slaues and bondmen doe their seruices and base offices grudgingly and discontentedly we doe the businesse of sinne willingly readily and ioyfully Againe that wee are slaues to eternall death it cannot be denied For what was it which God said to Adam In the day that thou eatest thou shalt die the death u Gen. 2â— 7. Assoone as hee had sinned that sentence laid hold vpon him and death eternall became his portion Now lastly for bondage vnder Sathan the Apostle saith that so long as we are the children of disobedience x Eph. 2.2 he worketh in vs wee are in his snare and are taken of him at his will y 2. Tim 2.26 This is the common slauerie of all there is not the greatest nor noblest nor mightiest nor fairest nor wealthiest among the sonnes of men but he is in his naturall estate thus enthralled Let men boast neuer so much in outward respects as sometimes the Iewes did We were neuer bond to any z Ioh. 8.33 yet till the Sonne shall make them free a vers 36. this is their captiuitie We read of the bondage of the Israelites in Egypt there they were kept vnder with burdens and made weary of their liues by sore labour b Exod. 1.11.14 vnder the Philistims c 1. Sam. 13.19 vnder the Midianites d Iud. 6.3.4 vnder other nations e Psal 66.12.78.60.61 c. of the slauery of Samson bound with fetters and made to grinde f Iud. 16.21 like a horse These particulars were grieuous to be born but to this spirituall captiuitie they are nothing When basenesse and crueltie and spight are ioyned together in an oppressour how heauie must the yoke needs bee Now what baser thing than sinne what more cruell than death what fuller of venom than the diuell Who is able to describe the miserie of that bondage where there is such a concurrence of such a threefold extremitie This is our slauerie this is that from which we are redeemed from sinne vnto holinesse from death vnto life eternall from the power of Sathan into the glorious libertie of the sonnes of God For this purpose a Price g 1. Cor 6.20 was paid but of no common value for we were not redeemed with corruptible things h 1. Pet. 1.18 hee gaue himselfe a ransome i 1. Tim. 2.6 he tooke on him the forme of a seruant k Phil 2 7. to free vs from this eternall slauerie We may truely saie This was the Lords doing and I pray God it may be maruellous in our eies l Psal 118.23 The 1. Vse Here is first a good lecture of humilitie the best and the hardest lesson of all others the best because I may say of it as Iacob did of Bethel This is the gate of heauen m Gen. 28.17 the hardest because we are full of selfe-loue and there will be no small a doe to make vs low in our owne sight n 2 Sam. 6.22 and as nothing in our owne seeming Let vs in this word Redeemed as in a glasse behold what wee are and what iust matter we haue of humilitie and how little reason to be secure The very name of a seruant or bond-man or vassall were enough to put a man downe in his owne conceit but to be seruant to so base a thing as sinne to so hatefull a person as the diuell to so terrible a thing as eternall death I do not see how any man may be able to expresse it Whosoeuer therefore thou be who hast beene foolish in lifting vp thy selfe o Prou. 30 32. thinking better of thine own soules estate than there is cause henceforth lay thine hand vpon thy mouth learne to abhorre thy selfe in dust and ashes p Iob 42.6 remember that whatsoeuer opinion thou hast conceiued of thy selfe yet the verdict of the Scripture which is the voice of God is that thou art by nature a slaue vnder the power of darknesse Satan is the prince of darknesse thou art his subiect hell is the kingdome of darknesse and that is thine inheritance When thou considerest this smite thy brest with the Publican q Luk. 19.13 pray the Lord to humble thee that the glad tidings of saluation in Christ may be welcome to thee The 2. Vse Secondly heere is also a good lesson of obedience Ye are bought for a price therefore glorifie God c. r 1. Cor. 6.20 It is a very direct inference God hath redeemed vs freed vs from thraldome and from captiuitie what should we refuse to do for him euen by way of thankfulnesse Besides it is a matter of great equitie Ye are not your owne sayth the Apostle Å¿ vers 19. wee are not in our owne power his wee be who hath redeemed vs and wherefore hath he redeemed vs what that we should still serue sinne that we should follow the vaine conuersation of the world and bee led by the swaie of our owne hearts Surely no. But to be zealous of good wonks t Tit. 2.14 I say then with Paul How shall we who are thus redeemed and to this end redeemed liue yet in sinne u Rom. 6.2 Shall we liue to the dishonour of God to the shame of religion seruing our owne lusts and drowning our selues in the pleasures of sinne who haue receaued so great a deliuerance God forbid What shall we thinke of the vnthankfull Israelites who being mightily deliuered out of bondage yet cryed it had beene better for vs to serue the Egyptians x Exod. 14.12 We must needs say they were vnworthie of so great a blessing Take heed wee doe not make it our owne case God hath sent his Sonne to redeeme vs and to free vs from the thraldome of death of sinne and of Sathan We professe that we reioice in this yet when we be called vpon to shake off the yoke of sin to become the seruants of righteousnesse y Rom. 6.18 we seeme to say as those Israelites did Let vs be at rest we would be content to be freed from death the wages of sinne but the businesse of sinne we would rather than our life we might continue in Wee haue some corrupt humour or other that let the Lord say what hee will wee must needs giue satisfaction to Men would serue God and Mammon too z Luk. 16.13 God and their bellies too a Phil. 3 19. God and drunkennesse too God and whooredome too God and their pleasures too This is a poore religion this is a slender requitall for so great a benefit as redemption Those which are redeemed are redeemed from their vaine conuersation b 1. Pet. 1.18 If thou bee ensnared in the sensuall delight of thine owne sinnes I cannot see how it can bee said of thee that thou art one of Gods redeemed When a battle is ended can it bee said that such a one is ransomed from the enemie who still followeth his campe and willingly doth whatsoeuer
he commands No. If I see thee liue in the seruice of sinne I am sure thou art not yet within the compasse of redemption Remember wee this Vse when thou hearest Redemption spoken of thinke thou Hath God redeemed vs by his Sonnes blood and shall I draw backe and chuse rather to runne mine old course in following the lusts of sinne God forbid Say rather O Lord I am thine thou hast bought me thou hast paid full dearely for mee thou hast best right vnto me thee will I serue O strengthen me by thy grace that my secret sinne may not ensnare me that corruption may not get dominion ouer me THE THIRD SERMON VERS 69. And hath raised vp the horne of saluation vnto vs in the house of his seruant Dauid THe next thing which commeth to bee handled is the meanes by which this great worke of Redemption is effected and that is set downe in this verse Where we haue two things to consider The points to be handled in this Sermon 1. A matter done He hath raised vp the horne of saluation vnto vs. 2. The place where it is done In the house of his seruant Dauid In the former point two things must bee inquired 1. Who is meant by this Horne of saluation 2. Why the partie meant by this title is so stiled He that is heere meant by the Horne of saluation is Iesus Christ For vnder heauen there is giuen no other name whereby we must be saued c Act. 4.12 and to him giue all the Prophets witnesse d Act. 10.43 If he then be the partie whom all the Prophets pointed at as the alone restorer of mankind if there be no other meanes of saluation who should bee meant by the Horne of saluation but onely Hee Now for the next why hee should be so entitled it will easily appeare if we consider the vsual forme of speaking in the Scripture The spirit of God is wont by this word Horne to note out Power and Strength as in those words All the hornes of the wicked will I breake e Psal 75.10 that is I will take downe and abate the height and strength of the wicked and Ieremy speaking of the ruine of the kingdome of Moab saith thus The horne of Moab is cut off f Ier. 48.25 The power and greatnesse of states and kingdomes and common-wealthes is often designed in Scripture by that word as in Daniel and elsewhere It is a speech borrowed from horned beasts whose strength lieth in that part and which vse it both for defence if they be assaulted and for offence if they haue an intent to vanquish So that by an Horne of saluation is rightly vnderstood as it is vsually translated a Mightie saluation or a Sauiour of admirable and exceeding power Heereupon then wee haue occasion to discourse of the power and strength of our Sauiour and that two waies 1. As it concerneth the saluation of his Elect. 2. As it respecteth the confusion of the wicked Touching the first this is the doctrine That Iesus Christ is euery way furnished with sufficiencie of power The 1. Doctrine for the accomplishment of the work of Redemption which he vndertooke This is easily prooued It pleased the Father that in him all fulnesse should dwell g Col. 1.9 If all Fulnesse surely then Fulnesse of power and the word dwell is very effectuall signifying the perpetuitie of his power it is not for a turne or two but eternally remaining in him for the beginning continuing and perfecting of the saluation of his chosen Againe it is said of him that God the Father hath sealed him h Ioh. 6.27 God hath as it were set a marke vpon him and noted him out as the onely Sauiour He hath lifted him vp i Act. 5.31 Now it were a disparagement to the wisedome of God to call the whole world to a dependance vpon him for their saluation if hee were not in full and absolute maner able to effect it Thirdly if we consider the nature of that which hee was to doe for mans redeeming we shall see his power to effect it He had two things to doe if hee would procure our saluation First he was to saue from destruction which was due for the multitude of our sinnes Next he was to inuest into eternall happinesse into which because of our spiritual nakednesse the iustice of God could giue vs no admission To doe the former of these he tooke vpon him our sinnes he bare them in his body k 1. Pet. 2.24 hee was made sinne l 2. Cor. 5.21 and that hand-writing which was against vs he tooke out of the way m Col. 2.14 and vpon his crosse triumphed n vers 15. ouer all our spirituall enemies To accomplish the latter hee put vpon vs his owne righteousnesse that so wee being clothed with that white rayment o Reu. 3.18 with the garment of saluation p Isay 61.10 as Iacob with the apparell of his brother Esau q Gen. 27.15 might obtaine the blessing Thus is that fulfilled which was said God gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting r Ioh. 3 16. Should not perish that he did by being our Redemption Å¿ 1. Cor. 1.30 But haue life euerlasting that hee brought to passe by becomming our Righteousnesse Å¿ 1. Cor. 1.30 Many things might easily bee produced for this purpose but these may suffice Onely this one thing is to be noted that the saluation wrought by Christ as it may be called mightie because of the present fulnesse so doeth it deserue the same name because being done nothing is able to vndoe it Othniel deliuered the Israelites from Chushan and is therefore called their Sauiour t Iud. 3.9 yet they fell after into the hand of Moab u vers 12. Ehud rescued them from the Moabites x vers 28. c. yet became they seruants to the Canaanites y Iud. 4.2 And a Physician is sometimes a meanes of health in one disease yet the same partie may after sicken yea and die for all that But in this worke of redemption it is otherwise it is a thorow peece of worke He that beleeueth c. shall not come into condemnation but hath passed from death to life z Ioh 5.24 I giue my sheepe eternall life they shall neuer perish c a Ioh. 10.28 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 The first vse heereof is The 1. Vse to let vs see the wrong which Popish religion doth to the whole mysterie of Christ He is called as we haue heard a Horne of saluation because of his absolute sufficiencie to effect that worke of saluation which he hath vndertaken Papists as though Christ
and walketh about seeking to deuoure a 1. Pet. 5.8 Another enemie is sinne a dangerous enemie lurking in our bosome and still labouring the ruine and ouerthrow of the soule It fighteth against the soule b 1. Pet. 2.11 and lusteth against the spirit c Gal 5.17 A third enemie is death so entitled by the Apostle d 1. Cor. 15.26 and is therefore said to haue a Sting e Verse 53. by which it wounds the soule and bringeth it within the compasse of eternall misery A fourth enemie is the world that is wicked vnregenerate godlesse men These be the enemies and haters of Gods people The world hateth you saith our Sauiour to such f Ioh. 15.19 and In the world you shall haue affliction g Ioh. 16.33 and Yee shall be hated of all nations for my names sake h Math. 24.9 Now let vs also see how true this is that Christ bringeth Deliuerance from these Enemies First for deliuerance from Sathan it is plaine For this purpose appeared the Sonne of God that hee might loose the works of the diuell i 1. Ioh. 3.8 and God hath deliuered vs from the power of darknesse k Col. 1.13 Christ hath spoiled the principalities and powers l Col. 2.15 Secondly for deliuerance from sinne the words are expresse The sting of death is sinne c. But thanks bee to God that hath giuen vs victorie through our Lord Iesus Christ m 1. Cor. 15.56.57 Thirdly for deliuerance from death Death saith the Apostle is swallowed vp into victorie n 1. Cor. 15.54 Lastly touching deliuerance from the World Be of good comfort saith our Sauiour I haue ouercome the World o Ioh. 16.33 Let vs proceed yet further and enquire into the maner of this deliuerance Concerning which I will briefely open two things 1. The substance and ground of the deliuerance 2. The maner of declaring it The ground of the deliuerance is the merit of Christs death Hee was made sinne p 2. Cor. 5.21 and so died and in death encountred with him who had the power of death the diuell q Heb. 2.14 By being made sinne hee tooke away sinne by dying hee ouercame death sinne being abolished and death subdued the kingdome of the diuell was vtterly ouerthrowne As for the maner of declaring and manifesting this deliuerance it is either in this life or heereafter In this life he deliuereth from Satan by restraining his rage by limiting his malice by not giuing vs ouer to his assaults I haue praied that thy faith faile not r Luc. 22.32 He deliuereth from sinne by sanctifying vs by his spirit by killing the strength of our corruption by transforming vs more and more into the image of God Sinne shall not haue dominion ouer you Å¿ Rom. 6.14 He deliuereth from death by taking away the naturall feare of it by assuring that it shall be a passage into glorie Thus Paul knew that being loosed he should be with Christ t Phil. 1.23 He deliuereth from the world by ordering the rage of euil men by giuing constancy to maintaine and professe the truth vnto the death To you it is giuen to suffer for his sake u Phil. 1.29 In the day of iudgement he will further manifest this deliuerance for then all teares shall be wiped away there shall be no more death c. x Reue. 21.3 The diuell with all his angels and wicked instruments shall bee sent away eternally into hell The God of peace shall tread Sathan vnder our feete shortly y Rom. 16. Many things might heere be handled as of the Excellencie of our redemption farre exceeding that of Moses Deborah Gedeon and others of our securitie who hauing so many enemies yet take no thought to withstand them and such like points But the chiefe thing obseruable heere is The certainty of the saluation of Gods chosen The 4. Doctrine If any thing could endanger them and worke their ruine it must be one of these foure Sathan Sinne Death the World no fift can be thought vpon But none of these foure can The reason is It was Gods intent by Christ to deliuer them from all these Thinke wee that God did faile in the prosecuting his intent did he either not follow it or in following it did he not accomplish it Farre be it from vs so to thinke Hence commeth that boasting vsed by the Apostle Who shall lay any thing to the charge of Gods chosen Who shall condemne Who shall separate vs from the loue of Christ z Rom. 8.32.33.34 c. Sathans head broken sinne destroied death swallowed vp the world vanquished the happiest and most absolute victory that euer was This is a point of much comfort to all the godly The Vse Sathan rageth sinne striueth death looketh terrible the world opposeth it selfe fearefull are these things at the first beholding Looke we to Iesus the author and finisher of our faith a Heb. 12.2 the Prince of our saluation b Heb. 2.10 he hath to euery of these giuen their mortall wound and they shall neuer preuaile against any of his chosen This doctrine is health to the nauell and marrow to the bones c Pro. 3.8 Yet lest any should abuse it remember that one of the enemies is sinne and one of the deliuerances from sinne is from the dominion thereof A slaue to sinne a seruant to his owne lusts he which maketh a mocke of sinne d Pro. 14.9 he that taketh to himselfe the liberty of grosse euils such a one hath no right vnto this comfortable deliuerance his condemnation without speedy repentance is as sure as the saluation of the elect is certaine THE FIFTH SERMON VERS 72. That he might shew mercy towards our Fathers and remember his holy Couenant 73. And the oth which he sware to our Father Abraham NOw followeth the inducement or Reason moouing God to vouchsafe this great Deliuerance and that was the manifestation and discouerie of two things 1. His mercie That hee might shew mercy c. 2. His truth And remember his holy Couenant The 1. Doctrine c. In the former of these two things must bee handled 1. That the worke of Redemption by Christ was intended by God as it were a stage in which the Fulnesse and euen the riches of his mercy might be seene 2. A question how this worke now wrought as it were in the worlds last quarter might be said to be a worke of mercy to the Fathers who liued in the prime daies of the world long before Christ was exhibited in the flesh To manifest the first of these two this first is in generall to bee noted that the Elect of God which are redeemed by Christs precious blood are called Vessels of mercy e Rom. 9.23 because in the eternal counsel of God they were chosen to this end that the Lord might declare the riches of his glorie and that their saluation
then eternall life The second part of our naturall miserie is The 2. Doctrine The want of true comfort There is no peace to the wicked saith God f Isay 57.21 The conscience naturally being not yet renued and purged by Christs blood hath in it one of these two euils Senslesnesse or Amazednesse Either it is blockish and benummed and feeleth nothing and so passeth on in a kinde of drowsinesse and securitie like an Oxe that goeth to the slaughter g Pro. 7.22 or els it is perplexed and distracted with inward horror not knowing which way to turne it selfe for any true refreshing And the reason is this In euery naturall heart Sathan reigneth and worketh h Eph. 2.2 and Christ is a stranger from it Now where the King of confusion reigneth and where the Prince of Peace i Isay 9.6 is a stranger what comfort can bee looked for Againe the foundation of all true comfort is the perswasion of Gods loue in the forgiuenesse of sins but this I am sure doth not grow in natures garden And thirdly let a soule be wounded a heart pricked a conscience astonished with the apprehension of sin and with the Terror of the Lord k 2. Cor. 5.11 all the wit of all the wisest men in the World out of their owne reason cannot comfort it This is a lim of our natural darknesse Let vs once be touched with inward sorrow let nature doe her best let carnall reason stretch it selfe to the vtmost pin yet shall we be swallowed vp with dismaiednes This teacheth vs what we must doe The Vse when as in sicknesse losse disgraces and in any other sadnesse and sullennesse of spirit we desire refreshing If wee aske counsell of Nature or of carnall friends what direction shall we receaue Companie Musicke discourse gaming and things of the like nature which are like to water taken by one sicke of a burning feuer which cooleth a little at the first but after encreaseth the heat or to stickes catched at by a man readie to be drowned which promise some hope of helpe but yet faile in the vse and perish with him that trusted to them If wee desire true comfort we must goe out of our selues and looke vpward to him who is the God of all consolation l 2. Cor. 1.3 In his word we must meditate Except saith Dauid thy Law had been my delight I should now haue perished in mine affliction m Ps 119.92 The cause of mens deadnesse in the day of sorrow is their dependance vpon carnall meanes the reed of Egypt n Isay 36.6 while in the meane time they neglect the principall The 3. Dotrine The third part of our naturall miserie is subiection to eternall death Death is gone ouer all men o Rom. 5.12 and The wages of sinne is death p Rom. 6.23 God told Adam that in the day that hee did eat the forbidden fruit hee should die the death q Gen. 2.17 Now inasmuch as wee haue all taken part with this disobedience we haue all a share in this punishment This punishment is called Death not because it is an vtter abolishment of the Being of the creature happie were it for the wicked if it were so but it is so called because the soule is eternally separated from God who is the fountaine of life and happinesse and by that meanes it is euer dying but dieth neuer wishing a dessolution but can neuer obtaine it The Vse The vse heereof is to humble vs and to abate our naturall pride Among men if we see one that is a begger by birth to be proud and lifting vp himselfe wee account it intolerable Put case some one were borne to bee a slaue or a drudge we would thinke such an one had little cause of boasting Yet such is the naturall condition of vs all The shadow and darknes of eternall death is our best inheritance Let God giue vs our right and what portion can wee expect but the fire of hell It is natures desert nay it is euen the desire of nature to be plunged into it Why are we secure whom our sinnes haue cast into such a dismall estate Thou pridest thy selfe in thy birth thou in thy wealth thou in thy wit thou in thy painted sheath and gay clothing and considerest not thy best desert what it is and whereto it tends whereas thou oughtest rather to powre out thy heart like water before the face of the Lord r Lam. 2.19 and to crie with Dauid Saue me O God Deliuer me out of the mire that I sinke not Let not the pit shut her mouth vpon me Å¿ Psal 69.1.14.15 Thus much touching the state of the parties vpon whom Christ bestoweth the benefit of saluation where we see what we are all by nature without Christ without the light of knowledge without the light of comfort ready to be swallowed vp in the darknesse of eternall death The right vnderstanding of this point when it workes to the humbling of the soule is the very first step to happinesse and the first fruits of true godlinesse The second thing to be handled in this Text is the nature of the benefit which is heere declared in two things 1. To giue light 2. To guide our feet into the way of peace Of these two in their course In discoursing vpon the former I must shew first what is meant by Light and then how this Light is giuen The word Light is opposed to the former miserie Whatsoeuer is vnderstood by Darknesse and the shadow of death the contrarie thereunto is intended by this word Light as namely Light of knowledge Light of comfort and Light of life The 4. Doctrine All these three are meant by the word Light and into the world Christ came to impart these three First to giue the Light of Knowledge I am come into this world that they which see not might see t Ioh. 9.39 No man hath seene God at any time the onely begotten Sonne c. hee hath declared him u Ioh. 1.18 In him are hid all the treasures of wisedome and Knowledge x Col. 2.3 and of his fulnesse we must all receiue y Ioh. 1.16 Secondly to giue the Light of comfort The spirit of the Lord is vpon mee the place is meant of Christ to giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse z Isay 61.1.3 And thence commeth that offer made by Christ Come vnto mee all that are wearie c. and yee shall finde rest for your soules a Matt. 11.28.29 Thirdly to giue the Light of Life He that followeth me shall not walke in darknesse but shall haue the Light of Life b Ioh. 8.12 Hee hath brought Life and Immortalitie to Light by the Gospell c 2. Tim. 1.10 And thus is that fulfilled which Christ spake Whosoeuer beleeueth in mee shall not abide in
The end of it That we being deliuered c. Of these shall be spoken in order The beginning and fountaine of all is Gods visitation He hath visited There is a twofold visiting ascribed to God in Scripture One of displeasure In the day of my visitation I will visit their sinne vpon them t Exod. 32.34 The Lord commeth out of his place to visit the sinne of the inhabitants of the earth u Isay 26.21 The other is of mercy The Lord visited Sarah as he had said x Gen. 21.1 that is he performed the good which he had promised In this sense the day of ones conuersion is called the day of visitation y 1. Pet. 2.12 So then heere God hath visited that is he hath graciously and mercifully looked vpon his people he hath scene and beheld with a pitifull eie the miserie and bondage of his chosen and he is now as it were come amongst them to shew them kindnesse This visiting on Gods part hauing this signification and being heere put in the first ranke is the ground and spring of all which followeth The 2. Doctrine and it affoords vs this doctrine That the kindnesse and mercy and free grace of God is the beginning and the fountaine of all those good things which doe concerne eternall life Consider the place Manie things are heere spoken of Redemption of a Horne of saluation of a Couenant and oath of grace But whence proceed all these but from the sole mercie of God euen from his gracious disposition to visite his people Where visiting is there is presupposed a very wofull estate Visit now yonder cursed woman said Iehu of Iezebel meaning to respect her aboue her desert z 1. King 9.34 It is easie to shew out of the Scripture how the loue mercie and grace of God are noted as the beginning of those things which concerne saluation The Lord saith Moses to the old Israelites did not set his loue vpon you nor chuse you because ye were moe in number than any people but because the Lord loued you c. a Deut. 7.7.8 Now the people of Israel were a type of Gods people Canaan a type of heauen it was Gods free loue which moued him to bring them into Canaan it is his free grace for which hee vouchsafes to aduance vs to heauen When mention is made of the course and order of our saluation these and the like speeches stil come in So God loued the world b Ioh. 3.16 the good pleasure of his will c Eph. 1.5 freely by his grace d Rom. 3.24 not by the works of righteousnesse which we had done but according to his mercie e Tit. 3.5 not that we loued God but that he loued vs f 1. Ioh. 4.10 who hath giuen vnto him first g Rom. 11.35 These speeches agree with the maner of speech heere vsed and doe shew plainly that there was nothing in man to mooue the Lord to reach out his arme of deliuerance all proceeded from the absolute and vndeserued freedome of his grace Manie things there were in man to prouoke God in his iustice finally to forsake him nothing which might induce him to shew the least degree of fauour Besides that this doth ouerthrow all Popish opinion of merit The Vse and which is the maine end of all sets out the grace and mercy of God to the full it serueth to quicken in vs that duty of thankfulnesse of which we heard before and which Zacharie did here performe A great blessing requireth great thanks but the freer the blessing is the greater should the thankfulnesse be All my fathers house sayd Mephibosheth to Dauid were but dead men before my Lord the King yet diddest thou set thy seruant among them which did eat at thine owne table h 2. Sa. 19.28 The lesse desert he found in himselfe the more deeply did hee hold himselfe bound vnto Dauid so that when we looke vpon the greatnesse of the blessing on the one side namely life eternall and a kingdom which can not be shaken and then the smalnesse of our owne desert on the other side who were but dead men before the Lord euen dead in trespasses and sinnes i Eph 2.1 we may well say with Dauid What shall wee render vnto the Lord k Psal 116.12 This must needs condemne our carnall mindednesse some things doe sometimes fall from vs by way of thankfulnesse for outward things as health peace seasonable weather and such like but the greatest blessing the chiefest fauor and to which of al other we can lay the least claime is scarsely once made mention of Blessed be God that hath visited vs when we were dead in sinne thanks be to God for his Sonne Christ Iesus How are we bound to his Maiestie who hath shewed vs this mercy to redeeme vs It is a rare thing to heare of such a speech It sheweth that we minde onely earthly things l Phil. 3.19 Corne and Wine a full basket and a ful barne these things wil affect vs but the Lords merciful visitation in his Son Christ in pulling vs out of the iawes of Sathan cannot mooue vs It is a fearefull signe euen that we are enthralled vnto Sathan and in the very bond of iniquitie m Act. 8.23 For did we feele and apprehend our owne desert to be eternally forsaken and the riches of Gods mercy in visiting vs with his saluation our spirits would be so rauished therewith that all other things would seeme vile and base in comparison of this one Thus much of the fountaine of this great worke which serueth notably to beate downe Merit and to stirre vp thankfulnesse The generall nature of the benefit is set downe in this word Redeemed To redeeme is as we know to buy out the very word in the common vsage of it presupposeth a bondage and captiuitie The 3. Doctrine Whereupon iust occasion is giuen vs to consider that miserable seruitude in which by nature we are all This seruitude is said to be vnder the power of darknesse n Col. 1.13 that is vnder the power of spirituall enemies which are three 1. Sinne. 2. Death 3. The Diuell Sinne maketh vs subiect vnto death for the wages of sinne is death o Rom. 6.23 Death brings vs into the full and absolute power of the diuell That we are naturally seruants to sinne it is plaine by the Apostles complaint I am carnall sold vnder sinne p Rom. 7.23 It is a true rule To whomsoeuer wee giue our selues as seruants to obey his seruants we are q Rom. 6.16 and whosoeuer committeth sinne is the seruant of sinne r Ioh. 8.35 Now it is apparent that naturally wee obey sinne in the lusts thereof and giue our members as weapons of vnrighteousnesse vnto it Å¿ Rom. 6.12.13 euery member hath his taske in the seruice of sinne as the Apostle sheweth t Rom. 3.13 c. and whereas
and endeuour to performe it Blessed be thou of the Lord said Saul to Samuel I haue fulfilled the commandement of the Lord. But Samuel said What meaneth then the bleating of the sheepe in mine eares and the lowing of the oxen which I heare u 1. Sam. 15.13.14 So it is like enough we will be readie to iustifie our selues and when we are challenged for breach of promise will be ready to say like the gainsaying Iewes Wherein x Mal. 3.8.13 haue we trespassed But it shal be sayd to vs as it was to Saul What meane then these and these things If we make conscience of the couenant what meane these grosse sinnes which crie loud in the eares of the most high and vnder which hee is pressed as a cart that is full of sheaues y Am. 2.13 swearings whoredomes drunkennesse oppressions cruelties contempt of the Word and Sacraments and all these with an High hand z Num. 15.30 many being grown to that extremitie that they cannot haue any shame a Ier. 8.12 the very triall of their countenance testifieth against them b Isay 3.9 Is this our promise Is this to be mindfull of our couenant With what face can we lay claime to the couenant of mercy when we shall be so manifestly conuicted to haue troden vnder our feet the couenant of Obedience How euer it be God will keepe his word but not of fauour but of iustice euen that which Moses speaketh of enough to make his two eares to tingle c 1. Sam. 3.11 and his bellie to tremble d Hab 3.16 that heareth it The Lord will not be mercifull vnto vs but his wrath and ielousie shall smoke against vs and euery curse that is written shall light vpon vs and the Lord shall put out our name from vnder heauen e Deu 29.20 This is their portion which forget God and deale falsly concerning his couenant f Psal 44 17. this is the heritage that they shal haue of God for their workes g Iob 20.29 Remember then as the substance of the couenant on Gods part so the condition on ours hee hath couenanted so haue we he hath sworne so haue we also he will not forget his part let vs make conscience to remember ours THE SIXTH SERMON VERS 74. 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 which is also a branch of the Couenant which God made to the fathers and a limme as it were of that good which he promised to bestow Touching this end I will speake first generally and then more particularly I will discusse those things which doe necessarily concerne that maine duty at which God aimed in vouchsafing vs so great a deliuerance by Christ Iesus The general summe of this end of our redemption is that we being deliuered from our enemies should serue God Concerning these enemies who they are and what is the deliuerance from them I shall not neede to speake these things were opened in the 71. vers The sense and generall doctrine of the place is this The 1. Doctrine That the purpose of God in freeing vs from the spirituall bondage in which we were by nature was that we should euen consecrate our selues to the glorie and honor and seruice of himselfe This point is plaine in the words of this place and easily to be further manifested by the Scripture Being made free from sinne ye are made the seruants of righteousnesse h Rom. 6.18 that is seeing the Lord hath dealt thus gratiously with you to rescue you by the death of Christ from the slauerie of sinne this is that which is now expected of you euen that you should deuote your selues to the practise of righteousnesse being hencefoorth as zealous in good seruices as yee haue formerly beene earnest and eager in fulfilling your own lusts and in glutting your selues with the pleasures of sinne Like to this is the reasoning of the same Apostle elswhere in the same Epistle I beseech you by the mercies of God that you giue vp your bodies c i Rom. 12.1 He perswades vnto a godly life by propounding to vs the mercies of God Now this kind of reasoning were of no force were it not for this namely that the drift of all Gods mercy vnto vs in Christ is the drawing and recouering of vs from the seruice of Sathan vnto the obedience and seruice of himselfe Such is that speech of his in another place Yee are bought with a price therefore glorifie God c k 1. Cor. 6.20 as if hee had said God hath redeemed you therefore it standeth with equitie and it is agreeing to his purpose and meaning that you should serue him Excellent is that place to Titus The grace of God c. hath appeared and teacheth vs that we should denie vngodlinesse c. and that we should liue soberly c. in this present world l Tit. 2.11.12 The meaning is that the doctrine of the Gospell the sum whereof is Redemption in and by Christ is preached publikely vnto all but not to encourage them to continue in sinne but to vrge them to lay aside profanenesse and to renounce their owne lusts and to haue their fruit in holinesse as they hope to haue their end eternall life For saith the Apostle Christ gaue not himselfe for vs that wee should the more boldly giue the raines to our owne lusts but that we should be zealous of good works m Vers 14. To these we may ioyne that of S. Peter Passe the time of your dwelling heere in feare knowing that wee were not redeemed with corruptible things c. but with the precious blood of Christ n 1. Pet. 1.17.18.19 There he vseth the price of redemption as a special motiue to a religious life inasmuch also as the drift thereof was to free vs from our vaine conuersation Many particulars of this kind might be heaped vp I will conclude this enumeration of places with the saying of Dauid Thou hast saith he deliuered my soule from death and also my feete from falling that I may walke before God in the light of the liuing o Psal 56.13 He makes the end of all the deliuerances which God had vouchsafed him to be this one thing that he might spend his daies in a sincere course in the sight of God And indeed this is a matter of greate equitie Who planteth a vineyard and eateth not of the fruit thereof p 1. Cor. 9.7 And so who will pay a price of Redemption for him by whom he shall receaue no seruice Gods wee are by the right of redemption Yee are not your owne saith Paul q 1. Cor. 6.19 we are bought with a price for his vse therefore all which we can doe is to be
I do commeth from the spirit of bondage and God esteemes it not THE SEVENTH SERMON VERS 75. All the daies of our life in holinesse and righteousnesse before God THe next point to be handled is the Time to which our seruing of God without feare is limited All the daies of our life Heere I will handle two points 1. That this life is the time of our seruing God 2. That it must not bee done in some part but in all the daies of our life Touching the first this is the doctrine The 1. Doctrine That the time of our liuing here in the world is the alone time in which those duties are to be done which ought to be performed by vs in token of thankefulnesse to God for our redemption and in respect of the hope which we haue of life eternall This plainly followeth hence for if the question be when and at what time the duty of seruing God which is the end of our redemption must be done the answer is it must be done in the daies of our life while we liue heere or not at all This is agreeing to the Scriptures in other places While we haue time let vs doe good c c Gal. 6.10 that is while we liue here for when that time is gone we haue no further opportunity In this present world saith the same Apostle elswhere d Tit. 2.12 The time of our dwelling heere saith Peter e 1. Pet. 1.17 During my life saith Dauid f Psal 116.2 I haue finished my course said Paul when he was neere his death g 2. Tim. 4.7 He could not haue so spoken truly if after his departure hence there had bene any thing further to be performed Thus all is confined to the compasse of this present life After death commeth the iudgement h Heb. 9.27 then is a time of reckning not of practise Besides death being come the time of grace is expired the ministry of reconciliation ceaseth therefore now is the accepted time behold now the day of saluation saith the Apostle i 2. Cor. 6.2 The 1. Vse This serueth first to batter downe the wals of the Popes supposed purgatorie the ground whereof is this that there is a place for repentance after this life and that as some which are perfit Christians goe directly after death to heauen and others which are extreamely wicked go straight to hell so there are a middle kind who hauing not perfited their obedience in this world nor made full satisfaction for all their sinnes must stay by the way in a place of torment where the reliques of sin must be purged out and the full summe of their duty made vp before they can be admitted into heauen This is held as an article of faith and they are said to be certainly damned so many as doe not beleeue it k Bellar. lib. 1. de purg ca. 11. Indeed Papists haue reason to maintaine it it is a fire which hath well heated the Popes kitching and the conceit and feare of it together with an opinion that the offerings of Priests can helpe to shorten a mans time in it hath brought them in no small reuenue they may truly say that by this craft they haue their goods l Act. 19.25 Now the opinion is plainly confuted by this place For whatsoeuer is required of vs either toward God or toward man is to be done in the daies of our life or neuer The dead in the Lord doe rest from their labours m Reu. 14.13 This could not be true if they were either busied in doing good workes for the getting to heauen or were tormented in fire They sweat much to make good this fancie but in vaine sure we are the Scripture maketh mention of two only places for the dead n Luc. 16.22.23 neither was there in Moses law appointed any sacrifice on the behalfe of the dead The thing it selfe came first from the heathen was vnknowen to the world vntill the Councell of Florence o Anno Dom. 1439. and therefore though they threaten the blacke curse to those that denie it yet let vs not feare it the curse that is causlesse shall not come p Pro. 26.2 The 2. Vse Secōdly this maketh against those who are of that swinish disposition that they neuer thinke vpon doing good vntill they die while they liue they rake and catch and extort and oppresse A man may as soone wring water out of a flint as draw ought from them to a good purpose then they grumble like Nabal shall I take my bread c. and giue it to men whom I knowe not whence they bee q 1. Sam. 25.11 But when they come to the knife and die they must and leaue their goods behind them then it may be shall some drop or two be giuen to the poore or to some good seruice I doe not condemne it if any man by will bequeath ought to the Church or poore this I condemne when such things are neuer done tell then It is an argument that that which is then done is but a formall and extorted beneuolence Formall men therein will doe as others doe Extorted because it is done most commonly to stop the mouth of an accusing conscience Remember we therefore that the obedience which we owe to God or to man for Gods sake reacheth it selfe to the whole life and is not to be restrained to the last act That knowledge which wee will learne and that good which we will doe let vs applie it now It is a miserable thing when men must be catechized in principles and must first begin to exercise charity when they are going to appeare before God to giue account of their life Thirdly The 3. Vse this doth presse a kind of hastning in the duties of godlinesse without delaying or putting off For marke how the spirit of God speaketh He saith that the life present is our only time of well doing but how doth he define life not by moneths or yeeres but by daies which is also the vsuall maner of the Scripture r Gen. 47.9 Psal 90.9.12 This speech argueth the shortnesse of our life being nothing but a composition of a few daies which how soone they may be swallowed vp by that long night of death we cannot tell This should make vs to make haste with Dauid ſ Psal 119.60 and to worke while it is day t Ioh. 9.4 It was the very thing intended by Moses in that sute of his Teach vs to number our daies c u Psal 90.12 that is enable vs O Lord so to summe vp the time of our life that considering the shortnesse of it we may learne this wisedome to doe that first which most concerns vs so that if by the sudden comming of death any thing for lacke of time be left vnperformed it may not be that the not doing whereof will be the vndoing of our soules Memorable is the speech of
sinnes such maners of speaking are vsed which doe imply an vtter abolishment Thou hast cast all my sinnes behind thy backe b Isay 38.17 I haue put away thy transgressions like a cloud and thy sinnes as a mist c Isay 44.22 I will forgiue their iniquity and remember their sinnes no more d Ier. 31.34 In those daies the iniquity of Israel shall be sought for and there shall be none e Ier. 50.20 He will subdue our iniquities and cast all our sinnes into the bottom of the sea f Mic. 7.19 Christ calleth it a forgiuing our debts g Matth. 6.12 alluding to the maner of Creditors who then forgiue debts when they account that which is debt as no debt and crosse the booke Now the foundation of this remission is the merit of Christ In him we haue redemption through his blood that is the forgiuenesse of sinnes h Col. 1.14 The blood of Iesus Christ clenseth vs from all sinne i 1. Ioh. 1.7 That we may fully vnderstand this point how sinnes are remitted by Christ and for him it is to be noted that in sinne there are three things The first is the crime it selfe or the swaruing and straying from the will of God by which God is offended The second is the guilt by which the party offending is liable vnto eternall punishment The third is the staine or blot which the sin committed leaueth in the offender by which there followeth an aptnesse or pronenesse either to the same sinne or to anie other These three are taken away by the merit of Christ The disobedience or crime is taken away by his obedience The guilt is remooued by his suffrings The corruption hidden by his holinesse and the very being of it daily diminished and by the strength power and working of his spirit If it be demanded how this can be I answer it is done by imputation by which there is a kinde of translation or putting ouer of the beleeuers sinne vnto Christ and of Christs righteousnesse to the beleeuer Christs obedience is accounted the obedience of the beleeuer Christs suffrings the suffrings of the beleeuer Christs holinesse the holinesse of the beleeuer And so God accounteth Christs obedience passion and holines to be the beleeuers as much as if they were really in him and as if he himselfe had actually and personally performed the same The right vnderstanding of this point is the key of Religion and the staffe of all true comfort in Christ Iesus The 1. Doctrine Now the second thing to be opened which is indeed the doctrine of the place is That saluation stands in the Remission of sinnes And this is iustified by that saying of the Psalme Blessed is the man whose wickednesse is forgiuen and whose sinne is couered k Psa 32.1 Now looke wherein stands happinesse therein stands saluation for what happinesse is there besides saluation And the reason of the doctrine is apparent Man was first cast out of Paradise for sinne neither doth any thing hinder his returne but onely sinne for so long as his sinnes remaine they are as a waightie burden l Psal 38.4 to presse him downe to hell and his wages and stipend is eternall Death m Rom. 6.23 Therefore if sinne bee taken away and pardoned God hath against him no matter of displeasure and Christs obedience being imputed to him heauen cannot bee denied him hee must needes be saued This may briefly serue to make plaine this doctrine The 1. Vse The first vse of it is to strengthen vs in a notable point which is that in the matter of saluation all merit and desert of our owne workes are vtterly excluded The ground whereof is in this place very expresse For I demand wherein doth that saluation stand which must be published by the minister in the Church of God Zachary answereth that it stands in the remission of sinnes Now desert and remission cannot agree If my plea for saluation must be the pardon of my sinnes where is my merit If I haue saluation by desert of workes I haue it vpon right but if I obtaine it by the pardon of my sinnes I haue it wholly vpon courtesie This is a direct kind of reasoning and it is iustified by S. Pauls course His maine proposition is that a man is iustified by faith without the workes of the law n Rom 3.28 This he proueth as by other reasons so by a testimony fetched out of the two and thirtieth Psalme Euen as Dauid saith he declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes c o Rom. 4.6 Dauid placeth happinesse in the remission of sinnes If in remission of sinnes what place is left for workes in this businesse And this is the expresse doctrine of the Scripture Eternall life is the gift of God p Rom. 6.23 and what is more free than gift By grace are ye saued through faith c. not of workes lest any man should boast himselfe q Eph. 2.8.9 Not by the workes of righteousnesse which we had done but according to his mercy he saued vs r Tit. 3.5 If any workes might deserue what more meritorious than the sufferings of Martyrs yet the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs Å¿ Rom. 8.18 This is directly against the doctrine of Popery which is not ashamed to maintaine that Works are the proper cause of life euerlasting t Rhem Test. in Gal. 6.9 Let Papist if they can reconcile and make these agree how saluation can be grounded vpon the forgiuenesse of sinnes and yet be ours by the dignity of our workes They crie out against vs in regard of this doctrine two waies First that life eternall and saluation are often in Scripture promised as the reward of good workes and that therefore life eternall is of merit I answer that reward is twofold First of fauour Secondly of debt So S. Paul himselfe doth distinguish u Rom. 4.4 Now life eternall is a reward of fauour It is the gift of God x Rom. 6.23 Indeed in the matter of saluation God hath made himselfe a debter But how By his free promise not by the merit of any worke If he hath vouchsafed to promise life eternall to our obedience it is true we may claime it as due but not because of the excellencie of our obedience but because of the truth and strength of the promise Very effectuall is that phrase of the Apostles when he calleth life eternall a Reward of inheritance y Col. 3.24 which prooues that God doth not giue it for Works as a thing by them deserued but because we are become his children by the free grace of adoption Secondly they crie out that by this meanes we destroy good Works I answer that that is a meere vntruth For wee say that none can bee saued without good Works because God hath ordained