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
smallest with the labour of the husbandman For this cause God is wont to make readie his seruants for great graces by great crosses Affliction is his schoole in which hee traineth them vp for the best purposes This doctrine is full of comfort to all The Vse who being vnder the crosse in what kinde soeuer doe looke vp to the hand which smiteth and seeke to profit by tribulation The Lords yoke is vnpleasing to flesh and blood and his chastisements like bitter pilles which cannot goe downe without much annoyance to the stomacke but if thou wilt haue true solide comfort looke not so much vpon the present grieuance as vpon the quiet fruit of Righteousnesse m Hebr. 12.11 which will surely follow and take it for a rule which neuer faileth that the crosse if care bee had to profit thereby neuer departs but it leaueth a blessing behinde God giues some speciall fauour or other in lieu of the former burthen Zacharie who had beene dumbe ten moneths not only speakes but being furnished with a large portion of new grace he speaks more heauenly than before Learne thus to bee humbled with Zacharie and so thus thou shalt be comforted The 2. Doctrine Secondly from hence we are taught another doctrine That those whom God intendeth to imploy in any speciall seruice hee furnisheth with gifts suteable to the nature of the businesse in which he will employ them Zacharie is appointed to prophecie the businesse is waightie therefore he is filled with the holy Ghost that he may be able to performe it This may be made plaine by many particulars The Lord meant to send Moses vpon a seruice of great consequence I will send thee to Pharaoh c n Exod. 3.10 Moses being guiltie of his owne infirmitie was afraid to vndergoe it Oh my Lord I am not eloquent c o Exod. 4.10 The Lord supplied his want Goe now and I will be with thy mouth c p vers 12. Isaiah being in a vision in the presence of God and considering the nature of the seruice to which he was called cried out Wo is me for I am vndone c q Isay 6.5 After this one of the Seraphims touched his mouth with a coale from the Altar and the Prophet was thereupon so sensible of the supplie of grace that hee was as ready to go as the Lord was to imploie him Heere am I send me r vers 8. The same is to beseene in Ieremie God calling him he began to complaine of his insufficiencie O Lord beholde I can not speake for I am a childe ſ Ier 1.6 Well the Lord tooke away his feare by bestowing a competencie of gifts Behold I haue put my words in thy mouth t vers 9. Touching Ezechiel as there is mention made of Gods sending him u Eze. 1.3 c. so there is also of Gods furnishing him x Eze. 2.2 3.1 Christ told his Disciples that he would make them Fishers of men y Matth. 4.19 that is that hee would traine them vp to be competently fit for the seruice to which he ordained them For this cause before hee chose thē he spent the whole night in praier to God z Luk. 6.12 he breathed on them the Holy Ghost a Ioh. 20.22 Hee willed them after his ascension to tarie at Ierusalem vntill they were endued with power from on hie b Luk. 24.49 Bezaleel and Aholiab insomuch as they were to worke in the Tabernacle were filled with an excellent spirit c Exo. 35.31 and when God chose Saul to the kingdome he gaue him another heart d 1. Sam. 10.9 If God should not thus deale it were contrarie to those principles of holie wisedome which himselfe hath left vpon record in his Word As vineger is to the Teeth and smoke to the Eyes so is the slothfull to them that send him e Pro. 10.26 Hee that sendeth a message by the hand of a foole is as he that cuteth off the feete f Pro. 26.6 No wise man will send a foole on an errand of moment Who will set a fresh souldier ouer an armie or entrust a dumbe man with an embassage It were an odious imputation to the wisest God to thinke him lesse carefull in his businesse than men are in their affaires Besides great is the corruption of our nature our Heart wicked aboue all things g Ier. 17.9 the imaginations of it are onely euill h Gen. 6.5 Now as men doe not gather grapes of thornes nor figges of thistles i Matt. 7.16 so the heart of man which is in itselfe euen a verie mint of vanitie and a forge of profane godlesse and irreligious thoughts cannot bring foorth any good matter without speciall enabling This is a good admonition to all those which intend to enter into any seruice of weight The Vse either in the Church or commonwealth It is a dangerous thing to thrust ones selfe into the Lords businesse Heauie will that saying be when God shall say of any I haue not sent them yet they ranne k Ier. 2 21. And woe to him who shal be challenged with that Friend how camest thou in hither l Matt. 22.12 Now hee that would know whether God hath sent him must not stay for reuelations or some speciall informations from heauen but hee must search his owne heart to see with what graces he furnished If betweene the calling he intends and his sufficiencie there be any proportion there is an euidence of sending where there is not he that vndertakes it is but an intruder and his reckening will be terrible Now followeth to consider the generall nature of the businesse to which Zacharie was enabled It is said hee Prophecied To Prophecie in Scripture signifieth two things 1. To foretell things to come and so the word ordinarily signifieth in the old Testament 2. Exactly and soundly to interpret the Scripture to which sense the word is often applied in the new Testament m 1. Cor. 14.1 c. 1. Thess 5.20 Zacharie his Prophecying may not vnfitly be referred to both For he partly foretold things to come as of Iohn Baptist and partly also hee did excellently interpret things anciently written of the Messias Once this we see that the Holie Ghost in him was not idle but did discouer it selfe in some holy and religious imployment so that hence this is gathered The 3. Doctrine That the graces of Gods spirit wheresoeuer they bee are not idle but are alwaies to be seene in the doing of some spirituall good according to their places and callings who are indued therewith Zacharie is filled with the Holy Ghost and straightway he prophecieth the more graces hee had receiued in himselfe the more good proceedeth from him to others He that beleeueth on me saith our Sauiour out of his bellie shall flow riuers of life n Ioh. 7.38 The graces receiued shall issue out to the
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
he commands No. If I see thee liue in the seruice of sinne I am sure thou art not yet within the compasse of redemption Remember wee this Vse when thou hearest Redemption spoken of thinke thou Hath God redeemed vs by his Sonnes blood and shall I draw backe and chuse rather to runne mine old course in following the lusts of sinne God forbid Say rather O Lord I am thine thou hast bought me thou hast paid full dearely for mee thou hast best right vnto me thee will I serue O strengthen me by thy grace that my secret sinne may not ensnare me that corruption may not get dominion ouer me THE THIRD SERMON VERS 69. And hath raised vp the horne of saluation vnto vs in the house of his seruant Dauid THe next thing which commeth to bee handled is the meanes by which this great worke of Redemption is effected and that is set downe in this verse Where we haue two things to consider The points to be handled in this Sermon 1. A matter done He hath raised vp the horne of saluation vnto vs. 2. The place where it is done In the house of his seruant Dauid In the former point two things must bee inquired 1. Who is meant by this Horne of saluation 2. Why the partie meant by this title is so stiled He that is heere meant by the Horne of saluation is Iesus Christ For vnder heauen there is giuen no other name whereby we must be saued c Act. 4.12 and to him giue all the Prophets witnesse d Act. 10.43 If he then be the partie whom all the Prophets pointed at as the alone restorer of mankind if there be no other meanes of saluation who should bee meant by the Horne of saluation but onely Hee Now for the next why hee should be so entitled it will easily appeare if we consider the vsual forme of speaking in the Scripture The spirit of God is wont by this word Horne to note out Power and Strength as in those words All the hornes of the wicked will I breake e Psal 75.10 that is I will take downe and abate the height and strength of the wicked and Ieremy speaking of the ruine of the kingdome of Moab saith thus The horne of Moab is cut off f Ier. 48.25 The power and greatnesse of states and kingdomes and common-wealthes is often designed in Scripture by that word as in Daniel and elsewhere It is a speech borrowed from horned beasts whose strength lieth in that part and which vse it both for defence if they be assaulted and for offence if they haue an intent to vanquish So that by an Horne of saluation is rightly vnderstood as it is vsually translated a Mightie saluation or a Sauiour of admirable and exceeding power Heereupon then wee haue occasion to discourse of the power and strength of our Sauiour and that two waies 1. As it concerneth the saluation of his Elect. 2. As it respecteth the confusion of the wicked Touching the first this is the doctrine That Iesus Christ is euery way furnished with sufficiencie of power The 1. Doctrine for the accomplishment of the work of Redemption which he vndertooke This is easily prooued It pleased the Father that in him all fulnesse should dwell g Col. 1.9 If all Fulnesse surely then Fulnesse of power and the word dwell is very effectuall signifying the perpetuitie of his power it is not for a turne or two but eternally remaining in him for the beginning continuing and perfecting of the saluation of his chosen Againe it is said of him that God the Father hath sealed him h Ioh. 6.27 God hath as it were set a marke vpon him and noted him out as the onely Sauiour He hath lifted him vp i Act. 5.31 Now it were a disparagement to the wisedome of God to call the whole world to a dependance vpon him for their saluation if hee were not in full and absolute maner able to effect it Thirdly if we consider the nature of that which hee was to doe for mans redeeming we shall see his power to effect it He had two things to doe if hee would procure our saluation First he was to saue from destruction which was due for the multitude of our sinnes Next he was to inuest into eternall happinesse into which because of our spiritual nakednesse the iustice of God could giue vs no admission To doe the former of these he tooke vpon him our sinnes he bare them in his body k 1. Pet. 2.24 hee was made sinne l 2. Cor. 5.21 and that hand-writing which was against vs he tooke out of the way m Col. 2.14 and vpon his crosse triumphed n vers 15. ouer all our spirituall enemies To accomplish the latter hee put vpon vs his owne righteousnesse that so wee being clothed with that white rayment o Reu. 3.18 with the garment of saluation p Isay 61.10 as Iacob with the apparell of his brother Esau q Gen. 27.15 might obtaine the blessing Thus is that fulfilled which was said God gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting r Ioh. 3 16. Should not perish that he did by being our Redemption Å¿ 1. Cor. 1.30 But haue life euerlasting that hee brought to passe by becomming our Righteousnesse Å¿ 1. Cor. 1.30 Many things might easily bee produced for this purpose but these may suffice Onely this one thing is to be noted that the saluation wrought by Christ as it may be called mightie because of the present fulnesse so doeth it deserue the same name because being done nothing is able to vndoe it Othniel deliuered the Israelites from Chushan and is therefore called their Sauiour t Iud. 3.9 yet they fell after into the hand of Moab u vers 12. Ehud rescued them from the Moabites x vers 28. c. yet became they seruants to the Canaanites y Iud. 4.2 And a Physician is sometimes a meanes of health in one disease yet the same partie may after sicken yea and die for all that But in this worke of redemption it is otherwise it is a thorow peece of worke He that beleeueth c. shall not come into condemnation but hath passed from death to life z Ioh 5.24 I giue my sheepe eternall life they shall neuer perish c a Ioh. 10.28 Thus wee see how Christ is a Horne of saluation The saluation procured by him is plentifull euery way answerable to our spirituall need and perpetuall no sinne of man no malice of hell is able to vndoe it The first vse heereof is The 1. Vse to let vs see the wrong which Popish religion doth to the whole mysterie of Christ He is called as we haue heard a Horne of saluation because of his absolute sufficiencie to effect that worke of saluation which he hath vndertaken Papists as though Christ
be without Christ The latter what happinesse is offered to vs in Christ In handling the former wee must first enquire the sense namely what is meant by Darknesse and what by the shadow of Death The word Darknesse must not bee taken literally for any outward materiall earthly or sensible darknesse such as is when the heauens are ouerwhelmed with clouds the Sunne set the starres hidden and the Moone not appearing and neither fire nor candle to bee gotten But it must be taken in a spirituall sense with reference to the inward parts to the soule and conscience And being so taken it betokeneth two things 1. Want of true sauing knowledge 2. Want of true spirituall comfort Thus Light in Scripture is taken first for true knowledge That the Eies of your vnderstanding may be lightened m Eph. 1.18 Secondly for true comfort Light is sowen for the Righteous and ioy for the vpright in heart n Psal 97.11 So also darknesse is put for the contrarie First for Ignorance Men loued darknesse rather than Light o Ioh. 3.10 Hauing their cogitation darkned p Eph. 4.18 Secondly for amazednesse and perplexitie of spirit If they looke to the earth behold darknesse and sorrow q Isay 5.30 Therefore Hell which is the seat of Horror is 〈◊〉 led Darknesse r Matt. 18.12 So then by those which sit in darknesse are meant those which lie buried in ignorance and blindenesse vtterly destitute of all true spirituall consolation Now to this there is added another clause The shadow of death A phrase vsuall in Scripture signifying an estate brought as it were within the coastes and borders and as I may so speake within the reach of death So that the meaning of both clauses together is this That those to whom Christ hath appeared as a Sauiour were without knowledge without comfort without any meanes or possibilitie of life eternall in themselues This is the sense Heere then is ample occasion giuen to speake of our naturall estate without Christ The miserie whereof stands in three things 1. Want of true knowledge 2. Want of true comfort 3. Subiection and liablenesse to death eternall That these three are all true of euery naturall man I will declare briefly The 1. Doctrine And first That euery naturall man is destitute of true knowledge the Scripture speaketh plainly Paul saith that naturally our Cogitations are darkned through Ignorance ſ Eph. 4.18 that we are vnwise t T it 3.3 that is such as vnderstand not What the will of the Lord is u Eph. 5.17 that the Wisedome of our flesh is death and enmitie against God x Rom. 8.6.7 that we neither perceiue nor can know the things of the spirit of God y 1. Cor. 2.14 And of this ignorance we haue examples as in Nicodemus who could not tell what to make of the doctrine of Regeneration z Ioh. 3.9 and in the learned Athenians who mocked at that which Paul taught touching the Resurrection a Act. 17 32. The most points of Religion seeme to flesh and bloud vnreasonable absurd vnlikely Man hath no knowledge of God by nature but onely so much as may serue to condemne him We are taught by this first The 1. Vse to disclaime all opinion of freewill that is of power in man of himselfe to embrace and to entertaine good when it is offred This is certaine that where the minde of man hath no power to conceiue there the will hath no power to embrace Now it is prooued heere that we are all in darknesse nay euen darknesse it selfe b Ephes 5.8 We are possessed with that extreme ignorance and dulnesse in the things of God that of our selues we cannot vnderstand them Therefore as God must first enlighten our mindes before we can conceiue any good so hee must first bend and frame and new mould our willes before wee can truely affect nay before wee can once encline or leane towards the same Let the patrons of Free-will see how they can reconcile these things namely that man should naturally lie groueling in a thicke mist of spirituall darknesse and yet should haue power in himselfe to chuse that which is good without speciall and particular enabling Secondly this aduiseth vs not to admit our owne sense and conceit as a Iudge in matters of Religion The 2. Vse The blinde we say is vnfit to iudge of colours and naturall man to determine of holy things Hee that will beleeue nothing but that which his owne reason shall approoue nor doe nothing more than his owne corrupt affection shall encline vnto shall neuer beleeue so much as hee ought nor practise the one halfe of that which is required A great cause of mens disobedience in religion is that they consult with flesh and blood that is about matters of the soul they consult with that which is the greatest enemy to the soule The first lesson to be learned by a Christian is to deny himselfe c Matt. 16 24. It ought to satisfie thee that God hath so commanded so spoken so reuealed whether it be agreeable to reason or no it is all one Say with Peter At thy word I will doe this or I will beleeue that Happie is he who being priuy to his owne spirituall blindnesse can stretch out his hand to the Lord and say with Dauid Teach mee Direct my steps in thy word Let me not wander from thy Commandements d Psal 119.10.12.133 The 3. Vse Thirdly we are heereby let to see what they doe which please themselues in their ignorance What is it but a delighting in their owne miserie It is as if a man should content himselfe to lie in the bottome of a darke stinking dungeon euen when there is meanes offered to release him What is the chiefe part of our naturall misery Is it not this that we sit in darknesse But what darknesse is it Our senses doe tell vs it is not any outward bodily darkenesse which is meant It cannot bee any but the darkenesse of the soule And what is the darkenesse of the soule but Ignorance and dulnesse Faith is the eie of the soule and knowledge the ground of Faith You then which wilfully muzzell your selues in ignorance which desire not to bee better taught which are wearie of the meanes of knowledge what doe you but euen resolue with your selues to lie still in darknesse and to rush your selues into that Vtter darknesse where nothing will bee besides Weeping and gnashing of teeth e Matt. 8.12 Remember wee then that as by nature in respect of sinne wee are of all creatures the most miserable so one branch of our miserie is the darknesse of ignorance the want of true sauing knowledge if we doe willingly and contentedly cherish our selues therein and refuse to vnderstand the things which belong vnto our Peace it is all one as if we should say Wee will not be saued Hell shall bee more welcome vnto vs
darknesse d Ioh. 12.46 neither in the darknesse of Ignorance nor in the darknesse of discomfort nor in the darkenesse of eternall death Now for the maner and meanes of imparting this Light Hee who is the Sunne of Righteousnesse e Mal. 4 2. conueieth the beames of this Light by two instruments 1. The Word 2. The Spirit To assure vs that the Word is the Instrument to conuey the Light of Knowledge it is said to giue Light to the eies f Psal 19.8 and the Ministrie of it is called the Light of the World g Matt. 5.14 the Ministers themselues are said to bee Starres in Christs right hand h Reu. 1.20 they haue committed vnto them the Key of Knowledge i Luc. 11.52 and it is their office to giue Knowledge k Luc. 1.77 Againe that we may know the Word to be the Instrument of comfort it is said to reioice the Heart l Psal 19.8 and to be a Comfort in trouble m Psa 119.50 Thirdly to certifie vs that it is the Instrument of Life it is called the Word of Life n Act. 5.20 and a quickning Word o Psa 119.93 Touching the Spirit asmuch is testified also By it God giues Knowledge It is the Spirit of Truth and leadeth into truth p Ioh. 16.13 The worke thereof is called the opening of the Heart q Act. 16.14 and the opening of the vnderstanding r Luc. 24.45 Secondly by it commeth Comfort therefore he is called the Comforter ſ Ioh. 14.26 and The oyle of gladnesse t Psal 45.7 Thirdly by it commeth Life for which cause it is called The spirit of Life u Rom. 8.2 Thus we see Christ the Day-spring for what end he came euen to giue Light namely the Light of Knowledge the Light of comfort and the Light of Life We vnderstand also how he sendeth foorth these his beames vpon vs Outwardly by the brightnesse of his Word Inwardly by the shining of his Spirit The 1. Vse The first vse is to make the tidings of the Gospel to be as in their owne nature they are tidings vnto vs of great ioy x Luc. 2.10 They should bee as the newes of Iosephs life to Iacob at the hearing whereof his Spirit reuiued y Gen. 45.27 But why so The substance of the Gospell is Christ Iesus and the summe of his office is to giue Light What one thing is there in the world more comfortable When Paul and the rest were in danger of shipwracke they wished saith the text that the day were come z Act. 27.29 The darknesse of the night added to their danger and doubled their feare Euerie houre seemed two vntill the day were broken Indeed that saying is true of euill doers The morning is to them as the shadow of the death a Iob 24.17 but to them of honest cariage the light of the day is exceeding welcome Therefore Dauid setteth foorth his longing after God by the watching of the morning watch for the morning b Psal 130.6 It is said of Abraham that hee reioyced to see Christs day c Ioh. 8.56 A little glimpse of this light was the very ioy of Abrahams heart How great therefore and intolerable is our dulnesse who take no contentment in the beames of this Light which shine vnto vs A great blessing it is which is reported of Zabulon and Nepthalim The people which sate in darknesse saw great Light and to them which sate in the Region and shadow of death light is risen vp d Matt. 4.16 Wee by the goodnesse of God enioy the like blessing and yet in the opinion of the most it is nothing lesse than a blessing Men had rather lie wallowing in the darknesse of Ignorance than open their eies to receiue that light which is offred vnto them by the Gospel This is that which will bring hell and iudgement vpon this generation according to that speech of Christ This is the condemnation that light is come into the World and men loue darknesse rather than light e Ioh. 3.19 A maruell it is that men should reiect such a blessing But Christ hath told the reason It is because their deeds are euill This Light of doctrine discouereth their sinnes for it is Light which maketh all things manifest f Eph. 5.13 it bewrayeth the grossenesse of their courses and layeth open many a mans hypocrisie who seemed to himselfe and was reputed by others to be such an one as he ought to be There cannot be a greater vexation to men of corrupt mindes than to be met with in their sinnes they cry then with Ahab Hast thou found me O mine enemie g 1. Kin. 21.20 This is the cause that the Light of grace which wee ought of all other things most to reioice in is become such a burthen vnto vs it discouereth that which we desire by all meanes to keepe close The world hates me saith our Sauiour because I testifie of it that the workes thereof are euill * Ioh. 7.7 Remember we therefore Christ is the Light we are they to whom he offreth Light he hath sent his word to enlighten vs. If wee reioice not in this Light but wish rather it were euen blowne out that wee might sleepe freely in our sinnes it sheweth vs to be the heires of darknesse and that the shadow of eternall death must bee our portion The 2. Vse The second vse standeth thus Sith Christ as he is Light himselfe so imparts his Light vnto vs by his Word and the Ministerie thereof we must remember the counsell which Christ giueth Walke while ye haue light h 1. Ioh. 8.35 We haue no assurance of the continuance of that Light of the Gospell which we now enioy Our sinnes may bring a storme vpon vs in which the Sunne shall goe downe ouer the Prophets and the day shall be darke ouer them i Mic. 3.6 Our vnthankfulnesse and barrennesse in our profession our lothing of the heauenly Mannah hath deserued this and more It is holie wisedome therefore for vs to take the benefit of the light whiles it yet shineth lest such a iudgement should come vpon vs as Christ spake of namely that we should desire to see one of the daies which we now see and value not but thē shall not see them k Luc. 17.22 Perhaps in the opinion of some this is no iudgement nay it is the very thing they desire being like those who when the Prophets of God were slaine reioiced ouer them and sent gifts one to another l Reu. 11.10 But let them heare what Christ saith He that walketh in the darke knoweth not whither he goeth m Ioh. 12.35 He that iourneieth not whiles it is day at last when he is benighted hee loseth his way falleth into the hands of theeues rusheth into some downe-fall where hee casts away himselfe Such is the state of men without the
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
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