The Abridgment of the Gospel, Sermon 8
THE EIGHT SERMON.
VERS. 76.
And thou Babe ſhalt be called the Prophet of the moſt High: for thou ſhalt goe before the face of the Lord to prepare his waies.
77.
And, to giuegive knowledge of ſaluation vntounto the people, &c.
The ſecond part of the Hymne.THis is the beginning of the ſecond part of this Hymne: The ſumme of it is a deſcription of the office of Iohn Baptiſt; which yet is ſo caried, as that in this part alſo, the myſterie of Chriſt and of ſaluation 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 ech branch of theſe verſes dependeth on other, as it were ſo many linkes inchained 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 hee ſhall bee ſo ſtiled? it is anſwered, Becauſe hee ſhall goe before the face of the Lord to prepare his waies. If we would know what it is, to prepare the Lords waies, he ſaith it is, to giuegive knowledge of ſaluation to the people. If we demand wherein this ſaluation ſtands, hee addeth, that it ſtandes in the remiſſion of ſinnes. If we enquire further, out of what fountaine this ſaluation, ſtanding in the remiſſion of ſinnes hath flowed; he telleth vsus, that is come from the tender mercy of our God. If we would be informed what is the eſpeciall fruit of this Mercy of our God, hee ſetteth it downe thus, that by it is come to paſſe, that the day-ſpring from an high hath viſited vsus. If laſtly the queſtion be, to what ſpeciall end this Day-ſpring hath appeared, hee ſhutteth vp all with this ſweet and gracious concluſion; that the end is, To giuegive light to them that ſit in darkneſſe, and in the ſhadow of death, and to guid our feet into the way of peace. This is the order of this whole place. I will proſecute eueryevery branch in the ſame order and maner in which it lieth.
And firſt of the title, to be giuen to Iohn 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 Iohn, and acknowledge him to be a Prophet of God, called from aboue, and appointed by ſpeciall deputation for the ſeruice of the Church. The verification of which foretelling we read in the ſtorie. The multitude counted Iohn as a Prophet xMatt. 14.5.. All hold Iohn as a Prophet yMatt. 21.26.. But heere may ariſe a doubt: Iohn himſelfe being demanded whether he were the Prophet, anſwered no zIoh. 1.21.. The anſwer is eaſie, thus. It was the error of the Iewes, that before the Meſſias there ſhould come a ſpeciall 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 aIoh. 6.14., and in another place: Of a truth this is the Prophet bIoh. 7.40.. This error of theirs aroſe out of the words of Moſes: The Lord thy God will raiſe vp vntounto thee a Prophet like vntounto mee from among you cDeu. 18.15.. Iohn therefore denieth himſelfe 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. Marke how this ariſeth out of this place. Zacharie directeth his ſpeech to Iohn: 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) euen thou O babe, little though thou now be, wrawling in thy cradle, and wrapt vp in clouts, ſhalt in time obtaine this honor, to be reputed and called a Prophet of the moſt high, a Preacher appointed by him to publiſh the doctrine of ſaluation to the world. Thus the manner of ſpeaking, Now thou art but a ſillie babe, yet ſhalt thou liue to beare the title of one of Gods Prophets, ſerueth to iuſtifie this doctrine. There is nothing more effectuall to the cleering of this point, than to conſider the matter and buſineſſe about which eueryevery true miniſter of God is emploied; which is not baſe or vulgar, but of as great weight and worth as may be: It is to giuegive knowledge of ſaluation, to publiſh peace dIſay 52.7., to declare to a man his righteouſneſſe eIob 33.23., to ſaue them that beleeue f1. Cor. 1.21., to pray men in Chriſts ſtead to be reconciled to God g2. Cor. 5.20., to gather together the Saints, hEph. 4.12.to be Gods mouth to the people in preaching to them from God, and to be the peoples mouth againe in praying for them to God iDeut. 33.10.. Theſe are no baſe things, no vile ſeruices, no meane emploiments, to treat betwixt the Lord and his Church of no worſe matter than the glorie of the one and the ſaluation of the other. Many things might eaſily be heaped vp to this purpoſe, but I will ſatiſfie my ſelfe with this, and proceed to the vſes of this point, which are three.
The 1. Vſe.The firſt is an admonition to thoſe who hauehave by their place to doe in the electing and ordaining of Miniſters for ſeuerall congregations; They muſt remember the charge, Lay hands ſuddenly on no man k1. Tim. 5.22. The calling is honorable, and therefore not for eueryevery one hand ouer head to be admitted into. It is not meet that the paſſage into the miniſtry ſhould lie open for whomſoeuer: Who would might conſecrate himſelfe l1. Kin. 13.33., it was one of the euils of Ieroboams time: It wil lay the beauty of the calling in the duſt, and make the world full of ſuch wandring Leuites, as the yong man of Bethlehem Iudah, whom Micah hired for ten ſhekels of ſiluer by the yeere, and a ſute of apparell and meate and drinke mIud. 17.7.10., which will be ready to ſerue the turne of eueryevery Church, ſpoiling patron, and to be at his deuotion, for a piece of ſiluer and a morſell of bread n1. Sam. 2.36. The 2. Vſe..
The ſecond vſe, is an aduertiſement to all that are entred into that function, to take diligent heed, that they doe nothing which may diſgrace ſo honorable a calling. A miniſter is tied to watchfulneſſe by a double bond; Firſt, as he is a Chriſtian, then as he is a miniſter: whoſoeuer of Aarons ſeed had any blemiſh in him ſhould not preſſe to offer before God oLeu. 21.17.. Many things may be pardoned to others, which in vsus will ſeeme intolerable. If the ſalt hauehave loſt his ſauour, it is thencefoorth good for nothing pMatth. 5.13.. God grant that the eminency and dignity of our calling may beget in vsus a ſteady care to doe nothing which may bring it into diſgrace.
Thirdly (for a third vſe),The 3. Vſe. this maketh againſt the contempt, which is generally caſt vponupon the miniſtry. Many ſcorne it in themſelues, accounting it a baſe thing for them or their children to conſecrate their life to the miniſtry of the Goſpell. A cluſter of the ciuill or common law, is better (in their ſeeming) than a whole vintage of Diuinity. It is Pauls rule, that we ſhould be had in ſingular louelove for our workes ſake q1. Theſ. 5.13.. In the world it is otherwiſe, hated we be for our workes ſake, and diſpiſed for our profeſſions ſake; It is the common Theme of many being in their cups, or otherwiſe in want of matter to diſcourſe of, to open their mouthes againſt the miniſtry. Be it ſo that ſome deſerue ill enough: yet when men take a pleaſure in theſe kinds of inueying, and ſeeke out of the misbehauiour of ſome to collect concluſions againſt all, it argueth that they ſpeake not out of the hatred of euill, but out of enmity to the calling, thinking that they hauehave quit themſelues well, if they can bring that into diſgrace. Well, touching thoſe which are faithfull, and make conſcience to feed the people with knowledge and vnderſtanding rIer. 3.15.this I ſay, and yet not I but the Lord; Let a man ſo thinke of them as of the miniſters of Ieſus Chriſt, and diſpoſers of the ſecrets of God ſ1. Cor. 4.1.. The contempt reacheth high: He that diſpiſeth you diſpiſeth mee tLuc. 10.16.. It was Iohns honor, to be called a Prophet of the moſt high, why ſhould it be any mans debaſement to ſerue the ſame maſter, in the ſame buſineſſe? Thus farre touching the firſt branch.
The ſecond branch is the reaſon why Iohn ſhould be ſtiled A Prophet, &c: Thou ſhalt go before the face of the Lord to prepare his waies. This is the true deſcription of a Prophet or miniſter; although in it ſome thing there was peculiar to Iohn; notwithſtanding true it is of all Prophets and miniſters, that they goe before Chriſt. The Prophets of old went before Chriſt to bee borne, and they all bore witneſſe of him, that through his name all that beleeue in him, ſhould receiue remiſſion of ſinnes uAct. 10.43.. The miniſters ſince Chriſt borne, goe before in reſpect of his ſecond comming, to iudgment, to giuegive warning of it, and to make men readie for it. Iohn went more immediately before Chriſts face, becauſe he was the very next Prophet before him, and liued to ſee him in his body, and with his finger to point to him, Behold the lambe of God, which taketh away the ſinnes of the world xIoh. 1.29.. Now although it was peculiar to Iohn, thus immediately to goe before Chriſt, yet this is common to other miniſters with him, to be meſſengers of Chriſt, and to make the people readie to receiue him. Hence ariſeth this doctrine;The 2. Doctrine. That it is the office and duty of the true Prophets and miniſters of God, to draw diſciples vntounto Chriſt, and to prepare the people to receiue him. No man ſhall deſerue the name of a Prophet vnleſſe he ſo doe: He muſt profeſſe himſelfe to be Chriſts ſeruant, and muſt aime at the aduancement and ſetting vp of his kingdome. The acknowledgement of this truth may be ſeene in all the Prophets iointly: They all gaue witneſſe to Chriſt yAct. 10.43.: they all directed their courſe to this one thing, to beget in the peoples hearts an abſolute dependance vponupon only Chriſt. The ſame did the Apoſtles, both while Chriſt yet liued (for that was their errand when they were firſt ſent out, The kingdome of heauen is at hand zMatt. 10.7.) and afterwards alſo, as may be obſerued out of their generall courſeaAct. 3.12. &c. ch. 4.11.12. ch. 14.15. ch. 17.3.. Thence came the profeſſion of Paul; We preach not our ſelues, but Chriſt Ieſus the Lord b2. Cor. 4.5.. For this cauſe alſo it is ſet downe as the marke of Deceiuers, to draw to themſelues, to draw diſciples after them cAct. 20.30.. Excellent is the ſimilitude of the Apoſtle, to ſhew both his owne care and eueryevery miniſters duty: I hauehave (ſaith he) prepared you for one huſband, to preſent you as a pure virgine vntounto Chriſt d2. Cor. 11.2.. Often in Scripture is Chriſt compared to an husband, and the Church to a ſpouſe: This life is the time of wooing the laſt iudgement is the mariage day eReu. 19.7.: Miniſters are as ſeruants, or as the bridegroomes friends fIoh. 3.29., to attend vponupon the Church, and to treat of this ſpirituall mariage, and to ſeeke to aray and attire the people of God, with the garments of ſaluation gIſay 61.10., againſt that ſolemne day, in which they muſt be eternally vnited vntounto Chriſt. Thus this is the duty of all miniſters, not to ſeeke to ſet vp themſelues, or to call the people to them, but to direct vntounto Chriſt, ſaying, Heare you him, and your ſoule ſhall liue hIſay 55.3.: If any man ſinne, he is the Aduocate i1. Ioh. 2.1.. We ſee the truth of this doctrine: now let vsus enquire of what vſe it may be.
Firſt, as it admoniſheth all Miniſters to ſet themſelues to the aduancement of Chriſts kingdome,The 1. Vſe. ſo doth it plainly prooue the neceſſarie vſe of the publike Miniſterie. The Scripture maketh no mention of any other outward ordinary meanes to prepare vsus vntounto Chriſt. Wee cannot prepare our ſelues (for our hearts are wicked aboue all things kIer. 17 9.) and vnleſſe we be prepared, Chriſt cannot be entertained: Wherefore looke of what neceſſitie the preſence of Chriſt is vntounto ſaluation, of the ſame (when we ſpeake of an ordinarie courſe) is the Miniſtrie of the word: There is no ſaluation but by Chriſt, there is no way for Chriſt to enter in, vntill the word hauehave made vsus ready to receaue him. To refuſe Chriſt, is to reiect grace; to contemne the Word preached, is to keepe out Chriſt. Fetch we a ſimilitude from Phyſicke: The learned Phyſician, intending a holſome potion to his patient, firſt giueth him a preparatiue to fit his body to receaue it: If the preparatiue worke not, hee hath ſmall hope to doe good with that which was to follow: So in this; Chriſt purpoſing ſaluation vntounto vsus, ſendeth his Preachers before, to make way for grace, & to beget in vsus a deſire and expectation of mercy: If the Harbingers be reiected, if wee yeeld not to the courſe taken to prepare vsus, there is no hope of Chriſt, there is no likelihood of ſaluation. This is the cauſe why the Miniſtrie of the Word is compared to an Axe lMatt. 3.10., becauſe as no beame is put into the building, vntill the worke-mans axe hath made it readie for the place where it muſt be; ſo no man is coupled into that ſpirituall frame (the body of Chriſt) to become the habitation of God by the ſpirit mEph. 2.22., vntill the axe of the Word hauehave pared off his corruption, and by hewing him againe and againe, hauehave made him fit for ſuch a heauenly ſeruice. Take you heed therefore, all you deſpiſers of Gods ordinance: the Preaching of the Word is a burthen vntounto you, and euen a baſe thing in your ſeeming: you ſay of a Preacher, as the Athenians did of Paul, What will this babler ſay nAct. 17.18.? O that God might vouchſafe to open your eies, to ſee the diuels policie heerein! He will yeeld to you, that, profeſſedly to reiect Chriſt were dangerous: but to ſcoffe and repine and murmure at the Word which you heare, he maketh you beleeue, that is nothing. Why will you ſuffer your ſelues to be beguiled? Can you receaue Chriſt before you be prepared? If you know your owne corruption, you will neuer thinke it: or can you (ordinarily) bee prepared but by the publike Miniſtrie? If you know and beleeue the Scripture, you will neuer imagine it. When Chriſt commeth, his Word goeth before; let his Word bee reiected, and he will not be entertained. Behold I ſtand at the doore and knocke oReu. 3 20.: what knocking meaneth he, but this by his Word? and therefore it there followeth: If any man heare my voice, &c. If this Knocking be not regarded, hee himſelfe doth neuer enter. It is vaine to ſay, I louelove Chriſt, but him which preacheth Chriſt I doe not louelove: Either ſuch an one muſt prepare vsus, or Chriſt Ieſus will not dwell with vsus.
Secondly, by this we may know,The 2. Vſe. whether we hauehave truly profited by the Word which wee hauehave ſo often heard. Are our hearts made readie to receaue Chriſt, are we prepared to entertain him? We are profitable ſcholars. Is there no fitneſſe in vsus for this honorable gueſt? we hauehave loſt our time, and our hearing hitherto hath beene in vaine. But, what is this to be prepared for Chriſt? for this may ſeeme to be ſpoken ſomthing too generally. The Prophet Iſaiah well tell vsus; namely, that we are prepared for Chriſt, when we are Poore and of a contrite ſpirit, and tremble at the Word pIſay 66.2.. A man is then readie for Chriſt, when his ſoule thirſteth for him, and his fleſh longeth greatly after him qPſal. 63.1.; when like the woman of Canaan, hee would be glad of a few crummes rMatt. 15.27.of mercy; when with Paul he counteth all things to be loſſe and dung that he may winne Chriſt ſPhil. 3.8.; when he hath no minde of any thing ſo much as how hee may finde fauour with God; when his owne ſinnes are euen a burden and a deteſtation vntounto him, he euen quaketh in his owne conceit, to thinke how hee ſhould doe, if God ſhould call him to a ſtrait account, and proceed againſt him in extremitie. Let vsus proceed then: I demand of thee, which haſt now ſo long beene a hearer of the Word preached: Is it thus with thee? Hath thy heart beene plowed vp, and rent in ſunder by the power of the Word, ſo that now the tidings of the Goſpell are muſicke to thine eares, and thy ſpirit within thee crieth out continually, O ſay vntounto my ſoule, I am thy ſaluation tPſal. 35.3.; O my Sauiour, turne thy face vntounto me and hauehave mercy vponupon me, for I am deſolate and poore uPſal. 25.16.? It is an argument, that thou haſt heard with profit, and maieſt giuegive a comfortable account of thy hearing. Art thou of a dull and dead heart, not knowing out of thine owne priuate feeling what it is to long for Chriſt, and to thirſt after his righteouſneſſe? Surely thy hearing hitherto hath beene fruitleſſe, and thou art yet in thy ſinnes. And truely ſuch are the moſt: Let the myſterie of Chriſt, and of grace in and by him be laid open vntounto vsus, neuer ſo exactly or comfortably, it doeth no more affect them, than any of the moſt idle tales that can be imagined. It is vnpoſſible, that men prepared for Chriſt, ſhould, when Chriſt is preached, ſtop their eares, like the deafe Adder xPſal. 58.4., and voluntarily betake themſelues to a kinde of ſetled drowſineſſe. Thus much of the reaſon, why Iohn was to be called a Prophet, where we hauehave ſeene what is the vſe and neceſſitie of the publike Miniſtrie.
The third branch followeth: wherein is taught, what it is, to prepare the way of the Lord; namely, to giuegive knowledge of ſaluation to Gods people. Now to giuegive knowledge in this place, is not, to infuſe knowledge: (for no mortall man can doe that) but it ſignifieth to giuegive notice, and to publiſh in that maner, as that all may perceaue what is meant, and that, if they remaine ignorant, the fault may appeare to be their owne. This was the office of Iohn, and this hee did, as appeareth in the holy Storie yMatth. 3.11. &c., and for that cauſe he was called a Cryer zMatt. 3.3.. The words thus expounded doe afford vsus three doctrines.
The 3. Doctrine.The firſt is; That he who deſires to make way for Chriſt, and to draw diſciples vntounto him, muſt ſtudie to be able to open to the people the hid treaſure of the Scripture: Wee ſee heere, that it is the Miniſters dutie to prepare the way for Chriſt; now to prepare a way for Chriſt, is to giuegive knowledge of ſaluation: And what is that, but (as the Apoſtle ſpeaketh) to publiſh the ſecret of the Goſpell aEph. 6.19., and to lay foorth the myſterie of Chriſt in that maner, that euen the ſimple may attaine ſharpneſſe of wit, and children knowledge and diſcretion bPro. 1.4.thereby? A miniſter is called an Ambaſſadour c2. Cor. 5.20: and much is required to the diſcharge of an ambaſſage. He that ſhall be therein emploied, muſt be a man of vnderſtanding, able to treat to and fro of the affaires of his Soueraign as occaſion ſhal be offred. The ſame is true in his ſpirituall meſſage: He that carieth it had need to hauehave the tong of the Learned dIſay 50 4., and it were good, that his lips did preſerue knowledge eMatt. 2.7., that hee may be able to ſatisfie the doubts of thoſe which deſire certainty of information in Gods trueth. This made Elihu call him one of a thouſand fIob 33.23., and Paul to ſay, Who is ſufficient for theſe things g2. Cor. 2.16.?
This may bee a good admonition to thoſe which affect this calling: that they preſſe not rawly into it:The Ʋſe. Looke vntounto it, that thou hauehave eat the role hEze. 3.1., that thy mouth be touched iIer. 1.9., and thy heart filled with the right vnderſtanding of the myſterie of Chriſt; otherwiſe thou canſt hauehave no hope to prepare the way for Chriſt, or to winne ſoules vntounto God.
The ſecond doctrine from hence is;The 4. Doctrine. That the Miniſter deſiring to prepare ſoules for Chriſt, muſt ſo preach in that plaine and familiar ſort, as that (if it be poſſible) the knowledge of ſaluation may from him be deriued vntounto all that heare him. This is iuſtifiable by this place: For how ſhall a Miniſter be truely ſaid to giuegive knowledge of ſaluation, if he lap vp his ſpeech in ſuch a miſt of words, that the meaneſt and ſhalloweſt among the hearers cannot vnderſtand it? Such a kind of preaching is rightly compared, to a Trumpet giuing an vncertaine ſound, at the hearing whereof no man can tel how or when to prepare himſelfe to the battel k1. Cor. 14.8.: ſo if hee which ſpeakes in publike, doe ſpeake in ſuch high termes & obſcure phraſes, that ordinarie men cannot conceiue what he intends, how ſhall they by his preaching be ſtirred vp to any good ſeruice, how ſhall they prepare themſelues to fight againſt Satan? Hence was that worthy reſolution of Pauls; I had rather in the Church to ſpeake fiue words &c. that I might alſo inſtruct others, than ten thouſand words in a ſtrange toong l1. Cor. 14.19.: In which place by a ſtrange tongue, may not only be vnderſtood, 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 ſeeme all one to the hearers, as if one ſpake in the moſt vnknowen language. The want of this painted eloquence brought Pauls preaching into diſgrace among the learned Grecians, whence came that phraſe, The fooliſhneſſe of preaching m1. Cor. 1.21; yet Paul ſtill went on without excellency of words, or the entiſing ſpeech of mans wiſedome, and affected only the plaine euidence of the ſpirit n1. Cor. 2.1.4: ſo that this was no ſmall comfort vntounto him, that he had preached the Goſpell after that familiar maner, that he might truly ſay, If our Goſpell be hid, it is hid vntounto them that are loſt o2. Cor. 4.3.. It is a fit compariſon, in which a Preacher is likened to a Nurſe p1. The. 2.7.. Nurſes doe halfe chew the meare to the little ones, and doe babble with them in their owne ſtammering and vnperfit language: ſo muſt a Preacher proportion his doctrine to his hearers capacity, and fit his tongue to their conceiuing; otherwiſe he ſhall neuer giuegive the knowledge of ſaluation, but ſhall rather make it more obſcure.
The 1. Vſe.This firſt belongeth as a reproofe to ſome, who (like the old Phariſies) louing the praiſe of men, more than the praiſe of God qIoh. 12.41., ſoare ſo high, in ſuch vncouth words, and in ſuch an affected kind of eloquence, that they become as Barbarians r1. Cor. 14.11vntounto 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 ſaluation. Now the plainer the Preacher is, the ſooner ſhall the people be brought to the knowledge of ſaluation by his meanes.
Secondly, this diſcouereth the miſconceit of many hearers; who, if a Preacher hauehave gallant words,The 2. Vſe. and delightfull phraſes, and interlace his ſermon with other toongs, ſtraightway admire him, as extraordinarily learned and profound. But I aske of thee, what knowledge of ſaluation haſt thou got by ſuch a ſermon? how is thy vnderſtanding holpen in the miſtery of Chriſt? Thou wilt ſay (perhaps) that he was too deepe for thee. What good then ſhall he doe to thy ſoule, if, by hearing him, thou art brought no neerer to the knowledge of God than thou waſt before? If thou wouldeſt heare for thy profit, pray to God to ſend thee ſuch an one, which may ſpeake to thy conſcience, which may ſeaſon thy heart with ſoundneſſe of knowledge, and not tickle thy itching eares ſ2. Tim. 4.3.with pleaſingneſſe of words.
The third doctrine from hence is; That thoſe which are ignorant in the true way and meanes of ſaluation, The 5. Doctrine.are not yet prepared for Chriſt, nor fit to entertaine him. The reaſon heereof is manifeſt by the text: Iohn muſt prepare a way for Chriſt; that is, he muſt make men ready to receiue Chriſt; How ſhall he doe that? By labouring to bring them to the knowledge of ſaluation: Therefore they which are not yet come ſo farre, as to know what is abſolutely neceſſarie to ſaluation, are not come the firſt ſtep towards Chriſt. It is truly ſaid by the Apoſtle, that they whoſe cogitations are darkned, be ſtrangers from the life of God tEph. 4.18.. Heare what Chriſt ſaith; This is life euerlaſting, to know God to be the only very God, and whom he hath ſent Ieſus Chriſt uIoh. 17.3.. Knoweſt thou not Chriſt, what he is, what he hath done, how that which he hath done may be auaileable to thy ſoule? thou art not yet in the way to life eternall. This Paul begged of God for his hearers, That they might be fulfilled with knowledge of Gods will in all wiſedome and ſpirituall vnderſtanding xCol. 1.9., that they might be able to comprehend, what is the breadth, and length, and depth, and height, and to know the louelove of Chriſt, &c yEph. 3.18.19..
The Vſe.This ſerueth to ſhew the ineuitable danger of the common ignorance of the multitude. They beleeue that they ſhall be ſaued, and yet hauehave no skill in the doctrine of ſaluation; they hope vponupon Chriſt, and yet vnderſtand not the myſtery of Chriſt: Nay (which is worſt of all) when the knowledge of ſaluation is offered to them, they doe with both hands put it from them, and doe aduiſedly ſeeke to cheriſh and maintaine themſelues in their wilfull blindneſſe. 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 ſaluation, and that thou maiſt be prepared for Chriſt: if thou reiect this kindneſſe, ſurely when thou commeſt to Chriſt, to ſeeke fauour from him, he will ſay to thee: What haſt thou to doe with me? depart from mee, I know thee not zMatt. 7.23.: thou haſt an ignorant heart, a heart hating knowledge aPro. 1.22., I cannot brooke thee.