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
were not sufficient or his horne strong enough to batter down the kingdome of the diuel and fully and wholly to reconcile vs vnto God adioyne other things as it were to supply that which is wanting in him or to perfit that which hee hath begun as for example with his offers of grace our free-will with his righteousnesse our good works with his satisfaction for eternall punishment our satisfaction for temporall punishment either heere in Earth or in Purgatorie with his intercession the intercession of Saints Thus they haue maymed the worke of Christ and by their grosse and vnfitting patcheries haue vtterly defaced it We must beleeue the Scripture which calleth Christ an Horne of saluation that is as it seemeth to be expounded by the Apostle one who hath by himselfe purged our sinnes b Heb. 1.3 that which he hath done is a worke complete and entire hee himselfe onely without any assistance hath and doeth effect it Many things are left vnto vs by way of obedience but nothing by way of promoting that which hee hath begun Thus this phrase a Horne of saluation is as an Horne of iron to breake downe all those vnwarrantable supplies which the Church of Rome conioineth and coupleth with the absolute and all-sufficient worke of Christ Iesus Secondly The 2. Vse this is a doctrine full of comfort to euerie humbled Christian as for example Thou seest weaknesse in thy selfe of vnderstanding of will of affection of action thou art vnable to doe any thing by which God might be pleased or thine owne soule helped forward vnto life Turne now the eies of thy faith to this Horne of saluation thou shalt not finde so much weaknesse in thy selfe as thou shalt find might and power in him not so much emptines in thy selfe as fulnesse in him not so much pouerty in thy selfe as plentie in him happie thou if the apprehension of thine own weaknes make thee to long to be established and vpheld by his power Offenders were wont of old to flie for succour and safegard to the Hornes of the altar c 1. Kin. 1.50 so when thou feelest thy selfe pursued by Sathan and euen to be arrested by the wrath of God flie to this Horne of saluation labour to hold fast vpon it by faith say as did Iacob to the Angel I will not let thee goe except thou blesse me d Gen. 32.26 This is the surest couert thou shalt be sure vnder his feathers his trueth shall bee thy shield and buckler e Psal 91.4 Thus much touching the power of Christ for the saluation of his chosen The 2. Doctrine The next is that hee is of absolute power for the full and finall ouerthrow and confusion of his enemies For Christ is armed either way he is a Horne both to defend and to strike He is a precious stone and he is a stone of offence f 1. Pet. 2.6.8 and euen in that that he is an ouerthrow to the wicked he is a saluation to his chosen according to that saying of Pauls that persecution was to the aduersaries a token of perdition and to them which were troubled a token of saluation g Phil. 1.28 and so the same Apostle saith that by the Fall of the Iewes saluation commeth to the Gentiles h Rom. 11.11 And of this power we must consider necessarily Now what and how great it is may be gathered out of the second Psalme In the beginning of the Psalme mention is made of the opposition of the world and of men of all sorts against the spirituall kingdome of Christ Iesus The kings of the Earth band themselues c i Psal 2.2 Afterwards k vers 9. is set downe both the easinesse and the irrecouerablenesse of their destruction Hee is compared vnto some mightie man hauing in his hand an iron scepter or mace of brasse his enemies are likened to an earthen pot Now common sense teacheth vs how easie the breaking of a Potters vessell is with a rod of iron A knocke with an instrument of much more weakenesse were sufficient to breake it but being of iron the very waight of it alone must needs crush it into many peeces As this comparison sheweth the easinesse of the wickeds ouerthrow so it maketh knowen the irrecouerablenesse too And therfore the breaking of a potters vessell is vsuall in the Scripture to signifie an vtter and irrecouerable destruction l Isay 30.14 Ier. 19.10.11 I remember what is said of Antichrist one of Christs strongest aduersaries that yet Christ shall easily destroy him euen with the Breath of his mouth m 2. Th 2.10 His enemies shall licke the dust n Psal 72.9 He shall wound euen kings in the day of his wrath and smite the head ouer diuers countries o Psal 110.5.6 This was the stone cut without hands seene by Nebuchadnezzar in his dream which smote the image vpon his feet and brake them to peeces p Dan. 2.34 This is a caueat to all the wicked enemies of the grace and kingdome of Christ Iesus The Vse they may heere see the certaintie of their absolute ouerthrow A head of glasse against an head of brasse what will become of it The thistle that is in Lebanon sent to the Cedar that is in Lebanon said Iehoash king of Israel to Amaziah q 2. Kin. 14.9 Farre greater is the difference betwixt this Horne of the house of Dauid and those presuming weaklings which are not afraid to withstand him To all such I say with the Apostle Doe yee prouoke the Lord to anger are yee stronger than he r 1. Cor. 10.22 But thou wilt say to me who be these enemies of Christ whom he thus will quell and destroy I answer they are his enemies who will not that he should raigne ouer them Å¿ Luk. 19.27 But how doth Christ raigne with his word this is the scepter of his kingdome and the Rod of his mouth t Isay 11.4 They which obey his word are his subiects they which disobey are his enemies But what is it to obey his word to be present now then at the preaching of it No For so be many sleepers scorners Atheists Church-papists drunkards whoremasters Vsurers c. all which notwithstanding shall be shut out of the new Ierusalem u Reu. 21.8.22.15 But to obey the word is to be ruled by the word to walke according to the Rule x Gal. 6.16 of the word You are my friends if yee doe whatsoeuer I command you y Ioh. 15.14 If any man heare the word of Christ neuer so often yet doe yeeld no obedience to it hee shall haue his part among the enemies of Christ Iesus So then Christ is a Horne of power to bruise his enemies Art thou none of his subiects doest thou not suffer his word to beare sway with thee and to reforme thy corrupt and carnal conuersation but liuest rather in grosse sinnes to the disgrace
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
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
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
refreshing of others Paul saith that it pleased God to reueale his Sonne to him that he might preach him among the Gentiles o Gal. 1.16 and that God did comfort him in all his tribulation that he might be able to comfort others p 2. Cor. 1.4 It is an expresse commandement Euerie man as he hath receiued 6 so let him minister vnto another as a good disposer of the manifold grace of God q 1. Pet. 4.10 Euery one is a Steward not to engrosse Gods graces to himselfe but to imploy them to a common benefit The word saith the Prophet was in my heart as a burning fire shut vp in my bones and I could not stay r Ier 20.9 and we cannot but speake say the Apostles Å¿ Act. 4.20 The gifts and graces of Gods spirit are like the ointment wherwith Marie anointed Iesus feete the text saith the house was filled with the sauour of it t Iob. 12 3. It is truely said that Good is a spreader of it selfe u Bonumest sui diffusium It is like a candle in a workmans shop in a winters euening which both giueth light to the workman and to the passers by also This first may be an aduertisement to those The 1. Vse which being called to the seruice of the Church are negligent in their places some such would bee accounted learned and good scholars But it cannot be so Where the graces of God are they are neuer idle Where there is idlenesse in action there is emptinesse in affection It may be that in such a loiterer as the Prophet speaketh of who lieth sleepeth and delights in sleeping x Isa 56.10 there may be a great deale of confused knowledge but certainly there is no sanctified learning There is no Holie Ghost in thy heart if thy calling requiring it there be no Prophecy in thy mouth and what vse is there of a head full of learning with a mouthfull of nothing It is truely said that the Priests lips should preserue knowledge y Mal. 2.7 But why To hoord it vp as misers do their come No But that his lips may feed many z Pro. 10.21 and may spread abroad knowledge a Pro. 15.7 Therefore also saith the Prophet the people must seeke it at his mouth b Matth. 2.7 Wherfore let vs hold this The gifts of the spirit and profitable imployment cannot be separated He is not truely learned who doth not truely labour When thou art conuerted strengthen the brethren c Luk. 22.32 The 2. Vse Secondly this may haue a larger application to all thus Paul saith If any man haue not the spirit of Christ the same is none of his d Rom. 8.9 Now if wee would know whether Christs spirit be in vs or no we must follow Christs rule of iudging the tree by the fruits e Matt 7.16 Let vs see what comes from vs which may be profitable to others in matters concerning life eternall Where be those particulars spoken of in the Scripture admonishing the vnruly comforting the feeble minded c f 1. Thes 5.14 Where is our Considering one another to prouoke to loue and to good workes g Hebr. 10.24 Where be our prayers exhortations and instructions in our families Where such fruits as these bee are wanting there the graces of Gods spirit are not present Hee that is not carefull in his place to profit others in the waies of godlinesse himselfe is farre from any true taste of godlinesse Zacharie was filled with the Holy Ghost and he was foorthwith imployed in a spirituall seruice of which euen we haue the benefit to this day Thus much of the Preface The diuision of the Hymn into 2. parts The Prophecie or Hymne it selfe may be diuided into two parts the first of which is touching Christ and the worke of saluation by him wrought vnto the 76. verse the second is of Iohn Baptist and his office in respect of Christ The 1. part diuided The former part againe may be cut into two members 1. A proposition Blessed be the Lord God of Israel 2. The proofe thereof For he hath visited and redeemed his people c. In the proposition we haue to note two things 1. A dutie performed 2. A description of the partie to whom it is performed The dutie performed is a Blessing of God To Blesse God is an ordinarie phrase of Scripture it betokeneth nothing else but to giue thanks to God for his blessings receiued These words praise God or blesse God or giue thanks to God are indifferently translated It is all one as if Zacharie had said All praise honour and thanke be giuen vnto God The 4. Doctrine The Doctrine commended to vs is this That the praising and blessing of the name of God for his goodnesse is one part of that spirituall worship and seruice which is owing from vs vnto God It is plaine by the text For I aske what that was which Zacharie heere performed It must be answered that he offered vp a sacrifice of thankesgiuing vnto God I aske againe Did he therein worship God Out of all question he did and that which he did proceeded from the spirit of God and could not chuse but be acceptable before him Out of these it must needs follow that thankesgiuing is one part of that dutie which is to bee performed by vs vnto God This will easily be made good by Scripture Call vpon me saith God in the day of trouble so I will deliuer thee and thou shalt glorifie me h Psal 50.15 Let vs offer the sacrifice of praier alwaies to God i Hebr. 13.15 This kinde of seruice is in those words compared to those sweet smelling sacrifices which in the time of the Law were offered to God Paul bids ioyne giuing of thanks with our requests which wee shew vnto God k Phil. 4.6 so that this dutie is like the salt with which all our seruices must bee seasoned Hence are the commendations giuen of it It becommeth vpright men to be thankefull l Psal 33.1 It is a good thing to praise the Lord m Psal 92.1 It is a pleasant thing and praise is comely n Psal 147.1 Hence was Dauids care to giue euidence of speciall thankfulnesse vpon speciall occasions from whence came that phrase of his A new song o Psal 40.3 signifying his course of particular insisting vpon particular fauours The default heerein remaineth as a great staine in the good name of Hezekiah He did not render according to the reward bestowed vpon him p 2. Chr. 32.25 The Vse This should prouoke vs to make conscience of this duty euerie man saying to his soule with Dauid My soule prayse thou the Lord and all that is within me praise his holy name q Psal 103.1 Thankesgiuing was ordained as an exercise for man in Paradise and shall be an exercise in heauen when as all other exercises are
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
and to walke in all holy obedience to it Thirdly hee furnisheth them with the assistance of a secret director a word behinde them saying to them This is the way walke in it i Isay 30.21 and thus he keepeth their feet k 1. Sam. 2.9 and guides them in the way l Psa 25.9 Fourthly hee filleth them with the fruits of righteousnesse m Phil. 1.11 that is hee enableth them to bring foorth that good into outward act the knowledge whereof is seated in their hearts that so they may not bee idle nor vnfruitfull n 2. Pet. 1.8 but may adorne the doctrine of God their Sauiour in all things o Tit. 2.10 Lastly hee doth not so leaue them but the hand of his mercy is stilll stretched out to stablish them in euery word and good worke p 2. Thes 2.17 to confirme them and to make them perfit q Heb. 13.21 that so they may hold out and may not be wearie of well doing r 2. Thes 3.13 but that the yoke of Christ may become easie Å¿ Math. 11.30 vnto them and the Christian life may not seeme as it doeth to the wicked burdensome and vnsauorie Thus it is manifest that serue the Lord of our selues we cannot and withall that God hath euen tied himselfe by promise to enable his seruants thereunto We are taught by this The Vse when we are called vpon to any good worke not to runne to our selues as though by our owne power we should be able to performe it for who are we that any good thing should come from vs but we must lift vp our hearts to God praying with Dauid Open my eies t Psal 119.18 Teach mee the way of thy statutes u Vers 33. Incline my heart vnto thy testimonies x Vers 36. Direct my steps in thy word y Vers 133. We are by nature dead in trespasses and sinnes z Ephe. 2.1 vntill he quicken vs by his euerliuing spirit and create a new heart a Psal 51.10 within vs we cannot entertaine so much as a motion vnto good And this is the true cause that we are so barren in good duties and so fruitfull in the vnfruitfull workes of darkenesse b Eph. 5.11 euen because we aske not c Iam. 4.2 Thou which art an adulterer or a man giuen to drunkennesse or apt to contend or to be desirous of reuenge or to be drawen by euery occasion into euill companie or which canst scarsely remember any good thing taught or which findest a kind of drowsinesse still to creepe vpon thee when thou comest to heare the word of God when wast thou an earnest and humble suter vnto God out of a harty detestation of these euils that he would enable thee to reforme them when didest thou intreat him and begge with him to subdue thy vnruly and vntamed affections when didst thou lament before him with a sorrowfull heart the vntowardnesse of thy nature vnto good what maruell then if sinne get the dominion ouer thee if thou be led captiue by thine owne lusts if euill grow strong vpon thee For why Although happily thou couldest wish that God would pardon thee yet thou art not a suter to him to reforme thee thou couldest be content that thy sinnes might be remitted but thou dost not intreat that they may be subdued When thou feelest an euill lie hard vpon thee and perceiuest that it still striueth to draw thee to the practise of it thou shouldest doe as Paul beseech the Lord that it may depart from thee d 2. Cor. 12.8 God hath so bound himselfe to fulfill the desire of them that feare him e Psal 145.19 that at least which yet is not little thou shalt receiue the comfort which Paul did my grace shall be sufficient for thee f 2. Cor. 12.9 God hath made a couenant to grant grace and albeit for triall of faith he may delay suters for it in some particulars for a time yet he will not finally denie it If any lacke wisedome let him aske of God it shall be giuen him g Iam. 1.5 Who can say that this promise was euer broken Remember this then when mention is made of the end of redemption namely a life led to Gods glorie thinke who it is from whom this grace must come It is God which giueth it let vs striue to him by our praiers h Rom. 15.30 certainly we shall not be disappointed of our hope The next point is the maner of doing this duty without feare This place must first be examined because it may seeme contrary to another place which biddeth vs to serue the Lord with feare i Psal 2.11 We must therfore learne to distinguish There is a hellish feare and there is a holy feare a slauish feare and a sonlike feare The former of these is called by S. Paul the spirit of bondage k Rom. 8.15 It is such as slaues haue in respect of those to whom they are in bondage A kind of respect they haue to those in whose power they are they doe that which is commanded them but they neither haue loue to their commanders nor take any delight in that which is enioyned them that which they doe they doe by enforcement and in feare of the whip Such is the feare of God in reprobates sometimes they are stricken with a kind of awe of Gods maiestie and doe euen tremble at his iudgements and it may be doe something which is required but their obedience proceedeth not out of any loue to God or out of any truth of affection to that which is performed but only out of constraint Thus did Cain cast downe his countenance l Gen. 4.6 Esau weepe m Gen. 27.38 Pharaoh let the people goe n Exo. 12 31. Ahab humble himselfe o 1. King 21.27 Iudas repent p Math. 27.3 None of these was truly grieued for his offence or sory that God was displeased They had an apprehension of the terror of the Lord q 2. Cor. 5.11 and that wrung from them something in which otherwise of themselues they tooke no delight Now the other feare is called the spirit of adoption r Rom. 8.15 and it is a feare to offend rising out of the apprehension and feeling of Gods loue as when the experience which I haue had in my selfe of Gods gracious dealing with mee maketh mee to entertaine a feare lest I should abuse his loue and doe ought that might displease his maiestie This kind of feare may be where there is the greatest and firmest and most respectiue loue as betwixt the father and sonne the husband and wife Let the wife see that she feare her husband saith Paul Å¿ Ephe. 5.33 This distinction of feare being rightly vnderstood it will be easie to reconcile these places Serue the Lord with feare saith Dauid that is consider you the maiestie of God what he is in himselfe
and what he is to you and so let your hearts stand in awe of him and be you afraid to displease him Againe the end of our redemption is that we should serue God without feare saith Zachary This is his meaning Wheras the face of God is naturally a terror vnto vs euen as the face of a Iudge is to a theefe and whereas that which we doe is so full of maimes and blemishes that we can haue no courage to present it vnto God nor hope that he will accept it this is the end of our redemption that being certainly perswaded of the fauour of God in Christ and of remission of sinnes by him all this feare may be quite remoued and we may boldly come to the throne of grace and comfortably assure our selues that God for Christ will accept euen the imperfect and scant measure of our obedience This is the true sense of the place this is the feare in the freedome from which standeth the true seruice of God So that now this is the doctrine The 3. Doctrine That till the mind and conscience of a Christian be quieted and pacified by the knowledge of ones personall acquittance before God by Christ a man cannot truly serue God nor yeeld vnto him that obedience which he ought This is plaine out of the place the true maner of seruing God is without feare that is without astonishment and suspense of mind how God will accept that which we doe Now this feare cannot be banished but by the comfortable apprehension of a discharge by Christ therefore without this comfortable apprehension no man can serue and obey God as he ought to doe These things are all manifest The reason also of the doctrine is apparent thus As often as I recount with my selfe the seuerity and iustice of God how that he cannot abide iniquity and is in his wrath a consuming fire t Heb. 12.29 and doe consider withall how full of corruption my heart is and how farre short the best I can doe comes of that which is required what heart shall I haue to tender my seruice vnto him vnlesse I be someway assured that my person is accepted in Christ and that Gods iust displeasure is allaied towards mee for his sake so that my scant performances shall be shrouded vnder his most absolute and perfit obedience Hence is that saying of Dauid There is mercy with thee that thou maist be feared u Psal 130.4 It is the hope and apprehension of mercy which encourageth to obedience Seeing we haue these promises saith the Apostle let vs cleanse our selues from all filthinesse c x 2. Cor. 7.1 See what Paul inferreth vpon the promises of mercy which God hath made Paul saieth in one place that Whatsoeuer is not of Faith is sinne y Rom. 14.23 meaning that whatsoeuer is offered to God which proceedeth not from faith the same is a sinne In another place he saith that by faith our consciences haue peace with God z Rom. 5.1 Both the places put together do shew thus much that vntill the conscience bee pacified by the assurance of reconciliation with God by Christ nothing that is done can finde acceptance with the Lord. The order of the words touching Habel is woorth the noting The Lord had respect to Habel and to his offring a Gen. 4.4 First to Habel then to his offring So that till I know that God doth accept my person I can haue no hope that he will respect my seruice By this it is plaine first The 1. Vse that it is vnpossible for a Papist rightly to serue God or to yeeld vnto him any true obedience This wil be thought a hard censure especially touching those which seeme so deuout and make so great a profession of good works But it is easily iustified by the doctrine of this place God is not rightly serued vnlesse it be without feare without that slauish awe which ariseth out of the not knowing a mans own particular reconciliation with God Now it is certaine that Papists do stifly maintaine it that it is vnpossible for a man by an ordinary faith to bee assured of Gods fauour By the Decrees of the Councell of Trent a man must doubt of his saluation as long as he liueth in this world b Sess 6. Cap. 9. Can. 13.16 so that indeed a Papist can neuer attaine to any true peace of conscience by his owne doctrine If he keepe himselfe to it he must resolue while he liueth to be in suspense and vncertaine of Gods fauour What a racke is this to a mans conscience to bee taught that he can neuer bee sure in this World that his sins are pardoned and that God is reconciled to him in Christ Iesus What cheerefulnesse or boldnesse can a man haue to serue God when it is taught that there is no possibilitie for him to be assured in his soule that God in Christ will accept his seruice and forgiue his weaknesses Let this be a rule to vs to iudge of Poperie it is a desperate comfortlesse doctrine Christ came into the world to free vs from this seruile feare and to fill our hearts with cheerefulnesse by shewing vnto vs Gods louing countenance Poperie holdeth vs in suspence and laboureth to vphold that feare which is the very direct enemie to true obedience The 2. Vse Secondly this maketh also against the common opinion which in this point is the same with the Papists The most doe talke I know not what of seruing God and professe to do it euerie day but if it be asked what ground they haue of peace with God by Christ this will be found to bee a verie strange demand and they will not know what to answer Securitie they haue enough but what true peace of conscience is they vnderstand not Well may they seeme to be without feare in regard of their common brutishnesse but let their consciences be touched and awaked by some crosse or iudgement or by deaths approching then this seruile feare this dismall horror of heart will soone appeare and it will bee a hard matter to comfort them Know wee therefore that vntill we labour to know our owne particular reconciliation with God by Christ and to that end reuerence the ordinance of God the Word and Sacraments which serue to no other vse but to applie Christ to our soules carelesse we may be frozen in our dregges wee may bee benummed and senslesse wee may be but true peace of conscience wee can neuer haue neither can any seruice come from vs which shall be pleasing and acceptable vnto God vnlesse my heart can witnesse with me that I serue and obey God cheerefully and with a free spirit knowing that God for Christ hath and doth accept me and that my weake seruices shall bee fauourably looked vpon God measuring them rather by the sinceritie of my affection than by the measure of my performance I can not say that I serue God that which
I do commeth from the spirit of bondage and God esteemes it not THE 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
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
that if there bee some shew of deuotion and care to serue God on the Sabbath day then vpon other daies men may be left free to themselues and may take a little more libertie to be secure If matters of godlinesse be banished from their thoughts and tongues and liues all the whole weeke long they thinke it to be no great offence This opinion is ouerthrowen by this place Wee were redeemed to serue God euery day Though the Sabbath bee to be imploied more especially God then vouchsafing more plentifull helpes to godlinesse yet all euill is to bee auoided euerie day and all such good is to be done as in our callings and liues we shall be occasioned Endeuour wee must to walke in the sanctification of our hearts and innocency of life in other daies as well as on the Sabbath day Secondly this must be a motiue to vs euery day The 2. Vse euen at our first awaking to deuote and consecrate our selues to the Lord and to arme our selues with a holy resolution to striue against sinne This will be a matter of no little benefit For by this meanes God will enable vs to be blamelesse and pure without rebuke y Phil. 2.15 and we shall be kept from presumptuous sinnes z Psal 19.13 The want heereof draweth manie of Gods children sometimes into great inconueniences namely when as not considering the slippery path which they walke in heere in the world and being without feare of their owne frailtie they doe not couenant with themselues to bee very watchfull and to commit their way vnto the Lord and to stand vpon their guard against euerie sinne We haue an example of this in Peter Doubtlesse hee had no setled purpose to denie his Master yet to what a case did his owne rashnesse bring him while he did not seriously cast with himselfe what danger might arise by the place and persons neither yet waighed his own weaknesse how easily he might be snared hauing no warrant to bee there This draweth many into ill company to swearing drinking gaming c. I will not say that these euils in some do alwaies proceed from a purpose so to do but rather from the want of a purpose to withstand them and to giue vp themselues vnto God I would this were written in euerie ones heart that euery day must be consecrate to God euerie day must be a holy day to a Christian though not according to our sense in respect of cessation from labour yet in respect of watching and striuing against sinne The 3. Vse Thirdly if euery day must be giuen to God what shall we say of those which spend so many whole daies in the seruice of Sathan who le daies I say or the better part of the day in drinking and reuelling in sports in pranking vp themselues in plotting to defraud reuenge and eat out others How doe these consecrate their daies to God What religion or godlinesse is in these fashions When men make euery day either for vaine pleasure or sensualitie or Epicurisme or worldly benefit what is become of Gods part Thinke vpon it I doubt not but the serious thinking vpon this that God challengeth euery day will reforme many corruptions Thus much touching the dailinesse of seruing God Now followeth the perpetuitie The 3. Doctrine The doctrine then is this That as we must make conscience of diligence in good duties for the present time so we must haue a care of continuance and perseuerance also All the daies of our life saith Zachary therefore the last day as well as the first The Scripture is full in this point Christ expounds the seede which fell into good ground of those which bring foorth fruit with patience a Luc. 8.15 That only is good fruit which is accompanied with continuance Often times we shall find the condition of perseuerance put in He that endureth to the end he shall be saued b Matt. 24.13 In due season we shall reap if we faint not c Gal. 6.9 Be thou faithfull vnto the death and I will giue thee the crowne of life d Reu. 2.10 The laborers in the vineyard none of them had wages vnlesse he wrought vntill the euen e Matt. 20.8 We must not only obey the call of Christ Come to me f Matt. 11.28 but the charge also which he giueth Abide in mee g Ioh. 15.4 If ye continue in my word then are ye verily my disciples h Ioh. 8.31 The vse is to mind vs of the Apostles counsell which is The Vse not to be wearie in well doing i 2. Thes 3.13 Our nature is apt to recoill and to fall backe like a broken bow k Psal 78.57 A kind of sacietie will quickly creep vpon vs and those good duties which at the first seeme pleasing will without great care be a wearines l Mal. 1.13 vnto vs according as we see in many I haue knowen some to whom the preaching of the word was more welcome than now it is who were more carefull to vse priuate meanes to profit by it than now they are who had a little restrained some corruptions to which now they are caried with full streame They looke backe vpon Sodom and they could almost be content to be in Egypt againe Looke to it thou which art guilty to thy selfe of thine owne backesliding remember thou owest vnto God All thy daies The trees planted in the Lords house bring foorth fruit in their age m Ps 92.13.14 and they which doe not so shall be hewen downe and cast into the fire n Matt. 3.10 It must not be in religion as in bankets In the beginning good wine and then after that which is worse o Ioh. 2.10 but rather like those of Thyatira our Workes must be moe at last than at the first p Reu. 2.19 The fourth generall point in this passage of speech is what be the special duties in which this our seruing of God stands In holinesse and righteousnesse These two words answer to the two tables of the morall law By holinesse are vnderstood those duties which are owing immediately from vs vnto God and are set downe in the foure first commandements namely a holy regard to the truth and maiestie of his Godhead in the first commandement a holy maner of worshipping him according to his will in the second a holy vsage of his name in the third a holy keeping of his sabbath in the fourth By righteousnes are meant those duties which we owe to our neighbor of all which the summe is to giue to euery one his due to wrong no man in his honor or in that precedence which God hath giuen him in the fift precept nor in his life in the sixt nor in his chastity in the seuenth nor in his goods in the eight nor in his good name in the ninth nor to entertaine a thought which may draw to any of these breaches in the
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