them that we should walke in them z Eph 2.10 we teach that that Faith is vaine and dead a Iam. 2.26 which doth not worke by loue b Gal. 5.6 For albeit we must not bee zealous in good works c Tit. 2.14 with an hope to merit thereby yet we know and preach that there are sundry necessarie vses d Tit. 3.14 of them for which they ought not to bee neglected So then this is the first vse of this doctrine to establish vs in the doctrine of free iustification without works If I would bee saued the pardon of my sins the hiding and couering of mine own actions is the thing which I must seek after therefore what warrant haue I to relie vpon my own deseruing This is needfull to be noted because this error goeth farre and too too many doe trust to their owne deeds If thou wouldest be saued this must be thy Plea O Lord I haue sinned euen in my best courses I beseech thee for Christ to pardon mee and not Lord behold this I haue done thus I haue deserued therefore I require thee of thy iustice to reward me The 2. Vse The second vse is matter of exhortation to euerie one of vs. For behold our saluation stands in the remission of sinnes Dost thou then desire to be saued then thou must labour that thy sinnes may bee pardoned This followeth necessarily It is a wofull thing to looke vpon the most They pretend an expectation and a desire of saluation talke with them they will say they desire it and pray for it yet of all other things Remission of sinnes is that which is least laboured for If any man should with Salomon stand in the window of his house and looke e Pro. 7.6 and consider the courses of men how should hee see them emploied Some gaping after wealth some striuing to become great and to set their nest on hie f Hab. 2.9 some running after vaine delights some plotting and studying for reuenge some drinking some gaming some playing the wantons some pranking vp themselues all of them guiltie before God of more sinnes than there be grasse piles vpon the earth and yet scarsely any one seriously busying himselfe about this how his sinnes may bee pardoned and his iniquities couered If we should see a malefactor guiltie of many capitall trespasses taken and imprisoned and the day of the assise approching and yet the same man to be secure and iocund and gamsome would wee not all condemne him for a desperate person and say we wondered how he could be so merrie hauing so many foule matters to be put in against him and not knowing how to escape yes doubtles And yet euen so is the case with vs Our sinnes are more in number than the haires of our head g Psal 41.12 taken we be and cannot hide our selues from the Lord for whither shall we flee from his presence h Psal 139.7 answer to particulars wee cannot to endure the triall is a thing vnpossible for if thou O Lord straitly markest iniquities O Lord who shall stand i Psal 130.3 and can thine heart endure or can thy hands be strong in the daies that I shall haue to do with thee k Ezek. 22.14 The very sight of the Iudge at the day of reckning will make vs say to the mountaines Fall on vs and to the hils Couer vs l Luc. 23.30 What then shall we say of our owne selues who for all this sleepe vpon the elbowes of our owne securitie and put these things farre from our thoughts and neuer goe about to sue out a discharge and to bee comfortablie secured in our consciences of Gods fauour This securitie cannot be excused well may we sleepe in our negligence but our Damnation sleepeth not m 2. Pet. 2.3 and wee shall surely perish in our carelesnesse Thou wilt say perhaps vnto me You speake much of my negligence you blame me for not seeking the pardon of my sinnes but you teach mee not the way by which I might obtaine this fauor Hearken therfore whosoeuer thou art which desirest to be instructed in this thing There is none can forgiue sinnes but God the only person in and by whom sinnes are pardoned is Christ Iesus The meanes of obtaining pardon from God the Father by Christ is set downe briefly by S. Iohn If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes n 1. Ioh. 1.9 Thus then thou must proceed if thou desire Remission of sinnes First thou must vse a diligent and serious examination of thine owne heart by the law of God to see how the case standeth with thee and what sinnes and corruptions thou art guiltie of This the Scripture teacheth Let vs search and try our waies o Lam. 3 40. Secondly thou must in thine own thoughts arraigne thy selfe before God supposing that euen now the day of reckning were and thou wert now instantly to answer before God Thirdly thou must put vp an accusation against thy selfe ripping vp all thy knowne sinnes without lessening them without excusing them without hiding them without taking vpon thee to defend them Thus did Dauid I know mine iniquities and my sinne is euer before me Against thee against thee only haue I sinned c p Psal 51.3.4 Thus did Ezra Our iniquities are increased ouer our head and our trespase is growne vp to the heauen q Ezra 9.6 Fourthly thou must goe on to giue the sentence against thy selfe acknowledging that thou art worthy of euerlasting death and condemnation Thus did Daniel O Lord vnto vs belongeth open shame r Dan. 9 7. Thus did the Prodigall I am no more worthy to be called thy sonne Å¿ Luc. 15.21 Fiftly thou must with as much earnestnesse as thou possibly canst entreate the Lord for Christs sake to pardon thee and neuer leaue him till he giue this blessed answer to thy conscience that all thy sinnes are cleane put out of his remembrance Thus we are taught to doe Take vnto you words and turne to the Lord and say vnto him Turne away all iniquity and receiue vs graciously t Hos 14 3. Thus did Daniel O my God encline thine care and heare c. O Lord heare O Lord forgiue O Lord consider c u Dan. 9.18.19 Lastly thou must begge grace and strength to be able to walke in newnesse of life So did Dauid Let thy good spirit lead me into the land of righteousnesse x Psal 143.10 This is the only way to obtaine remission of sinnes if we would be saued this is a thing which ought dayly to be done we must be euer reckning with our selues still asciting ourselues before God still laying open our corruptions before him still bewailing our weakenesses still suing for mercy still labouring that our sinnes may be shaken off and the graces of God increased in vs. Are these strange things to our knowledge strange to
refreshing of others Paul saith that it pleased God to reueale his Sonne to him that he might preach him among the Gentiles o Gal. 1.16 and that God did comfort him in all his tribulation that he might be able to comfort others p 2. Cor. 1.4 It is an expresse commandement Euerie man as he hath receiued 6 so let him minister vnto another as a good disposer of the manifold grace of God q 1. Pet. 4.10 Euery one is a Steward not to engrosse Gods graces to himselfe but to imploy them to a common benefit The word saith the Prophet was in my heart as a burning fire shut vp in my bones and I could not stay r Ier 20.9 and we cannot but speake say the Apostles Å¿ Act. 4.20 The gifts and graces of Gods spirit are like the ointment wherwith Marie anointed Iesus feete the text saith the house was filled with the sauour of it t Iob. 12 3. It is truely said that Good is a spreader of it selfe u Bonumest sui diffusium It is like a candle in a workmans shop in a winters euening which both giueth light to the workman and to the passers by also This first may be an aduertisement to those The 1. Vse which being called to the seruice of the Church are negligent in their places some such would bee accounted learned and good scholars But it cannot be so Where the graces of God are they are neuer idle Where there is idlenesse in action there is emptinesse in affection It may be that in such a loiterer as the Prophet speaketh of who lieth sleepeth and delights in sleeping x Isa 56.10 there may be a great deale of confused knowledge but certainly there is no sanctified learning There is no Holie Ghost in thy heart if thy calling requiring it there be no Prophecy in thy mouth and what vse is there of a head full of learning with a mouthfull of nothing It is truely said that the Priests lips should preserue knowledge y Mal. 2.7 But why To hoord it vp as misers do their come No But that his lips may feed many z Pro. 10.21 and may spread abroad knowledge a Pro. 15.7 Therefore also saith the Prophet the people must seeke it at his mouth b Matth. 2.7 Wherfore let vs hold this The gifts of the spirit and profitable imployment cannot be separated He is not truely learned who doth not truely labour When thou art conuerted strengthen the brethren c Luk. 22.32 The 2. Vse Secondly this may haue a larger application to all thus Paul saith If any man haue not the spirit of Christ the same is none of his d Rom. 8.9 Now if wee would know whether Christs spirit be in vs or no we must follow Christs rule of iudging the tree by the fruits e Matt 7.16 Let vs see what comes from vs which may be profitable to others in matters concerning life eternall Where be those particulars spoken of in the Scripture admonishing the vnruly comforting the feeble minded c f 1. Thes 5.14 Where is our Considering one another to prouoke to loue and to good workes g Hebr. 10.24 Where be our prayers exhortations and instructions in our families Where such fruits as these bee are wanting there the graces of Gods spirit are not present Hee that is not carefull in his place to profit others in the waies of godlinesse himselfe is farre from any true taste of godlinesse Zacharie was filled with the Holy Ghost and he was foorthwith imployed in a spirituall seruice of which euen we haue the benefit to this day Thus much of the Preface The diuision of the Hymn into 2. parts The Prophecie or Hymne it selfe may be diuided into two parts the first of which is touching Christ and the worke of saluation by him wrought vnto the 76. verse the second is of Iohn Baptist and his office in respect of Christ The 1. part diuided The former part againe may be cut into two members 1. A proposition Blessed be the Lord God of Israel 2. The proofe thereof For he hath visited and redeemed his people c. In the proposition we haue to note two things 1. A dutie performed 2. A description of the partie to whom it is performed The dutie performed is a Blessing of God To Blesse God is an ordinarie phrase of Scripture it betokeneth nothing else but to giue thanks to God for his blessings receiued These words praise God or blesse God or giue thanks to God are indifferently translated It is all one as if Zacharie had said All praise honour and thanke be giuen vnto God The 4. Doctrine The Doctrine commended to vs is this That the praising and blessing of the name of God for his goodnesse is one part of that spirituall worship and seruice which is owing from vs vnto God It is plaine by the text For I aske what that was which Zacharie heere performed It must be answered that he offered vp a sacrifice of thankesgiuing vnto God I aske againe Did he therein worship God Out of all question he did and that which he did proceeded from the spirit of God and could not chuse but be acceptable before him Out of these it must needs follow that thankesgiuing is one part of that dutie which is to bee performed by vs vnto God This will easily be made good by Scripture Call vpon me saith God in the day of trouble so I will deliuer thee and thou shalt glorifie me h Psal 50.15 Let vs offer the sacrifice of praier alwaies to God i Hebr. 13.15 This kinde of seruice is in those words compared to those sweet smelling sacrifices which in the time of the Law were offered to God Paul bids ioyne giuing of thanks with our requests which wee shew vnto God k Phil. 4.6 so that this dutie is like the salt with which all our seruices must bee seasoned Hence are the commendations giuen of it It becommeth vpright men to be thankefull l Psal 33.1 It is a good thing to praise the Lord m Psal 92.1 It is a pleasant thing and praise is comely n Psal 147.1 Hence was Dauids care to giue euidence of speciall thankfulnesse vpon speciall occasions from whence came that phrase of his A new song o Psal 40.3 signifying his course of particular insisting vpon particular fauours The default heerein remaineth as a great staine in the good name of Hezekiah He did not render according to the reward bestowed vpon him p 2. Chr. 32.25 The Vse This should prouoke vs to make conscience of this duty euerie man saying to his soule with Dauid My soule prayse thou the Lord and all that is within me praise his holy name q Psal 103.1 Thankesgiuing was ordained as an exercise for man in Paradise and shall be an exercise in heauen when as all other exercises are
is it our chiefest dignitie to be true limmes of that societie Hence was Dauids desire to haue the Lord to lift vp the light of his countenance vpon him t Psal 4.6 and to be though but a Doore-keeper in Gods house u Psal 84.10 Out of the Church there is no saluation and What shall it profit a man to winne the world if hee should lose his soule x Matt. 16.26 The Vse Many are wont to say Who will shew vs any good y Psal 4.6 To those which so demaund I answer Behold heere the chiefest good the best and most absolute preferment Seeke the kingdome of God z Matth. 6.33 labour to be one of Gods people thou canst not haue a greater dignitie THE SECOND SERMON Because he hath visited and redeemed his people WE haue heard of the Proposition that the Lord God of Israel is to be praised Now followeth the proofe thereof For he hath visited and redeemed his people c. The summe of the proofe is that God is therefore to be praised because of that great worke which he hath wrought for the good and saluation of his Church Heere we haue two things to speake of 1. The parties to whom the benefit of this great worke appertaines and for whose sake it is wrought 2. The worke it selfe Touching the first they are Gods people that is those which belong vnto the election of grace and which are in Gods eternall counsell ordained vnto life Hence we are taught That the blessings which doe directly immediately concerne life eternall onely those are interessed in them The 1. Doctrine which are Gods people This is plaine in this place For if the question be whom the Lord did visit and redeeme It is answered by the spirit of God speaking in Zacharie that he visited and redeemed his people so speaketh the Scripture It was the saying of the Angell He shall saue his people from their sinnes a Matth. 1.21 there the benefit of saluation is restrained onely to Gods people So againe I bring you tydings of great ioy which shall be to all the people The birth of Christ is a message of ioy but to whom not to all for all doe not reioyce therein but onely to the chosen of God The people The is a word of speciall distinction b Luk 2 10. Peace shall be vpon them and vpon the Israel of God c Gal. 6.16 Who be the Israel of God but only those which are here termed his people Aske then to whom belongs Peace and mercy what to all without distinction No but to the Israel of God Consider the course of the Apostles words Tit. 2.14 For whom did Christ giue himselfe whom hath hee redeemed from iniquitie whom hath he purged onely those whom he hath chosen out to be a peculiar people to himselfe Christ speaking of his death tieth it to his sheepe I lay downe my life for my sheepe d Ioh. 10.15 but who be his sheepe euen those which are giuen to him of his Father e vers 29. It is a speciall speech of limitation which Christ vsed in his prayer I pray for them I pray not for the world f Ioh. 17 9. Many such places might bee gathered together We heard how God is the God of Israel the God of his Church Hee is so the God of his Church as that none els can haue anie interest in his loue The Vse We heare much of saluation of life eternall of the glorie to be reuealed heereafter These things are great and onely they are happie which shall enioy them All men almost promise these things vnto themselues there is not amongst vs the veriest drunkard or swearer or vicious person or Vsurer or despiser of good things but if you talke with him he will make shew of a hope and expectation to bee saued of all other things he maketh himselfe beleeue that he is surest of that But let vs learne this one thing and meditate wel of it That eternal mercy the benefit of redemption by Christ the deliuerance from the bondage of spirituall enemies these things belong not to all Many euen of those which professe Christ and which say Lord Lord g Matt 7.21 yea and which preach Christ shall be thrust out at the day of separation They be Gods peculiar people onely to whom these things appertaine Looke to it bee sure thou art one of Gods people otherwise when mention is made of the things which concerne eternall life I say to thee as Peter did to Simon Magus Thou hast neither part nor fellowship in this businesse h Act. 8.21 But how shall I know wilt thou say that I am one of Gods people I will tell thee plainly How is a man knowne to be one of the Kings subiects one as we say of the Kings liege people Euen by this his obedience to the holesome lawes of the kingdome So in this holie obedience is the marke and badge of Gods people My sheepe heare my voice i Ioh. 10.27 Yee are my friends if you doe whatsoeuer I command you k Ioh. 15.14 It is not the twanging of religion vpon the toong but the practise of holines in the life which sheweth a man to be a Christian Gods peculiar people are zealous of good works l Tit. 2.14 To this therefore we are now come Wouldest thou bee sure that the treasures of happinesse which are stored vp in Christ belong to thee enquire into thy selfe whether thou be one of Gods people Remember how Gods people are discerned They heare my voice saith our Sauior If Christs voice in his word be not euen musicke in thy eares yea sweeter than honie and the honie combe m Psal 19.10 dearer than thousands of gold and siluer n Psal 119.72 the ioy and reioycing of thy heart o Ier. 15.16 If the fruits of holinesse appeare not in thy life but rather the vnfruitfull works of darknesse p Eph. 5.11 those works of the flesh which S. Paul speaketh of q Gal. 5.19 thou art none of Gods people no subiect to his kingdome but a very rebell traitor to his Maiesty and when thou thinkest to thrust in among Saints to enioy the felicitie of his chosen r Psal 106.5 thou shalt heare that heauy sentence passe vpon thee and such as thou art Those mine enemies which would not that I should raigne ouer them bring hither and slay them before me Å¿ Luk. 19.27 Now wee are come to the worke it selfe where manie things come in order to be touched 1. The fountain beginning therof He hath visited 2. The generall nature of the worke it selfe Redeemed 3. The meanes of it And hath raised vp the horne c. 4. The euidence of it the testimonie of the Prophets in whom the couenant of grace and the oath of God to Abraham are at large recorded As he spake by the mouth c. 5.
and walketh about seeking to deuoure a 1. Pet. 5.8 Another enemie is sinne a dangerous enemie lurking in our bosome and still labouring the ruine and ouerthrow of the soule It fighteth against the soule b 1. Pet. 2.11 and lusteth against the spirit c Gal 5.17 A third enemie is death so entitled by the Apostle d 1. Cor. 15.26 and is therefore said to haue a Sting e Verse 53. by which it wounds the soule and bringeth it within the compasse of eternall misery A fourth enemie is the world that is wicked vnregenerate godlesse men These be the enemies and haters of Gods people The world hateth you saith our Sauiour to such f Ioh. 15.19 and In the world you shall haue affliction g Ioh. 16.33 and Yee shall be hated of all nations for my names sake h Math. 24.9 Now let vs also see how true this is that Christ bringeth Deliuerance from these Enemies First for deliuerance from Sathan it is plaine For this purpose appeared the Sonne of God that hee might loose the works of the diuell i 1. Ioh. 3.8 and God hath deliuered vs from the power of darknesse k Col. 1.13 Christ hath spoiled the principalities and powers l Col. 2.15 Secondly for deliuerance from sinne the words are expresse The sting of death is sinne c. But thanks bee to God that hath giuen vs victorie through our Lord Iesus Christ m 1. Cor. 15.56.57 Thirdly for deliuerance from death Death saith the Apostle is swallowed vp into victorie n 1. Cor. 15.54 Lastly touching deliuerance from the World Be of good comfort saith our Sauiour I haue ouercome the World o Ioh. 16.33 Let vs proceed yet further and enquire into the maner of this deliuerance Concerning which I will briefely open two things 1. The substance and ground of the deliuerance 2. The maner of declaring it The ground of the deliuerance is the merit of Christs death Hee was made sinne p 2. Cor. 5.21 and so died and in death encountred with him who had the power of death the diuell q Heb. 2.14 By being made sinne hee tooke away sinne by dying hee ouercame death sinne being abolished and death subdued the kingdome of the diuell was vtterly ouerthrowne As for the maner of declaring and manifesting this deliuerance it is either in this life or heereafter In this life he deliuereth from Satan by restraining his rage by limiting his malice by not giuing vs ouer to his assaults I haue praied that thy faith faile not r Luc. 22.32 He deliuereth from sinne by sanctifying vs by his spirit by killing the strength of our corruption by transforming vs more and more into the image of God Sinne shall not haue dominion ouer you Å¿ Rom. 6.14 He deliuereth from death by taking away the naturall feare of it by assuring that it shall be a passage into glorie Thus Paul knew that being loosed he should be with Christ t Phil. 1.23 He deliuereth from the world by ordering the rage of euil men by giuing constancy to maintaine and professe the truth vnto the death To you it is giuen to suffer for his sake u Phil. 1.29 In the day of iudgement he will further manifest this deliuerance for then all teares shall be wiped away there shall be no more death c. x Reue. 21.3 The diuell with all his angels and wicked instruments shall bee sent away eternally into hell The God of peace shall tread Sathan vnder our feete shortly y Rom. 16. Many things might heere be handled as of the Excellencie of our redemption farre exceeding that of Moses Deborah Gedeon and others of our securitie who hauing so many enemies yet take no thought to withstand them and such like points But the chiefe thing obseruable heere is The certainty of the saluation of Gods chosen The 4. Doctrine If any thing could endanger them and worke their ruine it must be one of these foure Sathan Sinne Death the World no fift can be thought vpon But none of these foure can The reason is It was Gods intent by Christ to deliuer them from all these Thinke wee that God did faile in the prosecuting his intent did he either not follow it or in following it did he not accomplish it Farre be it from vs so to thinke Hence commeth that boasting vsed by the Apostle Who shall lay any thing to the charge of Gods chosen Who shall condemne Who shall separate vs from the loue of Christ z Rom. 8.32.33.34 c. Sathans head broken sinne destroied death swallowed vp the world vanquished the happiest and most absolute victory that euer was This is a point of much comfort to all the godly The Vse Sathan rageth sinne striueth death looketh terrible the world opposeth it selfe fearefull are these things at the first beholding Looke we to Iesus the author and finisher of our faith a Heb. 12.2 the Prince of our saluation b Heb. 2.10 he hath to euery of these giuen their mortall wound and they shall neuer preuaile against any of his chosen This doctrine is health to the nauell and marrow to the bones c Pro. 3.8 Yet lest any should abuse it remember that one of the enemies is sinne and one of the deliuerances from sinne is from the dominion thereof A slaue to sinne a seruant to his owne lusts he which maketh a mocke of sinne d Pro. 14.9 he that taketh to himselfe the liberty of grosse euils such a one hath no right vnto this comfortable deliuerance his condemnation without speedy repentance is as sure as the saluation of the elect is certaine THE FIFTH SERMON VERS 72. That he might shew mercy towards our Fathers and remember his holy Couenant 73. And the oth which he sware to our Father Abraham NOw followeth the inducement or Reason moouing God to vouchsafe this great Deliuerance and that was the manifestation and discouerie of two things 1. His mercie That hee might shew mercy c. 2. His truth And remember his holy Couenant The 1. Doctrine c. In the former of these two things must bee handled 1. That the worke of Redemption by Christ was intended by God as it were a stage in which the Fulnesse and euen the riches of his mercy might be seene 2. A question how this worke now wrought as it were in the worlds last quarter might be said to be a worke of mercy to the Fathers who liued in the prime daies of the world long before Christ was exhibited in the flesh To manifest the first of these two this first is in generall to bee noted that the Elect of God which are redeemed by Christs precious blood are called Vessels of mercy e Rom. 9.23 because in the eternal counsel of God they were chosen to this end that the Lord might declare the riches of his glorie and that their saluation
sinnes such maners of speaking are vsed which doe imply an vtter abolishment Thou hast cast all my sinnes behind thy backe b Isay 38.17 I haue put away thy transgressions like a cloud and thy sinnes as a mist c Isay 44.22 I will forgiue their iniquity and remember their sinnes no more d Ier. 31.34 In those daies the iniquity of Israel shall be sought for and there shall be none e Ier. 50.20 He will subdue our iniquities and cast all our sinnes into the bottom of the sea f Mic. 7.19 Christ calleth it a forgiuing our debts g Matth. 6.12 alluding to the maner of Creditors who then forgiue debts when they account that which is debt as no debt and crosse the booke Now the foundation of this remission is the merit of Christ In him we haue redemption through his blood that is the forgiuenesse of sinnes h Col. 1.14 The blood of Iesus Christ clenseth vs from all sinne i 1. Ioh. 1.7 That we may fully vnderstand this point how sinnes are remitted by Christ and for him it is to be noted that in sinne there are three things The first is the crime it selfe or the swaruing and straying from the will of God by which God is offended The second is the guilt by which the party offending is liable vnto eternall punishment The third is the staine or blot which the sin committed leaueth in the offender by which there followeth an aptnesse or pronenesse either to the same sinne or to anie other These three are taken away by the merit of Christ The disobedience or crime is taken away by his obedience The guilt is remooued by his suffrings The corruption hidden by his holinesse and the very being of it daily diminished and by the strength power and working of his spirit If it be demanded how this can be I answer it is done by imputation by which there is a kinde of translation or putting ouer of the beleeuers sinne vnto Christ and of Christs righteousnesse to the beleeuer Christs obedience is accounted the obedience of the beleeuer Christs suffrings the suffrings of the beleeuer Christs holinesse the holinesse of the beleeuer And so God accounteth Christs obedience passion and holines to be the beleeuers as much as if they were really in him and as if he himselfe had actually and personally performed the same The right vnderstanding of this point is the key of Religion and the staffe of all true comfort in Christ Iesus The 1. Doctrine Now the second thing to be opened which is indeed the doctrine of the place is That saluation stands in the Remission of sinnes And this is iustified by that saying of the Psalme Blessed is the man whose wickednesse is forgiuen and whose sinne is couered k Psa 32.1 Now looke wherein stands happinesse therein stands saluation for what happinesse is there besides saluation And the reason of the doctrine is apparent Man was first cast out of Paradise for sinne neither doth any thing hinder his returne but onely sinne for so long as his sinnes remaine they are as a waightie burden l Psal 38.4 to presse him downe to hell and his wages and stipend is eternall Death m Rom. 6.23 Therefore if sinne bee taken away and pardoned God hath against him no matter of displeasure and Christs obedience being imputed to him heauen cannot bee denied him hee must needes be saued This may briefly serue to make plaine this doctrine The 1. Vse The first vse of it is to strengthen vs in a notable point which is that in the matter of saluation all merit and desert of our owne workes are vtterly excluded The ground whereof is in this place very expresse For I demand wherein doth that saluation stand which must be published by the minister in the Church of God Zachary answereth that it stands in the remission of sinnes Now desert and remission cannot agree If my plea for saluation must be the pardon of my sinnes where is my merit If I haue saluation by desert of workes I haue it vpon right but if I obtaine it by the pardon of my sinnes I haue it wholly vpon courtesie This is a direct kind of reasoning and it is iustified by S. Pauls course His maine proposition is that a man is iustified by faith without the workes of the law n Rom 3.28 This he proueth as by other reasons so by a testimony fetched out of the two and thirtieth Psalme Euen as Dauid saith he declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes c o Rom. 4.6 Dauid placeth happinesse in the remission of sinnes If in remission of sinnes what place is left for workes in this businesse And this is the expresse doctrine of the Scripture Eternall life is the gift of God p Rom. 6.23 and what is more free than gift By grace are ye saued through faith c. not of workes lest any man should boast himselfe q Eph. 2.8.9 Not by the workes of righteousnesse which we had done but according to his mercy he saued vs r Tit. 3.5 If any workes might deserue what more meritorious than the sufferings of Martyrs yet the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs Å¿ Rom. 8.18 This is directly against the doctrine of Popery which is not ashamed to maintaine that Works are the proper cause of life euerlasting t Rhem Test. in Gal. 6.9 Let Papist if they can reconcile and make these agree how saluation can be grounded vpon the forgiuenesse of sinnes and yet be ours by the dignity of our workes They crie out against vs in regard of this doctrine two waies First that life eternall and saluation are often in Scripture promised as the reward of good workes and that therefore life eternall is of merit I answer that reward is twofold First of fauour Secondly of debt So S. Paul himselfe doth distinguish u Rom. 4.4 Now life eternall is a reward of fauour It is the gift of God x Rom. 6.23 Indeed in the matter of saluation God hath made himselfe a debter But how By his free promise not by the merit of any worke If he hath vouchsafed to promise life eternall to our obedience it is true we may claime it as due but not because of the excellencie of our obedience but because of the truth and strength of the promise Very effectuall is that phrase of the Apostles when he calleth life eternall a Reward of inheritance y Col. 3.24 which prooues that God doth not giue it for Works as a thing by them deserued but because we are become his children by the free grace of adoption Secondly they crie out that by this meanes we destroy good Works I answer that that is a meere vntruth For wee say that none can bee saued without good Works because God hath ordained
then eternall life The second part of our naturall miserie is The 2. Doctrine The want of true comfort There is no peace to the wicked saith God f Isay 57.21 The conscience naturally being not yet renued and purged by Christs blood hath in it one of these two euils Senslesnesse or Amazednesse Either it is blockish and benummed and feeleth nothing and so passeth on in a kinde of drowsinesse and securitie like an Oxe that goeth to the slaughter g Pro. 7.22 or els it is perplexed and distracted with inward horror not knowing which way to turne it selfe for any true refreshing And the reason is this In euery naturall heart Sathan reigneth and worketh h Eph. 2.2 and Christ is a stranger from it Now where the King of confusion reigneth and where the Prince of Peace i Isay 9.6 is a stranger what comfort can bee looked for Againe the foundation of all true comfort is the perswasion of Gods loue in the forgiuenesse of sins but this I am sure doth not grow in natures garden And thirdly let a soule be wounded a heart pricked a conscience astonished with the apprehension of sin and with the Terror of the Lord k 2. Cor. 5.11 all the wit of all the wisest men in the World out of their owne reason cannot comfort it This is a lim of our natural darknesse Let vs once be touched with inward sorrow let nature doe her best let carnall reason stretch it selfe to the vtmost pin yet shall we be swallowed vp with dismaiednes This teacheth vs what we must doe The Vse when as in sicknesse losse disgraces and in any other sadnesse and sullennesse of spirit we desire refreshing If wee aske counsell of Nature or of carnall friends what direction shall we receaue Companie Musicke discourse gaming and things of the like nature which are like to water taken by one sicke of a burning feuer which cooleth a little at the first but after encreaseth the heat or to stickes catched at by a man readie to be drowned which promise some hope of helpe but yet faile in the vse and perish with him that trusted to them If wee desire true comfort we must goe out of our selues and looke vpward to him who is the God of all consolation l 2. Cor. 1.3 In his word we must meditate Except saith Dauid thy Law had been my delight I should now haue perished in mine affliction m Ps 119.92 The cause of mens deadnesse in the day of sorrow is their dependance vpon carnall meanes the reed of Egypt n Isay 36.6 while in the meane time they neglect the principall The 3. Dotrine The third part of our naturall miserie is subiection to eternall death Death is gone ouer all men o Rom. 5.12 and The wages of sinne is death p Rom. 6.23 God told Adam that in the day that hee did eat the forbidden fruit hee should die the death q Gen. 2.17 Now inasmuch as wee haue all taken part with this disobedience we haue all a share in this punishment This punishment is called Death not because it is an vtter abolishment of the Being of the creature happie were it for the wicked if it were so but it is so called because the soule is eternally separated from God who is the fountaine of life and happinesse and by that meanes it is euer dying but dieth neuer wishing a dessolution but can neuer obtaine it The Vse The vse heereof is to humble vs and to abate our naturall pride Among men if we see one that is a begger by birth to be proud and lifting vp himselfe wee account it intolerable Put case some one were borne to bee a slaue or a drudge we would thinke such an one had little cause of boasting Yet such is the naturall condition of vs all The shadow and darknes of eternall death is our best inheritance Let God giue vs our right and what portion can wee expect but the fire of hell It is natures desert nay it is euen the desire of nature to be plunged into it Why are we secure whom our sinnes haue cast into such a dismall estate Thou pridest thy selfe in thy birth thou in thy wealth thou in thy wit thou in thy painted sheath and gay clothing and considerest not thy best desert what it is and whereto it tends whereas thou oughtest rather to powre out thy heart like water before the face of the Lord r Lam. 2.19 and to crie with Dauid Saue me O God Deliuer me out of the mire that I sinke not Let not the pit shut her mouth vpon me Å¿ Psal 69.1.14.15 Thus much touching the state of the parties vpon whom Christ bestoweth the benefit of saluation where we see what we are all by nature without Christ without the light of knowledge without the light of comfort ready to be swallowed vp in the darknesse of eternall death The right vnderstanding of this point when it workes to the humbling of the soule is the very first step to happinesse and the first fruits of true godlinesse The second thing to be handled in this Text is the nature of the benefit which is heere declared in two things 1. To giue light 2. To guide our feet into the way of peace Of these two in their course In discoursing vpon the former I must shew first what is meant by Light and then how this Light is giuen The word Light is opposed to the former miserie Whatsoeuer is vnderstood by Darknesse and the shadow of death the contrarie thereunto is intended by this word Light as namely Light of knowledge Light of comfort and Light of life The 4. Doctrine All these three are meant by the word Light and into the world Christ came to impart these three First to giue the Light of Knowledge I am come into this world that they which see not might see t Ioh. 9.39 No man hath seene God at any time the onely begotten Sonne c. hee hath declared him u Ioh. 1.18 In him are hid all the treasures of wisedome and Knowledge x Col. 2.3 and of his fulnesse we must all receiue y Ioh. 1.16 Secondly to giue the Light of comfort The spirit of the Lord is vpon mee the place is meant of Christ to giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse z Isay 61.1.3 And thence commeth that offer made by Christ Come vnto mee all that are wearie c. and yee shall finde rest for your soules a Matt. 11.28.29 Thirdly to giue the Light of Life He that followeth me shall not walke in darknesse but shall haue the Light of Life b Ioh. 8.12 Hee hath brought Life and Immortalitie to Light by the Gospell c 2. Tim. 1.10 And thus is that fulfilled which Christ spake Whosoeuer beleeueth in mee shall not abide in