The Abridgment of the Gospel, Sermon 1
THE ABRIDGEMENT of the Goſpell. THE FIRST SERMON.
LVKE 1.67. &c.
Then his father Zacharias was filled with the Holy Ghost, and propheſied, ſaying: Bleſſed be the Lord God of Iſrael, &c.
IN this paſſage of ſpeech,The generall diuiſion of the whole place. in which the Hymne of Zacharie is reported; two things are to be conſidered. 1. The Preface to it. 2. The Hymne it ſelfe. In the Preface againe, there are two points obſerued. 1. The ſpeciall enabling of Zacharie to this buſineſſe. 2. The generall 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 heere vnderſtand the very Eſſence and Deity of the third perſon in Trinity, but the gifts and graces of the Holie Ghoſt, according as the word is often ſo taken in the Scripture aIoh. 3.34. Ioh. 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 vponupon this occaſion, a more large and plentifull meaſure of the graces of Gods ſpirit appeared in him. In this we may obſerue, that Zacharie afflicted formerly with the dumbneſſe of many moneths, hath not onelyonly the libertie of his ſpeech reſtored, but being endowed with a fuller portion of Gods graces, his toong is made the inſtrument of the Holie Ghoſt, in vttering a matter of extraordinarie conſequence. From whence wee may collect this doctrine:The 1. Doctrine. That the comforts which GOD heapeth vponupon his afflicted ſeruants doe come in with a kinde of aduantage; there is not onelyonly a remoouing of the affliction, but a beſtowing withall of ſome ſpeciall kindneſſe. Zacharie is not onelyonly now not dumbe, but (which is more) is enabled by an extraordinarie meaſure of ſpirituall gifts, euen in an admirable maner, to ſet foorth the whole myſterie of the redemption of mankind. Wee meet with like examples in holie writ. Great was the affliction of Ioſeph. He was ſold for a ſlaue, they held his feet in the ſtocks, and he was laid in yrons bPſal. 105.17.18.. But when the Lord had thorowly tried him, as ſiluer is tried, in the furnace of a long & grieuous affliction, he was not barely enlarged, but withall aduanced to a place of great reſpect. The king made him Lord of his houſe, &c. cverſ. 21.. Moſes his triall is at large ſet downe in the ſtorie dEx. 2.14. &c., his feare, his flight, and his long ſeruice in Midian; but when Gods appointed time came, he not onelyonly reſtored him to the fellowſhip of his owne countreymen, but made him the guide and captaine of his people, ſo that hee neuer wrought greater things by the hand of any meere man, than he did by the hand of Moſes. Notorious is the Hiſtorie of Iob, how he was tormented in perſon, and waſted in eſtate: but when the Lord turned his captiuitie, hee gaue him twice ſo much as he had before eIob 42.10., and bleſſed his last daies more than the firſt fverſ. 12.. To this agreeth that of Dauid, who ſaith, that the Lord did not onelyonly bring him out of the horrible pit, but alſo ſet his feet vponupon a rocke, and ordered his goings gPſal …0.2.. And that of the afflicted people is of like nature; After two daies (ſay they) he will reuiue vsus: that is not all, but, in the third day he will raiſe vsus vp, and we ſhall liue in his ſight hHoſ. 6.2.. He would not only pull backe his hand and forbeare to ſmite (which yet had beene much) but he would come as a skilfull and tender hearted Surgeon, to lappe vp their ſores, to powre oyle into their wounds; to giuegive them beautie for aſhes, the garment of gladneſſe for the ſpirit of heauineſſe iIſa. 61.3.: neither would he alone in ſome little meaſure reuiue and quicken them, but he would giuegive that large meaſure of ſtrength that they ſhould liue in his ſight. They which went weeping, do not only returne with ioy, but they do ouer and aboue bring their ſheaues with them kPſal. 126.….
The reaſon of the Lords ſo dealing proceeds, firſt, from his merciemercy: He knoweth whereof we be made (ſaith Dauid) he remembreth that wee are but dust lPſal. 103.14.: therefore leſt his afflicted ſeruants ſhould bee ſwallowed vp with heauineſſe, and euen ouercome with diſcouragement, he doth not onelyonly withdraw his hand of chaſtiſement, but, hee addeth ſome ſpeciall mercy, to the end that they m…y be comfortablie aſſured, that whatſoeuer was done, was done to prepare them for a greater kindneſſe. Secondlie, it proceedeth from his Wiſedome: hee knoweth that none doe value his kindneſſes more, or are fitter to imploy them to their owne good and the good of others, than thoſe that hauehave beene moſt humbled by afflictions: according as no ground is ſo fit to receiue ſeed, euen with a full hand, as that which hath beene moſt torne with the plough, and beaten ſmalleſt with the labour of the huſbandman: For this cauſe God is wont to make readie his ſeruants for great graces by great croſſes: Affliction is his ſchoole in which hee traineth them vp for the beſt purpoſes.
This doctrine is full of comfort to all,The Vſe. who being vnderunder the croſſe in what kinde ſoeuer, doe looke vp to the hand which ſmiteth, and ſeeke to profit by tribulation. The Lords yoke is vnpleaſing to fleſh and blood, and his chaſtiſements like bitter pilles which cannot goe downe without much annoyance to the ſtomacke; but if thou wilt hauehave true ſolide comfort, looke not ſo much vponupon the preſent grieuance, as vponupon the quiet fruit of Righteouſneſſe mHebr. 12.11.which will ſurely follow: and take it for a rule which neuer faileth, that the croſſe (if care bee had to profit thereby) neuer departs but it leaueth a bleſſing behinde: God giues ſome ſpeciall fauour or other in lieu of the former burthen. Zacharie, who had beene dumbe ten moneths, not only ſpeakes, but being furniſhed with a large portion of new grace, he ſpeaks more heauenly than before. Learne thus to bee humbled with Zacharie, and ſo, thus thou ſhalt be comforted.
The 2. Doctrine.Secondly, from hence we are taught another doctrine; That thoſe whom God intendeth to imploy in any ſpeciall ſeruice, hee furniſheth with gifts ſuteable to the nature of the buſineſſe, in which he will employ them. Zacharie is appointed to prophecie: the buſineſſe is waightie, therefore he is filled with the holy Ghoſt, that he may be able to performe it. This may be made plaine by many particulars: The Lord meant to ſend Moſes vponupon a ſeruice of great conſequence. I will ſend thee to Pharaoh &c nExod. 3.10.: Moſes, being guiltie of his owne infirmitie, was afraid to vndergoe it: Oh my Lord I am not eloquent &c oExod. 4.10.: The Lord ſupplied his want: Goe now, and I will be with thy mouth, &c pverſ. 12.. Iſaiah being in a viſion in the preſence of God, and conſidering the nature of the ſeruice to which he was called; cried out, Wo is me, for I am vndone, &c qIſay 6.5.. After this one of the Seraphims touched his mouth with a coale from the Altar, and the Prophet was thereupon ſo ſenſible of the ſupplie of grace, that hee was as ready to go as the Lord was to imploie him: Heere am I, ſend me rverſ. 8.. The ſame is to beſeene in Ieremie: God calling him, he began to complaine of his inſufficiencie; O Lord, beholde I can not ſpeake, for I am a childe ſIer 1.6.. Well, the Lord tooke away his feare, by beſtowing a competencie of gifts; Behold I hauehave put my words in thy mouth tverſ. 9.. Touching Ezechiel; as there is mention made of Gods ſending him uEze. 1.3. &c., ſo there is alſo of Gods furniſhing him xEze. 2.2. & 3.1.. Chriſt told his Diſciples, that he would make them Fiſhers of men yMatth. 4.19., that is, that hee would traine them vp to be competently fit for the ſeruice to which he ordained them: For this cauſe, before hee choſe thē he ſpent the whole night in praier to God zLuk. 6.12., he breathed on them the Holy Ghoſt aIoh. 20.22.. Hee willed them after his aſcenſion, to tarie at Ieruſalem, vntill they were endued. with power from on hie bLuk. 24.49.. Bezaleel and Aholiab, inſomuch as they were to worke in the Tabernacle, were filled with an excellent ſpirit cExo. 35.31.: and when God choſe Saul to the kingdome he gaue him another heart d1. Sam. 10.9.. If God ſhould not thus deale, it were contrarie to thoſe principles of holie wiſedome which himſelfe hath left vponupon record in his Word. As vineger is to the Teeth, and ſmoke to the Eyes, ſo is the ſlothfull to them that ſend him ePro. 10.26.. Hee that ſendeth a meſſage by the hand of a foole, is as he that cuteth off the feete fPro. 26.6.. No wiſe man will ſend a foole on an errand of moment: Who will ſet a freſh ſouldier ouer an armie, or entruſt a dumbe man with an embaſſage? It were an odious imputation to the wiſeſt God, to thinke him leſſe carefull in his buſineſſe, than men are in their affaires. Beſides, great is the corruption of our nature, our Heart wicked aboue all things gIer. 17.9., the imaginations of it are onelyonly euill hGen. 6.5.. Now, as men doe not gather grapes of thornes, nor figges of thiſtles iMatt. 7.16., ſo the heart of man, which is in itſelfe, euen a verie mint of vanitie, and a forge of profane, godleſſe and irreligious thoughts, cannot bring foorth any good matter without ſpeciall enabling.
This is a good admonition to all thoſe which intend to enter into any ſeruice of weight,The Vſe. either in the Church or commonwealth. It is a dangerous thing to thruſt ones ſelfe into the Lords buſineſſe. Heauie will that ſaying be, when God ſhall ſay of any; I hauehave not ſent them, yet they ranne kIer. 2, 21.: And woe to him who ſhalbe challenged with that; Friend, how cameſt thou in hither lMatt. 22.12.? Now hee that would know. whether God hath ſent him, muſt not ſtay for reuelations or ſome ſpeciall informations from heauen, but hee muſt ſearch his owne heart, to ſee with what graces he furniſhed: If betweene the calling he intends, and his ſufficiencie, there be any proportion, there is an euidence of ſending; where there is not, he that vndertakes it, is but an intruder, and his reckening will be terrible.
Now followeth to conſider the generall nature of the buſineſſe to which Zacharie was enabled: It is ſaid, hee Prophecied. To Prophecie, in Scripture ſignifieth two things: 1. To foretell things to come, and ſo the word ordinarily ſignifieth in the old Teſtament. 2. Exactly and ſoundly to interpret the Scripture, to which ſenſe the word is often applied in the new Teſtament m1. Cor. 14.1. &c. 1. Theſſ. 5.20.. Zacharie his Prophecying may not vnfitly be referred to both: For he partly foretold things to come, as of Iohn Baptiſt, and partly alſo hee did excellently interpret things anciently written of the Meſſias. Once, this we ſee, that the Holie Ghoſt in him was not idle, but did diſcouer it ſelfe in ſome holy and religious imployment: ſo that hence this is gathered;The 3. Doctrine. That the graces of Gods ſpirit whereſoeuer they bee, are not idle, but are alwaies to be ſeene in the doing of ſome ſpirituall good, according to their places and callings who are indued therewith. Zacharie is filled with the Holy Ghost, and ſtraightway he prophecieth: the more graces hee had receiued in himſelfe, the more good proceedeth from him to others. He that beleeueth on me, (ſaith our Sauiour) out of his bellie ſhall flow riuers of life nIoh. 7.38.. The graces receiued ſhall iſſue out to the refreſhing of others. Paul ſaith, that it pleaſed God to reueale his Sonne to him, that he might preach him among the Gentiles oGal. 1.16., and that God did comfort him in all his tribulation, that he might be able to comfort others p2. Cor. 1.4.. It is an expreſſe commandement: Euerie man as he hath receiued; 6ſo let him miniſter vntounto another, as a good diſpoſer of the manifold grace of God q1. Pet. 4.10.. EueryEvery one is a Steward, not to engroſſe Gods graces to himſelfe, but to imploy them to a common benefit. The word (ſaith the Prophet) was in my heart as a burning fire ſhut vp in my bones, and I could not ſtay rIer 20.9.: and, we cannot but ſpeake, ſay the Apoſtles ſAct. 4.20.. The gifts and graces of Gods ſpirit are like the ointment, wherwith Marie anointed Ieſus feete; the text ſaith, the houſe was filled with the ſauour of it tIob. 12 3.. It is truely ſaid, that Good is a ſpreader of it ſelfe uBonumeſt ſui diffuſium.: It is like a candle in a workmans ſhop in a winters euening, which both giueth light to the workman, and to the paſſers by alſo.
This firſt may be an aduertiſement to thoſe,The 1. Vſe. which being called to the ſeruice of the Church, are negligent in their places: ſome ſuch would bee accounted learned and good ſcholars. But it cannot be ſo: Where the graces of God are, they are neuer idle: Where there is idleneſſe in action, there is emptineſſe in affection. It may be that in ſuch a loiterer, as the Prophet ſpeaketh of, who lieth & ſleepeth, and delights in ſleeping xIſa. 56.10., there may be a great deale of confuſed knowledge, but certainly there is no ſanctified learning: There is no Holie Ghoſt in thy heart, if (thy calling requiring it) there be no Prophecy in thy mouth; and what vſe is there of a head full of learning, with a mouthfull of nothing? It is truely ſaid that the Prieſts lips ſhould preſerue knowledge yMal. 2.7.: But why? To hoord it vp as miſers do their come? No: But that his lips may feed many zPro. 10.21., and may ſpread abroad knowledge aPro. 15.7.. Therefore alſo (ſaith the Prophet) the people muſt ſeeke it at his mouth bMatth. 2.7.. Wherfore let vsus hold this: The gifts of the ſpirit and profitable imployment cannot be ſeparated; He is not truely learned, who doth not truely labour: When thou art conuerted ſtrengthen the brethren cLuk. 22.32. The 2. Ʋſe..
Secondly, this may hauehave a larger application to all; thus, Paul ſaith, If any man hauehave not the ſpirit of Chriſt, the ſame is none of his dRom. 8.9.: Now if wee would know whether Chriſts ſpirit be in vsus or no, we muſt follow Chriſts rule, of iudging the tree by the fruits eMatt 7.16.. Let vsus ſee what comes from vsus, which may be profitable to others in matters concerning life eternall. Where be thoſe particulars ſpoken of in the Scripture, admoniſhing the vnruly, comforting the feeble minded, &c f1. Theſ. 5.14.. Where is our Conſidering one another to prouoke to louelove and to good workes gHebr. 10.24.? Where be our prayers, exhortations and inſtructions in our families? Where ſuch fruits as theſe bee are wanting, there the graces of Gods ſpirit are not preſent. Hee that is not carefull in his place to profit others in the waies of godlineſſe, himſelfe is farre from any true taſte of godlineſſe. Zacharie was filled with the Holy Ghoſt, and he was foorthwith imployed in a ſpirituall ſeruice, of which euen we hauehave the benefit to this day. Thus much of the Preface.
The diuiſion of the Hymn into 2. parts.The Prophecie or Hymne it ſelfe may be diuided into two parts: the firſt of which is touching Chriſt and the worke of ſaluation by him wrought, vntounto the 76. verſe: the ſecond is of Iohn Baptiſt and his office in reſpect of Chriſt.The 1. part diuided. The former part againe may be cut into two members: 1. A propoſition (Bleſſed be the Lord God of Iſrael.) 2. The proofe thereof (For he hath viſited and redeemed his people &c.)
In the propoſition we hauehave to note two things. 1. A dutie performed: 2. A deſcription of the partie to whom it is performed. The dutie performed, is a Bleſſing of God. To Bleſſe God, is an ordinarie phraſe of Scripture, it betokeneth nothing elſe, but to giuegive thanks to God for his bleſſings receiued: Theſe words, praiſe God, or bleſſe God, or giuegive thanks to God, are indifferently tranſlated: It is all one as if Zacharie had ſaid, All praiſe, honour and thanke be giuen vntounto God. The 4. Doctrine.The Doctrine commended to vsus is this; That the praiſing and bleſſing of the name of God for his goodneſſe, is one part of that ſpirituall worſhip and ſeruice, which is owing from vsus vntounto God. It is plaine by the text. For I aske what that was which Zacharie heere performed: It muſt be anſwered, that he offered vp a ſacrifice of thankeſgiuing vntounto God. I aske againe, Did he therein worſhip God? Out of all queſtion he did, and that which he did, proceeded from the ſpirit of God, and could not chuſe but be acceptable before him. Out of theſe it muſt needs follow, that thankeſgiuing is one part of that dutie which is to bee performed by vsus vntounto God. This will eaſily be made good by Scripture: Call vponupon me (ſaith God) in the day of trouble, ſo I will deliuer thee, and thou ſhalt glorifie me hPſal. 50.15.. Let vsus offer the ſacrifice of praier alwaies to God iHebr. 13.15.. This kinde of ſeruice is in thoſe words compared to thoſe ſweet ſmelling ſacrifices which in the time of the Law were offered to God. Paul bids ioyne giuing of thanks with our requeſts which wee ſhew vntounto God kPhil. 4.6.: ſo that this dutie is like the ſalt with which all our ſeruices muſt bee ſeaſoned. Hence are the commendations giuen of it, It becommeth vpright men to be thankefull lPſal. 33.1.: It is a good thing to praiſe the Lord mPſal. 92.1.: It is a pleaſant thing, and praiſe is comely nPſal. 147.1.. Hence was Dauids care to giuegive euidence of ſpeciall thankfulneſſe vponupon ſpeciall occaſions: from whence came that phraſe of his, A new ſong oPſal. 40.3., ſignifying his courſe of particular inſiſting vponupon particular fauours. The default heerein remaineth as a great ſtaine in the good name of Hezekiah, He did not render according to the reward beſtowed vponupon him p2. Chr. 32.25. The Vſe..
This ſhould prouoke vsus to make conſcience of this duty, euerie man ſaying to his ſoule with Dauid, My ſoule prayſe thou the Lord, and all that is within me praiſe his holy name qPſal. 103.1.. Thankeſgiuing was ordained as an exerciſe for man in Paradiſe, and ſhall be an exerciſe in heauen, when as all other exerciſes are determined. In heauen the word and Sacraments ſhall ceaſe, but the Bleſſing of God ſhall neuer ceaſe, being the peculiar exerciſe of the Angels and Saints of the Lord: The more wee practiſe this dutie now, the more we hauehave our Conuerſation in heauen rPhil. 3.20.: If it bee a ſeruice tedious vntounto vsus, heauen it ſelfe will bee a burden. When this dutie is named with the particulars of it, many will be ready to ſtep forth and ſay with him in the Goſpel, All theſe hauehave I kept from my youth ſLuk. 18.21.: we thanke God (ſay we) for all: but when it commeth to triall, the caſe will be like that of the ten lepers. Tenne were clenſed, but one onelyonly returned to giuegive God praiſe tLu. 17.17.18.. Many enioiers of Gods bleſſings, few which returne backe to ſhew their thankfulneſſe. And this appeareth by three things: Firſt by our generall careleſneſſe in the duties of Chriſtian holineſſe. True thankfulneſſe ſtands not in words and ſhewes, but in the practiſe of obedience. The ſonne in the Goſpell who ſaid, I go ſir, yet wont not uMatt. 21.30., was he dutifull? ſo he who ſaith, I thanke God, and, Bleſſed be God, &c. and yet careth not to diſhonor God, is he thankfull? Offering prayſe, and, diſpoſing ones way aright, are coupled together as companions xPſal. 50.23.: where the latter is wanting, the firſt is but a ceremonie. He that hauing receiued a kindneſſe from me, ſhall come to me and ſay, he thanks me, and when he hath turned his backe, ſhall doe me a diſpleaſure; I will neuer thinke him to be thankefull. He that commeth to God, like the Phariſee, with Lord I thanke thee, yLuk. 18.11., in his mouth, and yet maketh no conſcience of ſinne, is but a diſſembler. Hee hath Iacobs voice, but Eſaus hands zGen. 27.22.. His words are the words of bleſſing, but his deeds are full of curſedneſſe. Sith then men generally liue in groſſe ſinnes to the diſhonor of God, and to the diſcredit of religion, let their words be as they will, yet they ſhall be caſt off as men guiltie of vnthankfulneſſe. The ſecond ſigne of our vnthankfulneſſe is, our paſſing ouer daily fauours without reſpect: Health, libertie, reſt, food, ſucceſſe in our affaires, theſe things are daily beſtowed, yet wee vſe them as ſwine, who eat the maſt, but neuer looke vp to the tree from whence it falleth: we goe 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 vsus good without Gods bleſſing. The third ſigne, is the curſedneſſe of many of our language. Saint Iames maketh it a matter of impoſſibilitie, that God ſhould be bleſſed by a curſed toong; Doeth a fountaine at one place ſend out ſweet water and bitter aIam. 3.11.? Swearers, raylers, ſlanderers, vicious ſpeakers; as holineſſe cannot dwell in their hearts, ſo neither can their toongs bee meſſengers of any true thankefulneſſe vntounto God. To conclude this point then, if we will be thought truly to worſhip God, let vsus make conſcience of the dutie of thankfulneſſe: if we will be thought truly thankfull, let vsus declare our thankfulneſſe by obedience, let vsus take all occaſions to bleſſe God for bleſſing vsus, and let vsus beware how we defile our tongues with curſedneſſe. Thus much of the dutie to be performed.
Now followeth the deſcription of the partie to whom it muſt be performed: The Lord God of Iſrael. He is the Lord of the whole earth, according to that in the Pſalme: The Earth is the Lords and all that therein is bPſal. 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 cGal. 6.16., & the true ſeruants of God, Iſraelites indeed dIoh. 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 himſelfe eTit. 2.14.: ſo then; The God of Iſrael is the God of his Church: This is his eſpeciall dignitie, as when a great man carieth the name of his Baronry. Hence we are taught two things; the one is this,The 5. Doctrine. The abſolute and impregnable ſafetie of Gods Church: The Lord is the God thereof. God would hauehave euen the very ſituation of Ieruſalem to be a ſigne of his protection: As the mountaines are about Ieruſalem, ſo is the Lord about his people fPſal. 125.2.: God is in the middeſt of it, therefore ſhall it not bee mooued gPſal. 46.5.: He will couer thee (ſaith the Pſalmiſt to the whole bodie of Gods people) vnderunder his wings, thou ſhalt bee ſure vnderunder his feathers, &c. hPſal. 91.4.. Beholde, he that keepeth Iſrael ſhall neither ſlumber nor ſleepe iPſal. 121.4.. The Church of God is ſhadowed out by Solomons bed: threeſcore ſtrong men are round about it of the valiant men of Iſrael, they all handle the ſword, and are expert in warre, eueryevery one hath his ſword vponupon his thigh for the feare by night kCan. 3.7.8.. Deſeruedly therefore ſaid Dauid, Bleſſed are the people whoſe God is the Lord lPſal. 144 15..
The Vſe.This doeth teach vsus a good leſſon. All kingdomes hauehave their periods, all ſtates are ſubiect to innouation, onelyonly the Church of God is of perpetuitie: I will giuegive ſaluation in Zion, ſaith God mIſay 46.13., there ſhall be a place of refuge, and a couer for the ſtorme and for the raine nIſay 4.6.. Naturall men can ſee the vncertaintie of all outward things, and the vanitie of the greateſt aſſurances, yet they take not the right courſe for ſafegard: ſome vſe the policie of the vniuſt Steward oLuke 16.4. &c.: ſome verifie the ſaying of Salomon, The rich mans riches are his ſtrong citie, and as an hie wall in his imagination pProu. 18.11.: ſome put all deſperately to an aduenture. The onelyonly way is to cleaue to the Church of God, there the Lord will create a defence qIſay 4.5.. They which labour to keepe the fellowſhip of Gods people by the vnitie of the ſpirit in the bond of peace rEph. 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 bee one of Gods people, a true liuely member of his Church, is a mans greateſt honour. It is (we ſee) Gods greateſt honor, and his higheſt title, to be called the God of Iſrael, the God of his Church: He is (ſaith Paul) the Sauiour of all men, ſpecially of them that beleeue ſ1. Tim. 4.10.. In the Church God is knowen, there hee is worſhipped, there he beſtoweth the greateſt prerogatiues, and thence he receiueth the greateſt honour. It is his chiefe honour to bee the God of his Church; ſo is it our chiefeſt dignitie to be true limmes of that ſocietie. Hence was Dauids deſire, to hauehave the Lord to lift vp the light of his countenance vponupon him tPſal. 4.6., and to be though but a Doore-keeper in Gods houſe uPſal. 84.10.. Out of the Church there is no ſaluation; and, What ſhall it profit a man to winne the world, if hee ſhould loſe his ſoule xMatt. 16.26.?
The Vſe.Many are wont to ſay, Who will ſhew vsus any good yPſal. 4.6.? To thoſe which ſo demaund, I anſwer, Behold heere the chiefeſt good: the beſt and moſt abſolute preferment, Seeke the kingdome of God zMatth. 6.33., labour to be one of Gods people, thou canſt not hauehave a greater dignitie.