THE ABRIDGEMENT of the Gospell Or THE ORDER AND COVRSE oâ—â—ans saluation as it is set foorth by ZACHARIE the father of IOHN BAPTIST Luke 1.67 c. and further opened in ten Sermons thereupon By SAM HIERON 1. TIM 3.16 Without controuersie great is the mysterie of godlinesse LONDON Printed by M. Bradwood for Samuel Macham and are to be sold at his shop in Pauls Church-yard at the signe of the Bull-head ANNO 1609. TO THE READER I Continue still Christian Reader to impart vnto thee some of my Sermon-notes not so much to supply thy want God hauing so abundantly blessed this age with better helps as to manifest my desire of doing my vtmost good in Gods Church Thou hast here such Obseruations as it pleased God to inable me to deliuer in the place where I liue vpon the song of Zacharie In which in my poore vnderstanding the order and course of mans saluation is as effectually set forth as in any other part of holy Writ The fountaine of it is Gods mercie the ground Christ Iesus the substance of the thing it selfe Redemption from the bondage of spirituall enimies it was anciently promised to the Fathers and reported by the Prophets in all ages Knowledge of it is now giuen vnto vs by the Ministerie of man and the end is to leade vs by the cheerefull practise of Holinesse and Righteousnesse to the comfortable fruition of eternall Peace Some other points of good vse are occasionally handled in these Lectures but these be the principall The ordinarie vse of this Scripture in the Church hath moued me besides the particular excellency thereof it being indeed the very Abridgement of the Gospell to cull it out from among my other Readings vpon Luke and to commend it to thy view So praying God to blesse my labour to thy vse I commend thee heartilie to his Grace Modbury in Deuon Thine in the Lord SAM HIERON THE ABRIDGEMENT of the Gospell THE FIRST SERMON LVKE 1.67 c. Then his father Zacharias was filled with the Holy Ghost and prophesied saying Blessed be the Lord God of Israel c. IN this passage of speech The generall diuision of the whole place in which the Hymne of Zacharie is reported two things are to be considered 1. The Preface to it 2. The Hymne it selfe In the Preface againe there are two points obserued 1. The speciall enabling of Zacharie to this businesse 2. The generall nature of the thing performed The enabling of Zacharie is in these words He was filled with the Holy Ghost By the Holy Ghost we must not heere vnderstand the very Essence and Deity of the third person in Trinity but the gifts and graces of the Holie Ghost according as the word is often so taken in the Scripture a Ioh. 3.34 Ioh. 7 39. Rom. 8.9 By being filled with the Holy Ghost we must not imagine that Zacharie till this time was destitute of the graces of the spirit but this is the meaning that at this time and vpon this occasion a more large and plentifull measure of the graces of Gods spirit appeared in him In this we may obserue that Zacharie afflicted formerly with the dumbnesse of many moneths hath not onely the libertie of his speech restored but being endowed with a fuller portion of Gods graces his toong is made the instrument of the Holie Ghost in vttering a matter of extraordinarie consequence From whence wee may collect this doctrine The 1. Doctrine That the comforts which GOD heapeth vpon his afflicted seruants doe come in with a kinde of aduantage there is not onely a remoouing of the affliction but a bestowing withall of some speciall kindnesse Zacharie is not onely now not dumbe but which is more is enabled by an extraordinarie measure of spirituall gifts euen in an admirable maner to set foorth the whole mysterie of the redemption of mankind Wee meet with like examples in holie writ Great was the affliction of Ioseph He was sold for a slaue they held his feet in the stocks and he was laid in yrons b Psal 105.17.18 But when the Lord had thorowly tried him as siluer is tried in the furnace of a long grieuous affliction he was not barely enlarged but withall aduanced to a place of great respect The king made him Lord of his house c. c vers 21. Moses his triall is at large set downe in the storie d Ex. 2.14 c. his feare his flight and his long seruice in Midian but when Gods appointed time came he not onely restored him to the fellowship of his owne countreymen but made him the guide and captaine of his people so that hee neuer wrought greater things by the hand of any meere man than he did by the hand of Moses Notorious is the Historie of Iob how he was tormented in person and wasted in estate but when the Lord turned his captiuitie hee gaue him twice so much as he had before e Iob 42.10 and blessed his last daies more than the first f vers 12. To this agreeth that of Dauid who saith that the Lord did not onely bring him out of the horrible pit but also set his feet vpon a rocke and ordered his goings g Psal â—0 2 And that of the afflicted people is of like nature After two daies say they he will reuiue vs that is not all but in the third day he will raise vs vp and we shall liue in his sight h Hos 6.2 He would not only pull backe his hand and forbeare to smite which yet had beene much but he would come as a skilfull and tender hearted Surgeon to lappe vp their sores to powre oyle into their wounds to giue them beautie for ashes the garment of gladnesse for the spirit of heauinesse i Isa 61.3 neither would he alone in some little measure reuiue and quicken them but he would giue that large measure of strength that they should liue in his sight They which went weeping do not only returne with ioy but they do ouer and aboue bring their sheaues with them k Psal 126. â— The reason of the Lords so dealing proceeds first from his mercie He knoweth whereof we be made saith Dauid he remembreth that wee are but dust l Psal 103.14 therefore lest his afflicted seruants should bee swallowed vp with heauinesse and euen ouercome with discouragement he doth not onely withdraw his hand of chastisement but hee addeth some speciall mercy to the end that they mâ—y be comfortablie assured that whatsoeuer was done was done to prepare them for a greater kindnesse Secondlie it proceedeth from his Wisedome hee knoweth that none doe value his kindnesses more or are fitter to imploy them to their owne good and the good of others than those that haue beene most humbled by afflictions according as no ground is so fit to receiue seed euen with a full hand as that which hath beene most torne with the plough and beaten
from aboue So it is generally said of all the hoie Writ Holy men spake as they were mooued by the Holie Ghost e 2 Pet. 1.21 All Scripture is giuen by inspiration of God f 2. Tim. 3.16 In the old time God spake by the Prophets g Heb. 1.1 I will bee with thy mouth said God to Moses h Exod. 4.12 I haue put my words in thy mouth to Ieremy i Ier. 1.9 The word of the Lord was in my toong said Dauid k 2. Sam. 23.2 The Holie Ghost spake by the mouth of Dauid said Peter l Act. 1.16 God doeth beseech you through vs saith Paul m 2. Cor. 5.20 These places shew that the things vttered by these men were not of their owne deuising but came by speciall authoritie from aboue For the making of the best profit by this point let vs looke a little further into it By the foretellings of the Prophets in this place Zecharie no doubt vnderstandeth the old Testament which is there-therefore called the Word of the Prophets n 2. Pet. 1.19 and The Prophets o Act. 26.27 and The Scriptures of the Prophets p Rom. 16.26 They haue Moses and the Prophets that is the Scriptures q Luk. 16.29 Now that which is heere said of the Prophets that by their mouth God spake is true also of those which wrote the New Testament according to that saying that the whole Scripture is giuen by Inspiration of God r 2 Tim. 3 16. and the Apostle speaking of the Foundation of the Church maketh it to be both Prophets the old Testament and Apostles Å¿ Eph. 2.20 the new Testament the body and frame whereof albeit it was not all compiled by Apostles yet the doctrine was taught and preached by the Apostles whose vnderstanding Christ opened t Luk. 24.45 and with whom hee promised to be u Mat. 28.20 So that it is true of all the writers of the holy Scriptures that God spake by their mouthes Wherupon touching the Scripture wee are heere taught three things Three things noted touching the Scriptures by occasion of this 3. Doctrine The first is the Maiestie of it For how must not that needs bee full of Maiestie and of admirable excellencie which proceedeth out of the mouth of the most high We see in experience when bookes come to our hands which containe some briefes of the Orations and speeches of the King how apt we be to carie an higher estimation of them than of other ordinarie writings and al is because we measure the words by the worth and dignitie of the Author so in the Scripture it comming from a God of infinite Maiestie there must needs be in it more than steps or prints of excellencie Heereupon they are called the Great or Stately or honorable Things of the Law x Hos 8.12 Dauid calleth them the Wonders of the Law y Psa 119.18 The Law of God seemed to him so full of many admirable things and the same so full of heauenly brightnesse and glorie that his naturall eyes were euen dazled therewith therefore hee desireth God to doe a cure vpon his sight that hee may be able to behold them Open mine eies c. It is said of Christ that he taught as one hauing authoritie z Matth. 7.29 there was another maner of state in his words than in the Verball Sermons and Lectures of the Scribes And so whosoeuer shall obserue it shall see a kinde of Maiestie in the word of God reuealed in the Scriptute more than in any other writings The vse heereof is The Vse of the 1. note touching the Scripture to admonish vs to beware of al slight and base and contemptuous vsing of Gods word That which God hath spoken must needs be maiesticall If the Scripture be such an euidence of his eternall and incomprehensible Maiestie who shall dare to vse it without respect The Maiestie of the Scripture is drawn â—undrie waies into contempt First if it be in preaching handled negligently and irreuerently Secondly if the phrases and sentences of it be drawne into common speech Thirdly if it be heard idlie carelesly scornfully sleepily which is the ordinarie indignitie offred to the Maiestie of Gods Word If it were but one of Esops fables or a tale of Robin-hood it could not be heard with lesse respect or with more disdaine than it is by many Yet euen Eglon though but a Heathen was better than such who when hee was told by Ehud that he had a message to him from God rose out of his throne a Iud. 3.20 When Pilate heard of hauing to doe with the Sonne of God he trembled b Ioh. 19.8 Well then when the Minister addresseth himselfe to the reading and to the opening of the Scriptures remember wee that that which wee shall heare is the voice of God He speaketh by Mans mouth let vs thinke with our selues how great Maiestie must needs be in his words and let vs labour to make our behauiour in hearing sutable to the state and excellencie of that which is deliuered The second note touching the Scripture is the Authoritie of it Is it Gods voice Then of it selfe it is of sufficient credit and needs no other testimonie to confirme it It is also an absolute Iudge for the ouer-ruling of all doubts and the determining of all cases and questions in Religion For who is higher than God when his mouth and word hath giuen the sentence what exception shall wee make or to whom shall wee appeale Thus you see that heerupon is grounded the authoritie of the Scripture of which authoritie of the Scripture you see also that there are two branches One that it is of sufficient credit to it selfe The other that it is in matters of Religion the supreme Iudge Touching the first wee haue this proofe I receaue not saith Christ the record of men c Ioh. 5.34 His meaning is that hee was of credit enough of himselfe and needed no testimonie from any other for the confirming of that which hee had dâ—…red That which is true of Christ is true of the word of Christ which is the Scripture It is the voice of God and needs no other witnesse to avowe it If wee receiue saith S. Iohn the witnesse of men the witnesse of God is greater d 1. Ioh. 5.9 There is none greater or more certaine than the diuine testimonie This is enough God hath spoken it where shall we haue a witnesse of better credit Now for the supreme authoritie which the Scripture hath in iudgeing it is the same in the Church that the Law is in the common-wealth To the Law saith God and to the testimonie e Isay 8.20 Christ submitted his doctrine to the decision of the Scripture f Ioh. 5.39 So did Paul g Act. 28.23 An Vmpire for matters of Religion had need of three things First it must be of that nature that we
diuerted to his glorie Heereby it appeareth that the case is not so as the most suppose The Gospell is no doctrine of carnall libertie The Vse as though because of the abundance of mercy and in respect that Christ hath performed sufficient for the presenting of vs without fault in Gods sight and for the acquiting vs from the guilt of al our sins be they neuer so many or so great therefore it might be lawfull for vs to liue after our owne will and to giue liberty to our owne inordinate affections No the doctrine of the Gospell tieth vs to as strict termes of obedience as the law There is not any one holy dutie which in the Scripture God requireth of a Christian from which the freedome of our being iustified by the grace of Christ doeth giue vs any colour of dispensation Fit to this purpose is the saying of the Apostle after hee had largely disputed of our free iustification by Christ had proued that the works of the Law are of no force to deserue saluation Doe wee then saith he make the Law of none effect through Faith For so it might seeme to bee a matter indifferent whether wee doe well or no and that the doctrine which hee had taught being true there is no vse of the Morall Law God forbid answereth the Apostle yea we establish the Law r Rom. 3.31 The doctrine of grace is so farre from ouerthrowing the Law that it bindes all which hope to bee saued to a more strait obedience good works are ordeined for them to walke in Å¿ Ephe. 2.10 and God hath therefore called them vnto grace that he might be glorified â—…eir pure conuersation Let all profane ones consider this all despisers of good things swearers Sabbath-breakers wantons drunkards Libertines c. Such some of them doe pretend a faith in Christ they will say they hope they are redeemed by him and looke to be saued by his death I aske of thee who so hopest and yet liuest in the seruice of the diuell and in bondage to thine owne lusts what thinkest thou Doest thou beleeue that God did therefore send Christ or that Christ did therefore shed his precious bloud that men might take libertie thereby to enter into all maner of excesse Did hee therefore raise vp an horne of saluation that vnder hope thereof men might lay iniquitie to iniquitie and then salue vp all with this I beleeue in Christ I know mine owne works cannot saue mee c. God forbid that any man should so imagine It is plaine against the Scripture and directly contrarie to the purpose of God in the worke of mans Redemption Marke this place God hath visited redeemed raised vp a horne of saluation c. not to establish sinne but to dissolue sinne not to discharge vs from our obedience but to binde vs vnto dutie Therefore either bee sure that thy setled resolution and purpose is to mortifie and subdue thine owne corruption and to sacrifice euen thy sweetest and best pleasing sinnes vnto God and to limit thy selfe by all meanes within the compasse of Christian obedience or els thou art one of those of whom S. Iude speakes which art of old ordained to condemnation t Iude 4. the benefit of redemption belongeth not to thee thy damnation sleepeth not and thy iudgement long agone is not farre off u 2. Pet. 2.3 Thus much in generall touching the end of our redemption to serue God Now follow the particulars appertaining to it and they are these 1. The partie from whom the power and grace to doe this to wit to serue and glorifie God must bee looked for That he would grant vs. 2. The maner of so doing it without feare 3. The time to which the performance of this duty is tied All the daies of our life 4. The special duties wherin it stands holinesse and righteousnes 5. The trial of the truth of these duties before him Of these in their course First touching the party from whom the power to serue God must be expected That he would grant vnto vs saith Zacharie This is a chiefe difference betwixt the Law and the Gospel The Law commandeth good things but sheweth no meanes of doing them The Gospell doth not onely enioyne things right but declareth also how and whence that may bee supplied which is wanting in vs. Therefore Zacharie doeth not onely manifest the drift and intent of God in redeeming vs namely that wee should serue him but doeth also point his finger to the fountaine and teacheth vs who it is that will enable vs to doe it And indeed this is a part of the Couenant of grace The 2. Doctrine That as God will expect seruice at our hands so he will make vs able to performe that acceptable seruice which hee requireth In the handling of which doctrine I will declare two things 1. That in vs there is no such power 2. That God worketh it in those whom he hath chosen The former of these is apparent out of the manifest testimonies of the Scripture All the imaginations of the thoughts of mans hart are only euil continually x Gen. 6.5 We are not sufficient of our selues to thinke any thing as of our selues y 2. Cor. 3.5 Without me you can do nothing saith Christ z Ioh. 15.5 Now who can bring a cleane thing out of filthinesse a Iob 14.4 or whether can men gather grapes of Thornes b Math. 7.16 There is nothing but crookednesse in our nature and how is it possible that any good thing should come there from The second branch touching the supplie from God of that which is wanting in vs is very cleere What man is he that feareth the Lord him will hee teach the way that hee shall chuse c Psa 25.12 Thou shalt walke safely by the way and thy feet shal not stumble d Pro. 3.23 I will cause you to walke in my statutes e Ezec. 36.27 These places shew how that the Lord will furnish his redeemed with such a measure of grace as that they shall walke in such a way and runne such a course as shall bee pleasing and acceptable to himselfe The order and maner of the Lords bringing this to passe in them is this First because the heart is the fountaine of all our actions therefore Gods first worke in them is to put a new spirit into their bowels and to take the stonie hart out of their bodies and to giue them a heart of flesh f Ezec. 11.19 that is to remooue their naturall vntowardnesse and to make their hearts more inclinable and pliable vnto good Secondly he putteth his Law in their inward parts and writeth it there g Ier. 31.33 he planteth in them the true sauing knowledge he openeth their harts h Act. 16.14 making them to conceaue and vnderstand it hee causeth them to loue it and to delight in it he kindleth in them a desire to practise it
Isaak Behold I am now old and know not the day of my death wherfore now c x Gen. 27.2.3 as if he had said There is a thing to be done which must be done before I die and I know that as the daies of my life are but few so the greatest part of them are gone and past therefore that which I intended I will hasten to doe it so should euerie Christian reason wâ—â—h himselfe My time is short my life a span my daies nor many therefore Lord frame my heart that whilest it is called to day I may turne to thee and seeke thy fauour This care is a chiefe difference betwixt the godly and the wicked For they argue cleane contrarie Let vs eat and drinke tomorrow we shall die y Isay 22.13 Therein they imitate their father the Diuell for euen of the same humor is he He hath great wrath knowing that he hath but a short time z Reu. 12.12 The second point now followeth For so Zachary teacheth vs that as God is to be serued in our life which is the more generall point so it must be all the daies of our life Here come to be opened two doctrines 1 That religion is to be practised euery day 2. That it is to be practised to the end of our daies The former of these requireth assiduity and dailinesse The latter perpetuity and lastingnesse I will blesse thee daily saith Dauid and praise thy name for euer a Psal 145.2 That speech may be in stead of a commentarie to this place I will speake of both seuerally The former of the two doctrines is The 2. Doctrine That a Christian man is bound by the word of God to a daily practise of religion Euery day and euery action of the day must be a witnesse of his care to approue himselfe in all holy conuersation vnto God It will not be hard to proue this by the Scripture namely that a godly life is to be brought into euery daies practise We must henceforth liue as much time as remaineth in the flesh not after the lusts of men b 1. Pet. 4.2 As much time so that no time is exempted from liuing after the will of God Let thy heart be in the feare of the Lord continually c Pro. 23.17 Toto die Tremel There is no allowance for any intermission of time to be spent as it were a little more vainely or carelesly than other Paul speakes of being giuen vnto euery good worke continually or of attending thereupon dayly d So doth the word signifie 1. Tim. 5.10 Euery good worke there is no toleration for any sinne Euery day there is no exemption of time I endeuour my selfe to haue alway a cleere conscience e Act. 24.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alway or thorowout that is at one time as well as at another one time of the day as well as another There are very few duties of religion but the Scripture speaketh of the dailinesse of them either by precept or example For dayly praying besides the commandement pray continually f 1. Thes 5.17 we haue Daniels example of three times a day g Dan. 9.10 and Dauids of seuen times a day h Psa 119.164 For reading we haue the charge giuen to Iosua Let not this booke of the law depart from thee i Ioâ— 1.8 For meditation we heare Dauid Oh how I loue thy law it is my meditation continually k Ps 119 97. For talking of good things My tongue shall talke of thy righteousnesse daily l Psal 71.24 For watching ouer our owne selues Keepe thy heart with all diligence saith Salomon m Pro. 4.23 Watch in all things saith Paul n 2. Tim. 4.5 Take heed lest at any time there be in any of you an euill heart o Heb 3.12 For depending vpon Gods prouidence we are taught to aske daily bread p Matth. 6.11 For preparation for the crosse there is speech of taking it vp daily q Luc 9.23 For seeking to doe good to others there is a precept to exhort one another daily r Heb. 3.13 These places and many like shew that one day as well as another is to be consecrated to God and the duties of religion rending to Gods glory the edification of our owne soules and the good of others are to be performed euerie day And if it were not so why should God be so carefull in the Scripture to giue such directions for euery specialty that can be incident to any day as apparrell meat calling companie speech solitarinesse recreation health sicknes prosperity crosses friends c whatsoeuer occasion may at any time take vp a man in any part of the day the Scripture giueth a direction for it because a man is bound to make conscience of the practise of religion in euery particular Now a double reason there is for this doctrine First Gods compassions are renued euery morning Å¿ Lam. 3.23 and he ladeth vs dayly with benefits t Psal 68.19 Now sith there is no slacking of Gods kindnesse why should there be any intermission of our dutie Secondly Satan goeth about seeking to deuoure u 1. Pet. 5.8 when a man beginneth to be a little secure and to giue the raines a little to his owne heart to wander after it owne waies then taketh he his aduantage and the soule being by some intermission of a godly care thus as it were let loose doth quickly fall into his snares The 1. Vse The first vse of this doctrine is to remoue two opinions which are common in the world touching religion The one is that it is an easie matter to be a Christian a thing of no great paines to be religious some generall desires some superficiall good meanings some formall shews some deuotion now and then by fits some few actions of charity this is enough to saluation Hence commeth our common security Moiling and droiling there is for the world without measure To some carnall and carking humors the day is not long enough the weeke is too short euen some of Gods day must be borrowed for earthly occasions Godlinesse is followed but at leasure times heauen we suppose will come of it selfe without seeking How many daies passe ouer vs in a yere in which matters of the soule are not once thought vpon But how much are wee heerein deceiued Religion is a taske for euery day Hee that doeth not make conscience euery day to looke to his Religion to profit in his Religion and to shew foorth the fruits of his Religion that hee may comfortably at night say he is so much neerer his iourneies end to heauen than hee was at his first setting out in the morning that mans Religion is not as it ought and he which thinketh to come to heauen by this idle and negligent course shall be called the least in the kingdome of God x Matt. 5.19 The second opinion is
our practise haue we neuer thought vpon taking this serious and strict and thorow course with our selues surely our sinnes doe yet hang vpon the file in Gods high court the bill against vs is vncancelled and in the day of account we cannot escape It is my duty to giue knowledge of saluation and to teach that our saluation stands in the remission of sinnes and to shew you the way how this remission may be obtained and God forbid that I should cease to shew you the good and the right way y 1. Sa. 13.23 If now when the way is thus sanded foorth vnto you you will say as they did of old We will not walke therein z Ier. 6.16 you must suffer mee to conclude with Moses I call heauen and earth to record against you this day that you shall shortly perish a Deut 4.26 Thus much for the fourth branch The fift is the fountaine out of which this saluation which stands in the remission of sinnes doth flow in those words Through the tender mercy of our God The phrase of speech here is very effectuall For Zachary satisfieth not himselfe to say mercy but he mentioneth Bowels of mercy It is spoken after the maner of men to note out an exceeding tendernesse and inwardnesse of compassion such as is when a pitifull person his very bowels yearne and are mooued within him to behold some wofull or distressed spectacle So the mercy of God in this case is not ordinarie but more full of commiseration than any man possibly can imagine Hence are we taught that which hath beene often touched in this Hymne namely That the supreme cause The 2. Doctrine the first root of our saluation is the riches of Gods mercy the tendernesse of his voluntary and free compassion towards vs. Hence is it that the elect are called Vessels of mercy b Rom. 9.23 because the whole worke of their saluation can be ascribed to no other thing but only to mercy Excellent is the place of the Apostle c Eph. 2.1.3.4 5. Thus and thus we were by nature dead in trespasses and in sins children of wrath c. Whence is it that we are brought into a better estate God which is rich in mercy c. hath quickned vs c. Paul saith of himselfe that he had sometimes beene a blasphemer and a persecuter and an oppressor whence came it that he was not so still was it from himselfe no I was receiued to mercy saith he d 1. Tim. 1.13 Blessed be God c. which according to his abundant mercy c. e 1. Pet. 1.3 The Scripture is very precise in this point in ascribing euery specialty to Gods mercy and free grace Touching election it is called the election of grace f Rom. 11.5 Touching vocation it is said to be according to grace g 2. Tim. 1.9 Touching faith it is said to be giuen h Phil. 1.29 Touching iustification it is said to be freely by Gods grace i Rom 3.24 Touching euery good motion it is said that it is God which worketh it k Phil. 2.13 Touching life eternall it is termed a gift l Rom. 6.23 The holy Scripture laboureth in nothing more than to prooue that God was mooued by nothing in the matter of mans saluation but only by his mercy I euen I am he that putteth away thine iniquities for mine owne sake m Isay 42.25 And indeed if our naturall estate be considered it must needs be that all will be ascribed to mercy Children of wrath n Eph. 2 3. Enemies to God o Rom. 5.10 our imaginations onely euill p Gen. 6.5 our wisedome death q Rom. 8.6 Reprobate to euery good worke r Tit. 1.16 What was there thinke we to induce God or to encline or bend him to doe ought for vs how must not all needs be said to flow from his free mercy Euery spirituall man may truly say in respect of spirituall things as Iacob did of his wealth God hath had mercy on mee and therefore I haue all these things Å¿ Gen. 33.11 or as the Church acknowledgeth Lord thou hast wrought all our workes for vs t Isay 26.12 The vse is still to maintaine the glory of God The 1. Vse and to beate downe the naturall pride and presuming of mans heart merit and grace can neuer agree u Rom. 11.6 that which is by mercy is not by workes that which is by workes is not by mercy And know we this that we haue made great proceedings in godlinesse when we haue learned out of the due consideration of our owne spirituall weaknesse and out of the liuely apprehension of our owne lost and desperate estate effectually and affectionately to acknowledge that had it not beene for the vnspeakeable riches of Gods mercy we could neuer haue come one piece of a step towards heauen And indeed vntill a man is come to the effectuall acknowledgement and vnderstanding of an absolute miserie in himselfe without any power left in himselfe so much as by a thought to wish or further his owne true good he may prate of the mercy of God but he can neuer truly and comfortably apprehend it God is so ielous of it that if we goe about to temper any other thing therewith more or lesse the sweetnesse thereof is vtterly lost Secondly this may be a comfort vnto vs The 2. Vse that looke how much we take from our naturall humor by giuing all to Gods mercy so much we adde to our spirituall setlednesse and doe make the estate of our soules so much the surer For if that which had the first beginning from Gods mercy were by our endeuours to be perfited we might wel doubt of our saluation but when we rely wholly vpon Gods mercy there is no cause of feare because the mercy of God is as himselfe perpetuall and vnalterable There is nothing in vs that began it there is nothing in vs that can alter it The sixt branch now followeth touching the especiall fruits of this tender mercy of our God and that is that thereby the day-spring from on high hath visited vs. Here we must enquire 1. What the day-spring is 2. Who is meant by it 3. Why it is said to be from an hie First by Day-spring is meant literally the first appearance and breaking of the day in the East part of heauen foretelling the neere rising and approching of the Sunne Secondly by Day-spring is spiritually vnderstood Christ Iesus It seemeth that Zacharie had reference to the ancient Prophecies touching a starre that should come of Iaacob x Num 24.17 and of a Sunne of Righteousnes which should arise y Mal. 4 2. Thirdly it is said to be from on hie to teach vs from whence this refreshing commeth not from earth not from below not from the deuice or procurement of Man but from Heauen from the free grace and mercy and power of God