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
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
determined In heauen the word and Sacraments shall cease but the Blessing of God shall neuer cease being the peculiar exercise of the Angels and Saints of the Lord The more wee practise this dutie now the more we haue our Conuersation in heauen r Phil. 3.20 If it bee a seruice tedious vnto vs heauen it selfe will bee a burden When this dutie is named with the particulars of it many will be ready to step forth and say with him in the Gospel All these haue I kept from my youth Å¿ Luk. 18.21 we thanke God say we for all but when it commeth to triall the case will be like that of the ten lepers Tenne were clensed but one onely returned to giue God praise t Lu. 17.17.18 Many enioiers of Gods blessings few which returne backe to shew their thankfulnesse And this appeareth by three things First by our generall carelesnesse in the duties of Christian holinesse True thankfulnesse stands not in words and shewes but in the practise of obedience The sonne in the Gospell who said I go sir yet wont not u Matt. 21.30 was he dutifull so he who saith I thanke God and Blessed be God c. and yet careth not to dishonor God is he thankfull Offering prayse and disposing ones way aright are coupled together as companions x Psal 50.23 where the latter is wanting the first is but a ceremonie He that hauing receiued a kindnesse from me shall come to me and say he thanks me and when he hath turned his backe shall doe me a displeasure I will neuer thinke him to be thankefull He that commeth to God like the Pharisee with Lord I thanke thee y Luk. 18.11 in his mouth and yet maketh no conscience of sinne is but a dissembler Hee hath Iacobs voice but Esaus hands z Gen. 27.22 His words are the words of blessing but his deeds are full of cursednesse Sith then men generally liue in grosse sinnes to the dishonor of God and to the discredit of religion let their words be as they will yet they shall be cast off as men guiltie of vnthankfulnesse The second signe of our vnthankfulnesse is our passing ouer daily fauours without respect Health libertie rest food successe in our affaires these things are daily bestowed yet wee vse them as swine who eat the mast but neuer looke vp to the tree from whence it falleth we goe to our meat to our rest to our labour without any signification of our acknowledgement from whom these things come or of our opinion that nothing can do vs good without Gods blessing The third signe is the cursednesse of many of our language Saint Iames maketh it a matter of impossibilitie that God should be blessed by a cursed toong Doeth a fountaine at one place send out sweet water and bitter a Iam. 3.11 Swearers raylers slanderers vicious speakers as holinesse cannot dwell in their hearts so neither can their toongs bee messengers of any true thankefulnesse vnto God To conclude this point then if we will be thought truly to worship God let vs make conscience of the dutie of thankfulnesse if we will be thought truly thankfull let vs declare our thankfulnesse by obedience let vs take all occasions to blesse God for blessing vs and let vs beware how we defile our tongues with cursednesse Thus much of the dutie to be performed Now followeth the description of the partie to whom it must be performed The Lord God of Israel He is the Lord of the whole earth according to that in the Psalme The Earth is the Lords and all that therein is b Psal 24.1 How then is he the God of Israel By Israel is meant the church chosen people of God and therefore the elect are called The Israel of God c Gal. 6.16 the true seruants of God Israelites indeed d Ioh. 1.47 The state and Church of Israel was a type of the Church of God selected and culled out from the rest of the world to be a peculiar people to himselfe e Tit. 2.14 so then The God of Israel is the God of his Church This is his especiall dignitie as when a great man carieth the name of his Baronry Hence we are taught two things the one is this The 5. Doctrine The absolute and impregnable safetie of Gods Church The Lord is the God thereof God would haue euen the very situation of Ierusalem to be a signe of his protection As the mountaines are about Ierusalem so is the Lord about his people f Psal 125.2 God is in the middest of it therefore shall it not bee mooued g Psal 46.5 He will couer thee saith the Psalmist to the whole bodie of Gods people vnder his wings thou shalt bee sure vnder his feathers c. h Psal 91.4 Beholde he that keepeth Israel shall neither slumber nor sleepe i Psal 121.4 The Church of God is shadowed out by Solomons bed threescore strong men are round about it of the valiant men of Israel they all handle the sword and are expert in warre euery one hath his sword vpon his thigh for the feare by night k Can. 3.7.8 Deseruedly therefore said Dauid Blessed are the people whose God is the Lord l Psal 144 15. The Vse This doeth teach vs a good lesson All kingdomes haue their periods all states are subiect to innouation onely the Church of God is of perpetuitie I will giue saluation in Zion saith God m Isay 46.13 there shall be a place of refuge and a couer for the storme and for the raine n Isay 4.6 Naturall men can see the vncertaintie of all outward things and the vanitie of the greatest assurances yet they take not the right course for safegard some vse the policie of the vniust Steward o Luke 16.4 c. some verifie the saying of Salomon The rich mans riches are his strong citie and as an hie wall in his imagination p Prou. 18.11 some put all desperately to an aduenture The onely way is to cleaue to the Church of God there the Lord will create a defence q Isay 4.5 They which labour to keepe the fellowship of Gods people by the vnitie of the spirit in the bond of peace r Eph. 4.3 the Lord is their God they shall be sure of the surest protection The 6. Doctrine The other thing taught hence is That to bee one of Gods people a true liuely member of his Church is a mans greatest honour It is we see Gods greatest honor and his highest title to be called the God of Israel the God of his Church He is saith Paul the Sauiour of all men specially of them that beleeue Å¿ 1. Tim. 4.10 In the Church God is knowen there hee is worshipped there he bestoweth the greatest prerogatiues and thence he receiueth the greatest honour It is his chiefe honour to bee the God of his Church so
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
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
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
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
The 3. Vse this maketh against the contempt which is generally cast vpon the ministry Many scorne it in themselues accounting it a base thing for them or their children to consecrate their life to the ministry of the Gospell A cluster of the ciuill or common law is better in their seeming than a whole vintage of Diuinity It is Pauls rule that we should be had in singular loue for our workes sake q 1. Thes 5.13 In the world it is otherwise hated we be for our workes sake and dispised for our professions sake It is the common Theme of many being in their cups or otherwise in want of matter to discourse of to open their mouthes against the ministry Be it so that some deserue ill enough yet when men take a pleasure in these kinds of inueying and seeke out of the misbehauiour of some to collect conclusions against all it argueth that they speake not out of the hatred of euill but out of enmity to the calling thinking that they haue quit themselues well if they can bring that into disgrace Well touching those which are faithfull and make conscience to feed the people with knowledge and vnderstanding r Ier. 3.15 this I say and yet not I but the Lord Let a man so thinke of them as of the ministers of Iesus Christ and disposers of the secrets of God Å¿ 1. Cor. 4.1 The contempt reacheth high He that dispiseth you dispiseth mee t Luc. 10.16 It was Iohns honor to be called a Prophet of the most high why should it be any mans debasement to serue the same master in the same businesse Thus farre touching the first branch The second branch is the reason why Iohn should be stiled A Prophet c Thou shalt go before the face of the Lord to prepare his waies This is the true description of a Prophet or minister although in it some thing there was peculiar to Iohn notwithstanding true it is of all Prophets and ministers that they goe before Christ The Prophets of old went before Christ to bee borne and they all bore witnesse of him that through his name all that beleeue in him should receiue remission of sinnes u Act. 10.43 The ministers since Christ borne goe before in respect of his second comming to iudgment to giue warning of it and to make men readie for it Iohn went more immediately before Christs face because he was the very next Prophet before him and liued to see him in his body and with his finger to point to him Behold the lambe of God which taketh away the sinnes of the world x Ioh. 1.29 Now although it was peculiar to Iohn thus immediately to goe before Christ yet this is common to other ministers with him to be messengers of Christ and to make the people readie to receiue him Hence ariseth this doctrine The 2. Doctrine That it is the office and duty of the true Prophets and ministers of God to draw disciples vnto Christ and to prepare the people to receiue him No man shall deserue the name of a Prophet vnlesse he so doe He must professe himselfe to be Christs seruant and must aime at the aduancement and setting vp of his kingdome The acknowledgement of this truth may be seene in all the Prophets iointly They all gaue witnesse to Christ y Act. 10.43 they all directed their course to this one thing to beget in the peoples hearts an absolute dependance vpon only Christ The same did the Apostles both while Christ yet liued for that was their errand when they were first sent out The kingdome of heauen is at hand z Matt. 10.7 and afterwards also as may be obserued out of their generall course a Act. 3.12 c. ch 4.11.12 ch 14.15 ch 17.3 Thence came the profession of Paul We preach not our selues but Christ Iesus the Lord b 2. Cor. 4.5 For this cause also it is set downe as the marke of Deceiuers to draw to themselues to draw disciples after them c Act. 20.30 Excellent is the similitude of the Apostle to shew both his owne care and euery ministers duty I haue saith he prepared you for one husband to present you as a pure virgine vnto Christ d 2. Cor. 11.2 Often in Scripture is Christ compared to an husband and the Church to a spouse This life is the time of wooing the last iudgement is the mariage day e Reu. 19.7 Ministers are as seruants or as the bridegroomes friends f Ioh. 3.29 to attend vpon the Church and to treat of this spirituall mariage and to seeke to aray and attire the people of God with the garments of saluation g Isay 61.10 against that solemne day in which they must be eternally vnited vnto Christ Thus this is the duty of all ministers not to seeke to set vp themselues or to call the people to them but to direct vnto Christ saying Heare you him and your soule shall liue h Isay 55.3 If any man sinne he is the Aduocate i 1. Ioh. 2.1 We see the truth of this doctrine now let vs enquire of what vse it may be First as it admonisheth all Ministers to set themselues to the aduancement of Christs kingdome The 1. Vse so doth it plainly prooue the necessarie vse of the publike Ministerie The Scripture maketh no mention of any other outward ordinary meanes to prepare vs vnto Christ Wee cannot prepare our selues for our hearts are wicked aboue all things k Ier. 17 9. and vnlesse we be prepared Christ cannot be entertained Wherefore looke of what necessitie the presence of Christ is vnto saluation of the same when we speake of an ordinarie course is the Ministrie of the word There is no saluation but by Christ there is no way for Christ to enter in vntill the word haue made vs ready to receaue him To refuse Christ is to reiect grace to contemne the Word preached is to keepe out Christ Fetch we a similitude from Physicke The learned Physician intending a holsome potion to his patient first giueth him a preparatiue to fit his body to receaue it If the preparatiue worke not hee hath small hope to doe good with that which was to follow So in this Christ purposing saluation vnto vs sendeth his Preachers before to make way for grace to beget in vs a desire and expectation of mercy If the Harbingers be reiected if wee yeeld not to the course taken to prepare vs there is no hope of Christ there is no likelihood of saluation This is the cause why the Ministrie of the Word is compared to an Axe l Matt. 3.10 because as no beame is put into the building vntill the worke-mans axe hath made it readie for the place where it must be so no man is coupled into that spirituall frame the body of Christ to become the habitation of God by the spirit m Eph. 2.22 vntill the axe of
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