THE ABRIDGEMENT of the Gospel: Or THE ORDER AND COURSE organs salvation, as it is set forth by ZACHARIE the father of JOHN BAPTIST, Luke 1.67. etc. and further opened in ten Sermons thereupon:  
By SAM. HIERON.  1. TIM. 3.16. 
Without controversy, great is the mystery of godliness.  
LONDON Printed by M. Bradwood for Samuel Macham, and are to be sold at his shop in Paul's Churchyard, at the sign of the Bullhead. ANNO 1609.   

TO THE READER.  
I Continue still (Christian Reader) to impart unto thee some of my Sermon-notes: not so much to supply thy want (God having so abundantly blessed this age with better helps) as to manifest my desire of doing my utmost good in God's Church. Thou hast here such Observations as it pleased God to enable me to deliver (in the place where I live) upon the song of Zacharie. In which (in my poor understanding) the order and course of man's salvation is as effectually set forth, as in any other part of holy Writ. The fountain of it is God's mercy: the ground, Christ jesus: the substance of the thing itself, Redemption from the bondage of spiritual enemies: it was anciently promised to the Fathers, and reported by the Prophets in all ages: Knowledge of it is now given unto us by the ministery of man: and the end is, to lead us by the cheerful practice of Holiness and Righteousness, to the comfortable fruition of eternal Peace. Some other points (of good use) are occasionally handled in these Lectures, but these be the principal. The ordinary use of this Scripture in the Church, hath moved me (besides the particular excellency thereof, it being indeed the very Abridgement of the Gospel) to cull it out from among my other Readins upon Luke, and to commend it to thy view. So praying God to bless my labour to thy use, I commend thee heartily to his Grace. Modbury in Devon.  
Thine in the Lord, SAM. HIERON.   

THE ABRIDGEMENT of the Gospel. THE FIRST SERMON.  LUKE 1.67. etc. 
Then his father Zacharias was filled with the Holy Ghost, and prophesied, saying: Blessed be the Lord God of Israel, etc.  
IN this passage of speech, 
The general division of the whole place.  in which the Hymn of Zacharie is reported; two things are to be considered. 1. The Preface to it. 2. The Hymn itself. In the Preface again, there are two points observed. 1. The special enabling of Zacharie to this business. 2. The general nature of the thing performed. The enabling of Zacharie, is in these words, He was filled with the Holy Ghost.  
By (the Holy Ghost) we must not here understand the very Essence and Deity of the third person in Trinity, but the gifts and graces of the Holy Ghost, according as the word is often so taken in the Scripture 
a joh. 3.34. joh. 7 39 Rom. 8.9. . By being filled with the Holy Ghost, we must not imagine, that Zacharie till this time was destitute of the graces of the spirit, but this is the meaning, that at this time, and upon this occasion, a more large and plentiful measure of the graces of God's spirit appeared in him. In this we may observe, that Zacharie afflicted formerly with the dumbness of many months, hath not only the liberty of his speech restored, but being endowed with a fuller portion of God's graces, his tongue is made the instrument of the Holy Ghost, in uttering a matter of extraordinary consequence. From whence we may collect this doctrine: 
The 1. Doctrine.  That the comforts which GOD heapeth upon his afflicted servants do come in with a kind of advantage; there is not only a removing of the affliction, but a bestowing withal of some special kindness. Zacharie is not only now not dumb, but (which is more) is enabled by an extraordinary measure of spiritual gifts, even in an admirable manner, to set forth the whole mystery of the redemption of mankind. We meet with like examples in holy writ. Great was the affliction of joseph. He was sold for a slave, they held his feet in the stocks, and he was laid in irons 
b Psal. 105.17.18. . But when the Lord had thoroughly tried him, as silver is tried, in the furnace of a long & grievous affliction, he was not barely enlarged, but withal advanced to a place of great respect. The king made him Lord of his house, etc. 
c vers. 21. . Moses his trial is at large set down in the story 
d Ex. 2.14. etc. , his fear, his flight, and his long service in Midian; but when Gods appointed time came, he not only restored him to the fellowship of his own countrymen, but made him the guide and captain of his people, so that he never wrought greater things by the hand of any mere man, than he did by the hand of Moses. Notorious is the History of job, how he was tormented in person, and wasted in estate: but when the Lord turned his captivity, he gave him twice so much as he had before 
e job 42.10. , and blessed his last days more than the first 
f vers. 12. . To this agreeth that of David, who saith, that the Lord did not only bring him out of the horrible pit, but also set his feet upon a rock, and ordered his doings 
g Psal ●0. 2. . And that of the afflicted people is of like nature; After two days (say they) he will revive us: that is not all, but, in the third day he will raise us up, and we shall live in his sight 
h Hos. 6.2. . He would not only pull back his hand and forbear to smite (which yet had been much) but he would come as a skilful and tender hearted Surgeon, to lap up their sores, to power oil into their wounds; to give them beauty for ashes, the garment of gladness for the spirit of heaviness 
i Isa. 61.3. : neither would he alone in some little measure revive and quicken them, but he would give that large measure of strength that they should live in his sight. They which went weeping, do not only return with joy, but they do over and above bring their sheaves with them 
k Psal. 126. ● .  
The reason of the Lords so dealing proceeds, first, from his mercy: He knoweth whereof we be made (saith David) he remembreth that we are but dust 
l Psal. 103.14. : therefore lest his afflicted servants should be swallowed up with heaviness, and even overcome with discouragement, he doth not only withdraw his hand of chastisement, but, he addeth some special mercy, to the end that they m●y be comfortably assured, that whatsoever was done, was done to prepare them for a greater kindness. secondly, it proceedeth from his Wisdom: he knoweth that none do value his kindnesses more, or are fit to employ them to their own good and the good of others, than those that have been most humbled by afflictions: according as no ground is so fit to receive seed, even with a full hand, as that which hath been most torn with the plough, and beaten smallest with the labour of the husbandman: For this cause God is wont to make ready his servants for great graces by great crosses: Affliction is his school in which he traineth them up for the best purposes.  
This doctrine is full of comfort to all, 
The Use.  who being under the cross in what kind soever, do look up to the hand which smiteth, and seek to profit by tribulation. The Lord's yoke is unpleasing to flesh and blood, and his chastisements like bitter pills which cannot go down without much annoyance to the stomach; but if thou wilt have true  comfort, look not so much upon the present grievance, as upon the quiet fruit of Righteousness 
m Hebr. 12.11.  which will surely follow: and take it for a rule which never faileth, that the cross (if care be had to profit thereby) never departs but it leaveth a blessing behind: God gives some special favour or other in am of the former burden. Zacharie, who had been dumb ten months, not only speaks, but being furnished with a large portion of new grace, he speaks more heavenly than before. Learn thus to be 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 employ in any special service, he furnisheth with gifts suitable to the nature of the business, in which he will employ them. Zacharie is appointed to prophecy: the business is weighty, therefore he is filled with the holy Ghost, that he may be able to perform it. This may be made plain by many particulars: The Lord meant to send Moses upon a service of great consequence. I will send thee to Pharaoh etc. 
n Exod. 3.10. : Moses, being guilty of his own infirmity, was afraid to undergo it: Oh my Lord I am not eloquent etc. 
o Exod. 4.10. : The Lord supplied his want: Go now, and I will be with thy mouth, etc. 
p vers. 12. . Isaiah being in a vision in the presence of God, and considering the nature of the service to which he was called; cried out, Woe is me, for I am undone, etc. 
q Isay 6.5. . After this one of the Seraphims touched his mouth with a coal from the Altar, and the Prophet was thereupon so sensible of the supply of grace, that he was as ready to go as the Lord was to employ him: Hear am I, send me 
r vers. 8. . The same is to beseen in jeremy: God calling him, he began to complain of his insufficiency; O Lord, behold I can not speak, for I am a child 
s Ier 1.6. . Well, the Lord took away his fear, by bestowing a competency of gifts; Behold I have put my words in thy mouth 
t vers. 9 . Touching Ezechiel; as there is mention made of Gods sending him 
u Eze. 1.3. etc. , 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 he would train them up to be competently fit for the service to which he ordained them: For this cause, before he chose them he spent the whole night in prayer to God 
z Luk. 6.12. , he breathed on them the Holy Ghost 
a joh. 20.22. . He willed them after his ascension, to tarry at jerusalem, until they were endued. with power from on high 
b Luk. 24.49. . Bezaleel and Aholiab, insomuch as they were to work in the Tabernacle, were filled with an excellent spirit 
c Exo. 35.31. : and when God chose Saul to the kingdom he gave him another heart 
d 1. Sam. 10.9. . If God should not thus deal, it were contrary to those principles of holy wisdom which himself hath left upon record in his Word. As vinegar is to the Teeth, and smoke to the Eyes, so is the slothful to them that send him 
e Pro. 10.26. . He that sendeth a message by the hand of a fool, is as he that cuteth off the feet 
f Pro. 26.6. . No wise man will send a fool on an errand of moment: Who will set a fresh soldier over an army, or entrust a dumb man with an embassage? It were an odious imputation to the wisest God, to think him less careful in his business, than men are in their affairs. Besides, great is the corruption of our nature, our Heart wicked above all things 
g jer. 17.9. , the imaginations of it are only evil 
h Gen. 6.5. . Now, as men do not gather grapes of thorns, nor figs of thistles 
i Matt. 7.16. , so the heart of man, which is in itself, even a very mint of vanity, and a forge of profane, godless and irreligious thoughts, cannot bring forth any good matter without special enabling.  
This is a good admonition to all those which intent to enter into any service of weight, 
The Use.  either in the Church or commonwealth. It is a dangerous thing to thrust one's self into the Lord's business. Heavy will that saying be, when God shall say of any; I have not sent them, yet they ran 
k jer. 2, 21. : And woe to him who shallbe challenged with that; Friend, how camest thou in hither 
l Matt. 22.12. ? Now he that would know. whether God hath sent him, must not stay for revelations or some special informations from heaven, but he must search his own heart, to see with what graces he furnished: If between the calling he intends, and his sufficiency, there be any proportion, there is an evidence of sending; where there is not, he that undertakes it, is but an intruder, and his reckoning will be terrible.  
Now followeth to consider the general nature of the business to which Zacharie was enabled: It is said, he Prophesied. To Prophecy, in Scripture signifieth two things: 1. To foretell things to come, and so the word ordinarily signifieth in the old Testament. 2. Exactly and sound to interpret the Scripture, to which sense the word is often applied in the new Testament 
m 1. Cor. 14.1. etc. 1. Thess. 5.20. . Zacharie his Prophesying may not unfitly be referred to both: For he partly foretold things to come, as of john Baptist, and partly also he did excellently interpret things anciently written of the Messias. Once, this we see, that the Holy Ghost in him was not idle, but did discover itself in some holy and religious employment: so that hence this is gathered; 
The 3. Doctrine.  That the graces of God's spirit wheresoever they be, are not idle, but are always to be seen in the doing of some spiritual good, according to their places and callings who are endued therewith. Zacharie is filled with the Holy Ghost, and straightway he prophesieth: the more graces he had received in himself, the more good proceedeth from him to others. He that believeth on me, (saith our Saviour) out of his belly shall flow rivers of life 
n joh. 7.38. . The graces received shall issue out to the refreshing of others. Paul saith, that it pleased God to reveal his Son 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 express commandment: Every man as he hath received; 
6  so let him minister unto another, as a good disposer of the manifold grace of God 
q 1. Pet. 4.10. . Every one is a Steward, not to engross God's graces to himself, but to employ them to a common benefit. The word (saith the Prophet) was in my heart as a burning fire shut up in my bones, and I could not stay 
r Ier 20.9. : and, we cannot but speak, say the Apostles 
s Act. 4.20. . The gifts and graces of God's spirit are like the ointment, wherewith Marie anointed jesus feet; the text saith, the house was filled with the savour of it 
t job. 12 3. . It is truly said, that Good is a spreader of itself 
u Bonumest sui diffusium. : It is like a candle in a workman's shop in a winter's evening, which both giveth light to the workman, and to the passers by also.  
This first may be an advertisement to those, 
The 1. Use.  which being called to the service of the Church, are negligent in their places: some such would be accounted learned and good scholars. But it cannot be so: Where the graces of God are, they are never idle: Where there is idleness in action, there is emptiness 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 deal of confused knowledge, but certainly there is no sanctified learning: There is no Holy Ghost in thy heart, if (thy calling requiring it) there be no Prophecy in thy mouth; and what use is there of a head full of learning, with a mouthful of nothing? It is truly said that the Priests lips should preserve knowledge 
y Mal. 2.7. : But why? To hoard it up 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 seek it at his mouth 
b Matth. 2.7. . Wherefore let us hold this: The gifts of the spirit and profitable employment cannot be separated; He is not truly learned, who doth not truly labour: When thou art converted strengthen the brethren 
c Luk. 22.32. The 2. Use. .  
Secondly, this may have a larger application to all; thus, Paul saith, If any man have not the spirit of Christ, the same is none of his 
d Rom. 8.9. : Now if we would know whether Christ's spirit be in us or no, we must follow Christ's rule, of judging the tree by the fruits 
e Matt 7.16. . Let us see what comes from us, which may be profitable to others in matters concerning life eternal. Where be those particulars spoken of in the Scripture, admonishing the unruly, comforting the feeble minded, etc. 
f 1. Thes. 5.14. . Where is our Considering one another to provoke to love and to good works 
g Hebr. 10.24. ? Where be our prayers, exhortations and instructions in our families? Where such fruits as these be are wanting, there the graces of God's spirit are not present. He that is not careful in his place to profit others in the ways of godliness, himself is far from any true taste of godliness. Zacharie was filled with the Holy Ghost, and he was forthwith employed in a spiritual service, of which even we have the benefit to this day. Thus much of the Preface.  

The division of the Hymn into 2. parts.  The Prophecy or Hymn itself may be divided into two parts: the first of which is touching Christ and the work of salvation by him wrought, unto the 76. verse: the second is of john Baptist and his office in respect of Christ. 
The 1. part divided.  The former part again may be cut into two members: 1. A proposition (Blessed be the Lord God of Israel.) 2. The proof thereof (For he hath visited and redeemed his people etc.)  
In the proposition we have to note two things. 1. A duty performed: 2. A description of the party to whom it is performed. The duty performed, is a Blessing of God. To Bless God, is an ordinary phrase of Scripture, it betokeneth nothing else, but to give thanks to God for his blessings received: These words, praise God, or bless God, or give thanks to God, are indifferently translated: It is all one as if Zacharie had said, All praise, honour and thank be given unto God. 
The 4. Doctrine.  The Doctrine commended to us is this; That the praising and blessing of the name of God for his goodness, is one part of that spiritual worship and service, which is owing from us unto God. It is plain by the text. For I ask what that was which Zacharie here performed: It must be answered, that he offered up a sacrifice of thanksgiving unto God. I ask again, 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 choose but be acceptable before him. Out of these it must needs follow, that thanksgiving is one part of that duty which is to be performed by us unto God. This will easily be made good by Scripture: Call upon me (saith God) in the day of trouble, so I will deliver thee, and thou shalt glorify me 
h Psal. 50.15. . Let us offer the sacrifice of prayer always to God 
i Hebr. 13.15. . This kind of service is in those words compared to those sweet smelling sacrifices which in the time of the Law were offered to God. Paul bids join giving of thanks with our requests which we show unto God 
k Phil. 4.6. : so that this duty is like the salt with which all our services must be seasoned. Hence are the commendations given of it, It becometh upright men to be thankful 
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 David's care to give evidence of special thankfulness upon special occasions: from whence came that phrase of his, A new song 
o Psal. 40.3. , signifying his course of particular insisting upon particular favours. The default herein remaineth as a great stain in the good name of Hezekiah, He did not render according to the reward bestowed upon him 
p 2. Chr. 32.25. The Use. .  
This should provoke us to make conscience of this duty, every man saying to his soul with David, My soul praise thou the Lord, and all that is within me praise his holy name 
q Psal. 103.1. . Thanksgiving was ordained as an exercise for man in Paradise, and shall be an exercise in heaven, when as all other exercises are determined. In heaven the word and Sacraments shall cease, but the Blessing of God shall never cease, being the peculiar exercise of the Angels and Saints of the Lord: The more we practise this duty now, the more we have our Conversation in heaven 
r Phil. 3.20. : If it be a service tedious unto us, heaven itself will be a burden. When this duty is named with the particulars of it, many will be ready to step forth and say with him in the Gospel, All these have I kept from my youth 
s Luk. 18.21. : we thank God (say we) for all: but when it cometh to trial, the case will be like that of the ten lepers. Ten were cleansed, but one only returned to give God praise 
t Lu. 17.17.18. . Many enjoyers of God's blessings, few which return back to show their thankfulness. And this appeareth by three things: First by our general carelessness in the duties of Christian holiness. True thankfulness stands not in words and shows, but in the practice of obedience. The son in the Gospel who said, I go sir, yet want not 
u Matt. 21.30. , was he dutiful? so he who saith, I thank God, and, Blessed be God, etc. and yet careth not to dishonour God, is he thankful? Offering praise, and, disposing once way aright, are coupled together as companions 
x Psal. 50.23. : where the latter is wanting, the first is but a ceremony. He that having received a kindness from me, shall come to me and say, he thanks me, and when he hath turned his back, shall do me a displeasure; I will never think him to be thankful. He that cometh to God, like the Pharisee, with Lord I thank thee, 
y Luk. 18.11. , in his mouth, and yet maketh no conscience of sin, is but a dissembler. He hath jacobs' voice, but Esau's hands 
z Gen. 27.22. . His words are the words of blessing, but his deeds are full of cursedness. Sith then men generally live in gross sins to the dishonour of God, and to the discredit of religion, let their words be as they will, yet they shall be cast off as men guilty of unthankfulness. The second sign of our unthankfulness is, our passing over daily favours without respect: Health, liberty, rest, food, success in our affairs, these things are daily bestowed, yet we use them as swine, who eat the mast, but never look up to the tree from whence it falleth: we go to our meat, to our rest, to our labour without any signification of our acknowledgement from whom these things come; or of our opinion, that nothing can do us good without God's blessing. The third sign, is the cursedness of many of our language. Saint james maketh it a matter of impossibility, that God should be blessed by a cursed tongue; Doth a fountain at one place send out sweet water and bitter 
a jam. 3.11. ? Swearers, railers, slanderers, vicious speakers; as holiness cannot dwell in their hearts, so neither can their tongues be messengers of any true thankfulness unto God. To conclude this point then, if we will be thought truly to worship God, let us make conscience of the duty of thankfulness: if we will be thought truly thankful, let us declare our thankfulness by obedience, let us take all occasions to bless God for blessing us, and let us beware how we defile our tongues with cursedness. Thus much of the duty to be performed.  
Now followeth the description of the party to whom it must be performed: The Lord God of Israel. He is the Lord of the whole earth, according to that in the Psalm: The Earth is the Lords and all that therein is 
b Psal. 24.1. . How then is he the God of Israel? By Israel is meant the church & chosen people of God: and therefore the elect are called The Israel of God 
c Gal. 6.16. , & the true servants of God, Israelites indeed 
d joh. 1.47. . The state and Church of Israel was a type of the Church of God, selected and culled out from the rest of the world, to be a peculiar people to himself 
e Tit. 2.14. : so then; The God of Israel is the God of his Church: This is his especial dignity, as when a great man carrieth the name of his Baronry. Hence we are taught two things; the one is this, 
The 5. Doctrine.  The absolute and impregnable safety of God's Church: The Lord is the God thereof. God would have even the very situation of jerusalem to be a sign of his protection: As the mountains are about jerusalem, so is the Lord about his people 
f Psal. 125.2. : God is in the midst of it, therefore shall it not be moved 
g Psal. 46.5. : He will cover thee (saith the Psalmist to the whole body of God's people) under his wings, thou shalt be sure under his feathers, etc. 
h Psal. 91.4. . Behold, he that keepeth Israel shall neither slumber nor sleep 
i Psal. 121.4. . The Church of God is shadowed out by Solomon's bed: threescore strong men are round about it of the valiant men of Israel, they all handle the sword, and are expert in war, every one hath his sword upon his thigh for the fear by night 
k Can. 3.7.8. . Deservedly therefore said David, Blessed are the people whose God is the Lord 
l Psal. 144 15. .  

The Use.  This doth teach us a good lesson. All kingdoms have their periods, all states are subject to innovation, only the Church of God is of perpetuity: I will give salvation in Zion, saith God 
m Isay 46.13. , there shall be a place of refuge, and a cover for the storm and for the rain 
n Isay 4.6. . Natural men can see the uncertainty of all outward things, and the vanity of the greatest assurances, yet they take not the right course for safeguard: some use the policy of the unjust Steward 
o Luke 16.4. etc. : some verify the saying of Solomon, The rich man's riches are his strong city, and as an high wall in his imagination 
p Prou. 18.11. : some put all desperately to an adventure. The only way is to cleave to the Church of God, there the Lord will create a defence 
q Isay 4.5. . They which labour to keep the fellowship of God's people by the unity of the spirit in the bond of peace 
r Eph. 4.3. ; the Lord is their God, they shall be sure of the surest protection.  

The 6. Doctrine.  The other thing taught hence is, That to be one of God's people, a true lively member of his Church, is a man's greatest honour. It is (we see) Gods greatest honour, and his highest title, to be called the God of Israel, the God of his Church: He is (saith Paul) the Saviour of all men, specially of them that believe 
s 1. Tim. 4.10. . In the Church God is known, there he is worshipped, there he bestoweth the greatest prerogatives, and thence he receiveth the greatest honour. It is his chief honour to be the God of his Church; so is it our chiefest dignity to be true limbs of that society. Hence was David's desire, to have the Lord to lift up the light of his countenance upon him 
t Psal. 4.6. , and to be though but a Doorkeeper in God's house 
u Psal. 84.10. . Out of the Church there is no salvation; and, What shall it profit a man to win the world, if he should lose his soul 
x Matt. 16.26. ?  

The Use.  Many are wont to say, Who will show us any good 
y Psal. 4.6. ? To those which so demand, I answer, Behold here the chiefest good: the best and most absolute preferment, Seek the kingdom of God 
z Matth. 6.33. , labour to be one of God's people, thou canst not have a greater dignity.   

THE SECOND SERMON.  Because he hath visited and redeemed his people. 
WE have heard of the Proposition, (that the Lord God of Israel is to be praised.) Now followeth the proof thereof: For he hath visited and redeemed his people, etc. The sum of the proof is; that God is therefore to be praised, because of that great work which he hath wrought for the good and salvation of his Church. Hear we have two things to speak of: 1. The parties to whom the benefit of this great work appertains, and for whose sake it is wrought. 2. The work itself.  
Touching the first, they are God's people, that is, those which belong unto the election of grace, and which are in God's eternal counsel ordained unto life. Hence we are taught, That the blessings which do directly & immediately concern life eternal, only those are interessed in them, 
The 1. Doctrine.  which are God's people: This is plain in this place: For if the question be, whom the Lord did visit and redeem? 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 Angel, He shall save his people from their sins 
a Matth. 1.21. : there the benefit of salvation is restrained only to God's people. So again: I bring you tidings of great joy which shall be to all the people. The birth of Christ is a message of joy, but to whom? not to all: (for all do not rejoice therein) but only to the chosen of God: The people: The, is a word of special distinction 
b Luk 2 10. . Peace shall be upon them, and upon the Israel of God 
c Gal. 6.16. . Who be the Israel of God, but only those which are here termed his people? Ask 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 give himself? whom hath he redeemed from iniquity? whom hath he purged? only those whom he hath chosen out to be a peculiar people to himself. Christ speaking of his death, toeth it to his sheep: I lay down my life for my sheep 
d joh. 10.15. : but who be his sheep? even those which are given to him of his Father 
e vers. 29. . It is a special speech of limitation which Christ used in his prayer: I pray for them, I pray not for the world 
f joh. 17 9 . Many such places might be gathered together. We heard how God is the God of Israel, the God of his Church: He is so the God of his Church as that none else can have any interest in his love.  

The Use.  We hear much of salvation, of life eternal, of the glory to be revealed hereafter: These things are great, and only they are happy which shall enjoy them. All men almost promise these things unto themselves: there is not amongst us the veriest drunkard, or swearer, or vicious person, or Usurer, or despiser of good things, but if you talk with him, he will make show of a hope and expectation to be saved; of all other things, he maketh himself believe that he is surest of that. But let us learn this one thing, and meditate well of it, That eternal mercy, the benefit of redemption by Christ, the deliverance from the bondage of spiritual enemies, these things belong not to all: Many, even of those which profess 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 only to whom these things appertain. Look to it, be sure thou art one of God's people; otherwise, when mention is made of the things which concern eternal life, I say to thee as Peter did to Simon Magus, Thou hast neither part nor fellowship in this business 
h Act. 8.21. . But how shall I know (wilt thou say) that I am one of God's people? I will tell thee plainly: How is a man known to be one of the King's subjects? one (as we say) of the King's liege people? Even by this: his obedience to the wholesome laws of the kingdom. So in this: holy obedience is the mark and badge of God's people: My sheep hear my voice 
i joh. 10.27. . Ye are my friends, if you do whatsoever I command you 
k joh. 15.14. . It is not the twanging of religion upon the tongue, but the practice of holiness in the life, which showeth a man to be a Christian: God's peculiar people are zealous of good works 
l Tit. 2.14. . To this therefore we are now come: Wouldest thou be sure that the treasures of happiness which are stored up in Christ, belong to thee? inquire into thyself whether thou be one of God's people: Remember how God's people are discerned, They hear my voice, saith our Saviour. If Christ's voice in his word be not even music in thy ears, yea sweeter than honey, and the honey comb 
m Psal. 19.10. , dearer than thousands of gold and silver 
n Psal. 119.72. , the joy and rejoicing of thy heart 
o jer. 15.16. : If the fruits of holiness appear not in thy life, but rather the unfruitful works of darkness 
p Eph. 5.11. , those works of the flesh which S. Paul speaketh of 
q Gal. 5.19. ; thou art none of God's people, no subject to his kingdom, but a very rebel & traitor to his Majesty; and when thou thinkest to thrust in among Saints, to enjoy the felicity of his chosen 
r Psal. 106.5. , thou shalt hear that heavy sentence pass upon thee and such as thou art; Those mine enemies, which would not that I should reign over them, bring hither and slay them before me 
s Luk. 19.27. .  
Now we are come to the work itself, where many things come in order to be touched. 1. The fountain & beginning thereof, (He hath visited). 2. The general nature of the work itself, (Redeemed). 3. The means of it, (And hath raised up the horn, etc.) 4. The evidence of it; the testimony of the Prophets, in whom the covenant of grace and the oath of God to Abraham are at large recorded (As he spoke by the mouth, etc. 5. The end of it, (That we being delivered &c.) Of these shall be spoken in order.  
The beginning and fountain of all is God's 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 sin upon them 
t Exod. 32.34. . The Lord cometh out of his place to visit the sin 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 conversion is called, the day of visitation 
y 1. Pet. 2.12. : So then here: God hath visited, that is, he hath graciously and mercifully looked upon his people, he hath scene and beheld with a pitiful eye the misery and bondage of his chosen, and he is now, as it were, come amongst them to show them kindness. This visiting on God's part having this signification, and being here put in the first rank, is the ground and spring of all which followeth; 
The 2. Doctrine.  and it affords us this doctrine: That the kindness and mercy, and free grace of God, is the beginning and the fountain of all those good things which do concern eternal life. Consider the place: Many things are here spoken of Redemption: of a Horn of salvation; of a Covenant and oath of grace: But whence proceed all these, but from the sole mercy of God; even from his gracious disposition to visit his people? Where visiting is, there is presupposed a very woeful estate: Visit now yonder cursed woman, said jehu of jezebel, meaning to respect her above her desert 
z 1. King. 9.34. . It is easy to show out of the Scripture how the love, mercy, and grace of God are noted, as the beginning of those things which concern salvation. The Lord (saith Moses to the old Israelites) did not set his love upon you, nor choose you, because ye were more in number than any people, &c. but because the Lord loved you, etc. 
a Deut. 7.7.8. . Now the people of Israel were a type of God's people: Canaan a type of heaven: it was Gods free love which moved him to bring them into Canaan; it is his free grace for which he vouchsafes to advance us to heaven. When mention is made of the course and order of our salvation, these and the like speeches still come in: So God loved the world 
b joh. 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 righteousness which we had done, but according to his mercy 
e Tit. 3.5. , not that we loved God, but that he loved us 
f 1. joh. 4.10. , who hath given unto him first 
g Rom. 11.35. ? These speeches agree with the manner of speech here used, and do show plainly that there was nothing in man to move the Lord to reach out his arm of deliverance; all proceeded from the absolute and undeserved freedom of his grace. Many things there were in man to provoke God in his justice finally to forsake him, nothing which might induce him to show the least degree of favour.  
Besides that this doth overthrow all Popish opinion of merit, 
The Use.  and (which is the main end of all) sets out the grace and mercy of God to the full; it serveth to quicken in us that duty of thankfulness, of which we heard before, and which Zacharie did here perform. A great blessing requireth great thanks, but the freer the blessing is, the greater should the thankfulness be. All my father's house (said Mephibosheth to David) were but dead men before my Lord the King, yet didst thou set thy servant among them which did eat at thine own table 
h 2. Sa. 19.28. . The less desert he found in himself, the more deeply did he hold himself bound unto David: so that when we look upon the greatness of the blessing on the one side, (namely, life eternal, and a kingdom which can not be shaken) and then the smallness of our own desert on the other side, who were but dead men before the Lord, even dead in trespasses and sins 
i Eph 2.1. , we may well say with David, What shall we render unto the Lord 
k Psal. 116.12. ? This must needs condemn our carnal mindedness: some things do sometimes fall from us, by way of thankfulness for outward things; as health, peace, seasonable weather, and such like: but the greatest blessing, the chiefest favour, and to which of all other we can lay the least claim, is scarcely once made mention of: Blessed be God that hath visited us when we were dead in sin; thanks be to God for his Son Christ jesus. How are we bound to his Majesty, who hath showed us this mercy to redeem us! It is a rare thing to hear of such a speech. It showeth that we mind only earthly things 
l Phil. 3.19. . Corn and Wine, a full basket, and a full barn, these things will affect us; but the Lords merciful visitation in his Son Christ, in pulling us out of the jaws of Satan cannot move us: It is a fearful sign, even that we are enthralled unto Satan, and in the very bond of iniquity 
m Act. 8.23. . For did we feel and apprehend our own desert, to be eternally forsaken, and the riches of God's mercy in visiting us with his salvation, our spirits would be so ravished therewith, that all other things would seem vile and base in comparison of this one. Thus much of the fountain of this great work, which serveth notably to beat down Merit, and to stir up thankfulness.  
The general nature of the benefit is set down in this word (Redeemed.) To redeem is (as we know) to buy out: the very word in the common usage of it presupposeth a bondage and captivity. 
The 3. Doctrine.  Whereupon just occasion is given us to consider that miserable servitude in which by nature we are all. This servitude is said to be under the power of darkness 
n Col. 1.13. , that is, under the power of spiritual enemies: which are three: 1. sin.. 2. Death. 3. The Devil. Sin maketh us subject unto death: for the wages of sin is death 
o Rom. 6.23. . Death brings us into the full and absolute power of the devil: That we are naturally servants to sin, it is plain by the Apostles complaint: I am carnal, sold under sin 
p Rom. 7.23. . It is a true rule, To whomsoever we give ourselves as servants to obey, his servants we are 
q Rom. 6.16. : and, whosoever committeth sin, is the servant of sin 
r joh. 8.35. : Now it is apparent that naturally we obey sin in the lusts thereof: and, give our members as weapons of unrighteousness unto it 
s Rom. 6.12.13. ; every member hath his task in the service of sin, as the Apostle showeth 
t Rom. 3.13. etc. , and whereas slaves and bondmen do their services and base offices grudgingly and discontentedly, we do the business of sin, willingly, readily and joyfully. Again, that we are slaves to eternal death it cannot be denied: For what was it which God said to Adam: In the day that thou eatest thou shalt die the death 
u Gen. 2●▪ 7. ? Assoon as he had sinned, that sentence laid hold upon him, and death eternal became his portion. Now, lastly for bondage under Satan, the Apostle saith, that so long as we are the children of disobedience 
x Eph. 2.2.  he worketh in us, we are in his snare, and are taken of him at his will 
y 2. Tim 2.26. . This is the common slavery of all: there is not the greatest, nor noblest, nor mightiest, nor fairest, nor wealthiest among the sons of men, but he is in his natural estate thus enthralled. Let men boast never so much in outward respects, as sometimes the jews did, We were never bond to any 
z joh. 8.33. , yet till the Son shall make them free 
a vers. 36. , this is their captivity. We read of the bondage of the Israelites in Egypt, there they were kept under with burdens, and made weary of their lives by sore labour 
b Exod. 1.11.14. ; under the Philistims 
c 1. Sam. 13.19. ; under the Midianites 
d jud. 6.3.4. ; under other nations 
e Psal 66.12.78.60.61. etc. ; of the slavery of Samson bound with fetters and made to grind 
f jud. 16.21.  like a horse: These particulars were grievous to be born, but to this spiritual captivity they are nothing. When baseness, and cruelty, and spite are joined together in an oppressor, how heavy must the yoke needs be? Now, what base thing than sin; what more cruel than death; what fuller of venom than the devil? Who is able to describe the misery of that bondage, where there is such a concurrence of such a threefold extremity? This is our slavery, this is that from which we are redeemed: from sin unto holiness, from death unto life eternal, from the power of Satan into the glorious liberty of the sons of God. For this purpose a Price 
g 1. Cor 6.20.  was paid, but of no common value; (for we were not redeemed with corruptible things 
h 1. Pet. 1.18. , he gave himself a ransom 
i 1. Tim. 2.6. , he took on him the form of a servant 
k Phillip 2 7. , to free us from this eternal slavery. We may truly say, This was the Lords doing, and I pray God, it may be marvelous in our eyes 
l Psal. 118.23. The 1. Use.   
Here is first a good lecture of humility, the best and the hardest lesson of all others: the best, because I may say of it as jacob did of Bethel; This is the gate of heaven 
m Gen. 28.17. : the hardest, because we are full of self-love, and there will be no small a do to make us low in our own sight 
n 2 Sam. 6.22. , and as nothing in our own seeming. Let us in this word (Redeemed) (as in a glass) behold what we are, and what just matter we have of humility, and how little reason to be secure. The very name of a servant or bondman, or vassal, were enough to put a man down in his own conceit; but to be servant to so base a thing as sin, to so hateful a person as the devil, to so terrible a thing as eternal death, I do not see how any man may be able to express it. Whosoever therefore thou be, who hast been foolish in lifting up thyself 
o Prou. 30 32. , thinking better of thine own soul's estate than there is cause, henceforth lay thine hand upon thy mouth, learn to abhor thyself in dust and ashes 
p job 42.6. , remember, that whatsoever opinion thou hast conceived of thyself, yet the verdict of the Scripture (which is the voice of God) is, that thou art by nature a slave under the power of darkness: Satan is the prince of darkness, thou art his subject; hell is the kingdom of darkness, and that is thine inheritance. When thou considerest this, smite thy breast with the Publican 
q Luk. 19.13. , pray the Lord to humble thee, that the glad tidings of salvation in Christ may be welcome to thee.  

The 2. Use.  Secondly, here is also a good lesson of obedience. Ye are bought for a price, therefore glorify God etc. 
r 1. Cor. 6.20. . It is a very direct inference. God hath redeemed us, freed us from thraldom and from captivity: what should we refuse to do for him, even by way of thankfulness? Besides, it is a matter of great equity: Ye are not your own, saith the Apostle 
s vers. 19 ; we are not in our own power, his we be who hath redeemed us: and wherefore hath he redeemed us? what, that we should still serve sin, that we should follow the vain conversation of the world, and be led by the sway of our own hearts? Surely no. But to be zealous of good wonks 
t Tit. 2.14. . I say then with Paul: How shall we, who are thus redeemed, and to this end redeemed, live yet in sin 
u Rom. 6.2. ? Shall we live to the dishonour of God, to the shame of religion, serving our own lusts, and drowning ourselves in the pleasures of sin, who have received so great a deliverance? God forbidden. What shall we think of the unthankful Israelites, who being mightily delivered out of bondage, yet cried, it had been better for us to serve the Egyptians 
x Exod. 14.12. ? We must needs say they were unworthy of so great a blessing. Take heed we do not make it our own case. God hath sent his Son to redeem us, and to free us from the thraldom of death, of sin, and of Satan: We profess that we rejoice in this: yet when we be called upon to shake off the yoke of sin, & to become the servants of righteousness 
y Rom. 6.18. , we seem to say as those Israelites did, Let us be at rest: we would be content to be freed from death, the wages of sin, but the business of sin we would rather than our life we might continue in. We have some corrupt humour or other, that, let the Lord say what he will, we must needs give satisfaction to. Men would serve God and Mammon too 
z Luk. 16.13. , God and their bellies too 
a Phil. 3 19 , God and drunkenness too, God and whoredom too, God and their pleasures too. This is a poor religion: this is a slender requital for so great a benefit as redemption: Those which are redeemed, are redeemed from their vain conversation 
b 1. Pet. 1.18. . If thou be ensnared in the sensual delight of thine own sins, I cannot see how it can be said of thee, that thou art one of Gods redeemed. When a battle is ended, can it be said that such a one is ransomed from the enemy who still followeth his camp, and willingly doth whatsoever he commands? No. If I see thee live in the service of sin: I am sure thou art not yet within the compass of redemption. Remember we this Use: when thou hearest Redemption spoken of, think thou; Hath God redeemed us by his sons blood, and shall I draw back and choose rather to run mine old course in following the lusts of sin? God forbidden: Say rather: O Lord, I am thine, thou hast bought me, thou hast paid full dearly for me, thou hast best right unto me, thee will I serve: O strengthen me by thy grace, that my secret sin may not ensnare me, that corruption may not get dominion over me.   

THE THIRD SERMON.  VERS. 69. 
And hath raised up the horn of salvation unto us in the house of his servant David.  
THe next thing which cometh to be handled, is the means by which this great work of Redemption is effected; and that is set down in this verse. Where we have two things to consider: 
The points to be handled in this Sermon.  1. A matter done: (He hath raised up the horn of salvation unto us.) 2. The place where it is done, (In the house of his servant David.)  
In the former point, two things must be inquired. 1. Who is meant by this Horn of salvation. 2. Why the party meant by this title is so styled. He that is here meant by the Horn of salvation, is jesus Christ: For under heaven there is given no other name whereby we must be saved 
c Act. 4.12. , and, to him give all the Prophet's witness 
d Act. 10.43. . If he then be the party whom all the Prophets pointed at, as the alone restorer of mankind, if there be no other means of salvation; who should be meant by the Horn of salvation, but only He? Now for the next, why he should be so entitled, it will easily appear, if we consider the usual form of speaking in the Scripture. The spirit of God is wont by this word (Horn) to note out Power and Strength: as in those words, All the horns of the wicked will I break 
e Psal. 75.10. , that is, I will take down and abate the height and strength of the wicked: and jeremy speaking of the ruin of the kingdom of Moab, saith thus, The horn of Moab is cut off 
f jer. 48.25. . The power and greatness of states and kingdoms and commonwealths 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 use it both for defence if they be assaulted, and for offence if they have an intent to vanquish. So that by an Horn of salvation is rightly understood (as it is usually translated) a Mighty salvation, or, a Saviour of admirable and exceeding power. Hereupon than we have occasion to discourse of the power and strength of our Saviour, and that two ways. 1. As it concerneth the salvation of his Elect. 2. As it respecteth the confusion of the wicked.  
Touching the first, this is the doctrine: That jesus Christ is every way furnished with sufficiency of power, 
The 1. Doctrine.  for the accomplishment of the work of Redemption which he undertook. This is easily proved. It pleased the Father, that in him all fullness should dwell 
g Col. 1.9. . If all Fullness, surely than Fullness of power: and the word (dwell) is very effectual, signifying the perpetuity of his power: it is not for a turn or two, but eternally remaining in him, for the beginning, continuing, and perfecting of the salvation of his chosen. Again, it is said of him, that God the Father hath sealed him 
h joh. 6.27. . God hath (as it were) set a mark upon him, and noted him out, as the only Saviour. He hath lifted him up 
i Act. 5.31. . Now it were a disparagement to the wisdom of God, to call the whole world to a dependence upon him for their salvation, if he were not in full and absolute manner able to effect it. Thirdly, if we consider the nature of that which he was to do for man's redeeming, we shall see his power to effect it. He had two things to do, if he would procure our salvation. First he was to save from destruction (which was due for the multitude of our sins.) Next he was to invest into eternal happiness, into which (because of our spiritual nakedness) the justice of God could give us no admission. To do the former of these, he took upon him our sins, he bore them in his body 
k 1. Pet. 2.24. , he was made sin 
l 2. Cor. 5.21. , and, that hand-writing which was against us, he took out of the way 
m Col. 2.14. , and upon his cross triumphed 
n vers. 15.  over all our spiritual enemies. To accomplish the latter, he put upon us his own righteousness, that so we being clothed with that white raiment 
o Reu. 3.18. , & with the garment of salvation 
p Isay 61.10. , as jacob with the apparel of his brother Esau 
q Gen. 27.15. , might obtain the blessing. Thus is that fulfilled which was said: God gave his only begotten Son, that whosoever believeth in him should not perish but have life everlasting 
r joh. 3 16. . Should not perish, that he did by being our Redemption 
s 1. Cor. 1.30. : But have life everlasting, that he brought to pass by becoming our Righteousness 
s 1. Cor. 1.30. . Many things might easily be produced for this purpose, but these may suffice. Only this one thing is to be noted, that the salvation wrought by Christ, as it may be called mighty, because of the present fullness, so doth it deserve the same name, because, being done nothing is able to undo it. Othniel delivered the Israelites from Chushan, and is therefore called their Saviour 
t jud. 3.9. , yet they fell after into the hand of Moab 
u vers. 12. . Ehud rescued them from the Moabites 
x vers. 28. etc. , yet became they servants to the Canaanites 
y jud. 4.2. . And a Physician is sometimes a means of health, in one disease, yet the same party may after sicken, yea and die for all that. But in this work of redemption it is otherwise: it is a thorough piece of work. He that believeth etc. shall not come into condemnation, but hath passed from death to life 
z Ioh 5.24. . I give my sheep eternal life, they shall never perish etc. 
a joh. 10.28. . Thus we see how Christ is a Horn of salvation: The salvation procured by him is plentiful, (every way answerable to our spiritual need) and perpetual, no sin of man, no malice of hell is able to undo it.  
The first use hereof is, 
The 1. Use.  to let us see the wrong which Popish religion doth to the whole mystery of Christ. He is called (as we have heard) a Horn of salvation, because of his absolute sufficiency to effect that work of salvation which he hath undertaken. Papists, as though Christ were not sufficient, or his horn strong enough to batter down the kingdom of the devil, and fully and wholly to reconcile us unto God, adjoin other things, as it were to supply that which is wanting in him, or to perfect that which he hath begun: as for example: with his offers of grace, our free-will; with his righteousness, our good works; with his satisfaction for eternal punishment, our satisfaction for temporal punishment, either here in Earth or in Purgatory; with his intercession, the intercession of Saints. Thus they have maimed the work of Christ; and by their gross and unfitting patcheries have utterly defaced it. We must believe the Scripture, which calleth Christ an Horn of salvation, that is, (as it seemeth to be expounded by the Apostle) one, who hath by himself purged our sins 
b Heb. 1.3. : that which he hath done is a work complete and entire; he himself only, without any assistance, hath and doth effect it. Many things are left unto us by way of obedience, but nothing by way of promoting that which he hath begun. Thus this phrase (a Horn of salvation) is as an Horn of iron, to break down all those unwarrantable supplies, which the Church of Rome conjoineth and coupleth with the absolute and all-sufficient work of Christ jesus.  
Secondly, 
The 2. Use.  this is a doctrine full of comfort to every humbled Christian: as for example: Thou seest weakness in thyself, of understanding, of will, of affection, of action, thou art unable to do any thing by which God might be pleased, or thine own soul helped forward unto life: Turn now the eyes of thy faith to this Horn of salvation: thou shalt not find so much weakness in thyself, as thou shalt find might and power in him; not so much emptiness in thyself, as fullness in him; not so much poverty in thyself, as plenty in him; & happy thou if the apprehension of thine own weakness, make thee to long to be established and upheld by his power. Offenders were wont of old to fly for succour and safeguard to the Horns of the altar 
c 1. Kin. 1.50. : so when thou feelest thyself pursued by Satan, and even to be arrested by the wrath of God, fly to this Horn of salvation, labour to hold fast upon it by faith: say, as did jacob to the Angel: I will not let thee go except thou bless me 
d Gen. 32.26. . This is the surest covert: thou shalt be sure under his feathers, his truth shall be thy shield and buckler 
e Psal. 91.4. . Thus much touching the power of Christ for the salvation of his chosen.  

The 2. Doctrine.  The next is, that he is of absolute power for the full and final overthrow and confusion of his enemies. For Christ is armed either way; he is a Horn, both to defend and to strike: He is a precious stone, and he is a stone of offence 
f 1. Pet. 2.6.8. , and even in that that he is an overthrow to the wicked, he is a salvation to his chosen: according to that saying of Paul's, that persecution, was to the adversaries a token of perdition, and to them which were troubled, a token of salvation 
g Phil. 1.28. : and so the same Apostle saith, that by the Fall of the jews, salvation cometh to the Gentiles 
h Rom. 11.11. : And of this power we must consider necessarily: Now what and how great it is, may be gathered out of the second Psalm. In the beginning of the Psalm, mention is made of the opposition of the world, and of men of all sorts, against the spiritual kingdom of Christ jesus: The kings of the Earth band themselves etc. 
i Psal. 2.2. . Afterwards 
k vers. 9  is set down both the easiness and the irrecoverablenesse of their destruction. He is compared unto some mighty man, having in his hand an iron sceptre, or mace of brass; his enemies are likened to an earthen pot. Now common sense teacheth us how easy the breaking of a Potter's vessel is with a rod of iron: A knock with an instrument of much more weakness were sufficient to break it, but, being of iron, the very weight of it alone, must needs crush it into many pieces. As this comparison showeth the easiness of the wickeds overthrow, so it maketh known the irrecoverablenesse too. And therefore the breaking of a potter's vessel is usual in the Scripture, to signify an utter and irrecoverable destruction 
l Isay 30.14. jer. 19.10.11. . I remember what is said of Antichrist, one of Christ's strongest adversaries, that yet Christ shall easily destroy him, even with the Breath of his mouth, 
m 2. Th' 2.10. . His enemies shall lick the dust 
n Psal. 72.9. : He shall wound even kings in the day of his wrath, and smite the head over divers countries 
o Psal. 110.5.6. . This was the stone cut without hands, seen by Nabuchadnezzar in his dream; which smote the image upon his feet and broke them to pieces 
p Dan. 2.34. .  
This is a caveat to all the wicked enemies of the grace and kingdom of Christ jesus; 
The Use.  they may here see the certainty of their absolute overthrow. A head of glass, against an head of brass, what will become of it? The thistle that is in Lebanon, sent to the Cedar that is in Lebanon, said jehoash king of Israel to Amaziah 
q 2. Kin. 14.9.  far greater is the difference betwixt this Horn of the house of David, and those presuming weaklings, which are not afraid to withstand him. To all such I say with the Apostle, Do ye provoke the Lord to anger, are ye stronger than he 
r 1. Cor. 10.22. ? But (thou wilt say to me) who be these enemies of Christ, whom he thus will quell and destroy? I answer, they are his enemies, who will not that he should reign over them 
s Luk. 19.27. . But how doth Christ reign? with his word, this is the sceptre of his kingdom, and the Rod of his mouth 
t Isay 11.4. . They which obey his word are his subjects, they which disobey are his enemies. But what is it to obey his word; to be present now & then at the preaching of it? No: For so be many sleepers, scorners, Atheists, Church-papists, drunkards, whoremasters, Usurers, etc. all which notwithstanding shall be shut out of the new jerusalem 
u Reu. 21.8.22.15. . But to obey the word, is, to be ruled by the word, to walk according to the Rule 
x Gal. 6.16.  of the word. You are my friends, if ye do whatsoever I command you 
y joh. 15.14. . If any man hear the word of Christ never so often, yet do yield no obedience to it, he shall have his part among the enemies of Christ jesus. So then, Christ is a Horn of power to bruise his enemies. Art thou none of his subjects, dost thou not suffer his word to bear sway with thee, and to reform thy corrupt and carnal conversation, but livest rather in gross sins, to the disgrace of it, and to the reproach of the profession thereof? thou art an enemy to his Majesty, and one of those whom he will consume with the breath of his mouth, and whom with the rod of his wrath he will break in pieces like a potter's vessel.  
We are now come to the second point, the place where this Horn of salvation is raised up: In the house of his servant David. That we may make the best use of this place, we must consider in what state David's house was then when Zacharie indited this Hymn. The House of David was the stock royal, and to his lawful heirs belonged the crown of judah; but, at this time, David's kingdom was decayed, the glory of it was dimmed and defaced, the government and sovereignty was fallen to strangers, the next heir, as the right of his succession was not ordinarily and universally known, so he lived in poor estate: joseph was become a Carpenter. Out of this decayed family of David, was this Horn of salvation raised: It did bud 
z Psal. 132.17.  out of this dead stock, even as a root out of a dry ground 
a Isay 53.2. . Thus at once were joined in Christ's person, Nobility and Poverty. Nobility in regard of his birth (he was of David's stock): poverty in respect of his present estate, the glory and pomp of the kingdom being quite overthrown. Out of this, four profitable points are to be observed. 
The 3. Doctrine.   
The first is: That that Christ in whom we believe, is the very same which was to come into the world, and besides whom 〈…〉 is to be looked for. The Scripture had foretold that it should be the son of David, and rise out of his stock. The Lord hath sworn in truth unto David, and he will not shrink from it, saying; Of the fruit of thy body will I set upon thy throne 
b Psal. 132.11. . He shall sit upon the throne of David 
c Isay 9.7. . I will raise unto David a righteous branch 
d jer. 23.5. . As it is clear in the old Testament, that the Messias should be made of the seed of David according to the flesh; so the new Testament evidently showeth how the same was fulfilled in Christ: for this cause the Evangelists do labour to make manifest the descent of joseph and Marie from David. Matthew 
e Matth. 1.  maketh it plain, how notwithstanding the mean estate which joseph was fallen into, yet the right of the kingdom rested in him. Luke 
f Cap. 3.  showeth how Marie was naturally descended out of David's loins. Both Matthew and Luke join in Zorobabel, and from him derive the line both of joseph and Marie; of joseph by Abiud 
g Math. 1.13. , of Marie by Rhesa 
h Luk. 3.27. . So that our Saviour, by Marie was borne of David, by joseph was next heir to the crown: For although he came not of joseph according to the flesh, yet being the next of his kin, and joseph being childless, he was by the law (of force among the jews) to succeed him as his lawful heir. This right of Christ's was apparent: the Star 
i Mat. 2.2.  showed it: Herod 
k Vers. 7.  perceived it: Christ acknowledged it 
l joh. 18.37. : Pilate granted it 
m joh. 19.15. , and the jews when that matter was questioned before Pilate, could not tell whom to name against Christ but Caesar 
n In the same verse. .  
This serveth notably for the confirmation and settling of our faith in a point of the greatest moment, 
The Use.  and in which it is dangerous to be mistaken. For what reason have we to rely upon Christ for salvation, unless we be assured that he is the anointed of God, even that very Saviour upon whom we may boldly depend? Our Saviour told us, that there shall arise false Christ's 
o Mat. 24.23. : how shall we be able to discover them, and avoid deceit by them, if we be not settled in this point. It is good for us therefore to 〈◊〉 how the old and new Testament do herein agree 〈◊〉 out of the harmony of both, we may for the grounding 〈◊〉 our faith derive a comfortable conclusion.  

The 4. Doctrine.  The second point observed from hence is: That our Saviour Christ is a person of great nobility, even the noblest that ever was. For one way he was the eternal Son of the most high, & another way (as man) lineally descended from the patriarchs & renowned kings of judah: It is a very Honourable style which is given him in Scripture, far surpassing the royal style of any earthly monarch: Wonderful, Counsellor, The mighty God, the Everlasting Father, The Prince of Peace 
p Isay 9.6. : I will make (said the Lord) my first born higher than the kings of the earth 
q Psal. 89.27. . And therefore both kings and judges are willed to kiss 
r Psa. 2.10.12.  him, and to do homage to him, and the very Angels also are commanded to worship him 
s Heb. 1.6. . And whereas all kingdoms have their ends, and the greatest Princes die as men, and fall as others 
t Psal. 82.7. ; his Throne is for ever and ever 
u Heb. 1.8. .  

The Use.  This teacheth men of birth and blood not to stand too much upon their Pedigrees and Ancestors, as though Nobility stood principally in this, that man is borne of man; If they affect the true nobility, they must labour to be the children of God by regeneration in Christ. This is the best ornament of blood: Noble birth without new birth in Christ is but an earthly vanity. Though a man be able to show never so glorious a line of progenitors, yet if he be not a repentant sinner, he is but base and vile in the sight of God. To be by faith engraffed into Christ, is the true Honour, this doth invest a man into that royalty which is in the Person of Christ, and maketh him both to be an heir of the Earth, and to have a title of inheritance into heaven.  

The 5. Doctrine.  The third observation hence standeth thus: That whereas Christ, albeit of David's stock, and heir apparent to the crown, came notwithstanding when the outward glory of the kingdom was utterly gone, therefore The kingdom of Christ is no earthly kingdom. My kingdom (said he himself to Pilate) is not of this world 
x joh. 18.36. . Hereupon was his withdrawing, when the people sought him to make him king 
y joh. 6.15. , and his refusal when he was requested, to determine a case of inheritance betwixt two brethren 
a Luk. 12.13. , and his charge to his Apostles, not to be as the Lords of the Gentiles 
b Math. 20.25.26. . It is one of the jews errors to think otherwise, and his Disciples were long carried away with that conceit; for even at the point of his ascension, they propounded him a question that way: Lord wilt thou at this time restore the kingdom to Israel 
c Act. 1.6. ? But Christ came purposely when the Sceptre was departed from judah 
d Gen. 49.10. , to show that he came to effect a spiritual deliverance, and not to erect an outward state.  
This warneth us, 
The Use.  not to affect nor embrace the profession of Christianity, as a condition of outward greatness. Our Saviour must not be followed as a great Lord, to grant us Leases, and Farms, and good preferment in the world: these things must not be expected: We must follow him rather as one contemned, as the reproach of the world, as a manful of sorrows 
e Isay 53.3. . When Zebedeus sons (dreaming of an outward state) were suitors to Christ to have 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 drink of 
f Math. 20.22. , that is, of partaking with him in his affliction; showing how much they are deceived which look for worldly advancement by his service. True it is, he is able to bestow outward honours upon his followers, (for the earth is his, and all that therein is 
g Psal. 24.1. ,) & he doth often also give them to those that fear him: But yet they must not be held as matters annexed to the state of a Christian, as though every one that hath them, were by and by a good Christian, and he which hath them not, were to be reputed as no good servant unto Christ. For the fatness of the earth was given as well to Esau as to jacob 
h Gen. 27.39 , and it is possible for the beggar to be carried by A●…to Abraham's bosom, when the soul of the rich man ●…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 ourselves to the service and profession of his name, should not make outward prosperity, and worldly things, the end of our hope, lest (so doing) we run into one of these two extremities; either, if we have it not, to grow discouraged, and to be weary of our profession; or if we have it, to presume, that we are therefore highly in God's favour.  

The 6. Doctrine.  The fourth point noted hence is this: That outward greatness is of no value for spiritual uses. Christ was raised to do this great work, and to be the Horn of salvation; out of the poor outward estate of David's house: Now if for the spiritual use, any outward greatness had been behoveful, Christ would have chosen a time when David's house was in the highest glory, and not have come now when the honour of it lay even in the dust: And this was the reason why all things were purposely carried after a mean fashion. The place of his birth was not jerusalem (the head city of the kingdom) but Bethlehem: (little among the thousands of judah 
k Micah 5.2. :) The house, not some great Gentleman's place about the town, but a common Inn; in the Inn; not the best lodging or fairest room, but the stable; not laid in some rich cradle, but lapped up 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 poor shepherds; himself followed not with any train of note, but with men of the meanest rank, contemned in his life, and evil entreated in his end.  

The Use.  This serves to put down the great, rich and mighty men of the world, who do so pride themselves in their greatness, their wealth, their fullness, their glory, their abundance, that without these they suppose no great thing can be effected: They trust (saith the Psalmist) in their goods, and boast themselves in the multitude of their riches; yet a man can by no means redeem his brother, he cannot give his ransom to God 
l Psal. 49.6.7. . Our Saviour in a poor despised estate, hath done that, which all the Monarches and Politicians in the world, though they had laid all their wealth and wit together, could never have brought to pass.   

THE FOURTH SERMON.  VERS. 70. 
As he spoke by the mouth of his holy Prophets, which were since the world began, saying, That he would, etc.  
THe evidence of this work of man's redemption cometh now next to be spoken of. In which, these several points must be handled. 1. That it is necessary for the strengthening of a man's faith, to observe the course and order and agreement of the Scripture. 2. That from the world's beginning God foretold all things concerning Christ. 3. That that which was delivered by their mouth was spoken by God. 4. What the sum is of that which they spoke. 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 needful to note the order & agreement of the Scriptures. For indeed, whereupon was Zecharie his faith built, but upon the courses of holy writ? upon the accomplishment of the ancient Prophets, which he now beheld. He was able to say to himself; This which I now see to come to pass, I am sure is no other, but that which formerly hath been foretold; as the Prophets spoke, so is it now fulfilled. To this very thing Christ exhorts: Search the Scriptures, they are they, which testify of me 
m joh. 5.39. . By this he endeavoured to settle his Disciples faith: He 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 Paul's course for the establishing of his hearers: He disputed by the Scriptures 
o Act. 17.2. ; he 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 be fulfilled 
r Mar. 14.49. , Thus the Scripture was fulfilled 
s Mark. 15.28. ; which argueth the care and purpose which the Spirit of God had, to ground our judgements upon the Scripture. So in our times when we see the same things happen, which we read in Scripture to have happened; when we see such things come to pass, as we find prophesied in Scripture, it is a great comfort, & a special strengthening unto faith. So did they to the Prophets, saith our Saviour 
t Math. 5.12. ; so it was Then, saith Paul 
u Gal. 4.29. The Use. .  
This showeth what enemies they are to their own faith, and comfort, who are wilfully strangers in the Scripture. Thou sayest, thou dost believe in Christ; but how knowest thou that he is the Christ in whom thou must believe; what assurance hast thou, that he is the person promised? When Satan, or the doubtings of thine own heart shall thus sift thee, what certainty art thou able to allege? and what is become of thy faith, which is built upon such a weak foundation? If thou didst dwell in an estate of land, of which thou couldst show no better evidence, thou wouldst think to be quickly shut out of doors. The Lord hath precisely set down particulars, (such hath been his care to establish our faith:) if we let the Scripture lie like some needless History, turning over (as too many do) the cards oftener than the leaves of the Bible, that we might be able to say (as every Christian ought) Thus it is written, and thus I believe; well may we talk of faith, but, that faith should be where there is such little experience in the rule and life & ground of faith (which is the Scripture) it is unpossible. These things were written that we might believe 
x joh. 20.31. . Dost thou not know what is written, how shouldst thou then be able to believe?  
The second doctrine of the place is: 
The 2. Doctrine.  That God from the world's beginning foretold by Prophets all things concerning Christ. This is manifest out of the course of the place in hand, & is easily confirmed. First in general, it is said, that unto Christ all the Prophets give witness 
y Act. 10.43. . Christ appealed to the Scriptures of the old Testament 
z joh. 5.39. , and in his discourse with the two disciples journeying to Emmaus, he found in every of the prophets something touching himself 
a Luk. 24.27. . Secondly, if any shall exactly peruse the old Testament, he shall find every specialty touching Christ distinctly set down: as namely, when he should be borne 
b Gen. 49.10. , where he should be borne 
c Mic. 5.2. , of what stock 
d Psal. 132.11. , of what kind of woman 
e Isay 7.14. , what manner of person, both God 
f Isay 19.6.  and Man 
g Gen. 3.15. , how he should be entertained 
h Isay 53.2.3. etc. , for what end he should come 
i Isa. 61.1.2.3. , by whom he should be betrayed 
k Psal. 41.9. , what manner of death he should die 
l Numb. 21.9. with joh. 3.14. , how he should be used in his execution 
m Psal. 22. at large. , where he should be buried 
n Isay 53.9. , how long he should abide in the grave 
o Ioh 1.17. with Math. 12.40. , that he should rise from death 
p Psal. 16.10. , that he should ascend into heaven 
q Psal. 68.18. with Eph. 4.8. . These & many more circumstances than these, the Prophets from the world's beginning did set down very exactly: so that there was nothing befell Christ from the first moment of his conception, until the last period of his time here on earth, (I mean of those things which are revealed to have befallen him; and which befell him as our Mediator) of which a man experienced in the Scripture might not truly say, Thus and thus it happened, as the Lord spoke by his Prophets, etc. Besides the ceremonies in the Temple and Tabernacle, in the daily Sacrifices and Sacrificers, all of them shadowing out something or other in the Christ to come, who was the substance of every type, and the body of every representation. It is worthy any man's pains to mark and observe how the whole mystery of Christ is lapped up in the Prophecies of the old Testament, and how the same is explained, laid open and unfolded in the story and application of the new: The pith and marrow and substance of both being this, jesus Christ, yesterday, to day, and the same for ever 
r Heb. 13.8. . The reason hereof on God's part is twofold: First the confirmation of our Faith: These things were written that we might believe 
s joh. 20.31. . Our faith by this course is strengthened after this manner: we see by this exact foretelling of the Prophets, that the whole course of our salvation is a matter framed by God, and the whole order thereof in every part and limb set down in his eternal wisdom and providence: out of which we may gather and conclude the certainty thereof, inasmuch as a plot which God hath laid, all the power of Satan cannot alter. Secondly, many base wrongs, many vile usages, and indignities befell our Saviour in the days of his flesh, the consideration whereof might make a man to doubt whether he could be the Saviour of mankind. But when we see that every such specialty is foretold by the Prophets, and so, that nothing came to pass but according to God's appointment, and that for some special end, that doubt is removed, and those particulars of his debasement, become grounds of comfort and of rejoicing unto us.  

The Use.  Now (for a use of this doctrine) we see here (as in a glass) the care which God hath had in all ages, from the very cradle (as it were) of the world, for the good and comfort of his Church. He hath not kept a word back which might be for the necessary information thereof. Every age hath been furnished with Prophets, and every prophet furnished with gifts, to instruct the Church in the mystery of Christ. It is a true saying, that the Lord did still reveal his secrets to his servants the Prophets 
t Amos 3.7. ; And the Prophets were all (like Moses) faithful in all God's house 
u Heb. 3.5. , and like Paul, they kept nothing back that was profitable, but showed all the counsel of God 
x Act. 20.20.27. . Wherefore may not God then say, as of old, What could I have done any more 
y Isay 5.6. ? If we now remain ignorant and unsettled in religion, ready to be carried about with every wind of doctrine 
z Ephe. 4.14. , Where is the fault, and against whom will ye plead? God hath not been wanting to us, neither yet is: but here is the misery of it, and that which will make hell even ready to burst with damned souls: My people will not hear my voice, Israel will none of me 
a Psa. 81.11. . Light is come, but men love darkness more than light 
b joh. 3.19. . The Sermons of the Prophets are recorded, read, expounded, but we will not hear them: we say rather with those wicked ones, Depart from us, we desire not the knowledge of thy ways 
c job. 21.14. . Let us remember what is said, Unto whomsoever much is given, of him shall be much required 
d Luk. 12.48. . We have the mystery of Christ, foretold by the Prophets, explained by the Evangelists, applied and enforced by the writings of the Apostles, pressed nearer to us and made more familiar by continual preaching; our ignorance is without excuse, our blood will be upon our own heads, our portion will be deeper in the pit of hell, than the Indians and Moors and Tartars, which never had the like means of spiritual information.  
The third instruction stands thus; 
The 3. Doctrine.  That that which was uttered by the mouth of the Prophet's God spoke: so are the words: As he spoke by the mouth, etc. The mouth of the Prophets delivered those things, but it was by direction and inspiration from above. So it is generally said of all the hoy Writ: Holy men spoke as they were moved by the Holy Ghost 
e 2 Pet. 1.21. . All Scripture is given by inspiration of God 
f 2. Tim. 3.16. . In the old time God spoke by the Prophets 
g Heb. 1.1. . I will be with thy mouth, said God to Moses 
h Exod. 4.12. . I have put my words in thy mouth, to jeremy 
i jer. 1.9. : The word of the Lord was in my tongue, said David 
k 2. Sam. 23.2. . The Holy Ghost spoke by the mouth of David said Peter 
l Act. 1.16. . God doth beseech you through us, saith Paul 
m 2. Cor. 5.20. . These places show, that the things uttered by these men, were not of their own devising, but came by special authority from above. For the making of the best profit by this point, let us look a little further into it. By the foretellings of the Prophets in this place, Zecharie (no doubt) understandeth 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 have Moses and the Prophets, that is, the Scriptures 
q Luk. 16.29. . Now that which is here said of the Prophets (that by their mouth God spoke) is true also of those which wrote the New Testament, according to that saying, that the whole Scripture is given 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 
s 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 understanding Christ opened 
t Luk. 24.45. , and with whom he promised to be 
u Mat. 28.20. . So that it is true of all the writers of the holy Scriptures, that God spoke by their mouths. Whereupon touching the Scripture we are here taught three things.  

Three things noted touching the Scriptures by occasion of this 3. Doctrine.  The first is, the Majesty of it. For how must not that needs be full of Majesty and of admirable excellency which proceedeth out of the mouth of the most high? We see in experience when books come to our hands, which contain some briefs of the Orations and speeches of the King, how apt we be to carry an higher estimation of them, than of other ordinary writings; and all is, because we measure the words by the worth and dignity of the Author: so in the Scripture; it coming from a God of infinite Majesty, there must needs be in it more than steps or prints of excellency. Hereupon they are called, the Great, or, Stately, or, honourable Things of the Law 
x Hos 8.12. . David 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 heavenly brightness and glory, that his natural eyes were even dazzled therewith, therefore he desireth God to do a cure upon his sight, that he may be able to behold them: Open mine eyes, etc. It is said of Christ, that he taught as one having authority 
z Matth. 7.29 ; there was another manner of state in his words, than in the Verbal Sermons and Lectures of the Scribes; And so (whosoever shall observe it,) shall see a kind of Majesty in the word of God revealed in the Scriptute, more than in any other writings.  
The use hereof is, 
The Use of the 1. note touching the Scripture.  to admonish us to beware of all slight and base and contemptuous using of God's word. That which God hath spoken must needs be majestical. If the Scripture be such an evidence of his eternal and incomprehensible Majesty, who shall dare to use it without respect? The Majesty of the Scripture is drawn sundry, ways into contempt: First, if it be in preaching handled negligently and irreverently. Secondly, if the phrases and sentences of it be drawn into common speech: Thirdly, if it be heard, idly, carelessly, scornfully, sleepily, which is the ordinary indignity offered to the Majesty of God's Word. If it were but one of Esop's fables, or a tale of Robin-hood, it could not be heard with less respect, or with more disdain, than it is by many. Yet, even Eglon, though but a Heathen, was better than such; who when he was told by Ehud, that he had a message to him from God, rose out of his throne 
a jud. 3.20. . When Pilate heard of having to do with the Son of God, he trembled 
b joh. 19.8. . Well then, when the Minister addresseth himself to the reading and to the opening of the Scriptures, remember we, that that which we shall hear is the voice of God: He speaketh by Man's mouth; let us think with ourselves how great Majesty must needs be in his words; and let us labour to make our behaviour in hearing, suitable to the state and excellency of that which is delivered.  
The second note touching the Scripture is the Authority of it. Is it God's voice? Then of itself it is of sufficient credit, and needs no other testimony to confirm it: It is also an absolute judge for the overruling 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 given the sentence, what exception shall we make, or to whom shall we appeal? Thus you see that hereupon is grounded the authority of the Scripture: of which authority of the Scripture you see also that there are two branches: One, that it is of sufficient credit to itself: The other, that it is in matters of Religion the supreme judge. Touching the first, we have this proof: I receive not (saith Christ) the record of men 
c joh. 5.34. . His meaning is, that he was of credit enough of himself, and needed no testimony from any other, for the confirming of that which he had d●…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 witness to avow it. If we receive (saith S. john) the witness of men, the witness of God is greater 
d 1. joh. 5.9. . There is none greater or more certain, than the divine testimony. This is enough, God hath spoken it; where shall we have a witness of better credit? Now for the supreme authority which the Scripture hath in judging; it is the same in the Church that the Law is in the commonwealth: To the Law (saith God) and to the testimony 
e Isay. 8.20. . Christ submitted his doctrine to the decision of the Scripture 
f joh. 5.39. : So did Paul 
g Act. 28.23. . An Umpire for matters of Religion had need of three things. First, it must be of that nature, that we may be assured that the verdict thereof is true. Secondly, it must be such, as from which it shall not be lawful to appeal. Thirdly, it must be indifferent, and without partiality. Now nothing hath these three properties but the Scripture, and therefore that only is fit to be the supreme judge in matters of Religion.  
This makes first against the Papists: Their opinion is, 
The Use of the 2. note touching the Scripture.  that the Authority of the Scripture dependeth upon the Church, that is, that it is therefore Canonical and of Divine credit and authority, because the Church, (that is, indeed, when the matter is well sifted, the Pope) hath so determined. This one place is sufficient to overthrow this fancy. The Scripture is the voice of God: shall not the voice of God be of credit to itself? must men come in for a witness to justify that unto us which God hath said is true? God forbidden. But, how shall I know (thou wilt say) that God hath spoken this or that? I answer; what, by the Church? Thou (perhaps) will't say so: but I demand; How shall I know, which is the Church? The Church must prove itself by the Scripture, and therefore the Scripture hath not its dependence upon the Church. Yet thou dost still urge, how thou shalt know the Scripture to be the voice of God. I answer: By itself: Therefore it is often called The Testimony 
h Isay 8.20. ; because it b●…witnesse to itself. Thou shalt know it by the e●●●●s: it is mighty in operation etc. 
i Heb. 4.12. , it will make thy heart to burn within thee 
k Luk. 24.32. . He that will not believe this witness, will believe none. It is the Church's Ministry which commends the Scripture, but it is not the Church's authority which maketh it to be Canonical. Another opinion of the Papists is, that the Scripture is not the absolute judge in matters of Religion, but the Church, that is, by their interpretation, sometimes the consent of the Fathers; sometime, the decree of a general Council; sometime the verdict of the Pope, whose faith cannot fail. They accuse the Scripture to be obscure, imperfect, the matter of contention, and therefore unfit to be a judge. But if that be true which is here, that the Scripture is the voice of God, who shall be more fit to determine? But (thou sayest) how shall we be certain of the sense? I answer: The Scripture is the interpreter of itself, as the Law of the Land is of itself: The Scripture is Light 
l Psal. 119.105. : As we see the light by the light, so the Scripture by itself. Who shall judge what is God's meaning but himself? 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 us and our Teacher's controversy about sundry things: These and these things are urged and persuaded, as good & necessary: such and such things are cried out upon, as evil and ungodly. The Preacher draweth one way by exhortation, we draw clean contrary by our conversation. He saith we must do thus and thus, we think it to be more than needs: He saith this or that is a gross sin, and will bring us to hell if we continue in it; we suppose there is no danger in committing it. Hear is now a question, and by whom shall it be decided? If we will have a judge which is able to give an absolute verdict, let us appeal to the Scripture, let us hearken what God saith; where shall we find a more sufficient arbitrator ●…ee is the only Lawgiver 
n jam. 4.12.  of his Church. Every action, every 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 have written and spoken, but God spoke by their mouths: I would we could be persuaded to yield to the Lords verdict revealed in the Scripture: What a notable reformation of sundry gross evils would soon ensue? Touching those things which we go about to persuade, as, diligence in the worship of God, care to hear and to profit by the Word, sanctifying the Sabbath, Chastity, Sobriety, Mercy, peaceableness and such like, sure we are, we have the Scripture on our sides, and men have nothing but humour, and custom, and obstinacy to oppose. If we will not yield to the judgement of the Scripture now for our conversion, we shall ere long be forced to yield unto it for our confusion.  
The third thing touching the Scripture noted hence, is the Truth of it: which followeth from hence necessarily. God is the God of Truth 
o Psal. 31.5. . How can there be any untruth in that which he hath delivered? I remember that for confirmation this doth often come in, The mouth of the Lord hath spoken it 
p Isay 1.20. and elsewhere. . hereupon are those commendations of the word of God: The judgements of the Lord are truth 
q Psal. 19.9. ; Thy word is truth 
r joh. 17.17. ; The word of truth, which is the Gospel 
s Col. 1.5. . And not without cause: For there is nothing related in it as done, but it was so, as is reported, with every circumstance: There is nothing mentioned as a matter to be done, but it shall so come to pass, as is foretold. It is more easy that heaven and earth should pass away, than that one tittle of the Law should fall 
t Luk. 16.17. The Use of the 3. note touching the Scripture. . This is also a needful note. It is probable, that the greatest part of men do not think, that there is that absolute truth and certainty in the scripture: but that they do suppose it rather to be an idle tale, or frightful sound to amaze fools, full of terrible threatenings, but yet lighter than vanity in performance. Therefore it is meet to hold this firm, that the Scripture is the voice of him who cannot lie; Every curse written in it shall fall upon the unrepentant; and every blessing promised therein, shall be made good to the soul of every true believer.  
The fourth general point in this part touching the Evidence of redemption is, What the Prophets spoke: Where we have to note two things: 1. The sum of that which God by the Prophets promised to do by Christ, verse 71.2. The inducement or reason moving God so to do, vers. 72.73.  
Concerning the first, whereas mention is made of enemies and haters, we must inquire what and who they be. Touching their nature in general, they are spiritual Enemies, or enemies in spiritual things, or for spiritual respects 
u Eph. 6.12. . The chief of them is Satan; He was the first, and is therefore styled, A murderer from the beginning 
x joh. 8.44. , and an Old Serpent 
y Reu. 12.9. : he desireth us to winnow us 
z Luk. 22 31. , and walketh about seeking to devour 
a 1. Pet. 5.8. . Another enemy is sin, a dangerous enemy, lurking in our bosom, and still labouring the ruin and overthrow of the soul: It fighteth against the soul 
b 1. Pet. 2.11. , and lusteth against the spirit 
c Gal 5.17. . A third enemy is death, so entitled by the Apostle 
d 1. Cor. 15.26 , and is therefore said to have a Sting 
e Verse 53. , by which it wounds the soul, and bringeth it within the compass of eternal misery. A fourth enemy is the world; that is, wicked, unregenerate, godless men. These be the enemies and haters of God's people. The world hateth you, saith our Saviour to such 
f joh. 15.19. ; and, In the world you shall have affliction 
g joh. 16.33. ; and, Ye shall be hated of all nations for my name's sake 
h Math. 24.9. . Now let us also see how true this is, that Christ bringeth Deliverance from these Enemies: First, for deliverance from Satan, it is plain: For this purpose appeared the Son of God, that he might lose the works of the devil 
i 1. joh. 3.8. ; and, God hath delivered us from the power of darkness 
k Col. 1.13. ; Christ hath spoiled the principalities and powers 
l Col. 2.15. . Secondly, for deliverance from sin, the words are express: The sting of death is sin, etc. But thanks be to God that hath given us victory, through our Lord jesus Christ 
m 1. Cor. 15.56.57. . Thirdly, for deliverance from death; Death (saith the Apostle) is swallowed up into victory 
n 1. Cor. 15.54. . Lastly, touching deliverance from the World: Be of good comfort (saith our Saviour) I have overcome the World 
o joh. 16.33. . Let us proceed yet further and inquire into the manner of this deliverance: Concerning which, I will briefly open two things. 1. The substance and ground of the deliverance: 2. The manner of declaring it. The ground of the deliverance is the merit of Christ's death. He was made sin 
p 2. Cor. 5.21. , and so died, and in death encountered with him, who had the power of death, the devil 
q Heb. 2.14. . By being made sin, he took away sin, by dying he overcame death: sin being abolished, and death subdued, the kingdom of the devil was utterly overthrown. As for the manner of declaring and manifesting this deliverance, it is either in this life, or hereafter. In this life he delivereth from Satan, by restraining his rage, by limiting his malice, by not giving us over to his assaults: I have prayed that thy faith fail not 
r Luc. 22.32. . He delivereth from sin by sanctifying us by his spirit, by killing the strength of our corruption, by transforming us more and more into the image of God. Sin shall not have dominion over you 
s Rom. 6.14. . He delivereth from death, by taking away the natural fear of it, by assuring that it shall be a passage into glory. Thus Paul knew, that being loosed he should be with Christ 
t Phil. 1.23. . He delivereth from the world, by ordering the rage of evil men, by giving constancy to maintain and profess the truth unto the death. To you it is given to suffer for his sake 
u Phil. 1.29. . In the day of judgement he will further manifest this deliverance; for then all tears shall be wiped away, there shall be no more death, etc. 
x reve. 21.3. . The devil, with all his angels and wicked instruments, shall be sent away eternally into hell. The God of peace shall tread Satan under our feet shortly 
y Rom. 16. . Many things might here be handled, as of the Excellency of our redemption, far exceeding that of Moses, Deborah, Gedeon and others; of our security, who having so many enemies, yet take no thought to withstand them, and such like points: But the chief thing observable here, is The certainty of the salvation of Gods chosen. 
The 4. Doctrine.  If any thing could endanger them and work their ruin, it must be one of these four, Satan, Sin, Death, the World; no fift can be thought upon: But none of these four can. The reason is; It was God's intent, by Christ to deliver them from all these: Think we that God did fail in the prosecuting his intent? did he either not follow it, or in following it, did he not accomplish it? far be it from us so to think. Hence cometh that boasting used by the Apostle: Who shall lay any thing to the charge of Gods chosen? Who shall condemn? Who shall separate us from the love of Christ 
z Rom. 8.32.33.34.  etc. Satan's head broken, sin destroyed, death swallowed up, the world vanquished, the happiest and most absolute victory that ever was.  
This is a point of much comfort to all the godly. 
The Use.  Satan rageth, sin striveth, death looketh terrible, the world opposeth itself: fearful are these things at the first beholding. Look we to jesus the author and finisher of our faith 
a Heb. 12.2. , the Prince of our salvation 
b Heb. 2.10. : he hath to every of these given their mortal wound, and they shall never prevail against any of his chosen. This doctrine is health to the navel, and marrow to the bones 
c Pro. 3.8. , Yet, lest any should abuse it, remember that one of the enemies is sin, and one of the deliverances from sin, is from the dominion thereof. A slave to sin, a servant to his own lusts, he which maketh a mock of sin 
d Pro. 14.9. , he that taketh to himself the liberty of gross evils, such a one hath no right unto this comfortable deliverance; his condemnation (without speedy repentance) is as sure, as the salvation of the elect is certain.   

THE FIFTH SERMON.  VERS. 72. 
That he might show mercy towards our Fathers, and remember his holy Covenant.  73. 
And the oath which he swore to our Father Abraham.  
NOw followeth the inducement or Reason moving God to vouchsafe this great Deliverance: and that was, the manifestation and discovery of two things. 1. His mercy: That he might show mercy, etc. 2. His truth: And remember his holy Covenant, 
The 1. Doctrine.  etc.  
In the former of these, two things must be handled. 1. That the work of Redemption by Christ, was intended by God, as it were a stage, in which the Fullness and even the riches of his mercy might be seen. 2. A question, how this work now wrought (as it were) in the world's last quarter, might be said to be a work of mercy to the Fathers, who lived in the prime days of the world, long before Christ was exhibited in the flesh.  
To manifest the first of these two, this first is in general to be noted, that the Elect of God, which are redeemed by Christ's 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 glory, and that their salvation might be to the praise of the glory of his grace 
f Eph. 1.6. . The Lord intending a memorable instance of his unspeakable mercy, chose some in Christ, to be redeemed from eternal slavery by his death. Secondly it is worthy the observing, that the whole work of our salvation is called by this one word Mercy 
g 1. Pet. 2.10. . The reason is, because to which part soever of it we cast our eyes, we shall see more than prints and footsteps of his grace; the whole frame of it, is (as it were) made of mercy. If we begin at the foundation of all, (Gods eternal election) and pass down along by the period and full point of all (the glory which shall be showed hereafter) and ask from what root each part did spring, this one mercy, must be the sum of every answer: There was mercy in choosing; mercy in sending Christ; mercy in calling us; mercy in justifying us, and what can it be but mercy, that we shall be admitted to an Inheritance immortal and undefiled 
h 1. Pet. 1.4. ? Mercy the beginning mercy the progress, the conclusion mercy. In discoursing hereof the burden of our song must still be like that of the Psalm, For his mercy endureth for ever 
i Psal. 136.1. etc. . This very same thing, is showed in that parable of the Prodigal. In the whole passage thereof, we shall see nothing but the fruits of exceeding mercy: He ran and fell on his neck, he kissed him, he commanded to bring forth the best rob, and to kill the fat calf, etc. 
k Luc. 16.20. etc. : What was here but mercy? The same is true in the dealing of God the Father with those to whom he is reconciled in his Son: Christ being for them made sin, feels the edge of his justice; but they, being made righteous through Christ, enjoy the fullness of his mercy.  

The 1. Use.  This is, first, matter of information and of settlement in the truth. For here we see, against the Papists, that in the whole work of man's redemption by Christ, there is no footing left for human merit. Light and darkness, God & the devil are not in a more direct line of opposition either to other, than mercy and merit: It is unpossible that these two should admit any composition. It is said by Philosophers, that in lower degrees, contraries may have some concurrence: as light and darkness in the twilight: But take two contrary qualities, and let one of them be in the height and full strength, there is no possibility of place for the other. So then, seeing in the work of salvation, the Lord hath intended to make show, not of some parcels (as it were) but of the very fullness of his mercy, there is no more room for merit, than there was for Dagon before the Ark of jehovah 
l 1. Sam. 5.3. . I remember what is said of him that went into the field to gather herbs, he found a wild gourd, and shred it into the pottage: But when the pottage came to be tasted, the eaters cried out, Death is in the pot 
m 2. Kin. 4.39.40. . Such cooks the Papists are: they take upon them to make ready a potion of comfort, for a perplexed soul; but when they temper with this herb of Grace, the leaves of this wild gourd of human merit, which never grew in the Lord's garden, or at least was never planted by him, but crept in (as a weed) by the negligence of the dressers, they have given occasion to make the same cry, Death is in the pot, and with it they have poisoned a world of souls, and have dealt as injuriously with the Church of God, as the Philistims did with Izhak, when they stopped and filled up with earth all his Welles 
n Gen. 26.15. ; so with this earthly trash they have choked up the Fountain of Grace 
o Zach. 13.1. , that it cannot stream out comfortably, for the refreshing of the wearied souls of God's people. Thus (as job said to his friends) they have forged lies, and by that means are Physicians of no value 
p job 13.4. .  
Neither is this to be observed only because of Papists, but even because of the common people, inasmuch as the doctrine and opinion of Merit, (that is, of doing somewhat whereby to further our own salvation) is graven as with an iron pen 
q jer. 17.1. , in the tables of every natural heart. Experience showeth, that the sourness of this Popish leaven remaineth in many: Good prayers, and good doings; mean well, and do well; these and the like are the slaves they lean unto. It is said, that the children of the jews which married wives of Ashdod, spoke half in the speech of Ashdod 
r Noh. 13.24. : Such is the religion of many: Talk with them of salvation, they speak half popishly, and half sound: They will speak of mercy and grace, and seem to magnify and esteem it; yet something of their own shall be brought in too, and a man shall have somewhat ado before he can conjure out this devil, and bring them to an absolute dependence upon the freedom of God's mercy. Remember we then the doctrine of this place: Good intented the mystery of Christ, in which to set out to the full, the unsearchable riches of his mercy; to couple with it ought else, more or less, is injuriously to darken the beauty of that which the purpose of God was to have to be seen and beheld in whole without impeachment.  
Secondly, this doctrine is a matter of comfort. 
The 2. Use.  There cannot be a matter of greater security to the soul of a Christian, than to lay his whole hope upon God's mercy. The reason is, because the mercy of God is (as himself) infinite, eternal, and unchangeable. Where shall I find a more certain refuge? When I see a plaster as large as my sore, there is my comfort. The perplexed conscience groaning under the weight of sin, and panting for grace, is the fittest judge in points of this nature. Well then, let a man's Bones be full of the sin of his youth 
s job 20.11. , let his heart be broken with one breaking upon another 
t job 16.14. , let his conscience be set upon the rack, the Lord writing bitter things against him 
u job 13.26. ; you will tell him of the mercy and grace of God. You do well: but you will add withal, that his comfort in this must be eyked out with something of his own: He must cry out upon you as job did upon his friends, Miserable comforters ye are all 
x job 16.2. . He will see such weakness, such scantness, such maimedness, such imperfection in his best performances, that he will not dare to bring them into a reckoning before God, yea the very thought of them, will but add affliction to his grief. Thus will his comfort consume like a rotten thing, and as a garment that is motheaten 
y job 13.28. . But teach him to build all upon God's mercy, labouring that nothing of his own may be once thought upon in this business, he shall strait see such a breadth and length, depth and height 
z Eph. 3.18.  of comfort, which will be as cold waters to his weary soul 
a Pro. 25.25. . Thus this doctrine is matter of instruction to ground us in knowledge, and matter of refreshing to furnish us with comfort. The soul of a Christian is as the Done which went out of Noah's Ark 
b Gen. 8.9. ; It finds no footing but upon the rock of Mercy; and it is but an imagination of mercy when any thing is coupled thereunto. This truth hath forced even the greatest adversaries to acknowledge it: according as we find, that no mean Papist, after long labouring against the doctrine of justification by only Faith, doth in the end confess, that yet it is the safest way to place a man's trust upon God's only mercy and favour 
c Bellar. lib. 5. de justif. c. 7. .  
The next matter to be treated is the Question; How the work of Redemption wrought by Christ, can be said to be a work of mercy to the Fathers? For the resolving of this question, this is to be known, that there is but one way of salvation to the Fathers before and under the Law, and to us which have lived since the revelation of Christ in the flesh: jesus Christ, yesterday, to day, the same for ever 
d Heb. 13.8. . Hereupon Christ is said to be the Lamb slain from the beginning of the world 
e Reu. 13.8. : whereof this is the meaning, that albeit he was manifested in the flesh in the latter end of the world, and not slain before, yet all the holy men and women, even from Adam, were saved by his blood. The most persons of note under the Law, were types of Christ, and all their sacrifices and ceremonies tended to this one thing, to cherish in them the hope of the Messias; and to acquaint them with the whole mystery of Redemption, which was wrought by his means. There is not one little circumstance in the carriage of our salvation by Christ, but the same was shadowed out in the ancient compliments of the Law: Even Abraham saw the day of Christ 
f joh. 8.56. . To them that lived before Christ, Christ was crucified in the Sacrifices and bloodsheddings of the Law; among us he is crucified 
g Gal. 3.1.  by the preaching of the Gospel: They believed on Christ to come; we believe on Christ already come. Zeeharie therefore doth here mention the Fathers, to teach, 
The 2. Doctrine.  That the efficacy of Christ's death is not restrained or limited to one point of time, but is stretched even to the ages bypassed, and that the Fathers from the beginning of the world came within the compass of this mercy which God showed to mankind in Christ's incarnation: And this to be true hath been proved in the opening and clearing of this question: Paul said, that the Christian Religion which he professed, was the Hope of the promise which God made to the Fathers 
h Act. 26.6. ; and Peter in his Oration made in the Synod at jerusalem, speaking of believing to be saved through the grace of the Lord jesus Christ, joineth the Fathers with them who then lived; We believe, even as they 
i Act. 15.10.11. .  
This is first, matter of Resolution in a needful doubt. 
The 1. Use.  I am taught if I will be saved, to believe only in Christ jesus; the Ministry of the word doth still (like john Baptist) point out him unto me, as the only person which taketh away the sins of the World 
k joh. 1.29. , it saith, that he is the only way 
l Ioh 14.6. ; and that there is no salvation in any other 
m Act. 4.12. . It telleth me moreover, that this Christ was crucified many hundred years since, and that now in respect of his body, Heaven must contain him 
n Act. 3.21. , till the end of all things. But now here my faith wavereth and is in doubt, ask how his blood, which was shed so long since, can be of force for the purging and cleansing of my sin. This scruple is taken away by considering that which is here said: Zecharie affirmeth, that the mercy of God in Christ, did concern even the Fathers, which had long before gone the way of all flesh, and which were asleep in the dust of the earth. Now then, look how the Fathers, so long before might have benefit by his death to come, by the same means may we now so long after receive comfort by his death past. By faith they beheld Christ to be offered, and are now entered into rest: by faith we may also look back upon Christ already sacrificed, and be admitted into the fellowship of eternal happiness. The two Cherubins placed at the two ends of the mercy-seat, had their Faces one to another 
o Exo. 25.18. etc. , and both upon the Ark: So the age bypassed, and the age after, look either on the other, but both upon Christ.  

The 2. Use.  Secondly, this is matter of much contentment to a true believer. For here he may see, that be he never so poor, or despised, or base, though he lie among the pots 
p Psa. 68.13. , or be behind the Ewes with young 
q Psa. 78.72. , yet he is by Christ called into the fellowship, and partaking of the same salvation, which the holy Fathers and Prophets do now enjoy; Adam, Enoch, Noah, Abraham, Moses, etc. these were worthy men, and in great account with God. How truly mayest thou say with David 
t 1. Sam. 18.18. , What am I, that I should enjoy that mercy which God hath prepared for them? In such a manner doth our Saviour describe the happiness of the saved; They shall sit down with Abraham, Izhak and jacob in the kingdom of Heaven 
s Matth. 8.11. , and it is one circumstance of the torment of the wicked: ye shall see Abraham, Izhak and jacob and all the Prophets in the kingdom of heaven, and yourselves thrust out at doors 
t Luk. 13.28 . What shall then become of us, who neglect so great salvation 
u Heb. 2.3. ? Who, when God hath promised such glorious things 
x Psal. 87.3.  for us, even the same salvation and mercy which the chiefest of his Saints do now enjoy, yet had rather be malicious with Cain; tyrannising with Nimrod; profane with Esau; scoffing with Ishmael; extorters with Ahab; proud with jesabel; superstitious with jeroboam; catching with judas; playing the belly-gods with Dives; resisting the truth with Elymas; railing with Rabshakeh; murmuring with Core; vicious with the Sodomites; (of which persons we have no other testimony, but that they are reserved in everlasting chains under darkness unto the judgement of the great day 
y Jude 6. :) than seek to reign with Abraham, Izhak, jacob, and the Prophets. If we desire the same happiness, we must go by the same way. It is unpossible to have the Pleasures of sin 
z Heb. 11.25. , and the Felicity of the chosen 
a Psal. 106.5.  too.  
The other thing which God intended to make known in the work of our Redemption, is his Truth. To remember his holy covenant, and the oath etc. Hear we must treat touching this Holy Covenant, what it is, and how it was confirmed by an Oath: and then next, how God can be said to be mindful of his Covenant and Oth. As for the former, we all know the nature of a Covenant. By it here are meant those Articles of agreement which are betwixt God and man concerning life eternal. The substance of this Covenant is, I will be thy God, and thou shalt be my people. This Covenant is twofold. The one of Works, the condition whereof is, perfect Obedience. The other of grace, of which the condition is Faith 
b joh. 1.12. . These two covenants are one: they differ in manner of dispensation, the one being in types and shadows after a more obscure manner, and called The old Covenant: the other being more plain and perspicuous, delivered after a new fashion, and therefore called The New: But the sum of both, was and is, Christ jesus: No other foundation can be laid 
c 1. Cor. 3.11. : and it was ever a truth, that God was in Christ, reconciling the world unto himself 
d 2. Cor. 5.19. . Now this covenant is called a Holy covenant, because it was made by a holy God, and tended unto holiness, both to make Christ's holiness to become ours, and to bind us to show forth the fruits of holiness in our lives. Touching the confirmation of it by an oath, (By myself, saith God, I have sworn 
e Gen. 22.16. ,) in it, briefly we must examine the quality of the oath: and the reason why God swore. The quality of the Oath is, By himself. The Lord doth bind (as it were) his Godhead for the performance of that which he promiseth, as though he should say, If this be not so, let me be God no more: Now for the other, it may be indeed doubted, why God should swear, seeing his word is certain in itself and needs no confirmation: but we must know, that God swore not to win more credit to his promise, but he did it for the better confirmation of our faith, being willing more abundantly to show unto us the stableness of his Counsel 
f Heb. 6.17. .  
Now for that, how God can be said to remember his covenant and oath, seeing God cannot forget, thus it must be understood: The long delaying of the actual performance of the promise touching the Messias, might give occasion to some to think that God had utterly forgotten it, and that it was but a verbal promise without any purpose of accomplishment. But now (saith Zecharie) he will fulfil all to the utmost, and by so doing make it manifest, that whatsoever men might suppose, yet the performance of the Covenant was ever in his mind. The sense then of the whole place is this; that whereas God had freely and of his own accord made a holy league with his church, grounding the same upon Christ, and binding it (for better assurance) with an Oath, which notwithstanding because of the delays of so many years, might seem to be even buried in forgetfulness; he would now make known his never failing faithfulness, and show to the world, that nothing of all that he had said, should fall to the ground unfulfilled.  
The doctrine here is, 
The 3. Dotrine.  the absolute and unchangeable certainty of God's promises. One end of the incarnation of Christ was, that there might in it be an evidence given to the world, that the Lord neither could nor would be unmindful of his promise. jesus Christ was a Minister of the Circumcision for the truth of God, to confirm the promises made to the fathers 
g Rom. 15.8 . I will not falsify my truth, my covenant will I not break, nor alter the thing that is gone out of my lips 
h Psal. 89.33. . It was a worthy resolution of the Prophet, long before Christ was borne: Thou wilt perform thy truth to jacob, & mercy to Abraham, as thou hast sworn to our fathers in old time 
i Mica. 7.20. . God can not lie 
k Tit. 1.2. , nor deny himself 
l 2. Tim. 2.13. : Thou art the same (saith the Psalm 
m Psal. 102.27. ): I am the Lord, I change not 
n Mal. 3.6. The 1. Use. . This is the reason he is called jehovah, because as he giveth being to all things, and hath his own being from himself; so he makes that to be which he hath promised.  
Of this there is a double use. First, here is much matter of upholding for the faith of a Christian. God hath promised; that is much: he hath bound his promise with an oath; this is more. He hath sent his son in the fullness of time 
o Gal. 4.4. , in whom all his promises are Yea and Amen 
p 2. Cor. 1.20. . What can be more absolute? The faith which is strengthened with this threefold cord can not easily be broken. It is an old custom of the devil to lay siege to the truth of God's word: Yea, hath God indeed said 
q Gen. 3.1. ? So now, the main point that he laboureth in, is, That God will not be so good as his word, he will forget to be merciful, and his promise will fail for evermore 
r Psal. 77.89. . To put back this assault, remember this one instance of the manifestation of Christ: all promises had their reference to him. His birth and sufferings are left as an undoubted pledge of the performance of whatsoever God hath spoken. We may say as the Apostle, He that gave us Christ, how shall he not with him give all things also 
s Rom. 8.32. ? So, he that hath performed the promise concerning Christ, wherein shall he fail? He that hath kept his word in this, I will make no question of his truth in any thing.  

The 2. Use.  Secondly (for a second use) here is matter of very needful advertisement to us all. Hear is mention made of the covenant of God, of the oath of God, and of the certainty of both. This covenant consisteth of two parts: in the one God binds himself to us, to be our God; in the other we bind ourselves to him, to be his people. I will say to them, Thou art my people; and they shall say, Thou art my God 
t Hos. 2.23. . His is a covenant of mercy, ours is a covenant of obedience. He promiseth happiness, we holiness; he glory, we duty: he hath tied himself by an oath, we have bound ourselves by the vow of baptism. Will he be mindful of his covenant, and shall we forget ours? Will not he alter, and shall we fail? Will not he trifle with us, and shall we dally with him? God forbidden. Yet, this faltering in that part of the covenant which concerns us, is a common evil. The most of our lives rather argue a resolution to break promise, than a purpose and endeavour to perform it. Blessed be thou of the Lord (said Saul to Samuel) I have fulfilled the commandment of the Lord. But Samuel said, What meaneth then the bleating of the sheep in mine ears, and the lowing of the oxen which I hear 
u 1. Sam. 15.13.14. ? So, it is like enough, we will be ready to justify ourselves; and when we are challenged for breach of promise, will be ready to say, like the gainsaying jews, Wherein 
x Mal. 3.8.13.  have we trespassed? But it shallbe said to us, as it was to Saul, What mean then these and these things? If we make conscience of the covenant, what mean these gross sins, which cry loud in the ears of the most high, and under which he is pressed, as a cart that is full of sheaves 
y Am. 2.13. , swear, whoredoms, drunkenness, oppressions, cruelties, contempt of the Word and Sacraments, and all these with an High hand 
z Num. 15.30 ; many being grown to that extremity that they cannot have any shame 
a jer. 8.12. : the very trial of their countenance testifieth against them 
b Isay 3.9. ? Is this our promise? Is this to be mindful of our covenant? With what face can we lay claim to the covenant of mercy, when we shall be so manifestly convicted to have trodden under our feet the covenant of Obedience? How ever it be, God will keep his word, but not of favour, but of justice, even that which Moses speaketh of, enough to make his two ears to tingle 
c 1. Sam. 3.11. , and his belly to tremble 
d Hab 3.16.  that heareth it: The Lord will not be merciful unto us, but his wrath and jealousy shall smoke against us, and every curse that is written shall light upon us, and the Lord shall put out our name from under heaven 
e Deu 29.20. . This is their portion, which forget God and deal falsely concerning his covenant 
f Psal. 44 17. : this is the heritage that they shall have of God for their works 
g job 20.29. . Remember then, as the substance of the covenant on God's part, so the condition on ours: he hath covenanted, so have we: he hath sworn, so have we also: he will not forget his part, let us make conscience to remember ours.   

THE SIXTH SERMON.  VERS. 74. 
That he would grant unto us, that we being delivered out of the hands of our enemies, should serve him without fear etc.  
WE are now come to the last part of the work of our redemption, which is the end and drift thereof; & which is also a branch of the Covenant which God made to the fathers, and a limb (as it were) of that good which he promised to bestow.  
Touching this end, I will speak first, generally; and then, more particularly I will discuss those things which do necessarily concern that main duty, at which God aimed in vouchsafing us so great a deliverance by Christ jesus.  
The general sum of this end of our redemption is, that we being delivered from our enemies should serve God. Concerning these enemies who they are, and what is the deliverance from them, I shall not need to speak; these things were opened in the 71. verse. The sense and general doctrine of the place is this; 
The 1. Doctrine.  That the purpose of God in freeing us from the spiritual bondage in which we were by nature, was, that we should even consecrate ourselves to the glory and honour and service of himself. This point is plain in the words of this place, and easily to be further manifested by the Scripture. Being made free from sin, ye are made the servants of righteousness 
h Rom. 6.18. ; that is, seeing the Lord hath dealt thus graciously with you, to rescue you by the death of Christ from the slavery of sin, this is that which is now expected of you, even that you should devote yourselves to the practice of righteousness, being henceforth as zealous in good services, as ye have formerly been earnest and eager in fulfilling your own lusts, and in glutting yourselves with the pleasures of sin. Like to this is the reasoning of the same Apostle elsewhere in the same Epistle: I beseech you by the mercies of God, that you give up your bodies, etc. 
i Rom. 12.1. . He persuades unto a godly life by propounding to us the mercies of God. Now this kind of reasoning were of no force, were it not for this, namely, that the drift of all God's mercy unto us in Christ, is, the drawing and recovering of us from the service of Satan, unto the obedience and service of himself: Such is that speech of his in another place: Ye are bought with a price, therefore glorify God, etc. 
k 1. Cor. 6.20. , as if he had said, God hath redeemed you, therefore it standeth with equity, and it is agreeing to his purpose and meaning, that you should serve him. Excellent is that place to Titus; The grace of God etc. hath appeared, and teacheth us, that we should deny ungodliness, etc. and that we should live soberly etc. in this present world 
l Tit. 2.11.12. . The meaning is, that the doctrine of the Gospel (the sum whereof is, Redemption in and by Christ) is preached publicly unto all, but not to encourage them to continue in sin, but to urge them to lay aside profaneness, and to renounce their own lusts, and to have their fruit in holiness, as they hope to have their end, eternal life. For (saith the Apostle) Christ gave not himself for us, that we should the more boldly give the rains to our own lusts, but that we should be zealous of good works 
m Vers. 14. . To these we may join that of S. Peter: Pass the time of your dwelling here in fear, knowing that we were not redeemed with corruptible things, etc. but with the precious blood of Christ 
n 1. Pet. 1.17.18.19. . There he useth the price of redemption as a special motive to a religious life, inasmuch also as the drift thereof was to free us from our vain conversation. Many particulars of this kind might be heaped up: I will conclude this enumeration of places with the saying of David; Thou hast (saith he) delivered my soul from death, and also my feet from falling, that I may walk before God in the light of the living 
o Psal. 56.13. . He makes the end of all the deliverances which God had vouchsafed him, to be this one thing, that he might spend his days in a sincere course in the sight of God. And indeed this is a matter of great equity. 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 receive no service? Gods we are by the right of redemption: Ye are not your own (saith Paul 
q 1. Cor. 6.19 ): we are bought with a price for his use, therefore all which we can do, is to be diverted to his glory.  
Hereby it appeareth that the case is not so as the most suppose: The Gospel is no doctrine of carnal liberty, 
The Use.  as though because of the abundance of mercy, and in respect that Christ hath performed sufficient for the presenting of us without fault in God's sight, and for the acquitting us from the guilt of all our sins, be they never so many or so great, therefore it might be lawful for us to live after our own will, and to give liberty to our own inordinate affections. No: the doctrine of the Gospel toeth us to as strict terms of obedience, as the law. There is not any one holy duty which in the Scripture God requireth of a Christian, from which the freedom of our being justified by the grace of Christ, doth give us any colour of dispensation. Fit to this purpose is the saying of the Apostle, after he had largely disputed of our free justification by Christ, & had proved that the works of the Law are of no force to deserve salvation; Do we then (saith he) make the Law of none effect through Faith? For so it might seem to be a matter indifferent whether we do well or no, and that the doctrine which he had taught being true, there is no use of the Moral Law. God forbidden (answereth the Apostle) yea we establish the Law 
r Rom. 3.31. . The doctrine of grace is so far from overthrowing the Law, that it binds all which hope to be saved to a more straight obedience: good works are ordained for them to walk in 
s Ephe. 2.10. , and God hath therefore called them unto grace, that he might be glorified ●…eir pure conversation. Let all profane ones consider this, all despisers of good things, swearers, Sabbath-breakers, wantoness, drunkards, Libertines, etc. Such (some of them) do pretend a faith in Christ, they will say they hope they are redeemed by him, and look to be saved by his death. I ask of thee, who so hopest and yet livest in the service of the devil, and in bondage to thine own lusts, what thinkest thou? Dost thou believe that God did therefore send Christ, or, that Christ did therefore shed his precious blood, that men might take liberty thereby to enter into all manner of excess? Did he therefore raise up an horn of salvation, that under hope thereof men might lay iniquity to iniquity, and then salve up all with this, I believe in Christ, I know mine own works cannot save me, etc. God forbidden, that any man should so imagine. It is plain against the Scripture, and directly contrary to the purpose of God in the work of man's Redemption. Mark this place: God hath visited, redeemed, raised up a horn of salvation, etc. not to establish sin, but to dissolve sin, not to discharge us from our obedience, but to bind us unto duty. Therefore, either be sure that thy settled resolution and purpose is, to mortify and subdue thine own corruption, and to sacrifice even thy sweetest and best pleasing sins unto God, and to limit thyself by all means within the compass of Christian obedience, or else thou art one of those, of whom S. Jude speaks, which art of old ordained to condemnation 
t Jude 4. ; the benefit of redemption belongeth not to thee, thy damnation sleepeth not, and thy judgement long agone is not far off 
u 2. Pet. 2.3. . Thus much in general touching the end of our redemption, to serve God.  
Now follow the particulars appertaining to it, and they are these. 1. The party from whom the power and grace to do this, (to wit, to serve and glorify God) must be looked for; That he would grant us. 2. The manner of so doing it; without fear. 3. The time to which the performance of this duty is tied; All the days of our life. 4. The special duties wherein it stands: holiness and righteousness. 5. The trial of the truth of these duties: before him. Of these in their course.  
First touching the party from whom the power to serve God must be expected: That he would grant unto us (saith Zacharie.) This is a chief difference betwixt the Law and the Gospel. The Law commandeth good things, but showeth no means of doing them. The Gospel doth not only enjoin things right, but declareth also, how and whence that may be supplied which is wanting in us. Therefore Zacharie doth not only manifest the drift and intent of God in redeeming us, (namely, that we should serve him) but doth also point his finger to the fountain, and teacheth us who it is, that will enable us to do it. And indeed this is a part of the Covenant of grace, 
The 2. Doctrine.  That as God will expect service at our hands, so he will make us able to perform that acceptable service which he requireth. In the handling of which doctrine, I will declare two things. 1. That in us there is no such power. 2. That God worketh it in those whom he hath chosen. The former of these is apparent out of the manifest testimonies of the Scripture. All the imaginations of the thoughts of man's heart are only evil continually 
x Gen. 6.5. . We are not sufficient of ourselves to think any thing as of ourselves 
y 2. Cor. 3.5. . Without me you can do nothing, saith Christ 
z joh. 15.5. . Now, who can bring a clean thing out of filthiness 
a job 14.4. , or whether can men gather grapes of Thorns 
b Math. 7.16. ? There is nothing but crookedness in our nature, and how is it possible that any good thing should come there from? The second branch, touching the supply from God of that which is wanting in us, is very clear. What man is he that feareth the Lord, him will he teach the way that he shall choose 
c Psa. 25.12. ; Thou shalt walk safely by the way, and thy feet shall not stumble 
d Pro. 3.23. ; I will cause you to walk in my statutes 
e Ezec. 36.27. . These places show how that the Lord will furnish his redeemed with such a measure of grace, as that they shall walk in such a way, and run such a course as shall be pleasing and acceptable to himself. The order and manner of the Lords bringing this to pass in them is this: First, because the heart is the fountain of all our actions, therefore God's first work in them, is, to put a new spirit into their bowels, and, to take the stony heart out of their bodies, and to give them a heart of flesh 
f Ezec. 11.19. , that is, to remove their natural untowardness, and to make their hearts, more inclinable and pliable unto good. Secondly, he putteth his Law in their inward parts, and writeth it there 
g jer. 31.33. , he planteth in them the true saving knowledge, he openeth their hearts 
h Act. 16.14. , making them to conceive and understand it, he causeth them to love it, and to delight in it, he kindleth in them a desire to practise it, and to walk in all holy obedience to it. Thirdly, he furnisheth them with the assistance of a secret director, a word behind them, saying to them: This is the way, walk in it 
i Isay 30.21. ; and thus he keepeth their feet 
k 1. Sam. 2.9. , and guides them in the way 
l Psa. 25.9. . Fourthly, he filleth them with the fruits of righteousness 
m Phil. 1.11. , that is, he enableth them to bring forth that good into outward act, the knowledge whereof is seated in their hearts; that so they may not be idle nor unfruitful 
n 2. Pet. 1.8. , but may adorn the doctrine of God their Saviour in all things 
o Tit. 2.10. . Lastly, he doth not so leave them, but the hand of his mercy is stilll stretched out, to 'stablish them in every word and good work 
p 2. Thes. 2.17. , to confirm them and to make them perfect 
q Heb. 13.21. , that so they may hold out, and may not be weary of well doing 
r 2. Thes. 3.13. , but that the yoke of Christ may become easy 
s Math. 11.30.  unto them, and the Christian life may not seem (as it doth to the wicked) burdensome and unsavoury. Thus it is manifest, that serve the Lord of ourselves we cannot; and withal, that God hath even tied himself by promise to enable his servants thereunto.  
We are taught by this, 
The Use.  when we are called upon to any good work, not to run to ourselves, as though by our own power we should be able to perform it, (for who are we that any good thing should come from us?) but we must lift up our hearts to God, praying with David: Open my eyes 
t Psal. 119.18. ; Teach me the way of thy statutes; 
u Vers. 33.  Incline my heart unto thy testimonies 
x Vers. 36. ; Direct my steps in thy word. 
y Vers. 133.  We are by nature dead in trespasses and sins 
z Ephe. 2.1. : until he quicken us by his everliving spirit, and create a new heart 
a Psal. 51.10.  within us, we cannot entertain so much as a motion unto good. And this is the true cause, that we are so barren in good duties, and so fruitful in the unfruitful works of darkness 
b Eph. 5.11.  even because we ask not 
c jam. 4.2. . Thou which art an adulterer, or a man given to drunkenness, or apt to contend, or to be desirous of revenge, or to be drawn by every occasion into evil company, or which canst scarcely remember any good thing taught, or which findest a kind of drowsiness still to creep upon thee, when thou comest to hear the word of God: when wast thou an earnest and humble suitor unto God, out of a hearty detestation of these evils, that he would enable thee to reform them? when diddest thou entreat him and beg with him to subdue thy unruly and untamed affections? when didst thou lament before him, with a sorrowful heart, the untowardness of thy nature unto good? what marvel then, if sin get the dominion over thee, if thou be led captive by thine own lusts, if evil grow strong upon thee: For why? Although happily thou couldst wish, that God would pardon thee, yet thou art not a suitor to him to reform thee; thou couldst be content that thy sins might be remitted, but thou dost not entreat that they may be subdued. When thou feelest an evil lie hard upon thee, and perceivest that it still striveth to draw thee to the practice of it, thou shouldest do as Paul, beseech the Lord that it may departed from thee 
d 2. Cor. 12.8. . God hath so bound himself, to fulfil the desire of them that fear him 
e Psal. 145.19. , that at least (which yet is not little) thou shalt receive the comfort which Paul did, my grace shall be sufficient for thee 
f 2. Cor. 12.9. . God hath made a covenant to grant grace, and albeit for trial of faith he may delay suitors for it, in some particulars, for a time, yet he will not finally deny it. If any lack wisdom, let him ask of God, & it shall be given him 
g jam. 1.5. . Who can say that this promise was ever broken? Remember this then; when mention is made of the end of redemption, namely, a life led to God's glory, think who it is from whom this grace must come: It is God which giveth it: let us strive to him by our prayers 
h Rom. 15.30. , certainly we shall not be disappointed of our hope.  
The next point is the manner of doing this duty: (without fear.) This place must first be examined, because it may seem contrary to another place, which biddeth us to serve the Lord with fear 
i Psal. 2.11. . We must therefore learn to distinguish: There is a hellish fear, and there is a holy fear, a slavish fear, and a sonlike fear. The former of these is called by S. Paul, the spirit of bondage 
k Rom. 8.15. . It is such as slaves have in respect of those to whom they are in bondage: A kind of respect they have to those in whose power they are, they do that which is commanded them, but they neither have love to their commanders, nor take any delight in that which is enjoined them: that which they do, they do by enforcement, and in fear of the whip. Such is the fear of God in reprobates: sometimes they are stricken with a kind of awe of God's majesty, and do even tremble at his judgements, and (it may be) do something which is required, but their obedience proceedeth not out of any love to God, or out of any truth of affection to that which is performed, but only out of constraint. Thus did Cain cast down his countenance 
l Gen. 4.6. , Esau weep 
m Gen. 27.38. , Pharaoh let the people go 
n Exo. 12 31. , Ahab humble himself 
o 1. King. 21.27. , judas repent 
p Math. 27.3. . None of these was truly grieved for his offence, or sorry that God was displeased: They had an apprehension of the terror of the Lord 
q 2. Cor. 5.11. , and that wrung from them something, in which otherwise of themselves they took no delight. Now the other fear is called the spirit of adoption 
r Rom. 8.15. , and it is a fear to offend, rising out of the apprehension and feeling of God's love: as, when the experience which I have had in myself of God's gracious dealing with me, maketh me to entertain a fear lest I should abuse his love, and do aught that might displease his majesty. This kind of fear may be where there is the greatest and firmest and most respective love: as betwixt the father and son; the husband and wife: Let the wife see that she fear her husband, saith Paul 
s Ephe. 5.33. . This distinction of fear, being rightly understood, it will be easy to reconcile these places. Serve the Lord with fear saith David: that is, consider you the majesty of God, what he is in himself, and what he is to you, and so let your hearts stand in awe of him, and be you afraid to displease him. Again, the end of our redemption is, that we should serve God without fear, saith Zachary: This is his meaning; Whereas the face of God, is naturally a terror unto us, even as the face of a judge is to a thief, and whereas that which we do is so full of maims and blemishes, that we can have no courage to present it unto God, nor hope that he will accept it, this is the end of our redemption, that being certainly persuaded of the favour of God in Christ, and of remission of sins by him, all this fear may be quite removed, and we may boldly come to the throne of grace, and comfortably assure ourselves, that God for Christ will accept, even the imperfect and scant measure of our obedience. This is the true sense of the place, this is the fear, in the freedom from which standeth the true service of God. So that now this is the doctrine; 
The 3. Doctrine.  That till the mind and conscience of a Christian be quieted and pacified by the knowledge of ones personal acquittance before God by Christ, a man cannot truly serve God, nor yield unto him that obedience which he ought. This is plain out of the place: the true manner of serving God is without fear, that is, without astonishment and suspense of mind how God will accept that which we do. Now this fear cannot be banished, but by the comfortable apprehension of a discharge by Christ, therefore without this comfortable apprehension, no man can serve and obey God as he ought to do. These things are all manifest. The reason also of the doctrine is apparent thus: As often as I recount with myself the severity and justice of God, how that he cannot abide iniquity, and is in his wrath a consuming fire 
t Heb. 12.29. , and do consider withal, how full of corruption my heart is, and how far short the best I can do, comes of that which is required, what heart shall I have to tender my service unto him, unless I be someway assured that my person is accepted in Christ, and that Gods just displeasure is allayed towards me for his sake, so that my scant performances shall be shrouded under his most absolute and perfect obedience? Hence is that saying of David: There is mercy with thee, that thou mayst be feared 
u Psal. 130.4. . It is the hope and apprehension of mercy which encourageth to obedience. Seeing we have these promises (saith the Apostle) let us cleanse ourselves from all filthiness, etc. 
x 2. Cor. 7.1. . See what Paul inferreth upon the promises of mercy which God hath made. Paul saith in one place, that Whatsoever is not of Faith is sin 
y Rom. 14.23. , meaning that whatsoever is offered to God, which proceedeth not from faith, the same is a sin. In another place he saith, that by faith our consciences have peace with God 
z Rom. 5.1. . Both the places put together do show thus much, that until the conscience be pacified by the assurance of reconciliation with God by Christ, nothing that is done can find acceptance with the Lord. The order of the words touching Habel, is worth the noting; The Lord had respect to Habel, and to his offering 
a Gen. 4.4. : First, to Habel, then to his offering. So that till I know that God doth accept my person, I can have no hope that he will respect my service.  
By this it is plain, first, 
The 1. Use.  that it is unpossible for a Papist rightly to serve God, or to yield unto him any true obedience. This will be thought a hard censure, especially touching those which seem so devout and make so great a profession of good works: But it is easily justified by the doctrine of this place. God is not rightly served unless it be without fear, without that slavish awe, which ariseth out of the not knowing a man's own particular reconciliation with God. Now it is certain, that Papists do stiffly maintain it, that it is unpossible for a man by an ordinary faith to be assured of God's favour. By the Decrees of the Council of Trent, a man must doubt of his salvation as long as he liveth in this world 
b Sess. 6. Cap. 9 & Can. 13.16. : so that indeed a Papist can never attain to any true peace of conscience by his own doctrine: If he keep himself to it, he must resolve while he liveth to be in suspense and uncertain of God's favour: What a rack is this to a man's conscience, to be taught that he can never be sure in this World that his sins are pardoned, and that God is reconciled to him in Christ jesus? What cheerfulness or boldness can a man have to serve God, when it is taught that there is no possibility for him to be assured in his soul that God in Christ will accept his service and forgive his weaknesses? Let this be a rule to us to judge of Popery: it is a desperate comfortless doctrine. Christ came into the world to free us from this servile fear, and to fill our hearts with cheerfulness, by showing unto us Gods loving countenance: Popery holdeth us in suspense, and laboureth to uphold that fear which is the very direct enemy to true obedience.  

The 2. Use.  Secondly, this maketh also against the common opinion, which (in this point) is the same with the Papists. The most do talk (I know not what) of serving God, and profess to do it every day: but if it be asked what ground they have of peace with God by Christ, this will be found to be a very strange demand, and they will not know what to answer: Security they have enough, but, what true peace of conscience is, they understand not. Well may they seem to be without fear in regard of their common brutishness: but let their consciences be touched and awaked, by some cross, or judgement, or by deaths approaching, than this servile fear, this dismal horror of heart will soon appear, and it will be a hard matter to comfort them. Know we therefore, that until we labour to know our own particular reconciliation with God by Christ, and to that end reverence the ordinance of God (the Word and Sacraments, which serve to no other use but to apply Christ to our souls) careless we may be, frozen in our dregs we may be, benumbed and senseless we may be; but true peace of conscience we can never have, neither can any service come from us which shall be pleasing and acceptable unto God: unless my heart can witness with me, that I serve and obey God cheerfully, and with a free spirit, knowing that God for Christ hath and doth accept me, and that my weak services shall be favourably looked upon, God measuring them rather by the sincerity of my affection, than by the measure of my performance, I can not say that I serve God; that which I do, cometh from the spirit of bondage, and God esteems it not.   

THE SEVENTH SERMON.  VERS. 75. 
All the days of our life, in holiness and righteousness before God.  
THe next point to be handled, is, the Time, to which our serving of God without fear is limited: All the days of our life. Hear I will handle two points. 1. That this life is the time of our serving God. 2. That it must not be done in some part, but in all the days of our life.  
Touching the first, this is the doctrine; 
The 1. Doctrine.  That the time of our living here in the world, is the alone time, in which those duties are to be done which ought to be performed by us in token of thankfulness to God for our redemption, and in respect of the hope which we have of life eternal. This plainly followeth hence: for, if the question be, when and at what time the duty of serving God (which is the end of our redemption) must be done; the answer is, it must be done in the days of our life, while we live here, or not at all. This is agreeing to the Scriptures in other places. While we have time let us do good etc. 
c Gal. 6.10. . that is, while we live here, for when that time is gone, we have no further opportunity. In this present world, saith the same Apostle elsewhere 
d Tit. 2.12. ; The time of our dwelling here, saith Peter 
e 1. Pet. 1.17. ; During my life, saith David 
f Psal. 116.2. . I have finished my course, said Paul, when he was near his death 
g 2. Tim. 4.7. : He could not have so spoken truly, if, after his departure hence, there had been any thing further to be performed. Thus all is confined to the compass of this present life. After death cometh the judgement 
h Heb. 9.27. : then is a time of reckoning, not of practice. Besides, death being come, the time of grace is expired, the ministry of reconciliation ceaseth; therefore now is the accepted time, behold now the day of salvation, saith the Apostle 
i 2. Cor. 6.2. The 1. Use. .  
This serveth first, to batter down the walls of the Pope's supposed purgatory: the ground whereof is this, that there is a place for repentance after this life, and that as some, which are perfect Christians, go directly after death to heaven, and others, which are extremely wicked, go strait to hell; so there are a middle kind, who having not perfected their obedience in this world, nor made full satisfaction for all their sins, must stay by the way, in a place of torment, where the relics of sin must be purged out, and the full sum of their duty made up before they can be admitted into heaven. This is held as an article of faith, and they are said to be certainly damned so many as do not believe it 
k Bellar. lib. 1. de purge. ca 11. . Indeed Papists have reason to maintain it, it is a fire which hath well heated the Pope's kitchen, and the conceit and fear of it, together with an opinion that the offerings of Priests can help to shorten a man's time in it, hath brought them in no small revenue: they may truly say, that by this craft they have their goods 
l Act. 19.25. . Now the opinion is plainly confuted by this place. For whatsoever is required of us, either toward God, or toward man, is to be done in the days of our life, or never. The dead in the Lord, do rest from their labours 
m Reu. 14.13. : This could not be true, if they were either busied in doing good works for the getting to heaven, or were tormented in fire. They sweat much to make good this fancy; but in vain: sure we are, the Scripture maketh mention of two only places, for the dead 
n Luc. 16.22.23. : neither was there in Moses law appointed any sacrifice on the behalf of the dead. The thing itself came first from the heathen, & was unknown to the world until the Council of Florence 
o Anno Dom. 1439. : and therefore though they threaten the black curse to those that deny it, yet let us not fear it; the curse that is causeless shall not come 
p Pro. 26.2. The 2. Use. .  
Secondly, this maketh against those who are of that swinish disposition, that they never think upon doing good until they die; while they live, they rake, and catch, and extort, and oppress: A man may as soon wring water out of a flint, as draw aught from them to a good purpose; then they grumble like Nabal, shall I take my bread etc. and give it to men, whom I know not whence they be 
q 1. Sam. 25.11. ? But when they come to the knife, and die they must and leave their goods behind them, than (it may be) shall some drop or two be given to the poor, or to some good service. I do not condemn it if any man by will bequeath aught to the Church or poor: this I condemn, when such things are never done tell then: It is an argument, that that which is then done, is but a formal and extorted benevolence. Formal; men therein will do as others do: Extorted; because it is done most commonly to stop the mouth of an accusing conscience. Remember we therefore, that the obedience which we own to God, or to man for God's sake, reacheth itself to the whole life, and is not to be restrained to the last act. That knowledge which we will learn, and that good which we will do, let us apply it now: It is a miserable thing when men must be catechised in principles, and must first begin to exercise charity, when they are going to appear before God to give account of their life.  
Thirdly, 
The 3. Use.  this doth press a kind of hastening in the duties of godliness without delaying or putting off. For mark how the spirit of God speaketh. He saith, that the life present is our only time of well doing: but how doth he define life? not by months or years, but by days, which is also the usual manner of the Scripture 
r Gen. 47.9. Psal. 90.9.12. . This speech argueth the shortness of our life, being nothing but a composition of a few days; which how soon they may be swallowed up, by that long night of death, we cannot tell. This should make us to make haste with David 
s Psal. 119.60. , and to work while it is day 
t joh. 9.4. . It was the very thing intended by Moses in that suit of his, Teach us to number our days etc. 
u Psal. 90.12. , that is, enable us (O Lord) so to sum up the time of our life, that considering the shortness of it, we may learn this wisdom to do that first which most concerns us, so that if by the sudden coming of death, any thing for lack of time be left unperformed, it may not be that, the not doing whereof will be the undoing of our souls. Memorable is the speech of Isaak: Behold I am now old, and know not the day of my death, wherefore now etc. 
x Gen. 27.2.3. : as if he had said; There is a thing to be done, which must be done before I die, and I know, that as the days of my life are but few, so the greatest part of them are gone and passed, therefore that which I intended I will hasten to do it: so should every Christian reason w●●h himself; My time is short, my life a span, my days nor many, therefore Lord frame my heart, that whilst it is called to day I may turn to thee, and seek thy favour. This care is a chief difference betwixt the godly and the wicked: For they argue clean contrary, Let us eat and drink, tomorrow we shall die 
y Isay 22.13. : Therein they imitate their father the Devil; for even of the same humour is he: He hath great wrath, knowing that he hath but a short time 
z Reu. 12.12. .  
The second point now followeth. For so Zachary teacheth us, that as God is to be served in our life (which is the more general point), so it must be all the days of our life. Here come to be opened two doctrines: 1 That religion is to be practised every day. 2. That it is to be practised to the end of our days. The former of these requireth assiduity, and dailinesse; The latter perpetuity and lastingness▪ I will bless thee daily (saith David) and praise thy name for ever 
a Psal. 145.2. : That speech may be in stead of a commentary to this place. I will speak of both severally. The former of the two doctrines is; 
The 2. Doctrine.  That a Christian man is bound by the word of God to a daily practice of religion. Every day and every action of the day must be a witness of his care to approve himself in all holy conversation unto God. It will not be hard to prove this by the Scripture; namely that a godly life is to be brought into every days practice. We must henceforth live as much time as remaineth in the flesh, not after the lusts of men 
b 1. Pet. 4.2. . As much time: so that no time is exempted from living after the will of God. Let thy heart be in the fear of the Lord continually 
c Pro. 23.17. Toto die. Tremel. : There is no allowance for any intermission of time, to be spent as it were a little more vainly or carelessly than other. Paul speaks of being given unto every good work continually, or of attending thereupon daily 
d So doth the word signify. 1. Tim. 5.10. . Every good work: there is no toleration for any sin: Every day: there is no exemption of time. I endeavour myself to have alway a clear conscience 
e Act. 24.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Alway, or, throughout, that is, at one time as well as at another, one time of the day as well as another. There are very few duties of religion, but the Scripture speaketh of the dailinesse of them either by precept or example: For daily praying, besides the commandment pray continually, 
f 1. Thes. 5.17.  we have daniel's example, of three times a day 
g Dan. 9.10. ; and David's, of seven times a day 
h Psa. 119.164. . For reading we have the charge given to josua: Let not this book of the law depart from thee 
i Io●. 1.8. . For meditation, we hear David: Oh how I love thy law! it is my meditation continually 
k Ps. 119 97. . For talking of good things: My tongue shall talk of thy righteousness daily 
l Psal 71.24.  For watching over our own selves: Keep thy heart with all diligence, saith Solomon 
m Pro. 4.23.  Watch in all things, saith Paul 
n 2. Tim. 4.5. : Take heed lest at any time there be in any of you an evil heart 
o Heb 3.12. . For depending upon God's providence, we are taught to ask daily bread 
p Matth. 6.11. . For preparation for the cross, there is speech of taking it up daily 
q Luc 9.23. . For seeking to do good to others, there is a precept to exhort one another daily 
r Heb. 3.13. . These places and many like, show, that one day as well as another, is to be consecrated to God, and the duties of religion rending to God's glory, the edification of our own souls, and the good of others, are to be performed every day. And if it were not so, why should God be so careful in the Scripture to give such directions for every specialty that can be incident to any day; as, apparel, meat, calling, company, speech, solitariness, recreation, health, sickness, prosperity, crosses, friends & c? whatsoever occasion may at any time take up a man in any part of the day, the Scripture giveth a direction for it, because a man is bound to make conscience of the practice of religion in every particular. Now a double reason there is for this doctrine. First, God's compassions are renewed every morning 
s Lam. 3.23. , and he ladeth us daily with benefits 
t Psal. 68.19. . Now sith there is no slacking of God's kindness, why should there be any intermission of our duty? Secondly, Satan goeth about, seeking to devour 
u 1. Pet. 5.8. : when a man beginneth to be a little secure, and to give the rains a little to his own heart to wander after it own ways, then taketh he his advantage; and the soul being by some intermission of a godly care thus (as it were) let lose, doth quickly fall into his snares.  

The 1. Use.  The first use of this doctrine is, to remove two opinions, which are common in the world touching religion: The one is, that it is an easy matter to be a Christian, a thing of no great pains to be religious; some general desires, some superficial good meanings, some formal shows, some devotion now and then by fits, some few actions of charity; this is enough to salvation. Hence cometh our common security: Moiling and droiling there is for the world without measure: To some carnal and carking humours, the day is not long enough, the week is too short, even some of God's day must be borrowed for earthly occasions. Godliness is followed but at leisure times: heaven we suppose will come of itself without seeking. How many days pass over us in a year, in which matters of the soul are not once thought upon! But how much are we herein deceived? Religion is a task for every day: He that doth not make conscience every day to look to his Religion, to profit in his Religion, and to show forth the fruits of his Religion, that he may comfortably at night say, he is so much nearer his journeys end to heaven, than he was at his first setting out in the morning; that man's Religion is not as it ought: and he which thinketh to come to heaven by this idle and negligent course, shall be called the least in the kingdom of God 
x Matt. 5.19. . The second opinion is, that if there be some show of devotion and care to serve God on the Sabbath day, then upon other days men may be left free to themselves, and may take a little more liberty to be secure. If matters of godliness be banished from their thoughts, and tongues, and lives, all the whole week long, they think it to be no great offence: This opinion is overthrown by this place. We were redeemed to serve God every day: Though the Sabbath be to be employed more especially (God then vouchsafing more plentiful helps to godliness) yet all evil is to be avoided every day, and all such good is to be done, as in our callings and lives we shall be occasioned: Endeavour we must to walk in the sanctification of our hearts, and innocency of life in other days, as well as on the Sabbath day.  
Secondly, this must be a motive to us, every day, 
The 2. Use.  even at our first awaking, to devote and consecrate ourselves to the Lord, and to arm ourselves with a holy resolution to strive against sin: This will be a matter of no little benefit: For by this means God will enable us to be blameless and pure, & without rebuke 
y Phil. 2.15. , and we shall be kept from presumptuous sins 
z Psal. 19.13. . The want hereof draweth many of God's children sometimes into great inconveniences, namely, when as, not considering the slippery path which they walk in here in the world, and being without fear of their own frailty, they do not covenant with themselves to be very watchful, and to commit their way unto the Lord, and to stand upon their guard against every sin: We have an example of this in Peter: Doubtless he had no settled purpose to deny his Master: yet to what a case did his own rashness bring him, while he did not seriously cast with himself what danger might arise, by the place and persons, neither yet weighed his own weakness, how easily he might be snared, having no warrant to be there. This draweth many into ill company, to swearing, drinking, gaming, etc. I will not say, that these evils in some do always proceed from a purpose so to do; but rather from the want of a purpose to withstand them, and to give up themselves unto God. I would this were written in every one's heart, that every day must be consecrate to God, every day must be a holy day to a Christian, though not according to our sense in respect of cessation from labour, yet in respect of watching and striving against sin.  

The 3. Use.  Thirdly, if every day must be given to God, what shall we say of those which spend so many whole days in the service of Satan? wholedays (I say) or the better part of the day, in drinking and reveling, in sports, in pranking up themselves, in plotting to defraud, revenge, and eat out others: How do these consecrate their days to God? What religion or godliness is in these fashions? When men make every day either for vain pleasure, or sensuality, or Epicurism, or worldly benefit, what is become of God's part? Think upon it: I doubt not, but the serious thinking upon this, that God challengeth every day, will reform many corruptions. Thus much touching the dailinesse of serving God. Now followeth the perpetuity.  

The 3. Doctrine.  The doctrine than is this; That as we must make conscience of diligence in good duties for the present time, so we must have a care of continuance and perseverance also. All the days of our life, saith Zachary; therefore the last day as well as the first. The Scripture is full in this point. Christ expounds the seed which fell into good ground, of those which bring forth fruit with patience 
a Luc. 8.15. . That only is good fruit which is accompanied with continuance. Often times we shall find the condition of perseverance put in. He that endureth to the end, he shall be saved 
b Matt. 24.13. . In due season we shall reap, if we faint not 
c Gal. 6.9. . Be thou faithful unto the death, and I will give thee the crown of life 
d Reu. 2.10. . The labourers in the vineyard, none of them had wages, unless he wrought until the even 
e Matt. 20.8. . We must not only obey the call of Christ, Come to me 
f Matt. 11.28. , but the charge also which he giveth, Abide in me 
g joh. 15.4. . If ye continue in my word, then are ye verily my disciples 
h joh. 8.31. .  
The use is, to mind us of the Apostles counsel, which is, 
The Use.  not to be weary in well doing 
i 2. Thes. 3.13. . Our nature is apt to recoill and to fall back, like a broken bow 
k Psal. 78.57. . A kind of satiety will quickly creep upon us, and those good duties, which at the first seem pleasing, will (without great care) be a weariness 
l Mal. 1.13.  unto us, according as we see in many. I have known some, to whom the preaching of the word was more welcome than now it is; who were more careful to use private means to profit by it than now they are; who had a little restrained some corruptions, to which now they are carried with full stream. They look back upon Sodom, and they could almost be content to be in Egypt again. Look to it, thou which art guilty to thyself of thine own backsliding: remember thou owest unto God All thy days: The trees planted in the Lord's house bring forth fruit in their age 
m Ps. 92.13.14 ; and they which do not so, shall be hewn down and cast into the fire 
n Matt. 3.10. . It must not be in religion as in banquets, In the beginning good wine, and then after that which is worse 
o joh. 2.10. ; but rather, like those of Thyatira, our Works must be more at last, than at the first 
p Reu. 2.19. .  
The fourth general point in this passage of speech, is, what be the special duties in which this our serving of God stands: In holiness and righteousness. These two words answer to the two tables of the moral law. By holiness are understood those duties which are owing immediately from us unto God; and are set down in the four first commandments: namely; a holy regard to the truth and majesty of his Godhead, in the first commandment: a holy manner of worshipping him according to his will, in the second: a holy usage of his name, in the third: a holy keeping of his sabbath, in the fourth. By righteousness are meant those duties which we own to our neighbour; of all which the sum is, to give to every one his due: to wrong no man in his honour, or in that precedence which God hath given him, in the fift precept: nor in his life, in the sixth: nor in his chastity, in the seventh: nor in his goods, in the eight: nor in his good name, in the ninth: nor to entertain a thought which may draw to any of these breaches, in the tenth: so that now our obedience and service of God stands not in following our own courses, but in making conscience to frame ourselves to that which the Lord commends unto us, to be performed either to himself, or to others. Hear is a large field to enter into, but I will abridge that plentiful matter which offereth itself unto me, as much as I can. Two special points are here taught us.  

The 4. Doctrine.  The first is; That true religion stands not in a verbal profession or informal shows, but in action, & in the doing of that which God requireth. It is plain here: For here particular duties are designed, in the practice whereof true religion and godliness doth consist. In the Scripture, doing and practice are still urged. Hearken to the laws which I teach you to do 
q Deut. 4.1. : Hear the laws etc. that ye may take heed to observe them. 
r Cap. 5.1.  Ye shall keep all the commandments etc. for to do them 
s Cap. 8.1. . If ye know these things, blessed are ye if ye do them 
t joh. 13.17. . Whosoever heareth these my words and doth them not, shall be likened unto a foolish man 
u Matt. 7.26. . Be ye doers of the word, and not hearers only 
x jam. 1.22. . If it were not so, it were nothing to be religious, it were no great thing to be godly: To profess is nothing, to talk and speak of religion, and to make a show is a matter soon done, the veriest Atheist may go so far: doing is the trial, the fruits of holiness and righteousness do show a man to be a Christian.  

The Use.  This maketh against those, who have only tipped their tongues with religion, and have taken upon them a name, and put on a vizard of godliness. Like they be to the fig tree which our Saviour cursed, abounding with leaves, but without fruit 
y Matt. 21.19. : the Apostle thus describeth them; they have a show of godliness, but deny the power thereof 
x 2. Tim. 3.5. : such hearers had Ezekiel; They did come unto him, and sit before him and hear his words, but they would not do them 
a Eze. 33.31. : and such have we: right like him in the Gospel: he came to Christ with a question, Good master what ought I to do, to inherit eternal life? The same seemeth to be our desire in coming to the Congregation: well, when he heard his task; he was very heavy 
b Luc. 18.18. etc. , and went his way doing nothing: even so, persuade us to any thing which is crossing to our humours, and cometh athwart our courses, we say strait, This is a hard saying, who can hear it 
c joh. 6.60. ? Remember we this then, that to be a true Christian, is no titular thing, it is a matter of action. Many at the last day shall say, We have prophesied 
d Matt. 7.22. , & we have professed thy name, O Lord: but seeing they have been wells without water, the black darkness shall be to them for ever 
e 2. Pet. 2.17. . The other doctrine collected hence, is; That in the practice of religion, 
The 5. Doctrine.  there must be a joining together of these two, holiness and righteousness; our holy carriage towards God, and our upright demeanour towards men. It is not said here, holiness or righteousness, as though either might serve, but holiness and righteousness, both together. God hath joined them, and man may not sever them. To this agreeth that of Paul; That we should live soberly and righteously and godly &c. 
f Tit. 2.12. . These are two main parts of the image of God: Righteousness and true holiness 
g Eph. 4.24. ; neither can we assure ourselves that we are truly regenerate, unless we find in ourselves a concurrence of both. It is absurd to be respective towards men, and to neglect that duty which we own to God: It is hypocritical to make show of devotion to God, and to have no regard how we live in respect of men: But, to be careful in the knowledge and service of God, and fruitful in the duties of equity and evenness amongst men, this is religion, this is the whole duty of man.  
This doctrine is very necessary, because, 
The Use.  the renting asunder of these two, holiness and righteousness, is the common evil of those which make a profession of religion. Some there are, who in the outward exercises of religion are very diligent, in repairing to the congregation, in hearing, in communicating, in refraining from open misorders on the sabbath day: but look on them in those things which concern men, there you shall find them exceeding faulty; proud, disdainful, malicious, revengeful, cruel, oppressing, all for themselves, without respect to others: Others there are which show a kind of civility in outward fashion to the world; quiet they be and peaceable, observing a kind of truth and equity in their dealings, and so gain a name and an opinion of honest men; yet have no regard to the exercises of piety, more than for outward form, despise knowledge, basely esteem the public ministry, make no reckoning of the sabbath. Both these sorts come short, and continuing as they are can never be saved. Remember then, to join both together, holiness towards God, righteousness towards men: Art thou a lover to hear, a man forward in the public exercises of religion? thou dost well: see thou make conscience also of equity amongst men, else all thy devotion is but hypocrisy. Art thou a man of civil fashion, that pretendest to give every man his own? see thou season thy carriage to men, with knowledge and zeal in the matters of God, else thy civility is but formality: and both the former with his unrighteous holiness, and thou, with thine unholy righteousness, shall be cut off from having any inheritance in the kingdom of Christ and of God.  
The fift and last point, according to the order first propounded, is the trial of the truth of all these duties, in those words, before him: whereby is meant such holiness and such righteousness, which is framed, not barely to content men, 
The 6. Doctrine.  but to please God: where we are taught; That if we would be religious indeed, we must not look so much how to make a show and to be something in appearance and opinion before men, as how to approve ourselves by truth and sincerity of heart unto God. Truth it is, that the opinion of men is not simply to be neglected: for it is the rule of the Apostle that we should procure things honest in the sight of all men 
h Rom. 12.17. : but yet the approbation of men must not be made the rule of godliness, but only the will and majesty of God. It was the commendation of Enoch and of Noah, that the times wherein they lived being overrun with lewdness, yet they walked with God 
i Gen. 5.22.6.9. , that is, they considered more what God appointed, than what most men practised, and desired more to approve themselves by a holy carriage unto him, than to run to the same excess with the multitude, though (perhaps) so to have done, might have been more for their outward commodity. It was the charge given by God to Abraham, Walk before me 
k Gen. 17.1. , that is, let it still be thy care, that, seeing I am present every where, and privy to all thy courses, thou mayst walk as in my sight and make thy ways acceptable before me. It was the best testimony which Solomon could give of his father David, that he walked before God in truth, and in righteousness, and in uprightness of heart with him. 
l 1. King. 3.6.  It was Hezekiah his best comfort when he thought he should die; O Lord I have walked before thee in truth 
m Isay 38.3. . When job was censured for an hypocrite (according as it is still the manner of the world, to account every man who is more careful in religion than themselves, to be but a dissembler), well (saith he) my witness is in heaven, and my record is on high 
n job 16.19. ; you give your verdict of me as you please, but I am known unto God, I have walked with him, and I do rest satisfied with his approovement, which is the thing that I have always cared for. Paul speaking of the execution of his ministry, saith, that he did not handle the word of God deceitfully: as if he had said, I could easily have taken another course in preaching, by which to have pleased the multitude and to have gotten myself credit, but it was not the thing I looked after: But what then? to approve myself to every man's conscience in the sight of God 
o 2. Cor. 4.2. . These several examples concurring with my text, do show that we must care more to be religious, than to be thought religious; & have more respect to the approbation of God, who seethe in secret 
p Matt. 6.4. , than to the opinion of men, who may be deceived with shows.  

The Use.  This doctrine doth utterly condemn the art of seeming, which every one (almost) hath learned in these times. The hypocrite, if he have Lord, Lord, in his mouth, and be busy about the outward work, knocking and kneeling, and framing his face to a show of devotion; he thinketh that he is very religious, and careth not though God seethe him within, to have neither any sound knowledge nor any true love to religion. The covetous worldling who racks all that can be gotten, if he can set a colour to the world, that no body shall see his plots and cunning shifts, respecteth no more; albeit the Lord knoweth how his heart is set upon the world, and hath made gold his hope 
q job 31.24. , and will do any thing for gain, he feareth it not. The uncharitable person, if he can use a few idle protestations, that he beareth no ill will etc. persuadeth himself it is enough; not remembering that the Lord beholds his thoughts, & is privy to his desires to work mischief. The close slanderer, if he can under hand raise up an ill report, that the party wronged may not know he did it, is safe in his own conceit; howbeit God knoweth that his tongue is like a sharp razor which cutteth deceitfully 
r Psal. 52.2. . The evil disposed, who are in houses of misorder when others are at Church, if the doors be shut, and no noise be made, and officers know it not, they doubt not but to avoid Gods beholding well enough. The whorish woman, if she can hide her sin in any sort, so that none can prove it directly against her, standeth upon terms of honesty, and is not afraid of God's presence, from whom nothing can be kept secret: she wipeth her mouth (saith Solomon) & saith, I have not committed iniquity 
s Pro. 30.20. , Thus the care of the most is to keep credit with men; if it be well with us before men we care little how the case standeth betwixt us and the Lord. This will not serve the turn when all things come to receive their due trial: then the vizard will be plucked off from every hypocrite; then shall many a man be approved, whose course the world now condemneth for folly; and many that now carry a face and bear out matters with a show, will be found dissemblers, and the lot of hypocrites will be their portion. Let this persuade us to affect sincerity and singleness of heart, and always to make it our care, more to regard the acceptance with God, than the account & opinion of men. It is a special point of godliness, & he hath well profited in religion, that hath well learned this lesson, and this one thing which I shall name unto you is the best trial of it; when a man is the same alone and in company; that is, when as that sin, that evil course which a man knoweth he would not enter into, in the presence and sight and knowledge of men, the same he doth forbear when he is by himself, and hath many advantages and opportunities safely and secretly to practise it. To forbear to do evil when men are by to behold it, is nothing, the veriest hypocrite and reprobate in the world may do it: but, closely and secretly to abstain, & when one hath many incitements to it, yet even for God's sake, and for loathness to displease him, to forbear, that is a thing which none but a good man indeed, a child of God can come unto. To make shows of holiness & devotion in a Church, there to look civilly, and in praying to use signs of great earnestness and affection, is no great matter, it is not of any value to build upon, for an hypocrite may come so far: But in a private corner, in ones Chamber (as Christ saith 
t Matt. 6.6. ) apart from the world, where no man can hear or understand, or take notice of it; there to power out ones soul before the Lord 
u 1. Sam. 1.15. , to cast down himself in humility, and to make many sighs and tears, to be the messengers of the hearts desire unto God; this is an evidence of sincerity, this is done before God, and is without hypocrisy. So then this is a sure rule to try ourselves by, if that which we would be thought to be before men, we travel with our hearts, and strive to be indeed, when none can take notice of our courses, in regard of the secrecy of them, but the Lord. He that maketh conscience of it to be as honest, and as uprightly behaved in the greatest privacy and solitariness, as he would be if all the world beheld him and could see into his very thoughts, that man may be said indeed to be religious.   

THE EIGHT SERMON.  VERS. 76. 
And thou Babe shalt be called the Prophet of the most High: for thou shalt go before the face of the Lord to prepare his ways.  77. 
And, to give knowledge of salvation unto the people, etc.  

The second part of the Hymn.  THis is the beginning of the second part of this Hymn: The sum of it is a description of the office of john Baptist; which yet is so carried, as that in this part also, the mystery of Christ and of salvation wrought by him is laid open very exactly.  
My method shall be this, to let you see, 
The order of the whole place to the end.  how each branch of these verses dependeth on other, as it were so many links enchained either to other. First of all, Zacharie directeth his speech to the Infant (present, in my opinion) and pronounceth of him that he shall be called the Prophet of the most high: If it be asked why he shall be so styled? it is answered, Because he shall go before the face of the Lord to prepare his ways. If we would know what it is, to prepare the Lords ways, he saith it is, to give knowledge of salvation to the people. If we demand wherein this salvation stands, he addeth, that it stands in the remission of sins. If we inquire further, out of what fountain this salvation, standing in the remission of sins hath flowed; he telleth us, that is come from the tender mercy of our God. If we would be informed what is the especial fruit of this Mercy of our God, he setteth it down thus, that by it is come to pass, that the dayspring from an high hath visited us. If lastly the question be, to what special end this Dayspring hath appeared, he shutteth up all with this sweet and gracious conclusion; that the end is, To give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace. This is the order of this whole place. I will prosecute every branch in the same order and manner in which it lieth.  
And first of the title, to be given to john Baptist, Thou Babe shalt be called the Prophet of the most high. The meaning of which speech is, that all men should take notice of john, and acknowledge him to be a Prophet of God, called from above, and appointed by special deputation for the service of the Church. The verification of which foretelling we read in the story. The multitude counted john as a Prophet 
x Matt. 14.5. . All hold john as a Prophet 
y Matt. 21.26. . But here may arise a doubt: john himself being demanded whether he were the Prophet, answered no 
z joh. 1.21. . The answer is easy, thus. It was the error of the jews, that before the Messias there should come a special Prophet, besides him that was spoken of, by the name of Elias. So it appeareth by that the multitude said on a time touching Christ: This is of a truth the Prophet that should come into the world 
a joh. 6.14. , and in another place: Of a truth this is the Prophet 
b joh. 7.40. . This error of theirs arose out of the words of Moses: The Lord thy God will raise up unto thee a Prophet like unto me from among you 
c Deu. 18.15. . john therefore denieth himself to be a Prophet in that sense; he was no such Prophet as they looked for. This is the sense.  

The 1. Doctrine.  Now the doctrine is this; That it is an estate of preferment and credit, for a man to be deputed to the calling and office of a Prophet and minister in the Church of God. Mark how this ariseth out of this place. Zacharie directeth his speech to john: He was now at the time of the speaking of these words an Infant, there was not then any great matter of outward circumstance in him to be taken notice of: yet notwithstanding (quoth Zacharie) even thou O babe, little though thou now be, wrawling in thy cradle, and wrapped up in clouts, shalt in time obtain this honour, to be reputed and called a Prophet of the most high, a Preacher appointed by him to publish the doctrine of salvation to the world. Thus the manner of speaking, Now thou art but a silly babe, yet shalt thou live to bear the title of one of God's Prophets, serveth to justify this doctrine. There is nothing more effectual to the cleared of this point, than to consider the matter and business about which every true minister of God is employed; which is not base or vulgar, but of as great weight and worth as may be: It is to give knowledge of salvation, to publish peace 
d Isay 52.7. , to declare to a man his righteousness 
e job 33.23. , to save them that believe 
f 1. Cor. 1.21. , to pray men in Christ's stead to be reconciled to God 
g 2. Cor. 5.20. , to gather together the Saints, 
h Eph. 4.12.  to be God's mouth to the people in preaching to them from God, and to be the people's mouth again in praying for them to God 
i Deut. 33.10. . These are no base things, no vile services, no mean employments, to treat betwixt the Lord and his Church of no worse matter than the glory of the one and the salvation of the other. Many things might easily be heaped up to this purpose, but I will satisfy myself with this, and proceed to the uses of this point, which are three.  

The 1. Use.  The first is an admonition to those who have by their place to do in the electing and ordaining of Ministers for several congregations; They must remember the charge, Lay hands suddenly on no man 
k 1. Tim. 5.22 . The calling is honourable, and therefore not for every one hand over head to be admitted into. It is not meet that the passage into the ministry should lie open for whomsoever: Who would might consecrate himself 
l 1. Kin. 13.33. , it was one of the evils of jeroboams time: It will lay the beauty of the calling in the dust, and make the world full of such wandering Levites, as the young man of Bethlehem judah, whom Micah hired for ten shekels of silver by the year, and a suit of apparel and meat and drink 
m jud. 17.7.10. , which will be ready to serve the turn of every Church, spoiling patron, and to be at his devotion, for a piece of silver and a morsel of bread 
n 1. Sam. 2.36. The 2. Use. .  
The second use, is an advertisement to all that are entered into that function, to take diligent heed, that they do nothing which may disgrace so honourable a calling. A minister is tied to watchfulness by a double bond; First, as he is a Christian, then as he is a minister: whosoever of Aaron's seed had any blemish in him should not press to offer before God 
o Leu. 21.17. . Many things may be pardoned to others, which in us will seem intolerable. If the salt have lost his savour, it is thenceforth good for nothing 
p Matth. 5.13. . God grant that the eminency and dignity of our calling may beget in us a steady care to do nothing which may bring it into disgrace.  
Thirdly (for a third use), 
The 3. Use.  this maketh against the contempt, which is generally cast upon the ministry. Many scorn it in themselves, accounting it a base thing for them or their children to consecrate their life to the ministry of the Gospel. A cluster of the civil or common law, is better (in their seeming) than a whole vintage of Divinity. It is Paul's rule, that we should be had in singular love for our works sake 
q 1. Thes. 5.13. . In the world it is otherwise, hated we be for our works sake, and despised 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 mouths against the ministry. Be it so that some deserve ill enough: yet when men take a pleasure in these kinds of inveighing, and seek out of the misbehaviour of some to collect conclusions against all, it argueth that they speak not out of the hatred of evil, but out of enmity to the calling, thinking that they have quit themselves well, if they can bring that into disgrace. Well, touching those which are faithful, and make conscience to feed the people with knowledge and understanding 
r jer. 3.15.  this I say, and yet not I but the Lord; Let a man so think of them as of the ministers of jesus Christ, and disposers of the secrets of God 
s 1. Cor. 4.1. . The contempt reacheth high: He that despiseth you despiseth me 
t Luc. 10.16. . It was john's honour, to be called a Prophet of the most high, why should it be any man's debasement to serve the same master, in the same business? Thus far touching the first branch.  
The second branch is the reason why john should be styled A Prophet, &c: Thou shalt go before the face of the Lord to prepare his ways. This is the true description of a Prophet or minister; although in it some thing there was peculiar to john; notwithstanding true it is of all Prophets and ministers, that they go before Christ. The Prophets of old went before Christ to be borne, and they all bore witness of him, that through his name all that believe in him, should receive remission of sins 
u Act. 10.43. . The ministers since Christ borne, go before in respect of his second coming, to judgement, to give warning of it, and to make men ready for it. john went more immediately before Christ's face, because he was the very next Prophet before him, and lived to see him in his body, and with his finger to point to him, Behold the lamb of God, which taketh away the sins of the world 
x joh. 1.29. . Now although it was peculiar to john, thus immediately to go before Christ, yet this is common to other ministers with him, to be messengers of Christ, and to make the people ready to receive 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 unto Christ, and to prepare the people to receive him. No man shall deserve the name of a Prophet unless he so do: He must profess himself to be Christ's servant, and must aim at the advancement and setting up of his kingdom. The acknowledgement of this truth may be seen in all the Prophets jointly: They all gave witness to Christ 
y Act. 10.43. : they all directed their course to this one thing, to beget in the people's hearts an absolute dependence upon only Christ. The same did the Apostles, both while Christ yet lived (for that was their errand when they were first sent out, The kingdom of heaven is at hand 
z Matt. 10.7. ) and afterwards also, as may be observed out of their general course 
a Act. 3.12. etc. ch. 4.11.12. ch. 14.15. ch. 17.3. . Thence came the profession of Paul; We preach not ourselves, but Christ jesus the Lord 
b 2. Cor. 4.5. . For this cause also it is set down as the mark of Deceivers, to draw to themselves, to draw disciples after them 
c Act. 20.30. . Excellent is the similitude of the Apostle, to show both his own care and every ministers duty: I have (saith he) prepared you for one husband, to present you as a pure virgin unto 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 judgement is the marriage day 
e Reu. 19.7. : Ministers are as servants, or as the bridegrooms friends 
f joh. 3.29. , to attend upon the Church, and to treat of this spiritual marriage, and to seek to array and attire the people of God, with the garments of salvation 
g Isay 61.10. , against that solemn day, in which they must be eternally united unto Christ. Thus this is the duty of all ministers, not to seek to set up themselves, or to call the people to them, but to direct unto Christ, saying, Hear you him, and your soul shall live 
h Isay 55.3. : If any man sin, he is the Advocate 
i 1. joh. 2.1. . We see the truth of this doctrine: now let us inquire of what use it may be.  
First, as it admonisheth all Ministers to set themselves to the advancement of Christ's kingdom, 
The 1. Use.  so doth it plainly prove the necessary use of the public ministery. The Scripture maketh no mention of any other outward ordinary means to prepare us unto Christ. We cannot prepare ourselves (for our hearts are wicked above all things 
k jer. 17 9 ) and unless we be prepared, Christ cannot be entertained: Wherefore look of what necessity the presence of Christ is unto salvation, of the same (when we speak of an ordinary course) is the Ministry of the word: There is no salvation but by Christ, there is no way for Christ to enter in, until the word have made us ready to receive him. To refuse Christ, is to reject grace; to contemn the Word preached, is to keep out Christ. Fetch we a similitude from Physic: The learned Physician, intending a wholesome potion to his patient, first giveth him a preparative to fit his body to receive it: If the preparative work not, he hath small hope to do good with that which was to follow: So in this; Christ purposing salvation unto us, sendeth his Preachers before, to make way for grace, & to beget in us a desire and expectation of mercy: If the Harbingers be rejected, if we yield not to the course taken to prepare us, there is no hope of Christ, there is no likelihood of salvation. This is the cause why the Ministry of the Word is compared to an Axe 
l Matt. 3.10. , because as no beam is put into the building, until the workman's axe hath made it ready for the place where it must be; so no man is coupled into that spiritual frame (the body of Christ) to become the habitation of God by the spirit 
m Eph. 2.22. , until the axe of the Word have pared off his corruption, and by hewing him again and again, have made him fit for such a heavenly service. Take you heed therefore, all you despisers of God's ordinance: the Preaching of the Word is a burden unto you, and even a base thing in your seeming: you say of a Preacher, as the Athenians did of Paul, What will this babbler say 
n Act. 17.18. ? O that God might vouchsafe to open your eyes, to see the devils policy herein! He will yield to you, that, professedly to reject Christ were dangerous: but to scoff and repine and murmur at the Word which you hear, he maketh you believe, that is nothing. Why will you suffer yourselves to be beguiled? Can you receive Christ before you be prepared? If you know your own corruption, you will never think it: or can you (ordinarily) be prepared but by the public Ministry? If you know and believe the Scripture, you will never imagine it. When Christ cometh, his Word goeth before; let his Word be rejected, and he will not be entertained. Behold I stand at the door and knock 
o Reu. 3 20. : what knocking meaneth he, but this by his Word? and therefore it there followeth: If any man hear my voice, etc. If this Knocking be not regarded, he himself doth never enter. It is vain to say, I love Christ, but him which preacheth Christ I do not love: Either such an one must prepare us, or Christ jesus will not dwell with us.  
Secondly, by this we may know, 
The 2. Use.  whether we have truly profited by the Word which we have so often heard. Are our hearts made ready to receive Christ, are we prepared to entertain him? We are profitable scholars. Is there no fitness in us for this honourable guest? we have lost our time, and our hearing hitherto hath been in vain. But, what is this to be prepared for Christ? for this may seem to be spoken something too generally. The Prophet Isaiah well tell us; namely, that we are prepared for Christ, when we are Poor and of a contrite spirit, and tremble at the Word 
p Isay 66.2. . A man is then ready for Christ, when his soul thirsteth for him, and his flesh longeth greatly after him 
q Psal. 63.1. ; when like the woman of Canaan, he would be glad of a few crumbs 
r Matt. 15.27.  of mercy; when with Paul he counteth all things to be loss and dung that he may win Christ 
s Phil. 3.8. ; when he hath no mind of any thing so much as how he may find favour with God; when his own sins are even a burden and a detestation unto him, he even quaketh in his own conceit, to think how he should do, if God should call him to a straight account, and proceed against him in extremity. Let us proceed then: I demand of thee, which hast now so long been a hearer of the Word preached: Is it thus with thee? Hath thy heart been ploughed up, and rend in sunder by the power of the Word, so that now the tidings of the Gospel are music to thine ears, and thy spirit within thee crieth out continually, O say unto my soul, I am thy salvation 
t Psal. 35.3. ; O my Saviour, turn thy face unto me and have mercy upon me, for I am desolate and poor 
u Psal. 25.16. ? It is an argument, that thou hast heard with profit, and mayest give a comfortable account of thy hearing. Art thou of a dull and dead heart, not knowing out of thine own private feeling what it is to long for Christ, and to thirst after his righteousness? Surely thy hearing hitherto hath been fruitless, and thou art yet in thy sins. And truly such are the most: Let the mystery of Christ, and of grace in and by him be laid open unto us, never so exactly or comfortably, it doth no more affect them, than any of the most idle tales that can be imagined. It is unpossible, that men prepared for Christ, should, when Christ is preached, stop their ears, like the deaf Adder 
x Psal. 58.4. , and voluntarily betake themselves to a kind of settled drowsiness. Thus much of the reason, why john was to be called a Prophet, where we have seen what is the use and necessity of the public Ministry.  
The third branch followeth: wherein is taught, what it is, to prepare the way of the Lord; namely, to give knowledge of salvation to God's people. Now to give knowledge in this place, is not, to infuse knowledge: (for no mortal man can do that) but it signifieth to give notice, and to publish in that manner, as that all may perceive what is meant, and that, if they remain ignorant, the fault may appear to be their own. This was the office of john, and this he did, as appeareth in the holy Story 
y Matth. 3.11. etc. , and for that cause he was called a Crier 
z Matt. 3.3. . The words thus expounded do afford us three doctrines.  

The 3. Doctrine.  The first is; That he who desires to make way for Christ, and to draw disciples unto him, must study to be able to open to the people the hid treasure of the Scripture: We see here, that it is the Ministers duty to prepare the way for Christ; now to prepare a way for Christ, is to give knowledge of salvation: And what is that, but (as the Apostle speaketh) to publish the secret of the Gospel 
a Eph. 6.19. , and to lay forth the mystery of Christ in that manner, that even the simple may attain sharpness of wit, and children knowledge and discretion 
b Pro. 1.4.  thereby? A minister is called an Ambassador 
c 2. Cor. 5.20 : and much is required to the discharge of an embassage. He that shall be therein employed, must be a man of understanding, able to treat to and fro of the affairs of his Sovereign as occasion shall be offered. The same is true in his spiritual message: He that carrieth it had need to have the tongue of the Learned 
d Isay 50 4. , and it were good, that his lips did preserve knowledge 
e Matt. 2.7. , that he may be able to satisfy the doubts of those which desire certainty of information in God's truth. This made Elihu call him one of a thousand 
f job 33.23. , and Paul to say, Who is sufficient for these things 
g 2. Cor. 2.16. ?  
This may be a good admonition to those which affect this calling: that they press not rawly into it: 
The Use.  Look unto it, that thou have eat the role 
h Eze. 3.1. , that thy mouth be touched 
i jer. 1.9. , and thy heart filled with the right understanding of the mystery of Christ; otherwise thou canst have no hope to prepare the way for Christ, or to win souls unto God.  
The second doctrine from hence is; 
The 4. Doctrine.  That the Minister desiring to prepare souls for Christ, must so preach in that plain and familiar sort, as that (if it be possible) the knowledge of salvation may from him be derived unto all that hear him. This is justifiable by this place: For how shall a Minister be truly said to give knowledge of salvation, if he lap up his speech in such a mist of words, that the meanest and shallowest among the hearers cannot understand it? Such a kind of preaching is rightly compared, to a Trumpet giving an uncertain sound, at the hearing whereof no man can tell how or when to prepare himself to the battle 
k 1. Cor. 14.8. : so if he which speaks in public, do speak in such high terms & obscure phrases, that ordinary men cannot conceive what he intends, how shall they by his preaching be stirred up to any good service, how shall they prepare themselves to fight against Satan? Hence was that worthy resolution of Paul's; I had rather in the Church to speak five words etc. that I might also instruct others, than ten thousand words in a strange tongue 
l 1. Cor. 14.19. : In which place by a strange tongue, may not only be understood, the speaking of Latin; or French, or the like amongst English men, but the speaking of the mother tongue in such a strange fashion, that it may seem all one to the hearers, as if one spoke in the most unknown language. The want of this painted eloquence brought Paul's preaching into disgrace among the learned Grecians, whence came that phrase, The foolishness of preaching 
m 1. Cor. 1.21 ; yet Paul still went on without excellency of words, or the enticing speech of man's wisdom, and affected only the plain evidence of the spirit 
n 1. Cor. 2.1.4 : so that this was no small comfort unto him, that he had preached the Gospel after that familiar manner, that he might truly say, If our Gospel be hid, it is hid unto them that are lost 
o 2. Cor. 4.3. . It is a fit comparison, in which a Preacher is likened to a Nurse 
p 1. The. 2.7. . Nurse's do half chew the mere to the little ones, and do babble with them in their own stammering and unperfit language: so must a Preacher proportion his doctrine to his hearers capacity, and fit his tongue to their conceiving; otherwise he shall never give the knowledge of salvation, but shall rather make it more obscure.  

The 1. Use.  This first belongeth as a reproof to some, who (like the old pharisees) loving the praise of men, more than the praise of God 
q joh. 12.41. , soar so high, in such uncouth words, and in such an affected kind of eloquence, that they become as Barbarians 
r 1. Cor. 14.11  unto their hearers: It were all one if they preached to them in Latin or in French. Let all such remember, that their office is, to bring the people to the knowledge of salvation. Now the plainer the Preacher is, the sooner shall the people be brought to the knowledge of salvation by his means.  
Secondly, this discovereth the misconceit of many hearers; who, if a Preacher have gallant words, 
The 2. Use.  and delightful phrases, and interlace his sermon with other tongues, straightway admire him, as extraordinarily learned and profound. But I ask of thee, what knowledge of salvation hast thou got by such a sermon? how is thy understanding helped in the mystery of Christ? Thou wilt say (perhaps) that he was too deep for thee. What good then shall he do to thy soul, if, by hearing him, thou art brought no nearer to the knowledge of God than thou wast before? If thou wouldst hear for thy profit, pray to God to send thee such an one, which may speak to thy conscience, which may season thy heart with soundness of knowledge, and not tickle thy itching ears 
s 2. Tim. 4.3.  with pleasingness of words.  
The third doctrine from hence is; That those which are ignorant in the true way and means of salvation, 
The 5. Doctrine.  are not yet prepared for Christ, nor fit to entertain him. The reason hereof is manifest by the text: john must prepare a way for Christ; that is, he must make men ready to receive Christ; How shall he do that? By labouring to bring them to the knowledge of salvation: Therefore they which are not yet come so far, as to know what is absolutely necessary to salvation, are not come the first step towards Christ. It is truly said by the Apostle, that they whose cogitations are darkened, be strangers from the life of God 
t Eph. 4.18. . Hear what Christ saith; This is life everlasting, to know God to be the only very God, and whom he hath sent jesus Christ 
u joh. 17.3. . Knowest thou not Christ, what he is, what he hath done, how that which he hath done may be available to thy soul? thou art not yet in the way to life eternal. This Paul begged of God for his hearers, That they might be fulfilled with knowledge of Gods will in all wisdom and spiritual understanding 
x Col. 1.9. , that they might be able to comprehend, what is the breadth, and length, and depth, and height, and to know the love of Christ, etc. 
y Eph. 3.18.19. .  

The Use.  This serveth to show the inevitable danger of the common ignorance of the multitude. They believe that they shall be saved, and yet have no skill in the doctrine of salvation; they hope upon Christ, and yet understand not the mystery of Christ: Nay (which is worst of all) when the knowledge of salvation is offered to them, they do with both hands put it from them, and do advisedly seek to cherish and maintain themselves in their wilful blindness. We are not a shamed to say, What needeth this knowledge, To what end is so much teaching? Thou art laboured with from Sabbath to Sabbath, that thy heart may be seasoned with the knowledge of salvation, and that thou mayst be prepared for Christ: if thou reject this kindness, surely when thou comest to Christ, to seek favour from him, he will say to thee: What hast thou to do with me? departed from me, I know thee not 
z Matt. 7.23. : thou hast an ignorant heart, a heart hating knowledge 
a Pro. 1.22. , I cannot brook thee.   

THE NINTH SERMON.  
— By the remission of their sins:  VERS. 78. 
Through the tender mercy of our God, whereby the dayspring from an high hath visited us.  
THe fourth branch cometh next in place, namely, how this salvation, the knowledge whereof must be given to God's people, is wrought; and that is, By the remission of sins. In handling this point, I am thus to proceed: First. I must teach what Remission of sins is. Secondly, I must prove, that our salvation stands in the Remission of sins. Thirdly, I must apply both to our use.  
Touching the general nature of remission of sins; It is an action of God, whereby for the merit of Christ he accounts sin as no sin, or, as if it had never been committed. Hereupon it is, that when th●● is in Scripture speech made of forgiveness of sins, such manners of speaking are used, which do imply an utter abolishment. Thou hast cast all my sins behind thy back 
b Isay 38.17. . I have put away thy transgressions like a cloud, and thy sins as a mist 
c Isay 44.22. . I will forgive their iniquity, and remember their sins no more 
d jer. 31.34. . In those days, the iniquity of Israel shall be sought for, and there shall be none 
e jer. 50.20. . He will subdue our iniquities, and cast all our sins into the bottom of the sea 
f Mic. 7.19. . Christ calleth it a forgiving our debts 
g Matth. 6.12. , alluding to the manner of Creditors, who then forgive debts, when they account that which is debt, as no debt, and cross the book. Now the foundation of this remission is the merit of Christ. In him we have redemption through his blood, that is, the forgiveness of sins 
h Col. 1.14. . The blood of jesus Christ cleanseth us from all sin 
i 1. joh. 1.7. . That we may fully understand this point how sins are remitted by Christ and for him; it is to be noted, that in sin there are three things: The first is the crime itself, or the swerving and straying from the will of God, by which God is offended. The second is, the guilt, by which the party offending is liable unto eternal punishment. The third is, the stain or blot, which the sin committed leaveth in the offender; by which there followeth an aptness or proneness either to the same sin or to any other. These three are taken away by the merit of Christ: The disobedience or crime, is taken away by his obedience. The guilt is removed by his sufferings. The corruption hidden by his holiness, 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 kind of translation or putting over of the believers sin unto Christ, and of Christ's righteousness to the believer. Christ's obedience is accounted the obedience of the believer: Christ's sufferings, the sufferings of the believer: Christ's holiness, the holiness of the believer. And so God accounteth Christ's obedience, passion and holiness to be the believers, as much as if they were really in him, and as if he himself had actually and personally performed the same. The right understanding of this point is the key of Religion, and the staff of all true comfort in Christ jesus.  

The 1. Doctrine.  Now the second thing to be opened (which is indeed the doctrine of the place) is; That salvation stands in the Remission of sins. And this is justified by that saying of the Psalm; Blessed is the man whose wickedness is forgiven, and whose sin is covered 
k Psa. 32.1. . Now look wherein stands happiness, therein stands salvation: for what happiness is there besides salvation? And the reason of the doctrine is apparent. Man was first cast out of Paradise for sin; neither doth any thing hinder his return but only sin: for so long as his sins remain, they are as a weighty burden 
l Psal. 38.4. , to press him down to hell, and his wages and stipend is eternal Death 
m Rom. 6.23. . Therefore if sin be taken away and pardoned, God hath against him no matter of displeasure, and Christ's obedience being imputed to him, heaven cannot be denied him, he must needs be saved. This may briefly serve to make plain this doctrine.  

The 1. Use.  The first use of it, is to strengthen us in a notable point, which is, that in the matter of salvation, all merit and desert of our own works, are utterly excluded: The ground whereof is in this place very express. For I demand: wherein doth that salvation stand, which must be published by the minister in the Church of God? Zachary answereth, that it stands in the remission of sins. Now, desert and remission cannot agree: If my plea for salvation must be, the pardon of my sins, where is my merit? If I have salvation by desert of works, I have it upon right: but if I obtain it by the pardon of my sins, I have it wholly upon courtesy. This is a direct kind of reasoning: and it is justified by S. Paul's course. His main proposition is, that a man is justified by faith, without the works of the law 
n Rom 3.28. . This he proveth (as by other reasons, so) by a testimony fetched out of the two and thirtieth Psalm. Even as David (saith he) declareth the blessedness of the man unto whom God imputeth righteousness without works etc. 
o Rom. 4.6. . David placeth happiness in the remission of sins: If in remission of sins, what place is left for works in this business? And this is the express doctrine of the Scripture: Eternal life is the gift of God 
p Rom. 6.23. : and what is more free than gift? By grace are ye saved through faith, etc. not of works, lest any man should boast himself 
q Eph. 2.8.9. . Not by the works of righteousness which we had done, but according to his mercy he saved us 
r Tit. 3.5. . If any works might deserve, what more meritorious than the sufferings of Martyrs? yet the afflictions of this present time, are not worthy of the glory, which shall be showed unto us 
s Rom. 8.18. . This is directly against the doctrine of Popery, which is not ashamed to maintain, that Works are the proper cause of life everlasting 
t Rhem Test. in Gal. 6.9. . Let Papist (if they can) reconcile and make these agree, how salvation can be grounded upon the forgiveness of sins, and yet be ours by the dignity of our works. They cry out against us in regard of this doctrine two ways. First, that life eternal and salvation are often in Scripture promised as the reward of good works, and that therefore life eternal is of merit. I answer, that reward is twofold. First, of favour. Secondly, of debt. So S. Paul himself doth distinguish 
u Rom. 4.4. . Now life eternal, is a reward of favour: It is the gift of God 
x Rom. 6.23. . Indeed in the matter of salvation God hath made himself a debtor: But how? By his free promise, not by the merit of any work. If he hath vouchsafed to promise life eternal to our obedience, it is true we may claim it as due, but not because of the excellency of our obedience, but because of the truth and strength of the promise. Very effectual is that phrase of the Apostles, when he calleth life eternal, a Reward of inheritance 
y Col. 3.24. : which proves, that God doth not give it for Works, as a thing by them deserved, but because we are become his children by the free grace of adoption. Secondly, they cry out, that by this means we destroy good Works. I answer, that that is a mere untruth. For we say, that none can be saved without good Works, because God hath ordained them that we should walk in them 
z Eph 2.10. ; we teach, that that Faith is vain and dead 
a jam. 2.26. , which doth not work by love 
b Gal. 5.6. : For albeit we must not be zealous in good works 
c Tit. 2.14. , with an hope to merit thereby, yet we know and preach, that there are sundry necessary uses 
d Tit. 3.14.  of them, for which they ought not to be neglected. So then this is the first use of this doctrine, to establish us in the doctrine of free justification without works. If I would be saved, the pardon of my sins, the hiding and covering of mine own actions, is the thing which I must seek after: therefore what warrant have I to rely upon my own deserving? This is needful to be noted, because this error goeth far, and too too many do trust to their own deeds. If thou wouldst be saved, this must be thy Plea: O Lord I have sinned, even in my best courses, I beseech thee for Christ to pardon me: and not, Lord behold this I have done, thus I have deserved, therefore I require thee of thy justice to reward me.  

The 2. Use.  The second use, is matter of exhortation to every one of us. For behold, our salvation stands in the remission of sins: Dost thou then desire to be saved? then thou must labour that thy sins may be pardoned: This followeth necessarily. It is a woeful thing to look upon the most: They pretend an expectation and a desire of salvation; talk with them, they will say they desire it and pray for it: yet of all other things, Remission of sins, is that which is least laboured for. If any man should with Solomon, stand in the window of his house, and look 
e Pro. 7.6.  and consider the courses of men, how should he see them employed? Some gaping after wealth, some striving to become great, and to set their nest on high 
f Hab. 2.9. , some running after vain delights, some plotting and studying for revenge, some drinking, some gaming, some playing the wantoness, some pranking up themselves, all of them guilty before God, of more sins than there be grass piles upon the earth, and yet scarcely any one seriously busying himself about this, how his sins may be pardoned, and his iniquities covered. If we should see a malefactor guilty of many capital trespasses, taken and imprisoned, and the day of the assize approaching, and yet the same man to be secure and jocund and gamsome, would we not all condemn him for a desperate person, and say, we wondered how he could be so merry, having so many foul matters to be put in against him, and not knowing how to escape? yes doubtless. And yet even so is the case with us: Our sins are more in number than the hairs of our head 
g Psal. 41.12. ; taken we be, and cannot hide ourselves from the Lord, (for whither shall we flee from his presence 
h Psal. 139.7. ? answer to particulars we cannot, to endure the trial is a thing unpossible; for if thou, O Lord, straightly markest iniquities, O Lord who shall stand 
i Psal. 130.3. ? and, can thine heart endure, or can thy hands be strong in the days that I shall have to do with thee 
k Ezek. 22.14. ? The very sight of the judge at the day of reckoning, will make us say to the mountains, Fall on us, and to the hills, Cover us 
l Luc. 23.30. . What then shall we say of our own selves, who for all this, sleep upon the elbows of our own security, and put these things far from our thoughts, and never go about to sue out a discharge, and to be comfortably secured in our consciences of God's favour? This security cannot be excused; well may we sleep in our negligence, but our Damnation sleepeth not 
m 2. Pet. 2.3. , and we shall surely perish in our carelessness. Thou wilt say (perhaps) unto me; You speak much of my negligence, you blame me for not seeking the pardon of my sins, but you teach me not the way by which I might obtain this favour. Hearken therefore, whosoever thou art, which desirest to be instructed in this thing. There is none can forgive sins but God; the only person, in and by whom sins are pardoned, is Christ jesus. The means of obtaining pardon from God the Father by Christ, is set down briefly by S. john: If we acknowledge our sins, he is faithful and just to forgive us our sins 
n 1. joh. 1.9. . Thus than thou must proceed if thou desire Remission of sins: First, thou must use a diligent and serious examination of thine own heart by the law of God, to see how the case standeth with thee, and what sins and corruptions thou art guilty of: This the Scripture teacheth; Let us search and try our ways 
o Lam. 3 40. . Secondly, thou must in thine own thoughts arraign thyself before God, supposing that even now the day of reckoning were, and thou wert now instantly to answer before God. Thirdly, thou must put up an accusation against thyself, ripping up all thy known sins, without lessening them, without excusing them, without hiding them, without taking upon thee to defend them: Thus did David; I know mine iniquities, and my sin is ever before me. Against thee, against thee only have I sinned etc. 
p Psal. 51.3.4. . Thus did Ezra; Our iniquities are increased over our head, and our trespass is grown up to the heaven 
q Ezra 9.6. . Fourthly, thou must go on, to give the sentence against thyself, acknowledging that thou art worthy of everlasting death and condemnation. Thus did Daniel; O Lord unto us belongeth open shame 
r Dan. 9 7. : Thus did the Prodigal, I am no more worthy to be called thy son 
s Luc. 15.21. . Fiftly, thou must with as much earnestness as thou possibly canst, entreat the Lord for Christ's sake to pardon thee, and never leave him, till he give this blessed answer to thy conscience, that all thy sins are clean put out of his remembrance. Thus we are taught to do; Take unto you words, and turn to the Lord, and say unto him, Turn away all iniquity and receive us graciously 
t Hos. 14 3. . Thus did Daniel; O my God incline thine care and hear etc. O Lord hear, O Lord forgive, O Lord consider etc. 
u Dan. 9.18.19. . Lastly, thou must beg grace and strength to be able to walk in newness of life. So did David; Let thy good spirit lead me into the land of righteousness 
x Psal. 143.10. . This is the only way to obtain remission of sins, if we would be saved, this is a thing which ought daily to be done; we must be ever reckoning with ourselves, still asciting ourselves before God, still laying open our corruptions before him, still bewailing our weaknesses, still suing for mercy, still labouring that our sins may be shaken off, and the graces of God increased in us. Are these strange things to our knowledge, strange to our practice, have we never thought upon taking this serious and strict and thorough course with ourselves? surely our sins do yet hang upon the file in Gods high court, the bill against us is uncancelled, and in the day of account we cannot escape. It is my duty to give knowledge of salvation, and to teach that our salvation stands in the remission of sins, and to show you the way how this remission may be obtained: and God forbidden that I should cease to show you the good and the right way 
y 1. Sa. 13.23. . If now, when the way is thus sanded forth unto you, you will say, as they did of old, We will not walk therein 
z jer. 6.16. , you must suffer me to conclude with Moses, I call heaven and earth to record against you, this day, that you shall shortly perish 
a Deut 4.26. . Thus much for the fourth branch.  
The fift is the fountain out of which this salvation, which stands in the remission of sins, doth flow, in those words, Through the tender mercy of our God. The phrase of speech here is very effectual. For Zachary satisfieth not himself to say mercy, but he mentioneth, Bowels of mercy. It is spoken after the manner of men, to note out an exceeding tenderness and inwardness of compassion, such as is, when a pitiful person his very bowels yearn and are moved within him, to behold some woeful or distressed spectacle. So the mercy of God in this case is not ordinary, but more full of commiseration, than any man possibly can imagine. Hence are we taught that, (which hath been often touched in this Hymn) namely, That the supreme cause, 
The 2. Doctrine.  the first root of our salvation, is the riches of God's mercy, the tenderness of his voluntary and free compassion towards us. Hence is it that the elect are called Vessels of mercy 
b Rom. 9.23. , because the whole work of their salvation, can be ascribed to no other thing but only to mercy. Excellent is the place of the Apostle 
c Eph. 2.1.3.4 5. ; Thus and thus we were by nature, dead in trespasses and in sins, children of wrath etc. Whence is it that we are brought into a better estate? God, which is rich in mercy etc. hath quickened us, etc. Paul saith of himself that he had sometimes been a blasphemer, and a persecuter and an oppressor: whence came it, that he was not so still? was it from himself? no: I was received to mercy, saith he 
d 1. Tim. 1.13 . Blessed be God etc. which according to his abundant mercy &c. 
e 1. Pet. 1.3. . The Scripture is very precise in this point, in ascribing every specialty to God's mercy and free grace. Touching election, it is called the election of grace 
f Rom. 11.5. . Touching vocation, it is said to be according to grace 
g 2. Tim. 1.9. . Touching faith, it is said to be given 
h Phil. 1.29. . Touching justification, it is said to be freely by God's grace 
i Rom 3.24. . Touching every good motion, it is said, that it is God which worketh it 
k Phil. 2.13. . Touching life eternal, it is termed a gift 
l Rom. 6.23. . The holy Scripture laboureth in nothing more, than to prove that God was moved by nothing in the matter of man's salvation, but only by his mercy. I, even I, am he that putteth away thine iniquities for mine own sake 
m Isay 42.25. . And indeed if our natural estate be considered, it must needs be, that all will be ascribed to mercy: Children of wrath 
n Eph. 2 3. , Enemies to God 
o Rom. 5.10. , our imaginations only evil 
p Gen. 6.5. , our wisdom death 
q Rom. 8.6. , Reprobate to every good work 
r Tit. 1.16. . What was there (think we) to induce God, or to incline or bend him to do aught for us? how must not all needs be said to flow from his free mercy? Every spiritual man may truly say in respect of spiritual things, as jacob did of his wealth, God hath had mercy on me, and therefore I have all these things 
s Gen. 33.11 ; or as the Church acknowledgeth; Lord thou hast wrought all our works for us 
t Isay 26.12. .  
The use is, still to maintain the glory of God, 
The 1. Use.  and to beat down the natural pride and presuming of man's heart: merit and grace can never agree 
u Rom. 11.6. : that which is by mercy is not by works, that which is by works is not by mercy. And know we this, that we have made great proceed in godliness, when we have learned out of the due consideration of our own spiritual weakness, and out of the lively apprehension of our own lost and desperate estate, effectually and affectionately to acknowledge, that had it not been for the unspeakable riches of God's mercy, we could never have come one piece of a step towards heaven. And indeed, until a man is come to the effectual acknowledgement and understanding of an absolute misery in himself, without any power left in himself, so much as by a thought to wish or further his own true good, he may prate of the mercy of God, but he can never truly and comfortably apprehend it. God is so jealous of it, that if we go about to temper any other thing therewith more or less, the sweetness thereof is utterly lost.  
Secondly, this may be a comfort unto us, 
The 2. Use.  that look how much we take from our natural humour by giving all to God's mercy, so much we add to our spiritual settledness, and do make the estate of our souls so much the surer. For, if that which had the first beginning from God's mercy, were by our endeavours to be perfected, we might well doubt of our salvation; but when we rely wholly upon God's mercy, there is no cause of fear: because the mercy of God is (as himself) perpetual and unalterable. There is nothing in us that began it, there is nothing in us that can alter it.  
The sixth branch now followeth, touching the especial fruits of this tender mercy of our God: and that is, that thereby the dayspring from on high hath visited us. Here we must inquire. 1. What the dayspring is. 2. Who is meant by it. 3. Why it is said to be from an high. First, by Dayspring is meant literally, the first appearance and breaking of the day, in the East part of heaven, foretelling the near rising and approaching of the Sun. Secondly, by Dayspring is spiritually understood Christ jesus. It seemeth that Zacharie had reference to the ancient Prophecies, touching a star that should come of jaacob 
x Num 24.17 , and of a Sun of Righteousness which should arise 
y Mal. 4 2. . Thirdly, it is said to be from on high, to teach us from whence this refreshing cometh, not from earth, not from below, not from the device or procurement of Man; but from Heaven, from the free grace and mercy and power of God: And it is also said to visit us; to note out (as hath been before observed) our woeful extremity without Christ: inasmuch as the word (visit) doth ordinarily betoken a sick and distressed estate in those which are visited. So that this is the sense; that by the great mercy of God, it is come to pass, that Christ jesus, (who is the light and comfort of his Church) hath broken forth, and hath cast out his beams for the refreshing and cheering of our souls.  
If this clause were to be handled apart, many things might be gathered thence: but treating of it now with the rest, and so, neither repeating out of it things already touched, nor yet raising from it such points as that which followeth will give us more full occasion to consider, these are the chief things to be noted hence. 
The 3. Doctrine.  First, That the coming of Christ into the World, to work our salvation, is the principal evidence and the chief fruit of God's mercy. Consider how this is raised. Zacharie had spoken of the bowels of God's mercy, that is, of the deepest measure of his grace and compassion: Now, as an instance and proof thereof, he doth insist especially upon this, the rising of the Sun of Righteousness Christ jesus. As if he had said: Many ways is the mercy of God made known unto us, the earth is full of it, but this exceeds all, that he hath enlightened the World by his Son, and hath visited us with so great salvation To this agreeth the speech of Paul, God setteth out his love toward us, seeing, etc. Christ died for us 
z Rom. 5.8. . His meaning is, that in other things the mercy of God is not obscure, but the mystery of Christ is (as it were) a stage, upon which he hath set it forth, that all men might behold in it the fullness thereof. In this (saith john) appeared the love of God, because he sent his only begotten Son into the World etc. 
a 1. joh. 4.9. . In this: meaning, that although it appeareth in other things, yet in this especially. The reason is plain: It is the mercy of God, that we live and breath, and enjoy health and peace. In these things Gods love is to be seen; but what were these without Christ, according to that saying; What shall it profit a man, though he should win the whole world, if he lose his own soul 
b Matt. 16.26. ? All other comforts without an interest into Christ, do but help to increase our condemnation.  
This serveth to discover our folly. 
The Use.  Of all the mercies of God, that, of Christ is the chiefest; yet of all the rest it is least sought for. We are (the most) right of the Epicures mind, if the sides and belly be well, let the rest go how it will. Herein we are like children, who look upon the babies in a book, but care not for the matter. These outward things are but toics and trifles in comparison, them we gaze upon, upon them we do even fix our desires. It ought not to be so, neither indeed is it so with true Christians: they are like David; who when he beheld the men of his time, rejoicing in their Wheat and their Wine, cried out, Lord lift up the light of thy countenance upon me 
c Psal. 4.6. , as it were scorning all things else in respect of that. Remember we then: This is the height of God's mercy, that he hath given us Christ; let it be the height, yea, the very All, of our desires to enjoy Christ. Of all cares, let this be our chief care, how we may be saved.  
Another point observable hence is; 
The 4. Doctrine.  The stableness and unchangeableness of that work of salvation which is wrought by Christ jesus: It must be so, seeing it is said to be from on high; out of heaven and from God: Apply to it we may that rule of Gamaliel: If this counsel be of God, ye cannot destroy it 
d Act. 5.39. : so this thing, is from on high, it hath fetched the beginning from God, therefore it cannot be frustrated. All things under the Moon are subject to change, the things above are firm and immutable. This is Paul's reasoning touching the certainty of salvation 
e Rom. 8.33. . He goeth upon high to the foundation of all, God's eternal Predestination, that is unchangeable, therefore their justification is firm, therefore their Glorification is certain. Hymeneus and Philetus by their false doctrine destroyed the faith of certain (for it was not built upon the Rock) but The foundation of God remaineth sure, saith the Apostle 
f 2. Tim. 2.19 .  

The 1. Use.  This is, first, a great comfort to all true believers: Their salvation dependeth not upon uncertainties: he is come from on high, which hath undertaken it. This is an Anchor of the soul both sure and steadfast 
g Heb. 6.19. . Your life is hid with Christ in God 
h Col. 3.3. . The course was framed in heaven, all the strength and power of hell cannot dissolve it.  

The 2. Use.  Secondly, this (from on high) may be a good admonition to us, if we desire a part with Christ, to labour to pull & retire our affections from earthly things. So reasoneth Paul; If ye be risen with Christ, seek the things which are above 
i Col 3.1. . Our salvation is from on high, and therefore we must labour to look upward: It was the speech of Christ: You are from beneath, etc. 
k joh. 8.23. , meaning, that because they were such as did savour only of earthly things, therefore Religion and grace could not enter into their hearts: If we ever be like swine, muzling in the ground, and like the Mole or Want, burying ourselves in the earth, we make ourselves unfit for the kingdom of God: The Church hath the Moon under her feet 
l Reu. 12.1. : She despiseth and setteth light by all the riches, glory, pomp and carnal pleasures of this world: And indeed still, the higher a man laboureth to lift up his thoughts to heavenly things, the base will these earthly things seem to be unto him: as when one climbeth a high tower or hill, the higher he doth mount, the less doth every thing appear which is below him.   

THE TENTH SERMON.  VERS. 79. 
To give light to them that sit in darkness and in the shadow of death, and to guide our feet into the way of Peace.  
WE are now come unto the seventh and last branch, namely, the special end why this Dayspring hath appeared, which is, To give light, etc.  
The sum of the place is, A kindness or benefit bestowed: the party by whom it is bestowed we have heard of: (The Dayspring from on high). Now we have here two things to be considered of: 1. The state and condition of the parties to whom it is given (they sit in darkness and in the shadow of death). 2. The quality of the benefit, (To give light, and, to guide into the way of peace.) The former showeth how miserable we be without Christ: The latter, what happiness is offered to us in Christ.  
In handling the former we must first inquire the sense, namely, what is meant by Darkness, and what by the shadow of Death. The word (Darkness) must not be taken literally, for any outward, material, earthly or sensible darkness; such as is when the heavens are overwhelmed with clouds, the Sun set, the stars hidden, and the Moon not appearing, and neither fire nor candle to be gotten. But it must be taken in a spiritual sense, with reference to the inward parts, to the soul and conscience. And being so taken, it betokeneth two things. 1. Want of true saving knowledge: 2. Want of true spiritual comfort. Thus Light, in Scripture is taken: first, for true knowledge. That the Eyes of your understanding may be lightened 
m Eph. 1.18. : Secondly for true comfort: Light is sown for the Righteous, and joy for the upright in heart 
n Psal. 97.11. . So also darkness, is put for the contrary. First, for Ignorance: Men loved darkness rather than Light 
o joh. 3.10. : Having their cogitation darkened 
p Eph. 4.18. . Secondly, for amazedness and perplexity of spirit: If they look to the earth, behold darkness and sorrow 
q Isay 5.30. . Therefore Hell, which is the seat of Horror, is 〈◊〉 led Darkness 
r Matt. 18.12. . So then by those which sit in darkness, are meant those which lie buried in ignorance and blindness, utterly destitute of all true spiritual consolation.  
Now to this, there is added another clause, (The shadow of death.) A phrase usual in Scripture, signifying an estate brought, as it were, within the coasts and borders, and (as I may so speak) within the reach of death. So that the meaning of both clauses together is this; That those to whom Christ hath appeared as a Saviour, were without knowledge, without comfort, without any means or possibility of life eternal in themselves. This is the sense.  
Hear than is ample occasion given to speak of our natural estate without Christ: The misery whereof stands in three things. 1. Want of true knowledge. 2. Want of true comfort. 3. Subjection and liableness to death eternal. That these three are all true of every natural man, I will declare briefly.  

The 1. Doctrine.  And first, That every natural man is destitute of true knowledge, the Scripture speaketh plainly. Paul saith, that naturally our Cogitations are darkened through Ignorance 
s Eph. 4.18. : that we are unwise 
t 'tis 3.3. , that is, such as understand not What the will of the Lord is 
u Eph. 5.17. : that the Wisdom of our flesh is death and enmity against God 
x Rom. 8.6.7. : that we neither perceive, nor can know the things of the spirit of God 
y 1. Cor. 2.14. . And of this ignorance we have examples; as in Nicodemus, who could not tell what to make of the doctrine of Regeneration 
z joh. 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 seem to flesh and blood, unreasonable, absurd, unlikely. Man hath no knowledge of God by nature, but only so much as may serve to condemn him.  
We are taught by this, first, 
The 1. Use.  to disclaim all opinion of free-will, that is, of power in man (of himself) to embrace and to entertain good when it is offered. This is certain, that where the mind of man hath no power to conceive, there the will hath no power to embrace. Now it is proved here that we are all in darkness; nay even darkness itself 
b Ephes. 5.8. . We are possessed with that extreme ignorance and dullness in the things of God, that (of ourselves) we cannot understand them: Therefore, as God must first enlighten our minds, before we can conceive any good, so he must first bend and frame and new mould our wills, before we can truly affect, nay before we can once incline or lean towards the same. Let the patrons of Free-will see how they can reconcile these things, namely, that man should naturally lie groveling in a thick mist of spiritual darkness, and yet should have power in himself to choose that which is good, without special and particular enabling.  
Secondly, this adviseth us, not to admit our own sense and conceit as a judge in matters of Religion. 
The 2. Use.  The blind (we say) is unfit to judge of colours, and natural man, to determine of holy things. He that will believe nothing, but that which his own reason shall approve, nor do nothing more than his own corrupt affection shall incline unto, shall never believe so much as he ought, nor practise the one half of that which is required. A great cause of men's 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 soul. The first lesson to be learned by a Christian is, to deny himself 
c Matt. 16 24. . It ought to satisfy thee that God hath so commanded, so spoken, so revealed: whether it be agreeable to reason or no, it is all one: Say with Peter, At thy word I will do this, or I will believe that. Happy is he, who being privy to his own spiritual blindness, can stretch out his hand to the Lord, and say with David, Teach me, Direct my steps in thy word: Let me not wander from thy Commandments 
d Psal. 119.10.12.133. .  

The 3. Use.  Thirdly, we are hereby let to see what they do which please themselves in their ignorance. What is it, but a delighting in their own misery? It is as if a man should content himself to lie in the bottom of a dark stinking dungeon, even when there is means offered to release him. What is the chief part of our natural misery? Is it not this, that we sit in darkness? But what darkness is it? Our senses do tell us, it is not any outward, bodily darkness, which is meant: It cannot be any, but the darkness of the soul. And what is the darkness of the soul but Ignorance and dullness? Faith is the eye of the soul, and knowledge the ground of Faith. You then, which wilfully muzzle yourselves in ignorance, which desire not to be better taught, which are weary of the means of knowledge; what do you, but even resolve with yourselves to lie still in darkness, and to rush yourselves into that Utter darkness, where nothing will be besides Weeping and gnashing of teeth 
e Matt. 8.12. . Remember we then, that as by nature in respect of sin, we are of all creatures the most miserable, so one branch of our misery is the darkness of ignorance, the want of true saving knowledge: if we do willingly and contentedly cherish ourselves therein, and refuse to understand the things which belong unto our Peace, it is all one as if we should say, We will not be saved; Hell shall be more welcome unto us then eternal life.  
The second part of our natural misery, 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 renewed and purged by Christ's blood, hath in it, one of these two evils; Senselessness, or Amazedness: Either it is blockish and benumbed and feeleth nothing, and so passeth on in a kind of drowsiness and security, like an Ox that goeth to the slaughter 
g Pro. 7.22. ; or else it is perplexed and distracted with inward horror, not knowing which way to turn itself for any true refreshing: And the reason is this; In every natural heart, Satan 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 be looked for? Again, the foundation of all true comfort, is the persuasion of God's love in the forgiveness of sins; but this, I am sure, doth not grow in nature's garden. And thirdly, let a soul 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 own reason cannot comfort it. This is a limb of our natural darkness. Let us once be touched with inward sorrow, let nature do her best, let carnal reason stretch itself to the utmost pin, yet shall we be swallowed up with dismaiednes.  
This teacheth us, what we must do, 
The Use.  when as in sickness, loss, disgraces, and in any other sadness, and sullenness of spirit we desire refreshing. If we ask counsel of Nature or of carnal friends, what direction shall we receive? Company, Music, discourse, gaming, and things of the like nature; which are like to water taken by one sick of a burning fever, which cooleth a little at the first, but after increaseth the heat: or to sticks catched at by a man ready to be drowned, which promise some hope of help, but yet fail in the use, and perish with him that trusted to them. If we desire true comfort, we must go out of ourselves, and look upward, to him, who is the God of all consolation 
l 2. Cor. 1.3. . In his word we must meditate: Except (saith David) thy Law had been my delight, I should now have perished in mine affliction 
m Ps. 119.92. . The cause of men's deadness in the day of sorrow, is their dependence upon carnal means (the reed of Egypt 
n Isay 36.6. ) while in the mean time they neglect the principal.  

The 3. Dotrine.  The third part of our natural misery, is subjection to eternal death. Death is gone over all men 
o Rom. 5.12. : and, The wages of sin is death 
p Rom. 6.23. . God told Adam, that in the day that he did eat the forbidden fruit, he should die the death 
q Gen. 2.17. . Now inasmuch as we have all taken part with this disobedience, we have all a share in this punishment. This punishment is called Death, not because it is an utter abolishment of the Being of the creature (happy were it for the wicked if it were so) but it is so called, because the soul is eternally separated from God, who is the fountain of life and happiness, and by that means, it is ever dying, but dieth never, wishing a dessolution, but can never obtain it.  

The Use.  The use hereof is to humble us, and to abate our natural pride. Among men, if we see one that is a beggar by birth, to be proud, and lifting up himself, we account it intolerable. Put case some one were borne to be a slave or a drudge, we would think such an one had little cause of boasting: Yet such is the natural condition of us all. The shadow and darkness of eternal death, is our best inheritance. Let God give us our right, and what portion can we expect but the fire of hell? It is nature's desert, nay it is even the desire of nature, to be plunged into it. Why are we secure, whom our sins have cast into such a dismal estate? Thou pridest thyself 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 power out thy heart like water before the face of the Lord 
r Lam. 2.19. , and to cry with David: Save me O God; Deliver me out of the mire, that I sink not: Let not the pit shut her mouth upon me 
s Psal. 69.1.14.15. .  
Thus much touching the state of the parties, upon whom Christ bestoweth the benefit of salvation: 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 up in the darkness of eternal death. The right understanding of this point, when it works to the humbling of the soul, is the very first step to happiness, and the first fruits of true godliness.  
The second thing to be handled in this Text, is the nature of the benefit, which is here declared in two things: 1. To give light: 2. To guide our feet into the way of peace. Of these two in their course. In discoursing upon the former, I must show first, what is meant by Light; and then how this Light is given. The word Light is opposed to the former misery. Whatsoever is understood by Darkness and the shadow of death; the contrary 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 give the Light of Knowledge; I am come into this world, that they which see not, might see 
t joh. 9.39. . No man hath seen God at any time, the only begotten Son, etc. he hath declared him 
u joh. 1.18. . In him are hid all the treasures of wisdom and Knowledge 
x Col. 2.3. , and of his fullness we must all receive 
y joh. 1.16. . Secondly, to give the Light of comfort: The spirit of the Lord is upon me, (the place is meant of Christ) to give beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness 
z Isay 61.1.3. : And thence cometh that offer made by Christ: Come unto me all that are weary, etc. and ye shall find rest for your souls 
a Matt. 11.28.29. . Thirdly, to give the Light of Life: He that followeth me shall not walk in darkness, but shall have the Light of Life 
b joh. 8.12. . He hath brought Life and Immortality to Light by the Gospel 
c 2. Tim. 1.10 . And thus is that fulfilled which Christ spoke: Whosoever believeth in me shall not abide in darkness 
d joh. 12.46. : neither in the darkness of Ignorance, nor in the darkness of discomfort, nor in the darkness of eternal death.  
Now for the manner and means of imparting this Light. He who is the Sun of Righteousness 
e Mal. 4 2. , conveyeth the beams of this Light by two instruments: 1. The Word. 2. The Spirit. To assure us that the Word is the Instrument to convey the Light of Knowledge, it is said, to give Light to the eyes 
f Psal. 19.8. ; and the Ministry of it, is called the Light of the World 
g Matt. 5.14. ; the Ministers themselves, are said to be Stars in Christ's right hand 
h Reu. 1.20. , they have committed unto them, the Key of Knowledge 
i Luc. 11.52. , and it is their office, to give Knowledge 
k Luc. 1.77. . Again, that we may know the Word to be the Instrument of comfort, it is said to rejoice the Heart 
l Psal. 19.8. , and to be a Comfort in trouble 
m Psa. 119.50. . Thirdly, to certify us, that it is the Instrument of Life, it is called the Word of Life 
n Act. 5.20. , and a quickening Word 
o Psa. 119.93. . Touching the Spirit, as much is testified also. By it God gives Knowledge. It is the Spirit of Truth, and leadeth into truth 
p joh. 16.13. . The work thereof is called the opening of the Heart 
q Act. 16.14. , and the opening of the understanding 
r Luc. 24.45. . Secondly, by it cometh Comfort; therefore he is called the Comforter 
s joh. 14.26. , and The oil of gladness 
t Psal. 45.7. . Thirdly, by it cometh Life, for which cause it is called The spirit of Life 
u Rom. 8.2. . Thus we see, Christ the Dayspring, for what end he came, even to give Light, namely, the Light of Knowledge, the Light of comfort, and the Light of Life: We understand also, how he sendeth forth these his beams upon us: Outwardly, by the brightness of his Word: Inwardly, by the shining of his Spirit.  

The 1. Use.  The first use is, to make the tidings of the Gospel, to be (as in their own nature they are) tidings unto us of great joy 
x Luc. 2.10. : They should be as the news of joseph's life to jacob, at the hearing whereof his Spirit revived 
y Gen. 45.27. . But why so? The substance of the Gospel is Christ jesus, and the sum of his office is to give Light: What one thing is there in the world more comfortable? When Paul and the rest were in danger of shipwreck, they wished (saith the text) that the day were come 
z Act. 27.29. . The darkness of the night added to their danger, and doubled their fear: Every hour seemed two, until the day were broken. Indeed that saying is true of evil doers: The morning is to them as the shadow of the death 
a job 24.17. : but to them of honest carriage, the light of the day is exceeding welcome. Therefore David setteth forth his longing after God, by the watching of the morning watch for the morning 
b Psal. 130.6. . It is said of Abraham that he rejoiced to see Christ's day 
c joh. 8.56. : A little glimpse of this light was the very joy of Abraham's heart. How great therefore and intolerable is our dullness, who take. no contentment in the beams of this Light, which shine unto us? A great blessing it is, which is reported of Zabulon and Nepthalim; The people which sat in darkness saw great Light, and to them which sat in the Region and shadow of death light is risen up 
d Matt. 4.16. . We (by the goodness of God) enjoy the like blessing, and yet, in the opinion of the most, it is nothing less than a blessing: Men had rather lie wallowing in the darkness of Ignorance, than open their eyes to receive that light which is offered unto them by the Gospel. This is that which will bring hell and judgement upon this generation, according to that speech of Christ: This is the condemnation, that light is come into the World, and men love darkness rather than light 
e joh. 3.19. . A marvel it is, that men should reject such a blessing: But Christ hath told the reason; It is, because their deeds are evil. This Light of doctrine discovereth their sins, (for it is Light which maketh all things manifest 
f Eph. 5.13. ) it bewrayeth the grossness of their courses, and layeth open many a man's hypocrisy, who seemed to himself, 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 minds than to be met with in their sins; they cry then with Ahab, Hast thou found me, O mine enemy 
g 1. Kin. 21.20. ? This is the cause that the Light of grace, which we ought of all other things most to rejoice in, is become such a burden unto us; it discovereth that, which we desire by all means to keep close. The world hates me (saith our Saviour) because I testify of it, that the works thereof are evil 
* joh. 7.7. . Remember we therefore: Christ is the Light, we are they to whom he offereth Light; he hath sent his word to enlighten us. If we rejoice not in this Light, but wish rather it were even blown out, that we might sleep freely in our sins, it showeth us to be the heirs of darkness, and that the shadow of eternal death must be our portion.  

The 2. Use.  The second use standeth thus: Sith Christ, as he is Light himself, so, imparts his Light unto us by his Word and the ministery thereof, we must remember the counsel which Christ giveth: Walk while ye have light 
h 1. joh. 8.35. . We have no assurance of the continuance of that Light of the Gospel which we now enjoy. Our sins may bring a storm upon us, in which the Sun shall go down over the Prophets, and the day shall be dark over them. 
i Mic. 3.6.  Our unthankfulness and barrenness in our profession, our loathing of the heavenly Mannah, hath deserved this, and more: It is holy wisdom therefore for us, to take the benefit of the light whiles it yet shineth, lest such a judgement should come upon us, as Christ spoke of; namely, that we should desire to see one of the days, which we now see and value not, but then shall not see them 
k Luc. 17.22. . Perhaps, in the opinion of some this is no judgement, nay it is the very thing they desire, being like those, who when the Prophets of God were slain, rejoiced over them, and sent gifts one to another 
l Reu. 11.10. . But let them hear what Christ saith; He that walketh in the dark, knoweth not whither he goeth 
m joh. 12.35. . He that iourneieth not whiles it is day, at last when he is benighted, he loseth his way, falleth into the hands of thieves, rusheth into some downfall where he casts away himself. Such is the state of men without the Light of doctrine: They go, they know not whither; they believe, they know not what; down they will be in the pit before they are aware. But (will some say) will you make us so blind and so simple, that we cannot see the way to heaven without you? I answer with the words of Christ to the pharisees; Now ye say, we see, therefore your sin remaineth 
n joh. 9.41. : You which think yourselves so cunning, there is none so blind, no bodies case is more desperate.  
The third use is taught by the Apostle, in these words, 
The 3. Use.  Walk as the children of Light 
o Eph. 5.8. : That is, Christ is come into the world to enlighten, his word is preached, to convey the light of grace into our hearts: this is no small privilege; behave yourselves therefore agreeably to this mercy, live as becometh those whom God hath called into Light. This same thing the same Apostle urgeth elsewhere: The night is passed (the time of ignorance is blown over) the day is come (the Light of grace & knowledge hath appeared) put on therefore the armour of Light 
p Rom. 13.12. . We may thus understand it: Men that by occasion go abroad in the night, are not so curious about their attire, thinking that whatsoever is amiss, will be shrouded under the mantle of the night: But he who goeth forth at noon day, will be more careful, that nothing may be seen contrary to modesty, contrary to civility: So (saith the Apostle) in the days of your ignorance, happily you might do such or such things, and because you knew no other, they might (in some sort) be borne withal: but now the case is otherwise: Light hath shined, grace hath appeared, knowledge is preached unto you, therefore other things are now expected; if you now live as in times past, your fact cannot be hid, your fault cannot be excused: We see in general, what the Apostle persuades: That we may more fully conceive what this is to Walk in the Light; let us hear him opening the same unto us: It comprehends under it three things: 1. To approve that which is pleasing to the Lord 
q Eph. 5.10. , which is revealed in the Scripture, and is more and more made known unto us by Preaching. 2. To beware of the unfruitful works of darkness 
r vers. 11. , such as gluttony, drunkenness, chambering, wantonness, strife, envying 
s Rom. 13.3. , filthiness, foolish talking, etc. 
t Eph. 5.4. . 3. To reprove them: that is, to carry ourselves in that holy and blameless manner, that our very lives, (though we hold our tongues) may be sufficient to lay open and condemn the lewd fashions of the ungodly. This is to walk as the children of Light. This is straightly required of those which enjoy the Light, but (alas) full slightly it is performed. How common, how shameless, and how presumptuous are these unfruitful works of darkness; security, contempt of goodness, scorn of Religion; Pride, Whoredom and such like? do these agree with that Light which God hath given us? Think we that God hath a part in us, when these things bear dominion over us? It is unpossible. If we say we have fellowship with God, and walk in darkness, we lie, and do not truly 
u 1. joh. 1.6. . The conclusion is this; Christ is our Light, he imparteth his beams unto us by his Word: If we love this Light, let us walk as the children of Light. The works of darkness will bring us into his power who is the Prince of darkness, we cannot escape it.  
The second part of the Benefit, is, To guide our feet into the way of peace. Hear it must first be inquired what is the way of peace. Secondly, it must be proved that we need a Guide. Thirdly, it must be justified that Christ is the Guide. Lastly, it must be showed, how he doth guide. Of these briefly.  

The 5. Doctrine.  The way of peace, is the way which leadeth unto eternal happiness: It is called God's way 
x Psal. 86.11. , and the way of salvation 
y Act. 16.17. . That we have need of a guide, it is plain. The way of peace (by nature) we do not know 
z Rom. 3.17. : The way which seemeth right unto us, the issues thereof are the ways of death 
a Pro. 14.12. . It is a part of our misery, that we are turned every one to his own way 
b Isay 536. . That Christ is the Guide his own words prove; I (saith he) am the way 
c joh. 14.6. . He goeth before his sheep, he leadeth them out 
d joh. 10.3.4. . Now he guideth even as he giveth light; By the Word, and by his Spirit: By his Word; Thy word is a lantern to my feet, and a light unto my paths 
e Ps. 119.105. : and the Interpreters of this word are called Guides 
f Act. 8.31. . 2. By his Spirit: Thy ears shall hear a word behind thee, saying, This is the way, walk ye in it, etc. 
g Isay 30.21. . The Spirit of truth will lead you into all truth 
h joh. 16.13. . Thus is that verified which Hannah spoke in her song, that the Lord keepeth the feet of his saints 
i 1. Sam. 2.9. , and (as David saith) doth teach them the way that they shall choose 
k Psa. 25.12. .  
We see by this, how soulely we do all err by nature, 
The 1. Use.  how apt we be still in matters which concern our souls to be mistaken, how graciously God hath dealt with us in providing us a Guide; What should we now learn hereby but this? In all thankfulness and humility to yield ourselves unto his conduct. He hath prepared for us a way by his blood 
l Heb. 10.20. , he hath trodden out a path by his own Example 
m joh. 13.15. , he hath left us his Word and the Ministry thereof, to point out the finger to the right way, and to show us what is good 
n Mic. 6.8. : To the reverent use hereof he hath promised the assistance and guidance of his spirit: What should he have done more, which he hath not done 
o Isay 5.4. ? Shall we now when all things are thus fitted for us, be like those spoken of in the Prophet, who when the way was laid out before them, said plainly, We will not walk therein 
p jer. 6.16. ? God forbidden. And indeed, we ourselves if we do consider it, must needs condemn it, that it should be so. Why then is it so? Christ calleth daily upon us in his word, while we be traveling in our own ways; Return ye sons of Adam 
q Psal. 90.3. . Why will ye die, O house of Israel? cause therefore one another to return 
r Eze. 18.31.32. : yet we turn the deaf ear, saying in effect, as they did of old; The word spoken unto us in the name of the Lord, we will not hear 
s jer. 44.16. . Thus every one turneth to his race 
t jer. 8.6. , and the way of sinners 
u Psal. 1.1.  is preferred before the way of peace. The word of God calleth us one way, and we will be sure to go the clean contrary. If it were asked of us, whether we would refuse to follow Christ, we would all say with one voice, God forbidden we should refuse it: but when he offereth his directions to us in his Word, we will not follow them. Hold we this then: Christ is the head Guide: His Word and the preaching thereof is the staff and instrument to conduct us: if we refuse that guidance, we shall never find the way which leadeth unto peace.  

The 2. Use.  Secondly, here we have a good direction in the diversity and multiplicity 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 quietness: The carnal wise man, his own conceit: The superstitious his forefathers: The papists, the name of the Church. He which would not be deceived, let him hearken to Christ: His sheep hear his voice 
x joh. 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. . Look who goeth with Christ, that is, who brings his word, him let us follow: Let us do as soldiers do in their watch, demand The Word. Thou wilt say; the devil allegeth the word, as he did to Christ. Truth, but he allegeth it falsely, as he did in his reasoning with Christ. Seek thou the Lord in humility, and in denial of thyself, he will give thee a discerning spirit, and thou shalt not finally, or fundamentally be deceived. If any man (saith Christ) will do my Father's will, he shall know of the doctrine, whether it be of God, or whether I speak it of myself 
z joh. 7.17. . * ⁎ *  
Let God alone have the glory.