he commands No. If I see thee liue in the seruice of sinne I am sure thou art not yet within the compasse of redemption Remember wee this Vse when thou hearest Redemption spoken of thinke thou Hath God redeemed vs by his Sonnes blood and shall I draw backe and chuse rather to runne mine old course in following the lusts of sinne God forbid Say rather O Lord I am thine thou hast bought me thou hast paid full dearely for mee thou hast best right vnto me thee will I serue O strengthen me by thy grace that my secret sinne may not ensnare me that corruption may not get dominion ouer me THE THIRD SERMON VERS 69. And hath raised vp the horne of saluation vnto vs in the house of his seruant Dauid THe next thing which commeth to bee handled is the meanes by which this great worke of Redemption is effected and that is set downe in this verse Where we haue two things to consider The points to be handled in this Sermon 1. A matter done He hath raised vp the horne of saluation vnto vs. 2. The place where it is done In the house of his seruant Dauid In the former point two things must bee inquired 1. Who is meant by this Horne of saluation 2. Why the partie meant by this title is so stiled He that is heere meant by the Horne of saluation is Iesus Christ For vnder heauen there is giuen no other name whereby we must be saued c Act. 4.12 and to him giue all the Prophets witnesse d Act. 10.43 If he then be the partie whom all the Prophets pointed at as the alone restorer of mankind if there be no other meanes of saluation who should bee meant by the Horne of saluation but onely Hee Now for the next why hee should be so entitled it will easily appeare if we consider the vsual forme of speaking in the Scripture The spirit of God is wont by this word Horne to note out Power and Strength as in those words All the hornes of the wicked will I breake e Psal 75.10 that is I will take downe and abate the height and strength of the wicked and Ieremy speaking of the ruine of the kingdome of Moab saith thus The horne of Moab is cut off f Ier. 48.25 The power and greatnesse of states and kingdomes and common-wealthes is often designed in Scripture by that word as in Daniel and elsewhere It is a speech borrowed from horned beasts whose strength lieth in that part and which vse it both for defence if they be assaulted and for offence if they haue an intent to vanquish So that by an Horne of saluation is rightly vnderstood as it is vsually translated a Mightie saluation or a Sauiour of admirable and exceeding power Heereupon then wee haue occasion to discourse of the power and strength of our Sauiour and that two waies 1. As it concerneth the saluation of his Elect. 2. As it respecteth the confusion of the wicked Touching the first this is the doctrine That Iesus Christ is euery way furnished with sufficiencie of power The 1. Doctrine for the accomplishment of the work of Redemption which he vndertooke This is easily prooued It pleased the Father that in him all fulnesse should dwell g Col. 1.9 If all Fulnesse surely then Fulnesse of power and the word dwell is very effectuall signifying the perpetuitie of his power it is not for a turne or two but eternally remaining in him for the beginning continuing and perfecting of the saluation of his chosen Againe it is said of him that God the Father hath sealed him h Ioh. 6.27 God hath as it were set a marke vpon him and noted him out as the onely Sauiour He hath lifted him vp i Act. 5.31 Now it were a disparagement to the wisedome of God to call the whole world to a dependance vpon him for their saluation if hee were not in full and absolute maner able to effect it Thirdly if we consider the nature of that which hee was to doe for mans redeeming we shall see his power to effect it He had two things to doe if hee would procure our saluation First he was to saue from destruction which was due for the multitude of our sinnes Next he was to inuest into eternall happinesse into which because of our spiritual nakednesse the iustice of God could giue vs no admission To doe the former of these he tooke vpon him our sinnes he bare them in his body k 1. Pet. 2.24 hee was made sinne l 2. Cor. 5.21 and that hand-writing which was against vs he tooke out of the way m Col. 2.14 and vpon his crosse triumphed n vers 15. ouer all our spirituall enemies To accomplish the latter hee put vpon vs his owne righteousnesse that so wee being clothed with that white rayment o Reu. 3.18 with the garment of saluation p Isay 61.10 as Iacob with the apparell of his brother Esau q Gen. 27.15 might obtaine the blessing Thus is that fulfilled which was said God gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting r Ioh. 3 16. Should not perish that he did by being our Redemption Å¿ 1. Cor. 1.30 But haue life euerlasting that hee brought to passe by becomming our Righteousnesse Å¿ 1. Cor. 1.30 Many things might easily bee produced for this purpose but these may suffice Onely this one thing is to be noted that the saluation wrought by Christ as it may be called mightie because of the present fulnesse so doeth it deserue the same name because being done nothing is able to vndoe it Othniel deliuered the Israelites from Chushan and is therefore called their Sauiour t Iud. 3.9 yet they fell after into the hand of Moab u vers 12. Ehud rescued them from the Moabites x vers 28. c. yet became they seruants to the Canaanites y Iud. 4.2 And a Physician is sometimes a meanes of health in one disease yet the same partie may after sicken yea and die for all that But in this worke of redemption it is otherwise it is a thorow peece of worke He that beleeueth c. shall not come into condemnation but hath passed from death to life z Ioh 5.24 I giue my sheepe eternall life they shall neuer perish c a Ioh. 10.28 Thus wee see how Christ is a Horne of saluation The saluation procured by him is plentifull euery way answerable to our spirituall need and perpetuall no sinne of man no malice of hell is able to vndoe it The first vse heereof is The 1. Vse to let vs see the wrong which Popish religion doth to the whole mysterie of Christ He is called as we haue heard a Horne of saluation because of his absolute sufficiencie to effect that worke of saluation which he hath vndertaken Papists as though Christ
smallest with the labour of the husbandman For this cause God is wont to make readie his seruants for great graces by great crosses Affliction is his schoole in which hee traineth them vp for the best purposes This doctrine is full of comfort to all The Vse who being vnder the crosse in what kinde soeuer doe looke vp to the hand which smiteth and seeke to profit by tribulation The Lords yoke is vnpleasing to flesh and blood and his chastisements like bitter pilles which cannot goe downe without much annoyance to the stomacke but if thou wilt haue true solide comfort looke not so much vpon the present grieuance as vpon the quiet fruit of Righteousnesse m Hebr. 12.11 which will surely follow and take it for a rule which neuer faileth that the crosse if care bee had to profit thereby neuer departs but it leaueth a blessing behinde God giues some speciall fauour or other in lieu of the former burthen Zacharie who had beene dumbe ten moneths not only speakes but being furnished with a large portion of new grace he speaks more heauenly than before Learne thus to bee humbled with Zacharie and so thus thou shalt be comforted The 2. Doctrine Secondly from hence we are taught another doctrine That those whom God intendeth to imploy in any speciall seruice hee furnisheth with gifts suteable to the nature of the businesse in which he will employ them Zacharie is appointed to prophecie the businesse is waightie therefore he is filled with the holy Ghost that he may be able to performe it This may be made plaine by many particulars The Lord meant to send Moses vpon a seruice of great consequence I will send thee to Pharaoh c n Exod. 3.10 Moses being guiltie of his owne infirmitie was afraid to vndergoe it Oh my Lord I am not eloquent c o Exod. 4.10 The Lord supplied his want Goe now and I will be with thy mouth c p vers 12. Isaiah being in a vision in the presence of God and considering the nature of the seruice to which he was called cried out Wo is me for I am vndone c q Isay 6.5 After this one of the Seraphims touched his mouth with a coale from the Altar and the Prophet was thereupon so sensible of the supplie of grace that hee was as ready to go as the Lord was to imploie him Heere am I send me r vers 8. The same is to beseene in Ieremie God calling him he began to complaine of his insufficiencie O Lord beholde I can not speake for I am a childe ſ Ier 1.6 Well the Lord tooke away his feare by bestowing a competencie of gifts Behold I haue put my words in thy mouth t vers 9. Touching Ezechiel as there is mention made of Gods sending him u Eze. 1.3 c. so there is also of Gods furnishing him x Eze. 2.2 3.1 Christ told his Disciples that he would make them Fishers of men y Matth. 4.19 that is that hee would traine them vp to be competently fit for the seruice to which he ordained them For this cause before hee chose thē he spent the whole night in praier to God z Luk. 6.12 he breathed on them the Holy Ghost a Ioh. 20.22 Hee willed them after his ascension to tarie at Ierusalem vntill they were endued with power from on hie b Luk. 24.49 Bezaleel and Aholiab insomuch as they were to worke in the Tabernacle were filled with an excellent spirit c Exo. 35.31 and when God chose Saul to the kingdome he gaue him another heart d 1. Sam. 10.9 If God should not thus deale it were contrarie to those principles of holie wisedome which himselfe hath left vpon record in his Word As vineger is to the Teeth and smoke to the Eyes so is the slothfull to them that send him e Pro. 10.26 Hee that sendeth a message by the hand of a foole is as he that cuteth off the feete f Pro. 26.6 No wise man will send a foole on an errand of moment Who will set a fresh souldier ouer an armie or entrust a dumbe man with an embassage It were an odious imputation to the wisest God to thinke him lesse carefull in his businesse than men are in their affaires Besides great is the corruption of our nature our Heart wicked aboue all things g Ier. 17.9 the imaginations of it are onely euill h Gen. 6.5 Now as men doe not gather grapes of thornes nor figges of thistles i Matt. 7.16 so the heart of man which is in itselfe euen a verie mint of vanitie and a forge of profane godlesse and irreligious thoughts cannot bring foorth any good matter without speciall enabling This is a good admonition to all those which intend to enter into any seruice of weight The Vse either in the Church or commonwealth It is a dangerous thing to thrust ones selfe into the Lords businesse Heauie will that saying be when God shall say of any I haue not sent them yet they ranne k Ier. 2 21. And woe to him who shal be challenged with that Friend how camest thou in hither l Matt. 22.12 Now hee that would know whether God hath sent him must not stay for reuelations or some speciall informations from heauen but hee must search his owne heart to see with what graces he furnished If betweene the calling he intends and his sufficiencie there be any proportion there is an euidence of sending where there is not he that vndertakes it is but an intruder and his reckening will be terrible Now followeth to consider the generall nature of the businesse to which Zacharie was enabled It is said hee Prophecied To Prophecie in Scripture signifieth two things 1. To foretell things to come and so the word ordinarily signifieth in the old Testament 2. Exactly and soundly to interpret the Scripture to which sense the word is often applied in the new Testament m 1. Cor. 14.1 c. 1. Thess 5.20 Zacharie his Prophecying may not vnfitly be referred to both For he partly foretold things to come as of Iohn Baptist and partly also hee did excellently interpret things anciently written of the Messias Once this we see that the Holie Ghost in him was not idle but did discouer it selfe in some holy and religious imployment so that hence this is gathered The 3. Doctrine That the graces of Gods spirit wheresoeuer they bee are not idle but are alwaies to be seene in the doing of some spirituall good according to their places and callings who are indued therewith Zacharie is filled with the Holy Ghost and straightway he prophecieth the more graces hee had receiued in himselfe the more good proceedeth from him to others He that beleeueth on me saith our Sauiour out of his bellie shall flow riuers of life n Ioh. 7.38 The graces receiued shall issue out to the
If thou didst dwell in an estate of land of which thou couldest shew no better euidence thou wouldest thinke to bee quickly shut out of doores The Lord hath precisely set downe particulars such hath beene his care to establish our faith if wee let the Scripture lie like some needlesse Historie turning ouer as too many doe the cardes oftner than the leaues of the Bible that wee might be able to say as euery Christian ought Thus it is written and thus I beleeue well may wee talke of faith but that faith should be where there is such little experience in the rule and life ground of faith which is the Scripture it is vnpossible These things were written that we might beleeue x Ioh. 20.31 Doest thou not know what is written how shouldst thou then be able to beleeue The second doctrine of the place is The 2. Doctrine That God from the worlds beginning foretold by Prophets all things concerning Christ This is manifest out of the course of the place in hand is easily confirmed First in generall it is said that vnto Christ al the Prophets giue witnes y Act. 10.43 Christ appealed to the Scriptures of the old Testament z Ioh. 5.39 and in his discourse with the two disciples iourneying to Emmaus he found in euery of the prophets something touching himselfe a Luk. 24.27 Secondly if any shall exactly peruse the old Testament he shall finde euery specialty touching Christ distinctly set downe as namely when he should be borne b Gen. 49.10 where he should bee borne c Mic. 5.2 of what stocke d Psal 132.11 of what kinde of woman e Isay 7.14 what maner of person both God f Isay 19.6 and Man g Gen. 3.15 how he should bee entertained h Isay 53.2.3 c. for what end hee should come i Isa 61.1.2.3 by whom he should be betraied k Psal 41.9 what maner of death he should die l Numb 21.9 with Ioh. 3.14 how he should be vsed in his execution m Psal 22. at large where he should be buried n Isay 53.9 how long hee should abide in the graue o Ioh 1.17 with Math. 12.40 that he should rise from death p Psal 16.10 that he should ascend into heauen q Psal 68.18 with Eph. 4.8 These many more circumstances than these the Prophets from the worlds beginning did set downe very exactly so that there was nothing befell Christ from the first moment of his conception vntill the last period of his time heere on earth I meane of those things which are reuealed to haue befallen him and which befell him as our Mediatour of which a man experienced in the Scripture might not truely saie Thus and thus it hapned as the Lord spake by his Prophets c. Besides the ceremonies in the Temple and Tabernacle in the daily Sacrifices and Sacrificers all of them shadowing out something or other in the Christ to come who was the substance of euery type and the bodie of euerie representation It is woorthy any mans paines to marke and obserue how the whole mystery of Christ is lapped vp in the Prophecies of the old Testament and how the same is explaned laid open and vnfolded in the storie and application of the new The pith and marrow and substance of both being this Iesus Christ yesterday to day and the same for euer r Heb. 13.8 The reason heereof on Gods part is twofold First the confirmation of our Faith These things were written that we might beleeue Å¿ Ioh. 20.31 Our faith by this course is strengthned after this maner we see by this exact foretelling of the Prophets that the whole course of our saluation is a matter framed by God and the whole order thereof in euery part and limme set downe in his eternall wisedome and prouidence out of which wee may gather and conclude the certeintie thereof inasmuch as a plot which God hath laid all the power of Sathan cannot alter Secondly many base wrongs many vile vsages and indignities befell our Sauiour in the daies of his flesh the consideration whereof might make a man to doubt whether he could be the Sauiour of mankinde But when we see that euerie such specialtie is foretold by the Prophets and so that nothing came to passe but according to Gods appointment and that for some speciall end that doubt is remooued and those particulars of his debasement become grounds of comfort and of reioicing vnto vs. The Vse Now for a vse of this doctrine wee see heere as in a glasse the care which God hath had in all ages from the verie cradle as it were of the world for the good and comfort of his Church Hee hath not kept a word backe which might be for the necessarie information thereof Euerie age hath beene furnished with Prophets and euerie prophet furnished with gifts to instruct the Church in the mysterie of Christ It is a true saying that the Lord did still reueale his secrets to his seruants the Prophets t Amos 3.7 And the Prophets were all like Moses faithfull in all Gods house u Heb. 3.5 and like Paul they kept nothing backe that was profitable but shewed all the counsell of God x Act. 20.20.27 Wherefore may not God then say as of old What could I haue done anie more y Isay 5.6 If wee now remaine ignorant and vnsetled in religion ready to bee caried about with euery winde of doctrine z Ephe. 4.14 Where is the fault and against whom will yee plead God hath not beene wanting to vs neither yet is but heere is the miserie of it and that which will make hell euen readie to burst with damned soules My people will not heare my voice Israel will none of me a Psa 81.11 Light is come but men loue darknes more than light b Ioh. 3.19 The Sermons of the Prophets are recorded read expounded but we will not heare them we say rather with those wicked ones Depart from vs we desire not the knowledge of thy waies c Iob. 21.14 Let vs remember what is said Vnto whomsoeuer much is giuen of him shal be much required d Luk. 12.48 We haue the mystery of Christ foretold by the Prophets explaned by the Euangelists applied and enforced by the writings of the Apostles pressed neerer to vs and made more familiar by continual preaching our ignorance is without excuse our blood will be vpon our owne heads our portion will bee deeper in the pit of hell than the Indians and Moores and Tartars which neuer had the like meanes of spirituall information The third instruction stands thus The 3. Doctrine That that which was vttered by the mouth of the Prophets God spake so are the words As he spake by the mouth c. The mouth of the Prophets deliuered those things but it was by direction and inspiration
then eternall life The second part of our naturall miserie is The 2. Doctrine The want of true comfort There is no peace to the wicked saith God f Isay 57.21 The conscience naturally being not yet renued and purged by Christs blood hath in it one of these two euils Senslesnesse or Amazednesse Either it is blockish and benummed and feeleth nothing and so passeth on in a kinde of drowsinesse and securitie like an Oxe that goeth to the slaughter g Pro. 7.22 or els it is perplexed and distracted with inward horror not knowing which way to turne it selfe for any true refreshing And the reason is this In euery naturall heart Sathan reigneth and worketh h Eph. 2.2 and Christ is a stranger from it Now where the King of confusion reigneth and where the Prince of Peace i Isay 9.6 is a stranger what comfort can bee looked for Againe the foundation of all true comfort is the perswasion of Gods loue in the forgiuenesse of sins but this I am sure doth not grow in natures garden And thirdly let a soule be wounded a heart pricked a conscience astonished with the apprehension of sin and with the Terror of the Lord k 2. Cor. 5.11 all the wit of all the wisest men in the World out of their owne reason cannot comfort it This is a lim of our natural darknesse Let vs once be touched with inward sorrow let nature doe her best let carnall reason stretch it selfe to the vtmost pin yet shall we be swallowed vp with dismaiednes This teacheth vs what we must doe The Vse when as in sicknesse losse disgraces and in any other sadnesse and sullennesse of spirit we desire refreshing If wee aske counsell of Nature or of carnall friends what direction shall we receaue Companie Musicke discourse gaming and things of the like nature which are like to water taken by one sicke of a burning feuer which cooleth a little at the first but after encreaseth the heat or to stickes catched at by a man readie to be drowned which promise some hope of helpe but yet faile in the vse and perish with him that trusted to them If wee desire true comfort we must goe out of our selues and looke vpward to him who is the God of all consolation l 2. Cor. 1.3 In his word we must meditate Except saith Dauid thy Law had been my delight I should now haue perished in mine affliction m Ps 119.92 The cause of mens deadnesse in the day of sorrow is their dependance vpon carnall meanes the reed of Egypt n Isay 36.6 while in the meane time they neglect the principall The 3. Dotrine The third part of our naturall miserie is subiection to eternall death Death is gone ouer all men o Rom. 5.12 and The wages of sinne is death p Rom. 6.23 God told Adam that in the day that hee did eat the forbidden fruit hee should die the death q Gen. 2.17 Now inasmuch as wee haue all taken part with this disobedience we haue all a share in this punishment This punishment is called Death not because it is an vtter abolishment of the Being of the creature happie were it for the wicked if it were so but it is so called because the soule is eternally separated from God who is the fountaine of life and happinesse and by that meanes it is euer dying but dieth neuer wishing a dessolution but can neuer obtaine it The Vse The vse heereof is to humble vs and to abate our naturall pride Among men if we see one that is a begger by birth to be proud and lifting vp himselfe wee account it intolerable Put case some one were borne to bee a slaue or a drudge we would thinke such an one had little cause of boasting Yet such is the naturall condition of vs all The shadow and darknes of eternall death is our best inheritance Let God giue vs our right and what portion can wee expect but the fire of hell It is natures desert nay it is euen the desire of nature to be plunged into it Why are we secure whom our sinnes haue cast into such a dismall estate Thou pridest thy selfe in thy birth thou in thy wealth thou in thy wit thou in thy painted sheath and gay clothing and considerest not thy best desert what it is and whereto it tends whereas thou oughtest rather to powre out thy heart like water before the face of the Lord r Lam. 2.19 and to crie with Dauid Saue me O God Deliuer me out of the mire that I sinke not Let not the pit shut her mouth vpon me Å¿ Psal 69.1.14.15 Thus much touching the state of the parties vpon whom Christ bestoweth the benefit of saluation where we see what we are all by nature without Christ without the light of knowledge without the light of comfort ready to be swallowed vp in the darknesse of eternall death The right vnderstanding of this point when it workes to the humbling of the soule is the very first step to happinesse and the first fruits of true godlinesse The second thing to be handled in this Text is the nature of the benefit which is heere declared in two things 1. To giue light 2. To guide our feet into the way of peace Of these two in their course In discoursing vpon the former I must shew first what is meant by Light and then how this Light is giuen The word Light is opposed to the former miserie Whatsoeuer is vnderstood by Darknesse and the shadow of death the contrarie thereunto is intended by this word Light as namely Light of knowledge Light of comfort and Light of life The 4. Doctrine All these three are meant by the word Light and into the world Christ came to impart these three First to giue the Light of Knowledge I am come into this world that they which see not might see t Ioh. 9.39 No man hath seene God at any time the onely begotten Sonne c. hee hath declared him u Ioh. 1.18 In him are hid all the treasures of wisedome and Knowledge x Col. 2.3 and of his fulnesse we must all receiue y Ioh. 1.16 Secondly to giue the Light of comfort The spirit of the Lord is vpon mee the place is meant of Christ to giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse z Isay 61.1.3 And thence commeth that offer made by Christ Come vnto mee all that are wearie c. and yee shall finde rest for your soules a Matt. 11.28.29 Thirdly to giue the Light of Life He that followeth me shall not walke in darknesse but shall haue the Light of Life b Ioh. 8.12 Hee hath brought Life and Immortalitie to Light by the Gospell c 2. Tim. 1.10 And thus is that fulfilled which Christ spake Whosoeuer beleeueth in mee shall not abide in
darknesse d Ioh. 12.46 neither in the darknesse of Ignorance nor in the darknesse of discomfort nor in the darkenesse of eternall death Now for the maner and meanes of imparting this Light Hee who is the Sunne of Righteousnesse e Mal. 4 2. conueieth the beames of this Light by two instruments 1. The Word 2. The Spirit To assure vs that the Word is the Instrument to conuey the Light of Knowledge it is said to giue Light to the eies f Psal 19.8 and the Ministrie of it is called the Light of the World g Matt. 5.14 the Ministers themselues are said to bee Starres in Christs right hand h Reu. 1.20 they haue committed vnto them the Key of Knowledge i Luc. 11.52 and it is their office to giue Knowledge k Luc. 1.77 Againe that we may know the Word to be the Instrument of comfort it is said to reioice the Heart l Psal 19.8 and to be a Comfort in trouble m Psa 119.50 Thirdly to certifie vs that it is the Instrument of Life it is called the Word of Life n Act. 5.20 and a quickning Word o Psa 119.93 Touching the Spirit asmuch is testified also By it God giues Knowledge It is the Spirit of Truth and leadeth into truth p Ioh. 16.13 The worke thereof is called the opening of the Heart q Act. 16.14 and the opening of the vnderstanding r Luc. 24.45 Secondly by it commeth Comfort therefore he is called the Comforter ſ Ioh. 14.26 and The oyle of gladnesse t Psal 45.7 Thirdly by it commeth Life for which cause it is called The spirit of Life u Rom. 8.2 Thus we see Christ the Day-spring for what end he came euen to giue Light namely the Light of Knowledge the Light of comfort and the Light of Life We vnderstand also how he sendeth foorth these his beames vpon vs Outwardly by the brightnesse of his Word Inwardly by the shining of his Spirit The 1. Vse The first vse is to make the tidings of the Gospel to be as in their owne nature they are tidings vnto vs of great ioy x Luc. 2.10 They should bee as the newes of Iosephs life to Iacob at the hearing whereof his Spirit reuiued y Gen. 45.27 But why so The substance of the Gospell is Christ Iesus and the summe of his office is to giue Light What one thing is there in the world more comfortable When Paul and the rest were in danger of shipwracke they wished saith the text that the day were come z Act. 27.29 The darknesse of the night added to their danger and doubled their feare Euerie houre seemed two vntill the day were broken Indeed that saying is true of euill doers The morning is to them as the shadow of the death a Iob 24.17 but to them of honest cariage the light of the day is exceeding welcome Therefore Dauid setteth foorth his longing after God by the watching of the morning watch for the morning b Psal 130.6 It is said of Abraham that hee reioyced to see Christs day c Ioh. 8.56 A little glimpse of this light was the very ioy of Abrahams heart How great therefore and intolerable is our dulnesse who take no contentment in the beames of this Light which shine vnto vs A great blessing it is which is reported of Zabulon and Nepthalim The people which sate in darknesse saw great Light and to them which sate in the Region and shadow of death light is risen vp d Matt. 4.16 Wee by the goodnesse of God enioy the like blessing and yet in the opinion of the most it is nothing lesse than a blessing Men had rather lie wallowing in the darknesse of Ignorance than open their eies to receiue that light which is offred vnto them by the Gospel This is that which will bring hell and iudgement vpon this generation according to that speech of Christ This is the condemnation that light is come into the World and men loue darknesse rather than light e Ioh. 3.19 A maruell it is that men should reiect such a blessing But Christ hath told the reason It is because their deeds are euill This Light of doctrine discouereth their sinnes for it is Light which maketh all things manifest f Eph. 5.13 it bewrayeth the grossenesse of their courses and layeth open many a mans hypocrisie who seemed to himselfe and was reputed by others to be such an one as he ought to be There cannot be a greater vexation to men of corrupt mindes than to be met with in their sinnes they cry then with Ahab Hast thou found me O mine enemie g 1. Kin. 21.20 This is the cause that the Light of grace which wee ought of all other things most to reioice in is become such a burthen vnto vs it discouereth that which we desire by all meanes to keepe close The world hates me saith our Sauiour because I testifie of it that the workes thereof are euill * Ioh. 7.7 Remember we therefore Christ is the Light we are they to whom he offreth Light he hath sent his word to enlighten vs. If wee reioice not in this Light but wish rather it were euen blowne out that wee might sleepe freely in our sinnes it sheweth vs to be the heires of darknesse and that the shadow of eternall death must bee our portion The 2. Vse The second vse standeth thus Sith Christ as he is Light himselfe so imparts his Light vnto vs by his Word and the Ministerie thereof we must remember the counsell which Christ giueth Walke while ye haue light h 1. Ioh. 8.35 We haue no assurance of the continuance of that Light of the Gospell which we now enioy Our sinnes may bring a storme vpon vs in which the Sunne shall goe downe ouer the Prophets and the day shall be darke ouer them i Mic. 3.6 Our vnthankfulnesse and barrennesse in our profession our lothing of the heauenly Mannah hath deserued this and more It is holie wisedome therefore for vs to take the benefit of the light whiles it yet shineth lest such a iudgement should come vpon vs as Christ spake of namely that we should desire to see one of the daies which we now see and value not but thē shall not see them k Luc. 17.22 Perhaps in the opinion of some this is no iudgement nay it is the very thing they desire being like those who when the Prophets of God were slaine reioiced ouer them and sent gifts one to another l Reu. 11.10 But let them heare what Christ saith He that walketh in the darke knoweth not whither he goeth m Ioh. 12.35 He that iourneieth not whiles it is day at last when he is benighted hee loseth his way falleth into the hands of theeues rusheth into some downe-fall where hee casts away himselfe Such is the state of men without the