawly into it:
This may be a good admonition to those which affect this calling: that they press not rawly into it:
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Looke vnto it, that thou haue eat the role , that thy mouth be touched , and thy heart filled with the right vnderstanding of the mysterie of Christ; Look unto it, that thou have eat the role, that thy Mouth be touched, and thy heart filled with the right understanding of the mystery of christ;
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otherwise thou canst haue no hope to prepare the way for Christ, or to winne soules vnto God.
otherwise thou Canst have no hope to prepare the Way for christ, or to win Souls unto God.
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The second doctrine from hence is;
The second Doctrine from hence is;
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That the Minister desiring to prepare soules for Christ, must so preach in that plaine and familiar sort, That the Minister desiring to prepare Souls for christ, must so preach in that plain and familiar sort,
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as that (if it be possible) the knowledge of saluation may from him be deriued vnto all that heare him. as that (if it be possible) the knowledge of salvation may from him be derived unto all that hear him.
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This is iustifiable by this place:
This is justifiable by this place:
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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 :
For how shall a Minister be truly said to give knowledge of salvation, if he lap up his speech in such a missed of words, that the Meanest and shallowest among the hearers cannot understand it? Such a kind of preaching is rightly compared, to a Trumpet giving an uncertain found, At the hearing whereof no man can tell how or when to prepare himself to the battle:
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so if hee which speakes in publike, doe speake in such high termes & obscure phrases, that ordinarie men cannot conceiue what he intends,
so if he which speaks in public, do speak in such high terms & Obscure phrases, that ordinary men cannot conceive what he intends,
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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,
how shall they by his preaching be stirred up to any good service, how shall they prepare themselves to fight against Satan? Hence was that worthy resolution of Paul's; I had rather in the Church to speak fiue words etc. that I might also instruct Others,
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than ten thousand words in a strange toong : than ten thousand words in a strange tongue:
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In which place by a strange tongue, may not only be vnderstood, the speaking of Latin; or French, or the like amongst English men,
In which place by a strange tongue, may not only be understood, the speaking of Latin; or French, or the like among English men,
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but the speaking of the mother tongue in such a strange fashion, that it may seeme all one to the hearers,
but the speaking of the mother tongue in such a strange fashion, that it may seem all one to the hearers,
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as if one spake in the most vnknowen language.
as if one spoke in the most unknown language.
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The want of this painted eloquence brought Pauls preaching into disgrace among the learned Grecians, whence came that phrase, The foolishnesse of preaching ;
The want of this painted eloquence brought Paul's preaching into disgrace among the learned Greeks, whence Come that phrase, The foolishness of preaching;
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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 :
yet Paul still went on without excellency of words, or the enticing speech of men Wisdom, and affected only the plain evidence of the Spirit:
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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 .
so that this was no small Comfort unto him, that he had preached the Gospel After that familiar manner, that he might truly say, If our Gospel be hid, it is hid unto them that Are lost.
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It is a fit comparison, in which a Preacher is likened to a Nurse .
It is a fit comparison, in which a Preacher is likened to a Nurse.
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Nurses doe halfe chew the meare to the little ones, and doe babble with them in their owne stammering and vnperfit language:
Nurse's do half chew the mere to the little ones, and do babble with them in their own stammering and unperfect language:
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so must a Preacher proportion his doctrine to his hearers capacity, and fit his tongue to their conceiuing;
so must a Preacher proportion his Doctrine to his hearers capacity, and fit his tongue to their conceiving;
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otherwise he shall neuer giue the knowledge of saluation, but shall rather make it more obscure.
otherwise he shall never give the knowledge of salvation, but shall rather make it more Obscure.
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This first belongeth as a reproofe to some, who (like the old Pharisies) louing the praise of men, more than the praise of God , soare so high, in such vncouth words, This First belongeth as a reproof to Some, who (like the old Pharisees) loving the praise of men, more than the praise of God, soar so high, in such uncouth words,
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and in such an affected kind of eloquence, that they become as Barbarians vnto their hearers:
and in such an affected kind of eloquence, that they become as Barbarians unto their hearers:
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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 people be brought to the knowledge of saluation by his meanes.
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 salvation. Now the plainer the Preacher is, the sooner shall the people be brought to the knowledge of salvation by his means.
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Secondly, this discouereth the misconceit of many hearers;
Secondly, this Discovereth the misconceit of many hearers;
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who, if a Preacher haue gallant words, and delightfull phrases, and interlace his sermon with other toongs, straightway admire him, as extraordinarily learned and profound.
who, if a Preacher have gallant words, and delightful phrases, and interlace his sermon with other tongues, straightway admire him, as extraordinarily learned and profound.
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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.
But I ask of thee, what knowledge of salvation hast thou god by such a sermon? how is thy understanding helped in the mystery of christ? Thou wilt say (perhaps) that he was too deep for thee.
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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,
What good then shall he do to thy soul, if, by hearing him, thou art brought no nearer to the knowledge of God than thou wast before? If thou Wouldst hear for thy profit, pray to God to send thee such an one, which may speak to thy conscience, which may season thy heart with soundness of knowledge,
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and not tickle thy itching eares with pleasingnesse of words. The third doctrine from hence is;
and not tickle thy itching ears with pleasingness of words. The third Doctrine from hence is;
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That those which are ignorant in the true way and meanes of saluation, are not yet prepared for Christ, nor fit to entertaine him. That those which Are ignorant in the true Way and means of salvation, Are not yet prepared for christ, nor fit to entertain him.
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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;
The reason hereof is manifest by the text: John must prepare a Way for christ; that is, he must make men ready to receive christ;
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How shall he doe that? By labouring to bring them to the knowledge of saluation: Therefore they which are not yet come so farre,
How shall he do that? By labouring to bring them to the knowledge of salvation: Therefore they which Are not yet come so Far,
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as to know what is absolutely necessarie to saluation, are not come the first step towards Christ.
as to know what is absolutely necessary to salvation, Are not come the First step towards christ.
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It is truly said by the Apostle, that they whose cogitations are darkned, be strangers from the life of God . Heare what Christ saith;
It is truly said by the Apostle, that they whose cogitations Are darkened, be Strangers from the life of God. Hear what christ Says;
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This is life euerlasting, to know God to be the only very God, and whom he hath sent Iesus Christ . This is life everlasting, to know God to be the only very God, and whom he hath sent Iesus christ.
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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.
Knowest thou not christ, what he is, what he hath done, how that which he hath done may be available to thy soul? thou art not yet in the Way to life Eternal.
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This Paul begged of God for his hearers, That they might be fulfilled with knowledge of Gods will in all wisedome and spirituall vnderstanding , that they might be able to comprehend, what is the breadth,
This Paul begged of God for his hearers, That they might be fulfilled with knowledge of God's will in all Wisdom and spiritual understanding, that they might be able to comprehend, what is the breadth,
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and length, and depth, and height, and to know the loue of Christ, &c . This serueth to shew the ineuitable danger of the common ignorance of the multitude. and length, and depth, and height, and to know the love of christ, etc.. This serveth to show the inevitable danger of the Common ignorance of the multitude.
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They beleeue that they shall be saued, and yet haue no skill in the doctrine of saluation;
They believe that they shall be saved, and yet have no skill in the Doctrine of salvation;
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they hope vpon Christ, and yet vnderstand not the mystery of Christ:
they hope upon christ, and yet understand not the mystery of christ:
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Nay (which is worst of all) when the knowledge of saluation is offered to them, they doe with both hands put it from them,
Nay (which is worst of all) when the knowledge of salvation is offered to them, they do with both hands put it from them,
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and doe aduisedly seeke to cherish and maintaine themselues in their wilfull blindnesse.
and do advisedly seek to cherish and maintain themselves in their wilful blindness.
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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:
We Are not a shamed to say, What needs 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 salvation, and that thou Mayest be prepared for christ:
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if thou reiect this kindnesse, surely when thou commest to Christ, to seeke fauour from him, he will say to thee:
if thou reject this kindness, surely when thou Comest to christ, to seek favour from him, he will say to thee:
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What hast thou to doe with me? depart from mee, I know thee not : thou hast an ignorant heart, a heart hating knowledge , I cannot brooke thee. What hast thou to do with me? depart from me, I know thee not: thou hast an ignorant heart, a heart hating knowledge, I cannot brook thee.
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THE NINTH SERMON. — By the remission of their sinnes: VERS. 78.
THE NINTH SERMON. — By the remission of their Sins: VERS. 78.
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Through the tender mercy of our God, whereby the day-spring from an high hath visited vs. THe fourth branch commeth next in place, namely, how this saluation, the knowledge whereof must be giuen to Gods people, is wrought;
Through the tender mercy of our God, whereby the dayspring from an high hath visited us THe fourth branch comes next in place, namely, how this salvation, the knowledge whereof must be given to God's people, is wrought;
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and that is, By the remission of sinnes. In handling this point, I am thus to proceed: First.
and that is, By the remission of Sins. In handling this point, I am thus to proceed: First.
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I must teach what Remission of sinnes is. Secondly, I must prooue, that our saluation stands in the Remission of sinnes. Thirdly, I must applie both to our vse.
I must teach what Remission of Sins is. Secondly, I must prove, that our salvation Stands in the Remission of Sins. Thirdly, I must apply both to our use.
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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,
Touching the general nature of remission of Sins; It is an actium of God, whereby for the merit of christ he accounts sin as no sin,
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or, as if it had neuer beene committed.
or, as if it had never been committed.
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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.
Hereupon it is, that when th•• is in Scripture speech made of forgiveness of Sins, such manners of speaking Are used, which do imply an utter abolishment.
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Thou hast cast all my sinnes behind thy backe . I haue put away thy transgressions like a cloud, and thy sinnes as a mist . Thou hast cast all my Sins behind thy back. I have put away thy transgressions like a cloud, and thy Sins as a missed.
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I will forgiue their iniquity, and remember their sinnes no more . I will forgive their iniquity, and Remember their Sins no more.
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In those daies, the iniquity of Israel shall be sought for, and there shall be none . In those days, the iniquity of Israel shall be sought for, and there shall be none.
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He will subdue our iniquities, and cast all our sinnes into the bottom of the sea . He will subdue our iniquities, and cast all our Sins into the bottom of the sea.
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Christ calleth it a forgiuing our debts , alluding to the maner of Creditors, who then forgiue debts,
christ calls it a forgiving our debts, alluding to the manner of Creditors, who then forgive debts,
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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.
when they account that which is debt, as no debt, and cross the book. Now the Foundation of this remission is the merit of christ.
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In him we haue redemption through his blood, that is, the forgiuenesse of sinnes . The blood of Iesus Christ clenseth vs from all sinne . In him we have redemption through his blood, that is, the forgiveness of Sins. The blood of Iesus christ Cleanseth us from all sin.
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That we may fully vnderstand this point how sinnes are remitted by Christ and for him;
That we may Fully understand this point how Sins Are remitted by christ and for him;
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it is to be noted, that in sinne there are three things:
it is to be noted, that in sin there Are three things:
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The first is the crime it selfe, or the swaruing and straying from the will of God, by which God is offended.
The First is the crime it self, or the swerving and straying from the will of God, by which God is offended.
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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;
The second is, the guilt, by which the party offending is liable unto Eternal punishment. The third is, the stain or blot, which the since committed Leaveth in the offender;
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by which there followeth an aptnesse or pronenesse either to the same sinne or to anie other.
by which there follows an aptness or proneness either to the same sin or to any other.
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These three are taken away by the merit of Christ: The disobedience or crime, is taken away by his obedience.
These three Are taken away by the merit of christ: The disobedience or crime, is taken away by his Obedience.
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The guilt is remooued by his suffrings.
The guilt is removed by his sufferings.
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The corruption hidden by his holinesse, and the very being of it daily diminished, and by the strength, power and working of his spirit.
The corruption hidden by his holiness, and the very being of it daily diminished, and by the strength, power and working of his Spirit.
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If it be demanded how this can be? I answer, it is done by imputation, by which there is a kinde of translation or putting ouer of the beleeuers sinne vnto Christ,
If it be demanded how this can be? I answer, it is done by imputation, by which there is a kind of Translation or putting over of the believers sin unto christ,
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and of Christs righteousnesse to the beleeuer. Christs obedience is accounted the obedience of the beleeuer:
and of Christ righteousness to the believer. Christ Obedience is accounted the Obedience of the believer:
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Christs suffrings, the suffrings of the beleeuer: Christs holinesse, the holinesse of the beleeuer.
Christ sufferings, the sufferings of the believer: Christ holiness, the holiness of the believer.
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And so God accounteth Christs obedience, passion and holines to be the beleeuers, as much as if they were really in him,
And so God accounteth Christ Obedience, passion and holiness to be the believers, as much as if they were really in him,
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and as if he himselfe had actually and personally performed the same.
and as if he himself had actually and personally performed the same.
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The right vnderstanding of this point is the key of Religion, and the staffe of all true comfort in Christ Iesus.
The right understanding of this point is the key of Religion, and the staff of all true Comfort in christ Iesus.
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Now the second thing to be opened (which is indeed the doctrine of the place) is; Now the second thing to be opened (which is indeed the Doctrine of the place) is;
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That saluation stands in the Remission of sinnes. And this is iustified by that saying of the Psalme;That salvation Stands in the Remission of Sins. And this is justified by that saying of the Psalm;
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Blessed is the man whose wickednesse is forgiuen, and whose sinne is couered . Now looke wherein stands happinesse, therein stands saluation: Blessed is the man whose wickedness is forgiven, and whose sin is covered. Now look wherein Stands happiness, therein Stands salvation:
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for what happinesse is there besides saluation? And the reason of the doctrine is apparent.
for what happiness is there beside salvation? And the reason of the Doctrine is apparent.
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Man was first cast out of Paradise for sinne; neither doth any thing hinder his returne but onely sinne:
Man was First cast out of Paradise for sin; neither does any thing hinder his return but only sin:
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for so long as his sinnes remaine, they are as a waightie burden , to presse him downe to hell,
for so long as his Sins remain, they Are as a weighty burden, to press him down to hell,
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and his wages and stipend is eternall Death .
and his wages and stipend is Eternal Death.
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Therefore if sinne bee taken away and pardoned, God hath against him no matter of displeasure,
Therefore if sin be taken away and pardoned, God hath against him no matter of displeasure,
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and Christs obedience being imputed to him, heauen cannot bee denied him, hee must needes be saued.
and Christ Obedience being imputed to him, heaven cannot be denied him, he must needs be saved.
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This may briefly serue to make plaine this doctrine.
This may briefly serve to make plain this Doctrine.
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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 First use of it, is to strengthen us in a notable point, which is, that in the matter of salvation, all merit and desert of our own works, Are utterly excluded:
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The ground whereof is in this place very expresse. For I demand:
The ground whereof is in this place very express. For I demand:
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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.
wherein does that salvation stand, which must be published by the minister in the Church of God? Zachary Answers, that it Stands in the remission of Sins.
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Now, desert and remission cannot agree:
Now, desert and remission cannot agree:
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If my plea for saluation must be, the pardon of my sinnes, where is my merit? If I haue saluation by desert of workes, I haue it vpon right:
If my plea for salvation must be, the pardon of my Sins, where is my merit? If I have salvation by desert of works, I have it upon right:
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but if I obtaine it by the pardon of my sinnes, I haue it wholly vpon courtesie.
but if I obtain it by the pardon of my Sins, I have it wholly upon courtesy.
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This is a direct kind of reasoning: and it is iustified by S. Pauls course.
This is a Direct kind of reasoning: and it is justified by S. Paul's course.
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His maine proposition is, that a man is iustified by faith, without the workes of the law .
His main proposition is, that a man is justified by faith, without the works of the law.
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This he proueth (as by other reasons, so) by a testimony fetched out of the two and thirtieth Psalme.
This he Proves (as by other Reasons, so) by a testimony fetched out of the two and thirtieth Psalm.
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Euen as Dauid (saith he) declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes &c . Even as David (Says he) Declareth the blessedness of the man unto whom God imputeth righteousness without works etc..
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Dauid placeth happinesse in the remission of sinnes:David places happiness in the remission of Sins:
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If in remission of sinnes, what place is left for workes in this businesse? And this is the expresse doctrine of the Scripture:
If in remission of Sins, what place is left for works in this business? And this is the express Doctrine of the Scripture:
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Eternall life is the gift of God : Eternal life is the gift of God:
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and what is more free than gift? By grace are ye saued through faith, &c. not of workes,
and what is more free than gift? By grace Are you saved through faith, etc. not of works,
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lest any man should boast himselfe . lest any man should boast himself.
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Not by the workes of righteousnesse which we had done, but according to his mercy he saued vs . Not by the works of righteousness which we had done, but according to his mercy he saved us.
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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 .
If any works might deserve, what more meritorious than the sufferings of Martyrs? yet the afflictions of this present time, Are not worthy of the glory, which shall be showed unto us.
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This is directly against the doctrine of Popery, which is not ashamed to maintaine, that Works are the proper cause of life euerlasting .
This is directly against the Doctrine of Popery, which is not ashamed to maintain, that Works Are the proper cause of life everlasting.
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Let Papist (if they can) reconcile and make these agree, how saluation can be grounded vpon the forgiuenesse of sinnes,
Let Papist (if they can) reconcile and make these agree, how salvation can be grounded upon the forgiveness of Sins,
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and yet be ours by the dignity of our workes. They crie out against vs in regard of this doctrine two waies.
and yet be ours by the dignity of our works. They cry out against us in regard of this Doctrine two ways.
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First, that life eternall and saluation are often in Scripture promised as the reward of good workes,
First, that life Eternal and salvation Are often in Scripture promised as the reward of good works,
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and that therefore life eternall is of merit. I answer, that reward is twofold. First, of fauour. Secondly, of debt.
and that Therefore life Eternal is of merit. I answer, that reward is twofold. First, of favour. Secondly, of debt.
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So S. Paul himselfe doth distinguish . Now life eternall, is a reward of fauour: It is the gift of God .
So S. Paul himself does distinguish. Now life Eternal, is a reward of favour: It is the gift of God.
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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.
Indeed in the matter of salvation God hath made himself a debtor: But how? By his free promise, not by the merit of any work.
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If he hath vouchsafed to promise life eternall to our obedience, it is true we may claime it as due,
If he hath vouchsafed to promise life Eternal to our Obedience, it is true we may claim it as due,
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but not because of the excellencie of our obedience, but because of the truth and strength of the promise.
but not Because of the excellency of our Obedience, but Because of the truth and strength of the promise.
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Very effectuall is that phrase of the Apostles, when he calleth life eternall, a Reward of inheritance :
Very effectual is that phrase of the Apostles, when he calls life Eternal, a Reward of inheritance:
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which prooues, that God doth not giue it for Works, as a thing by them deserued,
which Proves, that God does not give it for Works, as a thing by them deserved,
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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.
but Because we Are become his children by the free grace of adoption. Secondly, they cry out, that by this means we destroy good Works.
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I answer, that that is a meere vntruth.
I answer, that that is a mere untruth.
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For wee say, that none can bee saued without good Works, because God hath ordained them that we should walke in them ;
For we say, that none can be saved without good Works, Because God hath ordained them that we should walk in them;
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we teach, that that Faith is vaine and dead , which doth not worke by loue :
we teach, that that Faith is vain and dead, which does not work by love:
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For albeit we must not bee zealous in good works , with an hope to merit thereby,
For albeit we must not be zealous in good works, with an hope to merit thereby,
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yet we know and preach, that there are sundry necessarie vses of them, for which they ought not to bee neglected.
yet we know and preach, that there Are sundry necessary uses of them, for which they ought not to be neglected.
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So then this is the first vse of this doctrine, to establish vs in the doctrine of free iustification without works.
So then this is the First use of this Doctrine, to establish us in the Doctrine of free justification without works.
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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:
If I would be saved, the pardon of my Sins, the hiding and covering of mine own actions, is the thing which I must seek After:
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therefore what warrant haue I to relie vpon my own deseruing? This is needfull to be noted,
Therefore what warrant have I to rely upon my own deserving? This is needful to be noted,
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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:
Because this error Goes Far, and too too many do trust to their own Deeds. If thou Wouldst be saved, this must be thy Plea:
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O Lord I haue sinned, euen in my best courses, I beseech thee for Christ to pardon mee: Oh Lord I have sinned, even in my best courses, I beseech thee for christ to pardon me:
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and not, Lord behold this I haue done, thus I haue deserued, therefore I require thee of thy iustice to reward me.
and not, Lord behold this I have done, thus I have deserved, Therefore I require thee of thy Justice to reward me.
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The second vse, is matter of exhortation to euerie one of vs. For behold, our saluation stands in the remission of sinnes: The second use, is matter of exhortation to every one of us For behold, our salvation Stands in the remission of Sins:
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Dost thou then desire to be saued? then thou must labour that thy sinnes may bee pardoned: This followeth necessarily.
Dost thou then desire to be saved? then thou must labour that thy Sins may be pardoned: This follows necessarily.
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It is a wofull thing to looke vpon the most: They pretend an expectation and a desire of saluation;
It is a woeful thing to look upon the most: They pretend an expectation and a desire of salvation;
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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.
talk with them, they will say they desire it and pray for it: yet of all other things, Remission of Sins, is that which is least laboured for.
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If any man should with Salomon, stand in the window of his house, and looke and consider the courses of men,
If any man should with Solomon, stand in the window of his house, and look and Consider the courses of men,
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how should hee see them emploied? Some gaping after wealth, some striuing to become great,
how should he see them employed? some gaping After wealth, Some striving to become great,
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and to set their nest on hie , 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 to Set their nest on high, Some running After vain delights, Some plotting and studying for revenge, Some drinking, Some gaming, Some playing the wantons, Some pranking up themselves, all of them guilty before God, of more Sins than there be grass piles upon the earth,
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and yet scarsely any one seriously busying himselfe about this, how his sinnes may bee pardoned, and his iniquities couered.
and yet scarcely any one seriously busying himself about this, how his Sins may be pardoned, and his iniquities covered.
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If we should see a malefactor guiltie of many capitall trespasses, taken and imprisoned, and the day of the assise approching,
If we should see a Malefactor guilty of many capital Trespasses, taken and imprisoned, and the day of the assize approaching,
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and yet the same man to be secure and iocund and gamsome, would wee not all condemne him for a desperate person,
and yet the same man to be secure and jocund and gamsome, would we not all condemn him for a desperate person,
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and say, we wondered how he could be so merrie, hauing so many foule matters to be put in against him,
and say, we wondered how he could be so merry, having so many foul matters to be put in against him,
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and not knowing how to escape? yes doubtles. And yet euen so is the case with vs:
and not knowing how to escape? yes doubtless. And yet even so is the case with us:
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Our sinnes are more in number than the haires of our head ; Our Sins Are more in number than the hairs of our head;
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taken we be, and cannot hide our selues from the Lord, (for whither shall we flee from his presence ? answer to particulars wee cannot, to endure the triall is a thing vnpossible;
taken we be, and cannot hide our selves from the Lord, (for whither shall we flee from his presence? answer to particulars we cannot, to endure the trial is a thing unpossible;
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for if thou, O Lord, straitly markest iniquities, O Lord who shall stand ? and, can thine heart endure, or can thy hands be strong in the daies that I shall haue to do with thee ? The very sight of the Iudge at the day of reckning, will make vs say to the mountaines, Fall on vs,
for if thou, Oh Lord, straitly markest iniquities, Oh Lord who shall stand? and, can thine heart endure, or can thy hands be strong in the days that I shall have to do with thee? The very sighed of the Judge At the day of reckoning, will make us say to the Mountains, Fallen on us,
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and to the hils, Couer vs . and to the hills, Cover us.
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1746
What then shall we say of our owne selues, who for all this, sleepe vpon the elbowes of our owne securitie,
What then shall we say of our own selves, who for all this, sleep upon the elbows of our own security,
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1747
and put these things farre from our thoughts, and neuer goe about to sue out a discharge,
and put these things Far from our thoughts, and never go about to sue out a discharge,
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1748
and to bee comfortablie secured in our consciences of Gods fauour? This securitie cannot be excused;
and to be comfortably secured in our Consciences of God's favour? This security cannot be excused;
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1749
well may we sleepe in our negligence, but our Damnation sleepeth not , and wee shall surely perish in our carelesnesse.
well may we sleep in our negligence, but our Damnation Sleepeth not, and we shall surely perish in our carelessness.
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Thou wilt say (perhaps) vnto me;
Thou wilt say (perhaps) unto me;
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You speake much of my negligence, you blame me for not seeking the pardon of my sinnes,
You speak much of my negligence, you blame me for not seeking the pardon of my Sins,
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1752
but you 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.
but you teach me not the Way by which I might obtain this favour. Harken Therefore, whosoever thou art, which Desirest to be instructed in this thing.
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1753
There is none can forgiue sinnes but God; the only person, in and by whom sinnes are pardoned, is Christ Iesus.
There is none can forgive Sins but God; the only person, in and by whom Sins Are pardoned, is christ Iesus.
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1754
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 .
The means of obtaining pardon from God the Father by christ, is Set down briefly by S. John: If we acknowledge our Sins, he is faithful and just to forgive us our Sins.
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1755
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,
Thus then thou must proceed if thou desire Remission of Sins: First, thou must use a diligent and serious examination of thine own heart by the law of God, to see how the case Stands with thee,
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and what sinnes and corruptions thou art guiltie of: This the Scripture teacheth; Let vs search and try our waies .
and what Sins and corruptions thou art guilty of: This the Scripture Teaches; Let us search and try our ways.
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1757
Secondly, thou must in thine own thoughts arraigne thy selfe before God, supposing that euen now the day of reckning were,
Secondly, thou must in thine own thoughts arraign thy self before God, supposing that even now the day of reckoning were,
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and thou wert now instantly to answer before God.
and thou Wertenberg now instantly to answer before God.
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1759
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:
Thirdly, thou must put up an accusation against thy self, ripping up all thy known Sins, without lessening them, without excusing them, without hiding them, without taking upon thee to defend them:
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1760
Thus did Dauid; I know mine iniquities, and my sinne is euer before me. Against thee, against thee only haue I sinned &c .
Thus did David; I know mine iniquities, and my sin is ever before me. Against thee, against thee only have I sinned etc..
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1761
Thus did Ezra; Our iniquities are increased ouer our head, and our trespase is growne vp to the heauen .
Thus did Ezra; Our iniquities Are increased over our head, and our trespase is grown up to the heaven.
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1762
Fourthly, thou must goe on, to giue the sentence against thy selfe, acknowledging that thou art worthy of euerlasting death and condemnation.
Fourthly, thou must go on, to give the sentence against thy self, acknowledging that thou art worthy of everlasting death and condemnation.
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1763
Thus did Daniel; O Lord vnto vs belongeth open shame : Thus did the Prodigall, I am no more worthy to be called thy sonne .
Thus did daniel; Oh Lord unto us belongeth open shame: Thus did the Prodigal, I am no more worthy to be called thy son.
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1764
Fiftly, thou must with as much earnestnesse as thou possibly canst, entreate the Lord for Christs sake to pardon thee,
Fifty, thou must with as much earnestness as thou possibly Canst, entreat the Lord for Christ sake to pardon thee,
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1765
and neuer leaue him, till he giue this blessed answer to thy conscience, that all thy sinnes are cleane put out of his remembrance.
and never leave him, till he give this blessed answer to thy conscience, that all thy Sins Are clean put out of his remembrance.
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1766
Thus we are taught to doe;
Thus we Are taught to do;
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1767
Take vnto you words, and turne to the Lord, and say vnto him, Turne away all iniquity and receiue vs graciously . Take unto you words, and turn to the Lord, and say unto him, Turn away all iniquity and receive us graciously.
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1768
Thus did Daniel; O my God encline thine care and heare &c. O Lord heare, O Lord forgiue, O Lord consider &c .
Thus did daniel; Oh my God incline thine care and hear etc. O Lord hear, Oh Lord forgive, Oh Lord Consider etc..
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1769
Lastly, thou must begge grace and strength to be able to walke in newnesse of life.
Lastly, thou must beg grace and strength to be able to walk in newness of life.
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1770
So did Dauid; Let thy good spirit lead me into the land of righteousnesse .
So did David; Let thy good Spirit led me into the land of righteousness.
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1771
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;
This is the only Way to obtain remission of Sins, if we would be saved, this is a thing which ought daily to be done;
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1772
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,
we must be ever reckoning with our selves, still asciting ourselves before God, still laying open our corruptions before him, still bewailing our Weaknesses, still suing for mercy, still labouring that our Sins may be shaken off,
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1773
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 the graces of God increased in us are these strange things to our knowledge, strange to our practice, have we never Thought upon taking this serious and strict and thorough course with our selves? surely our Sins do yet hang upon the file in God's high court, the bill against us is canceled,
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1774
and in the day of account we cannot escape.
and in the day of account we cannot escape.
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1775
It is my duty to giue knowledge of saluation, and to teach that our saluation stands in the remission of sinnes,
It is my duty to give knowledge of salvation, and to teach that our salvation Stands in the remission of Sins,
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1776
and to shew you the way how this remission may be obtained:
and to show you the Way how this remission may be obtained:
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and God forbid that I should cease to shew you the good and the right way .
and God forbid that I should cease to show you the good and the right Way.
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If now, when the way is thus sanded foorth vnto you, you will say, as they did of old, We will not walke therein , you must suffer mee to conclude with Moses, I call heauen and earth to record against you, this day, that you shall shortly perish .
If now, when the Way is thus sanded forth unto you, you will say, as they did of old, We will not walk therein, you must suffer me to conclude with Moses, I call heaven and earth to record against you, this day, that you shall shortly perish.
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Thus much for the fourth branch.
Thus much for the fourth branch.
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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 fift is the fountain out of which this salvation, which Stands in the remission of Sins, does flow, in those words, Through the tender mercy of our God.
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The phrase of speech here is very effectuall.
The phrase of speech Here is very effectual.
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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,
For Zachary Satisfieth not himself to say mercy, but he mentioneth, Bowels of mercy. It is spoken After the manner of men, to note out an exceeding tenderness and inwardness of compassion, such as is,
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when a pitifull person his very bowels yearne and are mooued within him, to behold some wofull or distressed spectacle.
when a pitiful person his very bowels yearn and Are moved within him, to behold Some woeful or distressed spectacle.
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So the mercy of God in this case is not ordinarie, but more full of commiseration,
So the mercy of God in this case is not ordinary, but more full of commiseration,
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than any man possibly can imagine.
than any man possibly can imagine.
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Hence are we taught that, (which hath beene often touched in this Hymne) namely, That the supreme cause, 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 ,
Hence Are we taught that, (which hath been often touched in this Hymn) namely, That the supreme cause, the First root of our salvation, is the riches of God's mercy, the tenderness of his voluntary and free compassion towards us Hence is it that the elect Are called Vessels of mercy,
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1787
because the whole worke of their saluation, can be ascribed to no other thing but only to mercy.
Because the Whole work of their salvation, can be ascribed to no other thing but only to mercy.
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1788
Excellent is the place of the Apostle ;
Excellent is the place of the Apostle;
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1789
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:
Thus and thus we were by nature, dead in Trespasses and in Sins, children of wrath etc. Whence is it that we Are brought into a better estate? God, which is rich in mercy etc. hath quickened us, etc. Paul Says of himself that he had sometime been a blasphemer, and a Persecutor and an oppressor:
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whence came it, that he was not so still? was it from himselfe? no:
whence Come it, that he was not so still? was it from himself? no:
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1791
I was receiued to mercy, saith he . Blessed be God &c. which according to his abundant mercy &c. . The Scripture is very precise in this point, in ascribing euery specialty to Gods mercy and free grace. I was received to mercy, Says he. Blessed be God etc. which according to his abundant mercy etc.. The Scripture is very precise in this point, in ascribing every specialty to God's mercy and free grace.
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Touching election, it is called the election of grace . Touching vocation, it is said to be according to grace .
Touching election, it is called the election of grace. Touching vocation, it is said to be according to grace.
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Touching faith, it is said to be giuen . Touching iustification, it is said to be freely by Gods grace .
Touching faith, it is said to be given. Touching justification, it is said to be freely by God's grace.
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1794
Touching euery good motion, it is said, that it is God which worketh it . Touching life eternall, it is termed a gift .
Touching every good motion, it is said, that it is God which works it. Touching life Eternal, it is termed a gift.
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1795
The holy Scripture laboureth in nothing more, than to prooue that God was mooued by nothing in the matter of mans saluation,
The holy Scripture Laboureth in nothing more, than to prove that God was moved by nothing in the matter of men salvation,
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1796
but only by his mercy. I, euen I, am he that putteth away thine iniquities for mine owne sake .
but only by his mercy. I, even I, am he that putteth away thine iniquities for mine own sake.
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And indeed if our naturall estate be considered, it must needs be, that all will be ascribed to mercy: Children of wrath , Enemies to God , our imaginations onely euill , our wisedome death , Reprobate to euery good worke .
And indeed if our natural estate be considered, it must needs be, that all will be ascribed to mercy: Children of wrath, Enemies to God, our Imaginations only evil, our Wisdom death, Reprobate to every good work.
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1798
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,
What was there (think we) to induce God, or to incline or bend him to do ought for us? how must not all needs be said to flow from his free mercy? Every spiritual man may truly say in respect of spiritual things,
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1799
as Iacob did of his wealth, God hath had mercy on mee, and therefore I haue all these things ; or as the Church acknowledgeth;
as Iacob did of his wealth, God hath had mercy on me, and Therefore I have all these things; or as the Church acknowledgeth;
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1800
Lord thou hast wrought all our workes for vs . Lord thou hast wrought all our works for us.
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The vse is, still to maintaine the glory of God, and to beate downe the naturall pride and presuming of mans heart:
The use is, still to maintain the glory of God, and to beat down the natural pride and presuming of men heart:
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merit and grace can neuer agree :
merit and grace can never agree:
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1803
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,
that which is by mercy is not by works, that which is by works is not by mercy. And know we this, that we have made great proceedings in godliness,
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1804
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.
when we have learned out of the due consideration of our own spiritual weakness, and out of the lively apprehension of our own lost and desperate estate, effectually and affectionately to acknowledge, that had it not been for the unspeakable riches of God's mercy, we could never have come one piece of a step towards heaven.
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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,
And indeed, until a man is come to the effectual acknowledgement and understanding of an absolute misery in himself, without any power left in himself,
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1806
so much as by a thought to wish or further his owne true good, he may prate of the mercy of God,
so much as by a Thought to wish or further his own true good, he may prate of the mercy of God,
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1807
but he can neuer truly and comfortably apprehend it.
but he can never truly and comfortably apprehend it.
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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.
God is so jealous of it, that if we go about to temper any other thing therewith more or less, the sweetness thereof is utterly lost.
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1809
Secondly, this may be a comfort vnto vs, that looke how much we take from our naturall humor by giuing all to Gods mercy,
Secondly, this may be a Comfort unto us, that look how much we take from our natural humour by giving all to God's mercy,
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1810
so much we adde to our spirituall setlednesse, and doe make the estate of our soules so much the surer.
so much we add to our spiritual Settledness, and do make the estate of our Souls so much the Surer.
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1811
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;
For, if that which had the First beginning from God's mercy, were by our endeavours to be perfited, we might well doubt of our salvation;
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1812
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.
but when we rely wholly upon God's mercy, there is no cause of Fear: Because the mercy of God is (as himself) perpetual and unalterable.
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There is nothing in vs that began it, there is nothing in vs that can alter it.
There is nothing in us that began it, there is nothing in us that can altar it.
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1814
The sixt branch now followeth, touching the especiall fruits of this tender mercy of our God:
The sixt branch now follows, touching the especial fruits of this tender mercy of our God:
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1815
and that is, that thereby the day-spring from on high hath visited vs. Here we must 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.
and that is, that thereby the dayspring from on high hath visited us Here we must inquire. 1. What the dayspring is. 2. Who is meant by it. 3. Why it is said to be from an high. First, by Dayspring is meant literally, the First appearance and breaking of the day, in the East part of heaven, foretelling the near rising and approaching of the Sun.
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Secondly, by Day-spring is spiritually vnderstood Christ Iesus.
Secondly, by Dayspring is spiritually understood christ Iesus.
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1817
It seemeth that Zacharie had reference to the ancient Prophecies, touching a starre that should come of Iaacob ,
It seems that Zacharias had Referente to the ancient Prophecies, touching a star that should come of Jacob,
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1818
and of a Sunne of Righteousnes which should arise .
and of a Sun of Righteousness which should arise.
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1819
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;
Thirdly, it is said to be from on high, to teach us from whence this refreshing comes, not from earth, not from below, not from the device or procurement of Man;
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but from Heauen, from the free grace and mercy and power of God:
but from Heaven, from the free grace and mercy and power of God:
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1821
And it is also said to visite vs; to note out (as hath beene before obserued) our wofull extremitie without Christ:
And it is also said to visit us; to note out (as hath been before observed) our woeful extremity without christ:
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1822
inasmuch as the word (visite) doeth ordinarily betoken a sicke and distressed estate in those which are visited.
inasmuch as the word (visit) doth ordinarily betoken a sick and distressed estate in those which Are visited.
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1823
So that this is the sense;
So that this is the sense;
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1824
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,
that by the great mercy of God, it is come to pass, that christ Iesus, (who is the Light and Comfort of his Church) hath broken forth,
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1825
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:
and hath cast out his beams for the refreshing and cheering of our Souls. If this clause were to be handled apart, many things might be gathered thence:
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1826
but treating of it now with the rest, and so, neither repeating out of it things alreadie touched,
but treating of it now with the rest, and so, neither repeating out of it things already touched,
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1827
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.
nor yet raising from it such points as that which follows will give us more full occasion to Consider, these Are the chief things to be noted hence.
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1828
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. First, That the coming of christ into the World, to work our salvation, is the principal evidence and the chief fruit of God's mercy. Consider how this is raised.
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1829
Zacharie had spoken of the bowels of Gods mercy, that is, of the deepest measure of his grace and compassion:Zacharias had spoken of the bowels of God's mercy, that is, of the Deepest measure of his grace and compassion:
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1830
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:
Now, as an instance and proof thereof, he does insist especially upon this, the rising of the Sun of Righteousness christ Iesus. As if he had said:
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1831
Many waies is the mercy of God made knowne vnto vs, the earth is full of it,
Many ways is the mercy of God made known unto us, the earth is full of it,
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1832
but this exceeds all, that hee hath 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 .
but this exceeds all, that he hath enlightened the World by his Son, and hath visited us with so great salvation To this agreeth the speech of Paul, God sets out his love towards us, seeing, etc. christ died for us.
cc-acp d vvz d, cst pns31 vhz vvn dt n1 p-acp po31 n1, cc vhz vvn pno12 p-acp av j n1 p-acp d vvz dt n1 pp-f np1, np1 vvz av po31 n1 p-acp pno12, vvg, av np1 vvd p-acp pno12.
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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.
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, upon which he hath Set it forth, that all men might behold in it the fullness thereof.
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1834
In this (saith Iohn) appeared the loue of God, because he sent his onely begotten Sonne into the World &c . In this (Says John) appeared the love of God, Because he sent his only begotten Son into the World etc..
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1835
In this: meaning, that although it appeareth in other things, yet in this especially. The reason is plaine:In this: meaning, that although it appears in other things, yet in this especially. The reason is plain:
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1836
It is the mercy of God, that we liue and breath, and enioy health and peace.
It is the mercy of God, that we live and breath, and enjoy health and peace.
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1837
In these things Gods loue is to be seene; but what were these without Christ, according to that saying;
In these things God's love is to be seen; but what were these without christ, according to that saying;
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1838
What shall it profit a man, though hee should winne the whole world, if hee lose his owne soule ? All other comforts without an interest into Christ, doe but helpe to encrease our condemnation. What shall it profit a man, though he should win the Whole world, if he loose his own soul? All other comforts without an Interest into christ, do but help to increase our condemnation.
r-crq vmb pn31 vvi dt n1, cs pns31 vmd vvi dt j-jn n1, cs pns31 vvb po31 d n1? av-d j-jn n2 p-acp dt n1 p-acp np1, vdb p-acp vvi pc-acp vvi po12 n1.
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1839
This serueth to discouer our folly. Of all the mercies of God, that, of Christ is the chiefest;
This serveth to discover our folly. Of all the Mercies of God, that, of christ is the chiefest;
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1840
yet of all the rest it is least sought for.
yet of all the rest it is least sought for.
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1841
We are (the most) right of the Epicures minde, if the sides and belly be well, let the rest goe how it will.
We Are (the most) right of the Epicureans mind, if the sides and belly be well, let the rest go how it will.
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1842
Heerein we are like children, who looke vpon the babies in a booke, but care not for the matter.
Herein we Are like children, who look upon the babies in a book, but care not for the matter.
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1843
These outward things are but toics and trifles in comparison, them we gaze vpon, vpon them we doe euen fix our desires.
These outward things Are but toics and trifles in comparison, them we gaze upon, upon them we do even fix our Desires.
np1 j n2 vbr p-acp n2-j cc n2 p-acp n1, pno32 pns12 vvb p-acp, p-acp pno32 pns12 vdi av vvi po12 n2.
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1844
It ought not to be so, neither indeed is it so with true Christians:
It ought not to be so, neither indeed is it so with true Christians:
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1845
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 ,
they Are like David; who when he beheld the men of his time, rejoicing in their Wheat and their Wine, cried out, Lord lift up the Light of thy countenance upon me,
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1846
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;
as it were scorning all things Else in respect of that. remember we then: This is the height of God's mercy, that he hath given us christ;
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1847
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;
let it be the height, yea, the very All, of our Desires to enjoy christ. Of all Cares, let this be our chief care, how we may be saved. another point observable hence is;
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1848
The stablenesse and vnchangeablenesse of that worke of saluation which is wrought by Christ Iesus: The stableness and unchangeableness of that work of salvation which is wrought by christ Iesus:
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1849
It must be so, seeing it is said to be from on hie; out of heauen and from God:
It must be so, seeing it is said to be from on high; out of heaven and from God:
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1850
Apply to it wee may that rule of Gamaliel: If this counsell bee of God, yee cannot destroy it :
Apply to it we may that Rule of Gamaliel: If this counsel be of God, ye cannot destroy it:
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1851
so this thing, is from on hie, it hath fetched the beginning from God, therefore it cannot bee frustrated.
so this thing, is from on high, it hath fetched the beginning from God, Therefore it cannot be frustrated.
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1852
All things vnder the Moone are subiect to change, the things aboue are firme and immutable.
All things under the Moon Are Subject to change, the things above Are firm and immutable.
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1853
This is Pauls reasoning touching the certainty of saluation . He goeth vpon hie to the foundation of all, Gods eternall Predestination, that is vnchangeable,
This is Paul's reasoning touching the certainty of salvation. He Goes upon high to the Foundation of all, God's Eternal Predestination, that is unchangeable,
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1854
therefore their Iustification is firme, therefore their Glorification is certaine.
Therefore their Justification is firm, Therefore their Glorification is certain.
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1855
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 . Hymenaeus and Philetus by their false Doctrine destroyed the faith of certain (for it was not built upon the Rock) but The Foundation of God remains sure, Says the Apostle.
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1856
This is, first, a great comfort to all true beleeuers: Their saluation dependeth not vpon vncertainties: This is, First, a great Comfort to all true believers: Their salvation dependeth not upon uncertainties:
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1857
hee is come from on hie, which hath vndertaken it. This is an Anchor of the soule both sure and stedfast .
he is come from on high, which hath undertaken it. This is an Anchor of the soul both sure and steadfast.
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1858
Your life is hid with Christ in God . Your life is hid with christ in God.
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1859
The course was framed in heauen, all the strength and power of hell cannot dissolue it.
The course was framed in heaven, all the strength and power of hell cannot dissolve it.
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1860
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. Secondly, this (from on high) may be a good admonition to us, if we desire a part with christ, to labour to pull & retire our affections from earthly things.
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1861
So reasoneth Paul; If ye be risen with Christ, seeke the things which are aboue . Our saluation is from on hie, and therefore wee must labour to looke vpward:
So reasoneth Paul; If you be risen with christ, seek the things which Are above. Our salvation is from on high, and Therefore we must labour to look upward:
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1862
It was the speech of Christ:
It was the speech of christ:
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1863
You are from beneath, &c , meaning, that because they were such as did sauour onely of earthly things, You Are from beneath, etc., meaning, that Because they were such as did savour only of earthly things,
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1864
therefore Religion and grace could not enter into their hearts:
Therefore Religion and grace could not enter into their hearts:
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1865
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:
If we ever be like Swine, muzzling in the ground, and like the Mole or Want, burying our selves in the earth, we make our selves unfit for the Kingdom of God:
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1866
The Church hath the Moone vnder her feet :
The Church hath the Moon under her feet:
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1867
Shee despiseth and setteth light by all the riches, glory, pompe and carnall pleasures of this world:
She despises and sets Light by all the riches, glory, pomp and carnal pleasures of this world:
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1868
And indeed still, the higher a man laboureth to lift vp his thoughts to heauenly things, the baser will these earthly things seeme to be vnto him:
And indeed still, the higher a man Laboureth to lift up his thoughts to heavenly things, the baser will these earthly things seem to be unto him:
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1869
as when one climeth a high tower or hill, the higher hee doth mount, the lesse doth euery thing appeere which is below him.
as when one climeth a high tower or hill, the higher he does mount, the less does every thing appear which is below him.
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1870
THE TENTH SERMON. VERS. 79. To giue light to them that sit in darknesse and in the shadow of death,
THE TENTH SERMON. VERS. 79. To give Light to them that fit in darkness and in the shadow of death,
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1871
and to guide our feete into the way of Peace.
and to guide our feet into the Way of Peace.
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1872
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:
WE Are now come unto the Seventh and last branch, namely, the special end why this Dayspring hath appeared, which is, To give Light, etc. The sum of the place is, A kindness or benefit bestowed:
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1873
the partie by whom it is bestowed wee haue heard of: (The Day-spring from on hie).
the party by whom it is bestowed we have herd of: (The Dayspring from on high).
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1874
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:
Now we have Here two things to be considered of: 1. The state and condition of the parties to whom it is given (they fit in darkness and in the shadow of death). 2. The quality of the benefit, (To give Light, and, to guide into the Way of peace.) The former shows how miserable we be without christ:
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1875
The latter, what happinesse is offered to vs in Christ.
The latter, what happiness is offered to us in christ.
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1876
In handling the former wee must first enquire the sense, namely, what is meant by Darknesse, and what by the shadow of Death.
In handling the former we must First inquire the sense, namely, what is meant by Darkness, and what by the shadow of Death.
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1877
The word (Darknesse) must not bee taken literally, for any outward, materiall, earthly or sensible darknesse;
The word (Darkness) must not be taken literally, for any outward, material, earthly or sensible darkness;
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1878
such as is when the heauens are ouerwhelmed with clouds, the Sunne set, the starres hidden,
such as is when the heavens Are overwhelmed with Clouds, the Sun Set, the Stars hidden,
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1879
and the Moone not appearing, and neither fire nor candle to bee gotten.
and the Moon not appearing, and neither fire nor candle to be got.
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1880
But it must be taken in a spirituall sense, with reference to the inward parts, to the soule and conscience.
But it must be taken in a spiritual sense, with Referente to the inward parts, to the soul and conscience.
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1881
And being so taken, it betokeneth two things. 1. Want of true sauing knowledge: 2. Want of true spirituall comfort.
And being so taken, it Betokeneth two things. 1. Want of true Saving knowledge: 2. Want of true spiritual Comfort.
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1882
Thus Light, in Scripture is taken: first, for true knowledge. That the Eies of your vnderstanding may be lightened : Secondly for true comfort:
Thus Light, in Scripture is taken: First, for true knowledge. That the Eyes of your understanding may be lightened: Secondly for true Comfort:
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1883
Light is sowen for the Righteous, and ioy for the vpright in heart . So also darknesse, is put for the contrarie. Light is sown for the Righteous, and joy for the upright in heart. So also darkness, is put for the contrary.
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1884
First, for Ignorance: Men loued darknesse rather than Light : Hauing their cogitation darkned . Secondly, for amazednesse and perplexitie of spirit:
First, for Ignorance: Men loved darkness rather than Light: Having their cogitation darkened. Secondly, for amazedness and perplexity of Spirit:
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1885
If they looke to the earth, behold darknesse and sorrow . Therefore Hell, which is the seat of Horror, is 〈 ◊ 〉 led Darknesse . If they look to the earth, behold darkness and sorrow. Therefore Hell, which is the seat of Horror, is 〈 ◊ 〉 led Darkness.
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1886
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.
So then by those which fit in darkness, Are meant those which lie buried in ignorance and blindness, utterly destitute of all true spiritual consolation.
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1887
Now to this, there is added another clause, (The shadow of death.) A phrase vsuall in Scripture, signifying an estate brought,
Now to this, there is added Another clause, (The shadow of death.) A phrase usual in Scripture, signifying an estate brought,
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1888
as it were, within the coastes and borders, and (as I may so speake) within the reach of death.
as it were, within the coasts and borders, and (as I may so speak) within the reach of death.
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1889
So that the meaning of both clauses together is this;
So that the meaning of both clauses together is this;
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1890
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.
That those to whom christ hath appeared as a Saviour, were without knowledge, without Comfort, without any means or possibility of life Eternal in themselves. This is the sense.
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1891
Heere then is ample occasion giuen to speake of our naturall estate without Christ:
Here then is ample occasion given to speak of our natural estate without christ:
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1892
The miserie whereof stands in three things. 1. Want of true knowledge. 2. Want of true comfort. 3. Subiection and liablenesse to death eternall.
The misery whereof Stands in three things. 1. Want of true knowledge. 2. Want of true Comfort. 3. Subjection and liableness to death Eternal.
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That these three are all true of euery naturall man, I will declare briefly. And first, That euery naturall man is destitute of true knowledge, the Scripture speaketh plainly.
That these three Are all true of every natural man, I will declare briefly. And First, That every natural man is destitute of true knowledge, the Scripture speaks plainly.
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1894
Paul saith, that naturally our Cogitations are darkned through Ignorance : Paul Says, that naturally our Cogitations Are darkened through Ignorance:
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1895
that we are vnwise , that is, such as vnderstand not What the will of the Lord is :
that we Are unwise, that is, such as understand not What the will of the Lord is:
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1896
that the Wisedome of our flesh is death and enmitie against God : that we neither perceiue, nor can know the things of the spirit of God .
that the Wisdom of our Flesh is death and enmity against God: that we neither perceive, nor can know the things of the Spirit of God.
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1897
And of this ignorance we haue examples; as in Nicodemus, who could not tell what to make of the doctrine of Regeneration ;
And of this ignorance we have Examples; as in Nicodemus, who could not tell what to make of the Doctrine of Regeneration;
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1898
and in the learned Athenians, who mocked at that which Paul taught touching the Resurrection . The most points of Religion seeme to flesh and bloud, vnreasonable, absurd, vnlikely.
and in the learned Athenians, who mocked At that which Paul taught touching the Resurrection. The most points of Religion seem to Flesh and blood, unreasonable, absurd, unlikely.
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1899
Man hath no knowledge of God by nature, but onely so much as may serue to condemne him.
Man hath no knowledge of God by nature, but only so much as may serve to condemn him.
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1900
We are taught by this, first, to disclaime all opinion of freewill, that is, of power in man (of himselfe) to embrace and to entertaine good when it is offred.
We Are taught by this, First, to disclaim all opinion of freewill, that is, of power in man (of himself) to embrace and to entertain good when it is offered.
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1901
This is certaine, that where the minde of man hath no power to conceiue, there the will hath no power to embrace.
This is certain, that where the mind of man hath no power to conceive, there the will hath no power to embrace.
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1902
Now it is prooued heere that we are all in darknesse; nay euen darknesse it selfe .
Now it is proved Here that we Are all in darkness; nay even darkness it self.
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1903
We are possessed with that extreme ignorance and dulnesse in the things of God, that (of our selues) we cannot vnderstand them:
We Are possessed with that extreme ignorance and dulness in the things of God, that (of our selves) we cannot understand them:
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1904
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,
Therefore, as God must First enlighten our minds, before we can conceive any good, so he must First bend and frame and new mould our wills,
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1905
before wee can truely affect, nay before wee can once encline or leane towards the same.
before we can truly affect, nay before we can once incline or lean towards the same.
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1906
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,
Let the Patrons of Freewill see how they can reconcile these things, namely, that man should naturally lie groveling in a thick missed of spiritual darkness,
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1907
and yet should haue power in himselfe to chuse that which is good, without speciall and particular enabling.
and yet should have power in himself to choose that which is good, without special and particular enabling.
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1908
Secondly, this aduiseth vs, not to admit our owne sense and conceit as a Iudge in matters of Religion.
Secondly, this adviseth us, not to admit our own sense and conceit as a Judge in matters of Religion.
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1909
The blinde (we say) is vnfit to iudge of colours, and naturall man, to determine of holy things. The blind (we say) is unfit to judge of colours, and natural man, to determine of holy things.
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1910
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,
He that will believe nothing, but that which his own reason shall approve, nor doe nothing more than his own corrupt affection shall incline unto, shall never believe so much as he ought,
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1911
nor practise the one halfe of that which is required.
nor practise the one half of that which is required.
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1912
A great 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.
A great cause of men's 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 soul.
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1913
The first lesson to be learned by a Christian is, to deny himselfe . It ought to satisfie thee that God hath so commanded, so spoken, so reuealed:
The First Lesson to be learned by a Christian is, to deny himself. It ought to satisfy thee that God hath so commanded, so spoken, so revealed:
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1914
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.
whither it be agreeable to reason or no, it is all one: Say with Peter, At thy word I will do this, or I will believe that.
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1915
Happie is he, who being priuy to his owne spirituall blindnesse, can stretch out his hand to the Lord,
Happy is he, who being privy to his own spiritual blindness, can stretch out his hand to the Lord,
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1916
and say with Dauid, Teach mee, Direct my steps in thy word: Let me not wander from thy Commandements .
and say with David, Teach me, Direct my steps in thy word: Let me not wander from thy commandments.
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1917
Thirdly, we are heereby let to see what they doe which please themselues in their ignorance. Thirdly, we Are hereby let to see what they do which please themselves in their ignorance.
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1918
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,
What is it, but a delighting in their own misery? It is as if a man should content himself to lie in the bottom of a dark stinking dungeon,
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1919
euen when there is meanes offered to release him.
even when there is means offered to release him.
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1920
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:
What is the chief part of our natural misery? Is it not this, that we fit in darkness? But what darkness is it? Our Senses do tell us, it is not any outward, bodily darkness, which is meant:
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1921
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,
It cannot be any, but the darkness of the soul. And what is the darkness of the soul but Ignorance and dulness? Faith is the eye of the soul,
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1922
and knowledge the ground of Faith.
and knowledge the ground of Faith.
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1923
You then, which wilfully muzzell your selues in ignorance, which desire not to bee better taught, which are wearie of the meanes of knowledge;
You then, which wilfully muzzle your selves in ignorance, which desire not to be better taught, which Are weary of the means of knowledge;
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1924
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 .
what do you, but even resolve with your selves to lie still in darkness, and to rush your selves into that Utter darkness, where nothing will be beside Weeping and gnashing of teeth.
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1925
Remember wee then, that as by nature in respect of sinne, wee are of all creatures the most miserable,
remember we then, that as by nature in respect of sin, we Are of all creatures the most miserable,
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1926
so one branch of our miserie is the darknesse of ignorance, the want of true sauing knowledge:
so one branch of our misery is the darkness of ignorance, the want of true Saving knowledge:
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1927
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 say, Wee will not be saued;
if we do willingly and contentedly cherish our selves therein, and refuse to understand the things which belong unto our Peace, it is all one as if we should say, we will not be saved;
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1928
Hell shall bee more welcome vnto vs then eternall life. The second part of our naturall miserie, is, The want of true comfort.
Hell shall be more welcome unto us then Eternal life. The second part of our natural misery, is, The want of true Comfort.
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1929
There is no peace to the wicked, saith God . There is no peace to the wicked, Says God.
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1930
The conscience, naturally, being not yet renued and purged by Christs blood, hath in it, one of these two euils; Senslesnesse, or Amazednesse:
The conscience, naturally, being not yet renewed and purged by Christ blood, hath in it, one of these two evils; Senslessness, or Amazedness:
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1931
Either it is blockish and benummed and feeleth nothing, and so passeth on in a kinde of drowsinesse and securitie,
Either it is blockish and benumbed and feeleth nothing, and so passes on in a kind of drowsiness and security,
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1932
like an Oxe that goeth to the slaughter ;
like an Ox that Goes to the slaughter;
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1933
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;
or Else it is perplexed and distracted with inward horror, not knowing which Way to turn it self for any true refreshing: And the reason is this;
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1934
In euery naturall heart, Sathan reigneth and worketh , and Christ is a stranger from it.
In every natural heart, Sathan Reigneth and works, and christ is a stranger from it.
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1935
Now where the King of confusion reigneth, and where the Prince of Peace 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;
Now where the King of confusion Reigneth, and where the Prince of Peace is a stranger, what Comfort can be looked for? Again, the Foundation of all true Comfort, is the persuasion of God's love in the forgiveness of Sins;
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1936
but this, I am sure, doth not grow in natures garden.
but this, I am sure, does not grow in nature's garden.
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1937
And thirdly, let a soule be wounded, a heart pricked, a conscience astonished, with the apprehension of sin,
And Thirdly, let a soul be wounded, a heart pricked, a conscience astonished, with the apprehension of since,
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1938
and with the Terror of the Lord , all the wit, of all the wisest men in the World, out of their owne reason cannot comfort it.
and with the Terror of the Lord, all the wit, of all the Wisest men in the World, out of their own reason cannot Comfort it.
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1939
This is a lim of our natural darknesse.
This is a limb of our natural darkness.
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1940
Let vs once be touched with inward sorrow, let nature doe her best, let carnall reason stretch it selfe to the vtmost pin,
Let us once be touched with inward sorrow, let nature do her best, let carnal reason stretch it self to the utmost pin,
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1941
yet shall we be swallowed vp with dismaiednes.
yet shall we be swallowed up with dismaidness.
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1942
This teacheth vs, what we must doe, when as in sicknesse, losse, disgraces, and in any other sadnesse,
This Teaches us, what we must do, when as in sickness, loss, disgraces, and in any other sadness,
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1943
and sullennesse of spirit we desire refreshing.
and sullenness of Spirit we desire refreshing.
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1944
If wee aske counsell of Nature or of carnall friends, what direction shall we receaue? Companie, Musicke, discourse, gaming,
If we ask counsel of Nature or of carnal Friends, what direction shall we receive? Company, Music, discourse, gaming,
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1945
and things of the like nature;
and things of the like nature;
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1946
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:
which Are like to water taken by one sick of a burning fever, which cooleth a little At the First, but After increases the heat:
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1947
or to stickes catched at by a man readie to be drowned, which promise some hope of helpe,
or to sticks catched At by a man ready to be drowned, which promise Some hope of help,
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1948
but yet faile in the vse, and perish with him that trusted to them.
but yet fail in the use, and perish with him that trusted to them.
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1949
If wee desire true comfort, we must goe out of our selues, and looke vpward, to him, who is the God of all consolation .
If we desire true Comfort, we must go out of our selves, and look upward, to him, who is the God of all consolation.
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1950
In his word we must meditate:
In his word we must meditate:
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1951
Except (saith Dauid) thy Law had been my delight, I should now haue perished in mine affliction . Except (Says David) thy Law had been my delight, I should now have perished in mine affliction.
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1952
The cause of mens deadnesse in the day of sorrow, is their dependance vpon carnall meanes ( the reed of Egypt ) while in the meane time they neglect the principall.
The cause of men's deadness in the day of sorrow, is their dependence upon carnal means (the reed of Egypt) while in the mean time they neglect the principal.
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The third part of our naturall miserie, is subiection to eternall death. Death is gone ouer all men : The third part of our natural misery, is subjection to Eternal death. Death is gone over all men:
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1954
and, The wages of sinne is death .
and, The wages of sin is death.
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1955
God told Adam, that in the day that hee did eat the forbidden fruit, hee should die the death .
God told Adam, that in the day that he did eat the forbidden fruit, he should die the death.
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Now inasmuch as wee haue all taken part with this disobedience, we haue all a share in this punishment.
Now inasmuch as we have all taken part with this disobedience, we have all a share in this punishment.
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1957
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,
This punishment is called Death, not Because it is an utter abolishment of thee Being of the creature (happy were it for the wicked if it were so) but it is so called,
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1958
because the soule is eternally separated from God, who is the fountaine of life and happinesse,
Because the soul is eternally separated from God, who is the fountain of life and happiness,
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1959
and by that meanes, it is euer dying, but dieth neuer, wishing a dessolution, but can neuer obtaine it.
and by that means, it is ever dying, but Dieth never, wishing a dessolution, but can never obtain it.
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1960
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, The use hereof is to humble us, and to abate our natural pride. Among men, if we see one that is a beggar by birth, to be proud,
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1961
and lifting vp himselfe, wee account it intolerable.
and lifting up himself, we account it intolerable.
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1962
Put case some one were borne to bee a slaue or a drudge, we would thinke such an one had little cause of boasting:
Put case Some one were born to be a slave or a drudge, we would think such an one had little cause of boasting:
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1963
Yet such is the naturall condition of vs all. The shadow and darknes of eternall death, is our best inheritance.
Yet such is the natural condition of us all. The shadow and darkness of Eternal death, is our best inheritance.
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1964
Let God giue vs our right, and what portion can wee expect but the fire of hell? It is natures desert,
Let God give us our right, and what portion can we expect but the fire of hell? It is nature's desert,
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1965
nay it is euen the desire of nature, to be plunged into it.
nay it is even the desire of nature, to be plunged into it.
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1966
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,
Why Are we secure, whom our Sins have cast into such a dismal estate? Thou pridest thy self in thy birth, thou in thy wealth, thou in thy wit, thou in thy painted sheath and gay clothing,
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1967
and considerest not, thy best desert what it is, and whereto it tends:
and Considerest not, thy best desert what it is, and whereto it tends:
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1968
whereas thou oughtest rather, to powre out thy heart like water before the face of the Lord , and to crie with Dauid: Saue me O God;
whereas thou Ought rather, to pour out thy heart like water before the face of the Lord, and to cry with David: Save me Oh God;
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1969
Deliuer me out of the mire, that I sinke not: Let not the pit shut her mouth vpon me . Deliver me out of the mire, that I sink not: Let not the pit shut her Mouth upon me.
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1970
Thus much touching the state of the parties, vpon whom Christ bestoweth the benefit of saluation:
Thus much touching the state of the parties, upon whom christ bestoweth the benefit of salvation:
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1971
where we see what we are all by nature without Christ;
where we see what we Are all by nature without christ;
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1972
without the light of knowledge, without the light of comfort, ready to be swallowed vp in the darknesse of eternall death.
without the Light of knowledge, without the Light of Comfort, ready to be swallowed up in the darkness of Eternal death.
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1973
The right vnderstanding of this point, when it workes to the humbling of the soule, is the very first step to happinesse,
The right understanding of this point, when it works to the humbling of the soul, is the very First step to happiness,
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1974
and the first fruits of true godlinesse.
and the First fruits of true godliness.
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1975
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.
The second thing to be handled in this Text, is the nature of the benefit, which is Here declared in two things: 1. To give Light: 2. To guide our feet into the Way of peace.
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1976
Of these two in their course.
Of these two in their course.
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1977
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.
In discoursing upon the former, I must show First, what is meant by Light; and then how this Light is given. The word Light is opposed to the former misery.
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1978
Whatsoeuer is vnderstood by Darknesse and the shadow of death;
Whatsoever is understood by Darkness and the shadow of death;
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1979
the contrarie thereunto is intended by this word Light: as namely, Light of knowledge, Light of comfort, and Light of life.
the contrary thereunto is intended by this word Light: as namely, Light of knowledge, Light of Comfort, and Light of life.
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1980
All these three are meant by the word Light, and into the world Christ came to impart these three. All these three Are meant by the word Light, and into the world christ Come to impart these three.
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1981
First, to giue the Light of Knowledge; I am come into this world, that they which see not, might see .
First, to give the Light of Knowledge; I am come into this world, that they which see not, might see.
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1982
No man hath seene God at any time, the onely begotten Sonne, &c. hee hath declared him . No man hath seen God At any time, the only begotten Son, etc. he hath declared him.
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1983
In him are hid all the treasures of wisedome and Knowledge , and of his fulnesse we must all receiue . In him Are hid all the treasures of Wisdom and Knowledge, and of his fullness we must all receive.
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1984
Secondly, to giue the Light of comfort:
Secondly, to give the Light of Comfort:
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1985
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 : The Spirit of the Lord is upon me, (the place is meant of christ) to give beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness:
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1986
And thence commeth that offer made by Christ:
And thence comes that offer made by christ:
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1987
Come vnto mee all that are wearie, &c. and yee shall finde rest for your soules . Come unto me all that Are weary, etc. and ye shall find rest for your Souls.
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1988
Thirdly, to giue the Light of Life:
Thirdly, to give the Light of Life:
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1989
He that followeth me shall not walke in darknesse, but shall haue the Light of Life . He that follows me shall not walk in darkness, but shall have the Light of Life.
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1990
Hee hath brought Life and Immortalitie to Light by the Gospell . And thus is that fulfilled which Christ spake: He hath brought Life and Immortality to Light by the Gospel. And thus is that fulfilled which christ spoke:
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1991
Whosoeuer beleeueth in mee shall not abide in darknesse : Whosoever Believeth in me shall not abide in darkness:
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1992
neither in the darknesse of Ignorance, nor in the darknesse of discomfort, nor in the darkenesse of eternall death.
neither in the darkness of Ignorance, nor in the darkness of discomfort, nor in the darkness of Eternal death.
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1993
Now for the maner and meanes of imparting this Light. Hee who is the Sunne of Righteousnesse , conueieth the beames of this Light by two instruments: 1. The Word. 2. The Spirit.
Now for the manner and means of imparting this Light. He who is the Sun of Righteousness, conveyeth the beams of this Light by two Instruments: 1. The Word. 2. The Spirit.
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1994
To assure vs that the Word is the Instrument to conuey the Light of Knowledge, it is said, to giue Light to the eies ;
To assure us that the Word is the Instrument to convey the Light of Knowledge, it is said, to give Light to the eyes;
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1995
and the Ministrie of it, is called the Light of the World ;
and the Ministry of it, is called the Light of the World;
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1996
the Ministers themselues, are said to bee Starres in Christs right hand , they haue committed vnto them, the Key of Knowledge ,
the Ministers themselves, Are said to be Stars in Christ right hand, they have committed unto them, the Key of Knowledge,
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1997
and it is their office, to giue Knowledge .
and it is their office, to give Knowledge.
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1998
Againe, that we may know the Word to be the Instrument of comfort, it is said to reioice the Heart ,
Again, that we may know the Word to be the Instrument of Comfort, it is said to rejoice the Heart,
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1999
and to be a Comfort in trouble .
and to be a Comfort in trouble.
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2000
Thirdly, to certifie vs, that it is the Instrument of Life, it is called the Word of Life , and a quickning Word .
Thirdly, to certify us, that it is the Instrument of Life, it is called the Word of Life, and a quickening Word.
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2001
Touching the Spirit, asmuch is testified also. By it God giues Knowledge. It is the Spirit of Truth, and leadeth into truth .
Touching the Spirit, as is testified also. By it God gives Knowledge. It is the Spirit of Truth, and leads into truth.
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2002
The worke thereof is called the opening of the Heart , and the opening of the vnderstanding . Secondly, by it commeth Comfort;
The work thereof is called the opening of the Heart, and the opening of the understanding. Secondly, by it comes Comfort;
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2003
therefore he is called the Comforter , and The oyle of gladnesse . Thirdly, by it commeth Life, for which cause it is called The spirit of Life .
Therefore he is called the Comforter, and The oil of gladness. Thirdly, by it comes Life, for which cause it is called The Spirit of Life.
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2004
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:
Thus we see, christ the Dayspring, for what end he Come, even to give Light, namely, the Light of Knowledge, the Light of Comfort, and the Light of Life:
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2005
We vnderstand also, how he sendeth foorth these his beames vpon vs: Outwardly, by the brightnesse of his Word:
We understand also, how he sends forth these his beams upon us: Outwardly, by the brightness of his Word:
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2006
Inwardly, by the shining of his Spirit.
Inwardly, by the shining of his Spirit.
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2007
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 : The First use is, to make the tidings of the Gospel, to be (as in their own nature they Are) tidings unto us of great joy:
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2008
They should bee as the newes of Iosephs life to Iacob, at the hearing whereof his Spirit reuiued .
They should be as the news of Joseph's life to Iacob, At the hearing whereof his Spirit revived.
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2009
But 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 .
But why so? The substance of the Gospel is christ Iesus, and the sum of his office is to give Light: What one thing is there in the world more comfortable? When Paul and the rest were in danger of shipwreck, they wished (Says the text) that the day were come.
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2010
The darknesse of the night added to their danger, and doubled their feare: Euerie houre seemed two, vntill the day were broken.
The darkness of the night added to their danger, and doubled their Fear: Every hour seemed two, until the day were broken.
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2011
Indeed that saying is true of euill doers: The morning is to them as the shadow of the death :
Indeed that saying is true of evil doers: The morning is to them as the shadow of the death:
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2012
but to them of honest cariage, the light of the day is exceeding welcome.
but to them of honest carriage, the Light of the day is exceeding welcome.
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2013
Therefore Dauid setteth foorth his longing after God, by the watching of the morning watch for the morning .
Therefore David sets forth his longing After God, by the watching of the morning watch for the morning.
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2014
It is said of Abraham that hee reioyced to see Christs day : A little glimpse of this light was the very ioy of Abrahams heart.
It is said of Abraham that he rejoiced to see Christ day: A little glimpse of this Light was the very joy of Abrahams heart.
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2015
How great therefore and intolerable is our dulnesse, who take.
How great Therefore and intolerable is our dulness, who take.
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2016
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,
no contentment in the beams of this Light, which shine unto us? A great blessing it is, which is reported of Zebulon and Nepthalim; The people which sat in darkness saw great Light,
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2017
and to them which sate in the Region and shadow of death light is risen vp . and to them which sat in the Region and shadow of death Light is risen up.
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2018
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:
we (by the Goodness of God) enjoy the like blessing, and yet, in the opinion of the most, it is nothing less than a blessing:
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2019
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.
Men had rather lie wallowing in the darkness of Ignorance, than open their eyes to receive that Light which is offered unto them by the Gospel.
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2020
This is that which will bring hell and iudgement vpon this generation, according to that speech of Christ:
This is that which will bring hell and judgement upon this generation, according to that speech of christ:
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This is the condemnation, that light is come into the World, and men loue darknesse rather than light . This is the condemnation, that Light is come into the World, and men love darkness rather than Light.
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A maruell it is, that men should reiect such a blessing: But Christ hath told the reason;
A marvel it is, that men should reject such a blessing: But christ hath told the reason;
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It is, because their deeds are euill.
It is, Because their Deeds Are evil.
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This Light of doctrine discouereth their sinnes, (for it is Light which maketh all things manifest ) it bewrayeth the grossenesse of their courses,
This Light of Doctrine Discovereth their Sins, (for it is Light which makes all things manifest) it bewrayeth the grossness of their courses,
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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.
and Layeth open many a men hypocrisy, who seemed to himself, and was reputed by Others, to be such an one as he ought to be.
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There cannot be a greater vexation to men of corrupt mindes than to be met with in their sinnes;
There cannot be a greater vexation to men of corrupt minds than to be met with in their Sins;
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they cry then with Ahab, Hast thou found me, O mine enemie ? 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;
they cry then with Ahab, Hast thou found me, Oh mine enemy? This is the cause that the Light of grace, which we ought of all other things most to rejoice in, is become such a burden unto us;
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it discouereth that, which we desire by all meanes to keepe close.
it Discovereth that, which we desire by all means to keep close.
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The world hates me (saith our Sauiour) because I testifie of it, that the workes thereof are euill . Remember we therefore: The world hates me (Says our Saviour) Because I testify of it, that the works thereof Are evil. remember we Therefore:
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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,
christ is the Light, we Are they to whom he Offereth Light; he hath sent his word to enlighten us If we rejoice not in this Light,
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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,
but wish rather it were even blown out, that we might sleep freely in our Sins, it shows us to be the Heirs of darkness,
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and that the shadow of eternall death must bee our portion. The second vse standeth thus:
and that the shadow of Eternal death must be our portion. The second use Stands thus:
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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 .
Sith christ, as he is Light himself, so, imparts his Light unto us by his Word and the Ministry thereof, we must Remember the counsel which christ gives: Walk while you have Light.
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We haue no assurance of the continuance of that Light of the Gospell which we now enioy.
We have no assurance of the Continuance of that Light of the Gospel which we now enjoy.
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Our sinnes may bring a storme vpon vs, in which the Sunne shall goe downe ouer the Prophets,
Our Sins may bring a storm upon us, in which the Sun shall go down over the prophets,
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and the day shall be darke ouer them. and the day shall be dark over them.
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Our vnthankfulnesse and barrennesse in our profession, our lothing of the heauenly Mannah, hath deserued this, and more: Our unthankfulness and Barrenness in our profession, our loathing of the heavenly Manna, hath deserved this, and more:
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It is holie wisedome therefore for vs, to take the benefit of the light whiles it yet shineth,
It is holy Wisdom Therefore for us, to take the benefit of the Light while it yet shines,
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lest such a iudgement should come vpon vs, as Christ spake of;
lest such a judgement should come upon us, as christ spoke of;
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namely, that we should desire to see one of the daies, which we now see and value not,
namely, that we should desire to see one of the days, which we now see and valve not,
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but thē shall not see them .
but them shall not see them.
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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 .
Perhaps, in the opinion of Some this is no judgement, nay it is the very thing they desire, being like those, who when the prophets of God were slain, rejoiced over them, and sent Gifts one to Another.
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But let them heare what Christ saith; He that walketh in the darke, knoweth not whither he goeth .
But let them hear what christ Says; He that walks in the dark, Knoweth not whither he Goes.
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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.
He that iourneieth not while it is day, At last when he is benighted, he loses his Way, falls into the hands of thieves, Rushes into Some downfall where he Cast away himself.
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Such is the state of men without the Light of doctrine: They goe, they know not whither;
Such is the state of men without the Light of Doctrine: They go, they know not whither;
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they beleeue, they know not what; downe they will be in the pit before they are aware.
they believe, they know not what; down they will be in the pit before they Are aware.
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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;
But (will Some say) will you make us so blind and so simple, that we cannot see the Way to heaven without you? I answer with the words of christ to the Pharisees;
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Now yee say, we see, therefore your sinne remaineth : Now ye say, we see, Therefore your sin remains:
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You which thinke your selues so cunning, there is none so blinde, no bodies case is more desperate.
You which think your selves so cunning, there is none so blind, no bodies case is more desperate.
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The third vse is taught by the Apostle, in these words, Walke as the children of Light :
The third use is taught by the Apostle, in these words, Walk as the children of Light:
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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;
That is, christ is come into the world to enlighten, his word is preached, to convey the Light of grace into our hearts: this is no small privilege;
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behaue your selues therefore agreeably to this mercy, liue as becommeth those whom God hath called into Light.
behave your selves Therefore agreeably to this mercy, live as becomes those whom God hath called into Light.
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This same thing the same Apostle vrgeth elsewhere:
This same thing the same Apostle urges elsewhere:
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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 . Wee may thus vnderstand it: The night is passed (the time of ignorance is blown over) the day is come (the Light of grace & knowledge hath appeared) put on Therefore the armour of Light. we may thus understand it:
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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:
Men that by occasion go abroad in the night, Are not so curious about their attire, thinking that whatsoever is amiss, will be shrouded under the mantle of the night:
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But he who goeth foorth at noone day, will be more carefull, that nothing may bee seene contrarie to modestie, contrarie to ciuilitie:
But he who Goes forth At noon day, will be more careful, that nothing may be seen contrary to modesty, contrary to civility:
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So (saith the Apostle) in the daies of your ignorance, happily you might doe such or such things,
So (Says the Apostle) in the days of your ignorance, happily you might do such or such things,
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and because you knew no other, they might (in some sort) be borne withall:
and Because you knew no other, they might (in Some sort) be born withal:
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but now the case is otherwise:
but now the case is otherwise:
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Light hath shined, grace hath appeared, knowledge is preached vnto you, therefore other things are now expected;
Light hath shined, grace hath appeared, knowledge is preached unto you, Therefore other things Are now expected;
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if you now liue as in times past, your fact cannot be hid, your fault cannot be excused:
if you now live as in times past, your fact cannot be hid, your fault cannot be excused:
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We see in generall, what the Apostle perswades:
We see in general, what the Apostle persuades:
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That we may more fully conceiue what this is to Walke in the Light; let vs heare him opening the same vnto vs:
That we may more Fully conceive what this is to Walk in the Light; let us hear him opening the same unto us:
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It comprehends vnder it three things: 1. To approoue that which is pleasing to the Lord , which is reuealed in the Scripture,
It comprehends under it three things: 1. To approve that which is pleasing to the Lord, which is revealed in the Scripture,
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and is more and more made knowen vnto vs by Preaching. 2. To beware of the vnfruitfull works of darknesse , such as gluttony, drunkennesse, chambering, wantonnesse, strife, enuying , filthinesse, foolish talking, &c . 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.
and is more and more made known unto us by Preaching. 2. To beware of the unfruitful works of darkness, such as gluttony, Drunkenness, chambering, wantonness, strife, envying, filthiness, foolish talking, etc.. 3. To Reprove them: that is, to carry our selves in that holy and blameless manner, that our very lives, (though we hold our tongues) may be sufficient to lay open and condemn the lewd fashions of the ungodly.
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This is to walke as the children of Light.
This is to walk as the children of Light.
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This is straitly required of those which enioy the Light, but (alas) full slightly it is performed.
This is straitly required of those which enjoy the Light, but (alas) full slightly it is performed.
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How common, how shamelesse, and how presumptuous are these vnfruitfull works of darknesse; securitie, contempt of goodnesse, scorne of Religion;
How Common, how shameless, and how presumptuous Are these unfruitful works of darkness; security, contempt of Goodness, scorn of Religion;
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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,
Pride, Whoredom and such like? do these agree with that Light which God hath given us? Think we that God hath a part in us,
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when these things beare dominion ouer vs? It is vnpossible.
when these things bear dominion over us? It is unpossible.
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If we say we haue fellowship with God, and walke in darkenesse, we lie, and do not truely . The conclusion is this; If we say we have fellowship with God, and walk in darkness, we lie, and do not truly. The conclusion is this;
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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.
christ is our Light, he imparts his beams unto us by his Word: If we love this Light, let us walk as the children of Light.
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The works of darknesse will bring vs into his power who is the Prince of darknesse, we cannot escape it.
The works of darkness will bring us into his power who is the Prince of darkness, we cannot escape it.
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The second part of the Benefit, is, To guide our feet into the way of peace.
The second part of the Benefit, is, To guide our feet into the Way of peace.
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Heere it must first be enquired what is the way of peace. Secondly, it must be prooued that we need a Guide.
Here it must First be inquired what is the Way of peace. Secondly, it must be proved that we need a Guide.
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Thirdly, it must bee iustified that Christ is the Guide. Lastly, it must be shewed, how he doth guide. Of these briefly.
Thirdly, it must be justified that christ is the Guide. Lastly, it must be showed, how he does guide. Of these briefly.
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The way of peace, is the way which leadeth vnto eternall happinesse: It is called Gods way , and the way of saluation . The Way of peace, is the Way which leads unto Eternal happiness: It is called God's Way, and the Way of salvation.
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That we haue need of a guide, it is plain. The way of peace (by nature) we doe not know :
That we have need of a guide, it is plain. The Way of peace (by nature) we do not know:
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The way which seemeth right vnto vs, the issues thereof are the waies of death . The Way which seems right unto us, the issues thereof Are the ways of death.
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It is a part of our miserie, that we are turned euery one to his owne way .
It is a part of our misery, that we Are turned every one to his own Way.
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That Christ is the Guide his owne words prooue; I (saith he) am the way .
That christ is the Guide his own words prove; I (Says he) am the Way.
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Hee goeth before his sheepe, hee leadeth them out . Now he guideth euen as he giueth light; He Goes before his sheep, he leads them out. Now he guideth even as he gives Light;
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By the Word, and by his Spirit: By his Word; Thy word is a lanterne to my feete, and a light vnto my paths :
By the Word, and by his Spirit: By his Word; Thy word is a lantern to my feet, and a Light unto my paths:
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and the Interpreters of this word are called Guides . 2. By his Spirit:
and the Interpreters of this word Are called Guides. 2. By his Spirit:
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Thy eares shall heare a word behinde thee, saying, This is the way, walke yee in it, &c . Thy ears shall hear a word behind thee, saying, This is the Way, walk ye in it, etc..
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The Spirit of truth will lead you into all truth . The Spirit of truth will led you into all truth.
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Thus is that verified which Hannah spake in her song, that the Lord keepeth the feet of his saints ,
Thus is that verified which Hannah spoke in her song, that the Lord Keepeth the feet of his Saints,
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and (as Dauid saith) doth teach them the way that they shall chuse .
and (as David Says) does teach them the Way that they shall choose.
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We see by this, how soulely wee doe all erre by nature, how apt we be still in matters which concerne our soules to be mistaken,
We see by this, how soulely we do all err by nature, how apt we be still in matters which concern our Souls to be mistaken,
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how graciously God hath dealt with vs in prouiding vs a Guide;
how graciously God hath dealt with us in providing us a Guide;
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What should we now learne hereby but this? In all thankfulnesse and humilitie to yeeld our selues vnto his conduct.
What should we now Learn hereby but this? In all thankfulness and humility to yield our selves unto his conduct.
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Hee hath prepared for vs a way by his bloud , hee hath troden out a path by his owne Example , hee hath left vs his Word and the Ministrie thereof, to point out the finger to the right way,
He hath prepared for us a Way by his blood, he hath trodden out a path by his own Exampl, he hath left us his Word and the Ministry thereof, to point out the finger to the right Way,
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and to shew vs what is good : To the reuerent vse heereof hee hath promised the assistance and guidance of his spirit:
and to show us what is good: To the reverent use hereof he hath promised the assistance and guidance of his Spirit:
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What should hee haue done more, which hee hath not done ? 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 ? God forbid. What should he have done more, which he hath not done? Shall we now when all things Are thus fitted for us, be like those spoken of in the Prophet, who when the Way was laid out before them, said plainly, We will not walk therein? God forbid.
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And indeed, we our selues if we doe consider it, must needs condemne it, that it should be so.
And indeed, we our selves if we do Consider it, must needs condemn it, that it should be so.
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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 .
Why then is it so? christ calls daily upon us in his word, while we be travelling in our own ways; Return ye Sons of Adam.
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Why will yee die, O house of Israel? Cause therefore one another to returne : yet we turne the deafe eare, saying in effect, as they did of old; Why will ye die, Oh house of Israel? Cause Therefore one Another to return: yet we turn the deaf ear, saying in Effect, as they did of old;
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The word spoken vnto vs in the name of the Lord, we will not heare . The word spoken unto us in the name of the Lord, we will not hear.
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Thus euery one turneth to his race , and the way of sinners is preferred before the way of peace. The word of God calleth vs one way,
Thus every one turns to his raze, and the Way of Sinners is preferred before the Way of peace. The word of God calls us one Way,
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and we will bee sure to goe the cleane contrarie.
and we will be sure to go the clean contrary.
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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:
If it were asked of us, whither we would refuse to follow christ, we would all say with one voice, God forbid we should refuse it:
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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:
but when he Offereth his directions to us in his Word, we will not follow them. Hold we this then: christ is the head Guide:
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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.
His Word and the preaching thereof is the staff and Instrument to conduct us: if we refuse that guidance, we shall never find the Way which leads unto peace.
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Secondly, heere we haue a good direction in the diuersitie and multiplicitie of guides, whom and what to follow. Secondly, Here we have a good direction in the diversity and Multiplicity of guides, whom and what to follow.
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The time-seruer followeth the State and the law: The profane person, the multitude: The worldling his outward quietnesse:
The timeserver follows the State and the law: The profane person, the multitude: The worldling his outward quietness:
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The carnall wise man, his owne conceit: The superstitious his forefathers: The papists, the name of the Church.
The carnal wise man, his own conceit: The superstitious his Forefathers: The Papists, the name of the Church.
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He which would not be deceiued, let him hearken to Christ: His sheepe heare his voice : Christ speaketh in his word.
He which would not be deceived, let him harken to christ: His sheep hear his voice: christ speaks in his word.
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If we will needs follow men, let it be according to that rule: Be ye followers of me as I am of Christ .
If we will needs follow men, let it be according to that Rule: Be you followers of me as I am of christ.
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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;
Look who Goes with christ, that is, who brings his word, him let us follow: Let us do as Soldiers do in their watch, demand The Word. Thou wilt say;
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the diuell alleageth the word, as he did to Christ. Truth, but he alleageth it falsly, as he did in his reasoning with Christ.
the Devil allegeth the word, as he did to christ. Truth, but he allegeth it falsely, as he did in his reasoning with christ.
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Seeke thou the Lord in humilitie, and in deniall of thy selfe, he will giue thee a discerning spirit,
Seek thou the Lord in humility, and in denial of thy self, he will give thee a discerning Spirit,
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and thou shalt not finally, or fundamentally bee deceiued.
and thou shalt not finally, or fundamentally be deceived.
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If any man (saith Christ) will doe my Fathers will, hee shall know of the doctrine, If any man (Says christ) will do my Father's will, he shall know of the Doctrine,
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whether it be of God, or whether I speake it of my selfe . { inverted ⁂ } Let God alone haue the glory. whither it be of God, or whither I speak it of my self. { inverted ⁂ } Let God alone have the glory.
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