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
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
is it our chiefest dignitie to be true limmes of that societie Hence was Dauids desire to haue the Lord to lift vp the light of his countenance vpon him t Psal 4.6 and to be though but a Doore-keeper in Gods house u Psal 84.10 Out of the Church there is no saluation and What shall it profit a man to winne the world if hee should lose his soule x Matt. 16.26 The Vse Many are wont to say Who will shew vs any good y Psal 4.6 To those which so demaund I answer Behold heere the chiefest good the best and most absolute preferment Seeke the kingdome of God z Matth. 6.33 labour to be one of Gods people thou canst not haue a greater dignitie THE SECOND SERMON Because he hath visited and redeemed his people WE haue heard of the Proposition that the Lord God of Israel is to be praised Now followeth the proofe thereof For he hath visited and redeemed his people c. The summe of the proofe is that God is therefore to be praised because of that great worke which he hath wrought for the good and saluation of his Church Heere we haue two things to speake of 1. The parties to whom the benefit of this great worke appertaines and for whose sake it is wrought 2. The worke it selfe Touching the first they are Gods people that is those which belong vnto the election of grace and which are in Gods eternall counsell ordained vnto life Hence we are taught That the blessings which doe directly immediately concerne life eternall onely those are interessed in them The 1. Doctrine which are Gods people This is plaine in this place For if the question be whom the Lord did visit and redeeme It is answered by the spirit of God speaking in Zacharie that he visited and redeemed his people so speaketh the Scripture It was the saying of the Angell He shall saue his people from their sinnes a Matth. 1.21 there the benefit of saluation is restrained onely to Gods people So againe I bring you tydings of great ioy which shall be to all the people The birth of Christ is a message of ioy but to whom not to all for all doe not reioyce therein but onely to the chosen of God The people The is a word of speciall distinction b Luk 2 10. Peace shall be vpon them and vpon the Israel of God c Gal. 6.16 Who be the Israel of God but only those which are here termed his people Aske then to whom belongs Peace and mercy what to all without distinction No but to the Israel of God Consider the course of the Apostles words Tit. 2.14 For whom did Christ giue himselfe whom hath hee redeemed from iniquitie whom hath he purged onely those whom he hath chosen out to be a peculiar people to himselfe Christ speaking of his death tieth it to his sheepe I lay downe my life for my sheepe d Ioh. 10.15 but who be his sheepe euen those which are giuen to him of his Father e vers 29. It is a speciall speech of limitation which Christ vsed in his prayer I pray for them I pray not for the world f Ioh. 17 9. Many such places might bee gathered together We heard how God is the God of Israel the God of his Church Hee is so the God of his Church as that none els can haue anie interest in his loue The Vse We heare much of saluation of life eternall of the glorie to be reuealed heereafter These things are great and onely they are happie which shall enioy them All men almost promise these things vnto themselues there is not amongst vs the veriest drunkard or swearer or vicious person or Vsurer or despiser of good things but if you talke with him he will make shew of a hope and expectation to bee saued of all other things he maketh himselfe beleeue that he is surest of that But let vs learne this one thing and meditate wel of it That eternal mercy the benefit of redemption by Christ the deliuerance from the bondage of spirituall enemies these things belong not to all Many euen of those which professe Christ and which say Lord Lord g Matt 7.21 yea and which preach Christ shall be thrust out at the day of separation They be Gods peculiar people onely to whom these things appertaine Looke to it bee sure thou art one of Gods people otherwise when mention is made of the things which concerne eternall life I say to thee as Peter did to Simon Magus Thou hast neither part nor fellowship in this businesse h Act. 8.21 But how shall I know wilt thou say that I am one of Gods people I will tell thee plainly How is a man knowne to be one of the Kings subiects one as we say of the Kings liege people Euen by this his obedience to the holesome lawes of the kingdome So in this holie obedience is the marke and badge of Gods people My sheepe heare my voice i Ioh. 10.27 Yee are my friends if you doe whatsoeuer I command you k Ioh. 15.14 It is not the twanging of religion vpon the toong but the practise of holines in the life which sheweth a man to be a Christian Gods peculiar people are zealous of good works l Tit. 2.14 To this therefore we are now come Wouldest thou bee sure that the treasures of happinesse which are stored vp in Christ belong to thee enquire into thy selfe whether thou be one of Gods people Remember how Gods people are discerned They heare my voice saith our Sauior If Christs voice in his word be not euen musicke in thy eares yea sweeter than honie and the honie combe m Psal 19.10 dearer than thousands of gold and siluer n Psal 119.72 the ioy and reioycing of thy heart o Ier. 15.16 If the fruits of holinesse appeare not in thy life but rather the vnfruitfull works of darknesse p Eph. 5.11 those works of the flesh which S. Paul speaketh of q Gal. 5.19 thou art none of Gods people no subiect to his kingdome but a very rebell traitor to his Maiesty and when thou thinkest to thrust in among Saints to enioy the felicitie of his chosen r Psal 106.5 thou shalt heare that heauy sentence passe vpon thee and such as thou art Those mine enemies which would not that I should raigne ouer them bring hither and slay them before me Å¿ Luk. 19.27 Now wee are come to the worke it selfe where manie things come in order to be touched 1. The fountain beginning therof He hath visited 2. The generall nature of the worke it selfe Redeemed 3. The meanes of it And hath raised vp the horne c. 4. The euidence of it the testimonie of the Prophets in whom the couenant of grace and the oath of God to Abraham are at large recorded As he spake by the mouth c. 5.
and walketh about seeking to deuoure a 1. Pet. 5.8 Another enemie is sinne a dangerous enemie lurking in our bosome and still labouring the ruine and ouerthrow of the soule It fighteth against the soule b 1. Pet. 2.11 and lusteth against the spirit c Gal 5.17 A third enemie is death so entitled by the Apostle d 1. Cor. 15.26 and is therefore said to haue a Sting e Verse 53. by which it wounds the soule and bringeth it within the compasse of eternall misery A fourth enemie is the world that is wicked vnregenerate godlesse men These be the enemies and haters of Gods people The world hateth you saith our Sauiour to such f Ioh. 15.19 and In the world you shall haue affliction g Ioh. 16.33 and Yee shall be hated of all nations for my names sake h Math. 24.9 Now let vs also see how true this is that Christ bringeth Deliuerance from these Enemies First for deliuerance from Sathan it is plaine For this purpose appeared the Sonne of God that hee might loose the works of the diuell i 1. Ioh. 3.8 and God hath deliuered vs from the power of darknesse k Col. 1.13 Christ hath spoiled the principalities and powers l Col. 2.15 Secondly for deliuerance from sinne the words are expresse The sting of death is sinne c. But thanks bee to God that hath giuen vs victorie through our Lord Iesus Christ m 1. Cor. 15.56.57 Thirdly for deliuerance from death Death saith the Apostle is swallowed vp into victorie n 1. Cor. 15.54 Lastly touching deliuerance from the World Be of good comfort saith our Sauiour I haue ouercome the World o Ioh. 16.33 Let vs proceed yet further and enquire into the maner of this deliuerance Concerning which I will briefely open two things 1. The substance and ground of the deliuerance 2. The maner of declaring it The ground of the deliuerance is the merit of Christs death Hee was made sinne p 2. Cor. 5.21 and so died and in death encountred with him who had the power of death the diuell q Heb. 2.14 By being made sinne hee tooke away sinne by dying hee ouercame death sinne being abolished and death subdued the kingdome of the diuell was vtterly ouerthrowne As for the maner of declaring and manifesting this deliuerance it is either in this life or heereafter In this life he deliuereth from Satan by restraining his rage by limiting his malice by not giuing vs ouer to his assaults I haue praied that thy faith faile not r Luc. 22.32 He deliuereth from sinne by sanctifying vs by his spirit by killing the strength of our corruption by transforming vs more and more into the image of God Sinne shall not haue dominion ouer you Å¿ Rom. 6.14 He deliuereth from death by taking away the naturall feare of it by assuring that it shall be a passage into glorie Thus Paul knew that being loosed he should be with Christ t Phil. 1.23 He deliuereth from the world by ordering the rage of euil men by giuing constancy to maintaine and professe the truth vnto the death To you it is giuen to suffer for his sake u Phil. 1.29 In the day of iudgement he will further manifest this deliuerance for then all teares shall be wiped away there shall be no more death c. x Reue. 21.3 The diuell with all his angels and wicked instruments shall bee sent away eternally into hell The God of peace shall tread Sathan vnder our feete shortly y Rom. 16. Many things might heere be handled as of the Excellencie of our redemption farre exceeding that of Moses Deborah Gedeon and others of our securitie who hauing so many enemies yet take no thought to withstand them and such like points But the chiefe thing obseruable heere is The certainty of the saluation of Gods chosen The 4. Doctrine If any thing could endanger them and worke their ruine it must be one of these foure Sathan Sinne Death the World no fift can be thought vpon But none of these foure can The reason is It was Gods intent by Christ to deliuer them from all these Thinke wee that God did faile in the prosecuting his intent did he either not follow it or in following it did he not accomplish it Farre be it from vs so to thinke Hence commeth that boasting vsed by the Apostle Who shall lay any thing to the charge of Gods chosen Who shall condemne Who shall separate vs from the loue of Christ z Rom. 8.32.33.34 c. Sathans head broken sinne destroied death swallowed vp the world vanquished the happiest and most absolute victory that euer was This is a point of much comfort to all the godly The Vse Sathan rageth sinne striueth death looketh terrible the world opposeth it selfe fearefull are these things at the first beholding Looke we to Iesus the author and finisher of our faith a Heb. 12.2 the Prince of our saluation b Heb. 2.10 he hath to euery of these giuen their mortall wound and they shall neuer preuaile against any of his chosen This doctrine is health to the nauell and marrow to the bones c Pro. 3.8 Yet lest any should abuse it remember that one of the enemies is sinne and one of the deliuerances from sinne is from the dominion thereof A slaue to sinne a seruant to his owne lusts he which maketh a mocke of sinne d Pro. 14.9 he that taketh to himselfe the liberty of grosse euils such a one hath no right vnto this comfortable deliuerance his condemnation without speedy repentance is as sure as the saluation of the elect is certaine THE FIFTH SERMON VERS 72. That he might shew mercy towards our Fathers and remember his holy Couenant 73. And the oth which he sware to our Father Abraham NOw followeth the inducement or Reason moouing God to vouchsafe this great Deliuerance and that was the manifestation and discouerie of two things 1. His mercie That hee might shew mercy c. 2. His truth And remember his holy Couenant The 1. Doctrine c. In the former of these two things must bee handled 1. That the worke of Redemption by Christ was intended by God as it were a stage in which the Fulnesse and euen the riches of his mercy might be seene 2. A question how this worke now wrought as it were in the worlds last quarter might be said to be a worke of mercy to the Fathers who liued in the prime daies of the world long before Christ was exhibited in the flesh To manifest the first of these two this first is in generall to bee noted that the Elect of God which are redeemed by Christs precious blood are called Vessels of mercy e Rom. 9.23 because in the eternal counsel of God they were chosen to this end that the Lord might declare the riches of his glorie and that their saluation
might be to the praise of the glorie of his grace f Eph. 1.6 The Lord intending a memorable instance of his vnspeakable mercy chose some in Christ to be redeemed from eternall slauerie by his death Secondly it is woorthy the obseruing that the whole worke of our saluation is called by this one word Mercy g 1. Pet. 2.10 The reason is because to which part soeuer of it we cast our eies we shall see more than prints and footesteps of his grace the whole frame of it is as it were made of mercy If wee begin at the foundation of all Gods eternall election and passe downe along by the period and full point of all the glory which shall be shewed heereafter and aske from what root ech part did spring this one mercy must bee the sum of euery answer There was mercy in chusing mercy in sending Christ mercy in calling vs mercy in iustifying vs and what can it be but mercy that we shall be admitted to an Inheritance immortall and vndefiled h 1. Pet. 1.4 Mercy the beginning mercy the progresse the conclusion mercy In discoursing heereof the burden of our song must still bee like that of the Psalme For his mercy endureth for euer i Psal 136.1 c. This very same thing is shewed in that parable of the Prodigall In the whole passage therof we shall see nothing but the fruits of exceeding mercy He ranne and fell on his necke he kissed him he commanded to bring foorth the best robe and to kill the fat calfe c k Luc. 16.20 c. What was heere but mercy The same is true in the dealing of God the Father with those to whom hee is reconciled in his Sonne Christ being for them made sinne feeles the edge of his iustice but they being made righteous through Christ enioy the fulnesse of his mercy The 1. Vse This is first matter of information and of settlement in the truth For heere we see against the Papists that in the whole worke of mans redemption by Christ there is no footing left for humane merit Light and darknes God the diuell are not in a more direct line of opposition either to other than mercy and merit It is vnpossible that these two should admit any composition It is said by Philosophers that in lower degrees contraries may haue some concurrence as light and darknesse in the twilight But take two contrarie qualities and let one of them be in the height and full strength there is no possibilitie of place for the other So then seeing in the worke of saluation the Lord hath intended to make shew not of some parcels as it were but of the verie fulnesse of his mercy there is no more roome for merit than there was for Dagon before the Arke of Iehouah l 1. Sam. 5.3 I remember what is said of him that went into the field to gather herbes hee found a wilde gourd and shred it into the pottage But when the pottage came to be tasted the eaters cried out Death is in the pot m 2. Kin. 4.39.40 Such cookes the Papists are they take vpon them to make readie a potion of comfort for a perplexed soule but when they temper with this herbe of Grace the leaues of this wilde gourd of humane merit which neuer grew in the Lords garden or at least was neuer planted by him but crept in as a weed by the negligence of the dressers they haue giuen occasion to make the same crie Death is in the pot and with it they haue poisoned a world of soules and haue dealt as iniuriously with the Church of God as the Philistims did with Izhak when they stopped and filled vp with earth all his Welles n Gen. 26.15 so with this earthly trash they haue choaked vp the Fountaine of Grace o Zach. 13.1 that it cannot streame out comfortably for the refreshing of the wearied soules of Gods people Thus as Iob said to his friends they haue forged lies and by that meanes are Physicians of no value p Iob 13.4 Neither is this to be obserued only because of Papists but euen because of the common people inasmuch as the doctrine and opinion of Merit that is of doing somewhat whereby to further our owne saluation is grauen as with an iron pen q Ier. 17.1 in the tables of euery naturall heart Experience sheweth that the sowrenesse of this Popish leauen remaineth in many Good prayers and good doings meane well and doe well these and the like are the slaues they leane vnto It is said that the children of the Iewes which married wiues of Ashdod spake halfe in the speech of Ashdod r Noh 13.24 Such is the religion of many Talke with them of saluation they speake halfe popishly and halfe soundly They will speake of mercy and grace and seeme to magnifie and esteeme it yet something of their owne shall be brought in too and a man shall haue somewhat adoe before he can coniure out this diuell and bring them to an absolute dependance vpon the freedome of Gods mercie Remember we then the doctrine of this place God intented the mysterie of Christ in which to set out to the ful the vnsearchable riches of his mercie to couple with it ought els more or lesse is iniuriously to darken the beautie of that which the purpose of God was to haue to be seene and beheld in whole without impeachment Secondly this doctrine is a matter of comfort The 2. Vse There cannot be a matter of greater security to the soule of a Christian than to laie his whole hope vpon Gods mercy The reason is because the mercy of God is as himselfe infinite eternall and vnchangeable Where shall I finde a more certaine refuge When I see a plaister as large as my sore there is my comfort The perplexed conscience groaning vnder the weight of sinne and panting for grace is the fittest Iudge in points of this nature Well then let a mans Bones be full of the sinne of his youth Å¿ Iob 20.11 let his heart be broken with one breaking vpon another t Iob 16.14 let his conscience be set vpon the racke the Lord writing bitter things against him u Iob 13.26 you will tell him of the mercy and grace of God You doe well but you will adde withall that his comfort in this must bee eyked out with something of his owne Hee must crie out vpon you as Iob did vpon his friends Miserable comforters yee are all x Iob 16.2 Hee will see such weaknesse such scantnesse such maimednesse such imperfection in his best performances that hee will not dare to bring them into a reckoning before God yea the verie thought of them will but adde affliction to his griefe Thus will his comfort consume like a rotten thing and as a garment that is moth-eaten y Iob 13.28 But teach him to build all vpon Gods mercy labouring that
nothing of his owne may be once thought vpon in this busines hee shall straight see such a breadth and length depth and height z Eph. 3.18 of comfort which will bee as colde waters to his wearie soule a Pro. 25.25 Thus this doctrine is matter of instruction to ground vs in knowledge and matter of refreshing to furnish vs with comfort The soule of a Christian is as the Done which went out of Noahs Arke b Gen. 8.9 It findes no footing but vpon the rocke of Mercy and it is but an imagination of mercie when any thing is coupled thereunto This truth hath forced euen the greatest aduersaries to acknowledge it according as wee finde that no meane Papist after long labouring against the doctrine of Iustification by only Faith doeth in the end confesse that yet it is the safest way to place a mans trust vpon Gods onely mercy and fauor c Bellar. lib. 5. de Iustif c. 7. The next matter to bee treated is the Question How the worke of Redemption wrought by Christ can be said to be a worke of mercy to the Fathers For the resoluing of this question this is to be knowne that there is but one way of saluation to the Fathers before and vnder the Law and to vs which haue liued since the reuelation of Christ in the flesh Iesus Christ yesterday to day the same for euer d Heb. 13.8 Heereupon Christ is said to be the Lambe slaine from the beginning of the world e Reu. 13.8 whereof this is the meaning that albeit he was manifested in the flesh in the latter end of the world and not slaine before yet all the holy men and women euen from Adam were saued by his blood The most persons of note vnder the Law were types of Christ and all their sacrifices and ceremonies tended to this one thing to cherish in them the hope of the Messias and to acquaint them with the whole mysterie of Redemption which was wrought by his meanes There is not one little circumstance in the carriage of our saluation by Christ but the same was shadowed out in the ancient complements of the Law Euen Abraham saw the day of Christ f Ioh. 8.56 To them that liued before Christ Christ was crucified in the Sacrifices and bloodsheddings of the Law among vs he is crucified g Gal. 3.1 by the preaching of the Gospell They beleeued on Christ to come we beleeue on Christ already come Zeeharie therefore doth heere mention the Fathers to teach The 2. Doctrine That the efficacie of Christs death is not restrained or limited to one point of time but is stretched euen to the ages by-past and that the Fathers from the beginning of the world came within the compasse of this mercy which God shewed to mankind in Christs incarnation And this to bee true hath beene prooued in the opening and clearing of this question Paul said that the Christian Religion which hee professed was the Hope of the promise which God made to the Fathers h Act. 26.6 and Peter in his Oration made in the Synode at Ierusalem speaking of beleeuing to be saued through the grace of the Lord Iesus Christ ioyneth the Fathers with them who then liued We beleeue euen as they i Act. 15.10.11 This is first matter of Resolution in a needfull doubt The 1. Vse I am taught if I will be saued to beleeue onely in Christ Iesus the Ministry of the word doeth still like Iohn Baptist point out him vnto me as the onely person which taketh away the sinnes of the World k Ioh. 1.29 it saith that he is the only way l Ioh 14.6 and that there is no saluation in any other m Act. 4.12 It telleth mee moreouer that this Christ was crucified manie hundred yeeres since and that now in respect of his bodie Heauen must containe him n Act. 3.21 till the end of all things But now heere my faith wauereth and is in doubt asking how his blood which was shed so long since can bee of force for the purging and cleansing of my sinne This scruple is taken away by considering that which is heere said Zecharie affirmeth that the mercy of God in Christ did concerne euen the Fathers which had long before gone the way of all flesh and which were asleepe in the dust of the earth Now then looke how the Fathers so long before might haue benefit by his death to come by the same means may we now so long after receaue comfort by his death past By faith they beheld Christ to be offered and are now entred into rest by faith we may also looke backe vpon Christ already sacrificed and be admitted into the fellowship of eternall happinesse The two Cherubins placed at the two ends of the mercie-seat had their Faces one to another o Exo. 25.18 c. and both vpon the Arke So the age by-past and the age after looke either on the other but both vpon Christ The 2. Vse Secondly this is matter of much contentment to a true beleeuer For heere he may see that be he neuer so poore or despised or base though he lie among the pots p Psa 68.13 or bee behinde the Ewes with yoong q Psa 78.72 yet he is by Christ called into the fellowship and partaking of the same saluation which the holie Fathers and Prophets doe now enioy Adam Enoch Noah Abraham Moses c. these were woorthy men and in great account with God How truely maiest thou say with Dauid t 1. Sam. 18.18 What am I that I should enioy that mercy which God hath prepared for them In such a maner doeth our Sauiour describe the happinesse of the saued They shall sit downe with Abraham Izhak and Iacob in the kingdome of Heauen Å¿ Matth. 8.11 and it is one circumstance of the torment of the wicked yee shall see Abraham Izhak and Iacob and all the Prophets in the kingdome of heauen and your selues thrust out at doores t Luk. 13.28 What shall then become of vs who neglect so great saluation u Heb. 2.3 Who when God hath promised such glorious things x Psal 87.3 for vs euen the same saluation and mercy which the chiefest of his Saints do now enioy yet had rather be malicious with Cain tyrannizing with Nimrod profane with Esau scoffing with Ishmael extorters with Ahab proud with Iesabel superstitious with Ieroboam catching with Iudas playing the belly-gods with Diues resisting the trueth with Elymas rayling with Rabshakeh murmuring with Core vicious with the Sodomites of which persons we haue no other testimonie but that they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day y Iude 6. than seeke to raigne with Abraham Izhak Iacob and the Prophets If wee desire the same happinesse wee must goe by the same way It is vnpossible to haue the Pleasures of sinne z
and endeuour to performe it Blessed be thou of the Lord said Saul to Samuel I haue fulfilled the commandement of the Lord. But Samuel said What meaneth then the bleating of the sheepe in mine eares and the lowing of the oxen which I heare u 1. Sam. 15.13.14 So it is like enough we will be readie to iustifie our selues and when we are challenged for breach of promise will be ready to say like the gainsaying Iewes Wherein x Mal. 3.8.13 haue we trespassed But it shal be sayd to vs as it was to Saul What meane then these and these things If we make conscience of the couenant what meane these grosse sinnes which crie loud in the eares of the most high and vnder which hee is pressed as a cart that is full of sheaues y Am. 2.13 swearings whoredomes drunkennesse oppressions cruelties contempt of the Word and Sacraments and all these with an High hand z Num. 15.30 many being grown to that extremitie that they cannot haue any shame a Ier. 8.12 the very triall of their countenance testifieth against them b Isay 3.9 Is this our promise Is this to be mindfull of our couenant With what face can we lay claime to the couenant of mercy when we shall be so manifestly conuicted to haue troden vnder our feet the couenant of Obedience How euer it be God will keepe his word but not of fauour but of iustice euen that which Moses speaketh of enough to make his two eares to tingle c 1. Sam. 3.11 and his bellie to tremble d Hab 3.16 that heareth it The Lord will not be mercifull vnto vs but his wrath and ielousie shall smoke against vs and euery curse that is written shall light vpon vs and the Lord shall put out our name from vnder heauen e Deu 29.20 This is their portion which forget God and deale falsly concerning his couenant f Psal 44 17. this is the heritage that they shal haue of God for their workes g Iob 20.29 Remember then as the substance of the couenant on Gods part so the condition on ours hee hath couenanted so haue we he hath sworne so haue we also he will not forget his part let vs make conscience to remember ours THE SIXTH SERMON VERS 74. That he would grant vnto vs that we being deliuered out of the hands of our enemies should serue him without feare c. WE are now come to the last part of the work of our redemption which is the end and drift therof which is also a branch of the Couenant which God made to the fathers and a limme as it were of that good which he promised to bestow Touching this end I will speake first generally and then more particularly I will discusse those things which doe necessarily concerne that maine duty at which God aimed in vouchsafing vs so great a deliuerance by Christ Iesus The general summe of this end of our redemption is that we being deliuered from our enemies should serue God Concerning these enemies who they are and what is the deliuerance from them I shall not neede to speake these things were opened in the 71. vers The sense and generall doctrine of the place is this The 1. Doctrine That the purpose of God in freeing vs from the spirituall bondage in which we were by nature was that we should euen consecrate our selues to the glorie and honor and seruice of himselfe This point is plaine in the words of this place and easily to be further manifested by the Scripture Being made free from sinne ye are made the seruants of righteousnesse h Rom. 6.18 that is seeing the Lord hath dealt thus gratiously with you to rescue you by the death of Christ from the slauerie of sinne this is that which is now expected of you euen that you should deuote your selues to the practise of righteousnesse being hencefoorth as zealous in good seruices as yee haue formerly beene earnest and eager in fulfilling your own lusts and in glutting your selues with the pleasures of sinne Like to this is the reasoning of the same Apostle elswhere in the same Epistle I beseech you by the mercies of God that you giue vp your bodies c i Rom. 12.1 He perswades vnto a godly life by propounding to vs the mercies of God Now this kind of reasoning were of no force were it not for this namely that the drift of all Gods mercy vnto vs in Christ is the drawing and recouering of vs from the seruice of Sathan vnto the obedience and seruice of himselfe Such is that speech of his in another place Yee are bought with a price therefore glorifie God c k 1. Cor. 6.20 as if hee had said God hath redeemed you therefore it standeth with equitie and it is agreeing to his purpose and meaning that you should serue him Excellent is that place to Titus The grace of God c. hath appeared and teacheth vs that we should denie vngodlinesse c. and that we should liue soberly c. in this present world l Tit. 2.11.12 The meaning is that the doctrine of the Gospell the sum whereof is Redemption in and by Christ is preached publikely vnto all but not to encourage them to continue in sinne but to vrge them to lay aside profanenesse and to renounce their owne lusts and to haue their fruit in holinesse as they hope to haue their end eternall life For saith the Apostle Christ gaue not himselfe for vs that wee should the more boldly giue the raines to our owne lusts but that we should be zealous of good works m Vers 14. To these we may ioyne that of S. Peter Passe the time of your dwelling heere in feare knowing that wee were not redeemed with corruptible things c. but with the precious blood of Christ n 1. Pet. 1.17.18.19 There he vseth the price of redemption as a special motiue to a religious life inasmuch also as the drift thereof was to free vs from our vaine conuersation Many particulars of this kind might be heaped vp I will conclude this enumeration of places with the saying of Dauid Thou hast saith he deliuered my soule from death and also my feete from falling that I may walke before God in the light of the liuing o Psal 56.13 He makes the end of all the deliuerances which God had vouchsafed him to be this one thing that he might spend his daies in a sincere course in the sight of God And indeed this is a matter of greate equitie Who planteth a vineyard and eateth not of the fruit thereof p 1. Cor. 9.7 And so who will pay a price of Redemption for him by whom he shall receaue no seruice Gods wee are by the right of redemption Yee are not your owne saith Paul q 1. Cor. 6.19 we are bought with a price for his vse therefore all which we can doe is to be
and to walke in all holy obedience to it Thirdly hee furnisheth them with the assistance of a secret director a word behinde them saying to them This is the way walke in it i Isay 30.21 and thus he keepeth their feet k 1. Sam. 2.9 and guides them in the way l Psa 25.9 Fourthly hee filleth them with the fruits of righteousnesse m Phil. 1.11 that is hee enableth them to bring foorth that good into outward act the knowledge whereof is seated in their hearts that so they may not bee idle nor vnfruitfull n 2. Pet. 1.8 but may adorne the doctrine of God their Sauiour in all things o Tit. 2.10 Lastly hee doth not so leaue them but the hand of his mercy is stilll stretched out to stablish them in euery word and good worke p 2. Thes 2.17 to confirme them and to make them perfit q Heb. 13.21 that so they may hold out and may not be wearie of well doing r 2. Thes 3.13 but that the yoke of Christ may become easie Å¿ Math. 11.30 vnto them and the Christian life may not seeme as it doeth to the wicked burdensome and vnsauorie Thus it is manifest that serue the Lord of our selues we cannot and withall that God hath euen tied himselfe by promise to enable his seruants thereunto We are taught by this The Vse when we are called vpon to any good worke not to runne to our selues as though by our owne power we should be able to performe it for who are we that any good thing should come from vs but we must lift vp our hearts to God praying with Dauid Open my eies t Psal 119.18 Teach mee the way of thy statutes u Vers 33. Incline my heart vnto thy testimonies x Vers 36. Direct my steps in thy word y Vers 133. We are by nature dead in trespasses and sinnes z Ephe. 2.1 vntill he quicken vs by his euerliuing spirit and create a new heart a Psal 51.10 within vs we cannot entertaine so much as a motion vnto good And this is the true cause that we are so barren in good duties and so fruitfull in the vnfruitfull workes of darkenesse b Eph. 5.11 euen because we aske not c Iam. 4.2 Thou which art an adulterer or a man giuen to drunkennesse or apt to contend or to be desirous of reuenge or to be drawen by euery occasion into euill companie or which canst scarsely remember any good thing taught or which findest a kind of drowsinesse still to creepe vpon thee when thou comest to heare the word of God when wast thou an earnest and humble suter vnto God out of a harty detestation of these euils that he would enable thee to reforme them when didest thou intreat him and begge with him to subdue thy vnruly and vntamed affections when didst thou lament before him with a sorrowfull heart the vntowardnesse of thy nature vnto good what maruell then if sinne get the dominion ouer thee if thou be led captiue by thine owne lusts if euill grow strong vpon thee For why Although happily thou couldest wish that God would pardon thee yet thou art not a suter to him to reforme thee thou couldest be content that thy sinnes might be remitted but thou dost not intreat that they may be subdued When thou feelest an euill lie hard vpon thee and perceiuest that it still striueth to draw thee to the practise of it thou shouldest doe as Paul beseech the Lord that it may depart from thee d 2. Cor. 12.8 God hath so bound himselfe to fulfill the desire of them that feare him e Psal 145.19 that at least which yet is not little thou shalt receiue the comfort which Paul did my grace shall be sufficient for thee f 2. Cor. 12.9 God hath made a couenant to grant grace and albeit for triall of faith he may delay suters for it in some particulars for a time yet he will not finally denie it If any lacke wisedome let him aske of God it shall be giuen him g Iam. 1.5 Who can say that this promise was euer broken Remember this then when mention is made of the end of redemption namely a life led to Gods glorie thinke who it is from whom this grace must come It is God which giueth it let vs striue to him by our praiers h Rom. 15.30 certainly we shall not be disappointed of our hope The next point is the maner of doing this duty without feare This place must first be examined because it may seeme contrary to another place which biddeth vs to serue the Lord with feare i Psal 2.11 We must therfore learne to distinguish There is a hellish feare and there is a holy feare a slauish feare and a sonlike feare The former of these is called by S. Paul the spirit of bondage k Rom. 8.15 It is such as slaues haue in respect of those to whom they are in bondage A kind of respect they haue to those in whose power they are they doe that which is commanded them but they neither haue loue to their commanders nor take any delight in that which is enioyned them that which they doe they doe by enforcement and in feare of the whip Such is the feare of God in reprobates sometimes they are stricken with a kind of awe of Gods maiestie and doe euen tremble at his iudgements and it may be doe something which is required but their obedience proceedeth not out of any loue to God or out of any truth of affection to that which is performed but only out of constraint Thus did Cain cast downe his countenance l Gen. 4.6 Esau weepe m Gen. 27.38 Pharaoh let the people goe n Exo. 12 31. Ahab humble himselfe o 1. King 21.27 Iudas repent p Math. 27.3 None of these was truly grieued for his offence or sory that God was displeased They had an apprehension of the terror of the Lord q 2. Cor. 5.11 and that wrung from them something in which otherwise of themselues they tooke no delight Now the other feare is called the spirit of adoption r Rom. 8.15 and it is a feare to offend rising out of the apprehension and feeling of Gods loue as when the experience which I haue had in my selfe of Gods gracious dealing with mee maketh mee to entertaine a feare lest I should abuse his loue and doe ought that might displease his maiestie This kind of feare may be where there is the greatest and firmest and most respectiue loue as betwixt the father and sonne the husband and wife Let the wife see that she feare her husband saith Paul Å¿ Ephe. 5.33 This distinction of feare being rightly vnderstood it will be easie to reconcile these places Serue the Lord with feare saith Dauid that is consider you the maiestie of God what he is in himselfe
sinnes such maners of speaking are vsed which doe imply an vtter abolishment Thou hast cast all my sinnes behind thy backe b Isay 38.17 I haue put away thy transgressions like a cloud and thy sinnes as a mist c Isay 44.22 I will forgiue their iniquity and remember their sinnes no more d Ier. 31.34 In those daies the iniquity of Israel shall be sought for and there shall be none e Ier. 50.20 He will subdue our iniquities and cast all our sinnes into the bottom of the sea f Mic. 7.19 Christ calleth it a forgiuing our debts g Matth. 6.12 alluding to the maner of Creditors who then forgiue debts when they account that which is debt as no debt and crosse the booke Now the foundation of this remission is the merit of Christ In him we haue redemption through his blood that is the forgiuenesse of sinnes h Col. 1.14 The blood of Iesus Christ clenseth vs from all sinne i 1. Ioh. 1.7 That we may fully vnderstand this point how sinnes are remitted by Christ and for him it is to be noted that in sinne there are three things The first is the crime it selfe or the swaruing and straying from the will of God by which God is offended The second is the guilt by which the party offending is liable vnto eternall punishment The third is the staine or blot which the sin committed leaueth in the offender by which there followeth an aptnesse or pronenesse either to the same sinne or to anie other These three are taken away by the merit of Christ The disobedience or crime is taken away by his obedience The guilt is remooued by his suffrings The corruption hidden by his holinesse and the very being of it daily diminished and by the strength power and working of his spirit If it be demanded how this can be I answer it is done by imputation by which there is a kinde of translation or putting ouer of the beleeuers sinne vnto Christ and of Christs righteousnesse to the beleeuer Christs obedience is accounted the obedience of the beleeuer Christs suffrings the suffrings of the beleeuer Christs holinesse the holinesse of the beleeuer And so God accounteth Christs obedience passion and holines to be the beleeuers as much as if they were really in him and as if he himselfe had actually and personally performed the same The right vnderstanding of this point is the key of Religion and the staffe of all true comfort in Christ Iesus The 1. Doctrine Now the second thing to be opened which is indeed the doctrine of the place is That saluation stands in the Remission of sinnes And this is iustified by that saying of the Psalme Blessed is the man whose wickednesse is forgiuen and whose sinne is couered k Psa 32.1 Now looke wherein stands happinesse therein stands saluation for what happinesse is there besides saluation And the reason of the doctrine is apparent Man was first cast out of Paradise for sinne neither doth any thing hinder his returne but onely sinne for so long as his sinnes remaine they are as a waightie burden l Psal 38.4 to presse him downe to hell and his wages and stipend is eternall Death m Rom. 6.23 Therefore if sinne bee taken away and pardoned God hath against him no matter of displeasure and Christs obedience being imputed to him heauen cannot bee denied him hee must needes be saued This may briefly serue to make plaine this doctrine The 1. Vse The first vse of it is to strengthen vs in a notable point which is that in the matter of saluation all merit and desert of our owne workes are vtterly excluded The ground whereof is in this place very expresse For I demand wherein doth that saluation stand which must be published by the minister in the Church of God Zachary answereth that it stands in the remission of sinnes Now desert and remission cannot agree If my plea for saluation must be the pardon of my sinnes where is my merit If I haue saluation by desert of workes I haue it vpon right but if I obtaine it by the pardon of my sinnes I haue it wholly vpon courtesie This is a direct kind of reasoning and it is iustified by S. Pauls course His maine proposition is that a man is iustified by faith without the workes of the law n Rom 3.28 This he proueth as by other reasons so by a testimony fetched out of the two and thirtieth Psalme Euen as Dauid saith he declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes c o Rom. 4.6 Dauid placeth happinesse in the remission of sinnes If in remission of sinnes what place is left for workes in this businesse And this is the expresse doctrine of the Scripture Eternall life is the gift of God p Rom. 6.23 and what is more free than gift By grace are ye saued through faith c. not of workes lest any man should boast himselfe q Eph. 2.8.9 Not by the workes of righteousnesse which we had done but according to his mercy he saued vs r Tit. 3.5 If any workes might deserue what more meritorious than the sufferings of Martyrs yet the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs Å¿ Rom. 8.18 This is directly against the doctrine of Popery which is not ashamed to maintaine that Works are the proper cause of life euerlasting t Rhem Test. in Gal. 6.9 Let Papist if they can reconcile and make these agree how saluation can be grounded vpon the forgiuenesse of sinnes and yet be ours by the dignity of our workes They crie out against vs in regard of this doctrine two waies First that life eternall and saluation are often in Scripture promised as the reward of good workes and that therefore life eternall is of merit I answer that reward is twofold First of fauour Secondly of debt So S. Paul himselfe doth distinguish u Rom. 4.4 Now life eternall is a reward of fauour It is the gift of God x Rom. 6.23 Indeed in the matter of saluation God hath made himselfe a debter But how By his free promise not by the merit of any worke If he hath vouchsafed to promise life eternall to our obedience it is true we may claime it as due but not because of the excellencie of our obedience but because of the truth and strength of the promise Very effectuall is that phrase of the Apostles when he calleth life eternall a Reward of inheritance y Col. 3.24 which prooues that God doth not giue it for Works as a thing by them deserued but because we are become his children by the free grace of adoption Secondly they crie out that by this meanes we destroy good Works I answer that that is a meere vntruth For wee say that none can bee saued without good Works because God hath ordained
And it is also said to visite vs to note out as hath beene before obserued our wofull extremitie without Christ inasmuch as the word visite doeth ordinarily betoken a sicke and distressed estate in those which are visited So that this is the sense that by the great mercy of God it is come to passe that Christ Iesus who is the light and comfort of his Church hath broken foorth and hath cast out his beames for the refreshing and cheering of our soules If this clause were to bee handled apart manie things might be gathered thence but treating of it now with the rest and so neither repeating out of it things alreadie touched nor yet raising from it such points as that which followeth will giue vs more full occasion to consider these are the chiefe things to bee noted hence The 3. Doctrine First That the comming of Christ into the World to worke our saluation is the principall euidence and the chiefe fruit of Gods mercie Consider how this is raised Zacharie had spoken of the bowels of Gods mercy that is of the deepest measure of his grace and compassion Now as an instance and proofe thereof he doth insist especially vpon this the rising of the Sunne of Righteousnesse Christ Iesus As if he had said Many waies is the mercy of God made knowne vnto vs the earth is full of it but this exceeds all that hee hath enlightened the World by his Sonne and hath visited vs with so great saluation To this agreeth the speech of Paul God setteth out his loue toward vs seeing c. Christ died for vs z Rom. 5.8 His meaning is that in other things the mercy of God is not obscure but the mystery of Christ is as it were a stage vpon which he hath set it forth that all men might behold in it the fulnesse therof In this saith Iohn appeared the loue of God because he sent his onely begotten Sonne into the World c a 1. Ioh. 4.9 In this meaning that although it appeareth in other things yet in this especially The reason is plaine It is the mercy of God that we liue and breath and enioy health and peace In these things Gods loue is to be seene but what were these without Christ according to that saying What shall it profit a man though hee should winne the whole world if hee lose his owne soule b Matt. 16.26 All other comforts without an interest into Christ doe but helpe to encrease our condemnation This serueth to discouer our folly The Vse Of all the mercies of God that of Christ is the chiefest yet of all the rest it is least sought for We are the most right of the Epicures minde if the sides and belly be well let the rest goe how it will Heerein we are like children who looke vpon the babies in a booke but care not for the matter These outward things are but toics and trifles in comparison them we gaze vpon vpon them we doe euen fix our desires It ought not to be so neither indeed is it so with true Christians they are like Dauid who when he beheld the men of his time reioycing in their Wheat and their Wine cried out Lord lift vp the light of thy countenance vpon mee c Psal 4.6 as it were scorning all things els in respect of that Remember we then This is the height of Gods mercy that hee hath giuen vs Christ let it be the height yea the verie All of our desires to enioy Christ Of all cares let this bee our chiefe care how we may be saued Another point obseruable hence is The 4. Doctrine The stablenesse and vnchangeablenesse of that worke of saluation which is wrought by Christ Iesus It must be so seeing it is said to be from on hie out of heauen and from God Apply to it wee may that rule of Gamaliel If this counsell bee of God yee cannot destroy it d Act. 5.39 so this thing is from on hie it hath fetched the beginning from God therefore it cannot bee frustrated All things vnder the Moone are subiect to change the things aboue are firme and immutable This is Pauls reasoning touching the certainty of saluation e Rom. 8.33 He goeth vpon hie to the foundation of all Gods eternall Predestination that is vnchangeable therefore their Iustification is firme therefore their Glorification is certaine Hymeneus and Philetus by their false doctrine destroied the faith of certain for it was not built vpon the Rocke but The foundation of God remaineth sure saith the Apostle f 2. Tim. 2.19 The 1. Vse This is first a great comfort to all true beleeuers Their saluation dependeth not vpon vncertainties hee is come from on hie which hath vndertaken it This is an Anchor of the soule both sure and stedfast g Heb. 6.19 Your life is hid with Christ in God h Col. 3.3 The course was framed in heauen all the strength and power of hell cannot dissolue it The 2. Vse Secondly this from on hie may be a good admonition to vs if we desire a part with Christ to labour to pul retire our affections from earthly things So reasoneth Paul If ye be risen with Christ seeke the things which are aboue i Col 3.1 Our saluation is from on hie and therefore wee must labour to looke vpward It was the speech of Christ You are from beneath c k Ioh. 8.23 meaning that because they were such as did sauour onely of earthly things therefore Religion and grace could not enter into their hearts If we euer be like swine muzling in the ground and like the Mole or Want burying our selues in the earth we make our selues vnfit for the kingdome of God The Church hath the Moone vnder her feet l Reu. 12.1 Shee despiseth and setteth light by all the riches glory pompe and carnall pleasures of this world And indeed still the higher a man laboureth to lift vp his thoughts to heauenly things the baser will these earthly things seeme to be vnto him as when one climeth a high tower or hill the higher hee doth mount the lesse doth euery thing appeere which is below him THE TENTH SERMON VERS 79. To giue light to them that sit in darknesse and in the shadow of death and to guide our feete into the way of Peace WE are now come vnto the seuenth and last branch namely the speciall end why this Day-spring hath appeared which is To giue light c. The summe of the place is A kindnesse or benefit bestowed the partie by whom it is bestowed wee haue heard of The Day-spring from on hie Now we haue heere two things to bee considered of 1. The state and condition of the parties to whom it is giuen they sit in darknesse and in the shadow of death 2. The qualitie of the benefit To giue light and to guide into the way of peace The former sheweth how miserable we