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
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.
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
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
Heb. 11.25 and the Felicitie of the chosen a Psal 106.5 too The other thing which God intended to make knowen in the worke of our Redemption is his Truth To remember his holy couenant and the oth c. Heere wee must treat touching this Holy Couenant what it is and how it was confirmed by an Oth and then next how God can bee said to bee mindfull of his Couenant and Oth. As for the former we all know the nature of a Couenant By it heere are meant those Articles of agreement which are betwixt God and man concerning life eternall The substance of this Couenant is I will be thy God and thou shalt be my people This Couenant is twofold The one of Works the condition whereof is perfect Obedience The other of grace of which the condition is Faith b Ioh. 1.12 These two couenants are one they differ in maner of dispensation the one being in types and shadowes after a more obscure maner and called The old Couenant the other being more plaine and perspicuous deliuered after a new fashion and therefore called The New But the summe of both was and is Christ Iesus No other foundation can be laid c 1. Cor. 3.11 and it was euer a trueth that God was in Christ reconciling the world vnto himselfe d 2. Cor. 5.19 Now this couenant is called a Holy couenant because it was made by a holy God and tended vnto holinesse both to make Christs holinesse to become ours and to binde vs to shew foorth the fruits of holinesse in our liues Touching the confirmation of it by an oth By my selfe saith God I haue sworne e Gen. 22.16 in it briefly we must examine the qualitie of the oth and the reason why God sware The qualitie of the Oth is By himselfe The Lord doeth binde as it were his Godhead for the performance of that which he promiseth as though hee should say If this be not so let me be God no more Now for the other it may bee indeed doubted why God should sweare seeing his word is certaine in it selfe and needs no confirmation but we must know that God sware not to win more credit to his promise but he did it for the better confirmation of our faith being willing more abundantly to shew vnto vs the stablenesse of his Counsell f Heb. 6.17 Now for that how God can be said to remember his couenant and oth seeing God cannot forget thus it must bee vnderstood The long delaying of the actual performance of the promise touching the Messias might giue occasion to some to thinke that God had vtterly forgotten it and that it was but a verball promise without any purpose of accomplishment But now saith Zecharie hee will fulfill all to the vtmost and by so doing make it manifest that whatsoeuer men might suppose yet the performance of the Couenant was euer in his minde The sense then of the whole place is this that wheras God had freely and of his owne accord made a holie league with his church grounding the same vpon Christ and binding it for better assurance with an Oth which notwithstanding because of the delaies of so many yeeres might seeme to bee euen buried in forgetfulnesse hee would now make knowne his neuer failing faithfulnesse and shew to the world that nothing of all that he had said should fall to the ground vnfulfilled The doctrine here is The 3. Dotrine the absolute and vnchangeable certaintie of Gods promises One end of the incarnation of Christ was that there might in it be an euidence giuen to the world that the Lord neither could nor would be vnmindfull of his promise Iesus Christ was a Minister of the Circumcision for the truth of God to confirme the promises made to the fathers g Rom. 15.8 I will not falsifie my truth my couenant will I not breake nor alter the thing that is gone out of my lips h Psal 89.33 It was a worthie resolution of the Prophet long before Christ was borne Thou wilt performe thy truth to Iacob mercy to Abraham as thou hast sworne to our fathers in old time i Mica 7.20 God can not lie k Tit. 1.2 nor denie himselfe l 2. Tim. 2.13 Thou art the same saith the Psalme m Psal 102.27 I am the Lord I change not n Mal. 3.6 The 1. Vse This is the reason he is called Iehouah because as he giueth being to all things and hath his owne being from himselfe so he makes that to be which he hath promised Of this there is a double vse First here is much matter of vpholding for the faith of a Christian God hath promised that is much he hath bound his promise with an oath this is more Hee hath sent his sonne in the fulnesse of time o Gal. 4.4 in whom all his promises are Yea and Amen p 2. Cor. 1.20 What can be more absolute The faith which is strengthened with this threefolde cord can not easily be broken It is an olde custome of the diuell to lay siege to the truth of Gods word Yea hath God indeed sayd q Gen. 3.1 So now the main point that he laboureth in is That God will not be so good as his word he will forget to be mercifull and his promise will faile for euermore r Psal 77.89 To put backe this assault remember this one instance of the manifestation of Christ all promises had their reference to him His birth and sufferings are left as an vndoubted pledge of the performance of whatsoeuer God hath spoken We may say as the Apostle He that gaue vs Christ how shall he not with him giue all things also Å¿ Rom. 8.32 So he that hath performed the promise concerning Christ wherein shall he faile He that hath kept his word in this I will make no question of his truth in any thing The 2. Vse Secondly for a second vse here is matter of very needfull aduertisement to vs all Heere is mention made of the couenant of God of the oath of God and of the certeintie of both This couenant consisteth of two parts in the one God bindes himselfe to vs to be our God in the other we binde our selues to him to be his people I will say to them Thou art my people and they shall say Thou art my God t Hos 2.23 His is a couenant of mercy ours is a couenant of obedience He promiseth happinesse we holinesse he glory we dutie he hath tied himselfe by an oath we haue bound our selues by the vow of baptisme Will he be mindfull of his couenant and shall we forget ours Will not he alter and shall we faile Will not he trifle with vs and shall we dally with him God forbid Yet this faltring in that part of the couenant which concernes vs is a common euill The most of our liues rather argue a resolution to breake promise than a purpose
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
possible the knowledge of saluation may from him be deriued vnto all that heare him This is iustifiable by this place For how shall a Minister be truely said to giue knowledge of saluation if he lap vp his speech in such a mist of words that the meanest and shallowest among the hearers cannot vnderstand it Such a kind of preaching is rightly compared to a Trumpet giuing an vncertaine sound at the hearing whereof no man can tel how or when to prepare himselfe to the battel k 1. Cor. 14.8 so if hee which speakes in publike doe speake in such high termes obscure phrases that ordinarie men cannot conceiue what he intends how shall they by his preaching be stirred vp to any good seruice how shall they prepare themselues to fight against Satan Hence was that worthy resolution of Pauls I had rather in the Church to speake fiue words c. that I might also instruct others than ten thousand words in a strange toong l 1. Cor. 14.19 In which place by a strange tongue may not only be vnderstood the speaking of Latin or French or the like amongst English men but the speaking of the mother tongue in such a strange fashion that it may seeme all one to the hearers as if one spake in the most vnknowen language The want of this painted eloquence brought Pauls preaching into disgrace among the learned Grecians whence came that phrase The foolishnesse of preaching m 1. Cor. 1.21 yet Paul still went on without excellency of words or the entising speech of mans wisedome and affected only the plaine euidence of the spirit n 1. Cor. 2.1.4 so that this was no small comfort vnto him that he had preached the Gospell after that familiar maner that he might truly say If our Gospell be hid it is hid vnto them that are lost o 2. Cor. 4.3 It is a fit comparison in which a Preacher is likened to a Nurse p 1. The. 2.7 Nurses doe halfe chew the meare to the little ones and doe babble with them in their owne stammering and vnperfit language so must a Preacher proportion his doctrine to his hearers capacity and fit his tongue to their conceiuing otherwise he shall neuer giue the knowledge of saluation but shall rather make it more obscure The 1. Vse This first belongeth as a reproofe to some who like the old Pharisies louing the praise of men more than the praise of God q Ioh. 12.41 soare so high in such vncouth words and in such an affected kind of eloquence that they become as Barbarians r 1. Cor. 14.11 vnto their hearers It were all one if they preached to them in Latin or in French Let all such remember that their office is to bring the people to the knowledge of saluation Now the plainer the Preacher is the sooner shall the people be brought to the knowledge of saluation by his meanes Secondly this discouereth the misconceit of many hearers who if a Preacher haue gallant words The 2. Vse and delightfull phrases and interlace his sermon with other toongs straightway admire him as extraordinarily learned and profound But I aske of thee what knowledge of saluation hast thou got by such a sermon how is thy vnderstanding holpen in the mistery of Christ Thou wilt say perhaps that he was too deepe for thee What good then shall he doe to thy soule if by hearing him thou art brought no neerer to the knowledge of God than thou wast before If thou wouldest heare for thy profit pray to God to send thee such an one which may speake to thy conscience which may season thy heart with soundnesse of knowledge and not tickle thy itching eares Å¿ 2. Tim. 4.3 with pleasingnesse of words The third doctrine from hence is That those which are ignorant in the true way and meanes of saluation The 5. Doctrine are not yet prepared for Christ nor fit to entertaine him The reason heereof is manifest by the text Iohn must prepare a way for Christ that is he must make men ready to receiue Christ How shall he doe that By labouring to bring them to the knowledge of saluation Therefore they which are not yet come so farre as to know what is absolutely necessarie to saluation are not come the first step towards Christ It is truly said by the Apostle that they whose cogitations are darkned be strangers from the life of God t Eph. 4.18 Heare what Christ saith This is life euerlasting to know God to be the only very God and whom he hath sent Iesus Christ u Ioh. 17.3 Knowest thou not Christ what he is what he hath done how that which he hath done may be auaileable to thy soule thou art not yet in the way to life eternall This Paul begged of God for his hearers That they might be fulfilled with knowledge of Gods will in all wisedome and spirituall vnderstanding x Col. 1.9 that they might be able to comprehend what is the breadth and length and depth and height and to know the loue of Christ c y Eph. 3.18.19 The Vse This serueth to shew the ineuitable danger of the common ignorance of the multitude They beleeue that they shall be saued and yet haue no skill in the doctrine of saluation they hope vpon Christ and yet vnderstand not the mystery of Christ Nay which is worst of all when the knowledge of saluation is offered to them they doe with both hands put it from them and doe aduisedly seeke to cherish and maintaine themselues in their wilfull blindnesse We are not a shamed to say What needeth this knowledge To what end is so much teaching Thou art laboured with from Sabbath to Sabbath that thy heart may be seasoned with the knowledge of saluation and that thou maist be prepared for Christ if thou reiect this kindnesse surely when thou commest to Christ to seeke fauour from him he will say to thee What hast thou to doe with me depart from mee I know thee not z Matt. 7.23 thou hast an ignorant heart a heart hating knowledge a Pro. 1.22 I cannot brooke thee THE NINTH SERMON By the remission of their sinnes VERS 78. Through the tender mercy of our God whereby the day-spring from an high hath visited vs. THe fourth branch commeth next in place namely how this saluation the knowledge whereof must be giuen to Gods people is wrought and that is By the remission of sinnes In handling this point I am thus to proceed First I must teach what Remission of sinnes is Secondly I must prooue that our saluation stands in the Remission of sinnes Thirdly I must applie both to our vse Touching the generall nature of remission of sinnes It is an action of God whereby for the merit of Christ he accounts sinne as no sinne or as if it had neuer beene committed Hereupon it is that when thâ—â— is in Scripture speech made of forgiunesse of
Light of doctrine They goe they know not whither they beleeue they know not what downe they will be in the pit before they are aware But wil some say will you make vs so blinde and so simple that wee cannot see the way to heauen without you I answer with the words of Christ to the Pharisies Now yee say we see therefore your sinne remaineth n Ioh. 9.41 You which thinke your selues so cunning there is none so blinde no bodies case is more desperate The third vse is taught by the Apostle in these words The 3. Vse Walke as the children of Light o Eph. 5.8 That is Christ is come into the world to enlighten his word is preached to conuey the light of grace into our harts this is no smal priuilege behaue your selues therefore agreeably to this mercy liue as becommeth those whom God hath called into Light This same thing the same Apostle vrgeth elsewhere The night is past the time of ignorāce is blown ouer the day is come the Light of grace knowledge hath appeared put on therefore the armour of Light p Rom. 13.12 Wee may thus vnderstand it Men that by occasion goe abroad in the night are not so curious about their attire thinking that whatsoeuer is amisse will bee shrouded vnder the mantle of the night But he who goeth foorth at noone day will be more carefull that nothing may bee seene contrarie to modestie contrarie to ciuilitie So saith the Apostle in the daies of your ignorance happily you might doe such or such things and because you knew no other they might in some sort be borne withall but now the case is otherwise Light hath shined grace hath appeared knowledge is preached vnto you therefore other things are now expected if you now liue as in times past your fact cannot be hid your fault cannot be excused We see in generall what the Apostle perswades That we may more fully conceiue what this is to Walke in the Light let vs heare him opening the same vnto vs It comprehends vnder it three things 1. To approoue that which is pleasing to the Lord q Eph. 5.10 which is reuealed in the Scripture and is more and more made knowen vnto vs by Preaching 2. To beware of the vnfruitfull works of darknesse r vers 11. such as gluttony drunkennesse chambering wantonnesse strife enuying ſ Rom. 13.3 filthinesse foolish talking c t Eph. 5.4 3. To Reprooue them that is to carie our selues in that holy and blamelesse maner that our verie liues though we hold our tongues may be sufficient to lay open and condemne the leaud fashions of the vngodly This is to walke as the children of Light This is straitly required of those which enioy the Light but alas full slightly it is performed How common how shamelesse and how presumptuous are these vnfruitfull works of darknesse securitie contempt of goodnesse scorne of Religion Pride Whoredome and such like do these agree with that Light which God hath giuen vs Thinke we that God hath a part in vs when these things beare dominion ouer vs It is vnpossible If we say we haue fellowship with God and walke in darkenesse we lie and do not truely u 1. Ioh. 1.6 The conclusion is this Christ is our Light hee imparteth his beames vnto vs by his Word If we loue this Light let vs walke as the children of Light The works of darknesse will bring vs into his power who is the Prince of darknesse we cannot escape it The second part of the Benefit is To guide our feet into the way of peace Heere it must first be enquired what is the way of peace Secondly it must be prooued that we need a Guide Thirdly it must bee iustified that Christ is the Guide Lastly it must be shewed how he doth guide Of these briefly The 5. Doctrine The way of peace is the way which leadeth vnto eternall happinesse It is called Gods way x Psal 86.11 and the way of saluation y Act. 16.17 That we haue need of a guide it is plain The way of peace by nature we doe not know z Rom. 3.17 The way which seemeth right vnto vs the issues thereof are the waies of death a Pro. 14.12 It is a part of our miserie that we are turned euery one to his owne way b Isay 536. That Christ is the Guide his owne words prooue I saith he am the way c Ioh. 14.6 Hee goeth before his sheepe hee leadeth them out d Ioh. 10.3.4 Now he guideth euen as he giueth light By the Word and by his Spirit By his Word Thy word is a lanterne to my feete and a light vnto my paths e Ps 119.105 and the Interpreters of this word are called Guides f Act. 8.31 2. By his Spirit Thy eares shall heare a word behinde thee saying This is the way walke yee in it c g Isay 30.21 The Spirit of truth will lead you into all truth h Ioh. 16.13 Thus is that verified which Hannah spake in her song that the Lord keepeth the feet of his saints i 1. Sam. 2.9 and as Dauid saith doth teach them the way that they shall chuse k Psa 25.12 We see by this how soulely wee doe all erre by nature The 1. Vse how apt we be still in matters which concerne our soules to be mistaken how graciously God hath dealt with vs in prouiding vs a Guide What should we now learne hereby but this In all thankfulnesse and humilitie to yeeld our selues vnto his conduct Hee hath prepared for vs a way by his bloud l Heb. 10.20 hee hath troden out a path by his owne Example m Ioh. 13.15 hee hath left vs his Word and the Ministrie thereof to point out the finger to the right way and to shew vs what is good n Mic. 6.8 To the reuerent vse heereof hee hath promised the assistance and guidance of his spirit What should hee haue done more which hee hath not done o Isay 5.4 Shall wee now when all things are thus fitted for vs bee like those spoken of in the Prophet who when the way was laid out before them said plainly We will not walke therein p Ier. 6.16 God forbid And indeed we our selues if we doe consider it must needs condemne it that it should be so Why then is it so Christ calleth daily vpon vs in his word while we be trauelling in our owne waies Returne yee sonnes of Adam q Psal 90.3 Why will yee die O house of Israel Cause therefore one another to returne r Eze. 18.31.32 yet we turne the deafe eare saying in effect as they did of old The word spoken vnto vs in the name of the Lord we will not heare ſ Ier. 44.16 Thus euery one turneth to his race t Ier. 8.6 and the way of sinners u Psal 1.1 is preferred before the way of peace The word of God calleth vs one way and we will bee sure to goe the cleane contrarie If it were asked of vs whether we would refuse to follow Christ wee would all say with one voice God forbid we should refuse it but when hee offreth his directions to vs in his Word we will not follow them Hold wee this then Christ is the head Guide His Word and the preaching thereof is the staffe and instrument to conduct vs if wee refuse that guidance wee shall neuer finde the way which leadeth vnto peace The 2. Vse Secondly heere we haue a good direction in the diuersitie and multiplicitie of guides whom and what to follow The time-seruer followeth the State and the law The profane person the multitude The worldling his outward quietnesse The carnall wise man his owne conceit The superstitious his forefathers The papists the name of the Church He which would not be deceiued let him hearken to Christ His sheepe heare his voice x Ioh. 10.27 Christ speaketh in his word If we will needs follow men let it be according to that rule Be ye followers of me as I am of Christ y 1. Cor. 11.1 Looke who goeth with Christ that is who brings his word him let vs follow Let vs doe as souldiers do in their watch demand The Word Thou wilt say the diuell alleageth the word as he did to Christ Truth but he alleageth it falsly as he did in his reasoning with Christ Seeke thou the Lord in humilitie and in deniall of thy selfe he will giue thee a discerning spirit and thou shalt not finally or fundamentally bee deceiued If any man saith Christ will doe my Fathers will hee shall know of the doctrine whether it be of God or whether I speake it of my selfe z Ioh. 7.17 * ⎠* Let God alone haue the glory