The Abridgment of the Gospel, Sermon 10
THE TENTH SERMON.
VERS. 79.
To giuegive light to them that ſit in darkneſſe and in the ſhadow of death, and to guide our feete into the way of Peace.
WE are now come vntounto the ſeuenth and laſt branch, namely, the ſpeciall end why this Day-ſpring hath appeared, which is, To giuegive light, &c.
The ſumme of the place is, A kindneſſe or benefit beſtowed: the partie by whom it is beſtowed wee hauehave heard of: (The Day-ſpring from on hie). Now we hauehave heere two things to bee conſidered of: 1. The ſtate and condition of the parties to whom it is giuen (they ſit in darkneſſe and in the ſhadow of death). 2. The qualitie of the benefit, (To giuegive light, and, to guide into the way of peace.) The former ſheweth how miſerable we be without Chriſt: The latter, what happineſſe is offered to vsus in Chriſt.
In handling the former wee muſt firſt enquire the ſenſe, namely, what is meant by Darkneſſe, and what by the ſhadow of Death. The word (Darkneſſe) muſt not bee taken literally, for any outward, materiall, earthly or ſenſible darkneſſe; ſuch as is when the heauens are ouerwhelmed with clouds, the Sunne ſet, the ſtarres hidden, and the Moone not appearing, and neither fire nor candle to bee gotten. But it muſt be taken in a ſpirituall ſenſe, with reference to the inward parts, to the ſoule and conſcience. And being ſo taken, it betokeneth two things. 1. Want of true ſauing knowledge: 2. Want of true ſpirituall comfort. Thus Light, in Scripture is taken: firſt, for true knowledge. That the Eies of your vnderſtanding may be lightened mEph. 1.18.: Secondly for true comfort: Light is ſowen for the Righteous, and ioy for the vpright in heart nPſal. 97.11.. So alſo darkneſſe, is put for the contrarie. Firſt, for Ignorance: Men loued darkneſſe rather than Light oIoh. 3.10.: Hauing their cogitation darkned pEph. 4.18.. Secondly, for amazedneſſe and perplexitie of ſpirit: If they looke to the earth, behold darkneſſe and ſorrow qIſay 5.30.. Therefore Hell, which is the ſeat of Horror, is … led Darkneſſe rMatt. 18.12.. So then by thoſe which ſit in darkneſſe, are meant thoſe which lie buried in ignorance and blindeneſſe, vtterly deſtitute of all true ſpirituall conſolation.
Now to this, there is added another clauſe, (The ſhadow of death.) A phraſe vſuall in Scripture, ſignifying an eſtate brought, as it were, within the coaſtes and borders, and (as I may ſo ſpeake) within the reach of death. So that the meaning of both clauſes together is this; That thoſe to whom Chriſt hath appeared as a Sauiour, were without knowledge, without comfort, without any meanes or poſſibilitie of life eternall in themſelues. This is the ſenſe.
Heere then is ample occaſion giuen to ſpeake of our naturall eſtate without Chriſt: The miſerie whereof ſtands in three things. 1. Want of true knowledge. 2. Want of true comfort. 3. Subiection and liableneſſe to death eternall. That theſe three are all true of eueryevery naturall man, I will declare briefly.
The 1. Doctrine.And firſt, That eueryevery naturall man is deſtitute of true knowledge, the Scripture ſpeaketh plainly. Paul ſaith, that naturally our Cogitations are darkned through Ignorance ſEph. 4.18.: that we are vnwiſe tTit 3.3., that is, ſuch as vnderſtand not What the will of the Lord is uEph. 5.17.: that the Wiſedome of our fleſh is death and enmitie againſt God xRom. 8.6.7.: that we neither perceiue, nor can know the things of the ſpirit of God y1. Cor. 2.14.. And of this ignorance we hauehave examples; as in Nicodemus, who could not tell what to make of the doctrine of Regeneration zIoh. 3.9.; and in the learned Athenians, who mocked at that which Paul taught touching the Reſurrection aAct. 17 32.. The moſt points of Religion ſeeme to fleſh and bloud, vnreaſonable, abſurd, vnlikely. Man hath no knowledge of God by nature, but onelyonly ſo much as may ſerue to condemne him.
We are taught by this, firſt,The 1. Vſe. to diſclaime all opinion of freewill, that is, of power in man (of himſelfe) to embrace and to entertaine good when it is offred. This is certaine, that where the minde of man hath no power to conceiue, there the will hath no power to embrace. Now it is prooued heere that we are all in darkneſſe; nay euen darkneſſe it ſelfe bEpheſ. 5.8.. We are poſſeſſed with that extreme ignorance and dulneſſe in the things of God, that (of our ſelues) we cannot vnderſtand them: Therefore, as God muſt firſt enlighten our mindes, before we can conceiue any good, ſo hee muſt firſt bend and frame and new mould our willes, before wee can truely affect, nay before wee can once encline or leane towards the ſame. Let the patrons of Freewill ſee how they can reconcile theſe things, namely, that man ſhould naturally lie groueling in a thicke miſt of ſpirituall darkneſſe, and yet ſhould hauehave power in himſelfe to chuſe that which is good, without ſpeciall and particular enabling.
Secondly, this aduiſeth vsus, not to admit our owne ſenſe and conceit as a Iudge in matters of Religion.The 2. Vſe. The blinde (we ſay) is vnfit to iudge of colours, and naturall man, to determine of holy things. Hee that will beleeue nothing, but that which his owne reaſon ſhall approoue, nor doe nothing more than his owne corrupt affection ſhall encline vntounto, ſhall neuer beleeue ſo much as hee ought, nor practiſe the one halfe of that which is required. A great cauſe of mens diſobedience in religion, is, that they conſult with fleſh and blood, that is, about matters of the ſoul, they conſult with that which is the greateſt enemy to the ſoule. The firſt leſſon to be learned by a Chriſtian is, to deny himſelfe cMatt. 16 24.. It ought to ſatisfie thee that God hath ſo commanded, ſo ſpoken, ſo reuealed: whether it be agreeable to reaſon or no, it is all one: Say with Peter, At thy word I will doe this, or I will beleeue that. Happie is he, who being priuy to his owne ſpirituall blindneſſe, can ſtretch out his hand to the Lord, and ſay with Dauid, Teach mee, Direct my ſteps in thy word: Let me not wander from thy Commandements dPſal. 119.10.12.133..
The 3. Vſe.Thirdly, we are heereby let to ſee what they doe which pleaſe themſelues in their ignorance. What is it, but a delighting in their owne miſerie? It is as if a man ſhould content himſelfe to lie in the bottome of a darke ſtinking dungeon, euen when there is meanes offered to releaſe him. What is the chiefe part of our naturall miſery? Is it not this, that we ſit in darkneſſe? But what darkneſſe is it? Our ſenſes doe tell vsus, it is not any outward, bodily darkeneſſe, which is meant: It cannot bee any, but the darkeneſſe of the ſoule. And what is the darkeneſſe of the ſoule but Ignorance and dulneſſe? Faith is the eie of the ſoule, and knowledge the ground of Faith. You then, which wilfully muzzell your ſelues in ignorance, which deſire not to bee better taught, which are wearie of the meanes of knowledge; what doe you, but euen reſolue with your ſelues to lie ſtill in darkneſſe, and to ruſh your ſelues into that Vtter darkneſſe, where nothing will bee beſides Weeping and gnaſhing of teeth eMatt. 8.12.. Remember wee then, that as by nature in reſpect of ſinne, wee are of all creatures the moſt miſerable, ſo one branch of our miſerie is the darkneſſe of ignorance, the want of true ſauing knowledge: if we doe willingly and contentedly cheriſh our ſelues therein, and refuſe to vnderſtand the things which belong vntounto our Peace, it is all one as if we ſhould ſay, Wee will not be ſaued; Hell ſhall bee more welcome vntounto vsus then eternall life.
The ſecond part of our naturall miſerie, is,The 2. Doctrine. The want of true comfort. There is no peace to the wicked, ſaith God fIſay 57.21.. The conſcience, naturally, being not yet renued and purged by Chriſts blood, hath in it, one of theſe two euils; Senſleſneſſe, or Amazedneſſe: Either it is blockiſh and benummed and feeleth nothing, and ſo paſſeth on in a kinde of drowſineſſe and ſecuritie, like an Oxe that goeth to the ſlaughter gPro. 7.22.; or els it is perplexed and diſtracted with inward horror, not knowing which way to turne it ſelfe for any true refreſhing: And the reaſon is this; In eueryevery naturall heart, Sathan reigneth and worketh hEph. 2.2., and Chriſt is a ſtranger from it. Now where the King of confuſion reigneth, and where the Prince of Peace iIſay 9.6.is a ſtranger, what comfort can bee looked for? Againe, the foundation of all true comfort, is the perſwaſion of Gods louelove in the forgiueneſſe of ſins; but this, I am ſure, doth not grow in natures garden. And thirdly, let a ſoule be wounded, a heart pricked, a conſcience aſtoniſhed, with the apprehenſion of ſin, and with the Terror of the Lord k2. Cor. 5.11., all the wit, of all the wiſeſt men in the World, out of their owne reaſon cannot comfort it. This is a lim of our natural darkneſſe. Let vsus once be touched with inward ſorrow, let nature doe her beſt, let carnall reaſon ſtretch it ſelfe to the vtmoſt pin, yet ſhall we be ſwallowed vp with diſmaiednes.
This teacheth vsus, what we muſt doe,The Vſe. when as in ſickneſſe, loſſe, diſgraces, and in any other ſadneſſe, and ſullenneſſe of ſpirit we deſire refreſhing. If wee aske counſell of Nature or of carnall friends, what direction ſhall we receaue? Companie, Muſicke, diſcourſe, gaming, and things of the like nature; which are like to water taken by one ſicke of a burning feuer, which cooleth a little at the firſt, but after encreaſeth the heat: or to ſtickes catched at by a man readie to be drowned, which promiſe ſome hope of helpe, but yet faile in the vſe, and periſh with him that truſted to them. If wee deſire true comfort, we muſt goe out of our ſelues, and looke vpward, to him, who is the God of all conſolation l2. Cor. 1.3.. In his word we muſt meditate: Except (ſaith Dauid) thy Law had been my delight, I ſhould now hauehave periſhed in mine affliction mPſ. 119.92.. The cauſe of mens deadneſſe in the day of ſorrow, is their dependance vponupon carnall meanes (the reed of Egypt nIſay 36.6.) while in the meane time they neglect the principall.
The 3. Dotrine.The third part of our naturall miſerie, is ſubiection to eternall death. Death is gone ouer all men oRom. 5.12.: and, The wages of ſinne is death pRom. 6.23.. God told Adam, that in the day that hee did eat the forbidden fruit, hee ſhould die the death qGen. 2.17.. Now inaſmuch as wee hauehave all taken part with this diſobedience, we hauehave all a ſhare in this puniſhment. This puniſhment is called Death, not becauſe it is an vtter aboliſhment of the Being of the creature (happie were it for the wicked if it were ſo) but it is ſo called, becauſe the ſoule is eternally ſeparated from God, who is the fountaine of life and happineſſe, and by that meanes, it is euer dying, but dieth neuer, wiſhing a deſſolution, but can neuer obtaine it.
The Vſe.The vſe heereof is to humble vsus, and to abate our naturall pride. Among men, if we ſee one that is a begger by birth, to be proud, and lifting vp himſelfe, wee account it intolerable. Put caſe ſome one were borne to bee a ſlaue or a drudge, we would thinke ſuch an one had little cauſe of boaſting: Yet ſuch is the naturall condition of vsus all. The ſhadow and darknes of eternall death, is our beſt inheritance. Let God giuegive vsus our right, and what portion can wee expect but the fire of hell? It is natures deſert, nay it is euen the deſire of nature, to be plunged into it. Why are we ſecure, whom our ſinnes hauehave caſt into ſuch a diſmall eſtate? Thou prideſt thy ſelfe in thy birth, thou in thy wealth, thou in thy wit, thou in thy painted ſheath and gay clothing, and conſidereſt not, thy beſt deſert what it is, and whereto it tends: whereas thou oughteſt rather, to powre out thy heart like water before the face of the Lord rLam. 2.19., and to crie with Dauid: Saue me O God; Deliuer me out of the mire, that I ſinke not: Let not the pit ſhut her mouth vponupon me ſPſal. 69.1.14.15..
Thus much touching the ſtate of the parties, vponupon whom Chriſt beſtoweth the benefit of ſaluation: where we ſee what we are all by nature without Chriſt; without the light of knowledge, without the light of comfort, ready to be ſwallowed vp in the darkneſſe of eternall death. The right vnderſtanding of this point, when it workes to the humbling of the ſoule, is the very firſt ſtep to happineſſe, and the firſt fruits of true godlineſſe.
The ſecond thing to be handled in this Text, is the nature of the benefit, which is heere declared in two things: 1. To giuegive light: 2. To guide our feet into the way of peace. Of theſe two in their courſe. In diſcourſing vponupon the former, I muſt ſhew firſt, what is meant by Light; and then how this Light is giuen. The word Light is oppoſed to the former miſerie. Whatſoeuer is vnderſtood by Darkneſſe and the ſhadow of death; the contrarie thereunto is intended by this word Light: as namely, Light of knowledge, Light of comfort, and Light of life.The 4. Doctrine. All theſe three are meant by the word Light, and into the world Chriſt came to impart theſe three. Firſt, to giuegive the Light of Knowledge; I am come into this world, that they which ſee not, might ſee tIoh. 9.39.. No man hath ſeene God at any time, the onelyonly begotten Sonne, &c. hee hath declared him uIoh. 1.18.. In him are hid all the treaſures of wiſedome and Knowledge xCol. 2.3., and of his fulneſſe we muſt all receiue yIoh. 1.16.. Secondly, to giuegive the Light of comfort: The ſpirit of the Lord is vponupon mee, (the place is meant of Chriſt) to giuegive beautie for aſhes, the oyle of ioy for mourning, the garment of gladneſſe for the ſpirit of heauineſſe zIſay 61.1.3.: And thence commeth that offer made by Chriſt: Come vntounto mee all that are wearie, &c. and yee ſhall finde reſt for your ſoules aMatt. 11.28.29.. Thirdly, to giuegive the Light of Life: He that followeth me ſhall not walke in darkneſſe, but ſhall hauehave the Light of Life bIoh. 8.12.. Hee hath brought Life and Immortalitie to Light by the Goſpell c2. Tim. 1.10. And thus is that fulfilled which Chriſt ſpake: Whoſoeuer beleeueth in mee ſhall not abide in darkneſſe dIoh. 12.46.: neither in the darkneſſe of Ignorance, nor in the darkneſſe of diſcomfort, nor in the darkeneſſe of eternall death.
Now for the maner and meanes of imparting this Light. Hee who is the Sunne of Righteouſneſſe eMal. 4 2., conueieth the beames of this Light by two inſtruments: 1. The Word. 2. The Spirit. To aſſure vsus that the Word is the Inſtrument to conuey the Light of Knowledge, it is ſaid, to giuegive Light to the eies fPſal. 19.8.; and the Miniſtrie of it, is called the Light of the World gMatt. 5.14.; the Miniſters themſelues, are ſaid to bee Starres in Chriſts right hand hReu. 1.20., they hauehave committed vntounto them, the Key of Knowledge iLuc. 11.52., and it is their office, to giuegive Knowledge kLuc. 1.77.. Againe, that we may know the Word to be the Inſtrument of comfort, it is ſaid to reioice the Heart lPſal. 19.8., and to be a Comfort in trouble mPſa. 119.50.. Thirdly, to certifie vsus, that it is the Inſtrument of Life, it is called the Word of Life nAct. 5.20., and a quickning Word oPſa. 119.93.. Touching the Spirit, aſmuch is teſtified alſo. By it God giues Knowledge. It is the Spirit of Truth, and leadeth into truth pIoh. 16.13.. The worke thereof is called the opening of the Heart qAct. 16.14., and the opening of the vnderſtanding rLuc. 24.45.. Secondly, by it commeth Comfort; therefore he is called the Comforter ſIoh. 14.26., and The oyle of gladneſſe tPſal. 45.7.. Thirdly, by it commeth Life, for which cauſe it is called The ſpirit of Life uRom. 8.2.. Thus we ſee, Chriſt the Day-ſpring, for what end he came, euen to giuegive Light, namely, the Light of Knowledge, the Light of comfort, and the Light of Life: We vnderſtand alſo, how he ſendeth foorth theſe his beames vponupon vsus: Outwardly, by the brightneſſe of his Word: Inwardly, by the ſhining of his Spirit.
The 1. Ʋſe.The firſt vſe is, to make the tidings of the Goſpel, to be (as in their owne nature they are) tidings vntounto vsus of great ioy xLuc. 2.10.: They ſhould bee as the newes of Ioſephs life to Iacob, at the hearing whereof his Spirit reuiued yGen. 45.27.. But why ſo? The ſubſtance of the Goſpell is Chriſt Ieſus, and the ſumme of his office is to giuegive Light: What one thing is there in the world more comfortable? When Paul and the reſt were in danger of ſhipwracke, they wiſhed (ſaith the text) that the day were come zAct. 27.29.. The darkneſſe of the night added to their danger, and doubled their feare: Euerie houre ſeemed two, vntill the day were broken. Indeed that ſaying is true of euill doers: The morning is to them as the ſhadow of the death aIob 24.17.: but to them of honeſt cariage, the light of the day is exceeding welcome. Therefore Dauid ſetteth foorth his longing after God, by the watching of the morning watch for the morning bPſal. 130.6.. It is ſaid of Abraham that hee reioyced to ſee Chriſts day cIoh. 8.56.: A little glimpſe of this light was the very ioy of Abrahams heart. How great therefore and intolerable is our dulneſſe, who take. no contentment in the beames of this Light, which ſhine vntounto vsus? A great bleſſing it is, which is reported of Zabulon and Nepthalim; The people which ſate in darkneſſe ſaw great Light, and to them which ſate in the Region and ſhadow of death light is riſen vp dMatt. 4.16.. Wee (by the goodneſſe of God) enioy the like bleſſing, and yet, in the opinion of the moſt, it is nothing leſſe than a bleſſing: Men had rather lie wallowing in the darkneſſe of Ignorance, than open their eies to receiue that light which is offred vntounto them by the Goſpel. This is that which will bring hell and iudgement vponupon this generation, according to that ſpeech of Chriſt: This is the condemnation, that light is come into the World, and men louelove darkneſſe rather than light eIoh. 3.19.. A maruell it is, that men ſhould reiect ſuch a bleſſing: But Chriſt hath told the reaſon; It is, becauſe their deeds are euill. This Light of doctrine diſcouereth their ſinnes, (for it is Light which maketh all things manifeſt fEph. 5.13.) it bewrayeth the groſſeneſſe of their courſes, and layeth open many a mans hypocriſie, who ſeemed to himſelfe, and was reputed by others, to be ſuch an one as he ought to be. There cannot be a greater vexation to men of corrupt mindes than to be met with in their ſinnes; they cry then with Ahab, Hast thou found me, O mine enemie g1. Kin. 21.20.? This is the cauſe that the Light of grace, which wee ought of all other things moſt to reioice in, is become ſuch a burthen vntounto vsus; it diſcouereth that, which we deſire by all meanes to keepe cloſe. The world hates me (ſaith our Sauiour) becauſe I teſtifie of it, that the workes thereof are euill *Ioh. 7.7.. Remember we therefore: Chriſt is the Light, we are they to whom he offreth Light; he hath ſent his word to enlighten vsus. If wee reioice not in this Light, but wiſh rather it were euen blowne out, that wee might ſleepe freely in our ſinnes, it ſheweth vsus to be the heires of darkneſſe, and that the ſhadow of eternall death muſt bee our portion.
The 2. Vſe.The ſecond vſe ſtandeth thus: Sith Chriſt, as he is Light himſelfe, ſo, imparts his Light vntounto vsus by his Word and the Miniſterie thereof, we muſt remember the counſell which Chriſt giueth: Walke while ye hauehave light h1. Ioh. 8.35.. We hauehave no aſſurance of the continuance of that Light of the Goſpell which we now enioy. Our ſinnes may bring a ſtorme vponupon vsus, in which the Sunne ſhall goe downe ouer the Prophets, and the day ſhall be darke ouer them. iMic. 3.6.Our vnthankfulneſſe and barrenneſſe in our profeſſion, our lothing of the heauenly Mannah, hath deſerued this, and more: It is holie wiſedome therefore for vsus, to take the benefit of the light whiles it yet ſhineth, leſt ſuch a iudgement ſhould come vponupon vsus, as Chriſt ſpake of; namely, that we ſhould deſire to ſee one of the daies, which we now ſee and value not, but thē ſhall not ſee them kLuc. 17.22.. Perhaps, in the opinion of ſome this is no iudgement, nay it is the very thing they deſire, being like thoſe, who when the Prophets of God were ſlaine, reioiced ouer them, and ſent gifts one to another lReu. 11.10.. But let them heare what Chriſt ſaith; He that walketh in the darke, knoweth not whither he goeth mIoh. 12.35.. He that iourneieth not whiles it is day, at laſt when he is benighted, hee loſeth his way, falleth into the hands of theeues, ruſheth into ſome downe-fall where hee caſts away himſelfe. Such is the ſtate of men without the Light of doctrine: They goe, they know not whither; they beleeue, they know not what; downe they will be in the pit before they are aware. But (wil ſome ſay) will you make vsus ſo blinde and ſo ſimple, that wee cannot ſee the way to heauen without you? I anſwer with the words of Chriſt to the Phariſies; Now yee ſay, we ſee, therefore your ſinne remaineth nIoh. 9.41.: You which thinke your ſelues ſo cunning, there is none ſo blinde, no bodies caſe is more deſperate.
The third vſe is taught by the Apoſtle, in theſe words,The 3. Vſe. Walke as the children of Light oEph. 5.8.: That is, Chriſt is come into the world to enlighten, his word is preached, to conuey the light of grace into our harts: this is no ſmal priuilege; behaue your ſelues therefore agreeably to this mercy, liue as becommeth thoſe whom God hath called into Light. This ſame thing the ſame Apoſtle vrgeth elſewhere: The night is paſt (the time of ignorāce is blown ouer) the day is come (the Light of grace & knowledge hath appeared) put on therefore the armour of Light pRom. 13.12.. Wee may thus vnderſtand it: Men that by occaſion goe abroad in the night, are not ſo curious about their attire, thinking that whatſoeuer is amiſſe, will bee ſhrouded vnderunder the mantle of the night: But he who goeth foorth at noone day, will be more carefull, that nothing may bee ſeene contrarie to modeſtie, contrarie to ciuilitie: So (ſaith the Apoſtle) in the daies of your ignorance, happily you might doe ſuch or ſuch things, and becauſe you knew no other, they might (in ſome ſort) be borne withall: but now the caſe is otherwiſe: Light hath ſhined, grace hath appeared, knowledge is preached vntounto you, therefore other things are now expected; if you now liue as in times paſt, your fact cannot be hid, your fault cannot be excuſed: We ſee in generall, what the Apoſtle perſwades: That we may more fully conceiue what this is to Walke in the Light; let vsus heare him opening the ſame vntounto vsus: It comprehends vnderunder it three things: 1. To approoue that which is pleaſing to the Lord qEph. 5.10., which is reuealed in the Scripture, and is more and more made knowen vntounto vsus by Preaching. 2. To beware of the vnfruitfull works of darkneſſe rverſ. 11., ſuch as gluttony, drunkenneſſe, chambering, wantonneſſe, ſtrife, enuying ſRom. 13.3., filthineſſe, fooliſh talking, &c tEph. 5.4.. 3. To Reprooue them: that is, to carie our ſelues in that holy and blameleſſe maner, that our verie liues, (though we hold our tongues) may be ſufficient to lay open and condemne the leaud faſhions of the vngodly. This is to walke as the children of Light. This is ſtraitly required of thoſe which enioy the Light, but (alas) full ſlightly it is performed. How common, how ſhameleſſe, and how preſumptuous are theſe vnfruitfull works of darkneſſe; ſecuritie, contempt of goodneſſe, ſcorne of Religion; Pride, Whoredome and ſuch like? do theſe agree with that Light which God hath giuen vsus? Thinke we that God hath a part in vsus, when theſe things beare dominion ouer vsus? It is vnpoſſible. If we ſay we hauehave fellowſhip with God, and walke in darkeneſſe, we lie, and do not truely u1. Ioh. 1.6.. The concluſion is this; Chriſt is our Light, hee imparteth his beames vntounto vsus by his Word: If we louelove this Light, let vsus walke as the children of Light. The works of darkneſſe will bring vsus into his power who is the Prince of darkneſſe, we cannot eſcape it.
The ſecond part of the Benefit, is, To guide our feet into the way of peace. Heere it muſt firſt be enquired what is the way of peace. Secondly, it muſt be prooued that we need a Guide. Thirdly, it muſt bee iuſtified that Chriſt is the Guide. Laſtly, it muſt be ſhewed, how he doth guide. Of theſe briefly.
The 5. Doctrine.The way of peace, is the way which leadeth vntounto eternall happineſſe: It is called Gods way xPſal. 86.11., and the way of ſaluation yAct. 16.17.. That we hauehave need of a guide, it is plain. The way of peace (by nature) we doe not know zRom. 3.17.: The way which ſeemeth right vntounto vsus, the iſſues thereof are the waies of death aPro. 14.12.. It is a part of our miſerie, that we are turned eueryevery one to his owne way bIſay 536.. That Chriſt is the Guide his owne words prooue; I (ſaith he) am the way cIoh. 14.6.. Hee goeth before his ſheepe, hee leadeth them out dIoh. 10.3.4.. Now he guideth euen as he giueth light; By the Word, and by his Spirit: By his Word; Thy word is a lanterne to my feete, and a light vntounto my paths ePſ. 119.105.: and the Interpreters of this word are called Guides fAct. 8.31.. 2. By his Spirit: Thy eares ſhall heare a word behinde thee, ſaying, This is the way, walke yee in it, &c gIſay 30.21.. The Spirit of truth will lead you into all truth hIoh. 16.13.. Thus is that verified which Hannah ſpake in her ſong, that the Lord keepeth the feet of his ſaints i1. Sam. 2.9., and (as Dauid ſaith) doth teach them the way that they ſhall chuſe kPſa. 25.12..
We ſee by this, how ſoulely wee doe all erre by nature,The 1. Vſe. how apt we be ſtill in matters which concerne our ſoules to be miſtaken, how graciouſly God hath dealt with vsus in prouiding vsus a Guide; What ſhould we now learne hereby but this? In all thankfulneſſe and humilitie to yeeld our ſelues vntounto his conduct. Hee hath prepared for vsus a way by his bloud lHeb. 10.20., hee hath troden out a path by his owne Example mIoh. 13.15., hee hath left vsus his Word and the Miniſtrie thereof, to point out the finger to the right way, and to ſhew vsus what is good nMic. 6.8.: To the reuerent vſe heereof hee hath promiſed the aſſiſtance and guidance of his ſpirit: What ſhould hee hauehave done more, which hee hath not done oIſay 5.4.? Shall wee now when all things are thus fitted for vsus, bee like thoſe ſpoken of in the Prophet, who when the way was laid out before them, ſaid plainly, We will not walke therein pIer. 6.16.? God forbid. And indeed, we our ſelues if we doe conſider it, muſt needs condemne it, that it ſhould be ſo. Why then is it ſo? Chriſt calleth daily vponupon vsus in his word, while we be trauelling in our owne waies; Returne yee ſonnes of Adam qPſal. 90.3.. Why will yee die, O houſe of Iſrael? Cauſe therefore one another to returne rEze. 18.31.32.: yet we turne the deafe eare, ſaying in effect, as they did of old; The word ſpoken vntounto vsus in the name of the Lord, we will not heare ſIer. 44.16.. Thus eueryevery one turneth to his race tIer. 8.6., and the way of ſinners uPſal. 1.1.is preferred before the way of peace. The word of God calleth vsus one way, and we will bee ſure to goe the cleane contrarie. If it were asked of vsus, whether we would refuſe to follow Chriſt, wee would all ſay with one voice, God forbid we ſhould refuſe it: but when hee offreth his directions to vsus in his Word, we will not follow them. Hold wee this then: Chriſt is the head Guide: His Word and the preaching thereof is the ſtaffe and inſtrument to conduct vsus: if wee refuſe that guidance, wee ſhall neuer finde the way which leadeth vntounto peace.
The 2. Ʋſe.Secondly, heere we hauehave a good direction in the diuerſitie and multiplicitie of guides, whom and what to follow. The time-ſeruer followeth the State and the law: The profane perſon, the multitude: The worldling his outward quietneſſe: The carnall wiſe man, his owne conceit: The ſuperſtitious his forefathers: The papiſts, the name of the Church. He which would not be deceiued, let him hearken to Chriſt: His ſheepe heare his voice xIoh. 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 y1. Cor. 11.1.. Looke who goeth with Chriſt, that is, who brings his word, him let vsus follow: Let vsus doe as ſouldiers do in their watch, demand The Word. Thou wilt ſay; the diuell alleageth the word, as he did to Chriſt. Truth, but he alleageth it falſly, as he did in his reaſoning with Chriſt. Seeke thou the Lord in humilitie, and in deniall of thy ſelfe, he will giuegive thee a diſcerning ſpirit, and thou ſhalt not finally, or fundamentally bee deceiued. If any man (ſaith Chriſt) will doe my Fathers will, hee ſhall know of the doctrine, whether it be of God, or whether I ſpeake it of my ſelfe zIoh. 7.17.. *⁎*
Let God alone hauehave the glory.
End of the text · Samuel Hieron, The Abridgment of the Gospel (1609)