from aboue So it is generally said of all the hoie Writ Holy men spake as they were mooued by the Holie Ghost e 2 Pet. 1.21 All Scripture is giuen by inspiration of God f 2. Tim. 3.16 In the old time God spake by the Prophets g Heb. 1.1 I will bee with thy mouth said God to Moses h Exod. 4.12 I haue put my words in thy mouth to Ieremy i Ier. 1.9 The word of the Lord was in my toong said Dauid k 2. Sam. 23.2 The Holie Ghost spake by the mouth of Dauid said Peter l Act. 1.16 God doeth beseech you through vs saith Paul m 2. Cor. 5.20 These places shew that the things vttered by these men were not of their owne deuising but came by speciall authoritie from aboue For the making of the best profit by this point let vs looke a little further into it By the foretellings of the Prophets in this place Zecharie no doubt vnderstandeth the old Testament which is there-therefore called the Word of the Prophets n 2. Pet. 1.19 and The Prophets o Act. 26.27 and The Scriptures of the Prophets p Rom. 16.26 They haue Moses and the Prophets that is the Scriptures q Luk. 16.29 Now that which is heere said of the Prophets that by their mouth God spake is true also of those which wrote the New Testament according to that saying that the whole Scripture is giuen by Inspiration of God r 2 Tim. 3 16. and the Apostle speaking of the Foundation of the Church maketh it to be both Prophets the old Testament and Apostles Å¿ Eph. 2.20 the new Testament the body and frame whereof albeit it was not all compiled by Apostles yet the doctrine was taught and preached by the Apostles whose vnderstanding Christ opened t Luk. 24.45 and with whom hee promised to be u Mat. 28.20 So that it is true of all the writers of the holy Scriptures that God spake by their mouthes Wherupon touching the Scripture wee are heere taught three things Three things noted touching the Scriptures by occasion of this 3. Doctrine The first is the Maiestie of it For how must not that needs bee full of Maiestie and of admirable excellencie which proceedeth out of the mouth of the most high We see in experience when bookes come to our hands which containe some briefes of the Orations and speeches of the King how apt we be to carie an higher estimation of them than of other ordinarie writings and al is because we measure the words by the worth and dignitie of the Author so in the Scripture it comming from a God of infinite Maiestie there must needs be in it more than steps or prints of excellencie Heereupon they are called the Great or Stately or honorable Things of the Law x Hos 8.12 Dauid calleth them the Wonders of the Law y Psa 119.18 The Law of God seemed to him so full of many admirable things and the same so full of heauenly brightnesse and glorie that his naturall eyes were euen dazled therewith therefore hee desireth God to doe a cure vpon his sight that hee may be able to behold them Open mine eies c. It is said of Christ that he taught as one hauing authoritie z Matth. 7.29 there was another maner of state in his words than in the Verball Sermons and Lectures of the Scribes And so whosoeuer shall obserue it shall see a kinde of Maiestie in the word of God reuealed in the Scriptute more than in any other writings The vse heereof is The Vse of the 1. note touching the Scripture to admonish vs to beware of al slight and base and contemptuous vsing of Gods word That which God hath spoken must needs be maiesticall If the Scripture be such an euidence of his eternall and incomprehensible Maiestie who shall dare to vse it without respect The Maiestie of the Scripture is drawn â—undrie waies into contempt First if it be in preaching handled negligently and irreuerently Secondly if the phrases and sentences of it be drawne into common speech Thirdly if it be heard idlie carelesly scornfully sleepily which is the ordinarie indignitie offred to the Maiestie of Gods Word If it were but one of Esops fables or a tale of Robin-hood it could not be heard with lesse respect or with more disdaine than it is by many Yet euen Eglon though but a Heathen was better than such who when hee was told by Ehud that he had a message to him from God rose out of his throne a Iud. 3.20 When Pilate heard of hauing to doe with the Sonne of God he trembled b Ioh. 19.8 Well then when the Minister addresseth himselfe to the reading and to the opening of the Scriptures remember wee that that which wee shall heare is the voice of God He speaketh by Mans mouth let vs thinke with our selues how great Maiestie must needs be in his words and let vs labour to make our behauiour in hearing sutable to the state and excellencie of that which is deliuered The second note touching the Scripture is the Authoritie of it Is it Gods voice Then of it selfe it is of sufficient credit and needs no other testimonie to confirme it It is also an absolute Iudge for the ouer-ruling of all doubts and the determining of all cases and questions in Religion For who is higher than God when his mouth and word hath giuen the sentence what exception shall wee make or to whom shall wee appeale Thus you see that heerupon is grounded the authoritie of the Scripture of which authoritie of the Scripture you see also that there are two branches One that it is of sufficient credit to it selfe The other that it is in matters of Religion the supreme Iudge Touching the first wee haue this proofe I receaue not saith Christ the record of men c Ioh. 5.34 His meaning is that hee was of credit enough of himselfe and needed no testimonie from any other for the confirming of that which hee had dâ—…red That which is true of Christ is true of the word of Christ which is the Scripture It is the voice of God and needs no other witnesse to avowe it If wee receiue saith S. Iohn the witnesse of men the witnesse of God is greater d 1. Ioh. 5.9 There is none greater or more certaine than the diuine testimonie This is enough God hath spoken it where shall we haue a witnesse of better credit Now for the supreme authoritie which the Scripture hath in iudgeing it is the same in the Church that the Law is in the common-wealth To the Law saith God and to the testimonie e Isay 8.20 Christ submitted his doctrine to the decision of the Scripture f Ioh. 5.39 So did Paul g Act. 28.23 An Vmpire for matters of Religion had need of three things First it must be of that nature that we
may bee assured that the verdit thereof is true Secondly it must be such as from which it shall not be lawfull to appeale Thirdly it must be indifferent and without partialitie Now nothing hath these three properties but the Scripture and therefore that onely is fit to bee the supreme Iudge in matters of Religion This makes first against the Papists Their opinion is The Vse of the 2. note touching the Scripture that the Authoritie of the Scripture dependeth vpon the Church that is that it is therefore Canonicall and of Diuine credit and authoritie because the Church that is indeed when the matter is well sifted the Pope hath so determined This one place is sufficient to ouerthrow this fancie The Scripture is the voice of God shall not the voice of God bee of credit to it selfe must men come in for a witnesse to iustifie that vnto vs which God hath said is true God forbid But how shall I know thou wilt say that God hath spoken this or that I answer what by the Church Thou perhaps wilt say so but I demand How shall I know which is the Church The Church must prooue it selfe by the Scripture and therefore the Scripture hath not its dependance vpon the Church Yet thou doest still vrge how thou shalt know the Scripture to be the voice of God I answer By it selfe Therefore it is often called The Testimonie h Isay 8.20 because it bâ—…witnesse to it selfe Thou shalt know it by the eâ—â—â—â—s it is mightie in operation c i Heb. 4.12 it will make thy heart to burne within thee k Luk. 24.32 He that will not beleeue this witnesse will beleeue none It is the Churches Ministry which commends the Scripture but it is not the Churches authority which maketh it to be Canonicall Another opinion of the Papists is that the Scripture is not the absolute Iudge in matters of Religion but the Church that is by their interpretation sometimes the consent of the Fathers sometime the decree of a generall Councell sometime the verdict of the Pope whose faith cannot faile They accuse the Scripture to bee obscure imperfit the matter of contention and therefore vnfit to bee a Iudge But if that be true which is heere that the Scripture is the voice of God who shall be more fit to determine But thou saiest how shall we be certaine of the sense I answer The Scripture is the interpreter of it selfe as the Law of the Land is of it selfe The Scripture is Light l Psal 119.105 As we see the light by the light so the Scripture by it selfe Who shall iudge what is Gods meaning but himselfe Scripture with Scripture must be conferred m This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9.22 and that is the way to find the truth Secondly this point may be fitly applied to our own occasions There is betwixt vs and our Teachers controuersie about sundry things These and these things are vrged and perswaded as good necessary such and such things are cried out vpon as euill and vngodly The Preacher draweth one way by exhortation we draw cleane contrary by our conuersation He saith we must doe thus and thus we thinke it to be more than needs He saith this or that is a grosse sinne and will bring vs to hell if we continue in it we suppose there is no danger in committing it Heere is now a question and by whom shall it bee decided If we will haue a Iudge which is able to giue an absolute verdit let vs appeale to the Scripture let vs hearken what God saith where shall wee finde a more sufficient arbitrator â—…ee is the onely Law-giuer n Iam. 4.12 of his Church Euerie action euery course must stand or fall at his determining And where or whence shall we know what his will is but in the Scripture The Prophets and Apostles haue written and spoken but God spake by their mouths I would we could bee perswaded to yeeld to the Lords verdit reuealed in the Scripture What a notable reformation of sundry grosse euils would soone ensue Touching those things which wee goe about to perswade as diligence in the worship of God care to heare and to profit by the Word sanctifying the Sabbath Chastitie Sobrietie Mercie Peaceablenesse and such like sure we are we haue the Scripture on our sides and men haue nothing but humour and custome and obstinacie to oppose If wee will not yeeld to the iudgement of the Scripture now for our conuersion we shall ere long be forced to yeeld vnto it for our confusion The third thing touching the Scripture noted hence is the Trueth of it which followeth from hence necessarilie God is the God of Trueth o Psal 31.5 How can there bee any vntrueth in that which hee hath deliuered I remember that for confirmation this doeth often come in The mouth of the Lord hath spoken it p Isay 1.20 and elsewhere Heerupon are those commendations of the word of God The iudgements of the Lord are truth q Psal 19.9 Thy word is truth r Ioh. 17.17 The word of truth which is the Gospel Å¿ Col. 1.5 And not without cause For there is nothing related in it as done but it was so as is reported with euerie circumstance There is nothing mentioned as a matter to be done but it shall so come to passe as is foretold It is more easie that heauen and earth should passe away than that one tittle of the Law should fall t Luk. 16.17 The Vse of the 3. note touching the Scripture This is also a needful note It is probable that the greatest part of men doe not thinke that there is that absolute trueth and certaintie in the scripture but that they doe suppose it rather to bee an idle tale or frightfull sound to amaze fooles full of terrible threatnings but yet lighter than vanitie in performance Therefore it is meet to hold this firme that the Scripture is the voice of him who cannot lie Euery curse written in it shall fall vpon the vnrepentant and euery blessing promised therein shall be made good to the soule of euery true beleeuer The fourth generall point in this part touching the Euidence of redemption is What the Prophets spake Where we haue to note two things 1. The summe of that which God by the Prophets promised to doe by Christ verse 71.2 The inducement or reason moouing God so to doe vers 72.73 Concerning the first wheras mention is made of enemies and haters we must inquire what and who they be Touching their nature in generall they are spirituall Enemies or enemies in spiritual things or for spirituall respects u Eph. 6.12 The chiefe of them is Sathan He was the first and is therefore stiled A murtherer from the beginning x Ioh. 8.44 and an Old Serpent y Reu. 12.9 hee desireth vs to winnow vs z Luk. 22 31.
Scepter was departed from Iudah d Gen. 49.10 to shew that he came to effect a spirituall deliuerance and not to erect an outward state This warneth vs The Vse not to affect nor embrace the profession of Christianitie as a condition of outward greatnesse Our Sauiour must not be followed as a great Lord to grant vs Leases and Farmes and good preferment in the world these things must not be expected We must follow him rather as one contemned as the reproch of the world as a manfull of sorrowes e Isay 53.3 When Zebedeus sonnes dreaming of an outward state were suters to Christ to haue some place of respect about him Christ presently to put that conceit out of their heads told them of drinking of the cup which he was to drinke of f Math. 20.22 that is of partaking with him in his affliction shewing how much they are deceiued which looke for worldly aduancement by his seruice True it is he is able to bestow outward honors vpoÌ„ his followers for the earth is his and all that therein is g Psal 24.1 he doth often also giue them to those that feare him But yet they must not be held as matters annexed to the state of a Christian as though euerie one that hath them were by and by a good Christian and hee which hath them not were to bee reputed as no good seruant vnto Christ For the fatnesse of the earth was giuen as well to Esau as to Iacob h Gen. 27.39 and it is possible for the begger to be carried by Aâ—…to Abrahams bosome when the soule of the rich man â—…demned to hell i Luk. 16.22.23 So that this is the thing we are taught 〈◊〉 seeing Christ although he be a king yet is no earthly king therefore we betaking our selues to the seruice and profession of his name should not make outward prosperity and worldly things the end of our hope lest so doing we runne into one of these two extremities either if wee haue it not to grow discouraged and to be wearie of our profession or if we haue it to presume that we are therefore highly in Gods fauour The 6. Doctrine The fourth point noted hence is this That outward greatnesse is of no value for spirituall vses Christ was raised to doe this great worke and to be the Horne of saluation out of the poore outward estate of Dauids house Now if for the spirituall vse any outward greatnesse had beene behoouefull Christ would haue chosen a time when Dauids house was in the highest glorie and not haue come now when the honour of it lay euen in the dust And this was the reason why al things were purposely carried after a meane fashion The place of his birth was not Ierusalem the head citie of the kingdome but Bethlehem litle among the thousands of Iudah k Micah 5.2 The house not some great Gentlemans place about the town but a common Inne in the Inne not the best lodging or fairest roome but the stable not laid in some rich cradle but lapped vp in clouts thrust into a manger The tidings of his birth brought first not to the Scribes and great learned men but to a few poore shepheards himselfe followed not with any traine of note but with men of the meanest ranke contemned in his life and euill entreated in his end The Vse This serues to put downe the great rich and mightie men of the world who doe so pride themselues in their greatnesse their wealth their fulnesse their glorie their abundance that without these they suppose no great thing can bee effected They trust saith the Psalmist in their goods and boast themselues in the multitude of their riches yet a man can by no meanes redeeme his brother he cannot giue his ransome to God l Psal 49.6.7 Our Sauior in a poore despised estate hath done that which all the Monarchs and Politicians in the world though they had laid all their wealth and wit together could neuer haue brought to passe THE FOVRTH SERMON VERS 70. As he spake by the mouth of his holie Prophets which were since the world began saying That he would c. THe euidence of this worke of mans redemption commeth now next to be spoken of In which these seueral points must be handled 1. That it is necessarie for the strengthening of a mans faith to obserue the course and order and agreement of the Scripture 2. That from the worlds beginning God foretold all things concerning Christ 3. That that which was deliuered by their mouth was spoken by God 4. What the sum is of that which they spake Of these in their course So that the first doctrine now is this The 1. Doctrine That for the grounding and confirmation of Faith it is needfull to note the order agreement of the Scriptures For indeed wherupon was Zecharie his faith built but vpon the courses of holie writ vpon the accomplishment of the ancient Prophets which he now beheld He was able to say to himselfe This which I now see to come to passe I am sure is no other but that which formerly hath beene foretold as the Prophets spake so is it now fulfilled To this very thing Christ exhorts Search the Scriptures they are they which testifie of me m Ioh. 5.39 By this he endeuoured to settle his Disciples faith Hee began at Moses and all the Prophets and interpreted to them in all the Scriptures the things which were written of him n Luc. 24.27 This was Pauls course for the establishing of his hearers Hee disputed by the Scriptures o Act. 17.2 hee said no other things than those which Moses and the Prophets did say should come p Act. 26.22 These and the like sayings we read often That the Scriptures of the prophets might be fulfilled q Math. 26.56 This is done that the Scripture should bee fulfilled r Mar. 14.49 Thus the Scripture was fulfilled Å¿ Mark 15.28 which argueth the care and purpose which the Spirit of God had to ground our iudgements vpon the Scripture So in our times when we see the same things happen which wee read in Scripture to haue hapned when we see such things come to passe as we find prophecied in Scripture it is a great comfort a speciall strengthning vnto faith So did they to the Prophets saith our Sauiour t Math. 5.12 so it was Then saith Paul u Gal. 4.29 The Vse This sheweth what enemies they are to their own faith and comfort who are wilfully strangers in the Scripture Thou saiest thou doest beleeue in Christ but how knowest thou that hee is the Christ in whom thou must beleeue what assurance hast thou that hee is the person promised When Satan or the doubtings of thine own hart shall thus sift thee what certainty art thou able to allege and what is become of thy faith which is built vpon such a weake foundation
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
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
the Word haue pared off his corruption and by hewing him againe and againe haue made him fit for such a heauenly seruice Take you heed therefore all you despisers of Gods ordinance the Preaching of the Word is a burthen vnto you and euen a base thing in your seeming you say of a Preacher as the Athenians did of Paul What will this babler say n Act. 17.18 O that God might vouchsafe to open your eies to see the diuels policie heerein He will yeeld to you that professedly to reiect Christ were dangerous but to scoffe and repine and murmure at the Word which you heare he maketh you beleeue that is nothing Why will you suffer your selues to be beguiled Can you receaue Christ before you be prepared If you know your owne corruption you will neuer thinke it or can you ordinarily bee prepared but by the publike Ministrie If you know and beleeue the Scripture you will neuer imagine it When Christ commeth his Word goeth before let his Word bee reiected and he will not be entertained Behold I stand at the doore and knocke o Reu. 3 20. what knocking meaneth he but this by his Word and therefore it there followeth If any man heare my voice c. If this Knocking be not regarded hee himselfe doth neuer enter It is vaine to say I loue Christ but him which preacheth Christ I doe not loue Either such an one must prepare vs or Christ Iesus will not dwell with vs. Secondly by this we may know The 2. Vse whether we haue truly profited by the Word which wee haue so often heard Are our hearts made readie to receaue Christ are we prepared to entertain him We are profitable scholars Is there no fitnesse in vs for this honorable guest we haue lost our time and our hearing hitherto hath beene in vaine But what is this to be prepared for Christ for this may seeme to be spoken somthing too generally The Prophet Isaiah well tell vs namely that we are prepared for Christ when we are Poore and of a contrite spirit and tremble at the Word p Isay 66.2 A man is then readie for Christ when his soule thirsteth for him and his flesh longeth greatly after him q Psal 63.1 when like the woman of Canaan hee would be glad of a few crummes r Matt. 15.27 of mercy when with Paul he counteth all things to be losse and dung that he may winne Christ Å¿ Phil. 3.8 when he hath no minde of any thing so much as how hee may finde fauour with God when his owne sinnes are euen a burden and a detestation vnto him he euen quaketh in his owne conceit to thinke how hee should doe if God should call him to a strait account and proceed against him in extremitie Let vs proceed then I demand of thee which hast now so long beene a hearer of the Word preached Is it thus with thee Hath thy heart beene plowed vp and rent in sunder by the power of the Word so that now the tidings of the Gospell are musicke to thine eares and thy spirit within thee crieth out continually O say vnto my soule I am thy saluation t Psal 35.3 O my Sauiour turne thy face vnto me and haue mercy vpon me for I am desolate and poore u Psal 25.16 It is an argument that thou hast heard with profit and maiest giue a comfortable account of thy hearing Art thou of a dull and dead heart not knowing out of thine owne priuate feeling what it is to long for Christ and to thirst after his righteousnesse Surely thy hearing hitherto hath beene fruitlesse and thou art yet in thy sinnes And truely such are the most Let the mysterie of Christ and of grace in and by him be laid open vnto vs neuer so exactly or comfortably it doeth no more affect them than any of the most idle tales that can be imagined It is vnpossible that men prepared for Christ should when Christ is preached stop their eares like the deafe Adder x Psal 58.4 and voluntarily betake themselues to a kinde of setled drowsinesse Thus much of the reason why Iohn was to be called a Prophet where we haue seene what is the vse and necessitie of the publike Ministrie The third branch followeth wherein is taught what it is to prepare the way of the Lord namely to giue knowledge of saluation to Gods people Now to giue knowledge in this place is not to infuse knowledge for no mortall man can doe that but it signifieth to giue notice and to publish in that maner as that all may perceaue what is meant and that if they remaine ignorant the fault may appeare to be their owne This was the office of Iohn and this hee did as appeareth in the holy Storie y Matth. 3.11 c. and for that cause he was called a Cryer z Matt. 3.3 The words thus expounded doe afford vs three doctrines The 3. Doctrine The first is That he who desires to make way for Christ and to draw disciples vnto him must studie to be able to open to the people the hid treasure of the Scripture Wee see heere that it is the Ministers dutie to prepare the way for Christ now to prepare a way for Christ is to giue knowledge of saluation And what is that but as the Apostle speaketh to publish the secret of the Gospell a Eph. 6.19 and to lay foorth the mysterie of Christ in that maner that euen the simple may attaine sharpnesse of wit and children knowledge and discretion b Pro. 1.4 thereby A minister is called an Ambassadour c 2. Cor. 5.20 and much is required to the discharge of an ambassage He that shall be therein emploied must be a man of vnderstanding able to treat to and fro of the affaires of his Soueraign as occasion shal be offred The same is true in his spirituall message He that carieth it had need to haue the tong of the Learned d Isay 50 4. and it were good that his lips did preserue knowledge e Matt. 2.7 that hee may be able to satisfie the doubts of those which desire certainty of information in Gods trueth This made Elihu call him one of a thousand f Iob 33.23 and Paul to say Who is sufficient for these things g 2. Cor. 2.16 This may bee a good admonition to those which affect this calling that they presse not rawly into it The Vse Looke vnto it that thou haue eat the role h Eze. 3.1 that thy mouth be touched i Ier. 1.9 and thy heart filled with the right vnderstanding of the mysterie of Christ otherwise thou canst haue no hope to prepare the way for Christ or to winne soules vnto God The second doctrine from hence is The 4. Doctrine That the Minister desiring to prepare soules for Christ must so preach in that plaine and familiar sort as that if it be
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