might be to the praise of the glorie of his grace f Eph. 1.6 The Lord intending a memorable instance of his vnspeakable mercy chose some in Christ to be redeemed from eternall slauerie by his death Secondly it is woorthy the obseruing that the whole worke of our saluation is called by this one word Mercy g 1. Pet. 2.10 The reason is because to which part soeuer of it we cast our eies we shall see more than prints and footesteps of his grace the whole frame of it is as it were made of mercy If wee begin at the foundation of all Gods eternall election and passe downe along by the period and full point of all the glory which shall be shewed heereafter and aske from what root ech part did spring this one mercy must bee the sum of euery answer There was mercy in chusing mercy in sending Christ mercy in calling vs mercy in iustifying vs and what can it be but mercy that we shall be admitted to an Inheritance immortall and vndefiled h 1. Pet. 1.4 Mercy the beginning mercy the progresse the conclusion mercy In discoursing heereof the burden of our song must still bee like that of the Psalme For his mercy endureth for euer i Psal 136.1 c. This very same thing is shewed in that parable of the Prodigall In the whole passage therof we shall see nothing but the fruits of exceeding mercy He ranne and fell on his necke he kissed him he commanded to bring foorth the best robe and to kill the fat calfe c k Luc. 16.20 c. What was heere but mercy The same is true in the dealing of God the Father with those to whom hee is reconciled in his Sonne Christ being for them made sinne feeles the edge of his iustice but they being made righteous through Christ enioy the fulnesse of his mercy The 1. Vse This is first matter of information and of settlement in the truth For heere we see against the Papists that in the whole worke of mans redemption by Christ there is no footing left for humane merit Light and darknes God the diuell are not in a more direct line of opposition either to other than mercy and merit It is vnpossible that these two should admit any composition It is said by Philosophers that in lower degrees contraries may haue some concurrence as light and darknesse in the twilight But take two contrarie qualities and let one of them be in the height and full strength there is no possibilitie of place for the other So then seeing in the worke of saluation the Lord hath intended to make shew not of some parcels as it were but of the verie fulnesse of his mercy there is no more roome for merit than there was for Dagon before the Arke of Iehouah l 1. Sam. 5.3 I remember what is said of him that went into the field to gather herbes hee found a wilde gourd and shred it into the pottage But when the pottage came to be tasted the eaters cried out Death is in the pot m 2. Kin. 4.39.40 Such cookes the Papists are they take vpon them to make readie a potion of comfort for a perplexed soule but when they temper with this herbe of Grace the leaues of this wilde gourd of humane merit which neuer grew in the Lords garden or at least was neuer planted by him but crept in as a weed by the negligence of the dressers they haue giuen occasion to make the same crie Death is in the pot and with it they haue poisoned a world of soules and haue dealt as iniuriously with the Church of God as the Philistims did with Izhak when they stopped and filled vp with earth all his Welles n Gen. 26.15 so with this earthly trash they haue choaked vp the Fountaine of Grace o Zach. 13.1 that it cannot streame out comfortably for the refreshing of the wearied soules of Gods people Thus as Iob said to his friends they haue forged lies and by that meanes are Physicians of no value p Iob 13.4 Neither is this to be obserued only because of Papists but euen because of the common people inasmuch as the doctrine and opinion of Merit that is of doing somewhat whereby to further our owne saluation is grauen as with an iron pen q Ier. 17.1 in the tables of euery naturall heart Experience sheweth that the sowrenesse of this Popish leauen remaineth in many Good prayers and good doings meane well and doe well these and the like are the slaues they leane vnto It is said that the children of the Iewes which married wiues of Ashdod spake halfe in the speech of Ashdod r Noh 13.24 Such is the religion of many Talke with them of saluation they speake halfe popishly and halfe soundly They will speake of mercy and grace and seeme to magnifie and esteeme it yet something of their owne shall be brought in too and a man shall haue somewhat adoe before he can coniure out this diuell and bring them to an absolute dependance vpon the freedome of Gods mercie Remember we then the doctrine of this place God intented the mysterie of Christ in which to set out to the ful the vnsearchable riches of his mercie to couple with it ought els more or lesse is iniuriously to darken the beautie of that which the purpose of God was to haue to be seene and beheld in whole without impeachment Secondly this doctrine is a matter of comfort The 2. Vse There cannot be a matter of greater security to the soule of a Christian than to laie his whole hope vpon Gods mercy The reason is because the mercy of God is as himselfe infinite eternall and vnchangeable Where shall I finde a more certaine refuge When I see a plaister as large as my sore there is my comfort The perplexed conscience groaning vnder the weight of sinne and panting for grace is the fittest Iudge in points of this nature Well then let a mans Bones be full of the sinne of his youth Å¿ Iob 20.11 let his heart be broken with one breaking vpon another t Iob 16.14 let his conscience be set vpon the racke the Lord writing bitter things against him u Iob 13.26 you will tell him of the mercy and grace of God You doe well but you will adde withall that his comfort in this must bee eyked out with something of his owne Hee must crie out vpon you as Iob did vpon his friends Miserable comforters yee are all x Iob 16.2 Hee will see such weaknesse such scantnesse such maimednesse such imperfection in his best performances that hee will not dare to bring them into a reckoning before God yea the verie thought of them will but adde affliction to his griefe Thus will his comfort consume like a rotten thing and as a garment that is moth-eaten y Iob 13.28 But teach him to build all vpon Gods mercy labouring that
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
is it our chiefest dignitie to be true limmes of that societie Hence was Dauids desire to haue the Lord to lift vp the light of his countenance vpon him t Psal 4.6 and to be though but a Doore-keeper in Gods house u Psal 84.10 Out of the Church there is no saluation and What shall it profit a man to winne the world if hee should lose his soule x Matt. 16.26 The Vse Many are wont to say Who will shew vs any good y Psal 4.6 To those which so demaund I answer Behold heere the chiefest good the best and most absolute preferment Seeke the kingdome of God z Matth. 6.33 labour to be one of Gods people thou canst not haue a greater dignitie THE SECOND SERMON Because he hath visited and redeemed his people WE haue heard of the Proposition that the Lord God of Israel is to be praised Now followeth the proofe thereof For he hath visited and redeemed his people c. The summe of the proofe is that God is therefore to be praised because of that great worke which he hath wrought for the good and saluation of his Church Heere we haue two things to speake of 1. The parties to whom the benefit of this great worke appertaines and for whose sake it is wrought 2. The worke it selfe Touching the first they are Gods people that is those which belong vnto the election of grace and which are in Gods eternall counsell ordained vnto life Hence we are taught That the blessings which doe directly immediately concerne life eternall onely those are interessed in them The 1. Doctrine which are Gods people This is plaine in this place For if the question be whom the Lord did visit and redeeme It is answered by the spirit of God speaking in Zacharie that he visited and redeemed his people so speaketh the Scripture It was the saying of the Angell He shall saue his people from their sinnes a Matth. 1.21 there the benefit of saluation is restrained onely to Gods people So againe I bring you tydings of great ioy which shall be to all the people The birth of Christ is a message of ioy but to whom not to all for all doe not reioyce therein but onely to the chosen of God The people The is a word of speciall distinction b Luk 2 10. Peace shall be vpon them and vpon the Israel of God c Gal. 6.16 Who be the Israel of God but only those which are here termed his people Aske then to whom belongs Peace and mercy what to all without distinction No but to the Israel of God Consider the course of the Apostles words Tit. 2.14 For whom did Christ giue himselfe whom hath hee redeemed from iniquitie whom hath he purged onely those whom he hath chosen out to be a peculiar people to himselfe Christ speaking of his death tieth it to his sheepe I lay downe my life for my sheepe d Ioh. 10.15 but who be his sheepe euen those which are giuen to him of his Father e vers 29. It is a speciall speech of limitation which Christ vsed in his prayer I pray for them I pray not for the world f Ioh. 17 9. Many such places might bee gathered together We heard how God is the God of Israel the God of his Church Hee is so the God of his Church as that none els can haue anie interest in his loue The Vse We heare much of saluation of life eternall of the glorie to be reuealed heereafter These things are great and onely they are happie which shall enioy them All men almost promise these things vnto themselues there is not amongst vs the veriest drunkard or swearer or vicious person or Vsurer or despiser of good things but if you talke with him he will make shew of a hope and expectation to bee saued of all other things he maketh himselfe beleeue that he is surest of that But let vs learne this one thing and meditate wel of it That eternal mercy the benefit of redemption by Christ the deliuerance from the bondage of spirituall enemies these things belong not to all Many euen of those which professe Christ and which say Lord Lord g Matt 7.21 yea and which preach Christ shall be thrust out at the day of separation They be Gods peculiar people onely to whom these things appertaine Looke to it bee sure thou art one of Gods people otherwise when mention is made of the things which concerne eternall life I say to thee as Peter did to Simon Magus Thou hast neither part nor fellowship in this businesse h Act. 8.21 But how shall I know wilt thou say that I am one of Gods people I will tell thee plainly How is a man knowne to be one of the Kings subiects one as we say of the Kings liege people Euen by this his obedience to the holesome lawes of the kingdome So in this holie obedience is the marke and badge of Gods people My sheepe heare my voice i Ioh. 10.27 Yee are my friends if you doe whatsoeuer I command you k Ioh. 15.14 It is not the twanging of religion vpon the toong but the practise of holines in the life which sheweth a man to be a Christian Gods peculiar people are zealous of good works l Tit. 2.14 To this therefore we are now come Wouldest thou bee sure that the treasures of happinesse which are stored vp in Christ belong to thee enquire into thy selfe whether thou be one of Gods people Remember how Gods people are discerned They heare my voice saith our Sauior If Christs voice in his word be not euen musicke in thy eares yea sweeter than honie and the honie combe m Psal 19.10 dearer than thousands of gold and siluer n Psal 119.72 the ioy and reioycing of thy heart o Ier. 15.16 If the fruits of holinesse appeare not in thy life but rather the vnfruitfull works of darknesse p Eph. 5.11 those works of the flesh which S. Paul speaketh of q Gal. 5.19 thou art none of Gods people no subiect to his kingdome but a very rebell traitor to his Maiesty and when thou thinkest to thrust in among Saints to enioy the felicitie of his chosen r Psal 106.5 thou shalt heare that heauy sentence passe vpon thee and such as thou art Those mine enemies which would not that I should raigne ouer them bring hither and slay them before me Å¿ Luk. 19.27 Now wee are come to the worke it selfe where manie things come in order to be touched 1. The fountain beginning therof He hath visited 2. The generall nature of the worke it selfe Redeemed 3. The meanes of it And hath raised vp the horne c. 4. The euidence of it the testimonie of the Prophets in whom the couenant of grace and the oath of God to Abraham are at large recorded As he spake by the mouth c. 5.
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
them that we should walke in them z Eph 2.10 we teach that that Faith is vaine and dead a Iam. 2.26 which doth not worke by loue b Gal. 5.6 For albeit we must not bee zealous in good works c Tit. 2.14 with an hope to merit thereby yet we know and preach that there are sundry necessarie vses d Tit. 3.14 of them for which they ought not to bee neglected So then this is the first vse of this doctrine to establish vs in the doctrine of free iustification without works If I would bee saued the pardon of my sins the hiding and couering of mine own actions is the thing which I must seek after therefore what warrant haue I to relie vpon my own deseruing This is needfull to be noted because this error goeth farre and too too many doe trust to their owne deeds If thou wouldest be saued this must be thy Plea O Lord I haue sinned euen in my best courses I beseech thee for Christ to pardon mee and not Lord behold this I haue done thus I haue deserued therefore I require thee of thy iustice to reward me The 2. Vse The second vse is matter of exhortation to euerie one of vs. For behold our saluation stands in the remission of sinnes Dost thou then desire to be saued then thou must labour that thy sinnes may bee pardoned This followeth necessarily It is a wofull thing to looke vpon the most They pretend an expectation and a desire of saluation talke with them they will say they desire it and pray for it yet of all other things Remission of sinnes is that which is least laboured for If any man should with Salomon stand in the window of his house and looke e Pro. 7.6 and consider the courses of men how should hee see them emploied Some gaping after wealth some striuing to become great and to set their nest on hie f Hab. 2.9 some running after vaine delights some plotting and studying for reuenge some drinking some gaming some playing the wantons some pranking vp themselues all of them guiltie before God of more sinnes than there be grasse piles vpon the earth and yet scarsely any one seriously busying himselfe about this how his sinnes may bee pardoned and his iniquities couered If we should see a malefactor guiltie of many capitall trespasses taken and imprisoned and the day of the assise approching and yet the same man to be secure and iocund and gamsome would wee not all condemne him for a desperate person and say we wondered how he could be so merrie hauing so many foule matters to be put in against him and not knowing how to escape yes doubtles And yet euen so is the case with vs Our sinnes are more in number than the haires of our head g Psal 41.12 taken we be and cannot hide our selues from the Lord for whither shall we flee from his presence h Psal 139.7 answer to particulars wee cannot to endure the triall is a thing vnpossible for if thou O Lord straitly markest iniquities O Lord who shall stand i Psal 130.3 and can thine heart endure or can thy hands be strong in the daies that I shall haue to do with thee k Ezek. 22.14 The very sight of the Iudge at the day of reckning will make vs say to the mountaines Fall on vs and to the hils Couer vs l Luc. 23.30 What then shall we say of our owne selues who for all this sleepe vpon the elbowes of our owne securitie and put these things farre from our thoughts and neuer goe about to sue out a discharge and to bee comfortablie secured in our consciences of Gods fauour This securitie cannot be excused well may we sleepe in our negligence but our Damnation sleepeth not m 2. Pet. 2.3 and wee shall surely perish in our carelesnesse Thou wilt say perhaps vnto me You speake much of my negligence you blame me for not seeking the pardon of my sinnes but you teach mee not the way by which I might obtaine this fauor Hearken therfore whosoeuer thou art which desirest to be instructed in this thing There is none can forgiue sinnes but God the only person in and by whom sinnes are pardoned is Christ Iesus The meanes of obtaining pardon from God the Father by Christ is set downe briefly by S. Iohn If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes n 1. Ioh. 1.9 Thus then thou must proceed if thou desire Remission of sinnes First thou must vse a diligent and serious examination of thine owne heart by the law of God to see how the case standeth with thee and what sinnes and corruptions thou art guiltie of This the Scripture teacheth Let vs search and try our waies o Lam. 3 40. Secondly thou must in thine own thoughts arraigne thy selfe before God supposing that euen now the day of reckning were and thou wert now instantly to answer before God Thirdly thou must put vp an accusation against thy selfe ripping vp all thy knowne sinnes without lessening them without excusing them without hiding them without taking vpon thee to defend them Thus did Dauid I know mine iniquities and my sinne is euer before me Against thee against thee only haue I sinned c p Psal 51.3.4 Thus did Ezra Our iniquities are increased ouer our head and our trespase is growne vp to the heauen q Ezra 9.6 Fourthly thou must goe on to giue the sentence against thy selfe acknowledging that thou art worthy of euerlasting death and condemnation Thus did Daniel O Lord vnto vs belongeth open shame r Dan. 9 7. Thus did the Prodigall I am no more worthy to be called thy sonne Å¿ Luc. 15.21 Fiftly thou must with as much earnestnesse as thou possibly canst entreate the Lord for Christs sake to pardon thee and neuer leaue him till he giue this blessed answer to thy conscience that all thy sinnes are cleane put out of his remembrance Thus we are taught to doe Take vnto you words and turne to the Lord and say vnto him Turne away all iniquity and receiue vs graciously t Hos 14 3. Thus did Daniel O my God encline thine care and heare c. O Lord heare O Lord forgiue O Lord consider c u Dan. 9.18.19 Lastly thou must begge grace and strength to be able to walke in newnesse of life So did Dauid Let thy good spirit lead me into the land of righteousnesse x Psal 143.10 This is the only way to obtaine remission of sinnes if we would be saued this is a thing which ought dayly to be done we must be euer reckning with our selues still asciting ourselues before God still laying open our corruptions before him still bewailing our weakenesses still suing for mercy still labouring that our sinnes may be shaken off and the graces of God increased in vs. Are these strange things to our knowledge strange to
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
darknesse d Ioh. 12.46 neither in the darknesse of Ignorance nor in the darknesse of discomfort nor in the darkenesse of eternall death Now for the maner and meanes of imparting this Light Hee who is the Sunne of Righteousnesse e Mal. 4 2. conueieth the beames of this Light by two instruments 1. The Word 2. The Spirit To assure vs that the Word is the Instrument to conuey the Light of Knowledge it is said to giue Light to the eies f Psal 19.8 and the Ministrie of it is called the Light of the World g Matt. 5.14 the Ministers themselues are said to bee Starres in Christs right hand h Reu. 1.20 they haue committed vnto them the Key of Knowledge i Luc. 11.52 and it is their office to giue Knowledge k Luc. 1.77 Againe that we may know the Word to be the Instrument of comfort it is said to reioice the Heart l Psal 19.8 and to be a Comfort in trouble m Psa 119.50 Thirdly to certifie vs that it is the Instrument of Life it is called the Word of Life n Act. 5.20 and a quickning Word o Psa 119.93 Touching the Spirit asmuch is testified also By it God giues Knowledge It is the Spirit of Truth and leadeth into truth p Ioh. 16.13 The worke thereof is called the opening of the Heart q Act. 16.14 and the opening of the vnderstanding r Luc. 24.45 Secondly by it commeth Comfort therefore he is called the Comforter ſ Ioh. 14.26 and The oyle of gladnesse t Psal 45.7 Thirdly by it commeth Life for which cause it is called The spirit of Life u Rom. 8.2 Thus we see Christ the Day-spring for what end he came euen to giue Light namely the Light of Knowledge the Light of comfort and the Light of Life We vnderstand also how he sendeth foorth these his beames vpon vs Outwardly by the brightnesse of his Word Inwardly by the shining of his Spirit The 1. Vse 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 x Luc. 2.10 They should bee as the newes of Iosephs life to Iacob at the hearing whereof his Spirit reuiued y Gen. 45.27 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 z Act. 27.29 The darknesse of the night added to their danger and doubled their feare Euerie houre seemed two vntill the day were broken Indeed that saying is true of euill doers The morning is to them as the shadow of the death a Iob 24.17 but to them of honest cariage the light of the day is exceeding welcome Therefore Dauid setteth foorth his longing after God by the watching of the morning watch for the morning b Psal 130.6 It is said of Abraham that hee reioyced to see Christs day c Ioh. 8.56 A little glimpse of this light was the very ioy of Abrahams heart How great therefore and intolerable is our dulnesse who take no contentment in the beames of this Light which shine vnto vs A great blessing it is which is reported of Zabulon and Nepthalim The people which sate in darknesse saw great Light and to them which sate in the Region and shadow of death light is risen vp d Matt. 4.16 Wee by the goodnesse of God enioy the like blessing and yet in the opinion of the most it is nothing lesse than a blessing Men had rather lie wallowing in the darknesse of Ignorance than open their eies to receiue that light which is offred vnto them by the Gospel This is that which will bring hell and iudgement vpon this generation according to that speech of Christ This is the condemnation that light is come into the World and men loue darknesse rather than light e Ioh. 3.19 A maruell it is that men should reiect such a blessing But Christ hath told the reason It is because their deeds are euill This Light of doctrine discouereth their sinnes for it is Light which maketh all things manifest f Eph. 5.13 it bewrayeth the grossenesse of their courses and layeth open many a mans hypocrisie who seemed to himselfe and was reputed by others to be such an one as he ought to be There cannot be a greater vexation to men of corrupt mindes than to be met with in their sinnes they cry then with Ahab Hast thou found me O mine enemie g 1. Kin. 21.20 This is the cause that the Light of grace which wee ought of all other things most to reioice in is become such a burthen vnto vs it discouereth that which we desire by all meanes to keepe close The world hates me saith our Sauiour because I testifie of it that the workes thereof are euill * Ioh. 7.7 Remember we therefore Christ is the Light we are they to whom he offreth Light he hath sent his word to enlighten vs. If wee reioice not in this Light but wish rather it were euen blowne out that wee might sleepe freely in our sinnes it sheweth vs to be the heires of darknesse and that the shadow of eternall death must bee our portion The 2. Vse The second vse standeth thus Sith Christ as he is Light himselfe so imparts his Light vnto vs by his Word and the Ministerie thereof we must remember the counsell which Christ giueth Walke while ye haue light h 1. Ioh. 8.35 We haue no assurance of the continuance of that Light of the Gospell which we now enioy Our sinnes may bring a storme vpon vs in which the Sunne shall goe downe ouer the Prophets and the day shall be darke ouer them i Mic. 3.6 Our vnthankfulnesse and barrennesse in our profession our lothing of the heauenly Mannah hath deserued this and more It is holie wisedome therefore for vs to take the benefit of the light whiles it yet shineth lest such a iudgement should come vpon vs as Christ spake of namely that we should desire to see one of the daies which we now see and value not but thē shall not see them k Luc. 17.22 Perhaps in the opinion of some this is no iudgement nay it is the very thing they desire being like those who when the Prophets of God were slaine reioiced ouer them and sent gifts one to another l Reu. 11.10 But let them heare what Christ saith He that walketh in the darke knoweth not whither he goeth m Ioh. 12.35 He that iourneieth not whiles it is day at last when he is benighted hee loseth his way falleth into the hands of theeues rusheth into some downe-fall where hee casts away himselfe Such is the state of men without the